Previous info on Law of Attraction has showed the importance of what you think and feel in order to create the life you want. Both are important yet at a deeper layer we need to go beyond surface thoughts and feelings to deeper states of peace from which character qualities are formed. Character in fact is what attracts the best into our life. In this you and the universe are co-creators.
Archive for the ‘Thoughts’ Category
In this article I will analyze, from my own perspective, the merits and demerits of the book ‘Gandhian Mysticism’ by Mohit Chakrabarti. I will consider the quality of the book in terms of its contribution to the understanding of mysticism, by means of its structure and content. Finally, I will conclude whether I feel the author has accomplished his task; –that being a scholarly study of Gandhian mysticism.
Chakrabarti defines mysticism as a “beyonding of consciousness” (Chakrabarti, 1). Further, Chakrabarti refers to Gandhian mysticism as “growth eternal from Truth to Truth” (Chakrabarti, 1). Chakrabarti’s main focus of his book ‘Gandhian Mysticism’ is to study Gandhi’s understanding of mysticism from various avenues of Gandhian thought. Gandhian Mysticism is further explained in relation to non-violence, in terms of the concept of joy, as well as in view of its practical application in face of social tension.
Firstly, the author attempts to explain Gandhi’s ideas on the various dimensions of mysticism. Gandhi thinks that “service is the symbol of self-sacrifice and self-purification leading to enlightenment in the mystic vision” (Chakrabarti, 2). Gandhi believes in living a life based on simplicity, non-violence, and Truth, as revealed by his mystical vision. Gandhi suggests that all persons have the potential and ability to live likewise. Gandhian mysticism may be termed “spirituality in action” (Chakrabarti, 2). Gandhi’s mysticism as spirituality in action is further described as:
“Spirituality in its essence is the direct experience in one’s own consciousness and one’s whole being, of Oneness of all Existence without the least doubt or wavering. Awareness of such oneness in one’s own consciousness without any feeling of separateness with any thing in the universe…such awareness is said to have two stages, not necessarily one after the other: the perception of Oneness…which is attended by a momentary sense of fulfillment and ecstatic joy.” (Chakrabarti, 3)
Gandhi’s personal aspiration and ambition, in terms of mysticism is described as wanting to “see God face to face” (Chakrabarti, 3). In order to achieve this mystical experience, Gandhi takes on the spiritual discipline of maintaining vows, for the purpose of self purification. By the process of self purification the ego is transcended. Thus Gandhi is able to experience the mystical state of being called Superconsciousness. Gandhi considers mysticism as “the essence of the human soul” (Chakrabarti, 6). Also Gandhi prescribes the practise of self purification as a means of hearing the voice of God within:
“Having made a ceaseless effort to attain self-purification, I have developed some little capacity to hear correctly and clearly the still small voice within” (Chakrabarti, 8)
To be a continual visualizer in the mystic vision, Gandhi gives prominence to the “still small voice within” (Chakrabarti, 8). The Gandhian concept of mysticism suggests a “return to the roots of consciousness, as mysticism makes inroads to higher feeling” (Chakrabarti, 9). Love, not hatred, is the single factor that has, as Gandhi points out “an abiding force to see inwardly and see in fullness” (Chakrabarti, 10). The mystic merges in Love, and Love merges in the mystic.
Gandhian mysticism in general then progresses to a study of Gandhian mysticism in relation to specifics such as non-violence, the concept of joy and practical applications in face of social tension.
In relation to non-violence, Gandhian mysticism has a practical application of approaching life in terms of “action based on the refusal to harm deliberately” (Chakrabarti, 36). Gandhi understands non-violence to be the “law of our being” (Charkrabarti, 36). Gandhi’s mystic vision is that materialism be transformed in the vision of spiritual harmony. According to Gandhian mysticism, the spirit is more important than matter. Through the practise of non-violence the spirit can transform matter, by means of the Truth-force or Soul-force generated. Thus the mysticism of Gandhi aims at a philosophy based on non-violent action.
