The remedies and their types 

The full botanical name of each remedy is as follows: 

1.    AGRIMONIA    Agrimonia eupatoria 

2.    CERATO    Ceratostigma willmottiana 

3.    CICHORIUM    Cichorium intybus 

4.    CLEMATIS FLORA    Clematis erecta flora 

5.    COTYLEDON    Cotyledon umbilicus 

6.    CENTAURIUM    Erythraea centaurium 

7.     IMPATIENS    Impatiens royalei 

8.     MIMULUS    Mimulus luteus 

9.     SCLERATNUS    Scleranthus annuus 

10.     ARVENSIS    Sonchus arvensis 

11.     VERBENA    Verbena officinalis 

AGRIMONIA 

THE INQUISITOR 

This type is not always easy to diagnose as they mask their troubles. 

They are often, to casual appearance, genial and full of life’s interest, and decidedly likeable people. They often drink heavily, though not to obvious excess: may be addicts to drugs: and desire excitements and a full busy life. Thus they hide the suffering within. 

One feels with them that there is a tragedy beneath though they rarely admit it even to their best friends. Inside, they suffer torments: great fear of the present and especially the future, which may drive them to suicide. They care nothing for danger, and are reckless in all ways. They have no peace: are active: restless: always doing: require little sleep: retire late. 

They are usually very much interested in occultism and magic. They are in reality tormented souls who are weary of their sufferings, and would prefer death as a better alternative, though outwardly, they put up a brave fight with forced cheerfulness. 

Frequently it is found that they are worried by some tormenting individual, though their persecutor may be on another plane. 

The remedy brings peace: removes their torments: decreases the desire for stimulants: and gives them calm. 

CERATO 

THE FOOL 

For those seeking to go forward, yet bewildered, unable to define right and wrong. Lack of knowledge makes them indiscreet in their choice of friends; in their work; their pleasure; and the influences they allow to come into their lives. Those whose intentions are good, but whose discretion is poor. They concentrate too much on the details of life, and miss the main principles: convention and small things count above main issues. 

They frequently miss their opportunities because of minor influences; and throw away their life’s work on account of the adverse persuasion of some relative or companion. They greatly exaggerate the duties they hold to another fellow-mortal; binding themselves to some dominant personality when they should be serving the many. 

They are weak and make excuses for their persecutor, as a woman will defend the drunken husband who beats her. They are inwardly unhappy, because, subconsciously, they realise that they are wasting their time: they are quietly discontented with their own efforts. Could they but be persuaded really to grasp the truth of their foolishness, they would improve. This class is the victim of the Egoist and the Destroyer. 

This remedy brings wisdom to comprehend the truth: judgement to define right and wrong: and encourages strength and ability to keep the right path when realised. 

CICHORIUM 

THE EGOIST 

These people desire to use others for their own purposes; they are possessive, the opposite of the loving self-sacrificing mother. They are loquacious; with rapid continuous talking, and weary others with their chatter. They are poor listeners, always bringing the conversation back to their own interests. They fuss and worry others over trivial things: they seem to desire to give others no peace, no rest. They are self-centred, hard natured, and full of their own affairs. Their very vivacity, at first perhaps entertaining and attractive, soon wearies those around. 

They desire company and hate to be alone, in fact fear solitude, since they depend upon others for their supply of vitality. They obtain sympathy and attention through tales of self-pity, and through their maladies: they make much of their troubles, and will simulate illness if they find it brings to them care from others. 

When unable to have their own way on important things, they are spiteful, revengeful, vindictive, and cruel. They are very persistent and scheming to obtain their own ends. 

As relations or friends, they are demanding, and, although it is not always realised, they are a great drain of vitality. 

They are often thin and pale; greasy skin: feel the cold. Chronic headache: indigestion: constipation: catarrh: colds: irritability, are common ailments. Worry upsets them much, often causing abdominal discomfort or pain. Appetite large. 

The remedy, in addition to relieving any symptoms of this class of patient, stimulates sympathy with others, which is their lesson: hence turns their attention more from themselves, and so, out of sympathy for their victims, they cease their aggression: and may become of service to those they previously devitalised. 

The lesson is through devotion to others, to become selfless. 

CLEMATIS FLORA 

THE ECSTATIC 

For those who make “dreams their master”: live in their ideals; but do little on the practical side. Often book-lovers, and become lost in their reading, especially in earlier life. 

They are carried away with religious or patriotic movements, becoming temporarily absorbed, and neglecting their ordinary duties. They will turn their attention from one enterprise to another rapidly. 

