Hahnemann’s Discovery of Homeoprophylaxis (Homeopathic Immunization)

Early on in his career as the founder of medical Heilkunst, Dr. Hahnemann realized that both the treatment as well as prevention of a disease involved the same law of nature, which is the law of similars. Prevention, of course, is a much better route to pursue in healthcare whenever possible, and is why it is said that an ounce of it is worth a full pound of cure. His essay “On the prevention and treatment of Scarlet Fever” in 1801 fully illustrated his thought process and observations he made while treating families through recent epidemics of Scarlet Fever, which was a very common infection at that time. In this essay, there are introduced a number of elements of Hahnemann’s thoughts about medicine, which were further developed and elaborated in his later works, such as The Organon, and Chronic Diseases. His criticism of the ‘Old School’ (allopathic medicine) included his rejection of the treatment methods for scarlet fever, in which a drug or treatment was prescribed for each individual symptom, rather than a single well-matched (ie homeopathic) remedy for the entire picture of the disease presentation. The allopathic approach not only did not cure the scarlet fever, but created many side effects, and even hastened death in some cases. While Hahnemann had documented a tremendous degree of success in the treatment of scarlet fever with his emerging homeopathic method, he reasoned that it would be even better if he could find a reliable method for preventing it in the first place. He had many opportunities to test his idea in families where 1 or more children had contracted scarlet fever, while the other siblings had not yet. His idea was that the remedy which had proven successful at aborting the disease in its earliest stage (which proved to be Belladonna in this case), should be the same remedy which would be reliably effective at preventing the disease from taking hold in the siblings who hadn’t yet shown signs of scarlet fever.

 

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Not only did this practice prove to be effective in every family he treated, but he also had the chance to observe that it had worked for a child who had been taking Belladonna for an issue on the joints of her fingers had ended up avoiding contracting scarlet fever, where her siblings had succumbed. This was notable, as this girl had always been the first to contract any contagious disease which was going around. By putting the pieces together of Hahnemann’s various concepts in all of his writings, we can extend his conclusions in this essay to differentiate between homeoprophylaxis, and homoprophylaxis. There’s only 1 letter different in these two words, but the former relates to a form of homeopathic immunization which is based on matching the general symptom picture common to the disease being prevented, where the latter word relates more to the underlying disease itself, which exists even before any symptoms show up. Hahnemann’s use of Belladonna was an example of homeoprophylaxis, as its selection was derived from a study of the symptom picture of scarlet fever, where a modern Heilkunst approach understands that the nosode (Scarlatinum) is an even more direct and reliable approach to prevention.

Just One Drop?

I’ve gotten used to some of the most common reactions people have to their treatment, as well as to the concepts I explain to them in order to make sense of it. The dropper bottle remedies prescribed to patients often come with the instruction to “take 1 drop every day”. “Just One Drop!??!??” is one of the most common reactions to this instruction, as a way of saying “are you sure that one drop will be enough to have an effect on my health condition?”

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The challenge at this point is that most patients, even the more alternatively-minded ones, are stuck in the belief system of materialism, meaning that the only things which can be considered ‘real’ are those things which are composed of matter (atoms and molecules, for example). Within such a material mindset, the only logical conclusion if something is ‘good’, is that “more is better”. And so, the conclusion tends to be that one drop of the homeopathic remedy couldn’t be enough, since it is such a tiny quantity.

To understand at least some of what the issue is behind this, we need to look at what a homeopathic remedy is in terms of bio-physics. Rather than trying to understand the effect of a remedy as an interaction of matter in the body (which isn’t what is happening), we point out that it is a bio-energetic, rather than a bio-chemical action. Bio-energy (ie ‘life’ energy, or ‘orgone’ energy) exists, as Dr. Reich pointed out, before matter, rather than after matter, and does not work on the basis of quantity, but rather quality.

This is a necessary level to work at in the treatment of disease, as the root of disease, itself, is also bio-energetic, and any of the symptoms which are produced by a disease may have visible, material component, but are not actually the disease itself. (This is another great point of education of patients — to learn the difference between treating symptoms versus treating the actual disease itself.)

Allyson McQuinn, in her book The Path To Cure, described a moment at the beginning of her treatment when just “1 drop” of her emotional support remedies literally floored her (if you’ve read this book, you’ll remember the scene where she was confined to the kitchen floor as she worked through this first healing reaction). After having such a visceral experience, I can tell you that she has never again had the thought that 1 drop of a remedy couldn’t possibly be enough.

