Free Thyself

by
Edward Bach
1
First published 1932.
This edition The Bach Centre, 21!.
Copyin" and distribution of this publication is allowed for non#co$$ercial
purposes pro%ided nothin" is altered. &ll other ri"hts reser%ed.
1.
The 'r Edward Bach Centre
(ount )ernon
Ba*ers +ane
Bri"htwell#cu$#,otwell
-.on -/1 01
2nited 3in"do$
2
& note fro$ the editor
'r Edward Bach left +ondon in 193 to loo* for healin" plants
in the countryside of 4ales and En"land.
1
5n the sprin" of 1932 he
ca$e bac* and spent so$e ti$e seein" patients at consultin" roo$s
in 4i$pole ,treet. 6e found +ondon as hard to bear as he
re$e$bered, and after a couple of $onths he left a"ain to resu$e
his search.
4hile in +ondon he wrote Free Thyself, co$posin" $uch of it in
7e"ent8s 0ar*, where he went to escape the noise and bustle of the
capital. The te.t was published as a pa$phlet later the sa$e year
but was ne%er reprinted durin" 'r Bach8s lifeti$e. The re$edy
descriptions in particular were soon out of date, as $ore e.perience
with patients and the findin" of new re$edies led hi$ to refine his
understandin" of each plant8s 9ualities.
Bach discoura"ed the republication of his out#of#date writin"s
whene%er there was a newer or $ore accurate boo* a%ailable, so
Free Thyself was soon lost. This was a pity, because the real interest
of Free Thyself is in the insi"ht it "i%es us into Bach8s underlyin"
philosophy. (any of the 9uotes about healin" that are $ost fa$iliar
1 The story of Bach's search for remedy plants is told in The Medical
Discoveries of Edward Bach, Physician by Nora Weeks.
3
to students co$e fro$ this te.t. The subtitle to one of the short
chapters could e%en su$ up e%erythin" Bach belie%ed and wrote:
health depends on bein" in har$ony with our souls.
5n 199 the Bach Centre republished Free Thyself as part of a
collection called The -ri"inal 4ritin"s of Edward Bach, o$ittin"
the re$edy descriptions in line with Bach8s wishes. But both before
and after -ri"inal 4ritin"s unauthorised editions of the wor* were
printed, without any $ention of the fact that the re$edy
descriptions were no lon"er accurate. For this new edition of the
boo*, then, we ha%e "one bac* to the full %ersion, as 'r Bach first
wrote it, and ha%e added footnotes to hi"hli"ht those parts of the
te.t that Bach $e$orably referred to as ;scaffoldin"<: necessary
steps in buildin" the syste$, but a hindrance to its finished for$.
4e hope in this way to produce a te.t that will be ideal for students
of Bach8s wor*, but which will not create the $uddle that an
unhistorical readin" of old re$edy descriptions can cause.
,tefan Ball
The Bach Centre, 21!
4
Free Thyself
by
Edward Bach
5
5ntroduction
5t is i$possible to put truth into words. The author of this boo*
has no desire to preach, indeed he %ery "reatly disli*es that $ethod
of con%eyin" *nowled"e. 6e has tried, in the followin" pa"es, to
show as clearly and si$ply as possible the purpose of our li%es, the
uses of the difficulties that beset us, and the $eans by which we can
re"ain our health= and, in fact, how each of us $ay beco$e our
own doctor.
6
Chapter 5
5t is as si$ple as this, the ,tory of +ife.
& s$all child has decided to paint the picture of a house in ti$e
for her $other8s birthday. 5n her little $ind the house is already
painted= she *nows what it is to be li*e down to the %ery s$allest
detail, there re$ains only to put it on paper.
-ut co$es the paint#bo., the brush and the paint#ra", and full
of enthusias$ and happiness she sets to wor*. 6er whole attention
and interest is centred on what she is doin" # nothin" can distract
her fro$ the wor* in hand.
The picture is finished in ti$e for the birthday. To the %ery best
of her ability she has put her idea of a house into for$. 5t is a wor*
of art because it is all her %ery own, e%ery stro*e done out of lo%e
for her $other, e%ery window, e%ery door painted in with the
con%iction that it is $eant to be there. E%en if it loo*s li*e a
haystac*, it is the $ost perfect house that has e%er been painted: it is
a success because the little artist has put her whole heart and soul,
her whole bein" into the doin" of it.
This is health, this is success and happiness and true ser%ice.
,er%in" throu"h lo%e in perfect freedo$ in our own way.

,o we co$e down into this world, *nowin" what picture we

ha%e to paint, ha%in" already $apped out our path throu"h life,
and all that re$ains for us to do is to put it into $aterial for$. 4e
pass alon" full of >oy and interest, concentratin" all our attention
upon the perfectin" of that picture, and to the %ery best of our
ability translatin" our own thou"hts and ai$s into the physical life
of whate%er en%iron$ent we ha%e chosen.
Then, if we follow fro$ start to finish our %ery own ideals, our
%ery own desires with all the stren"th we possess, there is no
failure, our life has been a tre$endous success, a healthy and a
happy one.
The sa$e little story of the child#painter will illustrate how, if
we allow the$, the difficulties of life $ay interfere with this success
and happiness and health, and deter us fro$ our purpose.
The child is busily and happily paintin" when so$eone co$es
alon" and says, ;4hy not put a window here, and a door there= and
of course the "arden path should "o this way.< The result in the
child will be co$plete loss of interest in the wor*= she $ay "o on,
but is now only puttin" so$eone else8s ideas on paper: she $ay
beco$e cross, irritated, unhappy, afraid to refuse these su""estions=
be"in to hate the picture and perhaps tear it up: in fact, accordin"
to the type of child so will be the reaction.
The final picture $ay be a reco"nisable house, but it is an
i$perfect one and a failure because it is the interpretation of
another8s thou"hts, not the child8s. 5t is of no use as a birthday
!
present because it $ay not be done in ti$e, and the $other $ay
ha%e to wait another whole year for her "ift.
This is disease, the reaction to interference. This is te$porary
failure and unhappiness: and this occurs when we allow others to
interfere with our purpose in life, and i$plant in our $inds doubt,
or fear, or indifference.
"
Chapter 55
6ealth depends on bein" in har$ony with our souls.
5t is of pri$ary i$portance that the true $eanin" of health and
of disease should be clearly understood.
6ealth is our herita"e, our ri"ht. 5t is the co$plete and full
union between soul, $ind and body= and this is no difficult far#
away ideal to attain, but one so easy and natural that $any of us
ha%e o%erloo*ed it.
&ll earthly thin"s are but the interpretation of thin"s spiritual.
The s$allest $ost insi"nificant occurrence has a 'i%ine purpose
behind it.
4e each ha%e a 'i%ine $ission in this world, and our souls use
our $inds and bodies as instru$ents to do this wor*, so that when
all three are wor*in" in unison the result is perfect health and
perfect happiness.