They tend to form too strong attachments to other personalities, and place themselves under their power; this is voluntary and without fear and may be associated with deep affection and the desire never to be parted. The stronger personality may use his influence adversely during life; or, after death, call his partner over: hence the absence of fighting disease. 

They have no great hold on life: it is not very much to them: they show little resistance to disease: seem to have no fear of death, nor desire to get well. They are placid: calm: resigned in illness, not from patient courage, but because of their indifference. 

Thus they have two phases: ecstasy concerning ideals and, in illness, calm resignation. 

The remedy brings stability: and places the patient on a more practical plane; brings them ‘down to earth’; and so enables them to fulfil their work in this world. 

COTYLEDON 

THE HYSTERIC 

These patients have emotional instability. They are excitable: nervous: useless in emergency: they become flustered over trifles. 

They are unreliable because of their uncertainty and lack of control. They wish to do well, but fail utterly owing to their irresponsible nature. Their weakness causes them much anxiety, especially their inability to conquer their faults. 

Many cases of hysteria: hystero-epilepsy: and hysterical paralyses come into this group. 

The remedy stimulates the ability of steadfastness, calm courage, and quiet determination to win. 

It gives the characteristics of the Roman centurion ‘faithful unto death’; just as Scleranthus develops those of the commander. 

CENTAURIUM 

THE AUTOCRAT 

These people, in their striving for power, have lost their sense of proportion of their own relative position and importance in the world. 

They are noisy in speech and movement: demanding of attention: impatient: and particular over the details of their own wants and comfort. They are overbearing and full of their own achievements. 

Usually big physique: high colour: they tend to suffer from high blood pressure, and its companion ills. 

The remedy tends to bring softness and gentleness into these natures: and to reduce the tension both mental and physical. 

IMPATIENS 

THE ENTHUSIAST 

This remedy is for acute pain, no matter what the cause: it is the severity of the pain which is its indication. In some cases it has given relief after morphia had failed. 

It is also for acute mental suffering: again the intensity being the guide. 

It is useful in those people who (no matter their apparent status) are making a great effort to overcome some adverse quality: hence the intensity of the suffering when they fear failure. 

In addition the remedy brings peace, and a definite mental uplift, of which the patients are usually very conscious. 

MIMULUS 

HATE 

This type suffers from exhaustion, weariness, being easily tired. They have vague fears: dread of things unknown, which makes them nervous: sleep is poor and unrefreshing. 

They are very averse to, and exhausted by, noise, talking, and especially to being questioned. They desire to be alone and quiet. 

They are often interested in spiritualism, and are of the medium type. 

Their exhaustion and prostration is out of all proportion to physical cause. 

This condition is often seen after Influenza. 

The remedy brings calmness and loss of fear. It develops pity in the nature which is the lesson required. 

SCLERANTHUS 

THE WEATHER VANE 

The key-note to this type is lack of stability and confidence. There is no self-reliance, hence they are always seeking the advice of others; and are swayed to and fro between the various opinions of their friends. They are unable to make decisions, and suffer mental torture as a result. 

They are nervous: restless: shirk responsibility: and avoid people except when they seek help. Their fault is that they rely entirely on the intellect and not at all on their intuition. They have difficulty of concentration of mind, as this swings from one subject to another. 

They are examples of extremes: first depression, then joy, at one moment optimistic, another pessimistic: they are unreliable and uncertain, because of their constantly changing outlook: one day a good companion, another moody: sometimes charitable and extravagant, sometimes mean and miserly. 

Their symptoms, temperatures, etc, all come and go, rise and fall with rapid fluctuations, following the example of the mental state. 

The remedy brings clearness of mental vision: ability for quick decision: determination and calmness in face of difficulties. It develops the characteristics of the efficient commander, as Cotyledon brings out the qualities of a good soldier. 

ARVENSIS 

THE DESTROYER 

These people are in the depths of gloom; no light; no joy; no happiness. They are intensely unhappy as may be seen in their faces; and they brood darkness over others. 

Their complexion is muddy, of a yellowish or orange brown. 

They look always on the dark side of things and are despondent; and refuse to enjoy what opportunities they have of pleasure: always brooding on the dark side of life: they wallow in all that is morbid, and infect and depress others with their gloom. 

The remedy brings sunshine into their lives, and helps them to cheer others. 

VERBENA 

THE PURITAN 

For those of high ideals, striving to live an exalted life yet failing on some point. 

