Professional Documents
Culture Documents
Hering S Law
Hering S Law
by Michael McDonald
Abstract
The objective of this work is to creatively demonstrate a redirection of
perspective from the material to the spiritual that can disclose the inner
dynamics of the homeopathic cure-process, with the lantern of
Swedenborgs inspired philosophy focused on Herings Law of
Direction of Cure as a guide. This redirection of perspective provides
scope to explore some important issues briefly touched on by
Homeopathys founder Samuel Hahnemann in his inspired writings, such
as the higher purpose of life, karma and its relation to the actual cause
and cure of disease, the alchemical basis of potentization, the yogic
mechanism of homeopathic cure, and the importance of faith, hope, and
love in the curative process.
The history of Herings Law is a significant part of the general history of
homeopathic laws, which are firmly rooted in ancient medical traditions,
including those of Hippocrates and Paracelsus. The latter evidently used a
form of what was later called Herings Law, with the most-central heart
designated as the original source of the direction of cure. If we take the
writings of Paracelsus as a starting point of reference, we are led towards
a deeper understanding of what we nowadays call Herings Law.
A purely physical understanding of Herings Law is demonstrably
inadequate, whereas a spiritual perspective can give depth to in-sight.
Helpful spiritual insights are found in the inspired writings of Emanuel
Swedenborg, whose teachings were incorporated into his homeopathic
philosophy by noted homeopath James T Kent. Swedenborgs insights
are especially valuable when interpreted in the light of the direct guidance
available in the teachings of contemporary spiritual Masters.
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From the spiritual perspective, it can be said that the source of chronic
illness is the endless craving of the separative ego, which creates and
maintains a false dichotomy within the central mind-heart. Transformative cure can be attained with the help of homeopathy through the
progressive annihilation of the central delusion asserting separativeness,
and the subsequent reestablishment of true inner harmony.
Know Thyself, the inner-transformative yogic practice that Hahnemann
advocated, is closely related to the basis of his postulated mechanism of
homeopathic action; a leap of faith may be required to recognize this
fully. Yogic practice and homeopathy can work in synergy with the faithenabled loving power of heartful prayer to achieve true healing, which
heals the body, purifies the heart, and brings the individual closer to the
Goal of Life, namely, union with the Infinite Source of Existence.
Table of Contents
Abstract
Acknowledgments
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Appendixes:
A: Natural, Non-natural, Unnatural Impressions
B: The Trigunas and Liberation
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References Cited
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1. Introduction
Samuel Hahnemann (1755-1843), the founder of Homeopathy, expressed
the concepts embodied in his medical writings in the language of his day.
His audience consisted mainly of would-be doctors, and in order to
propound and promulgate his new homeopathic art of healing he was
obliged to communicate with them in their own language, utilizing the
conceptual framework of their largely materialistic perspective.
Word of God harmonious with all I have learned in the past thirty years.
Familiarity with them aids in determining the effect of prescriptions.
Kent early on declared (74a), I take it for granted that every physician in
his heart is searching for truth. But, as we find stated in Meher Babas
God Speaks (88), The question of details is all the more important when
a subject is beyond ordinary human experience In the absence of
underlying experience, descriptions of the same one thing often sound
contradictory. But in the light of relative experiences or the final
realization of Truth, the very contradictions prove to be complementary
expressions about the same one Truth.
The following intellectually groping explorations of Herings Law and
related matters may seem to be filled with obscurities and contradictions.
Yet the very contradictions that challenge acceptance of the truth of
Herings Law may actually be instrumental in helping us to find a
suitable working formulation that is more accurate in the light of a higher
Truth. And Hahnemann declared that there is indeed a higher Truth, in
his Introduction to the Organon (41): For truth is of the same eternal
origin with the all-wise, benevolent Deity. Humanity can leave it long
unnoticed until the time ordained by Providence when its ray shall
irresistibly break through the mist of prejudices as rosy dawn at the break
of day, in order to brightly and inextinguishably light humankind to its
welfare.
The long-awaited breakthrough is joyfully heralded (6) in his quotation of
Gellerts poem on the title page of Organon (1st edition, pub. in 1810):
"The truth we mortals need / Us blest to make and keep,
The All-wise slightly covered o'er, / But did not bury deep."
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the reversed declaration (25): contraria non curantur contrariis (unlikes are not cured by un-likes), thereby declaring the Law of Similars to
be a bona fide Law. According to Weitbrecht (166c), a law (or fixed
principle) is held to be true if the reverse is valid as well; but this is
not requisite for a rule. This logic applicable to the Law of Similars has
also been applied to the Law of Direction of Cure, as we shall see later.
Kent stressed the vital importance of obedience to the healing law (74e):
Obedience demonstrates that homoeopathy rests upon fixed principles
a lawand is not a mere rule of practice to be changed for something
better. The complaint of homeopathic physicians that the Law of
Similars doesnt always work has been addressed by Jonathan Shore
(139): Faced with the fact that the similar remedy will invariably cure,
we have no choice but to turn towards ourselves and the level of our
skills, when, as so often happens, our remedies do not act as we
anticipate. Before blaming or belittling our Laws, we should strive to
perfect our own individual skill level.
The second major known homeopathic law, the Law of Direction of Cure,
was disclosed by Constantine Hering (1800-80) and later promulgated by
Kent and his school as Herings Law. This so-called law has been the
subject of endless dispute since it was first announced to the world as
such by Kent. Its the same argument, as cogently expressed by Andr
Saine (126): A law, if it is to be called a law, must explain all observable
phenomena. It is unacceptable to use limited or even selected clinical
phenomena to confirm a supposed law. And he gave some instances in
which the law as commonly formulated doesnt seem to work.
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However, as George Vithoulkas (164) pointed out, The fact that most
cases do not [clearly demonstrate Herings Law] is not a reflection upon
the prescribing ability of the homeopath but rather upon the severe nature
of the cases which end up consulting a homeopath in the first place. Still
yet, in spite of the many attempts to make Herings Law work as-is, it
seems possible that the commonly employed formulation may actually
have been misapprehended, and is accordingly often misapplied (80,126).
Thomas Troward recommends further investigation (149): When we
first observe the working of the Law under conditions spontaneously
provided by Nature, it appears to limit us; but by seeking the reason of
the action exhibited under these conditions, we discover the principle and
true nature of the law in question, and we then learn from the law itself,
what conditions to supply in order to give it more extended scope, and to
direct its energy to the accomplishment of definite purposes.
It may be that misapprehension of the actual law or laws underlying
Herings Law is the cause of the problem of its seeming unreliability, and
the ultimate solution may be sought through a redirection of focus, from
effect to cause, from the materialistic perspective to the spiritual.
their coming, that is the last to come are the first to go. And Hering added
to the above another observation concerning the order in which
symptoms leave the patient when under the influence of the
homoeopathic remedy, it is as follows: Symptoms, pains and disease
processes leave the patient from above downward and from within
outward, or from center to circumference. The core direction from
center to circumference is equivalent to the combination of from above
downward and from within outward; these observations coupled with
Hahnemanns rule of sequence comprise what is called Herings Law.
Herings Law is often used in clinical practice as a rule of thumb to
distinguish between actual cure and palliation or suppression, and thus to
determine prognosis and the direction that the case is moving, for better
or for worse. Nilmani Ghatak (1872-1940) gave an example (33): I have
never cured a case of heart disease without appearance of some rheumatic
or skin troubles, and whenever such rheumatic or skin troubles have
appeared the patients have always felt better in their hearts
proportionately to the skin and rheumatic affections that have appeared. If
you remember that the process of cure is always like thisfrom the
centre to the circumference, from the more internal to the external, and if
you find that exactly the same thing is happening in your patients case
you will be able to make sure that it is true cure that is coming.
Kent gave a similar example to demonstrate his application of Herings
Law in the situation when a positive prognosis is contraindicated (74d):
If you have a heart affection improving on your prescription and a desire
to destroy life follows, you must antidote the prescription: the symptoms
are taking the wrong direction. When rheumatic affections disappear
from the extremities and go to the heart, and later the patient wants to
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had not actually been brought back into the world by God, in the person
of Hahnemann, in order to further his selfless work for humanity.