& 'i%ine $ission $eans no sacrifice, no retirin" fro$ the world,
no re>ectin" of the >oys of beauty and nature= on the contrary, it
$eans a fuller and "reater en>oy$ent of all thin"s: it $eans doin"
the wor* that we lo%e to do with all our heart and soul, whether it
be house*eepin", far$in", paintin", actin", or ser%in" our fellow#
1#
$en in shops or houses. &nd this wor*, whate%er it $ay be, if we
lo%e it abo%e all else, is the definite co$$and of our soul, the wor*
we ha%e to do in this world, and in which alone we can be our true
sel%es, interpretin" in an ordinary $aterialistic way the $essa"e of
that true self.
4e can >ud"e, therefore, by our health and by our happiness,
how well we are interpretin" this $essa"e.
There are all the spiritual attributes in the perfect $an= and we
co$e into this world to $anifest these one at a ti$e, to perfect and
stren"then the$ so that no e.perience, no difficulty can wea*en or
deflect us fro$ the fulfil$ent of this purpose. 4e chose the earthly
occupation, and the e.ternal circu$stances that will "i%e us the
best opportunities of testin" us to the full: we co$e with the full
realisation of our particular wor*: we co$e with the unthin*able
pri%ile"e of *nowin" that all our battles are won before they are
fou"ht, that %ictory is certain before e%er the test arri%es, because
we *now that we are the children of the Creator, and as such are
'i%ine, uncon9uerable and in%incible. 4ith this *nowled"e life is a
>oy= hardships and e.periences can be loo*ed upon as ad%entures,
for we ha%e but to realise our power, to be true to our 'i%inity,
when these $elt away li*e $ist in the sunshine. ?od did indeed
"i%e 6is children do$inion o%er all thin"s.
-ur souls will "uide us, if we will only listen, in e%ery
circu$stance, e%ery difficulty= and the $ind and body so directed
will pass throu"h life radiatin" happiness and perfect health, as free
fro$ all cares and responsibilities as the s$all trustin" child.
11
Chapter 555
-ur souls are 0erfect, bein" children of the Creator, and e%erythin"
they tell us to do is for our "ood.
6ealth is, therefore, the true realisation of what we are: we are
perfect: we are children of ?od. There is no stri%in" to "ain what we
ha%e already attained. 4e are $erely here to $anifest in $aterial
for$ the perfection with which we ha%e been endowed fro$ the
be"innin" of all ti$e. 6ealth is listenin" solely to the co$$ands of
our souls= in bein" trustful as little children= in re>ectin" intellect
@that tree of the *nowled"e of "ood and e%ilA with its reasonin"s, its
8fors8 and 8a"ainsts8, its anticipatory fears: i"norin" con%ention, the
tri%ial ideas and co$$ands of other people, so that we can pass
throu"h life untouched, unhar$ed, free to ser%e our fellow#$en.
4e can >ud"e our health by our happiness, and by our
happiness we can *now that we are obeyin" the dictates of our
souls. 5t is not necessary to be a $on*, a nun, or hide away fro$ the
world= the world is for us to en>oy and to ser%e, and it is only by
ser%in" out of lo%e and happiness that we can truly be of use, and
do our best wor*. & thin" done fro$ a sense of duty with, perhaps,
12
a feelin" of irritation and i$patience is of no account at all, it is
$erely precious ti$e wasted when there $i"ht be a brother in real
need of our help.
Truth has no need to be analysed, ar"ued about, or wrapped up
in $any words. 5t is realised in a flash, it is part of you. 5t is only
about the unessential co$plicated thin"s of life that we need so
$uch con%incin", and that ha%e led to the de%elop$ent of the
intellect. The thin"s that count are si$ple, they are the ones that
$a*e you say, ;why, that is true, 5 see$ to ha%e *nown that always,;
and so is the realisation of the happiness that co$es to us when we
are in har$ony with our spiritual self, and the closer the union the
$ore intense the >oy. Thin* of the radiance one so$eti$es sees in a
bride on her weddin" $orn= the rapture of a $other with a new#
born babe= the ecstasy of an artist co$pletin" a $asterpiece: such
are the $o$ents where there is spiritual union.
Thin* how wonderful life would be if we li%ed it all in such >oy:
and so it is possible when we lose oursel%es in our life8s wor*.
13
Chapter 5)
5f we follow our own instincts, our own wishes, our own thou"hts,
our own desires, we should ne%er *now anythin" but >oy and
health.
Beither is it a difficult far#away attain$ent to hear the %oice of
our own soul= it has all been $ade so si$ple for us if we will but
ac*nowled"e it. ,i$plicity is the *eynote of all Creation.
-ur soul @the still s$all %oice, ?od8s own %oiceA spea*s to us
throu"h our intuition, our instincts, throu"h our desires, ideals, our
ordinary li*es and disli*es= in whiche%er way it is easiest for us
indi%idually to hear. 6ow else can 6e spea* to usC -ur true
instincts, desires, li*es or disli*es are "i%en us so that we can
interpret the spiritual co$$ands of our soul by $eans of our
li$ited physical perceptions, for it is not possible for $any of us yet
to be in direct co$$union with our 6i"her ,elf. These co$$ands
are $eant to be followed i$plicitly, because the soul alone *nows
what e.periences are necessary for that particular personality.
4hate%er the co$$and $ay be, tri%ial or i$portant, the desire for
another cup of tea, or a co$plete chan"e of the whole of one8s life8s
habits, it should be willin"ly obeyed. The soul *nows that
satisfaction is the one real cure for all that we, in this world,
14
consider as sin and wron", for until the whole bein" re%olts a"ainst
a certain act, that fault is not eradicated but si$ply dor$ant, >ust as
it is $uch better and 9uic*er to "o on stic*in" one8s fin"ers into the
>a$#pot until one is so sic* that >a$ has no further attraction.
-ur true desires, the wishes of our true sel%es, are not to be
confused with the wishes and desires of other people so often
i$planted in our $inds, or of conscience, which is another word
for the sa$e thin". 4e $ust pay no heed to the world8s
interpretation of our actions. -ur own soul alone is responsible for
our "ood, our reputation is in 6is *eepin"= we can rest assured that
there is only one sin, that of not obeyin" the dictates of our own
'i%inity. That is the sin a"ainst ?od and our nei"hbour. These
wishes, intuitions, desires are ne%er selfish= they concern oursel%es
alone and are always ri"ht for us, and brin" us health in body and
$ind.
'isease is the result in the physical body of the resistance of the
personality to the "uidance of the soul. 5t is when we turn a deaf ear
to the 8still s$all %oice8, and for"et the 'i%inity within us= when we
try to force our wishes upon others, or allow their su""estions,
thou"hts, and co$$ands to influence us.
The $ore we beco$e free fro$ outside influences, fro$ other
personalities, the $ore our soul can use us to do 6is wor*.
