Organopathy and Its Relation to Homeopathy - Essay Example

Organopathy and its relation to Homeopathy The main purpose of this essay is to understand the practice of organopathy, how it came about, its principles, who were its founders, and determine its relationship and to role within the field of homeopathy. The first portion of the essay examines how organopathy first came about and who were the main contributors to it. The second portion examine the underlying principles with further analysis of its similarities and contradictions with the principles of homeopathy where homeopathic practitioners are supposed to have also use some in treating patients. Emphasis is further put on the everyday applications of these principles. Introduction Organopathy is often regarded as one of the alternate methods of medical practise, having its own set of principles and concepts unique to it. It has been linked to mysticism and the occult, but nevertheless has some scientific basis on most of its methods. This link to the occult and mysticism is probably because its founder, Paracelsus is a well known wise man who delved into astrology, various natural sciences, medicine etc. Organopathy also has also close ties to homeopathy, another alternate method of medicine that believes in the use natural diagnosis and treatment methods. These two alternate medicinal practises have both similarities and differences to each other. Although this is the case, both organopathy and homeopathy work hand in hand in the treatment of disease just like Chinese traditional herbal medications. Unfortunately, organopathy and homeopathy has been also regarded as 'quack practises' by puristic practitioners of modern medicine. This paper sheds light on the similarities and differences of organopathy and homeopathy, their significance to the practise of medicine. Organopathy Organopathy is defined as a method of alternative medicine in which it is believed that 'sarcodes' (normally functioning body organs) and 'sarcode derivatives' (secretions from these organs) are in constant harmony and that the disruption of this harmonic will result in organ failure, but the control over the elements could benefit health. It is in a way related to homeopathy and some specialists use organopathic procedures in treating their patients (The ECH, 2003). Both organopathy and homoepathy are seen as alternative treatments similar to the use of Traditional Chinese herbal medicine (Homeopathy, 2005). Organopathy traces its origins to Paracelsus, a well known wise man who dealt in alchemy, medicine, astrology and in the occult (Paracelsus, 2005). During his time, many were opposed to his studies and endeavours (Dudgeon, 1853). Paracelsus' methods were frowned upon by his peers probably because of the fact that his medicinal practices were not only ahead of his time, but is considered to be advanced even by modern standards. Although this was the case of his practices, he was never closed minded as he also practices other methods, among them the Hahnemannian principle which relies much on the use of medicines for a cure. This makes Paracelsus' methods and other medicinal practices a sort of common ground ("Prescribing on the basis of organopathic remedies." 2005). Paracelsus believes that there is a certain 'hierarchy' or ranking for the organ systems and that organs work together in uncanny harmony rather than being autonomous units. He called organ systems as 'forces', which he states that they not have influences among themselves but to the external environment as well. Also in his beliefs, organisms are not just connected to the external environment but also to other organisms as well. (Monk-Schenk, 2002). This 'hierarchy of forces' is discussed heavily in Paracelsus' works, as he describes that each 'force' and organ structure has physiological, emotional and spiritual characteristics. And these aspects or characteristics as well as the relationship of organs are used to determine the symptoms and ultimately, the particular disease of the person. Considered as the one of the more notable proponent of organopathy is James Compton-Brunett, considered as the 'Father of Organopathy'. He attended the same medicine school as Hahnemann in 1865 and along with a few of their colleagues namely: J.H. Clarke, Dr. True Skinner and Dr. Robert Cooper they formed the 'Cooper Club'. The Cooper club meets regularly during Burnett's stay, and they often discussed many medicinal issues at that time (James Compton-Brunett, 2005). Burnett in all of his humility acknowledges Paracelsus as the true 'Father of Organotophy' and not him. Also at this time, a certain Rademacher was also involved in the study of organopathy (Brunett, n.d.). Dr. Burnett's studies provided the groundwork and connection of Organotophy and Hahnemann's principles. Being very versed in the field of anantomy and physiology, he firmly believed that the study of organotophy is not to be restricted to contained symptoms.and that the relationships between organ systems are vital to health (Morell, 2001). He believed that