Biographies of Homeopaths Homeopathy Papers

Tomas Pablo Paschero – Master of Homeopathy

Katja Schuett
Written by Katja Schuett

Homeopath Katja Schütt discusses the eminent Dr. Tomas Pablo Paschero and shares some of his cherished wisdom.

It is important to recognize that mental symptoms are subordinate to a central self… The soul directs and regulates the body, and the disturbances it suffers generate disease and pathology  – Dr. Tomas Pablo Paschero

 

Dr. Tomas Pablo Paschero (9.1.1904 – 9.9.1986) was an eminent Argentine homeopath. He was born in Buenos Aires, in 1904, as the son of an Argentine mother and an Italian immigrant. His father wanted him to become a cattle slaughterer like him and to take over the family’s butcher shop. However, young Tomas decided to study orthodox medicine in Buenos Aires and supported himself during his studies. He first encountered homeopathy while working as an obstetrician, witnessing homeopathy curing a case of eczema and became interested in this healing art. His interest in homeopathy brought him to the US where he studied homeopathy with well known homeopaths such as Drs. Eugene Underhill, Julia Minerva Green and William Griggs.

He became the direct student of Dr. Arthur Hill Grimmer, who was leading The Chicago Homeopathic Medical Hospital at the time and a former student of Dr. James Tyler Kent. Paschero and Grimmer formed a close personal and professional relationship. Paschero studied during eight months with him and, returning in 1932, he co-founded the Argentine Homeopathic Medical Society (Asociacion Medica Homeopatica Argentina). He also knew Calvin Knerr, Hering’s foremost student. In 1971 Paschero established the homeopathy school Escuela Medica Homeopatica Argentina, a prestigious Argentine homeopathy school which still enjoys an excellent international reputation. Paschero was the President of Honor of the Liga Medicorum Homeopathica Internationalis (LMHI) from 1972-1975. He influenced homeopathy worldwide, and in Italy in particular. He took part in founding homeopathy schools in Italy and Spain, and was teaching homeopathy at university schools for homeopathy in America and Europe. Furthermore, he gave lectures in France, UK, Austria, US, Brazil, Colombia, Ecuador and India.  In 1972 Paschero‘s book “Homeopathy“ was published, a compilation of valuable articles on homeopathic philosophy, materia medica and clinical aspects. Most of all, it testifies to his deep insight in the homeopathic doctrine and the philosophical view, which lies at the base of his understanding and way of practicing homeopathy. In 1985 he received the Gold Medal of Homeopathy decorated with the “Symbol of the Sun” from the Homeopathic Medical Association of India for being one of the world’s great masters of homeopathy.

Tomas Pablo Paschero was a “Hahnemannian“ homeopath par excellence who required every homeopath to adhere to Hahnemann’s established principles. In order to fulfill the ultimate goal of curing the patient. He had a clear understanding of those principles and prescribing based on them. He believed that prescribing a homeopathic remedy according to single symptoms, based on a localized concept of disease, or systematically prescribing several remedies at one time means ignoring the Organon and precludes someone from calling oneself a homeopath.[1] Paschero elucidates on this topic:

The division among unicists, pluralists and those who advocate combination remedies stems from the idea each group has of what must be cured in each case. If the physician has a pathological, organic concept of disease, it is only natural that he may wish to cure what he has diagnosed as the affected organ. Pluralists tend to divide the organism into different levels that react differently to different remedies; thus, pluralists usually prescribe a constitutional remedy, a remedy for localized symptoms and a remedy to stimulate the eliminating function of an organ – all in the name of the practice of drainage. However, the diseased organ is not the disease. Toxins and tissue damage are only a by-product of the real disease which is, in turn, a result of a dynamic derangement of the whole organism. The individualization that homeopathic diagnosis requires is a task that is at once singular and holistic. Hahnemann established as a basic clinical principle the unity of the patient’s reaction: that is, the totality of symptoms that reflects the dynamic derangement. This very personal total symptom picture can never be the expression of an affected isolated organ or a disturbed localized function”.[2]

Body and mind are an integrated whole and do not fall ill separately. There is no such thing as a Cartesian split between a soul and a body, but only a vital dynamism that expresses itself simultaneously as psyche and organism. The vital derangement expresses itself organically as a physical disturbance and psychologically as a moral conflict, that is, it produces both levels of illness which are but the expression of the same phenomenon.[3] The dynamic disturbance encompasses the whole individual, from his characterological personality until the last cells of his economy. Thus, there cannot be such a thing as a local disease in which the whole organism as a biological unit is not involved. Paschero wrote:

The whole person is ill in the dynamic center which drives his personality, in the inner core of the organism where the being of man pulsates and the unity of body and psyche resides”.[4]

To be a true homeopath requires to assimilate that the organism always reacts as a biological entity in disease. This reaction finds its homeopathic simillimum in that remedy which manifests a similar characteristic symptom totality. Symptoms are the expression of the primary dynamic process and also reflect the patient’s personality structure and constitutional background. It is there, in the miasmatically shaped personality, that Hahnemann identified the primary derangement of the vital energy. Miasms determine constitutional tendencies, shape the personality and pave the developmental way of men. They predispose to particular pathological manifestations and also indicate what is to be cured. Paschero argued:

Hahnemann’s miasms are ways of living life, primary states of biological consciousness which all living beings and humans in particular possess, and which are instilled in the physiology and anatomy of the organism and as the latent destiny of their life”. [5]

Miasms and their related symptomatology reflect the suffering of the human being and his way of passing through life, which makes the present coherent with his past and is projected into his future. Thus, diseases someone suffers from are not isolated episodes. They are successive aspects of the same diathetic state that emerge from a latent state, being activated by a specific harmful stimulus the patient is susceptible to. [6] Also acute episodes are strictly conditioned by the person’s individual terrain.

Behind the actual disease exists always a clinical background of a purely dynamic nature, which has preceded and determined the current affection and which constitutes therefore the dispositional terrain, the dynamic constitutional state, which Hippocrates called crasis and which different other schools investigate under the name of diathesis, constitution, functional predisposition, pathology of the personality etc”.[7]

To find the remedy that matches the patient‘s unique expression of his disturbed vital force requires to understand the concept of homeopathicity, the particular dynamic action of each remedy and the patient’s personality, according to Paschero. What must be cured is not the current disease but the profound, personal, inner condition which has brought about that particular pathological expression. Therefore, Paschero placed a strong emphasis on the consideration of the patient’s history and required the prescriber to relate the patient’s current symptom picture to his life history.[8] The resulting task for the prescriber is to understand the patient’s whole history and the constitutional diathesis that generated the current pathological process. He opined:

The biophatographic history is the dynamic history of a vital process and not a mere transcription of pathologic symptoms as the effects of the vital dysfunction. One has to understand the conception of life behind them and the purpose of behavior and pathology”.[9]

In agreement with Hahnemann’s theory of the chronic diseases Paschero required to cure the inherited constitutional predisposition towards diseases – the truly causal, constitutional elements of the chronic disease and neither to focus on the pathological manifestations of the actual disease nor on the action of a germ or other alien force.[10] Paschero considered this as the “fundamental desideratum and exclusive patrimony of homeopathy”.

The diagnosis of this latent disposition, which conditions the individual’s destiny, was the major preoccupation of great clinicians … But no biotypological formulation reaches to achieve the scientific and pragmatic value offered by homeopathy, with their description of constitutional drug pictures and their  characteristic set of symptoms, derived from experimental drug provings and the subsequent addition of clinical observations”.[11]

The homeopathic materia medica with it’s comprehensive compilation of symptom pictures of drug pathogenesies constitutes the first systematical way of eliciting the remedial powers of drugs and offers to find the remedy that meets the characteristics of the morbid constitution and disposition.

Paschero saw the uniqueness in homeopathy in it’s foundation upon valid Hippocratic and scientific principles that define homeopathy as a true rational medical science. He was deeply convinced that therapy has to be based on law as everything in nature is governed by law. Life is movement and follows universal laws which reign everything in the universe. He saw life as a divine creation and vital energy equating cosmic energy.

The vital energy that governs the internal economy operates under the same laws that reign the conservation of cosmic energy in all their aspects…. The motions of energy of the human being as vital entity are reigned by the same laws that reign the activity of energy in all structural units of creation”.[12]

Being deeply convinced about the existence of God, Paschero opined:

I neither conceive homeopathy without Hahnemann nor Hahnemann without Christ”.[13]

In this he echoes Hahnemann who wrote that: “Human life does not merely follow pure physical laws but that of vitality; now they themselves are animated and ensouled, just as the whole is animated and ensouled. There exists in omnipotent fundamental force…”[14]

About the author

Katja Schuett

Katja Schuett

Katja Schutt, Msc, HP, DHM, PGHom, DVetHom, has studied homeopathy with several schools, amongst which David Little’s advanced course stands out as it offers a really deep insight into homeopathic philosophy and materia medica (simillimum.com). Her current focus lies in working with animals and studying history, the old masters, and research.

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