5t is only when we atte$pt to control and rule so$eone else that
we are selfish. But the world tries to tell us that it is selfishness to
follow our own desires. That is because the world wishes to ensla%e
15
us, for truly it is only when we can realise and be unha$pered our
real sel%es that we can be used for the "ood of $an*ind. 5t is the
"reat truth of ,ha*espeare, ;To thine own self be true, and it $ust
follow, as the ni"ht the day, thou canst not then be false to any
$an.<
The bee, by its %ery choice of a particular flower for its honey, is
the $eans used to brin" it the pollen necessary for the future life of
its youn" plants.
16
Chapter )
5t is allowin" the interference of other people that stops our
listenin" to the dictates of our soul, and that brin"s dishar$ony and
disease. The $o$ent the thou"ht of another person enters our
$inds, it deflects us fro$ our true course.
?od "a%e us each our birthri"ht, an indi%iduality: of our %ery
own: 6e "a%e us each our own particular wor* to do, which only
we can do: 6e "a%e us each our own particular path to follow with
which nothin" $ust interfere. +et us see to it that not only do we
allow no interference, but, and e%en $ore i$portant, that we in no
way whatsoe%er interfere with any other sin"le hu$an bein". 5n
this lies true health, true ser%ice, and the fulfil$ent of our purpose
on earth.
5nterferences occur in e%ery life, they are part of the 'i%ine 0lan,
they are necessary so that we can learn to stand up to the$: in fact,
we can loo* upon the$ as really useful opponents, $erely there to
help us "ain in stren"th, and realise our 'i%inity and our
in%incibility. &nd we can also *now that it is only when we allow
the$ to affect us that they "ain in i$portance and tend to chec*
our pro"ress. 5t rests entirely with us how 9uic*ly we pro"ress:
whether we allow interference in our 'i%ine $ission= whether we
1
accept the $anifestation of interference @called diseaseA and let it
li$it and in>ure our bodies= or whether we, as children of ?od, use
these to establish us the $ore fir$ly in our purpose.
The $ore the apparent difficulties in our path the $ore we $ay
be certain that our $ission is worth while. Florence Bi"htin"ale
reached her ideal in the face of a nation8s opposition: ?alileo
belie%ed the world was round in spite of the entire world8s disbelief,
and the u"ly duc*lin" beca$e the swan althou"h his whole fa$ily
scorned hi$.
4e ha%e no ri"ht whate%er to interfere with the life of any one
of ?od8s children. Each of us has our own >ob, in the doin" of which
only we ha%e the power and *nowled"e to brin" it to perfection. 5t
is only when we for"et this fact, and try and force our wor* on
others, or let the$ interfere with ours that friction and dishar$ony
occur in our bein".
This dishar$ony, disease, $a*es itself $anifest in the body for
the body $erely ser%es to reflect the wor*in"s of the soul= >ust as the
face reflects happiness by s$iles, or te$per by frowns. &nd so in
bi""er thin"s= the body will reflect the true causes of disease @which
are such as fear, indecision, doubt, etc.A in the disarran"e$ent of its
syste$s and tissues.
'isease, therefore, is the result of interference: interferin" with
so$eone else or allowin" oursel%es to be interfered with.
1!
Chapter )5
&ll we ha%e to do is to preser%e our personality, to li%e our own life,
to be captain of our own ship, and all will be well.
There are "reat 9ualities in which all $en are "radually
perfectin" the$sel%es, possibly concentratin" upon one or two at a
ti$e. They are those which ha%e been $anifested in the earthly
li%es of all the ?reat (asters who ha%e, fro$ ti$e to ti$e, co$e
into the world to teach us, and help us to see the easy and si$ple
way of o%erco$in" all our difficulties.
These are such as:
+-)E 2B'E7,T&B'5B?
,D(0&T6D T-+E7&BCE
0E&CE 45,'-(
,TE&'F&,TBE,, F-7?5)EBE,,
?EBT+EBE,, C-27&?E
,T7EB?T6 E-D
&nd it is by perfectin" these 9ualities in oursel%es that each one
of us is raisin" the whole world a step nearer to its final
unthin*ably "lorious "oal. 4e realise then that we are see*in" no
1"
selfish "ain of personal $erit, but that e%ery sin"le hu$an bein",
rich or poor, hi"h or low, is of the sa$e i$portance in the 'i%ine
0lan, and is "i%en the sa$e $i"hty pri%ile"e of bein" a sa%iour of
the world si$ply by *nowin" that he is a perfect child of the
Creator.
&s there are these 9ualities, these steps to perfection, so there are
hindrances, or interferences which ser%e to stren"then us in our
deter$ination to stand fir$.
These are the real causes of disease, and are of such as:
7E,T7&5BT '-2BT
FE&7 -)E7#EBT62,5&,(
7E,T+E,,BE,, 5?B-7&BCE
5B'EC5,5-B 5(0&T5EBCE
5B'5FFE7EBCE TE77-7
4E&3BE,, ?75EF
These, if we allow the$, will reflect the$sel%es in the body
causin" what we call disease. Bot understandin" the real causes we
ha%e attributed dishar$ony to e.ternal influences, "er$s, cold,
heat, and ha%e "i%en na$es to the results, arthritis, cancer, asth$a,
etc.: thin*in" that disease be"ins in the physical body.
There are then definite "roups of $an*ind, each "roup
perfor$in" its own function, that is, $anifestin" in the $aterial
world the particular lesson he has learnt. Each indi%idual in these
"roups has a definite personality of his own, a definite wor* to do,
and a definite indi%idual way of doin" that wor*. These are also
2#
causes of dishar$ony, which unless we hold to our definite
personality and our wor*, $ay react upon the body in the for$ of
disease.
7eal health is happiness, and a happiness so easy of attain$ent
because it is a happiness in s$all thin"s= doin" the thin"s that we
really do lo%e to do, bein" with the people that we truly li*e. There
is no strain, no effort, no stri%in" for the unattainable, health is
there for us to accept any ti$e we li*e. 5t is to find out and do the
wor* that we are really suited for. ,o $any suppress their real
desires and beco$e s9uare pe"s in round holes: throu"h the wishes
of a parent a son $ay beco$e a solicitor, a soldier, a business $an,
when his true desire is to beco$e a carpenter: or throu"h the
a$bitions of a $other to see her dau"hter well $arried, the world
$ay lose another Florence Bi"htin"ale. This sense of duty is then a
false sense of duty, and a disser%ice to the world= it results in
unhappiness and, probably, the "reater part of a lifeti$e wasted
before the $ista*e can be rectified.
There was a (aster once 4ho said, ;3now ye not that 5 $ust be
about (y Father8s businessC< $eanin" that 6e $ust obey 6is
'i%inity and not 6is earthly parents.
+et us find the one thin" in life that attracts us $ost and do it.