Goethe may have referred to Hahnemann (100) as a new Theophrastus
Paracelsus for good reason. Is it purely circumstantial that the two Godinspired physicians so closely resembled each other in so many respects?
In any case, the study of Hahnemanns writings would certainly benefit
from cross-comparison with the medical writings of Paracelsus.
Take for example, Hahnemanns quintamillesimal potentizations which
he described in Organon 270 (41): By means of this mechanical
processing a given medicinal substance which, in its crude state, is
only matter (in some cases, unmedicinal matter), is subtilized and
transformed by these higher and higher dynamizations to become a spiritlike medicinal power. Compare with this Paracelsus description of his
spagyric quintessence (110): The quinta essentia is that which is
extracted from a substance then freed of all impurities and all perishable parts, refined into highest purity and separated from all elements It
is endowed with extraordinary powers and perfections, and in it is found
a great purity, through which it effects an alteration or cleansing in the
body.
St. Exupry wrote (128): What is essential is invisible to the eye. It
certainly seems plausible that these preparation processes might be
essentially equivalent. The processes of succussion and trituration could
in essence generate increments of subtle energy from the fiery creative
potential of the loving will-power, this duly imparted to the homeopathic
remedy during successive potentization steps thereby raising it into the
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between earth and heaven. It carries what we offer to the higher Powers
and brings back in return their force and light and joy into our humanity.
Das Gupta wrote (22) of the close analogy of methods in the process of
preparations of homeopathic and ayurvedic medicinesthe same
techniques of triturations [or succussions] with patience and will. You
know that Hahnemann advises the physician to prepare his own medicine
with his own hands and that with a will. Indeed, the Paracelsian spagyric
quintessences are often potentized as the intuitively guided last stage of
preparation for their effective dispensation (37).
Paracelsus not only stated what we call the Law of Similars; he may also
have stated the inner essence of what we call the Law of Direction of
Cure. For instance, Paracelsus wrote of the inward direction of allopathic
suppression, stating that (50) violent drugs administered by the modern
practitioner usually serve only to drive away effects by shifting the seat
of the disease to a still more interior and more dangerous place.
The heart is the most-interior place, as he elsewhere emphatically
stated of the direction of cure (110): The art of medicine is rooted in the
heart, and: Every cure should proceed from the power of the heart; for
only thereby can all diseases be expelled. Therefore, and take good note
of this, it is particularly absurd to act in opposition to the heart. The heart
wants to dispel the diseases, then why do you drive them toward the
heart? ... After all, the curative power must come from the heart, and the
disease must be driven into the remotest corner ... Every medicine should
act outward from the heart, and not in the direction of the heart. It starts
from the heart and is made to work by the hearts own power.
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soul and that centre of physical life. We might go so far as to assert that
there is a physical heart, which is the life-giving centre of the body, so
there must be a spiritual heart, which is the centre of soul-life.
The heart may be regarded as a dynamic pivot of vital functions,
energetically balancing the functioning of mind and body. Ralph
Twentyman wrote (150): Taking a physiognomic look at man, where the
heart rises to its highest perfection, becoming even the organ for love and
conscience, we find the heart occupying a central position... between the
upper and lower poles of man... In the rhythm of systole and diastole the
heart holds the balance between these upper and lower forces... Only
when things are thrown out of balance by disease or unaccustomed
exertion does the heart labour.
The Sufi mystic Hazrat Inayat Khan voiced a high perspective (77b):
For a materialist the heart is the piece of flesh hidden in the breast, but
for the mystic the heart is the center of the person round which the
personality is formed Elsewhere he stated (77c): There is a nerve
center in the breast of man which is so sensitive to our feelings that it is
always regarded as the heart But a mystic's conception is that the heart,
which is the beginning of form, is also the beginning of the spirit that
makes man an individual. The depth of that spirit is, in reality, what we
call the heart. Through this, we understand that there is such a thing as a
heart, which is the deepest depth of man's being.
From the highest perspective, the heart and the intellect or ego-mind may
be understood to be opposite aspects of the greater mind-heart (94) or
mental body. Meher Baba wrote (87): The soul, which in reality is one
and undifferentiated, is apparently individualized through the limitations
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of the mental body, which is the seat of the ego-mind. The ego-mind is
formed by the accumulated impressions of past experiences and actions.
Meher Baba described the functioning of the mental body (119): The
mind has a dual function The first function is that of thinking. The
impressions that lie dormant have to be worked out, and so they appear as
thoughts. This thinking function of mind is known to the Vedantists as
manas. The second function of mind includes all feelings and emotions.
This is called antahkarana. That means the heart. So what is known as
the heart is actually the second functioning of the mind itself.
The interwoven terminologies of mind and heart, used to describe the
mental body and its mind-heart subdivisions, are too complex to deal
with here, but the nonmaterial heart may be taken as an energetic nexus
mediating the mind-body dichotomy, together forming the spirit, heart
and body triad alluded to by Hahnemann in Organon 78 footnote (41).
The nexus (mind-body linkage) concept is found in a variety of sources.
According to Childre & Martin (11), In traditional Chinese medicine,
the heart is seen as the seat of connection between the mind and the body,
forming a bridge between the two. And Paracelsus seems to have
depicted a spiritually energetic circulation through this heart nexus in
these words (50): the human blood contains an airy, fiery spirit, and this
spirit has its centre in the heart, where it is most condensed, and from
which it radiates, and the radiating rays return to the heart.
Cyrus Boger (1861-1935) wrote (4c): Energy, as we understand it, is of
a three-fold form, spiritual, dynamic, and physical In the human body
we have present all three forms of energy, the physical in the tissues, the
dynamic in the brain and nervous system, and the spiritual in the mind.
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inward things and more outward things. The relevance to Herings Law
is implicated by Swedenborgs Paracelsian teaching (142) of the
correspondence of microcosm and macrocosm, namely (144a): Within
the human individual, the inner person is structured in the likeness of
heaven and the outer in the likeness of earth. Swedenborgs teachings
are indeed worthy of study, and can be illuminative in the context of a
deeper spiritual understanding.
According to Swedenborgian philosopher Jos Pacheco (108), Swedenborgs directions maintain perfect correspondence with each other:
Swedenborg divides reality, in a universal and hierarchical way,
into three great areas (the degrees) that act analogically (in correspondence) in all the orders of reality
Swedenborg divided the series of degrees into two classes:
degrees of height and degrees of width. The degrees of height are
successive and discrete (that is, separate); they go from the greatest to the
least, if you start from the top, and from the least to the greatest, if you
start from the bottom. The degrees of width are simultaneous and
continuous, and go from the innermost to the exterior
There exists a correspondence between the higher and the
innermost, between the middle and the interior, and between the lower
and the exterior. All of reality that one finds in a degree of height
participates at the same time in a specified degree of width.
Swedenborg thus asserts perfect correspondence between the directions
in his interpretative framework. Swedenborg stated that all things
manifest will & understanding (love & wisdom) in degrees of width and
height (144b). The degrees of width are interrelated continuously, as in
the jugglery of diametrically opposing states of good & bad qualities,
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sciences negate the existence in time of any other qualities other than the
simplest quality of duration or time intervals, the measurement of which
is realized in hours. This quality of time is similar to the spatial interval.
But Einstein jocularly demonstrated the elusive relativity of subtle
duration perception (29): When a man sits with a pretty girl for an hour,
it seems like a minute. But let him sit on a hot stove for a minute and it's
longer than any hour. That's relativity. And he concluded, The state of
mind of the observer plays a crucial role in the perception of time.
Perception of duration is thus a relative function of the psychospiritual
state. As Swedenborg wrote (144b), A pleasant state makes time seem
brief, and and an unpleasant one makes it seem long. We can therefore
see that time in the spiritual world is simply an attribute of state.
Duration, though not directly addressable as such by Herings Law, is
referenced indirectly in terms of serial sequences of events (26), a
sequence being a continuity of the unbroken flow of instants, the ultimate
particles of time (84). The events themselves are strictly determined.