As a seeker of non-violence, Gandhi always makes an inward journey into his own consciousness. This inner journey, according to Gandhian mysticism, enables one to become more self-aware and to discern right from wrong. What is remarkable in Gandhian mysticism, is the pursuit of the benevolence of humankind as the means toward achievement of mystic fulfillment. One begins the journey inwardly, by the process of inward vision. However, through the observance of outward activities based on non-violence, one continues the journey. Gandhi always affirms goodness and welfare to all living beings. He equates non-violence as the means to achieve his mystical vision of Truth, Peace, and Love.
In relation to the concept of joy, Gandhian mysticism highlights the conscious awareness “to feel within oneself the spirit of joy arising out of the sense of goodness and love derived by means of non-violence as the symbol of mystic contentment” (Chakrabarti, 99). Gandhi mystically visualizes the joy in humanity that must manifest itself in brilliant radiance. Gandhi’s testimony to the world reveals his mystic concept of joy:
“There is a spirit which, I feel, delights to do no evil, nor to revenge any wrong, but delights to endure all things…as it bears no evil in itself, so it conceives none in thought to any other. If it be betrayed it bears it: for its ground and spring is the mercies and forgiveness of God” (Chakrabarti, 100). Gandhi believes that as soon as one achieves control over oneself, the joy in oneself comes out (Chakrabarti, 101). Gandhi, the mystic visionary, embraces the world as the eternal fountain of joy. Gandhi insists that we ‘illumine or perish’ (Chakrabarti, 103). Gandhi says that the ‘gateway to the world of joy is always open for those who come to have an unhindered entry through the vision of joy’ (Chakrabarti, 103).
Finally the book on ‘Gandhian Mysticism’‘ relates Gandhi’s mysticism to practical applications in face of social tension. Gandhi thinks that the modern social pattern of utilitarianism necessitates a mystic breakthrough. Gandhi feels that much of the modern world is devoid of mutual co-operation, cohesion and of feeling for one and all (Chakrabarti, 105). Gandhi envisions mankind as becoming “conscious of the inner worth of humanity and so alleviate the sorrows and sufferings consequential to poverty (Chakrabarti, 106). Gandhi believes that social change can be achieved through a “silent inward revolution” (Chakrabarti, 107). This inward revolution teaches humanity how to live honestly and with devotion to Truth and goodness. As a mystic visionary, Gandhi delves deep into social miseries, suffering and poverty. Gandhi believes and actualises in his activities the fact that Love is the cure for all wrongs and sufferings of distressed humanity (Chakrabarti, 111).
The above dimensions of Gandhian mysicism, from the standpoint of his unique strategy of non-violence, brings forth a new awareness of the future potential of humanity. The potential of social progress, Love and Truth manifest in the world. Gandhian mysticism encompasses the two aspects of firstly an inwardness of vision and secondly an outward action in response to one’s vision. Gandhian mysticism thus becomes second to none as a technique of applying the inner essence of humanity toward the good of one and all.
I feel that the merits or strengths of the book ‘Gandhian Mysticism’ are found primarily in the depth of insight within the content of the text. The author has a refined understanding of Gandhi’s mystical understanding and visions. Furthermore, the author supports his views well with direct quotes from Gandhi, in order to strenghen the content of the text.
The structure of the text is good; beginning with an overview of Gandhian mysticism, then focusing on specifics in terms of modern day social tensions. I feel that the author has accomplished his aim of enhancing the reader’s understanding of Ganhian mysticism.
However, I think the text has the demerit of being somewhat too short in length. An in depth analysis of Gandhian mysticism in relation to Satyagraha (passive resistance) would have enhanced the quality of the text. Nevertheless, in view of the strengths found in the text, I would recommend ‘Gandhian Mysticism’ as excellent reading.
Chakrabarti, Mohit ‘Ganhian Mysticism’ 1989.
Atlantic Publishers and Distributors,
New Delhi, India.