Three Possible Outcomes of Treatment

When it comes to medicine, or treatment modalities in general, there are only three possible outcomes regarding a given disease — curative, palliative, or suppressive. That’s it. Just 3 possibilities. Once you know this, you can look at any patient and any treatment plan, and follow its real outcomes as one of these three possibilities.

The highest goal, of course, is the first option of curing the disease. A true disease (and not an imbalance, which is different) is always cured by the natural law of similars. In principle this is always true, however in practice, the details need to be unfolded in a way which matches the uniqueness of each case. This includes considerations such as the correct dose and potency of the remedy, as well as the more complex situation of two or more diseases having become joined together. It also is dependent on the overall level of the patient’s vitality, which acts as the clean up crew after the remedy has completed its job of cure. If the debris of the disease cannot be fully swept away, then the total healing hasn’t concluded.

True diseases, which are subject to this law of cure, include a variety of categories, including true pathogenic diseases, such as bacterial or viral infections, strong shocks and traumas, including both physical and emotional impacts, as well as the highest form of disease which involves taking in a belief in place of knowledge.

If a disease is not cured, then what happens if it goes in one of the other two directions? In the case of palliation, there are a number of situations where it is the most appropriate to take, such as at end-of-life, where a greater comfort is sought for the dying patient. Also, more generally, where a treatment plan is working at curing the many layers and complex dimensions of a disease, then palliative means may be needed on an interim basis until the complete cure of the disease(s) are achieved. It is very important in this situation to be clear about the distinction between palliation and suppression.

The third case, which is the one to be avoided whenever possible, is that of suppression. There are many ways to suppress a disease, and the usual justification is that it made the symptoms disappear or decrease, yet in the process it has worsened the situation by giving the disease a stronger hold at a deeper level in the organism. Most of Western medicine works on this basis, as you can see from all of the drugs starting with ‘anti-‘ : anti-inflammatories, anti-biotics, and anti-depressants to name a few. The symptoms may go, but the disease takes stronger hold, and potentially at a deeper position in the hierarchy of organs. The unknowing patient probably doesn’t realize it at this point, but the disappearance of their symptoms does not represent an increase in their health.

Heilkunst on TV : The Dog Whisperer

A fascinating presentation of Heilkunst occurs on the TV show The Dog Whisperer (With Cesar Milan). To the untrained eye, he appears to just be doing “magic tricks” by getting the misbehaved dogs to follow his commands, but if you understand Heilkunst principles, you will see that he is actually delivering a form of therapy to the dog’s owners — the dogs behaviour is just an externalization of all of their diseases and neuroses.

As he says in every show, “I rehabilitate dogs, I train people.” This is so appropriate, once you understand that domesticated animals take on a function of absorbing all of the unresolved diseases and patterns of neuroses of the owner. This is the reason that in veterinary Heilkunst, the treatment needs to be focussed on the owner just as much, if not more than the animal in question. The number of stories of humans and their animals who come down with the same diseases and symptoms at the same time is astounding.

One of the most common running themes in the episodes of this show is that the human needs to learn to take their proper role as leader of the “herd” (What Milan calls a “calm and assertive energy”), so that the dog can let go of their anxiety, and just be a dog. Many of the characters who come onto the show with their dogs have an incredibly difficult time in taking up a natural stance of leader, as their neurotic patterns keep them from being able to step comfortably into this position. The damage that they do to their dogs becomes quite obvious on screen, when they do all kinds of things which are attempts to make the dog a human, instead of allowing it to fulfill its natural role as a dog.

Looking at the dynamic physiology of the human compared to the dog, while three bodies are shared (physical, etheric, astral), the fourth body of the human (the ontic) is unique, and is what sets us apart from the animal kingdom. The function of the ontic in the human is what allows them in their natural stance to take command over the dog, and to be a proper master. The issues of neurosis are specifically lodged in this fourth body, which is why the addition of a pet to a household will only amplify where there are blockages or weaknesses in the humans, as the dog fulfills its role of displaying them for all to see.

The idea of bringing in a dog trainer to “fix” the dog, is therefore usually unsuccessful, unless they have the concept that Cesar Milan does that it is the human which needs to be “fixed”, and then the dog will naturally gravitate back into its natural functioning.