Meher Baba wrote (87): Time in the semisubtle world [of inner
perception] is not the same as time in the gross world due to the increased
subjectivity of the states of consciousness. Though time in the semisubtle
world is thus incommensurable with time in the gross world, it is strictly
determined by the impressions accumulated in the gross world.
Kozyrev observed (80), causality comprises the most important quality
of the real world. Biological events thus occur in strictly determined
sequences of cause and effect: cause-effect relationships thereby manifest
the existential purpose sustaining the biological hierarchy. True cure has
obviously the same directionality as the life force: according to Kent (73),
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if the patient is cured from cause to effect he must remain cured. Thus
he emphasized the importance of recording the cause-effect sequence of
disease signs & symptoms for prognostic evaluation of cure.
Metaschematism was Hahnemanns term in the Organon (41) for the
underlying changes of form of a disease, the cause-effect sequences of
abnormal alterations of structure and function expressed as spatiotemporal transformations. Recall Herings statement (57): The disease
may take a different turn, it may change its form and, in this new form, it
may be less troublesome; but the general state of the organism will suffer
in consequence of this transformation. But disease metaschematisms
evaluated for the sake of prognosis are not restricted to negative changes
resulting from symptom-suppression; they can be either progressive or
retrogressive, as in the orderly recurrence of previously experienced
symptoms during the course of a cure (1, 132).
For implementing his working rules of Direction of Cure, Hering stressed
the importance of documenting disease metaschematisms by recording
the exact order of the presenting symptoms. As late as 1875 he wrote that
(54) because the cure has to aim at curing the entire person, this only can
be achieved from inside out, or from top to bottom. Likewise the
physician has to find out the exact order of the symptoms [as] they came
about. This is also one of the great laws Hahnemann found: that in each
patient the different complaints which arrived one after another always
have to [be] removed in reverse order of their occurrence, therefore the
most recent first and the oldest ones last, and it cannot be changed; if the
physician and patient dont work in that way, the cure then will not come
about, and the patient will either not recover, or not for a long time.
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which is in the grey matter of the cerebrum, and in the highest portion of
the grey matter. Everything in man, and everything that takes place in
man, is presided over primarily by this centre, from centre to
circumference Considered more internally, we have the will and
understanding forming a unit making the interior man; the vital force or
vice-regent of the soul which is immaterial; and then the body which is
material.
Modern Homeopath Toms Paschero (1904-86) wrote (111a), Soul is
not separate from body. The soul gives meaning to the body and the body
is the vehicle through which the soul expresses itself. The soul, seated in
the immaterial heart, presides over the supersensible will and
understanding which together with memory form the unit of mind, served
by the brain and so on, in hierarchical order of descent. The will and
understanding are aspects of the innermost supersensible higher mind or
mind-heart, which are expressed as feeling and thinking.
Gautama Buddha (563-460 BC) stated of the memory aspect (123) that
(in paraphrase) the mind of each human being is centered in the heart
and extends into every live cell and molecule in his or her body. An
all-pervasive cellular mind could conjecturally form the third mind-body
nexus mediating between the other two nexuses; and memories would
be accessed through the form of the imprints recorded in the cellular
tissues of what has been experienced in this life, comprising the memory
aspect of the super-sensible higher mind.
Swedenborg said that memories are inscribed in mind and body
accordingly as they take form (144a). The three aspects of Kents
tripartite formula directly relate to the three supersensible aspects/organs
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The need for detoxification can be alloted its due importance without
compromising our quest of the deep underlying mechanism of cure and
its spiritual dynamic. Hahnemann wrote in Organon Introduction (41)
that the advocates of the doctrine of assumed disease matter
misjudged the spiritual nature of our life and the spiritual dynamic power
of disease-arousing causes. Detoxification indeed has therapeutic value,
but thats not what we are seeking here. Conflicts between multiple
direction sub-rules interpreted by a semi-materialistic viewpoint which
discounts the predominant importance of the psychospiritual state will
still require resolution from the deeper spiritual perspective.
Hahnemann stated in his Organon 253 (41): The patients emotional
state and entire behavior are the surest and most enlightening of the signs
showing a small beginning (not visible to everyone) of amelioration or
aggravation. Saine states (126) that this observation of Hahnemann's is
the source of the last three rules.
Thus the emotional state and entire behavior, the psychospiritual state
of the patient issuing from the heart-center, represents the inmost cause of
the disorder and ultimate source of the curative movement, and should
have predominant importance in a unified reformulation of Herings Law.
and
organizing
spirit
into
matterFrom
above
downward Power resides at the center, and from the center of power
force flows... Cure of disease likewise begins at the center and spreads
outwardly The progression of all chronic diseases is from the surface
toward the center; from less important to more important organsfrom
below upward. Curative medicines reinforce the life force, reverse the
morbid process and annihilate the disease. Symptoms disappear from
above downward, from within outward and in the reverse order of their
appearance.
Nilmani Ghatak in 1931 (33) depicted the metaphysical (spiritual) nature
of the curative process: It is the mind that represents the man. The body
is only a reflection of the mind; disease begins in the mind, and is then
reflected in the body The origin of disease is in the mind, and as such,
its process is from the centre to the circumference; but when once the
disease has been expressed in the body (having originated from the
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mind), the process of this concrete manifestation is from the body to the
mind, i.e., from the circumference to the centre If you remember that
the process of cure is always like thisfrom the centre to the
circumference, from the more internal to the external, and if you find that
exactly the same thing is happening in your patients case you will be
able to make sure that it is true cure that is coming...
Herbert Roberts in 1935 (124) listed the currently known laws of
homeopathy, stating that after the discovery of the law of similars, As
observation became focused upon the unfolding of the law of cure, other
regularities in reaction were discovered, and a second law of cure, this
time pertaining to the direction of cure, was formulated. This was: Cure
takes place from above downward, from within outward, from an
important organ to a less important organ: symptoms disappear in the
reverse order of their appearance, the first to appear being the last to
disappear. Simple disappearance of symptoms is by no means cure;
symptoms often have periods of recurrence, but no true cure has ever
been observed that did not follow the law of direction. Thus he
emphatically declared it to be a bonafide Law (and not just a rule).
Of historical interest is Roger Schmidts article (136), declaring the
prognostic value of Herings Law as found in the writings of Kent and
Close, which he wrote in 1929 before ever hearing of Herings original
articles. Whereupon Benjamin Woodbury countered with an article (170)
describing the original Hering Three Rules article, and quoting from it.
And in 1967, Rogers brother Pierre Schmidt wrote an article (133),
announcing (in French) his rediscovery of Herings preface to Chronic
Diseases: I will communicate to you what Kent did not seem to have
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known and which I had the privilege to be able to discover, because I saw
it quoted so far neither by any colleague nor in any publication.
Homeopathic laws have much broader applicability than these perspectives may commonly be taken to imply. Dellmour has pointed out the
universal applicability of the Law of Similars (24), stating that the
similia principle, which is the mechanism of effect of homeopathy, is not
limited to potentized remedies. This would follow from Hahnemanns
assertion that all true cure is essentially homeopathic (41): In all ages,
the patients who were effectively, rapidly, permanently and visibly cured
by a medicine have been cured (although without the cognizance of the
physician) solely through a homeopathic medication, that is, a medication
which had the power, of itself, to generate a similar disease state.
Kasiviswanathan (70) wrote similarly of Herings Law: The beauty of
Herings Law of Cure is that it is applicable to all diseases and all
therapies. The stated universality of these two laws bespeaks an allembracing perspective in which both laws coexist in perfect harmony.
This unifying perspective should be accessible, though slightly covered
over by the All-wise, and it should become possible, with the help of
Providence, to regain that simple clarity which has been veiled from us.
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functions are neither identical nor coordinate. Mind and heart must of
course be balanced, but this balance cannot be secured by pitting the
mind against the heart or by pitting the heart against the mind Mind
and heart may be said to be balanced when they serve their proper
purpose and when they perform their respective functions without erring
this way or that. It is only when they are so balanced that there can be
true harmony between them.