+et that one thin" be so part of us that it is as natural as breathin"=
as natural as it is for the bee to collect honey, and the tree to shed its
old lea%es in the autu$n and brin" forth new ones in the sprin". 5f
we study nature we find that e%ery creature, bird, tree and flower
has its definite part to play, its own definite and peculiar wor*
21
throu"h which it aids and enriches the entire 2ni%erse. The %ery
wor$, "oin" about its daily >ob, helps to drain and purify the earth:
the earth pro%ides for the nutri$ent of all "reen thin"s= and, in
turn, %e"etation sustains $an*ind and e%ery li%in" creature,
returnin" in due course to enrich the soil. Their life is one of beauty
and usefulness, their wor* is so natural to the$ that it is their life.
&nd our own wor*, when we find it, so belon"s to us, so fits us,
that it is effortless, it is easy, it is a >oy: we ne%er tire of it, it is our
hobby. 5t brin"s out in us our true personality, all the talents and
capabilities waitin" within each one of us to be $anifested: in it we
are happy and at ho$e= and it is only when we are happy @which is
obeyin" the co$$ands of our soulA that we can do our best wor*.
4e $ay ha%e already found our ri"ht wor*, then what fun life
isF ,o$e fro$ childhood ha%e the *nowled"e of what they are
$eant to do, and *eep to it throu"hout their li%es: and so$e *now
in childhood, but are deterred by contra#su""estions and
circu$stances, and the discoura"e$ent of others. Det we can all "et
bac* to our ideals, and e%en thou"h we cannot realise the$
i$$ediately we can "o on see*in" to do so, then the %ery see*in"
will brin" us co$fort, for our souls are %ery patient with us. The
ri"ht desire, the ri"ht $oti%e, no $atter what the result, is the thin"
that counts, the real success.
,o if you would rather be a far$er than a lawyer= if you would
rather be a barber than a bus#dri%er, or a coo* than a "reen"rocer,
chan"e your occupation, be what you want to be: and then you will
be happy and well, then you will wor* with Gest, and then you will
22
be doin" finer wor* as a far$er, a barber, a coo*, than you could
e%er achie%e in the occupation that ne%er belon"ed to you.
&nd then you will be obeyin" the dictates of your ,piritual self.
23
Chapter )55
-nce we realise our own 'i%inity the rest is easy.
5n the be"innin" ?od "a%e $an do$inion o%er all thin"s. (an,
the child of the Creator, has a deeper reason for his dishar$ony
than the drau"ht fro$ an open window. ;-ur fault lies not in our
stars, but in oursel%es,< and how full of "ratitude and hope can we
be when we realise that the cure also lies within oursel%esF 7e$o%e
the dishar$ony, the fear, the terror, or the indecision, and we
re"ain har$ony between soul and $ind, and the body is once $ore
perfect in all its parts.
4hate%er the disease, the result of this dishar$ony, we $ay be
9uite sure that the cure is well within our powers of
acco$plish$ent, for our souls ne%er as* of us $ore than we can
%ery easily do.
E%eryone of us is a healer, because e%eryone of us at heart has a
lo%e for so$ethin", for our fellow#$en, for ani$als, for nature, for
beauty in so$e for$, and we e%ery one of us wish to protect and
help it to increase. E%eryone of us also has sy$pathy with those in
distress, and naturally so, because we ha%e all been in distress
oursel%es at so$e ti$e in our li%es. ,o that not only can we heal
24
oursel%es, but we ha%e the "reat pri%ile"e of bein" able to help
others to heal the$sel%es, and the only 9ualifications necessary are
lo%e and sy$pathy.
4e, as children of the Creator, ha%e within us all perfection, and
we co$e into this world $erely that we $ay realise our 'i%inity= so
that all tests and all e.periences will lea%e us untouched, for
throu"h that 'i%ine 0ower all thin"s are possible to us.
25
Chapter )555
The healin" herbs are those which ha%e been "i%en the power to
help us preser%e our personality.
Eust as ?od in 6is $ercy has "i%en us food to eat, so has 6e
placed a$on"st the herbs of the fields beautiful plants to heal us
when we are sic*. These are there to e.tend a helpin" hand to $an
in those dar* hours of for"etfulness when he loses si"ht of his
'i%inity, and allows the cloud of fear or pain to obscure his %ision.
,uch herbs are:
$%&$'() Chicorium intybus
*&*+,+- Mimulus luteus
./(&*'N) Agrimonia eupatoria
-$,0(.NT%+- cleranthus annuus
$,0*.T&- Clematis vitalba
$0NT.+() Erythroea centaurium
26
/0NT&.N !entiana amarella
10(1.&N "erbena officinalis
$0(.T' Ceratostigma willmottiana
&*2.T&0N- #mpatiens royalei
('$3 ('-0 $elianthemum vulgare
W.T0(1&',0T $ottonia palustris
Each herb corresponds with one of the 9ualities, and its purpose
is to stren"then that 9uality so that the personality $ay rise abo%e
the fault that is the particular stu$blin" bloc*.
The followin" table
2
will indicate the 9uality, the fault, and the
re$edy which aids the personality to dispel that fault.
Failin" 6erb )irtue
7estraint Chicory +o%e
Fear (i$ulus ,y$pathy
7estlessness &"ri$ony 0eace
5ndecision ,cleranthus ,teadfastness
5ndifference Cle$atis ?entleness
4ea*ness Centaury ,tren"th
'oubt ?entian 2nderstandin"
-%er#enthusias$ )er%ain Tolerance
2 &n 1"324 5hen this table 5as dra5n 6p4 Bach had disco7ered t5el7e
remedies. Bet5een 1"33 and 1"35 he fo6nd a f6rther 26 and re7ised the
str6ct6re of the system and the remedy indications se7eral times. &t is
6sef6l to compare this table 8 and the o6tdated indications for Water
1iolet in partic6lar 8 5ith the system and remedy descriptions as Bach
presented them in the final Twelve $ealers and %ther &emedies. -ee
555.bachcentre.com9healers and in partic6lar the 0ditors' &ntrod6ction.
2
5"norance Cerato 4isdo$
5$patience 5$patiens For"i%eness
Terror 7oc* 7ose Coura"e
?rief 4ater )iolet Eoy
The re$edies are endowed with a definite healin" power 9uite
apart fro$ faith, neither does their action depend upon the one
who ad$inisters the$, >ust as a sedati%e sends a patient to sleep
whether "i%en by the nurse or the doctor.
2!
Chapter 5/
The real nature of disease.
5n true healin" the nature and the na$e of the physical disease
is of no conse9uence whate%er. 'isease of the body itself is nothin"
but the result of the dishar$ony between soul and $ind. 5t is only a
sy$pto$ of the cause, and as the sa$e cause will $anifest itself
differently in nearly e%ery indi%idual, see* to re$o%e this cause, and
the after results, whate%er they $ay be, will disappear
auto$atically.
