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?”


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.

What is Your Illness Keeping You From?

How do I make sure to fully diagnosis every aspect of the patient’s health issues? As I’ve written about previously, there are many dimensions of things which can be blockages to our health, including diseases and imbalances. Looking into one aspect of this does not mean that the other dimensions of disease or imbalance will automatically reveal themselves. The process of diagnosis, then, is multi-dimensional, with each dimension being unique and distinct.

The third jurisdiction of Heilkunst (do you remember the difference between therapeutic regimen, therapeutic medicine, and therapeutic education?) is the most multi-faceted, and therefore takes the most diverse approaches to fully diagnose and treat. One aspect of this jurisdiction is in identifying and unravelling a patient’s conflicts which exist between their conscious and subconscious minds. One way in which I begin to open up this area, is by asking the patient how their health condition has changed their life — what has changed and what are they not able to engage with that they wish they could? Or to flip the question around, I could simply ask them what they would do with their life if they had their health back?

I may explicitly ask these questions directly of the patient, of if they don’t yet seem ready to engage in questions at this level, then I’ll seek the answer myself by imagining it based on what I already know about their life, and how they already express themselves about more factual aspects of their health condition. There can even be subtle clues in the language which they use to describe their symptoms, and the feeling which they describe it with. One patient may have a very sad tone when describing their condition, while another may be much more irritable.

The reason for looking at illness in this light, is that our subconscious mind can’t generally speak directly to us using everyday language, but uses the more symbolic language of symptoms. While someone may desire to be living in a situation that their illness currently makes impossible, the answer at least partially lies in the content of their subconscious mind which may have fears or other emotions keeping them at a distance from it.

A very overt example is one where someone subconsciously makes and keeps themselves sick in order to receive the benefit of the love and care they receive from their family. Or the similar situation described by Münschausen Syndrome, where a parent subconsciously perpetuates the illness of their child in order to keep themselves in the important role of caretaker (ie martyr).

Once this image of resistance starts to be sketched from such questions or imaginings about the patient, a more concrete approach to treatment can be applied, whether through specific homeopathic remedies for releasing this subconscious content, or a more direct confrontation with the patient if their ontic organization is strong enough to handle the charge at their current stage of treatment.

The Patient That Even Dr. Hahnemann Couldn’t Save

Along with his discovery of the principles of Heilkunst, the first patient which Dr. Hahnemann diagnosed was the medical system itself — he realized what was causing the tremendous sickness of this patient, and that it was based on a faulty belief or world view. The medical system, as a patient itself, cannot have its temperature taken, or its blood pressure measured, but what Hahnemann was able to clearly diagnosis was its faulty state of mind. The limiting belief behind Western medicine, what Hahnemann called the “old school”, is that all disease, and therefore all treatment, exists exclusively at the material level. The brutal treatment methods of the time, which included bloodletting, were an illustration of this belief system which said that since disease is material, then the treatment of disease must involve the removal of diseased matter.

Although medical technologies and practices have changed quite a bit in the past 200 years, this underlying philosophy has remained exactly the same, and so the results of conventional medicine essentially haven’t improved whatsoever. I know that it can be hard to see this, when all of the fancy medical equipment seems so impressive, but in terms of actually being able to diagnosis and cure the underlying disease itself, nothing has changed since the days of bloodletting.

One of the clearest examples in which to see this is in the approach to the treatment of cancer — you hear all the time about someone going through an apparently successful cancer treatment, yet weeks or months later, the cancer comes back. The usual explanation is that they must have “missed some of the cancer cells” in the surgery, but the fact is that even if all of the cells are removed, the systemic cancer disease itself hasn’t been touched. The cancer cell is the outer, material expression of the disease, but the underlying cancer disease itself is bioenergetic, and cannot be diagnosed or treated at the purely material level.

Unfortunately, this “old school” philosophy is not limited to conventional medicine, but is almost equally as prevalent in natural medicine, which focusses a lot on the same goal of removing the offending disease matter, but through more natural means. The result is the same – while the symptoms may be temporarily disappeared, the underlying disease lies in wait for its opportunity to manifest all over again in the same location in the body, or elsewhere.

Along the course of treating every Heilkunst patient, this belief system usually needs to be overturned at least to some degree within the patient’s understanding of their own health. Until they understand better, patients often think that they’ll be OK once the outward symptom, or disease matter is somehow removed. The true goal of treatment, thanks to the clear map of Hahnemann’s Heilkunst, is to remove the underlying disease itself in order to actually be able to declare a patient “cured”.