After a thorough perusal of the Book of Job, one can only conclude that Job learns a great deal from his experience. Of significance is Job’s theophany, his mystical religious experience of communicating with God. Job’s religious experience results in his new awareness of God’s omniscience and omnipotence. Job learns to be theocentric, rather than anthropocentric. In contrast, Job never does learn about the generic cause of his suffering. The cause being the wager between Satan and God.
Job had always been a pious man and had lived a life of material comfort. Throughout chapters one to thirty-seven in the Book of Job, Job experiences misfortune. As a reaction to the extreme suffering that Job must contend with, he falls into a deep and continual state of despair. A despair that threatens his faith in God.
Job repeatedly proclaims his innocence. He feels as if he were being punished by God, with no just cause. Where there is faith there is hope. However, Job’s faith in God becomes progressively weak. Job begins to lose all hope. The weakening of Job’s faith becomes apparent when he says:
“I tell you that God has wronged me and enveloped me in his net” (Job 19, 6)
As Job’s faith in God becomes weaker, it is evident that Job begins to lose hope of ever seeing happiness again. Job replies to Eliphaz:
“My days are over, so are my plans, my heart-strings are broken… Where then is my hope? Who can see any happiness for me?” (17, 11-15)
Friends and relatives give advice to Job. However, everyone believes that Job must have sinned and is being punished. Job proclaims his innocence and finds no comfort from others. God seems far away and evil appears to be triumphant. Evidently, until chapter thirty-seven of the Book of Job, Job maintains an anthropocentric perspective. If human beings were the centre of everything, then Job’s understanding of his suffering might bring some light to his situation. However, Job has more to learn.
The three sages, the friends of Job, have failed to justify God. Thus, Job is in a state of ever deepening despair, until God speaks to him. The discourses of Yahweh are a major turning point for Job. Job’s theophany, (mystical religious experience), is his direct discourses with God, where he learns the most. Job’s profound learning restores his faith in the Divine.
The first discourse with Yahweh teaches Job about the Creator’s wisdom. Job learns that God is omiscient, all knowing. Yahweh asks Job many questions:
“Have you grasped the celestial laws?” (38, 33)
“Where were you when I laid the earth’s foundations? Tell me since you are so well informed!” (38, 4)
“Who decided its dimensions, do you know?” (38, 5)
Job begins to realize that the human intellect is limited in understanding. Job replies to Yahweh:
“My words have been frivolous! What can I reply? I had better lay down my hand over my mouth, I have spoken once, I shall not speak again: I have spoken twice, I have nothing more to say.” (40, 4-5)
Thus, Job acknowledges God’s omniscience. Job realizes that perhaps he doesn’t understand his own suffering completely. However, God being all knowing, would have the absolute wisdom necessary to understand Job’s suffering.
Secondly, through the discourses of Yahweh, Job learns that God is omnipotent. God asks Job:
“Do you really want to reverse my judgement, Put me in the wrong and yourself in the right? Has your arm the strength of God’s, Can your voice thunder as loud?” (40, 8-9)
Yahweh reminds Job that he is not strong enough to save himself, let alone anyone else. Yahweh challenges Job by stating:
“Let the fury of your anger burst forth, humble the haughty at a glance. At a glance bring down all the proud, strike down the wicked where they stand.” (40, 11-12)
Job finds comfort, as a result of his mystical religious experience, communicating directly with God. Job comes to know God more completely. Job has overcome his weakening faith. Now, he has a stronger faith and a deeper understanding of God.