How can seemingly contrarily directed functions coexist harmoniously?
The Sufi mystic Hazrat Inayat Khan (77a) expressed it thus, The
difference between mind and heart is that the mind is the surface of the
heart, and the heart the depth of the mind: they are two different aspects
of one and the same thing. The mind thinks, the heart feels. What the
heart feels the mind wants to interpret in thought; what the mind thinks,
the heart assimilates expressing it in feeling. Neither is the mind the
brain, nor is the heart a piece of flesh hidden under the breast.
The sub-directions of Herings Law express both aspects of this interrelationship: the in-out direction plumbs the heart-depth, and the up-down
direction spans the mind-surface. This differentiation between the subdirections in terms of mind and heart functions of thinking and feeling is
corroborated in the psychological healing work of Gilberto Vieira (160):
The first principle of the Laws of Cure states that results happen from
top to bottom. The patient connects again with the most elevated of
himself, his life, his personal goals, and what was unhealthy goes to a
second plan, as if inferior. The second principle established the direction
from within outwards (or from the deepest to the surface). The patient
quickly leaves the reiteration of his defense mechanisms and starts to
make contact with his deeper feelings.
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any of the senses the left part of the brain corresponds to things rational
or intellectual, but the right to affections or things voluntary.
Neurologist Jill Taylor affirms (146): Some of us distinguish between
what we think (left hemisphere) and what we feel (right hemisphere).
But as Hering remarked (78), Do you call a man double because he has a
right side and a left side? A functional dichotomy is indeed
accommodated in the structure of the brain, but there is something much
higher even than structural dichotomies from the spiritual perspective.
Meher Baba (119) has stated: The soul is not the brain. It functions the
brain. The brain is its instrument. The indivisible soul and undivided
mind-heart must finally transcend every implementation of dichotomy.
Meher Baba (65) discussed the over-dichotomistic split personality:
We have heard about split personality. We hear it is quite common. One
day a person may be happy and in a buoyant mood, and the next day or
next moment, he may feel dejected and depressed. One day, he does good
actions and the next, he may do actions which are undesirable. Compared
to split personality, split ego or split I is something new.
Meher Baba went on to expound the concept of the split ego and its
termination: In the reality of God, there is only one Real I. This Real
I is so uncompromisingly one and indivisible that it knows not any
separate existence Then, how is it that we see forms here? From where
has this division come? If this separation were not there, then no one
would have found that there is only one indivisible Real I. The I is
real; but the split ego that is, the separative I is unreal, and yet we
see all this division. This one Real I is apparently split into innumerable
false Is. What can we expect from this false I? The false I, being
false, represents everything false. The Real I in me sees the One without
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a second, and the Real I in you has apparently split into the false I
which sees divisions everywhere
As soon as the Real I stops playing the part of the false I, it
becomes conscious of its original pristine state. This Consciousness is
eternal. And it also realizes that, being eternally happy, its experience of
being fed up was sheer, nonsensical ignorance.
Thus even though there appear to be dichotomies built into the body,
there is a higher reality which is unitive and undivided. The concepts of
split personality and the split ego and/or separative I acknowledge
falsity as the basis of the ordinary dichotomistic understanding of reality.
men flattered themselves they had discovered [that] the human body, in
agreement with the old mystic number three, developed itself in triplicity,
presented a miniature of the universe (microcosm, macrocosm), and thus,
by means of our knowledge of the great whole, miserably defective as it
is, was to be explained to a hairs-breadth. Hahnemanns above-quoted
critique of misapplied occultism is considered by Peter Morrell (100) to
be a clear reference to his deeper knowledge of Paracelsus.
But Hahnemanns homeopathic colleagues with whom he corresponded
were apparently unprepared to investigate any of his subtle hints of the
existence of a true knowledge of the great whole, i.e., the true spiritual
overview, whether labeled Paracelsian, Swedenborgian, or whatever.
Even Hering said (78), My faith in the Trinity has been wanting all my
life. Perhaps it had been poorly explained; even now the three-in-one
trinity concept may seem unfounded, so we quote from an exposition of
the Law of Three by Ouspensky from the teachings of Gurdjieff (107):
We must examine the fundamental law that creates all phenomena...
This is the Law of Three or the law of the three principles or the three
forces. It consists of the fact that every phenomenon, on whatever scale
and in whatever world it may take place, from molecular to cosmic
phenomena, is the result of the combination or the meeting of three
different and opposing forces
In esoteric Hinduism they are called Brahma the Creator, Shiva the
Destroyer, and Vishnu the Preserver (88). Gurdjieff explained (107):
The teaching of the three forces is at the root of all ancient systems. The
first force may be called active or positive; the second, passive or
negative; the third, neutralizing. But these are merely names, for in reality
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all three forces are equally active and appear as active, passive, and
neutralizing, only at their meeting points, that is to say, only in relation to
one another at a given moment.
The first two forces are more or less comprehensible to man and
the third may sometimes be discovered either at the point of application
of the forces, or in the medium, or in the result. But, speaking in
general, the third force is not easily accessible to direct observation and
understanding. The reason for this is to be found in the functional
limitations of mans ordinary psychological activity and in the functional
categories of our perception of the phenomenal world, that is, in our
sensation of space and time resulting from these limitations...
He concluded: Returning to the world in which we live we may
now say that in the Absolute, as well as in everything else, three forces
are active: the active, the passive, and the neutralizing [mediating]. But
since by its very nature everything in the Absolute constitutes one whole
the three forces also constitute one whole.
Twentyman remarked (151a): Wholeness in its full manifestation is
threefold. One cannot express it otherwise. There are many significant
examples of this law of three in homeopathy. And indeed, it may even be
discerned in Kents tripartite version of Herings Law, which may be
considered as having positive, negative and mediating aspects. Only the
ordinary human functional limitations mentioned by Gurdjieff can still
prevent us from comprehending Herings Law as a unified whole.
Hahnemann definitely made use of the mystic number three, whether
expressed or implied. He commonly designated three bodies or aspects of
human being, using triads suitably chosen according to his context. His
terminology in Organon 9 (41) for the three bodies of man includes the
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organism (the gross physical body), the rational spirit (the mental
body), and the spirit-like life force (the mediating subtle energy body).
Meher Baba wrote authoritatively on this subject (88): In man, the mind
is the seat of desires and thoughts, energy is the seat of force and vigour,
and the body, typifying happiness, is the seat of happiness and misery.
Hence these desires and thoughts, force and vigour, happiness and misery
are respectively the finite aspects of the limited mind, energy and body of
man. Although these aspects of the finite basis of the triple nature of
manthe mind, the energy and the body (typifying happiness) are
finite, yet these finite aspects of mind, energy and body demonstrate
their capabilities ad infinitum. This is because each of these finite bases
of the triple nature of manthe energy, the mind and the body (typifying
happiness) is closely linked with and upheld by each of the three
infinite bases of the trio-nature of God (sat-chit-anand), infinite power,
infinite knowledge and infinite bliss.
Meher Baba wrote (95): The three aspects of God are interlinked; Bliss
depends on Power and Power depends on Knowledge. Similarly, the
three aspects of man are interlinked; matter depends on energy and
energy depends on mind. As a human being you are one homogeneous
entity of these three finite aspects (mind-energy-matter), which are but
the shadows of the three Infinite aspects of God (Knowledge-PowerBliss). The three finite aspects can be represented to form a hierarchy,
with mind at the top, energy in the middle, and matter at the bottom. The
mind-heart is the source. Meher Baba wrote (91): Mind begets energy
and matter. Without mind there can be neither energy nor matter. Energy
is derived from mind and is continually sustained by it; it cannot subsist
without mind, latent or manifest. Matter depends upon energy and cannot
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What are the higher purposes of our existence? Meher Baba provides
the answer (95): Reality is Existence infinite and eternal. Existence has
no purpose by virtue of its being real, infinite and eternal. Existence
exists. Being Existence it has to exist. Hence Existence, the Reality,
cannot have any purpose. It just is. It is self-existing. Everythingthe
things and the beingsin Existence has a purpose. All things and beings
have a purpose and must have a purpose, or else they cannot be in
existence as what they are. Their very being in existence proves their
purpose; and their sole purpose in existing is to become shed of purpose,
i.e., to become purposeless Love alone is devoid of all purpose and a
spark of Divine Love sets fire to all purposes. The Goal of Life in
Creation is to arrive at purposelessness, which is the state of Reality.