Heilkunst at the Movies : The Matrix (1999)












A movie that I refer to often is The Matrix (1999), when Im talking with patients about their journey through Heilkunst treatment. It is truly a multi-faceted work, which can be interpreted at many levels, and in fact has been by many reviewers. For the purposes of this blog, I just want to focus in on a few aspects which related more directly to the process of treatment, and how The Matrix illuminates some of the signposts along the way.

One of the key messages of the movie is of the quest for the self, as discovered by overcoming the false ego. The quest for health goes hand-in-hand with discovering the nature and purpose of our true self, as was pointed out by Dr. Hahnemann in his account of the purpose of health. It turns out that there are many obstacles along the way, and in fact, are a necessary part of making our own meaning of who we are.

One of the most famous scenes of the movie comes near the beginning, when Neo meets Morpheus for the first time, who gives him the choice of taking “the red pill, or the blue pill”. Choosing the red pill will allow him to see past the illusion and see reality for what it really is, while the blue pill will put him back into his own illusion, where he’d forget that any of this had happened, or that he’d made the choice. Cypher, a supporting character in the movie, at one point laments having taken the red pill, and wishes he could go back into the state of “ignorance is bliss” of the blue pill.


In his discussion of disease, and all of the obstacles to health, Hahnemann refers to “inimical potences” as a kind of catch-all expression. The powers, forces, and energies which make up both us and the world, include these “inimical potences”, which seek to thwart us at every step along our path, and keep us from ascending into a full consciousness of our self. The artistic portrayal of this in the movie is embodied by the agents, who actually can take over any regular person as necessary in fulfilling their job, and trying to block any progress on part of the awakened humans.

Neo slowly comes to understand the advice he’s often given throughout the movie, which is to follow the voice of his gut rather than his brain. This goes hand-in-hand with his process of self-discovery, and unfolding what his true mission is in the world. His reluctance and doubt gradually gives way to knowledge.

How Many Anomalies Did You Stumble Over Today?

The big questions of truth and knowledge which are formally grappled with by science, are also experienced at another level by individuals in a much less formal way. The issue of how we come to know something rather than simply believe it is not merely a game to entertain barstool philosophers, but an all-important question which everyone may be challenged to answer for themselves at some crossroads in their life.
This question of knowing is generally not explored by most people, most of the time, as it is believed to be a question that we don’t have the capacity to answer, anyway. Unfortunately, if you scratch below the surface of modern science, the same belief is held there, too, and the default methodology of “empiricism” has replaced the much more important quest for truth and knowledge.
There are any number of experiences which might elicit a desire in someone to delve into such questions, when they suddenly feel that their reality which they thought they understood suddenly turns into a bunch of question marks. I can think of many of my patients, along with myself, who have had this kind of experience triggered from our individual experiences with homeopathic remedies, and the shifts which they triggered in our bodies and in our lives in general.
To have such a dramatic and concrete experience brought about by a remedy which supposedly has “nothing” in it, begins to unravel the underlying belief system of what matter and energy is, in the first place. All of the mechanical, as well as mystical explanations begin to satisfy you less and less, as the quest draws you in further to explore different sources of knowledge which may start to shed some light on how the universe really works.
These tiny cracks, or experiences of anomalies are usually easy to ignore, but occasionally when you trip over one and land flat on your face, you are faced with the choice of continuing the old pretence, or letting it all go to see what you are able to discover.

As Winston Churchill said, “Men occasionally stumble over the truth, but most of them pick themselves up and hurry off as if nothing ever happened.”
Which anomalies or cracks in reality first opened up your mind to seek something outside of the normal explanations of things?

Seeing What’s Behind Your Time Line

This blog is part of a series; its original title was “Heilkunst Basics: University, 4th Year (Seeing What’s Behind Your Timeline)”

Today, September the 11th, marks the anniversary of an event which continues to have a tremendous impact on our lives. There are so many dimensions to its meaning, and I will stick here to the direct medical impact, as I have seen through my patients, both at the time of the event itself, and in the years since.

At the time of the event itself, there was a tremendous amount of call-ins to the clinic from patients seeking all forms of emotional remedies, especially including shock and fear at first, and then shortly afterwards followed by the full spectrum of tonic (archetypal) emotional states. The range of acute anxiety remedies (including aconite, ignatia, and so on), and the primary tonic emotional archetypes represented by NSOL were dispensed frequently, and often in very high potencies due to the intensity of people’s experience at that time.