The patient may be too stem, too rigid in principle, too narrow-minded in outlook, endeavouring to mould the world too much to his own ideals. Of highest principle, yet intolerant of faults in others; too severe on himself; excessive self-denial driving the joy out of life. Failing in generosity, charity, or chivalry. 

They may waver from their standards in times of difficulties. 

This remedy softens the nature, broadens the outlook, increases the generosity and patience, and encourages steadfastness in face of trial. 

The lesson of this class is: - tolerance: patience: broadmindedness. 

The above are certain types. There are other remedies necessary to complete the series, which it is hoped will be found and published in due course. 

In medicine we must study the great principles of life if we are to be of help to our fellow-men. 

In this world we are all on the same path, fellow-travellers on the road to perfection. We have ultimately to gain all the knowledge and experience which can be learned on earth: to change completely self into selfless, and to develop all the virtues to the utmost purity. 

The particular lesson of the present is the keynote to our type. We are not placed in the luxury of a palace to overcome hardship bravely: nor do we come as paupers to learn the wise control of wealth. The circumstances, the environment, and the people amongst whom he is placed, all should be indications to the wise physician of the battle which the patient has to undertake. Our very faults and failings are the reverse of the virtue to which we aspire. To conquer craving we may be born into a family where drunkenness is common: to conquer hate, we may have to be born amongst those who are cruel. In fact, often the adverse qualities which we have received by heredity are the ones which we have particularly come to eliminate. And if we fail to learn our lesson on the mental place, we must suffer the result of our failure from others until the fault is completely eradicated in ourselves. 

Thus our failings, and adverse companions, and circumstances are the opposite of the virtues we are attempting to attain. 

In treatment it is essential to diagnose the type of the individual, and the virtue he is endeavouring to perfect; and, until such time as we are capable of administering Spiritual healing, we must prescribe that remedy which has the power to assist the patient in his struggle. 

Thus we only judge the faults and failings and the adverse circumstances of a patient as indications of the good he is endeavouring to develop. In opposition to this, we must earnestly seek for the positive good: find out any virtue, especially a predominating virtue, which our patient has when at his best, and give him the remedy which will so increase that virtue that it will flood out of his nature his faults. 

Our work as physicians is to seek for the best, either by direct means or by studying the faults which have to be overcome; and to develop and bring out that best to the utmost of our power. It should be our endeavour, by means of the agencies at our disposal, to keep our patients at their highest standard, and thus enable them to march forward. 

And now, Brother Physicians, there is a simple and more perfect method of potentisation of remedies than we have hitherto used. 

Let not the simplicity of this method deter you from its use, for you will find the further your researches advance, the greater you will realise the simplicity of all Creation. 

The remedies described in this article were prepared as follows. A glass vessel, as thin as possible, was nearly filled with clean water, preferably from a spring. Into this were placed sufficient of the blooms of the plant to cover the surface completely. A cloudless day was chosen, and the blooms picked after they had had about two hours’ sunshine upon them. The vessel was then placed in the sun and its position changed from time to time so that the sunlight passed directly down the orifice as well as bathing the whole. 

About a quarter of the fluid was drawn off at the third, fourth, and seventh hours, and about 2o per cent of pure alcohol added to each. This may be used direct as a third, fourth, and seventh potency. 

Let it be noticed in this that the four elements are involved: the earth to nurture the plant: the air from which it feeds: the sun or fire to enable it to impart its power: and water to collect and to be enriched with its beneficent magnetic healing. 

There are two kinds of errors: the errors of omission and the errors of commission. 

If we have in our natures a virtue which we are failing to develop, this is a failing of omission; it is like to the man who hid his talent; and this fault is connected with latent disease. A disease which like a cloud hangs over us, yet never need descend upon us can we but in time realise our mistake, and then develop the virtue required of us. 

Active wrong is connected with active disease: when we, against the choice of our conscience, are doing those things which we know are contrary to the Laws of the Unity and Brotherhood of Man. 

Thus it is for the true physician to be enabled to assist his patients by pointing out to them, either the latent virtue which they are failing to develop, or the adverse quality which they are exercising against the dictates of their better Self. And it is for us also to administer those remedies, so beneficent in their nature that they have the power to enable man to harmonise his conduct in this life so as to render it acceptable to that Divine Being from Whom all goodness springs. 

Finally, let us remember in all our work that disease is for man to conquer, and that if we will but strive, it has been given to humanity, under Divine Guidance, to overcome everything that is adverse: for the Love and Truth of our Creator is Omnipotent, and Good must ultimately have complete victory. 

Could we but realise this Truth in all its sufficiency, the conquest over disease could be with us even now.