Meher Baba has indicated how we can all actualize our unique higher
purpose in our daily lives (93): The purpose of life is to realize God
within ourselves. This can be done even whilst attending to our worldly
duties. In the everyday walks of life and amidst our activities, feel
detached and dedicate your doings to our beloved God. This statement
of our individual purpose and goal is nowise conceptually incompatible
with what Hahnemann wrote (44e): Art thou not destined to approach by
the ladder of hallowed impressions, ennobling deeds, all-penetrating
knowledge, even towards the great Spirit whom all the inhabitants of the
universe worship?
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father contracts syphilis and begets a son. The son must have
tuberculosis, though without any the least fault of his own. The father
commits the sin, but the son suffers. How is it? The universal [karmic]
Law dictates that he who sins must suffer. But here the son commits no
sin. He suffers for the sin of his father, and this is quite unnatural and
unreasonable too. Where is the true solution? one might ask.
The solution is this. The son must have committed sins so as to
deserve these sufferings, and his taking birth from the sinning father is
only necessary, so that the son may have the fit field and proper occasion
for the suffering he richly deserves So the son suffers, not for the sin of
the father, but for the sin committed by his own self in his past life; the
father only fulfills the occasion and opportunity and that is all.
If this argument is taken seriously, it disarms the embittered skeptic and
offers the lifelong sufferer the sweet hope of true cure. So-called sins
are understood as willful transgressions of the law of love which all can
commit (Mark 12:30-1), acting in haste and repenting at leisure. And the
inexorability of karmic law guarantees the repentant sinner the hope of
his final & complete redemption in accordance with Divine Will.
Paracelsus remarked on karmic inexorability (48), that the presence of a
good physician is a miraculous indication of divine intercession; whereas
the presence of a bad physician indicates that the patient does not deserve
to recover. In the poetry of Coleridges Rime of the Ancient Mariner
(1798): The man hath penance done, and penance more will do.
Non-recovery is not conversely the indicator of a bad physician: the
underlying disease may be essentially incurable, at least in the ordinary
course of events. Kent wrote (74b), I have many times heard the law
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71
The great Hindu sage Upasni Maharaj (1870-1941), who worked in close
collaboration with Avatar Meher Baba, stated (156b): One suffers from
different afflictions in relation to his karma; if the end comes during that
affliction, they get into a suitable ensuing state. And he states that
spiritually healing afflictions can result as reward for a preponderance of
good karma, as well as from bad karma from sinful actions. In short,
the forms of various afflictions are in an invisible state and that is why
they are not commonly seen; they should, however, be taken as agents of
God meant for liquidating the sins; and for that purpose only they
associate with the external gross physical body and the inner sukshma
[subtle] body of an individual.
We can learn from our illnesses, if we so choose. Edward Bach (3) said:
Disease is the result of wrong activity. It is the natural consequence of
disharmony between our bodies and our Souls: it is like curing like
because it is the very disease itself which hinders and prevents our
carrying our wrong actions too far, and at the same time, is a lesson to
teach us to correct our ways, and harmonise our lives with the dictates of
our Soul. Disease is the result of wrong thinking and wrong doing, and
ceases when the act and thought are put in order. When the lesson of pain
and suffering and distress is learnt, there is no further purpose in its
presence, and it automatically disappears.
When asked, What is disease? (68), Meher Babas close disciple VS
Kalchuri responded that according to the Masters teachings there are two
types of disease (natural and unnatural): Everyone is suffering from
disease, and nobody knows how to get rid of this disease. No, everyone is
sick, and that sickness, it is because of illusion, because of the [false
binding] impressions we have.
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Now, I have told you that there are three types of impressions:
one, natural; another, non-natural; and unnatural. What are natural
impressions? Natural impressions are those impressions which help you
for the progress of consciousness, and to achieve Godhood: those are the
natural impressions. Ultimately those impressions are also wiped out, but
they are necessary so that in this illusory journey, consciousness should
make progressthey are called natural impressions.
Non-natural impressions are those impressions which we collect
from the atmosphere. Atmosphereof course, there is nothing [there],
but you will find sanskaras, impressionsthey are there. Just as we are
sitting here, the exchange is going on. So this exchangeof course we
dont know, so many impressions we catch every second, every moment
so many millionswe collect but we know not. But these impressions,
because we dont [deliberately] collect them through this, they can be
rooted out easilythats nothing. But unnatural impressions are those
impressions which are very difficult to wipe out. And what are those
unnatural impressions?
You know, this evolution of consciousness, it is there from stone
[on up to human being], then it is complete. When complete, then why
should we just take birth after birth? What is the need for that? The
evolution of consciousness is complete, so our consciousness should
involve [towards God-consciousness], and because it does not involve
and we just go on taking birth after birth, that means the process becomes
unnatural. So during that time, those impressions which we collect, they
are called unnatural impressions, which are not necessary for the progress
of consciousness.
So they are unnatural impressions, and these impressions, of
course, should all be wiped out. At least the grossness of these
impressions should be wiped out so that the consciousness should
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egotistic thoughts, feelings and desires which were the cause of the
patients immoderate behavior and chronic physical complaints. If
psychological impressions are indeed most central (or highest in the
cause-effect hierarchy), Herings Law would require that they be
annihilated first, for the lasting cure of chronic complaints. But then how
may psychological impressions be annihilated without creating further
binding impressions?
Hahnemann wrote in Organon 17 footnote (132), that Merely by the
use of imagination, it is possible to produce a derangement of the vital
principle which, if it is sufficiently marked, can give rise to the severest
illness; nevertheless, this also can be cured by a similar contrasuggestion. The imagination is positively redirected by an effort of will.
Louise Hay (51) demonstrated self-healing with appropriately chosen
counter-suggestions or positive thinking: Both the good in our lives
and the dis-ease are the results of mental thought patterns which form our
experiences Therefore by changing our thinking patterns, we can
change our experiences. This is heart-directed karma yogic self-healing.
Does ordinary homeopathic cure also have a yogic mechanism?
affection. The artificial disease-affection soon plays itself out, leaving the
patient free and recuperated. The life force, thus freed, can now continue
life again in health.
The negative impressions of the natural disease-affection are effectively
neutralized by the positive impressions of the similar but stronger
artificial disease-affection. Meher Baba wrote of the balancing of positive
and negative impressions within the psyche (88): The consciousness
resembles the indicator at the fulcrum of a perfect balance, and the two
pans of the balance are filled with the unequal weights of opposites of
impressions such as virtue and vice, etc. In this way consciousness, acting
like the indicator at the fulcrum, tries to gain equilibrium Meher Baba
wrote (87) that the momentum of opposite impressions, for example, the
sanskaras of bad thoughts, words, and deeds and their opposites, called
prarabdha sanskaras, determine the destiny of the soul, in effect
whether one will experience disease and/or cure.
The mechanism of disease-annihilation, as postulated by Hahnemann,
involves the curative replacement of negative mistunement-generating
impressions by dynamically similar, but actively positive impressions,
divested of the subtle dynamic potentiality of gross disease-manifestation.
This appears to be essentially equivalent to the sanskaric mechanism of
dnyan yoga described in detail by Meher Baba (66):
That which is essential to transcend the mind and go beyond good and
bad, pleasure and pain, is that while experiencing sanskaras [binding
impressions] mentally (as thought seeds), or subtly (as desires), or grossly
(as acts), there should be no thought of misery or happiness. This is not
possible for ordinary human beings. The remedy therefore is that while
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(43) at the eruption sites, and burning pain after scratching. According to
the ancient doctrine of Hermes Trismegistus (Thrice-Greatest Hermes),
expounded by Paracelsus, Swedenborg, et al., As above, so below (141,
168), the external itchiness has a qualitative correspondence with its
originating internal itch. Meher Baba wrote to the same effect (88), As
the impressions are, so are the experiences of impressions and so must be
the media to experience the impressions.