treatments to various ailments are 'similes and that the treatment of organs is based on 'homeopathic specificity' which means that the organ must be treated in a very specific manner (Burnett, 1998). Behind all of this is a set of guidelines that Dr. Burnett has established: first, an organ is an autonomous body inside an organism and has dominion over the organism itself. Second, the imbalance between the positivity and negativity in an organ results to a disease and thirdly, the organ-to-organ in the statement of Homoeopathy of Paracelsus is to be accepted as a scientific fact (James Compton-Burnett, 2005). Another notable proponent of Organopathy is Dr. Johann Gottfried Rademacher who was born on 1772 in Goch, Germany and lived up to 1850. He was very observant, and he idolized Paracelsus in a very zealous manner. Rademacher did not practice homeopathy but his unconventional methods and techniques were part of Burnett's influences. His monumental work is entitled 'The Universal and Organ Remedies' published in Berlin in 1841, in which he exemplified the teaching and principles of Paracelsus about the association of the 7 planets, 7 metals and 7 organs of the body. As well as their relation to the various diseases. Similar to Paracelsus' beliefs, he held on to the idea that in order for a disease to be treated, all the other organs must be treated as well (Morrell, n.d.). Rademacher was so inspired by Paracelsus going as far as to stick to a code that 'practice must not proceed from theory, but on the contrary, the theory must proceed from the practice', which was later on adapted also by Hahnemann (Whitney, 1996). Homeopathy Homeopathy is defined as a method of alternative medicinal treatment which uses organic, natural preparations in the treatment of diseases. Homeopathy relies on the dogma that the body's systems must be kept in balance. The 'homeo' part on it's name refer to equilibrium among the various body systems which results in normal conditions such as blood pressure, body temperature, fluid balance etc. in this equilibrium state, body cells are said to be in harmony and are functioning at their optimum levels. This state of equilibrium with in the body is also referred to as homeostasis ("About Spagyric Homoeopathy", n.d.). In the practice of homeopathy, there is something called the 'law of similar' which states that all substances are both poisons and medicines. Each substance in this universe is capable of being a cause or cure for a particular disease, the substance's role is determined by the quantity of that particular substance present in the body. Also it is also believed in homeopathy that in order to cure a disease, the medicinal substance should have similar properties and characteristics to the disease of the patient (or the 'simillum') as much as possible. The homeopathic method relies on the precise principles of prescription and the prediction of effects of the substances imbibed. Another belief in homeopathy is the idea of 'individualisation', the central dogma of homeopathy. In this point of view is that a disease's symptoms and signs depends upon each person, no disease manifests itself the same way from one person to another. With the introduction of allopathic medicine, which is slightly in contrast with homeopathy in which it prescribes treatments based on the disease itself, homeopathy has grown to accept it as part of its methods. Pure homeopathy has begun to use allopathic treatments as well as individualised treatments in its diagnoses ("The ECH and its position in the domain of homeopathy", 2003). Homeopathy practitioners believe that illnesses and disease are part of the body's healing process and defence against pathogens. In this respect, homeopathic practitioners aim to increase the symptoms suffered by the patients in order to speed up the healing process of their bodies (Homeopathy, 2002). History tells us that homeopathy has its roots back to 400BC and is mainly attributed to Hippocrates and later on to the writings and teachings of the poet Kalidas of India during the 10th century. But the notion of homeopathy being a science is attributed to Samuel Hahnemann a physician from Meissen, Germany (Homeopathy seeks., 2005). Comparing and contrasting Organopathy to Homeopathy Hahnemann, like Rademacher was an ardent follower of Paracelsus' teachings but constantly denies that he follows them to the letter. He adopted Paracelsus' concept of 'similia similibus curantur' or the relationship between the disease, the cure and the condition of the person's body (Monk-Schenk, 2002). Although Hahnemann worked mainly on the concept of homeopathy, he has adopted some of Paraclesus' concepts (Paracelsus, 2005). On of the main differences of homeopathy to organopathy is that it is rather based upon the individuality and the identity of the disease itself rather than the similarities of symptoms between individuals. One of the basic tenets of organopathy is the administration of organ secretions ('sarcode derivatives') to the ailing organ ('sarcode') to correct its functions. But there