Job also learns of God’s omnipotence. Yahweh reminds Job of the strength of Divine power. Through faith in God, Job’s hope is restored. The suffering that Job experiences must be temporary. Eventually, Job will experience happiness once again. The progress of Job’s learning is portrayed in his final answer to Yahweh:
“Before, I knew only by hearsay, but now, having seen you with my own eyes, I retract what I have said, and repent in dust and ashes.” (42, 5-6)
Job’s learning is progressive; from an anthropocentric (human centered) to a theocentric (God centered) perspective. By understanding that God is in the centre, Job begins to see himself as a small unit within a larger, yet Divine plan. Job realizes that everything cannot happen for his benefit alone. By means of God’s omniscience and omnipotence, eventually Divine justice will reign supreme. Job reaffirms what he has learned through his experience by answering Yahweh:
“I know that You are all-powerful; what You conceive: You can perform. I was the man who misrepresented your intentions with my ignorant words.” (42, 2-3)
In contrast to all the profound learning that Job gains through his experience, Job has learned nothing about the generic cause of his suffering. Initially, there was a wager established between Satan and God. Misfortune and suffering, were originally thrust upon Job due to Satan challenging God. Satan, was sure that Job would lose faith in God, if tested by severe suffering. Both Satan and Yahweh knew all along about the wager that led to Job’s suffering. Even after Yahweh’s discourses, Job never learns about the wager between Satan and God. The real purpose behind Job’s suffering is never revealed to him.
One can only conclude that Job’s theophany, his mystical religious experience of speaking directly with God, results in a progressive learning experience. Before his religious experience, Job understands his suffering from an anthropocentric perspective. After learning from his mystical religious experience, Job becomes theocentric, or God centered. In contrast, Job never learns anything about the real cause of his suffering– the wager between Satan and God. In the heart of the tempest, while in the depths of despair, Job’s faith and hope are restored. Job learns more about the Divine nature of Yahweh–the attributes of omniscience and omnipotence. Profound learning results from Job’s experiences, both the suffering and the theophany. Job’s happiness is re-established, and his love for God deepens.
All references to the book of Job in this article refer to:
The New Jerusalem Bible. 1990. Bantam Publishing Ltd., London
A unique contribution of Geertz, in terms of religious perspective, is his focus on how religions function in people’s lives. In this article I will focus precisely on how Geertz understands religious symbols to be a link of belief & ethos, that mutually confirms one another and makes ethos justifiable. I will also relate the use of religious symbols to Scripturalism, as a counter-tradition against maraboutism and illuminationism. Geertz shows how religion helps the society and culture function as a whole. Furthermore, from Geertz’s perspective, religion can be seen as a process, in face of changing patterns of belief and ethos.
Geertz describes the heart of religious perspective as:
“the conviction that values one holds are grounded in the inherent structure of reality, that between the way one ought to live and the way things really are there is an unbreakable inner connection.” (Geertz, 1968, 97)
The unbreakable inner connection that Geertz refers to, is achieved by means of sacred religious symbols. What sacred symbols do for people (who maintain the symbols as sacred) is firstly to “formulate an image of the world’s construction” (97) and secondly they provide a “program for human conduct” (97). The two aspects of sacred symbols mutually confirm one another. The sacred symbols are “mere reflexes” (97) of one another and make the way people do things justifiable. Such sacred symbols:
“render the world view believable and the ethos justifiable and they do it by involving each in support of the other” (97)
The framework to perceive reality is believable in response to the ethos it has been formed from. The ethos is justifiable because the world view or framework is considered true.
One can see that in response to the above description, one of Geertz’s unique strengths (as a consequence from the study of religion) is delineating religious patterns. The belief system acts as a symbolic sacred framework through which the truth of reality is understood. The sacred symbol of belief also provides a guide for action and conduct in everyday life.
Geertz relates the sacred symbol, to the Indonesian and Moroccan Islamic cultures. In doing so Geertz reveals religious patterns and social process in both of these cultures. According to Geertz, Indonesian illuminationism portrays a reality that is “an aesthetic hierarchy culminating in a void, and projects a style of life celebrating mental poise” (98).
In contrast, Gertz portrays Moroccan maraboutism with a conception of reality as “a field of spiritual energies nucleating in persons of individual men, and it projects a lifestyle of moral passion” (98).