4e can understand this $ore clearly by ta*in" as an e.a$ple
the suicide. &ll suicides do not drown the$sel%es. ,o$e throw
the$sel%es fro$ a hei"ht, so$e ta*e poison, but behind it all is
despair: help the$ to o%erco$e their despair and find so$eone or
so$ethin" to li%e for, and they are cured per$anently: si$ply
2"
ta*in" away the poison will only sa%e the$ for the ti$e bein", they
$ay later $a*e another atte$pt. Fear also reacts upon people in
9uite different ways: so$e will turn pale, so$e will flush, so$e
beco$e hysterical and so$e speechless. E.plain the fear to the$,
show the$ that they are bi" enou"h to o%erco$e and face anythin",
then nothin" can fri"hten the$ a"ain. The child will not $ind the
shadows on the wall if he is "i%en the candle and shown how to
$a*e the$ dance up and down.
4e ha%e so lon" bla$ed the "er$, the weather, the food we eat
as the causes of disease= but $any of us are i$$une in an influenGa
epide$ic= $any lo%e the e.hilaration of a cold wind, and $any can
eat cheese and drin* blac* coffee late at ni"ht with no ill effects.
Bothin" in nature can hurt us when we are happy and in har$ony,
on the contrary all nature is there for our use and our en>oy$ent. 5t
is only when we allow doubt and depression, indecision or fear to
creep in that we are sensiti%e to outside influences.
5t is, therefore, the real cause behind the disease, which is of the
ut$ost i$portance= the $ental state of the patient hi$self, not the
condition of his body.
&ny disease, howe%er serious, howe%er lon"#standin", will be
cured by restorin" to the patient happiness, and desire to carry on
with his wor* in life. )ery often it is only so$e sli"ht alteration in
his $ode of life, so$e little fi.ed idea that is $a*in" hi$ intolerant
of others, so$e $ista*en sense of responsibility that *eeps hi$ in
sla%ery when he $i"ht be doin" such "ood wor*.
3#
There are se%en beautiful sta"es in the healin" of disease, these
are:
0E&CE
6-0E
E-D
F&5T6
CE7T&5BTD
45,'-(
+-)E
31
Chapter /
To "ain freedo$, "i%e freedo$.
The ulti$ate "oal of all $an*ind is perfection, and to "ain this
state $an $ust learn to pass throu"h all e.periences unaffected= he
$ust encounter all interferences and te$ptations without bein"
deflected fro$ his course: then he is free of all life8s difficulties,
hardships and sufferin"s: he has stored up in his soul the perfect
lo%e, wisdo$, coura"e, tolerance and understandin" that is the
result of *nowin" and seein" e%erythin", for the perfect $aster is
he who has been throu"h e%ery branch of his trade.
4e can $a*e this >ourney a short >oyful ad%enture if we realise
that freedo$ fro$ bonda"e is only "ained by "i%in" freedo$= we
are set free if we set others free, for it is only by e.a$ple we can
teach. 4hen we ha%e "i%en freedo$ to e%ery hu$an bein" with
who$ we are in contact= when we ha%e "i%en freedo$ to e%ery
creature, e%erythin" around us, then we are free oursel%es: when
we see that we do not, e%en in the $inutest detail, atte$pt to
do$inate, control, or influence the life of another, we shall find that
32
interference has passed out of our own li%es, because it is those we
bind who bind us. There was a certain youn" $an who was so
bound to his possessions that he could not accept a 'i%ine "ift.
&nd we can free oursel%es fro$ the do$ination of others so
easily, firstly by "i%in" the$ absolute freedo$, and secondly, by
%ery "ently, %ery lo%in"ly, refusin" to be do$inated by the$. +ord
Belson was %ery wise in placin" his blind eye to the telescope on
one occasion. Bo force, no resent$ent, no hatred, and no
un*indness. -ur opponents are our friends, they $a*e the "a$e
worth while, and we shall all sha*e hands at the end of the $atch.
4e $ust not e.pect others to do what we want, their ideas are
the ri"ht ideas for the$, and thou"h their pathway $ay lead in a
different direction fro$ ours, the "oal at the end of the >ourney is
the sa$e for us all. 4e do find that it is when we want others to 8fall
in with our wishes8 that we fall out with the$.
4e are li*e car"o#ships bound for the different countries of the
world, so$e for &frica, so$e for Canada, so$e for &ustralia, then
returnin" to the sa$e ho$e port. 4hy follow another ship to
Canada when our destination is &ustraliaC 5t $eans such a delay.
&"ain, we perhaps do not realise what s$all thin"s $ay bind us,
the %ery thin"s that we wish to hold are the thin"s that are holdin"
us: it $ay be a house, a "arden, a piece of furniture= e%en they ha%e
their ri"ht to freedo$. 4orldly possessions, after all are transient,
they "i%e rise to an.iety and worry because inwardly we *now of
their ine%itable and ulti$ate loss. They are there to be en>oyed and
33
ad$ired and used to their full capacity, but not to "ain so $uch
i$portance that they beco$e chains to bind us.
5f we set e%erybody and e%erythin" around us at liberty, we find
that in return we are richer in lo%e and possessions than e%er we
were before, for the lo%e that "i%es freedo$ is the "reat lo%e that
binds the closer.
34
Chapter /5
6ealin".
Fro$ ti$e i$$e$orial hu$anity has reco"nised that our
Creator in 6is lo%e for us has placed herbs in the field for our
healin", >ust as 6e has pro%ided the corn and the fruit for our
sustenance.
&strolo"ers, those who ha%e studied the stars, and herbalists,
those who ha%e studied the plants, ha%e e%er been see*in" those
re$edies which will help us to *eep our health and >oy.
To find the herb that will help us we $ust find the ob>ect of our
life, what we are stri%in" to do, and also understand the difficulties
in our path. The difficulties we call faults or failin"s, but let us not
$ind these faults and failin"s, because they are the %ery proof to us
that we are attainin" bi""er thin"s: our faults should be our
encoura"e$ents, because they $ean that we are ai$in" hi"h. +et us
find for oursel%es which of the battles we are particularly fi"htin",
which ad%ersary we are especially tryin" to o%erco$e, and then
ta*e with "ratitude and than*fulness that plant which has been sent
35
to help us to %ictory. 4e should accept these beautiful herbs of the
fields as a sacra$ent, as our Creator8s 'i%ine "ift to aid us in our
troubles.
5n true healin" there is no thou"ht whate%er of the disease: it is
the $ental state, the $ental difficulty alone, to be considered: it is
where we are "oin" wron" in the 'i%ine 0lan that $atters. This
dishar$ony with our ,piritual ,elf $ay produce a hundred
different failin"s in our bodies @for our bodies after all $erely
reproduce the condition of our $indsA, but what $atters thatC 5f we
put our $ind ri"ht the body will soon be healed. 5t is as Christ said
to us, ;5s it easier to say, thy sins he for"i%en thee or ta*e up thy bed
and wal*C;
,o a"ain let us clearly understand that our physical illness is of
no conse9uence whatsoe%er: it is the state of our $inds, and that,
and that alone, which is of i$portance. Therefore, i"norin" entirely
the illness fro$ which we are sufferin", we need consider only to
which of the followin" types we belon".