Itching is a form of somatic discomfort, neurologically intermediate
between tickling and pain. The three are distinguished by degrees of
externality; according to Mintz (99), a tickle is outside, an itch on,
and pain inside. The most-original psoric tickle of cravingindulgence quickly becomes an intolerable itch, and in response to
outer suppression it further transforms into a pain (42): after scratching the part becomes painful. The self-indulgent ego tries to eliminate
the itch-discomfort by suppressive scratching & scratching, and more
progressive means of gaining control, with untoward effect (43).
Alfred Ziegler wrote (172): Itching is the somatic form of a number of
erotic, hostile, even spiritual affects occurring particularly when we
imagine that we have such affects under control and especially when this
illusion of control is interrupted by a sudden and unexpected state of
isolation. He added (172) that the degree of acuteness of pruritis
seems to be directly correlated with the extent to which a kind of
isolation capacity interrupts an openness to ones environment. We
would tend to identify this so-called isolation capacity as egotistic
separativeness. All things considered, we take pruritis to be an irritated
ego-response to the thwarted desires of the mental itch, aggravated into
outer manifestation via inner correspondence by egocentrically askewed
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otherwise continues to sustain the external itch from within. Voluptuousness was stated by Hahnemann to be characteristic of the scabies itch
(43): The ancients also mention the peculiar, characteristic voluptuous
itching which attended itch then as now, while after the scratching a
painful burning follows; among others Plato, who calls itch glykypikron
[bitter-sweet], while Cicero marks the dulcedo [sweetness] of scabies.
The word bitter-sweet in its amalgamation of opposite states conveys
the essentially disunitive quality of voluptuous feelings & sensations.
Anne Carson wrote of the early usage of this word (9): Sappho who first
called eros bittersweet is not recording the history of a love affair but
the instant of desire. One moment staggers under pressure of eros; one
mental state splits. A simultaneity of pleasure and pain is at issue.
Compulsive demands for pleasurable gratification as reward for painful
deprivation maintain the bitter-sweet cycle of craving and indulgence,
and the disease states resulting therefrom.
Hahnemann said of the interplay of bitter & sweet (44d): In the healthy
natural states of the human being, left to themselves, disagreeable
sensations must alternate with agreeable sensations; this is the wise
arrangement of our nature. Upasni Maharaj (the great sage of Sakori)
further elucidated (156c): Everything has two aspects. Night is opposed
to day, and both these opposite states together constitute a whole day.
No-one can change it. In the same way, pleasure is always associated
with pain. If you want pleasure, you are bound to have pain as well. If
you accept pain with pleasure, it always leads you to that infinite, Godly
happiness [i.e., the Goal of life].
Saint Francis (1182-1226) said basically the same thing: he called 100%
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88
will with which he was endowed, and willed against the laws of God, the
trouble began... Now passive thinking is harmless, because in it the
element of endeavor to do is wanting, but active thinking, in which there
is this element of doing according to the thinking, is the beginning of
harm. This active thinking, this mental endeavor of doing [thinking I do
this, I do that etc], is a kind of mental itching, and this is Psora.
According to The Bhagavad Gita (143), It is only the ignorant man who,
misled by personal egotism, says: I am the doer. If we substitute selfcentered egotism for psora in Hahnemanns Chronic Diseases, the
result is very illuminating. It seems most likely that they are one and the
same thing viewed from different angles. The hydra-headed separative
ego is thus seen to be the central delusion of psora, the assertion of
egocentric separateness underlying so-called ordinary existence. Rajan
Sankaran wrote (130): We have seen then, that disease is a delusion, but
there is a bigger delusion than this and that delusion is ego. Meher Baba
said (87): It is of the essence of the ego that it should feel separate from
the rest of life by contrasting itself from other forms of life This
division in the totality of life cannot but have its reverberations in the
inner individual life over which the ego presides as a guiding genius.
Paschero wrote (112): Hahnemann considered that the suppression of
the itch produced internal psora which acquired the characteristics of a
many-headed hydra capable of a violent eruption when faced with an
infectious aggression as when it is faced with a favorite of the prince was
overthrown or a romantic girl fell into deep melancholy due to a
scorned love with which the dyscrasia acquired the characteristics of real
moral psora. These were instances given by Hahnemann in Chronic
Diseases (43) of emotional reverberations triggered by egocentric feel93
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even in poison? What has God created that He did not bless with some
great gift for the benefit of man? Why then should poison be rejected and
despised, if we consider not the poison but its curative virtue?
Hahnemann wrote on the subject of poisons in 1806 (59): Where the
public sees only objects of abhorrence, the wise man beholds objects
worthy of the deepest veneration and avails himself of them, whilst
adoring the eternal Source of Love. Sapere aude! This Latin phrase,
Dare to be wise! was the motto of the Organon from the 2nd edition
onward (53). This phrase has aptly been linked with the cryptic Know
Thyself! adjuring the reader to tread the path leading to wisdom (131).
so simple that one is tempted not to follow it. All that one has to do is to
watch ones own sensations, inclinations, thoughts, emotions and desires
without taking any action, even a mental one [egocentrically asserting
that I am doing this/that etc.], just observation and nothing more!
Hahnemann elsewhere recommends this self-observation to be done as if
under the eye of the all-seeing God (44j), i.e., without ego-centricity,
and it may be freely practiced in ones everyday life. To quote Confucius
(117): The great learning takes root in clarifying the way wherein the
intelligence increases through the process of looking straight into ones
own heart and acting on the results; it is rooted in watching with affection
the way people grow; it is rooted in coming to rest, being at ease in
perfect equity.
Variations of the practice of Know Thyself are found amongst the
spiritual practices of the great religions of the world, though different
paths of approach have different names. Ramana Maharshi (1879-1950)
called his gnostic path Self-Enquiry (121); the Buddhists call theirs
Vipassana (in-sight) meditation (7). According to Irene Conybeare (15),
When Jesus referred to the Kingdom of Heaven being within us, he
stated: And whoever knoweth Himself shall find it. To KNOW
THYSELF has ever been the teaching of all ages, for such knowledge is
self-realisation. In the [Bhagavad] Gita, Krishna explains: There is true
Knowledge, Learn thou, Arjuna, this To see One Changeless Life in all
that lives, And in all that separate seems The One Inseparable Self.
Kent stated (73) that Hahnemann had a wonderful knowledge of the
human heart from his gnostic practice, which is largely to examine into
oneself. This side-effect of doing homeopathic provings is also an
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that binds you; it is also the mind that is the means of your freedom
The best way to cleanse the heart and to prepare for the stilling of the
mind is to lead a normal life in the world. Living in the midst of your
day-to-day duties, responsibilities, likes and dislikes becomes the very
means for the purification of your heart. For the purification of your heart
leave your thoughts alone but maintain constant vigil over your actions.
Let thoughts come and go without putting them into action.
This is the same practice as advocated by Hahnemann, and variously
approached by different pathways in many spiritual disciplines, including
broad Buddhism (123), Hindu vedantism (121), and Christian mysticism
(115). We find the spiritual struggle which is invariably required depicted
in the Christian Orthodox Philokalia (63): If you wish to gain victory
over passions, abide within yourself by prayer and with Gods help, and
descending into the very depths of your heart discover there these three
strong giants: forgetfulness, laziness and ignorance.
These act as supports to intruders in the mind, who bring back other
evil passions to act, live and grow strong in the souls of lovers of lust. But
you, having found all these unknown evil giants, by strict attention and
exertion of the mind, together with help from above, will find it easy later
to get rid of them, again through prayer and attention. Then your zeal for
true knowledge, for remembering the word of God and for harmonizing
your will and your life therewith, together with your attention constantly
standing on guard in the heart, carefully protected by the active power of
grace, will destroy and wipe out the last traces of forgetfulness, ignorance
and laziness.