According to the study by Anthony F. Wallace on The Prophetic Personality, in a situation of cultural crisis, a prophet will arise to lead the human community into a revitalization movement culminating in social and religious progress. Geertz’s model of Moroccan maraboutism portrays Lyusi as the prophetic hero who arises and promotes progress in face of crisis, by means of confrontation, “strong-man politics” and the pious “virtue of a saint” (33).
In contrast, Indonesian illuminationism portrays a prophetic hero, who would be considered unmanly in Morocco. Kalidaga is the Indonesian prophet who resolves the cultural crisis of Indonesia by means of stillness. Geertz’s unique strength in the study of religion surfaces in the above examples. He shows that religion does work; that religion is a process that creates change, progress and growth, that religion modifies, to try to help make society work. In relation to the Indonesian and Moroccan culture, the sacred symbol of the prophet changed, because those types of forces were necessary to bring about progress in their specific cultures, even though both cultures were Islamic. Geertz shows a concrete example of how sacred symbol, even though changing, links religious belief (ie. the image of the prophet) to ethos (the type of action a people deem justifiable in order to achieve progress and resolution of cultural crisis).
Another of Geertz’s unique contributions to the study of religion is, understanding of religion as a pattern, an unconscious process of selection and absorption and re-working. Geertz contrasts two quite different civilizations, the Moroccan and Indonesian in terms of a micro-level of study, by means of his own experiential research. He then uses what is found in the micro-level study and applies it to the macro-level for an overall view of the process and patterns of religion–in terms of the analysis of culture and how religion grows out of and ultimately beyond that culture (94). A religious pattern according to Geertz, is a dialectic or religion transcending culture (and common sense) and vice versa. Thus, Geertz leads one to understand religion and ethos (common sense action) in terms of one another.
The Scripturalist interlude is an example of a changing pattern at work in both the Indonesian and Moroccan civilizations.
The three forces whose impact is found (during the Scripturalist interlude) in both civiliztions are “the establishment of Western domination, the increasing influence of scholastic doctrinal…scriptural Islam, and the crystallization of the activist nation-state. These three processes of cultural, social change together have changed the “old-order” Indonesia and Morocco. ‘A step backward often emerges before a leap itself is taken’ ” (69). Both civiliztions have responded to social changes by stepping back into a re-discovery of the Scripture. Scripturalism surfaces as the adaptive change of religion in response to the impact of social change. Sacred symbols once again link the new frameworks of belief and ethos. Through the altered social situation sacred symbols have transformed from:
“religious symbols of imagistic revelations of the Divine, evidences of God, to ideological assertions of the Divine’s importance, badges of piety …” (61)
This process has been common to both the Indonesian and Moroccan culture, as has been the “loss of spiritual self-confidence” (62)
As a result the attractiveness of the religions of Kalidaga and Lyusi is still present, but the certitude these traditions used to produce is not present, since social conditions have changed over time. The Islamic Scripturalist Interlude has been an attempt to re-establish the “original” religious beliefs, while simultaneously being progressive and modern (63).
The Indonesian general scripturalist movement has been mostly associated with the word santri (religious student). In Morocco it has centered around the same type of figure called a taleb. The movements were not highly organized. What became of these movements, or shift back to ‘orthodox belief’ created the new ethos of pilgrimage to Mecca, the Muslim boarding school, and the internal market system (67). These three newly adapted ways of human action became sacred symbols, linking belief to action or ethos. The Scripturalist interlude was the Islamic attempt to adapt religion in order to solve a situation of social response to:
“the industrial revolution, Western intrusion and domination, the decline of the aristocractic principle of government, and the triumph of radical nationalism” (57).
The classical religious styles, illuminationism and maraboutism, no longer have the definition they once had. Geertz shows, through his description of the Scripturalist interlude, the changing pattern of religion, as an interplay with a changing culture.
The result is described by Geertz as “radical fundamentalism and determined modernism” (69). Islam then becomes a “justification for modernity without itself actually becoming modern” (69). The new figures of spirituality surface, during the scripturalist interlude, as President Sukarno and the Sultan Muhammed V. (instead of Kalidjaga and Lyusi of classical times).
