THE CHRONIC DISEASES HAHNEMANN PDF

His insights in physiological processes, his knowledge in the functioning of the human body, organs, organ systems, tissues and last but not least the processes of human consciousness, are unique. A homeopath and philosopher through and through! A unique combination for writing this book. This book provides insight into Classification of Diseases The classification of diseases and the doctrine of miasms are the basis of homeopathy. Acute, exogenous diseases are: accidents, biographical and epidemic diseases. Acute miasmatic diseases are flare-ups.

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Find out more and to order The Homoeopathic Compendium visit: friendsofhealth. Tools: Dr. Hempel The following article has been kindly furnished by Dr. Hering of Philadelphia, In German. The Editor is responsible for the translation. As the principles and rules of general therapeutics have been developed in the organon, so does Hahnemann develop, in the present treatise, the principles and rules which ought to prevail in the treatment of chronic diseases, whose name is "legion. In the Organon Hahnemann tries to establish the fat that the principles "Similia Similibus Curentur" is the supreme rule is to be followed in the treatment of diseases; whereas in his treatise on chronic diseases, which is based upon the organon and does not, in the least, modify or alter its teachings, Hahnemann shows that most chronic diseases, originating in a common source and being "related amongst each other, a special class of remedies designated by Hahnemann as anti-psorics," should be used in the treatment of those diseases.

This common source of most chronic diseases, according to Hahnemann is Psora. The Organon establishes the supremacy of the law of similars, Similia Similibus Curentur and emphasis the maxim "if the symptoms are removed — the cause is removed".

The Chronic Diseases emphasizes the use of anti-miasmatic remedies and the maxim Cessante Causa, Cessant Effectus — If the cause ceases the effects cease. In the Organon Hahnemann stresses the signs and symptoms while in The Chronic Diseases the Founder highlights the aetiological constellation and causation. In this way, these companion volumes are complementary opposites that form the functional polarity of homoeo-therapeutics.

In the 1st through 4th edition of the Organon the Founder taught that the cause of most diseases was usually a mystery that lay beyond the observations of the healing artist. He also thought it was very difficult to understand the inner working of disease process in any reliable manner. This he made clear in aphorism five of the 4th Organon.

But this alteration is only be guessed at by the understanding in a dim and illusory manner from what the morbid symptoms reveal concerning it and there are no other data for it in non-surgical diseases ; but the exact nature of this inner invisible alteration cannot be ascertained in any reliable manner. In his early years Hahnemann taught that principles of similia and individualization were sufficient to treat all cases of disease. At this time, Homoeopathy was the simple matching of the symptoms of the patient to the symptoms found in the materia medica.

This central doctrine was introduced to rebut the obsession of the orthodox school with removing their one-sided version of the "total cause", which was usually related to a disease material somewhere in the body.

In its place the early Organon taught the importance of removing the totality of the symptoms of each individual case. This led to an eleven year study of chronic disease that produced a fundamental change in his views of etiological factors as well as the how he view the signs and symptoms. As early as The Medicine of Experience he discussed the need to study causation but he did not see the bigger picture until the s.

This is most obvious in the changes he made to aphorism 5 of in This paragraph includes the ramifications of his prolonged study of causation, constitution, character, disposition, susceptibility, miasms, and collective disease states.

In these investigations, the ascertainable physical constitution of the patient especially when the disease is chronic , his moral and intellectual character, his occupation, mode of living and habits, his social and domestic relations, his age, sexual function, etc. This aphorism contains many of the breakthroughs first published in The Chronic Diseases in a nutshell. In the 4th Organon causation, and the pathological process of disease, were something that lay outside human observation.

Hahnemann now classified his remedies into two great categories, the apsoric and anti-psoric medicines. The anti-psoric remedies are those medicines which have the potential to remove the entire syndrome of the psoric miasm because they are similar to its entire disease process in its human sufferers. In order to remove all the symptoms of a chronic disease it is necessary to remove its cause.

If only one aspect or another of the underlying disease state is treated the illness will either be suppressed or palliated. When the leaves and branches of a weed are cut without removing the root the weed only grows again.