The individual components of NSOL are:

Natrum Muriaticumfor feelings of bereavement and loss, and ultimately for a challenge to someone’s core belief structure which questions whether people and the world in general can be trusted.

Staphysagria – for feelings of being victimized, or abused. Possibly for an anger without knowing exactly where or how to direct it.

Opium – for the root state of mind underneath many fears and anxieties. A kind of feeling “frozen in place”, like the dreams where someone is on a railway track, and cannot move a muscle.

Lachesis – for feelings of guilt, and a generally intense state of pent-up emotions looking for an outlet. Think of the image of a snake all charged up, and ready to strike out suddenly with its venomous tongue.

The NSOL combination is generally used quite a bit during a patient’s general Heilkunst treatment, and its individual components will be called for when they are emerging in a very distinct way on their own. NSOL, and its components, are very often used for treating specific shocks and traumas on a patient’s time line, as well as for dealing with the emotional reactions to situations occurring in the present.

The nature of the event of 9/11 certainly brought up many of these intense emotions, but it went much deeper than that. As is the case with anyone’s time line of shocks and traumas, the question of what is perceived as a trauma, and what it means to a given individual, will depend not just on the event itself, but on their underlying structure, in terms of their armoring structure combined with their belief structure. Two siblings, for example, who grow up in the same dysfunctional family dynamic can potentially have very different perceptions and reactions to it based on their underlying structures.

For many patients, this experience of 9/11 and its aftermath served as a catalyst to break through some of this deeper structure, and start to draw out some of their deeper chthonic issues, as well as higher ideogenic themes. The very nature of our world, as we perceive it, changed in many ways as a result. From a phenomenological point of view, when such an event of mass impact occurs, it represents a point in time where such a general shift in consciousness has, or is about to begin.

From Psychoanalysis to Character Analysis

This blog is part of a series; its original title was Heilkunst Basics : University, 3rd Year (From Psychoanalysis to Character Analysis)

Dr. Hahnemann railed against the abstract, speculative, and ultimately dangerous nature with which the doctors of his time attempted to treat disease, and if born in a different era, he probably could have been a good friend of Dr. Reich, who was also an extremely meticulous and careful scientific observer.

This same issue played out between Dr. Reich, and Dr. Freud who was his teacher — although Freud’s initial insights into the human energy system in general, and sexuality in particular were revolutionary, he ended up drifting into the abstract and speculative realm as he further developed his system. Dr. Reich refused to go along with this, and instead dug down deeply into the implications of Freud’s original insights.

Where Freud founded the method of ‘Psychoanalysis’, Reich, instead, took this process in a more grounded and curative direction, into what he called ‘Character Analysis’. The latter proved to have much more depth, and ultimately was able to effect an actual change in the state of health of the patient, whereas the Psychoanalytic approach may have produced superficial gains, at best.

The key insight that began Reich’s investigation for a better method was in realizing that the Psychoanalytic method was doomed to recycle the same inner content of the patient, and stay trapped within the confines of the patient’s deeper and unconscious defense mechanism. Think, for example, of Woody Allen joking about being in Psychoanalysis for 2 or more decades. Rather than focusing on what the patient could recall into their conscious mind, Reich realized that it was the unconscious mind which held the key to maintaining the patient’s illness. The unconscious mind was all too happy to let the contents of the conscious mind take part in a futile cat-and-mouse game with the therapist.

The insight that Reich moved forward on, was that it wasn’t the inner psychological content of the patient that needed to be “analyzed” (ie what is accessible to the conscious mind in “talk therapy”), but rather it was the outer, virtually “invisible” (ie unconscious) defense mechanism which permeated the entire character of the patient. Thus, Reich’s motto at this phase of his life could have been “to follow the path of most resistance” – meaning, that the design and nature of the character structure was to maintain a stasis within the pathology, and do everything within its power to ward off any external attempt to penetrate past it. Every time the therapist comes close to the core defense, the patient “resists” in certain characteristic ways.