Once again, we can see the emerging pattern of the prophet leader who tries to establish order out of a cultural crisis and change. Sukarno promotes nationalism, humanitarianism, Democracy, Social Justice and Belief in God (85). Mohammed V seemed to be of genuine piety and became a popular hero, leading an independent Morocco (80). The Scripturalist Interlude reinforces Geertz’s religious perspective of religion as process.
In conclusion I have discussed a few of Geertz’s strengths in relation to the study of religion. Geertz combines phenomenology, with social historical, and anthropological approaches to the study of religion. Unique is his micro-level method of anthropological field research, applied to a macro-level understanding of the emerging patterns of religion.
Geertz has shown how religious symbols link belief with ethos and how Scripturalism has acted to further the process of religious and social change in Morocco and Indonesia. The emerging process of changing religious patterns in mutual confirmation with social change, readily coalesce with the function of religion (within any civilization) as progressive, even though passing through a series of vicissitudes.
Geertz, Clifford. Islam Observed, 1968, University of Chicago Press, Chicago.
We felt this was an important article on emotions to share with our readers. Our novel “Nexus: A Neo Novel” also deals with uncovering layers of emotions and learning to deal with them. The following insights about your emotions presented by Aymen Fares are helpful and worth noting:
We have covered our thoughts and we have touched upon ego. This month we look at emotions. Emotions control most peoples lives. They are an inexplicable force that the majority of us have to deal with on a daily basis.
Think of your emotions in terms of energy currents. Imagine an energy field around you which changes shape, colour and texture as your emotions change. In spiritual terms this is called your astral body. Some people call this your emotional body or energy field.
Generally, your emotions serve your personality or your ego. If you wish to achieve a measure of personal development you must learn to master your emotions and not be ruled by them. This personal development is one of the first steps on the spiritual path of initiation and is also known as spiritually evolving. The goal of our personal development is to exercise control of our emotions. Energetically this is like calming the stormy sea and symbolically, emotions are represented by water.
This doesn’t mean that we do not ‘feel’ or that we should ‘shut off’ as many people do, on the contrary the only way to master your emotions is to get closer to them and actually find out what you really are feeling.
Our emotional needs are often manifested in physical form. A simple example would be; eating, many people eat too many sweets. Sweets are often used as a reward by parents or eaten at celebrations and may be associated with happiness. People who are not happy have a subconscious craving to eat sweets. Emotions control this behaviour.
Other ways in which emotions dominate are numerous. You may seek to satisfy desire in many ways, food, money and sex are common ways to do this. Your subconscious emotional needs dominate and cause behaviour which is not ‘good’ for you.
We measure ‘good’ from a reference point of what you, the soul behind your ego, thoughts and personality wants. Through the veil of emotion and ego, a clear path is often needed before your true self is discovered.
The way to still the waters is to
1. Find out what you are thinking.
2. Respond, rather than react.
Reacting means you are usually expressing a negative emotion such as anger and jealousy. Please notice how I said expressing. If we respond rather than react we will still feel the emotion. We do not however have to express it in a negative fashion. This two step process is simple, but hard to put into practice, the heat of the moment often providing a difficult training ground.
A common way to overcome this difficulty is to work backwards. Start with the moments that cause you to react. Look at incidents that cause you to get emotional, situations where people ‘push your buttons’. Anger and Jealousy are easy places to start.
Look for the message about yourself, don’t just react.
Your emotions originate from thoughts. Unravel the thread. Find the thought pattern behind the emotion. All negative emotions start with a fear.
Take jealousy for instance. This is based on the fear of losing your partner. It also has it’s origins from the incorrect assumption that you posses your partner. This shows up as issues of self worth and it means that you are comparing yourself to another person and judging yourself as less.
Envy is another negative emotion and again the origin is fear. The focus with envy is on what we are lacking. What you are really thinking is “The other person has what I want” This is based on one of two ideas;
There is not enough for everyone and I might be inadequate
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I am not happy with myself or my situation.