The Meaning of Different Food Cravings

One fascinating doorway into diagnosis is through a patient’s food cravings. There are many aspects to cravings, and different reasons for their existence — from basic nutritional imbalances, to influences coming from different diseased states of mind. I’ll present a sampling of some different cravings and their possible meanings, but this list is far from exhaustive, and leaves many more possibilities unspoken.

  • Imbalances in the glandular typology — Based on the patient’s dominant gland type, an state of imbalance will lead to particular food cravings. An imbalanced thyroid type, for example, will crave refined carbs (bread, cakes, cookies, etc.), sugars, and stimulants such as caffein. An out-of-balance adrenal type will crave rich, salty foods, high in cholesterol, as well as alcohol. The problem with these glandular imbalances, once the person starts to stimulate themselves with these craving foods, is that it becomes a downward spiral where they crave these foods more and more, have less and less energy, and begin to gain weight.
  • An expression of the patient’s healthy constitution (genotype) — Different genotypes will have a relationship to certain foods as basic preferences. These aren’t cravings under normal circumstances, but can become so under more stressed circumstances. A phosphorous, for example, has a natural preference for salty foods, but they may start craving them to excess under stress. They also tend to enjoy very spicy foods. A Pulsatilla constitution may crave fatty foods, including butter (watch out for those pulsatilla children who tend to stick their fingers right into the butter dish to scoop out a treat!), and these may increase as full blown cravings when under stress (which would typically be a relationship issue for Pulsatilla).
  • An expression of an underlying disease state (of mind) — This category is large and quite interesting, as it includes many types of cravings which are not accounted for by the usual factors of nutritional imbalances or deficiencies. A state of unresolved grief, for example, represented by the remedy Natrum Muriaticum, will have a tremendous craving for salty foods. (It takes a well honed diagnostician to tell the difference between this salt craving from a Phosphorous salt craving). The reasons for having strong cravings for alcohol are many and varied, but to pick one remedy as an example, Lachesis, would relate to an emotional state related to many pent-up, undischarged emotions which seeks to have some way of trying to dissipate them (although the alcohol doesn’t actually provide a true discharge).

This is a very brief sampling to give you a taste of some of the thinking and differential diagnosis required to properly understand the meaning of a craving. I often find these symptoms some of the most useful in clinic, as they tend to be strong and distinct patterns in the patient seeking to be resolved.

My Healing Reaction to Clearing the DPT Childhood Vaccine

As you may know, I have spent a considerable amount of time looking at the vaccination issue, particularly as the principles of Heilkunst and homeopathic medicines illuminate it. It is a question which is on the mind of many of my patients, especially when they have their own children, and are looking for a healthier, safer, and more effective approach to their family’s health.

While I have seen and treated many of the more severe reactions to vaccination and their long-term consequences, the more pervasive and subtle damage to my patients’ health due to the childhood vaccination program, which almost everyone has been subjected to, is a constant theme running throughout. Another way of looking at this same phenomenon, is comparing the health of children who were vaccinated versus those who were not. The un-vaccinated group appears to be much healthier in every dimension — physically, mentally, emotionally, and spiritually.

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Cartwheel on the Beach by Courtney “Coco” Mault https://flic.kr/p/aqNBnb

You can see another side of this when you treat patients through their time lines, and witness the types of healing reactions and subsequent improvements to their health after clearing their childhood vaccine shocks. When I went through my own time line treatment, I noticed a particularly interesting shift after I had cleared my DPT shock. Within a week or so of taking the remedy, I spontaneously had the impulse to learn how to do a cartwheel, which I had never attempted as a child. I didn’t think about it until afterwards, but it was clear to me that this was a healing reaction in the sense of regaining an aspect of my natural childhood development which had been blocked by the DPT shot.

The stages of natural development of a child depend on a free-flow of life energy through their whole organism, and shocks, such as vaccinations, set up a permanent blockage to part of that flow. There are a whole range of possible reactions through all 4 of the bodies, including basic issues of co-ordination in the physical body, as seen in my own example of learning cartwheels.

The Founders of Heilkunst, and Romantic Medicine (Rudolf Steiner)

The third giant holding up the structure of Heilkunst is Rudolf Steiner. Like Hahnemann and Reich, his genius was unique, and his contributions to this system are quite broad. Of these three thinkers, Steiner is usually the most difficult to grasp, as his subject matter was quite esoteric. Where Reich’s life work represents one of the greatest journeys ever taken in the realm of natural science, Steiner’s focus was on creating a rational basis and method for exploring spiritual science. Areas where his work may be most known include education (the Waldorf schools), agriculture (Biodynamic farming), and medicine (Anthroposophical medicine).

