VITALISM
As with Hahnemann ’ s failure to acknowledge Paracelsus as an ancient hermetic and alchemical influence on the development of vitalism in Homeopathy , I must conclude that Hahnemann also deliberately chose to stay silent on the philosophical , esoteric , occult , mystical , and theosophical significance of his exposure to Rosicrucian authors in his Freemasonry studies , and their influence on his development of homeopathy . 48 Hence , it is my opinion that Hahnemann has displayed denial , obfuscation , and a profound uncharacteristic reticence about these influences , for a man so adept at typically delivering an erudite , though frequently verbose , and often heated defence . 49
Intelligence
The “ Achilles ’ Heel ” of homeopathy is not the use of material doses of medicines , which satisfies the chemists , but the extension that is taken to individualise an optimum dose for a patient , to potentially select an ultra-dilute medicine - one that is beyond the Avogadro Limit . 50 That the deranged vital force of a patient can indeed be successfully treated with the immaterial vital force found in medicines selected from nature is the only unexplained , yet almost magical aspect of homeopathy . A reductionistic mechanism of action to rationalise the abundant empirical clinical observations is yet to be thoroughly demonstrated . Clearly , high quality clinical evidence shows that the efficacy of homeopathy is indeed intelligible . 51 It may be something of a surprise for me to then suggest that homeopathy has more in common with Oriental medicine , than it does with Occidental scientific modalities . The social constraints of language and culture wrap up Oriental medicine modalities to superficially look different from homeopathy . If you peel all these layers away , the fundamentals of working with our holistic dynamic vitalism for a self-healing resolution of disease is the same , East and West .
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