This manifests with you launching an attack or belittling the person or object of your envy. Statements such as “I didn’t want that anyway” “That’s no good because…” mean you are focusing on what you don’t have.
Change your thoughts, focus instead on what you do have.
Once you are aware of the mechanics which come into play when your negative emotions are aroused, you have come a long way. What is required to finish the task at hand is a willingness to confront yourself. Remember, when emotions are raised in YOU, that is the signal for you to look inside. A common trap along the way is failure to look at yourself and instead look to the other person involved. This means you are not taking responsibility for your self. You need to shift the focus back onto you.
Finding and facing your fears is not always easy. All you need is light. Once you illuminate your fears to yourself, they quickly dissolve along with the accompanying emotion.
By Aymen Fares
Aymen Fares is an International Life Coach with clients all over the world. He is based in Melbourne Australia. Article originally posted on spiritual.com.au
A Scientific Perspective
By Deborah Morrison
Published in Alive Magazine, May 2000
Interest in Classical Homeopathy has grown. What’s grown along with it is the recognition that Classical Homeopathic theories are explained and supported by science.
It is increasingly acknowledged that diseases are the result of diverse causal factors. Therefore, various lines of therapy may be appropriate to help with healing. Homeopathy can often be the main therapy to assist healing; in other situations it may be a useful additional “string” to the therapeutic “bow.”
We know that all material objects, including our own bodies, are actually energy fields behaving as if they are solid. Science reminds us that the atoms that compose seemingly solid objects are whirling zones of energy. With this idea in mind, it is much easier to think of the human body as comprised of many cells, or small energy patterns, linked together in the overall complex. The implications are vast! Changes in one’s personal energy field can affect thought processes, emotional reactions or physical performance.
With this in mind, Classical Homeopathy also considers the mind-body connection. It recognizes that ideas and feelings can determine one’s physical condition. There is an immense potential for healing when working with the composite body energies of thoughts and feelings, along with the physical.
Energy flow changes are associated with disease, even though gross cellular changes cannot always be defined to account for them. Therefore, Homeopathy treats changes in the totality of body energy patterns and not merely the reactions of particular cells. Such an understanding of the body composition opens the way for more dynamic assessments of disease.
The Classical Homeopathic approach implies that any disease is a disturbance of the composite body energies, and is a change that influences the whole system to some degree (even though at times it may appear to focus on a particular part).
The word “homeopathy” can be understood by taking it back to its Greek roots. It incorporates two Greek words: ‘homios’ (like or similar) and ‘pathos’ (suffering). When these two roots are put together we have a single term which implies “like suffering.” The idea fundamental to Classical Homeopathic prescribing is to treat ‘like with like.’
An appropriate remedy presents another stimulus similar to that causing the disease. The remedy is in a form to which the body can respond more effectively and so provokes a self-healing reaction against the pathological condition. This contrary action or “counter-revolution” then over-comes the disease process.
This method works by treating an illness with high dilution levels of extracts that would cause the symptoms of the illness in a healthy person. What’s left is the energetic essence of the remedy, which changes the personal energy field, thereby re-creating a healthy balance within the individual.
Most Classical Homeopathic medicines come from naturally occurring (rather than synthetic) products. There is so much more to research and discover in this field. For example, there are one half of a million plant species on Earth. Only five per cent of these plants have been examined for their healing properties.
Consider, for example, the treating of some types of common cold infections by a Homeopathic preparation of ‘Allium Cepa.’ The cold infection provokes a disturbance to which the body does not immediately respond with an adequate opposition. The ‘Allium Cepa’ prescribed for the cold then provokes a stronger response which corrects the prior disease state.
Most importantly, if the will is set toward recovery, there is a unified movement of body energies and therapies used; these together orient toward health.
Glove, Dr. A. Thorson’s Introductory Guide to Homeopathy, HarperCollins Publishers, 1991