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Author Topic: Hamer ist ein lächerlicher Raubkopierer!  (Read 2398 times)

Lisa Parker

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Hamer ist ein lächerlicher Raubkopierer!
« on: January 29, 2012, 11:22:08 PM »

Edward Bach starb vor 75 Jahren im Jahr 1936. Das Buch ist somit aus dem Urheberrecht frei, welches eine Frist von 70 Jahren ansetzt.

Das Buch ist, wie nicht anders zu erwarten, ein Sammelsurium religiösen Wahnsinns und Hokuspokussimus. Ein kurzer Abschnitt, den ich in roter Schrift hervorhebe, verdient Beachtung. Mit ihm wird deutlich, wer Krebs als Folge eines psychischen Konflikts erfunden hat: kein Anderer als Dr. Edward Bach! Ryke Geerd Hamer hat diese Idee abgekupfert. Edward Bach starb 1936, 43 Jahre bevor Ryke Geerd Hamer seine Neue Germanische Medizin "erfand". Hamer ist ein noch größerer Versager als bisher angenommen. Seine Angriffe gegen die Juden, sie hätten seine Medizin geklaut, sind damit erst recht lächerlich. Der Raubkopierer Hamer beschwert sich über Räuber, die nicht einmal welche sind, und die ganz bestimmt nicht so dumm sind, seinen Unsinn jemals zu glauben.

[*quote*]
Some fundamental considerations of desease
Edward Bach


Homoeopathic World
1930

Page 1
Contents
3
Understanding disease
10
The remedies and their types
Page 2
Understanding disease
To understand disease, its object, its nature, and its cure, we must in
part comprehend the reason of our being and the laws of our Creator
in relation to us.
It is essential to realise that man has two aspects, a spiritual and a
physical; and that of these two, the physical is infinitely the less
important.
Under the guidance of our Spiritual Self, our Immortal Life, Man is
born to gain knowledge and experience; and to perfect himself as a
physical being.
The physical body alone, without communion with the Spiritual, is as
an empty shell, a cork upon the waters, but when there is union, life is
a joy, an adventure of absorbing interest; a journey yielding happiness,
health and knowledge.
Our evolution began as a new born babe, without knowledge, and
with the whole interest self-centred. Desires being limited to comfort,
food and warmth. Then as we advance comes the desire for power,
and so for a time we continue to be self-centred, desiring only our own
gain and worldly ambitions.
Then comes the turning point: the birth of the wish to be of service to
others, and then begins the battle, for in the course of our further
evolution we have to turn self into selfless, separation into unity, to
gain all the knowledge and experience which the world can teach us;
and to transmute all the human qualities into their opposing virtues.
However we learn slowly, one lesson at a time, but we must if we are
to be well and happy, learn the particular lesson given to us by our
spiritual self.
We are not all learning the same lesson at the same time. One is
conquering pride, another fear, another hate, and so on, but the
essential factor for health is that we do learn the lesson set for us.
It matters not our stage of advancement, whether aborigine or disciple,
is of no consequence as regards health; but what is important is that
we, whatever our station, live in harmony with the dictates of our
soul. Whether it be to gain rank and wealth, or to live the sacrificing
life of a martyr, health depends on obeying the commands, and being
in accord with our own Spiritual Self.
Page 3
Chapter 1
Our soul places us in that station of life and gives to us that calling, be
it bootblack or monarch, prince or pauper, which is best suited for our
evolution, and where we can most readily learn the lesson needed, and
whatever our position, it is only necessary to do the particular work
laid down for us, and all will be well.

Disease is the result of a conflict, when the personality refuses to obey
the dictates of the soul, when there is disharmony, disease, between the
Higher or Spiritual Self, and the lower personality as we know
ourselves.