are times that practitioners of homeopathy use organopathy as a guide in the diagnosis and the treatment of some diseases ("The ECH and its position in the domain of homeopathy", 2003). One thing that links these two seemingly different medicinal disciplines is the law of similars', which in layman's terms, could be summarised as "like begets like' (Monk-Schenk, 2002). Hahnemann believes that most substances can both induce or reduce disease and that these substances have some sort of energy signature between themselves and that the disease is not specific to any organ. He also insists that the imbibed elements will have an effect on the entire system of the organism and not just in the organs that are to be treated. The concept of 'energy analogues' is what makes organopathy and homeopathy similar to each other. This concept suggests that the disease is analogous to its cure, and with the proper administration of the cure the balance between them can be restored (Monk-Schenk, 2002). Both homeopathic and organopathic practitioners first diagnose all the symptoms present in a disease and then later on decide on which 'substitute agent' or substance can be administered to healthy people to induce those symptoms. That conducive substance is administered in small amounts to the affected person t cure the disease (Homeopathy, 2005). It was James Compton-Burnett who ultimately stitched homeopathy and organopathy together so that equilibrium can exist between the two separate thoughts. The link connecting Paracelsian and Hahnemannian proceedings on homeopathy and organopathy is the concept of 'energetic principle' in which the disease's cure is based upon the harmonics between the energies of the cure and disease and not on the conflict between the two. To Paracelsus, the disease is defined by its energy signature rather than the organism (or pathogen) that carried it or the cause of the disease itself. Paracelsus being an astrologer also tried to tie up medicine with astrology, arguing that somehow the heavenly bodies exert an influence on the health of persons (Monk-Schenck, 2002). Another one of Paracelsus beliefs is that each organ has a corresponding 'energy counterpart' that exist somewhere in nature and this counterpart is the cure for that disease or ailment of a particular organ (Whitney, 1996). Homeopathy on the other hand, has its own set of beliefs and conceptions about cures and diseases. A noteworthy homeopath by the name of Herring elaborated on the writings of Hahnemann through his own 'law of cure' (Yasgur, 2003, p.109). In contrast, the teachings of Paraselcus dictate that organs are both autonomous and synergistic with the whole organism. He also suggested that all of the organs are connected to various emotions. For example, the heart is seen as the seat of emotion and that sadness is often associated with it (Monk-Schenk, 2002). Also the heirchical beliefs of Paracelsus are not suitable to the so-called connection between microcosm and macrocosm and in some cases are self-contradictory to some of his concepts. Rademacher on the other hand developed organopathy in a different way from homeopathy but he still manages to incorporate both in his practise. Like Hahnemann, Rademacher developed his own unique methods like his methods of diagnostics, his use of so-called 'Universal remedies', using treatments and medication that do little to 'oppose' the illness etc. He also that for the many diseases and illnesses present, there are also as many cures and treatments available in nature. Rademacher's idea and development thereupon of his so-called 'Universal remedies' are similar to Hahnemann's concept of 'three miasms' concept. The 'Three miasms' are based upon the three funadamental disease patterns that happens to persons (Whitney, 1996). On another note, both the Paracelsian and homeopathic methods rely on the need for the selection of therapy and the identification of disease as part of a coherent whole or 'metaphysical totality'. Another concept is the idea of the 'ladder of symptoms', leading to the development of Hering's 'Law of Cure' (Yasgur, 2003, p.109). Both Rademacher and Hahnemann are united in the antagonism on theories based on experimentations. Rademacher did not adopt the 'Law of Similars' and was regarded as a little bit extreme about his thoughts, instead he based his workings on the instance of how a substance functions to cure a disease. He heavily based his research on the works of Paracelsus, believing that the organs and their malfunction are the source of disease and that symptoms are manifested through the reverberations of the body. He did not look upon the nature of the disease but instead relied on the similarity of the disease and the cure just like Hahnemann (Taylor, 2001a). The management of diseases and illnesses are based on their 'similarity' or affinity to the affected organ and even then when the disease is identified it is subdivided in to 'genus' much like the taxonomic classification of organisms. This idea is in contrast with Hahnemann's principles of the consideration