Never letting the patient rest for a moment within the complacency of talking about their ‘content’ ad nauseum, Reich kept bringing the patient back, over and over again right into the heart of their resistance. If you thought Olympic wrestling was intense, it’s nothing compared to one of Reich’s sessions spent wrestling with his patient’s character defense! The nature of the character armour is that when attacked, it literally behaves as if it is in life or death battle, and does anything to try to wriggle its way out of the choke hold. I’m sure you’ve experienced this in your own life anytime you accidentally stepped onto someone’s core belief, and witnessed them have a meltdown over it.

In the next part of our 3rd year Heilkunst university curriculum, we’ll trace Reich’s development from chracter analysis into medical orgone therapy.

Epistemology and True Scientific Method

This blog is part of a series; its original title was Heilkunst Basics : University, 2nd Year (Epistemology and True Scientific Method)





“I am trying to convince the serious reader that principles of thought do not represent a philosophical luxury, but that on the contrary they decide questions of life and death, health and disease for humanity.”

-Dr. Wilhelm Reich

The general view of philosophy is that while it may provide fodder for lively debate and even a certain type of entertainment for some, it doesn’t actually give anything of value in terms of practical real life issues, or science. Philosophical positions are seen to be subjective and changeable like opinions, and only having a relationship to the personalities expressing them, rather than to an actual objective access to truth. Although not everyone works in a scientific field, this is still an important common cognitive blockage for everyone to recognize and overcome in themselves, as it clouds our relationship to our ability to “know”.

Your final assignment in 2nd year of the Heilkunst university curriculum will be to survey the philosophy of science and epistemology, in order to begin to lay a foundation for a true scientific method. The issue that we’re stuck with in modern science is that it actually has no solid foundation, and has reverted to the non-scientific stance of “empiricism”. The 18th century philosopher Immanuel Kant lay one of the most thorough frameworks for this empirical form of science which continues to be the working method in today’s sciences.

The issue with claiming pure empiricism (ie merely observing without adding any conceptual content) is that it is an illusion. Rudolf Steiner pointed this out in great detail in his early epistemological texts, and very masterfully overturned the unobserved presumptions built in to Kant’s thought process. The problem with the claim of pure empiricism, is that it pretends that it is possible to simply observe, or take in the data of the world provided to our sense organs without the use of any concepts on our own part. “Thinking”, or adding our conceptions to what we’ve observed is thus presumed to be “subjective”.

It is well worth reading Steiner’s train of though on these points, as he comes to a very remarkable observation which can act as a foundation for true observation and science — that is, if we experience what he calls the “exceptional state”, where we apply our own thinking to our thinking process itself, we come to discover that there is indeed a very solid foundation to stand on, upon which we are able to make objective observations within a scientific context. It forms a foundation, because when we are using our thinking to observe our own act of thinking, rather than an object outside of our selves, it is the only time we know for certain what the origin of the object under observation is. Taking this insight further brings us into what Steiner calls “etheric thinking”, which emerges out of this state of “thinking about thinking”, and which is necessary for truly entering into an accurate observation of a living process.

Working through all of these thought exercises, it becomes very empowering to realize that we are, in fact, capable of objectivity, and that science can be so much more than “mere” empiricism fluffed up with statistical method. The basis of medical Heilkunst (ie NON-allopathic medicine) can now proceed correctly, on the basis of natural law, and on objective observation and thinking. The solid basis of principles can be relied upon instead of the shifting sands of empiricism.

Emergence of the Nether Being

This blog is part of a series; its original title was Heilkunst Basics : University, 2nd year (Emergence of the Nether Being)

Previously in this blog series, I’ve introduced the concepts of the deepest diseases (chthonic realm), and the highest diseases (ideogenic realm). As much territory as has already been covered in these blogs, they truly represent only the tip of the iceberg as far as these ultimate realms of disease extend. Looking at the eight mapped out remedies of the chthonic realm, or the range of hallucinogenic substances used in the treatment of the ideogenic realm is only the beginning of the incredible depths and heights beyond these introductory layers.

While an even further exploration of suitable medicinal substances is currently being researched to go deeper and higher into these realms, ultimately, it will be the capacity of the mind itself to grasp and reach into these phenomena directly as the ultimate expression of Heilkunst attaining its full therapeutic potential.


I recently visited the Miners Museum in Glace Bay, Cape Breton, where I participated in a tour of one of the old mine shafts. The working conditions that existed here, and continue to exist in other mining sites around the world are truly horrendous, and can only be equated with a form of slavery. I was absolutely fascinated to learn about one particularly significant unionized strike action, and the especially violent retaliation by the police which occurred on July 1st, 1923. Understanding the significance of that year in Heilkunst illustrates what was behind the phenomenon of the particular violence inflicted on these strikers at that point in time.

