Organon of Medicine
By Samuel Hahnemann

[The curing]

§ 8 §

It is not conceivable, not can it be proved by any experience in the world, that, after removal of all the symptoms of the disease and of the entire collection of the perceptible phenomena, there should or could remain anything else besides health, or that the morbid alteration in the interior could remain uneradicated.

§ 9 §

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 purpose of our existence.

Kent : This paragraph introduces the vital principle. When the simple substance is the active substance it dominates and controls the body it occupies. The energy derived from the simple substance keeps all things in order. We also see that this vital substance, when in a natural state, when in contact with the human body, is constructive, it keeps the body continuously constructed and reconstructed. But when the opposite is true, when the vital force from any cause withdraws from the body, we see that the forces that are in the body being turned loose are destructive. So, we see that the vital force is constructive or formative and in its absence is death and destruction. Protoplasm(for instance) is only protoplasm when it is living. Chemically, all there is of protoplasm is C,O,H,N & S. You put together 54 parts of C, 21 of O, 16 of N, 7 of H and 2 of S, and what do you have ? Simply a composite of something, but not that complexity which we identify as protoplasm In analysing the protoplasm, what has become of the life force ? There is no difference in weight after death; the simple substance cannot be weighed. Neither weight, time not space can be predicated of the simple substance; and it is not subject to the physical laws.

§ 10 §

The material organism, without the vital force, is capable of no sensation, no function, no self-preservation, it derives all sensation and performs all the functions of life solely by means of the immaterial being (the vital principle) which animates the material organism in health and in disease.

§ 11 §

When a person falls ill, it is only this spiritual, self acting (automatic) vital force, everywhere present in his organism, that is primarily deranged by the dynamic influence upon it of a morbific agent inimical to life; it is only the vital force, deranged to such an abnormal state, that can furnish the organism with its disagreeable sensations, and incline it to the irregular processes which we call disease; for, as a power invisible in itself, and only cognizable by its effects on the organism, its morbid derangement only makes itself known by the manifestation of disease in the sensations and functions of those parts of the organism exposed to the senses of the observer and physician, that is, by morbid symptoms, and in no other way can it make itself known.

Kent : It is clear that Hahnemann wishes to teach that it is a disorder of the activities of the internal man, a lack of harmony or lack of balance, which gives forth the signs and symptoms by which we recognise disease.The morbific agents that Hahnemann refers to are simply the extremely fine forms of simple substance. It is only when the vital principle is disturbed by cause of a disease character, that it gives forth any consciousness of itself.Some doctors say ¨Oh! We will have a cure for cancer someday¨, having in mind the only the symptoms of cancer; that is, the symptoms that represent the results of disease and not the symptoms that represent the disease itself. To think of remedies for cancer is confusion, but to think of remedies for the patient who appears to have cancer is orderly, and you will be astonished to know what wonderful changes will take place in these conditions when remedies that correspond to the conditions before the cancer began are administered. Cancer, is the result of the disorder, which must be turned into order and healed. To become conversant with symptoms, to judge of the sphere and progress of disease by the study of symptomatology, is the requirement for the homeopath.

§ 12 §

It is the morbidly affected vital energy alone that produces disease, so that the morbid phenomena perceptible to our senses express at the same time all the internal change, that is to say, the whole morbid derangement of the internal dynamis; in a word, they reveal the whole disease; consequently, also, the disappearance under treatment of all the morbid phenomena and of all the morbid alterations that differ from the healthy vital operations, certainly affects and necessarily implies the restoration of the integrity of the vital force and, therefore, the recovered health of the whole organism.

§ 13 §

Therefore disease (that does not come within the province of manual surgery) considered, as it is by the allopathists, as a thing separate from the living whole, from the organism and its animating vital force, and hidden in the interior, be it ever so subtle a character, is an absurdity, that could only be imagined by minds of a materialistic stamp, and has for thousands of years given to the prevailing system of medicine all those pernicious impulses that have made it a truly mischievous (non-healing) art.

Kent : You will discover is course of time that in a large number of chronic diseases, our anti-psorics will cause changes in the economy, curative or otherwise, in from five to seven different potencies. In this you will have the demonstration of degrees of simple substance, and their relation to different planes in the interior of the economy.

§ 14 §

There is, in the interior of man, nothing morbid that is curable and no invisible morbid alteration that is curable which does not make itself known to the accurately observing physicians by means of morbid signs and symptoms - an arrangement in perfect conformity with the infinite goodness of the all-wise Preserver of human life.

Kent : In this paragraph, we see Hahnemann's recognition of divine providence. In all your experiences, you will find a very poor lot of homeopaths among those who do not recognise divine order. You will find among them false science, experimentation, but never any government of principle, no thought of purpose,order or use.

§ 15 §

The affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing the existing malady, constitute a whole; they are one and the same. The organism is indeed the material instrument of the life, but it is not conceivable without the animation imparted to it by the instinctively perceiving and regulating dynamis, just as the vital force is not conceivable without the organism, consequently the two together constitute a unity, although in thought our mind separates this unity into two distinct conceptions for the sake of easy comprehension.

Kent : Everything that flows from the centre, must be considered in connection with the centre. Man's healthy vital force is a result of the action from a centre.

§ 16 §

Our vital force, as a spirit-like dynamis, cannot be attacked and affected by injurious influences on the healthy organism caused by the external inimical forces that disturb the harmonious play of life, otherwise than in a spirit-like (dynamic) way, and in like manner, all such morbid derangements (diseases) cannot be removed from it by the physician in any other way than by the spirit-like (dynamic, virtual) alterative powers of the serviceable medicines acting upon our spirit-like vital force, which perceives them through the medium of the sentient faculty of the nerves everywhere present in the organism, so that it is only by their dynamic action on the vital force that remedies are able to re-establish and do actually re-establish health and vital harmony, after the changes in the health of the patient cognizable by our senses (the totality of the symptoms) have revealed the disease to the carefully observing and investigating physician as fully as was requisite in order to enable him to cure it.

Kent : This paragraph treats of three states : (1) of the state of health (2) of how that state is made sick and turned into disorder and (3) of how that disordered state can be turned into health. Medicines cannot affect the high and interior planes of the physical economy unless they are raised to the plane of similarity in quality.  A chronic case that would be relieved by moderately high potencies would only improve for a matter of weeks, but on the administration of much higher potencies that work could be taken up, and in that way the same patient can be carried on from one potency to another. Medicines will not act curatively unless potentised to correspond to the degrees in which the man is sick. When the physician goes to the bedside of the sick, he asks himself, Do I know a remedy that has produced among healthy men, symptoms like this.

§ 17 §

Now, as in the cure effected by the removal of the whole of the perceptible signs and symptoms of the disease the internal alteration of the vital principle to which the disease is due - consequently the whole of the disease - is at the same time removed, it follows that the physician has only to remove the whole of the symptoms in order, at the same time, to abrogate and annihilate the internal change, that is to say, the morbid derangement of the vital force - consequently the totality of the disease, the disease itself. But when the disease is annihilated the health is restored, and this is the highest, the sole aim of the physician who knows the true object of his mission, which consists not in learned - sounding prating, but in giving aid to the sick.

Kent : The idea of this paragraph is that the removal of the totality of symptoms is actually the removal of the cause.The cure of the disease means permanent removal of the totality of symptoms, thus removing the cause and turning disorder into order, and thus as a consequence the results of the disease are removed. 

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