I think the answer to this lies both in the history of the therapy and in the understanding of why it came into being at its inception.
Modern medicine as defined, uses its pharmacy to treat disease by suppression or divergence of the expression of disease as exhibited by the patient. For example, a headache is treated by blocking the pain with pain relief medicine without treating the actual problem. Skin problems are treated with suppressive ointments or cortizone etc.
Hahnemann in his studies accepted that working with the patients immune system, and applying medicines that could produce matching symptoms, allowed a guide for the immune response to ‘focus’ on the disease expression, and cure itself.
This fundamental difference in approach, irrespective of the therapy of homoeopathy, is a law of nature and can be applied in a myriad ways. Homoeopathy as practiced the Hahnemannian way is a method to match accurately substances that can produce the symptoms of the disease and thus be applied curatively.
I have a firm grasp on the law of similars as being the method to cure disease. It is at odds with mainstream medicine in the West and as such those of us who feel the same are ridiculed and ostracised.
So for a person wanting to practice homoepathy, there is a need to be convinced that it is the bodys immune system that cures and nothing else.
§ 10 Sixth Edition
The material organism, without the vital force, is capable of no sensation, no function, no self-preservation 1, 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 Sixth Edition
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 1 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. 2
1 Materia peccans!
2 What is dynamic influence, – dynamic power? Our earth, by virtue of a hidden invisible energy, carries the moon around her in twenty-eight days and several hours, and the moon alternately, in definite fixed hours (deducting certain differences which occur with the full and new moon) raises our northern seas to flood tide and again correspondingly lowers them to ebb. Apparently this takes place not through material agencies, not through mechanical contrivances, as are used for products of human labor; and so we see numerous other events about us as results of the action of one substance on another substance without being able to recognize a sensible connection between cause and effect. Only the cultured, practised in comparison and deduction, can form for himself a kind of supra-sensual idea sufficient to keep all that is material or mechanical in his thoughts from such concepts. He calls such effects dynamic, virtual, that is, such as result from absolute, specific, pure energy and action of he one substance upon the other substance.
For instance, the dynamic effect of the sick-making influences upon healthy man, as well as the dynamic energy of the medicines upon the principle of life in the restoration of health is nothing else than infection and so not in any way material, not in any way mechanical. Just as the energy of a magnet attracting a piece of iron or steel is not material, not mechanical. One sees that the piece of iron is attracted by one pole of the magnet, but how it is done is not seen. This invisible energy of the magnet does not require mechanical (material) auxiliary means, hook or lever, to attract the iron. The magnet draws to itself and this acts upon the piece of iron or upon a steel needle by means of a purely immaterial invisible, conceptual, inherent energy, that is, dynamically, and communicates to the steel needle the magnetic energy equally invisibly (dynamically). The steel needle becomes itself magnetic, even at a distance when the magnet does not touch it, and magnetises other steel needles with the same magnetic property (dynamically) with which it had been endowered previously by the magnetic rod, just as a child with small-pox or measles communicates to a near, untouched healthy child in an invisible manner (dynamically) the small-pox or measles, that is, infects it at a distance without anything material from the infective child going or capable of going to the one to be infected. A purely specific conceptual influence communicated to the near child small-pox or measles in the same way as the magnet communicated to the near needle the magnetic property.
In a similar way, the effect of medicines upon living man is to be judged. Substances, which are used as medicines, are medicines only in so far as they possess each its own specific energy to alter the well-being of man through dynamic, conceptual influence, by means of the living sensory fibre, upon the conceptual controlling principle of life. The medicinal property of those material substances which we call medicines proper, relates only to their energy to call out alterations in the well-being of animal life. Only upon this conceptual principle of life, depends their medicinal health-altering, conceptual (dynamic) influence. Just as the nearness of a magnetic pole can communicate only magnetic energy to the steel (namely, by a kind of infection) but cannot communicate other properties (for instance, more hardness or ductility, etc.). And thus every special medicinal substance alters through a kind of infection, that well-being of man in a peculiar manner exclusively its own and not in a manner peculiar to another medicine, as certainly as the nearness of the child ill with small-pox will communicate to a healthy child only small-pox and not measles. These medicines act upon our well-being wholly without communication of material parts of the medicinal substances, thus dynamically, as if through infection. Far more healing energy is expressed in a case in point by the smallest dose of the best dynamized medicines, in which there can be, according to calculation, only so little of material substance that its minuteness cannot be thought and conceived by the best arithmetical mind, than by large doses of the same medicine in substance. That smallest dose can therefore contain almost entirely only the pure, freely-developed, conceptual medicinal energy, and bring about only dynamically such great effects as can never be reached by the crude medicinal substances itself taken in large doses.