3
,hould any difficulty be found in selectin" your own re$edy, it
will help to as* yourself which of the %irtues you $ost ad$ire in
other people= or which of the failin"s is, in others, your pet a%ersion,
for any fault of which we $ay still ha%e left a trace and are
especially atte$ptin" to eradicate, that is the one we $ost hate to
3 .t this early sta:e of his 5ork Bach belie7ed that the first t5el7e
remedies represented t5el7e basic types of h6man personality. By the
time he completed his 5ork this 6nderstandin: had been re7ised. -ee
555.bachcentre.com9centre9type;remedies.php for the de7elopment of
the concept of <type= in Bach's 5ork.
36
see in other people. 5t is the way we are encoura"ed to wipe it out in
oursel%es.
4e are all healers, and with lo%e and sy$pathy in our natures
we are also able to help anyone who really desires health. ,ee* for
the outstandin" $ental conflict in the patient, "i%e hi$ the re$edy
that will assist hi$ to o%erco$e that particular fault, and all the
encoura"e$ent and hope you can, then the healin" %irtue within
hi$ will of itself do all the rest.
3
Chapter /55
!
The 7e$edies.
C65C-7D
H
7estraint I +o%e
&re you one of those who lon" to ser%e the world: who lon" to open
out both ar$s and bless all around you= who wish to help and co$fort
and sy$pathise, and yet for so$e reason circu$stances or people stop
4 -ee pa:e 4. This 5hole chapter 5as omitted 5hen 'ree Thyself 5as
p6blished in the collection The %riginal (ritings of Edward Bach.
5 Bach's description of $hicory is 7ery close to the indications for
$enta6ry >see pa:e 42 belo5?. By the time all 3! remedies had been
researched4 in 1"364 Bach described $hicory as a stron:er person4 more
controllin: than controlled@ <Those 5ho are 7ery mindf6l of the needs of
othersA they tend to be o7erBf6ll of care for children4 relati7es4 friends4
al5ays findin: somethin: that sho6ld be p6t ri:ht. They are contin6ally
correctin: 5hat they consider 5ron:4 and enCoy doin: so. They desire
that those for 5hom they care sho6ld be near them.= >This and other
remedy descriptions :i7en in footnotes in this chapter are from the
definiti7e 1"41 edition of The Twelve $ealers and %ther &emediesA see
555.bachcentre.com9healers.?
3!
youC 'o you find that instead of ser%in" $any you are held in the "rip
of but a few, so that your opportunity of "i%in" as fully as you wish is
li$ited: are you "ettin" to that sta"e when you wish to realise that it is,
;when all $en count with you, but none too $uchC<
J
Then that beautiful blue Chicory of the cornfields will help you to
your freedo$, the freedo$ so necessary to us all before we can ser%e
the world.
(5(2+2,
K
Fear I ,y$pathy
L
&re you one of those who are afraid= afraid of people or of
circu$stances: who "o bra%ely on and yet your life is robbed of >oy
throu"h fear= fear of those thin"s that ne%er happen= fear of people
who really ha%e no power o%er you= fear of to$orrow and what it $ay
brin"= fear of bein" ill or of losin" friends= fear of con%ention= fear of a
hundred thin"sC
'o you wish to $a*e a stand for your freedo$, and yet ha%e not the
coura"e to brea* away fro$ your bonds= if so (i$ulus, found "rowin"
6 . line from (6dyard 3iplin:'s poem #f4 one of Bach's fa7o6rites.
The final indications for *im6l6s did not chan:e 7ery m6ch from this
early draft@ <Dear of 5orldly thin:s4 illness4 pain4 accidents4 po7erty4 of
dark4 of bein: alone4 of misfort6ne. The fears of e7eryday life. These
people E6ietly and secretly bear their dread4 they do not freely speak of
it to others.=
! Bach later associated the positi7e E6ality of sympathy more 5ith other
remedies. Dor eFample4 Beech4 he 5rote4 5o6ld help 6s <be more
tolerant4 lenient and 6nderstandin: of the different 5ay each indi7id6al
and all thin:s are 5orkin: to their o5n final perfection=.
3"
on the sides of the crystal strea$s, will set you free to lo%e your life,
and teach you to ha%e the tenderest sy$pathy for others.
&?75(-BD
9
7estlessness I 0eace
&re you one of those who suffer tor$ents= whose soul is restless:
who can find no peace, and yet bra%ely face the world and hide your
torture fro$ your fellow#$en: who lau"h and s$ile and >est, and help
those around you to *eep a cheery heart whilst you are sufferin". 'o
you see* to soothe your sorrows by ta*in" wine and dru"s to help you
face your trials: do you feel that you $ust ha%e so$e sti$ulant in life
to *eep you "oin"C
5f so, that beautiful plant &"ri$ony, "rowin" alon" the sides of our
lanes and in our $eadows, with its church#li*e spire, and its seeds li*e
bells, will brin" you peace, the peace that ;passeth understandin"<.
1
The lesson of this plant is to enable you to hold peace in the presence of
all trials and difficulties until no one has the power to cause you
irritation.
" $ompare Bach's final indications for this remedy@ <The Co7ial4 cheerf6l4
h6moro6s people 5ho lo7e peace and are distressed by ar:6ment or
E6arrel4 to a7oid 5hich they 5ill a:ree to :i7e 6p m6ch. Tho6:h
:enerally they ha7e tro6bles and are tormented and restless and 5orried
in mind or in body4 they hide their cares behind their h6mo6r and Cestin:
and are considered 7ery :ood friends to kno5. They often take alcohol
or dr6:s in eFcess4 to stim6late themsel7es and help themsel7es bear
their trials 5ith cheerf6lness.=
1# . biblical reference@ see 2hilippians 4@.
4#
,C+E7&BT62,
11
5ndecision I ,teadfastness
12
&re you one of those who find it difficult to $a*e decisions= to for$
opinions when conflictin" thou"hts enter your $ind so that it is hard
to decide on the ri"ht course: when indecision do"s your path and
delays your pro"ress: does first one thin" see$ ri"ht and then anotherC
5f so you are learnin" pro$pt action under tryin" circu$stances= to
for$ correct opinions and be steadfast in followin" the$= and the little
"reen ,cleranthus of the cornfields will help you to this end.
C+E(&T5,
13
5ndifference I ?entleness
&re you one of those who find that life has not $uch interest: who
wa*e al$ost wishin" there were not another day to face: that life is so
difficult, so hard, and has so little >oy: that nothin" really see$s worth
11 Bach's final description is 7ery similar@ <Those 5ho s6ffer m6ch from
bein: 6nable to decide bet5een t5o thin:s4 first one seemin: ri:ht then
the other. They are 6s6ally E6iet people4 and bear their diffic6lty alone4
as they are not inclined to disc6ss it 5ith others.=
12 Bach 5o6ld e7ent6ally associate the positi7e E6ality of steadfastness in
keepin: to one's ideas 5ith other remedies4 incl6din: Waln6t and $erato.
