eria, hypochondriasis, insanity, melancholy, idiocy, madness, epilepsy, and spasms of all kinds, softening of the bones, or rickets, scoliosis and chophouses, caries, cancer, fungus haematodes, gout-asthma and suppuration of the lungs, megrim, deafness, cataract and amaurosis, paralysis, toss of sense, pains of every kind, etc., appear in our pathology as so many peculiar, distinct, and independent diseases (Stalker, 1985). Hahnemann believed that diseases represent a disturbance in the body’s ability to heal itself and that only a small stimulus is needed to begin the healing process. He owed this to his faith in vitalism, which holds that life is a spiritual, nonmaterial process and that the body contains an innate wisdom that is its own healing force. A British homeopath explained its vitalism (Twentyman, 1982):
Hahnemann … is … a child of the modern age of natural science, an adept in the chemistry of his day … But he can still hold a conviction that an immaterial vital entity animates our organism until death when the purely chemical forces prevail and decompose it … .This vital entity which he characterizes as immaterial, spirit-like, and which maintains in health the harmonious wholeness of the organism, is in fact the wholeness of it, can be influenced by dynamic causes. How does Hahnemann attempt to clarify the idea? He draws attention to phenomena like magnetic influences, the moon and the tides, infective illnesses and perhaps most importantly the influence of emotions and impulses of will on the organism (pp. 221-225). Vitalism appeals to so-called “Holistic” or “New Age” medicine devotees, who prefer a metaphysical view of life processes, and readily accept homeopathy despite its scientific deficiencies.
PROVINGS AND THE LAW OF SIMILIA
Hahnemann’s invention of homeopathy is reported to have originated with an experience in which he ingested a substantial dose of cinchona bark (the source of quinine) used to treat malaria. He noted that the symptoms he experienced were similar to those of malaria. He reasoned that since the remedy produced symptoms in overdose similar to the condition it was used to treat, this principle, his Law of Similia, could be used to discern the value of various medicines. He called this process proving a medicine. Promoters often misrepresent homeopathy as treating the “causes” rather than merely the “symptoms” of disease, but its reliance on the “proving” of remedies shows that homeopathy itself relies solely upon a symptom treatment. Hahnemann’s Law of Similia utilized the primitive view of monism that “nature is a unitary, organic whole with no independent parts” (Webster’s) with inherent principles that like is like, like makes like, and like cures like. Monism is the basis of many ancient practices (e.g., eating the heart of a lion for courage), and holds that if one object resembles another they are alike in essence (like is like); idolatry in which carving a likeness of a god actually produces the god (like makes like); and folk medicine practices such as snakeroot being good for snakebite, because of their resemblance (like cures like). Hahnemann revived Paracelsus’ Doctrine of Signatures, which declared that herbs would cure conditions or anatomical parts they resembled (Garrison, 1929, p. 206). The homeopathic Law of Similia, however, is unsupported by the basic sciences of physiology, pharmacology and pathology.
LAW OF INFINITESIMAL “POTENTIZING”
Hahnemann’s Law of Infinitesimals holds that the smaller the dose of a medication, the more powerful will be its healing effects. He taught that substances could be potentized(i.e., their “immaterial and spiritual powers” released to make active substances more active, and inactive substances active). The process of potentizing involved the sequential dilution of remedial agents by succussion in which initial mixtures would be shaken at least 40 times, nine parts dumped, and nine parts of solvent added and shaken again. This process was repeated as many times as desired. Tapping on a leather pad or the heel of the hand was alleged