As a boy and young man, Steiner realized that he was gifted in terms of a clairvoyant capacity; however, it was his life’s mission to not simply take in the information accessible to him this way, but instead find a rational scientific method in which anyone could be taught to do the same. The foundation of his whole life’s work is often overlooked, but involves his exploration of the branch of philosophy known as epistemology, which asks the basic questions of whether or not knowledge is possible, and if so, how we can access it. In effect, as a PhD student, he overturned the dominant philosophy of the giant Immanuel Kant (who still remains a dominant thinker behind modern material science), and was able to provide a very intriguing new way of looking at the questions of epistemology.

This has many implications, including the very practical issue in Heilkunst of how to properly diagnosis a patient, which needs to be based on knowledge rather than belief or speculation. Likewise, the goal of health itself includes the imperative to “know thyself”, which is the first act of true knowledge.

Other aspects of Steiner’s work which bear directly on the practical side of Heilkunst, include some of the concepts I’ve blogged previously about, including the four bodies, and aspects of dynamic physiology, such as the polar forces of radial and spherical energy, as well as how our 3-fold body functions.

In parallel with Reich’s orientation of healthy development being defined by the drive to genital primacy at around the onset of puberty, and then the potential for orgastic potency by the end of the teen years, Steiner gives us an orientation to healthy development which progresses along the lines of 7-year cycles of development. From this point of view, we can see whether someone is “acting their age/stage”, as well as where some of their life energy may potentially be locked up in a stage they have already passed by in a chronological sense.

The final aspect of Steiner I’ll share in relationship to the Heilkunst approach to healthcare, is the understanding of health as an expression of an individual’s ability to think true, living (etheric) thoughts, rather than the typical dead and abstract way of thinking we tend to use in the modern world. Health is not only of the body, of course, but also at the levels of the mind and emotions. Such living, or etheric thinking is not only a pre-requisite for the Heilkünstler to be able to diagnose successfully, but as well is a measure for patients and where they are at in the spectrum of different qualities of health. Reading Steiner’s work, then, becomes one way of breaking down the predominance of our abstract intellect, and gradually cultivating this other form of thinking which has been lost to most of us. There are many of Steiner’s books and lectures available to read at this site, as well as many audio book versions available here.

The Founders of Heilkunst, and Romantic Medicine (Dr. Wilhelm Reich)

While Dr. Hahnemann provided Heilkunst with the very grounded principles of therapeutics, both Dr. Wilhelm Reich and Rudolf Steiner created the most extensive framework of understanding the functioning of the human organism, both in health as well as in disease. They did contribute many specifics of therapy, as well, but in the greater context of Heilkunst, their bigger role was in the philosophical framework they constructed. While our Upper Man was most illuminated by Steiner, the Nether Man was presented to the world by Reich, who is the subject of today’s blog post.

As a young man in rigid Viennese society, Reich had some personal experiences with a woman who was much more sexually alive than most, and profoundly experienced the function of the orgasm (which was the title of one of his later books). This drew him to the lectures of Sigmund Freud, who was revolutionizing medicine of the day by actually acknowledging the existence and importance of sex to health. While initially Freud’s star pupil, a few key disagreements gradually put a wedge between them, and Reich was eventually kicked out of the Psychoanalytic Association. The essential difference between Reich’s and Freud’s views was that Reich was driven by wanting to explore a true science of life (living functions), while Freud, as all allopaths, are fixed on dead forms. This includes the difference between building a system of healthcare around healthy physiology versus around dead forms. Think of the way that med students study anatomy and physiology on the basis of cutting open cadavers.

The most incredible scientific journey followed, taking Reich through many seemingly unrelated fields, such as psychology, biology, cancer research, meteoroloigcal research, social-political theory, and so on. Rather than understanding that he was a mad scientist, a careful study of his life’s work reveals a continuity of thought through everything he did, which was all built on the foundation of his key discovery and articulation of ‘orgone energy’, which was his term for life energy.

Reich’s contributions to the structure of Heilkunst are vast, and difficult to offer in summary form. To keep our focus on practical implications of therapeutics, his work with de-armoring his patients provides a very important orientation for treating Heilkunst patients, and having a framework for following the direction of cure as patients go through their sequential treatment. Likewise, the understanding of the natural developmental stages leading a developing child and then teen towards genital primacy, and then being able to convert that to orgastic potency provides a framework for health, and then likewise for pathology when one or both of these stages are blocked, and lead to neurotic or psychotic patterns.