13 Bach's final description@ <Those 5ho are dreamy4 dro5sy4 not f6lly
a5ake4 no :reat interest in life. G6iet people4 not really happy in their
present circ6mstances4 li7in: more in the f6t6re than in the presentA
li7in: in hopes of happier times4 5hen their ideals may come tr6e. &n
illness some make little or no effort to :et 5ell4 and in certain cases may
e7en look for5ard to death4 in the hope of better timesA or maybe4
meetin: a:ain some belo7ed one 5hom they ha7e lost.=
41
while, and how "ood it would be >ust to "o to sleep: that it is scarcely
worth the effort to try and "et wellC
1!
6a%e your eyes that far#away
loo* as thou"h you li%e in drea$s and find the drea$s so $uch $ore
beautiful than life itself: or are your thou"hts, perhaps, $ore often with
so$eone who has passed out of this lifeC 5f you feel this way you are
learnin" ;to hold on when there is nothin" in you e.cept the will
which says to you # hold onF<
1H
and it is a %ery "reat %ictory to win
throu"h.
That beautiful plant which adorns our hed"es where there is chal*,
the Cle$atis, better *nown as Tra%eller8s Eoy, and whose feathery seeds
are, always lon"in" to be blown away and start a"ain, will help you so
$uch to co$e bac* and face life and find your wor*, and brin" you
>oy.
CEBT&27D
1J
4ea*ness I ,tren"th
&re you one of those people who$ e%erybody uses, because in the
*indness of your heart you do not li*e to refuse the$ anythin": do you
14 Bach 5o6ld later identify other remedies that applied to some of the
states described in this first sentence@ compare for eFample the
descriptions for %ornbeam4 'li7e4 Wild (ose and Willo5 in the 1"36
descriptions in 555.bachcentre.com9healers.
15 .nother line from 3iplin:'s #f.
16 Bach's final description@ <3ind4 E6iet4 :entle people 5ho are o7erB
anFio6s to ser7e others. They o7ertaF their stren:th in their endea7o6rs.
Their 5ish so :ro5s 6pon them that they become more ser7ants than
5illin: helpers. Their :ood nat6re leads them to do more than their o5n
share of 5ork4 and in so doin: they may ne:lect their o5n partic6lar
mission in life.=
42
>ust "i%e in for the sa*e of peace rather than do what you *now is ri"ht,
because you do not wish to stru""le: whose $oti%e is "ood, but who are
bein" passi%ely used instead of acti%ely choosin" your own wor*.
Those of you who are door#$ats are a %ery lon" way alon" the road to
bein" of "reat ser%ice once you can realise that you $ust be a little
$ore positi%e in your life.
Centaury, that "rows in our pastures, will help you to find your real
self, so that you $ay beco$e an acti%e, positi%e wor*er instead of a
passi%e a"ent.
?EBT5&B
1K
'oubt I 2nderstandin"
&re you one of those with hi"h ideals, with hopes of doin" "ood=
who find yourself discoura"ed when your a$bitions are not 9uic*ly
realisedC
1L
4hen success is in your path are you elated, but when
difficulties occur easily depressedC
5f so, the little ?entian of our hilly pastures will help you to *eep
your fir$ness of purpose, and a happier and $ore hopeful outloo*
e%en when the s*y is o%er#cast. 5t will brin" you encoura"e$ent at all
1 Bach's final description@ <Those 5ho are easily disco6ra:ed. They may
be pro:ressin: 5ell in illness or in the affairs of their daily life4 b6t any
small delay or hindrance to pro:ress ca6ses do6bt and soon disheartens
them.=
1! 2ersonality characteristics to do 5ith hi:h ideals4 ambitions and hopes of
doin: :ood are not present in the final description 8 cf. the pre7io6s
footnote. &n the finished system they are associated more 5ith remedies
like 1er7ain4 Waln6t4 0lm etc.
43
ti$es, and the understandin" that there is no failure when you are
doin" your ut$ost, whate%er the apparent result.
)E7)&5B
19
-%er#enthusias$ I Tolerance
2
&re you one of those burnin" with enthusias$: lon"in" to do bi"
thin"s, and wishin" all done in a $o$ent of ti$eC 'o you find it
difficult patiently to wor* out your sche$e because you want the result
as soon as you startC 'o you find your %ery enthusias$ $a*in" you
strict with others= wishin" the$ to see thin"s as you see the$= tryin" to
force the$ to your own opinions, and bein" i$patient when they do
not followC
21
5f so, you ha%e within you the power of bein" a leader and a
teacher of $en. )er%ain, the little $au%e flower of the hed"e#ban*s,
will help you to the 9ualities you need, *indness for your brothers, and
tolerance for the opinions of others: it will help you to realise that the
1" Bach's final description@ <Those 5ith fiFed principles and ideas4 5hich
they are confident are ri:ht4 and 5hich they 7ery rarely chan:e. They
ha7e a :reat 5ish to con7ert all aro6nd them to their o5n 7ie5s of life.
They are stron: of 5ill and ha7e m6ch co6ra:e 5hen they are con7inced
of those thin:s that they 5ish to teach. &n illness they str6::le on lon:
after many 5o6ld ha7e :i7en 6p their d6ties.=
2# This is an eFample of ho5 positi7e indications are often slippery4
beca6se the same positi7e E6ality can be the flipBside of many different
ne:ati7e states. Tolerance is a positi7e that is also associated in the
finished system 5ith the remedy Beech.
21 This early description incl6des some indications that in the finished
system are more associated 5ith other remedies4 in partic6lar 1ine and
&mpatiens.
44
bi" thin"s of life are done "ently and 9uietly without strain or stress.
CE7&T-
22
5"norance I 4isdo$
&re you one of those who feel that you ha%e wisdo$= that you could
be a philosopher and a "uide to your fellow#$enC 'o you feel the
power within you to ad%ise the$ in their difficulties, to soothe their
sorrows, and at all ti$es to be a help to the$ in their troubles= and yet,
throu"h lac* of confidence in yourself, you are unable to acco$plish
this, possibly because you are listenin" too $uch to the %oice of others
and payin" too "reat attention to the con%entions of the worldC
'o you realise that it is only this lac* of confidence in yourself, this
i"norance of your own wisdo$ and *nowled"e, that te$pts you to
listen too intently to the ad%ice of othersC
Then Cerato will help you to find your indi%iduality, your
personality, and, freed fro$ outside influences, enable you to use the
"reat "ift of wisdo$ that you possess for the "ood of $an*ind.