J. B. McLachlan, the Secretary-Treasurer of the miners’ union provided this report of the event:

“On Sunday night last the provincial police,

in the most brutal manner, rode down the

people of Whitney Pier, who were out on

the street, most of whom were coming from

church. Neither age, sex, nor physical disa-

bility were proof against these brutes. One

old woman over 70 years of age was beaten

into insensibility and may die. A boy of nine

years old was trampled under the horses’

hooves and had his breast bone crushed in. A

woman, being beaten over the head with a po-

lice club, gave premature birth to a child.

The child is dead and the woman’s life is

despaired of. Men and women were beaten up

inside their own homes.”

In 1923, towards the end of his life, Rudolf Steiner delivered a lecture entitled The Pathology Underlying Therapy, in which he introduced a radically new concept into his medical insights : that the human being is actually double, and that the “invisible man” within us underlies a complete understanding of our physiology and all of its polaric processes. This very same year also gave birth to Wilhelm Reich’s orgasm theory, which he spent his life developing to a tremendous depth and detail, and which acts as the master regulatory switch for this nether being, housed in our autonomic nervous system.

Phenomenologically, such an event as the violence surrounding the miners’ strike had to burst out at this point in history, as a representation of the emergence of this nether being into the light of day, demanding its rights to walk on the surface of the earth in freedom. We can also get hints about the deeper chthonic themes, and higher ideogenic themes surrounding this event by closely examining one of the dangerous elements of the working conditions in the mines:

  • Methane gas – is one of the many dangers of working in the coal mines, and is composed of carbon and hydrogen. Examining these two source elements as homeopathic remedies, we see that methane would relate to the dual aspects of the grounded, earthy element of carbon (which is necessary for every aspect of biological life and our incarnation), and the more cosmic meaning of hydrogen, which represents the origin and structure of our consciousness itself. These coal miners were literally the “canaries in the coal mine” for the frontier of consciousness which humanity is now poised upon.

Every age in human history unfolds through particular cultural, industrial, and technological developments, and when viewed from a higher phenomenological perspective, reveals the inner workings of the evolution of consciousness which are manifesting at that moment. Training our mind to see cultural and even our own personal life events in this way helps to raise our consciousness, and reveal the path we are meant to unfold for ourselves.

Lanthanides, Part One

This blog is part of a series; its original title was Heilkunst Basics : University, 2nd Year (Lanthanides, part one)

The periodic table offers a tremendous wealth of medicinal substances related to treating the various issues which our ontic organization faces on its journey. The structure of the periodic table relates to different stages of development, as seen in the different rows of the table, and particular conflicts or blockages which are seen along different columns.

As I continue to explore treatment approaches to the problem of the false ego, the lanthanides come into play, which are a part of the sixth row of the periodic table, representing issues of the self in terms of autonomy.

There are 14 specific lanthanide remedies useful for this purpose of helping us work through specific blockages the ontic encounters, along with 9 specific adjunct remedies related to the fears of the false ego in letting go of its power. The first seven lanthanides relate to the initial descent of the upper ontic down to meet the nether, where the outward biological goal is to reach “genital primacy”, and any blockages create the energy of neurosis. The second group of seven relates to the second movement of our development, where the nether ontic moves upward to meet with our upper ontic. This results in the transformation of our genital primacy into the broader function of the orgasm, or “orgastic potency”. Blockages along this path are what contribute to the energy of any psychoses.

The first seven lanthanides represent these themes:

  1. Lanthanum — The beginning of the journey into autonomy. Confusion as to whether it is possible, or not. Healthy state : Realization that freedom is the goal.
  2. Cerium — Wants autonomy, but plagued by hesitation. Healthy state : decisiveness.
  3. Praseodynium — Sets out on the path of autonomy, but easily discouraged by setbacks. Healthy state : perseverance.
  4. Neodynium — Try to prove their autonomy through reckless action. Healthy state : Being firm.
  5. Promethium — Falsely takes up role of saving others. Healthy state : Willing to share their experiences, when asked.
  6. Samarium — Feel they need to constantly guard their freedom from perceived threats. Health state : Apply self-defense as necessary.
  7. Europium – Seeking approval through cleverness. Healthy state : Command of scientific logic.