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Healing with Homeopathy In this section, we provide an introduction to homeopathy and how we view it as a healing skill – what it is, its history, its principles and how you learn to practice it. Each of our regional study programme sections then provides information on the specific aims and objectives that we have for the teaching of that programme, how we implement those through the training that we offer, and details of some of our key faculty involved. The focus throughout is on training that is practical and effective supported by caring practitioners and administrators. What
is Homeopathy?
This is of particular relevance nowadays when new healing forms are being sought because we are questioning the results of medical procedures with their interventional approaches of cutting, burning, drugging and inoculating. These methods are seen to be failing to bring about long-term improvements in health in chronic disease, although they are of undoubted service in the short term. Increasing numbers of inquiring individuals on the healer’s path are seeking to find ways in which a humane system of medicine can be integrated with the clearly beneficial attributes of a science rooted in empirical methodology—experimentation, observation, theory and review. How does healing
happen? Homeopathy is a holistic method of cure that takes into account not just the physical, but also the mental and emotional symptoms. Homeopaths seek to understand diseases ‘holistically’. If we lose our ability to rebalance and stay healthy, then our whole being responds by evolving symptoms. When the ‘symptom picture’ of the healing agent matches our diseased ‘symptom picture’, it enormously stimulates our capacity for re-balancing, helping us to do the work of ‘venting’ the symptoms and returning to health. This is the true life-preserving function of symptoms, that when unhindered are the means whereby disease is eliminated. This principle is understood in the field of everyday psychology. We know that grief (inner disturbance) is eased by tears (outward expression—symptoms), that sadness when vented does not play out as chronic brooding over the past or develop into say, anorexia, insidious weakness or MS; that anger when it is expressed does not fester and turn to hatred or develop into, say heart disease or cancer. Acute diseases are most readily treated by homeopathic means because the initial intensification of symptoms, due to our dynamic response to the similar healing agent, is rapidly followed by the total elimination of the disease. For instance, recent grief with chest oppression, spasmodic sighing, hiccupping and acute stomach pain is cured after potentised Ignatia is given because the symptom pictures match. Then, after a brief intensification of presenting symptoms, flowing tears and sobbing ensue, giving way to returning calm and acceptance. Chronic diseases are also amenable to homeopathic cures, indeed most of our cases are of this kind, but they take longer to resolve. The principle of cure in chronic illness is the same, i.e. we self-heal. It is only when this inclination for self-healing becomes perverted that we get stranded in a diseased state. This usually happens because of inherited disease predisposition’s, past traumas, past and present toxic overload or psychological and environmental stress, poor nutrition due to non-organic farming relying upon the use of agricultural chemicals and pesticides. The disease, also being a manifestation of life, albeit a distorted one, behaves as if it were a separate entity that also wishes to express itself. It does so by the development of chronic symptoms. These symptoms are a compound of the disease and our unique individuality—they are the outward expression of our internal state. Just as in the case of the treatment of acute disease, they indicate what needs to be cured. We can read this information as we may read a book. In order to bring about a resolution of chronic disease, we require a return to natural living and eating as well as the thrust that the ‘intelligence’ of the healing agent confers. Then, as in the acute situation described above, the disease is eliminated from the inside towards the outside via established venting routes. It does this in a reverse time frame (last symptoms to appear are first to disappear, first symptoms to appear are last to disappear) and from the most important organs for survival to the least important. This means that as health is re-established, deep distress is supplanted by temporary superficial disturbances. To put this another way, we would expect to see transient acute manifestations in place of chronic degeneration. For instance, these disturbances could range from tears to temper tantrums, from skin eruptions to diarrhoea. How do we recognise
healing agents? Because homeopathy is now more than two hundred years old, we work with many medicines that are well tested in clinical settings. Thus their healing characteristics and depth of action are well established. What does potentised
mean? What are homeopathic
healing agents and how are they prepared?
As healers teaching at the School of Homeopathy, we integrate both views as we celebrate spirit, body and soul. The sacred view maintains that we regard all expressions of creation as intrinsically equal in value, whether mineral, viral, bacterial, fungal, plant, animal, human, and no matter what race or creed. We are all connected as well as dependent upon each other. No one is better or worse than another one. No creature or plant or stone or water or air or fire is higher or lower than its counterpart. No things can be owned or possessed (except in the most temporary manner), nor can humans lay claim upon them, for they belong only to themselves and are related to others only through love—a love which is given unconditionally, just as parent to child, mineral to plant, plant to animal, prey to predator. Our DNA has been passed over eons, evolving through successive life forms. We are the sum of all that has been and is now and is yet to be for the seeds of the future are in the present. This is a description of a living experience of the natural world of which we are participant and caretaker as well as exploiter and destroyer. This description is given here because as homeopathic practitioners, we are devotees of nature, for it is the natural world which provides for our sustenance and our healing. Nor is reductionism an outmoded concept for us because we view, not the world, but its attributes in this manner: we name the parts, catalogue the symptoms and we use computers to help us in our analysis. As homeopaths and teachers, we learn to listen non-judgmentally. (Although our analysis of what we learn involves careful judgement and feedback.) Through reflecting upon ourselves (looking into the mirror of our motivations and our actions) we appraise ourselves, finding a path between our own opinions of right and wrong, good and bad, finding a way which is non-aggressive, which is informed by respect for ourselves, and others and the world in which we live. This is the pledge which we make as we work upon our own nature through the study and practice of homeopathy. Homeopathic healing results through re-establishing the relationship between our inner selves and outer nature through the application of remedies (medicines) which are derived from the natural world. How do you learn
to practice healing skills? Vocation
Interview
with Misha Norland General Articles About The School
PR Articles* (*These documents require Adobe Acrobat Reader for viewing. If you do not have this software, it is freely available. You may download by clicking the icon below)
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Although
this principle has been known and applied spasmodically for many
centuries, it was Samuel Hahnemann, born in Germany about two hundred
and fifty years ago, who clearly established homeopathy as a recognised
form of medical practice. At that time the old world-view was being
revolutionised by the new wave of what is now call the ‘age
of enlightenment’. Community and traditional beliefs, many
flimsily based upon superstition, were being increasingly subjected
to empirical inquiry, and it was experimentation and theory based
upon results that Hahnemann brought to the old notion of "let
likes be cured by likes".
Let
us take a look at two co-existent methodologies and worldviews which
prevail in the work. If we apply the senses and ‘logic’
to the enquiry, the world may be understood as a collection of objects.
Each object may be assessed, weighed and measured. In this manner
the symptoms of diseases and the healing properties of their corresponding
remedies are categorised and catalogued. The world may also be encountered
as a communion of subjects. These subjects are interrelated and
informed of each other's existence and of their participation in
the whole by allowing feeling and intuition to enter into the experience.
This gives birth to an appreciation of the world as sacred and is
best expressed by art—it is sung into being, danced, sculpted
and painted. The impulse to practice the art of healing also ensues
from this perception of the world. It is to the first world view
that reductionism owes allegiance and by the second that imagination
is inspired. 
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