22 Bach's final description emphasises that $erato people acti7ely ask for
ad7ice@ <Those 5ho ha7e not s6fficient confidence in themsel7es to
make their o5n decisions. They constantly seek ad7ice from others4 and
are often mis:6ided.= &n the complete system4 bein: s5ayed by other
people's ideas and opinions is an indication for one of the later remedies4
Waln6t.
45
5(0&T5EB,
23
5$patience I For"i%eness
&re you one of those who *now that deep down in your nature
there is still a trace of cruelty= when buffeted and harassed you find it
difficult not to ha%e a little $aliceC
2!
6a%e you still left within you the
desire to use force to brin" another to your way of thin*in":
2H
are you
i$patient and does that i$patience so$eti$es $a*e you cruel: ha%e
you left in your nature any trace of the in9uisitorC
2J
5f so, you are stri%in" for e.9uisite "entleness and for"i%eness, and
that beautiful $au%e flower, 5$patiens, which "rows alon" the sides of
so$e of the 4elsh strea$s,
2K
will, with its blessin", help you alon" the
road.
23 Bach's final 6nderstandin: of this remedy sho5s a ti:hter foc6s on speed
and patience@ <Those 5ho are E6ick in tho6:ht and action and 5ho 5ish
all thin:s to be done 5itho6t hesitation or delay. When ill they are
anFio6s for a hasty reco7ery. They find it 7ery diffic6lt to be patient 5ith
people 5ho are slo54 as they consider it 5ron: and a 5aste of time4 and
they 5ill endea7o6r to make s6ch people E6icker in all 5ays. They often
prefer to 5ork and think alone4 so that they can do e7erythin: at their
o5n speed.=
24 &n the final system of 3! remedies malice and cr6elty are associated
more 5ith the %olly remedy.
25 +sin: force to chan:e people's minds is more a 1ine characteristic in the
finished system.
26 The attit6de of an inE6isitor 5o6ld s6::est %olly or Beech in the final
system.
2 Bach first fo6nd #mpatiens glandulifera :ro5in: by a stream in the
.ber:a7enny area of Wales4 in 1"2!.
46
7-C3 7-,E
2L
Terror I Coura"e
&re you one of those in absolute despair,
29
in terror: who feel that
you can bear nothin" $ore= terrified as to what will happen: of death=
of suicide= of insanity=
3
of so$e awful disease: or fearful of facin" the
hopelessness of $aterial circu$stancesC
5f so, you are learnin" to be bra%e a"ainst "reat odds, and fi"htin"
for your freedo$, and the beautiful little yellow 7oc* 7ose, which
"rows so abundantly on our hilly pastures, will "i%e you the coura"e to
win throu"h.
2! Bach's final description@ <The resc6e remedy. The remedy of emer:ency
for cases 5here there e7en appears no hope. &n accident or s6dden
illness4 or 5hen the patient is 7ery fri:htened or terrified4 or if the
condition is serio6s eno6:h to ca6se :reat fear to those aro6nd.=
2" Bach later fo6nd that -5eet $hesn6t 5as the more eFact remedy for
complete an:6ish and despair.
3# This is another :ood eFample of ho5 remedy indications became more
foc6sed as the system :re5. &n 1"35 Bach s6ffered an ac6te sin6sitis and
feared he 5as :oin: o6t of his mind 5ith the pain and mental an:6ish.
This led to the disco7ery of the $herry 2l6m remedy4 5hich in the
finished system is indicated for <fear of the mind bein: o7erBstrained4 of
reason :i7in: 5ay4 of doin: fearf6l and dreaded thin:s=.
4
4&TE7 )5-+ET
31
?rief
32
I Eoy
&re you one of those "reat souls who bra%ely and without
co$plaint, still endea%ourin" to ser%e your brother#$en, bear
sufferin" cal$ly and with resi"nation, not allowin" your "rief to
interfere with your daily wor*C 6a%e you had real losses, sad ti$es,
and yet "o 9uietly onC
33
5f so, the beautiful 4ater )iolet, which floats so freely on the
surface of our clearest strea$s, will help you to understand that you
are bein" purified throu"h your "rief, uplifted to a "reat ideal, so that
you $ay learn to ser%e your fellow#$en e%en in the hour of your
affliction: that you are learnin" to stand absolutely alone in the world,
"ainin" the intense >oy of co$plete freedo$, and therefore of perfect
ser%ice to $an*ind. &nd when this is realised it is no lon"er sacrifice
but the e.9uisite >oy of helpfulness e%en under all conditions.
(oreo%er that little plant will help you to the understandin" that so
$uch you thin* of in life as bein" cruel and sad, is truly for the "ood of
those you pity.
31 The indications for this remedy chan:ed :reatly by the time Bach had
completed his research. &n 1"36 he described it th6s@ <Dor those 5ho in
health or illness like to be alone. 1ery E6iet people4 5ho mo7e abo6t
5itho6t noise4 speak little4 and then :ently. 1ery independent4 capable
and selfBreliant. .lmost free of the opinions of others. They are aloof4
lea7e people alone and :o their o5n 5ay. 'ften cle7er and talented.
Their peace and calmness is a blessin: to those aro6nd them.=
32 &n the finished system :rief is more 6s6ally associated 5ith -tar of
Bethlehem.
33 To a 6ser of the complete system this last sentence co6ld also s6::est
*im6l6s or 'ak4 amon: others.
4!
4e can all ta*e coura"e and *eep a stout heart, for 6e 4ho
placed us in this world, did so for a "reat purpose.
6e wants us to *now that we are 6is children, to *now our own
'i%inity= to be perfect= to ha%e health and to ha%e happiness. 6e
wants us to *now that, throu"h 6is +o%e, we can acco$plish all
thin"s, re$e$berin" that it is only when we for"et this that we
suffer and are unhappy. 6e wants the life of each one of us to be
one of >oy and health, and lo%in" ser%ice, for as Christ told us:
;(y yo*e is easy, (y burden is li"ht.;
,toc*s of these re$edies can be obtained fro$ the leadin"
+ondon 6o$oeopathic che$ists, thou"h they can be prepared as
follows by anyone who cares to $a*e their own.
Ta*e a thin "lass bowl, fill with clear water fro$ a strea$ or
sprin" for preference, and float enou"h of the bloo$s of the plant to
co%er the surface. &llow this to stand in bri"ht sunshine until the
flowers be"in to wilt. )ery "ently pic* out the bloo$s, pour the
water into bottles and add an e9ual 9uantity of brandy as a
preser%ati%e.
-ne drop alone of this is sufficient to $a*e potent an ei"ht
ounce bottle of water, fro$ which doses $ay be ta*en by the tea#
spoonful as re9uired.
The doses should be ta*en as the patient feels necessary: hourly
4"
in acute cases= three or four ti$es a day in chronic cases until relief
occurs when they can be dispensed with.
&nd $ay we e%er "i%e than*s to ?od 4ho, in 6is +o%e for us,
placed the herbs in the fields for our healin".
5#