None of us is given more than we can accomplish, nor are we asked to
do more than is within our power.
Life then resolves itself into the effort of transmuting the lower
qualities of self into the higher virtues of selfless unity. Not by drastic
nor frenzied efforts, but by a slow, gradual and should be happy
evolution.
During our sojourn in search of perfection, there are various stages. To
transmute self into selfless, desire into desireless, separateness into
unity is not done in a moment but by gradual steady evolution, and we
have to master stage by stage as we progress. Some stages may be
comparatively easy, some exceedingly difficult, and then it is that
disease occurs, because it is at those times that we fail to follow our
Spiritual Self, that the conflict arises which produces illness.
According to the particular stage at which we are failing, so on the
physical place does a definite mentality develop, with its consequent
results both on the patient and those associated with him. It is this
mentality which teaches the physician the real fundamental cause of
the patient’s trouble, and gives to him the keynote of successful
treatment.
From this can be ascertained the effort the patient is expected to make,
where he is failing, and thus can be deduced the correct treatment for
his welfare. Hahnemann taught that “Like cures like.” This is true up
to a point, but the word ‘cures’ is a little misleading. Like repels like
might be more accurate.
Disease itself is like curing like, or better, like repelling like.
The reason of disease is to cause us to cease wrong actions; the most
effective method to harmonise our personality with our soul. Were it
not for pain how could we really know that cruelty hurt? Had we
never any loss, could we realise the suffering caused by robbery? True
we should learn our lessons on the mental plane, and so save physical
suffering, but many of us fail to do this. And so disease is sent to us to
hasten our evolution. Cruel as it may seem in our narrow outlook, it is
in reality beneficent in its nature. It is the method adopted by our own
Fatherly Loving Soul, to bring us to the path of understanding.
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Chapter 1
Moreover, let it be remembered that suffering (although we certainly
should by wisdom avoid it) is in a way a privilege; since it indicates
that the personality has reached that stage of development when
correcting is possible; very small babies are not chastised.
Hence immediately can be seen how disease can be avoided; could we
but listen to the voice of our Spiritual Self, but keep in harmony with
our soul, no such severe lesson would be needed, and we could live
disease free.
Thus it is the work of the physician to assist his patient to that end, by
spiritual, mental, and physical assistance.
The genius of Hahnemann realising the nature and reason of disease,
used like remedies, which, by temporarily intensifying the illness,
hastened its end. He used like poisons to repel the poisons from the
body.
But having contemplated where his genius left us, let us advance a step
further forward, and we shall see that there is even a new and better
way.
If a patient has a mental error, a conflict between spiritual and
physical self will result, and disease will be the product. The error may
be repelled, the poison driven from the body, but a vacuum is left, an
adverse force has gone, but a space exists where it has been situated.
The perfect method is not so much to repel the adverse influence, as to
draw in its opposing virtue; and by means of this virtue flood out the
fault. This is the law of opposites, of positive and negative.
For example: a patient is suffering pain because there is cruelty in his
nature. He may suppress that quality by constantly determining, “I
will not be cruel,” but this means a long and strenuous battle, and
should he succeed in eliminating cruelty, there is a gap, a void. But
should that patient concentrate on the positive side, to develop
sympathy, and flood his nature with that virtue, cruelty without any
further effort is replaced and for all time becomes impossible.
So the perfect science of healing teaches and assists the patient to
develop that virtue which will make, once and for all, immunity
against that adverse quality, which it is his particular battle to efface.
This is not the healing of “Thou shalt not,” but of “Blessed are they.”
Another great principle of Hahnemann’s genius may be considered
here: the teaching of curing from within out.
The mind must be healed first, and the body will follow. To cure the
body and not the mind might be very serious for the patient, as the
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Chapter 1
body gains at the expense of the soul, and at the best it is only a lesson
deferred. It were better to lose a body than that the lesson were
missed.
Therefore the work of the physician is two-fold, to assist his patient to
correct his spiritual failing, and to give him such remedies as will help
him to effect this on the physical plane; so that the healthier mind will
effect a cure of the body.
For the latter it is essential that the remedies chosen should be
life-giving and uplifting; of such vibrations that elevate.
In the choice of these we must consider their evolutionary status as
regard to man.
Metals are sub-human. The use of animals would necessitate cruelty,
and no trace of such must occur in the divine art of healing. Thus we
are left with the vegetable kingdom. Plants are of three types. The first
group is relatively below that of man in their evolution; of such are the
primitive varieties, the seaweeds, the cactus, the dodder, etc. Also
those which have been used for wrong purposes, some of which are
poisonous: Henbane, Belladonna, and the orchids are examples.
A second class, on the same relative scale as man, which are harmless,
and may be used as food.
But there is a third group, relatively as high or higher than average