of the totality of the disease, cure and the organism (Taylor, 2001a). Although what Rademacher has done to his studies on organopathy is unconventional, the fundamental philosophy behind organopathy has made into part of homeopathy. Organopathy and Homeopathy also has resemblance to each other is also apparent in their belief that disease are cured with large doses of the cure. According to Paracelsus' work entitled 'On the Causes and Origin of Lues Gallica' he likens treatments and cures to fire, stating that a fire can be started from a small spark and some fuel and the application of more fuel can eventually ignite a bigger fire. In relation to this, a small dose of cure is not expected to remedy a grand disease (Dudgeon, 1853). He insists that a cure's dose should never be so small or inadequate, the cure must always overwhelm the disease (qt. from Dudgeon, 1853).' Monk-Schenk (2002) states that the specific pathology present in the organ can cause the remedy to falter immediately if not administered properly. He further states that the treatments proposed by Burnett were effective in the elimination of harmful substances away from the body, but may become blockades to the normal functions of the organs it is suppose to cure (Whitney, 1996). If the cure is not administered properly in terms of dose and method, then the whole treatment can fail and have future repercussions to the organ itself. Meanwhile Burnett argues that not all diseases can be cured especially if they do not involve body organs (Burnett 1992, p. 61). Thus the use of other remedies which also have affinities or attractions to the disease or in desperate cases, consult Hahnemanns concept of the totality of symptoms. Burnett in essence suggests that the symptoms found in organ-related illnesses can be also diagnosed using Hahnemann's diagnostics and treatments using the concept of 'homeopath is simullums' as mentioned earlier. The overall characteristics, the treatment, the organism itself and other nuisance of the disease should be examined and thoroughly diagnosed; this system is termed as 'symptomology' (Burnett, 1998). Organopathy is in essence a part of homeopathy not just in the similarity of their principles but also their unification in the use of the 'Law of Similars'. There is an unwritten law in the use of homeopathic measures in that one may not use or apply homeopathy without recognising the methods of organopathy. Proponents of organopathy in the likes of JH Clark, RT Coopers, Boger, and Burnett have chronicled their studies and findings on the proper administration of organotropic remedies and their significance on the prescription and treatment of organ-based diseases ("Prescribing on the basis of organopathic remedies", 2005). It can be said that Paracelsus' organopathy is a sort of predecessor of homeopathy. On e of the objectives of Paracelsian principles is to find the details in diseases and that for every disease there is a corresponding cure. For Hahnemann and the others though, this concept is much of much importance and as a result, Paracelsus' organopathy is one of the cornerstones of their own personal principles in medicine (Dudgeon, 1853). In a way Paraclesus' organopathy is a vast and complicated configuration of medicinal concepts that ties in many conventional and unconventional concepts as adapted by Hahnemann and other practitioners who patronise the use of organopathy and homeopathy. Hahnemann reputably quoted that a disease can be expelled by their 'simlars', although in contrast, Paracelsus believes that cures and treatment representing the various organ systems must be administered. For example, an ailment of the heart should be treated with a remedy that represents the hear and that the action of this treatment will also affect the other organs (Dudgeon, 1853). It is doubtful even today if Hahnemann has really read Paracelsus' works, although it is known that he has access to a wide assortment of references written by famous medical authors during his time which may include the works of Paracelsus itself. Thus it may be possible that he has come across Paracelsus' writings and the later on entranced by it as to spark a lot of inspiration for his works. It is also a curious fact that Hahnemann has never mentioned Paracelsus in his works although he was heavily influenced by him in a lot of his writings. Paracelsus may not have been given his due by Hahnemann, even though it is obvious in his writings especially in 'Organon' and many of his other writings that he was tremendously influenced by the ancient philosopher. Nevertheless, plagiarism was not much of an issue back then and some of the followers of Hahnemann safely assume that he has read Paracelsus' works (Dudgeon, 1853). If this is the case, then the credit goes to both men who ere both proponents of an ancient but still reliable system of medicine, on which have stood the test of time and criticism among the scientific community. Conclusion It is evident that oragnopathy and homeopathy have their similarities and differences. One of their uniting