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Hering's Law

Hering's Law

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Published by mikembad
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, using the torchlight of
Swedenborg’s inspired philosophy illuminating Hering’s remarkable
“Law of Direction of Cure” as a guide. This redirection of perspective
provides scope to explore some important issues briefly touched on by
Homeopathy’s 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 Hering’s 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 Hering’s 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 Hering’s Law.
A purely physical understanding of Hering’s 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. Swedenborg’s insights
are especially valuable when interpreted in the divine light of the direct
guidance available in the teachings of contemporary spiritual Masters.
4
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.
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, using the torchlight of
Swedenborg’s inspired philosophy illuminating Hering’s remarkable
“Law of Direction of Cure” as a guide. This redirection of perspective
provides scope to explore some important issues briefly touched on by
Homeopathy’s 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 Hering’s 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 Hering’s 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 Hering’s Law.
A purely physical understanding of Hering’s 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. Swedenborg’s insights
are especially valuable when interpreted in the divine light of the direct
guidance available in the teachings of contemporary spiritual Masters.
4
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.

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Published by: mikembad on Oct 29, 2012
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The great yogi Aurobindo Ghose (1872-1950) remarked (21) that
“Homeopathy is nearer to Yoga. Allopathy is more mechanical… the
action of homeopathy is more subtle and dynamic.” To understand how
homeopathy cures, we might look at the subtle and dynamic mechanisms
of yoga. These are found detailed in the writings of Meher Baba.

In Infinite Intelligence (89), Meher Baba has uniquely described the

79

mechanisms of the four major yogic paths in annihilating the impressions
which bind our consciousness to a world of illusion. We will see that one
of these, dnyan yoga, is essentially equivalent to Hahnemann’s repeatedly
postulated mechanism of the curative principle of homeopathy, described
below. Hering distrusted Hahnemann’s theorizing (78): “Hahnemann
always thought to try to explain the Why of things. Here he was in the
wrong.” And so we even find, in Kent’s Philosophy, that Hahnemann’s
description of the mechanism of cure in Organon §29 was simply glossed
over (73): “You are not in any way bound to consider it, and it is usually
omitted in this course.” It seems that even in Kent’s day the time was not
ripe for the true understanding of how homeopathy is able to cure. The
following is Hahnemann’s oft-reiterated and probably divinely-inspired
presumptive explanation of the mechanism of homeopathic cure (41):

“§§28-29. This natural law of cure has authenticated itself to the world in
all pure experiments and all genuine experiences; therefore it exists as
fact. Scientific explanations for how it takes place do not matter very
much and I do not attach much importance to attempts made to explain it.
The following view, however, is verifiably the most probable since it is
based on nothing but empirical premises:
“Any [natural] disease… consists solely of a specific dynamic
disease mistunement of our life force in our feelings and functions. The
life force, which has been dynamically mistuned by the natural disease, is
seized, during homeopathic cure, by the similar yet somewhat stronger
artificial disease affection which results from the application of the
medicinal potence, selected exactly according to symptom similarity. The
feeling of the natural dynamic disease-affection is extinguished and
disappears for the life-force and, from then on, no longer exists for the
life force which is occupied solely by the stronger artificial disease-

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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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experiencing sanskaras mentally and experiencing happiness or misery
subtly (that is, in the form of desire for such a state) there should be no
gross experience thereof. This means only one thing: the thoughts, the
desires should not be put into action.”

Desires and aversions give impetus to the creation of impressions which
bind us to illusory existence (66), and reactively ultimate in illness (73).
The result of the subtle-experiencing of craving-impressions coupled with
renunciation of their gross-experiencing is the gradual annihilation of
binding impressions, thereby freeing the soul from its impressional
sanskaric bondage to falsity. This unique mechanism of impression anni-
hilation without karmic repercussion was thus elucidated by Meher Baba
(89): “But if, on the other hand, the mind impelled purely by the desire to
become free from sanskaras [binding impressions], kills these sanskaras
by refraining from experiencing them grossly, then such a desire on the
mind’s part cannot be regarded as either subtle or gross, hence this desire
does not need to be experienced subtly and grossly. The reason is that this
particular desire—the desire to become devoid of sanskaras—gets
fructified of its own accord, automatically, without being experienced.”

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