Course Content
APHORISM 7-17
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APHORISM 7
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APHORISM 8
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APHORISM 9 &10
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APHORISM 11
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APHORISM 12
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APHORISM 13 & 14
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APHORISM 15
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APHORISM 16
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APHORISM 17
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APHORISM 105-112
§ 105 The second point of the business of a true physician related to acquiring a knowledge of the instruments intended for the cure of the natural diseases, investigating the pathogenetic power of the medicines, in order, when called on to cure, to be able to select from among them one, from the list of whose symptoms an artificial disease may be constructed, as similar as possible to the totality of the principal symptoms of the natural disease sought to be cured. § 106 The whole pathogenetic effect of the several medicines must be known; that is to say, all the morbid symptoms and alterations in the health that each of them is specially capable of developing in the healthy individual must first have been observed as far as possible, before we can hope to be able to find among them, and to select, suitable homoeopathic remedies for most of the natural disease. § 107 If, in order to ascertain this, medicines be given to sick persons only, even though they be administered singly and alone, then little or nothing precise is seen of their true effects, as those peculiar alterations of the health to be expected from the medicine are mixed up with the symptoms of the disease and can seldom be distinctly observed. § 108 There is, therefore, no other possible way in which the peculiar effects of medicines on the health of individuals can be accurately ascertained – there is no sure, no more natural way of accomplishing this object, than to administer the several medicines experimentally, in moderate doses, to healthy persons, in order to ascertain what changes, symptoms and signs of their influence each individually produces on the health of the body and of the mind; that is to say, what disease elements they are able and tend to produce1, since, as has been demonstrated (§§ 24-27), all the curative power of medicines lies in this power they possess of changing the state of man’s health, and is revealed by observation of the latter. 1 Not one single physician, as far as I know, during the previous two thousand five hundred years, thought of this so natural, so absolutely necessary and only genuine mode of testing medicines for their pure and peculiar effects in deranging the health of man, in order to learn what morbid state each medicine is capable of curing, except the great and immoral Albrecht von Haller. He alone, besides myself, saw the necessity of this (vide the Preface to the Pharmacopoeia Helvet, Basil, 1771, fol., p.12); Nempe primum in corpore sano medela tentanda est, sine peregrina ulla miscela; odoreque et sapore ejus exploratis, exigua illiu dosis ingerenda et ad ommes, quae inde contingunt, affectiones, quis pulsus, qui calor, quae respiratia, quaenam excretiones, attendum. Inde ad ductum phaenomenorum, in sano obviorum, transeas ad experimenta in corpore aegroro,” etc. But no one, not a single physician, attended to or followed up this invaluable hint. § 109 I was the first that opened up this path, which I have pursued with a perseverance that could only arise and be kept up by a perfect conviction of the great truth, fraught with such blessings to humanity, that it is only by the homoeopathic employment of medicines1 that the certain cure of human maladies is possible.2 1 It is impossible that there can be another true, best method of curing dynamic diseases (i.e., all diseases not strictly surgical) besides homoeopathy, just as it is impossible to draw more than one straight line betwixt two given points. He who imagines that there are other modes of curing diseases besides it could not have appreciated homoeopathy fundamentally nor practised it with sufficient care, nor could he ever have seen or read cases of properly performed homoeopathic cures; nor, on the other hand, could he have discerned the baselessness of all allopathic modes of treating diseases and their bad or even dreadful effects, if, with such lax indifference, he places the only true healing art on an equality with those hurtful methods of treatment, or alleges the latter to be auxiliaries to homoeopathy which it could not do without! My true, conscientious followers, the pure homoeopathists, with their successful, almost never-failing treatment, might teach these persons better. 2 The first fruits of these labors, as perfect as they could be at that time, I recorded in the Fragmenta de viribus medicamentorum positivis, sive in sano corpore humano observatis, pts. I, ii, Lipsiae, 8, 1805, ap. J. A. Barth; the more mature fruits in the Reine Arzneimittellebre, I Th., dritte Ausg.; II Th., dritte Ausg., 1833; III Th., zweite Ausg., 1825; IV Th., zw. Ausg., 1827 (English translation, Materia Medica Pura, vols I and ii); and in the second, third, and fourth parts of Die chronischen Krankheiten, 1828, 1830, Dresden bei Arnold (2nd edit., with a fifth part, Dusseldorf bei Schaub, 1835, 1839). § 110 I saw, moreover, that the morbid lesions which previous authors had observed to result from medicinal substances when taken into the stomach of healthy persons, either in large doses given by mistake or in order to produce death in themselves or others, or under other circumstances, accorded very much with my own observations when experimenting with the same substances on myself and other healthy individuals. These authors give details of what occurred as histories of poisoning and as proofs of the pernicious effects of these powerful substances, chiefly in order to warn others from their use; partly also for the sake of exalting their own skill, when, under the use of the remedies they employed to combat these dangerous accidents, health gradually returned; but partly also, when the persons so affected died under their treatment, in order to seek their own justification in the dangerous character of these substances, which they then termed poisons. None of these observers ever dreamed that the symptoms they recorded merely as proofs of the noxious and poisonous character of these substances were sure revelations of the power of these drugs to extinguish curatively similar symptoms occurring in natural disease, that these their pathogenetic phenomena were intimations of their homoeopathic curative action, and that the only possible way to ascertain their medicinal powers is to observe those changes of health medicines are capable of producing in the healthy organism; for the pure, peculiar powers of medicines available for the cure of disease are to be learned neither by any ingenious a priori speculations, nor by the smell, taste or appearance of the drugs, nor by their chemical analysis, nor yet by the employment of several of them at one time in a mixture (prescription) in diseases; it was never suspected that these histories of medicinal diseases would one day furnish the first rudiments of the true, pure materia medica, which from the earliest times until now has consisted solely of false conjectures and fictions of the imagination – that is to say, did not exist at all.1 1 See what I have said on this subject in the “Examination of the Sources of the Ordinary Materia Medica,” prefixed to the third part of my Reine Arzneimittellebre (translated in the Materia Medica Pura, vol. ii).
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APHORISM 105 , 106 & 107
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APHORISM 108
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APHORISM 109
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APHORISM 110
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APHORISM 111, 112 &113
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Logic in homoeopathy , History of HAHNEMANN & Contribution , Homeopathy in India
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Logic in homoeopathy ( Deductive and Inductive logic in easy way )
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History of Hahnemann
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Homeopathy in India
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Cardinal Principles of Homeopathy
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Cardinal Principles of Homeopathy
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Editions of Organon
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Editions of Organon
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Herings law of cure
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Herings law of cure
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Boenninghausen History …
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Boenninghausen History …
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EPOCHAL FIGURES
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EPOCHAL FIGURES
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ORGANON SEM 2

§ 11 Fifth 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 dynamic1 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.

1 Materia peccans!

§ 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 dynamic1 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?

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