Potentially gigantic aberrations of memory, understanding, and will are
thus nurtured by giving in to lower desires, by willful transgression, by
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scratching the mental itch from which all of the evil passions grow. Their
yogic annihilation is accomplished through complete inner renunciation,
with the help of Gods grace and the theological virtues of hope, faith,
and love (115). The question is whether a yogic method for annihilating
mental impressions such as Know Thyself, which Hahnemann himself
recommended, can bear any relation to Hahnemanns method for
annihilating disease through the Law of Similars. They may seem to
operate in different realms, but the Law of Similars is likewise found to
be applicable in the realm of psycho-spirituality.
Dellmour wrote (24): Aristotle (384-322 BC) mentioned on the example
of the Greek tragedies, that Catharsis may cause mental healing,
because they cause fear and compassion [i.e., pity] which may purify the
mind from the same mental conditions. Wm Gutman (39) claimed that
psychotherapy has a curative basis in the Law of Similars (the confrontation of soul and Over-soul); but it requires the help of God to provide
the real curative impetus, to make life worth living (87). Asked If our
emotional and mental troubles are only karma, then is [psycho]therapy
useful at all for assisting people with their troubles? Meher Babas close
disciple V.S. Kalchuri responded (69): Yes, it is useful. But dont
become just [fully dependent] upon therapy. Depend upon God.
In 1797 (44b), Hahnemann wrote: The human mind is incapable of
grasping more than one subject at a time. This fact later formed the basis
of his elucidation of the yogic mechanism of homeopathic cure (44h):
And as it is here in psychical life, so it is in the former case in organic
life. The unity of our life cannot occupy itself with, and take in, two
general dynamic affections of the same kind at once; for if the second be
a similar one, the first is displaced by it, whenever the organism is more
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(95): The Way of Love is a continual sacrifice, and what gets sacrificed
are the lovers thoughts of I Unwavering loyalty to the Way is the
real remedy for the sickness of impressioned consciousness. It is said
that: When there is a Will, there is a Way. And indeed, bhakti yoga
(heartful prayer) is ever-ready and available to give a powerfully
synergistic impetus to the mechanism of dnyan yoga operative in
homeopathy, enabling and enhancing its curative effectiveness thereby.
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Paracelsus wrote (110): Pray, seek, knock at the gates in the name of
God, then everything you need will be given you in excess, for in His
name and through Him all things happen. And Ghatak testified that (34),
For myself I know, when everything fails, prayer, if sincere, must
succeed. Meher Baba stated the remarkable effect of this practice (86):
Through repeated sincere prayers it is possible to effect an exit from the
otherwise inexorable working out of the law of karma. The forgiveness
asked from God evokes from Him His inscrutable grace, which alone can
give new direction to the inexorable karmic determination.
Sincere prayer (the prayer of the heart) is enabled with unwavering faith
and enhanced with unflagging hope. Paracelsus stated that one of the first
factors in the restoration of health is faith (48), that faith was a real and
vital aid to health faith-healing was as scientific as any other form of
therapy... Prayer is a positive and objective statement of conviction, and
is naturally associated with a strong and sufficient faith.
Mary Baker Eddy (1821-1910), the founder of Christian Science, was an
erstwhile homeopath who shifted the focus of her curative practice to one
of direct and sole reliance upon the curative power of God (28), declaring
that Homoeopathy furnishes the evidence to the senses, that symptoms,
which might be produced by a certain drug, are removed by using the
same drug which might cause the symptoms. This confirms my theory
that faith in the drug is the sole factor in the cure. The effect, which
mortal mind produces through one belief, it removes through an opposite
belief, but it uses the same medicine in both cases. But Kent (74f) felt
that she had unaccountably departed from the law and order methods of
practice when she advocated putting ones complete faith in God,
disregardful of the value of homeopathic assistance. She wrote (28): If
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you do believe in God, why do you substitute drugs for the Almightys
power, and employ means which lead only into material ways of
obtaining help, instead of turning in time of need to God, divine Love,
who is an ever-present help?... Exceptions only confirm this rule, proving
that failure is occasioned by a too feeble faith.
Paracelsus said that strong faith is curative for all diseases (50): If we
cannot cure a disease by faith, it is because our faith is too weak; but our
faith is weak on account of our want of knowledge; if we were conscious
of the power of God in ourselves, we could never fail. But, as Meher
Baba wrote (87): Cravings have a tendency to pervert the functioning of
critical reasoning. An unwavering faith grounded in pure intuition can
come only to a mind that is free from the pressure of diverse wants. And
when faith wavers under inescapable psychic pressures, faith-cure loses
its efficacy. Hence homeopathic assistance is needed: even Mary Baker
Eddy would often consult a homeopath throughout her life (155).
Paracelsus said that (50) the curative power of medicines often consists,
not so much in the spirit that is hidden in them, as in the spirit in which
they are taken. Faith will make them efficacious; doubt will destroy their
virtues. Robert Cooper affirmed (18): The proverbial idea is that a
patient must have faith; in a sense it is quite true, but equally certain is it
that the physician ought to prescribe a remedy such as will give this
desirable faith to the patient. The physician himself requires a medicinal
medium (the suitable similimum) to put his own faith into, whereupon, as
Paracelsus said (109): The physician accomplishes that which God
would have done miraculously had there been faith in the sick man.
Homeopathy should best be given with full faith (62). Meher Baba said of
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one instance (65), if there were the slightest doubt, the faintest speck of
wavering about it, it would not have worked, and no one would have
recovered. Unwavering faith and unflagging hope (mind serving heart)
greatly empower the homeopathic potencies, according to Aurobindo
(21): The mind and the vital [force] can influence the body in this
action of mind and vital on the body faith and hope have an immense
importance. I do not at all mean that they are omnipotent or infallibly
effectivethat is not so. But they assist the action of any force that can
be applied, even of an apparently material force like medicine.
106
enemy of the higher Thus the lower forms of love continue to interfere
with the development of the higher form and have to be given up in order
to allow for the untrammeled appearance of the higher form of love.
Paracelsus wrote of the necessity of the withdrawal of opposition to the
love of God (110), The seat and home of the soul is in the heart, in the
centre of the man; it is the heart that nourishes the spirits which know of
good and evil but if the whole heart is to be filled with love of God, all
opposition must withdraw from the soul, and that which is not divine
must go, to the end that it may be all pure, untainted by any other thing,
separated from all the rest, perfectly clean and pure itself.
love puts one into direct and coordinate relation with the reality behind
the form Thus, in lust there is the accentuation of separateness and
suffering, while in love there is the feeling of unity and joy.
Meher Baba gives a broader definition to lust than that which is
commonly limited in its application to mere sexual gratification (65): In
real love there is no desire for satisfaction only for satisfying!
Nowadays even lust is taken for love. The subtle difference is missed.
There is a very subtle difference between love and lust, but it is quite
clear. They are two different things. You love rice and currythis is lust.
You love a cigarlust again. You love curry and eat it, but do not give
anything by the act. You finish the beloved [i.e., true love].
Harry Kenmore explained (71): Now lust does not have the connotation
that most people think of it as having Meher Baba says that lust is
simply anything from which you derive a feeling of [selfish] satisfaction.
Thats lust. If you get a feeling of satisfaction from food, you have a lust.
If you have a feeling of satisfaction from sex, lust is present In love
you must sacrifice; in love you must bear pain; in love you must deny
yourself. You must see to it that others are happy at the expense of your
happiness.
Lust is psycho-physically prominent amongst the major trio of passions
asserting egotistic separativeness: namely, lust, greed, and anger. Meher
Baba said of lust (65), all other vices are on account of it. Lust, greed
and anger are the Creator, Preserver & Destroyer of the externalized
universe. Meher Baba wrote (87): Infatuation, lust and greed might be
looked upon as perverted and lower forms of love Of these three forms
of lower love, greed has a tendency to extend from the original object to
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the means of obtaining it Anger and jealousy come into existence when
these lower forms of love are thwarted or threatened to be thwarted. The
7 major desires form inner and outer dynamics amongst the ego trinity:
lust, greed, anger, hatred, jealousy, pride; and central selfishness (66).
Their ego-assertive mental correlates are the 7 currents of mind (123).