It is not in the corporal atoms of these highly dynamized medicines, nor their physical or mathematical surfaces (with which the higher energies of the dynamized medicines are being interpreted but vainly as still sufficiently material) that the medicinal energy is found. More likely, there lies invisible in the moistened globule or in its solution, an unveiled, liberated, specific, medicinal force contained in the medicinal substance which acts dynamically by contact with the living animal fibre upon the whole organism (without communicating to it anything material however highly attenuated) and acts more strongly the more free and more immaterial the energy has become through the dynamization.
Is it then so utterly impossible for our age celebrated for its wealth in clear thinkers to think of dynamic energy as something non-corporeal, since we see daily phenomena which cannot be explained in any other manner? If one looks upon something nauseous and becomes inclined to vomit, did a material emetic come into his stomach which compels him to this anti-peristaltic movement? Was it not solely the dynamic effect of the nauseating aspect upon his imagination? And if one raises his arm, does it occur through a material visible instrument? a lever? Is it not solely the conceptual dynamic energy of his will which raises it?
§ 12 Sixth Edition
It is the morbidly affected vital energy alone that produces disease1, 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.
1 How the vital force causes the organism to display morbid phenomena, that is, how it produces disease, it would be of no practical utility to the physician to know, and will forever remain concealed from him; only what it is necessary for him to know of the disease and what is fully sufficient for enabling him to cure it, has the Lord of life revealed to his senses.
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.
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.
Contained within the words of Hahnemann above, is the rationale for curative action by the law of similars.
Homoeopathy as a therapy, is not a touchy feely ‘alternative’ support to allopathy. It is a self contained medical practice that utililises a proven method of eliciting a curative response from a living organism be it human or animal. Where the organism is CAPABLE of responding and repairing itself, the effects are wonderful and almost miraculous to observe. If the organism is not capable of repair, sometimes we have to let allopathy take the lead in life preservation.
One of the major stumbling blocks to homoeopathy being accepted, is the scoffing maintained toward the dilutions. However science is slowly proving the power of water to absorb the effects.
The other and far more harmful issue within our therapy, is that a large number of practitioners have not learned real homoeopathy from Hahnemann. As such, individuals who are feted as good homoeopaths are misleading with their lack of knowledge and charisma, and not with accurate directives from Hahnemann.
So, if you are a practitioner, examine what you believe and practice by comparing it with the Organon. You will be surprised……………
The members of the IHM individually and collectively hold to the tenets of Hahnemannian practice and work in accordance to his directives. One of the noted features of our training courses, is that all aspects of the course are based around comprehension of the medical works of Hahnemann and Boenninghausen, usually each aphorism is backed up or explained by other texts so as to facilitate a clear understanding of the sublect under consideration. We teach the relevance of the written directives via cases to demonstrate WHY it has to be a certain way.
For new students of homoeopathy, we ground the individual from day one in understanding the methodology and the rationale, and teach them how to view a case through Hahnemanns perspective. While we encourage experimentation, we have found that going against Hahnemanns tested and tried recommendations, always fails. We do not allow polypharmacy or the use of non homoeopathic treatments like the flower remedies.
A number of use use the LM potencies and can give pointers as to how to use them. I myself have used them more or less exclusively since 1987.
We will announce seminar dates to be held in our Eastbourne East Sussex HQ covering case taking, Materia medica understanding, Rubric understanding of the Therapeutic Pocket book etc. This is dependant on the UK government laws regarding numbers and rules for indoor teaching.
More to come.