The depth and clarity of his scientific observations are truly breathtaking, and he is in very good company with both Hahnemann and Steiner on this front. There was a brief period in his life when he had a correspondence and some meetings with Einstein, who was initially very interested in Reich’s work, but whose character structure could not ultimately hold the charge or implications of it, and he quickly retreated and cut off all future lines of correspondence. The level of health implied by a patient’s successful journey utilizing Reich’s principles is at the highest end of the definition of health in Heilkunst, which every practitioner should be internalizing as their own goal in their own journey of health.

The Founders of Heilkunst, and Romantic Medicine (Dr. Samuel Hahnemann)

 

 

 

 

 

 

I talk a lot about the principles and philosophy of Heilkunst medicine, but do you ever wonder where the ideas originated from? Just like Newton’s incredible lifelong work to develop the system of calculus which can now be learned by a high school student in about a year, the principles of Heilkunst have been condensed into a 4 year program. This is the nature of science — that its methods and results can be clearly communicated and effectively taught from one generation to the next.

At some point, namely the beginning of a science, it is typically the work of one or a small group of individuals who have a high capacity for tapping into their genius, and bringing it out into the light of day for others to see. Hahnemann was one of the most significant individuals to do so at the foundation of Heilkunst. What may seem so relatively easy and obvious to a contemporary student of Heilkunst, took Hahnemann’s entire life force and lifespan to properly extract and explain.

As a boy, he was quite a gifted student, who had mastered several languages, as well as many different courses of study. He had taken to heart the advice his father had given him, which was to always take an active stance relative to whatever he was learning, in order to fully grasp and internalize it. He was also quite sensitive and connected to nature, and to carefully observing its processes.

Later, after graduating from medical school, his sensitivity and highly developed sense of ethics led him to completely abandon the brutal methods of medicine, including blood letting, as well as the use of highly toxic and ineffective mixtures of drugs. To understand the context of this, he had a growing family to support, and no other means of income. He did use his linguistic skills to make a living as a translator of medical textbooks until the time came when he felt he could start returning to medical practice, but in a new way with his emerging understanding of the principles of Heilkunst.

His own highly attuned senses and consciousness gave him the ability to make such deep and fresh observations of nature, in high contrast to the very dull approach of conventional medicine, which relied on following what external authority and tradition dictated, rather than a true engagement in a process of scientific observation and clear thinking.

His initial observations and insights continued to expand and evolve over the course of his life, and never changed in form or principle, but only in unfolding more and more particular details about the practice of Heilkunst. His discovery of his theory of chronic disease, for example, illustrated his never-ending quest to find the clearest and most expansive answers to what were initially mysteries to him in medicine, rather than the easy path most others take of hiding behind doing what everyone else does, with the excuse of following the authority of the day.

 

Aside from the specific teachings of all his principles and practices of Heilkunst, one of the greatest lessons to take from Hahnemann is the nature of his scientific consciousness itself, as a model for every student and practitioner to aspire to at every stage of their studies and practice.

Learning to Listen to the Voice of Intuition

Many things have changed since I first started my own Heilkunst treatment. In addition to all the improvements in my physical health, there have been very deep shifts in my overall state of mind, as well as my emotional perception of the world. I was remembering a story which I’d like to share today.

At one point early on in my treatment, I was at a health food store which sold some food items in bulk. Just before I started to scoop some dried fruit into a bag, an unfamiliar voice in my head said to me “Why don’t you use a plastic glove?”. I stopped in my tracks and considered for a moment, before answering back to myself “Don’t be silly – I never use those things”.

I proceeded to scoop my dried fruit into a bag, when a very irate woman approached me and began to give me a verbal thrashing for not using a glove, and therefore spreading germs. I apologized, and waited for the storm of her fury to pass, so that I could finish my business (now with a glove), and get on with my shopping.

It is a small story, but it was a big moment in terms of my connection to my inner voice of intuition awakening. The process of diagnosis in Heilkunst cannot be done (at least successfully) in a mechanical way, and aspects of emotional intelligence and intuitive knowing are prerequisite. This moment in the bulk food aisle was a sign to me of my own intuitive voice waking up through the process of my own Heilkunst treatment, and was actually quite exciting.

I do use a glove now at bulk food stores, if you were wondering.