In the same way, if the root of the miasm is not removed the symptoms will surely return. In doing so I merely anticipate what I intend to express more fully on this subject some other occasion. Both these doctrines must stand and fall together; and, as truth is one and indivisible, they both hold and illustrate each other. If we admit with Rousseau that every thing which leaves the hand of God, is perfectly holy, then the first created man must have been perfectly pure, and must have appeared in the image and likeness of his maker.

It seems to me absurd to suppose that something perfectly pure can, of itself, by its own free and orderly development, produce things impure and evil. We do not know how far God permitted an adaptation to evil to co-exist in the first man together with an adaptation of goodness.

But this we certainly know that evil fruits must be the results of evil forces. This is relatively speaking, a fall, although, this fall, having been the first necessary phases of human development, it may, in reality, be considered a progress. The principle of division or dissolution which man had suffered to be introduced into his spiritual nature, must necessarily have embodied itself in the corresponding principle in the material organism.

It is this principle which Hahnemann calls Psora. This complete physical regeneration of human nature will necessarily be attended with great changes in all the external relations of man, education, mode of laboring, living, etc.

The principle of division or dissolution existing in the human organism as an established and constituted fact, does not preclude the possibility of this organism being invaded by acute miasms. The psoric principle marks the general adaptation to evil, recognized and inherently received by the human organism by the forces of evil which I have named subversive forces in my preface. Those sudden invasions could never have taken place without man having first admitted the psoric principle to be constitutional in his organism.

First of all, it points to the Deist teachings of Rousseau, the great French philosopher of the 18th century. Samuel Hahnemann was taught the works of Rousseau by his father from his youth and Deism continued have a great influence on the Founder throughout his entire life. Rousseau pointed out that far from human beings being essential "evil"; they were based on a perfection that proceeds from the Godhead.

This perfection is a reflection of those who were made in the image of the loving Creator. This period is symbolized by the archetypal Garden of Eden and the early part of the story of Adam and Eve. What led to the fall of humanity and how did disease enter the human organism? Free will is a gift instilled in human beings that allows them to act as independent creatures for better or worse.

The actions of human beings have a direct relationship with the condition of their internal and external environment. The fall, however, is a natural part of the evolution of human beings so that they eventually use their own free will to seek to reunite themselves with God and live in tune with the laws of nature. Right thinking, proper diet and a balanced life style are conditions that perpetuate a harmonious state of health while wrong thinking, bad food and unhealthy habits lead to a fall into the state of illness.

Such ideas bring one automatically to the subject of the susceptibility to disease as part of the aetiological constellation of the illness itself. In The Chronic Diseases Mental and emotional stress, improper diet, unhygienic practices, and poor living and working conditions are situations that potentiate the susceptibility to psora, as well as ignite the flare up of latent psora in those who are relatively healthy.

Hahnemann also noted that psora can be a heredity disease and effect the vary make up of the human constitution and its susceptibility to disease in general. Boenninghausen taught that innate predispositions were the proximate cause and that the fundamental cause was psora. Although the psora stems from prior infection, its ramifications go back to the ancient of human days, and have affected the constitution of the entire human race. It is a disordered state of the internal economy of the human race.

This state expresses itself in the forms of the varying chronic diseases, or chronic manifestations. If the human race had remained in a state of perfect order, psora could not have existed.

James Kent did not teach that psora was the original sin. He was careful to point out that the fall from the state of perfection was the proximate cause that produced the susceptibility to psora and the other miasms.

About the deeper aspects of the genesis of disease James said: "It is altogether too extensive, for it goes to the very primitive wrong of the human race, the very first sickness of the human race, that is the spiritual sickness, from which first state the race progressed into what may be called the true susceptibility to psora which in turn laid the foundation for other diseases.

The fall of humanity from perfection is based on an ethical decline but hitting the external ground is psora, the mother of all miasms. From this tainted soil springs the predispositions to all the other chronic miasms. From this time the "sins of the fathers have been passed on to the sons through the generations". James Kent preserved many older teachings and passed them on to a new generation in the late 19th century before they were lost.

Although Hahnemann stressed the fact that psora was based on prior infection he did acknowledge that this miasm could be inherited as well as acquired.