factors is the 'law of Similars' that state that the cure for a certain disease is the substance that is similar to it in nature. It is also stated in both that for very disease, there s always a corresponding cure. Paracelsus, Burnett, Hanemann and Rademacher has brought in the world a very helpful system of medicine that is closely linked to the natural, not unlike modern medicinal practises that focuses on the antagonism or opposition of the disease to cure it. Oragnopathy and homeopathy is once again united in the concept that a disease is just part of the body's normal defence reaction of the body to its own failure and that what affects one organ also affects the whole organism. There is also the idea that the internal condition of organisms affects their environment and vice versa, and this concept can be used in the treatment of disease. But one of the biggest differences between the two school of thoughts is that homeopathy strives for balance between the disease and the cure while organopathy relies much on how to overwhelm the disease with the cure. Recently, organopathy has been absorbed by the body of homeopathy as a bigger body of knowledge. But even though this is the case, organopathy remains to be the prime originator of concepts that form the body of knowledge that is homeopathy. Much like Chinese traditional herbal medicines and other forms of traditional 'healing arts', both oragnopathy and homeopathy is still widely accepted in today's medical world. The ancient roots of both practices are what separate them from more modern practices that heavily rely on drugs and artificial methods in the treatment of disease. Bibliography "About Spagyric Homoeopathy." (n.d.). Spagyric Homoeopathic Medicines. Retrieved March 31 2006, from http://www.weho.co.uk/aboutelectrohomoeopathy.htm Burnett, J (1992): Diseases of the Liver, BJ Jain, New Delhi. Burnett, J (1998): Diseases of the Spleen, electronic version. Burnett, James Campton. (n.d.).Curability of Tumours, Fifty Reasons for Being a Homoeopath, Organ Diseases of Women Carlston, Michael, author; Marc S. Micozzi - editor.(2003). Classical Homeopathy. New York: Churchill Livingstone. Chitkara, H (1992): Best of Burnett, BJ Jain, New Delhi Dudgeon, R (1853). Similarities Between Hahnemann and Paracelsus, Retrieved Dec. 29, 2005, from http://homeoint.org/morrell/clarke/dudgeon.htm Hahnemann S. edited by O'Reily, W (1842): Organon of the Medical Art, 6th Ed: California, Birdcage Books. Hahnemann, S. (2002): Materia Medica Pura: BJ Jain, New Delhi. Homeopathy. (2005, December 28). Retrieved Dec. 29, 2005, from http:// http://en.wikipedia.org/wiki/Homeopathy Homeopathy. (1999). Compton's Interactive Encyclopedia. The Learning Company, Inc. Homeopathy. (2002). 2003 Grolier Multimedia Encyclopedia. Grolier Interactive Inc. Homeopathy 1870-1930. Retrieved Dec. 29, 2005, from http://www.industryinet.com/ruby/cooperclub_floweressence.html Homeopathy Seeks More Acknowledgement. (2005. May 06). Retrieved Dec. 29, 2005, from http://http://www.dw-world.de/dw/article/0,1564,1575855,00.html Ian Watson. A Guide to the Methodologies of Homoeopathy 1991 Cutting Edge Publications, Kendal, Cumbria, England James Compton-Burnett. (2005, Oct. 4). Retrieved Dec. 29, 2005, from http://en.wikipedia.org/wiki/James_Compton-Burnett Morrell, Peter, 1995, Steiner & Homeopathy, Prometheus Unbound, London Morrell, P (2001). From Cooper Club to Flower Essences: A Portriat of British Homeopathy 1870-1930. Retrieved Dec. 29, 2005, from http://homeoint.org/ morrell/articles/pm_coope.htm Monk-Schenk, M (2002) Organ Remedies; Our Gift from Paracelsus and Rademacher, with Special Focus on the Liver and Spleen The Homeopath No. 87 (pp 14-19) Morrell, Peter. (n.d.). From Cooper Club To Flower Essences: A Portrait Of British Nancholas, D (2003): Taking Off: Homeopathy from Theory to Practice, Bristol, Windmill Hill Paracelsus. (2005, Dec. 23). Retrieved Dec. 29, 2005, from http://en.wikipedia. org/wiki/Paracelsus "Prescribing on the basis of organopathic remedies." (2005). Dr. Sahn's homeopathy clinic & research Center PVT. Ltd. Retrieved March 31 2006, from http://www. homoeopathyclinic.com/articles/prescribing_11.htm Sankaran, Rajan. MD. (2003). The spirit of homeopathy. Retrieved Dec. 29, 2005. from, http://www.thespiritofhomoeopathy.com/evolution.html Smith, T., Encyclopedia of Homeopathy, 2d ed. (1994). Taylor, W (2001a): Specificity of Seat- James Compton Burnett and the Generalisation of Locality Section 1, Retrieved Dec. 29, 2005, from http://www.wholehealthnow.com/homeopathy_pro/wt6.html Taylor, W (2001b): Specificity of Seat- James Compton Burnett and the Generalisation of Locality Section 2, Retrieved Dec. 29, 2005, from http://www.wholehealthnow.com/homeopathy_pro/wt6a.html The ECH and its position in the domain of homeopathy. (2003, Nov.). Retrieved Dec. 29, 2005, from http:// www.omeomed.net/news/uploads/posizioneECH.pdf Whitney, J (1999): The Legacy of Rademacher, The Homeopath, No. 61 Yasgur, J (2003): Homeopathic Dictionary and Holistic Health Reference, Delhi, BJ Jain Read More