Meher Baba wrote (87), The chief forms in which the frustrated ego
finds expression are lust, greed, and anger Lust, greed, and anger
respectively have body, heart, and mind as their vehicles of expression
Selfishness, which is the common basis of these three ingredient vices
inevitably leads to dissatisfaction and disappointment because desires are
endless The dawn of love facilitates the death of selfishness.
Meher Baba wrote of sublimation (87), which helps to clear the way for
the dawn of love: The process of replacing lower values by higher
values is the process of sublimation, which consists in diverting the
mental energy locked up in the old sanskaras [impressions] toward
creative and spiritual ends. When this energy locked up in the sanskaras
is thus diverted, they get dispersed and exhausted. The great worth of
sublimating ones groveling passions is emphasized by Das Gupta (22),
commenting on Hahnemanns footnote to 288 of Organon: A homeopathic physician too, endowed with Brahmacharya [sexual abstinence],
can very easily diagnose his medicine and give it to his patient with a
determination that it must act curatively, which it undoubtedly does. The
will force of the [abstinent] Brahmachari must act upon the patient.
Hahnemann referred to healing power in the Organon, 288 footnote
(40), as being directly transmissible by one of those men (of whom there
are few in humanity) who, along with great good nature and full-blown
bodily powers, possess very little or even no drive for coition, which he
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can completely suppress with easy effort. The last phrase was apparently
deleted by Hahnemann in the 6th edition (125), perhaps because such
heroic attempts at total suppression may cause dangerous psychological
represssions when unachievable easily or effortlessly (45).
Aurobindos Mother wrote that transformation happens effortlessly when
one is ready (101): All radical and durable transformation proceeds from
within outwards, so that the external transformation is the normal, almost
inevitable result of the process. And Meher Baba concludes (92):
Renunciation should be mental. One should live in the world, perform
all legitimate duties, and yet feel mentally detached from everything; one
should be in the world but not of the world.
36. The True Physician
The physician should strive to be a suitable mediator for the transformative alchemy of healing. For this, personal integrity is prime requisite.
Hahnemann wrote Hering (6), it is impossible without virtue to be a true
physician, a godlike helper of his fellow creatures in their distress. Eric
Powell wrote pragmatically (118), The healer who is well-balanced will
be a far better physician. His very presence will be balm to the troubled
mind and even his medication will have an extra quality.
patients in his eyes, and his only thought is how he can help them to
achieve the unceasing vision of Enlightenment in which he passes his
days. Meher Baba wrote of this healing (65): Real healing is spiritual
healing, whereby the soul, becoming free from desires, doubts and
hallucinations, enjoys the eternal bliss of God If borne willingly,
physical and mental suffering can make one worthy of receiving spiritual
healing. Consider mental and physical suffering as gifts from God, which,
if accepted gracefully, lead to everlasting happiness.
The dynamic depiction of this universal healing process, which actualizes
the spiritually transformative Dance of Shiva in our newly awakening
consciousness (17), is found described in Herings Law.
112
The physician is the mediator or go-between, but the actual cure comes
from God, through the healing power of higher love. Kent pointed out
(75c) that Hahnemann was always in a state of humility: he never
attributed anything to himself. Bradford (6) quoted a patient regarding
his loving self-effacement: He was a good man undoubtedly, and I was
informed that he often when he gave his medicine said to his patients that
he was but the instrument, that he did the best he could and then they
must look to God for the blessing.
Baba had written in his 1925 book about unnatural sanskaras. He has
said that in one second you collect one million [non-natural] impressions
from the atmosphere. These sanskaras are not collected through deeds,
thoughts or speech but automatically from the atmosphere. So they can
easily be wiped out. There are sanskaras from the atmosphere which
create viral or other [communicable] diseases. They can be treated
medically and wiped out. There is a world of difference between natural
and unnatural impressions. Natural impressions, which we create through
deeds, thoughts and speech, are in response to the Whim, Who am I?
Those impressions that are not in response to the Whim and become
obstructions to the progress of the evolution of consciousness (that is,
undesirable thoughts, undesirable deeds and undesirable speech) create
unnatural impressions. Natural impressions continue to be there up until
the sixth plane [of evolution towards God-consciousness], because they
are necessary for the progress of the evolution of consciousness. But unnatural impressions are difficult to wipe out. They become a hindrance in
the progress of the evolution of consciousness; they should be wiped out.
114
(Shri Baba looked at a man and said - "You look like God to me." On this
ensued the following dialogue which went on for some time.)
Gentleman - How so?
Shri Baba - Because you show the qualities of Sattva-guna.
G. - What are the signs of Sattva-guna?
B. - A person, who is indifferent to all worldly pleasures, indifferent to all
desires, their objects and their attainment, indifferent towards the affairs
of the world, who does not like to act for anything in particular, who is
content with whatever comes to him, who is unconcerned about the
pleasures and pain affecting him, who always remains in the state of 'Be
as it may', is a person who has Sattva-guna in him. A person with these
qualities is like God. You are showing some of these qualities and so I
said that you look like God.
G. - What are the signs of Rajas-guna and Tamas-guna?
B. - A person, who desires to increase his field of activity, who desires
for various worldly pleasures, who undertakes to do many a thing to
satisfy his desires - from eating something that he likes to the attainment
of a Kingdom, who does some things and persists in doing them even if
he does not meet with much of success, who forms Prarabdha to last for
births on end by committing all sorts of deeds [Meher Babas Discourses
(87): From the very beginning till the very end, the soul is subject to the
momentum of impressions, which constitute the destiny of the soul.
These impressions are called prarabdha sanskaras.], who always
engages himself in some work or tries repeatedly to attain various things,
who coaches others in behaving like himself, who is acutely affected by
the feelings like insult, who is very careful about and desirous of
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increasing his personal honour and prestige, who loves to have a large
family depending on him, who is proud, discontented, tough, envious and
a sinner, who loves to study the Asat [illusory matters], and so on, is the
person who is full of Rajas-guna. Such men ultimately suffer for long for
years - or for lives to come. Most persons in the world are like that.
A person, who does not know good from bad, who does what he
likes without any consideration as to how that action would affect others
or affect himself - if it will be advantageous to him or not, who never
listens to anything good or to anybody, who is always doubtful, who is
always suspicious about others and about whatever they tell him, who
always puts everything to improper use, who is full of vices, loves
vicious company, and spends all in satisfying his vices, who is very
impulsive, who gets angry quickly for nothing, and so on, is a person full
of Tamas-guna.
G. - Is it such persons alone with Rajas and Tamas that are unable to
know the state of God? Are they completely void of Sattva-guna?
B. - Every such person does possess Sattva-guna. But if a person begins
to increase his activities without controlling himself, the Rajas and Tamas
increase; all such actions, in course of time, completely cover - suppress
the Sattva-guna. Such men full of Rajas-guna and Tamas-guna are unable
to know the state of God. If the activities are controlled and decreased bit
by bit, then the influence of Rajas and Tamas decreases causing the
spread of Sattva. In other words, the decrease in activities decreases the
influence of Rajas and Tamas, and in course of time the behaviour of the
man changes into the Sattvic one.
G. - What time does it take for the influence of Rajas and Tamas to
disappear? What are the methods to decrease them?
B. - There are two methods to decrease the influence of Rajas and Tamas.
It disappears very quickly if one associates with a saint and behaves in
116
accordance with his instructions. The other way is a very long one.
Sufferings and pain, life after life, makes him tired of his sufferings, tired
of his activities; his spirits go down - die down; he simply comes to
terms. Slowly then, his activities go down; he now begins to feel that he
may not have this or that. As his sufferings absolve him from his
Prarabdha, his Rajas and Tamas go down and the Sattva begins to rise to
the surface. Very soon then the Sattva virtually replaces others, and he
comes in a position to know the state of God, or a saint.
I would request you people to ruminate over these things, and try
bit by bit to get beyond the influence of Rajas-guna and Tamas-guna and
increase the Sattvic state. If you do like that, in course of time, you will
be able to know who are like God, and ultimately you yourself will attain
that state of God.
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