Hahnemann elucidated the moral causes and physical causes of disease in the first paragraph of the Introduction of the Organon. In the raw state of nature few means of aid were needed, since the simple way of life admitted but few diseases. With civilization, however, the occasions for falling ill, and the need for help against diseases grew in equal measure.

The Founder acknowledged the ethical, moral and spiritual aspects of the human decline and emphasized the universal vision of the original Deists. The sufferings of a individual human organism is based on a unique aetiological constellation while the suffering of homogeneous groups are caused by diseases of common origin and similar symptoms. Hahnemann developed an advanced aetiological doctrine that included both individual and collective causes of physical and mental character.

Psora and the other chronic miasms are universal disorders of a collective nature that were originally spread by infection, but they have now ingrained themselves so deeply on the human condition over millennia that they now affect the make up of all humanity.

The pathogenic effects of natural disease have been compounded by the strain produced on the human organism by improper medical treatment and the stress of modern civilization, rapid urbanization, overpopulation, environmental degradation and the breakdown of the family and loss of natural ethos. Although Hahnemann did speak of going back to "Eden", his approach to the psoric miasm was grounded in the realties of our present human condition. The simple natural life associated with the archetype of Eden is a paradise lost to a modern world of high stress, moral degradation, weapons of mass destruction and environmental calamity.

Equitable judges will not fail to recognize in this treatise on chronic diseases the same carefulness of study and observation which the great author of Homoeopathy has shown in all his other writings. Hahnemann had no other object in view except to cure. All the energies of his great should were directed to this one end.

His object was not to overthrow pathology, although the pathology of his time has been set aside as a heap of foolish speculations, and has been replaced by other systems, that may perhaps suffer the same fate in fifty years; he merely contended against the foolish and presumptuous application of pathological hypotheses to the treatment of disease.

He rejected and overthrew the foolish belief which had been driven like a rusty nail, into the minds of the Profession and, by their instrumentality, into the minds of the people, that the remedies should be given against a name, against an imaginary disease, and that the name of this imaginary disease indicated the remedy. Up to this day physicians have been engaged in accrediting that superstition. Whence should otherwise spring the desire which so many patients manifest, of inquiring into the name of the disease, as if a knowledge of that name were sufficient to discover the true remedy against the disease.

Many patients are disconsolate when the doctor cannot tell them what is the matter with them. Do we gain anything by being able to say that the disease is rheumatism, dyspepsia, liver-complaint? Are there yet physicians foolish enough to believe that their speculative explanations mean any thing? Des not every body acknowledge that they are mere igines fatui flitting to and fro upon the quagmire of the old decayed systems of pathology.

Although the physician must have a method to communicate with his patients who are in need of a diagnosis, Hahnemann suggested in the Organon they these conditions be described as "a kind" of dyspepsia or neuritis.

What kind? That can only be ascertained by a study of the causes, signs, befallments and symptoms. One patient may be a Nux vomica kind and another Anacardium kind. Hahnemann jettisoned the unreasonable parts of orthodox pathology and replaced it with the homoeopathic pathology found in the Organon, The Chronic Diseases and those articles found in his Lesser Writings.

This mechanistic view of a human being focuses on the individual parts while it fails to understand the whole.

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Book review of 'The chronic diseases' by Dr Hahnemann

Find out more and to order The Homoeopathic Compendium visit: friendsofhealth. Tools: Dr. Hempel The following article has been kindly furnished by Dr. Hering of Philadelphia, In German. The Editor is responsible for the translation. As the principles and rules of general therapeutics have been developed in the organon, so does Hahnemann develop, in the present treatise, the principles and rules which ought to prevail in the treatment of chronic diseases, whose name is "legion.

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THE CHRONIC DISEASES HAHNEMANN EPUB

Sulphuricacid Hahenemann strongly recommended the use of 30 potency in all drug proving is order to yield good results. Eg : His long and involved sentences. He criticizes the use of larger doses, which may tends to endanger the patient life. It required the aid of remedies of true healing art. Dynamisation usually done in 2 ways. First part Theoretical part 5.

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