mankind. Of these we must choose our remedies, for they have been
given the power to heal and to bless.
Moreover there is no cruelty entailed in this: for as these plants desire
to be used for the benefit of human nature, a blessing is conferred
upon them during their service to man.
The first group, by lowering the vibrations of the body, renders it unfit
for habitation by the Spiritual Self, and hence may cause death. But
the last class have the power to elevate our vibrations, and thus draw
down spiritual power, which cleanses mind and body, and heals.
Our work as physicians is thus outlined: To study human nature, so
that we may be enabled to assist our patients to a knowledge of
themselves, and advise them how to harmonise their personalities with
their souls, and also to administer such beneficent remedies that will
raise the vibrations of the personality, and make it a more acceptable
habitation for the soul; and thus develop the virtue required to bring
that harmony between the Higher and lower self, which results in
perfect health.
And now let us consider the practical aspect as regards diagnosis and
treatment.
Page 6
Chapter 1
There are primarily seven main divisions into which we have to place
our patients.
An individual may err, according to the particular lesson being leamt,
on any of the following fundamental principles:
1. Power
2. Intellectual knowledge
3. Love
4. Balance
5. Service
6. Wisdom
7. Spiritual Perfection
Before proceeding further let it again be emphasised that the presence
of disease indicates that the personality is in conflict with the soul.
Qualities and virtues are relative, and what is a virtue in one, may be a
fault in another. To seek power alone may be right in a young soul,
and cause no conflict between the personality and the Spiritual Self,
but what is right here would be out of place and hence wrong in the
more advanced stage of discipleship, when the Soul has decided for the
personality to give instead of to take.
Hence a quality of itself cannot be judged right or wrong, without
considering the evolutionary status of the individual.
What we know as evil is good out of place.
But the presence of disease indicates that there are qualities in the
personality, which the Soul is endeavouring to remove, because such
qualities are below the evolutionary standard of that individual.
Moreover the patient must be persistently refusing to listen to the
voice of Conscience, refusing to gain his experience on the mental
place, and hence the necessity for the more severe lesson which is
taught by illness.
From the mentality of our patients can we discern the error which they
are making the particular failure of the personality to keep pace with
the evolutionary standard desired by the Soul.
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Chapter 1
Errors on each of the seven principles will give types as follows:
1
POWER
Tyrant
Autocrat
Sensationalist
2
INTELLECT
Magician
Destroyer
Satyr
3
LOVE
Inquisitor
Hate
Rage
4
BALANCE
Ecstatic
Weather Vane Hysteric
5
SERVICE
Self-righteous
Egoist
Flirt
6
WISDOM
Agnostic
Fool
Clown
7
SPIRITUAL
PERFECTION
Enthusiast
Puritan
Monk
It matters not what may be the physical disease of our patient, we have
to comprehend to which of the above types he belongs.
Nor must we expect the characteristics always to be strongly marked,
for in many cases there may be only a trace of the adverse type
remaining in their natures, but still it is essential to understand exactly
their fundamental error, however slight this may be, to ensure
successful treatment.
Moreover in many patients who come to us, their personalities are
almost crushed out by some dominant relative or friend, and in some
of these it may be easier to obtain a diagnosis from the dominator, for
they will be of the same type as the patient; because again it is a case
of like repelling like, for we are placed amongst those who have our
own failings, more strongly marked, so that we may realise the
suffering such adverse actions cause.
Before considering the above types in more detail, and so far as the
research has proceeded giving the remedies associated with each, let us
discuss the methods of dosage.
Here again the law of Hahnemann holds, not to repeat whilst
improvement is taking place.
The remedies to be described are beneficent in action, and cause no
aggravation nor reaction for their effect is to uplift.
They are prepared in the third, fourth and seventh potencies.
To begin a case a dose of the third maybe given twice or three times a
day until improvement is well marked, then cease. So long as progress
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Chapter 1
is being made give no further treatment, but if there is a relapse,
administer three or four more doses, and so on, each time after, less
should be required. Only resort to the fourth or seventh, should the
lower potency fail to hold.
If you had a friend who had suffered a great loss and was in despair,
you would at first visit him often to cheer and comfort him; but as he
became reconciled the visits might safely grow less.
So use these potencies; they are friends and blessings to the distressed,
but as Hahnemann foresaw, even the sick must fight their battles and
not come to depend upon even beneficent medicines; and so when
better, it is necessary to fight along alone, as far as possible, without
again calling for help until really necessary.
And of course the more a patient strives to correct the fault which lies
behind his illness, the longer will the potency hold.
And now we come to a description of some of the types associated
with disease, and the remedies given to cure these.
Here I must offer my gratitude to Dr F.J. Wheeler of Southport, for his
very great assistance with regard to the clinical results he has obtained
with these remedies, his wholehearted collaboration over a
considerable period, and his financial generosity on a large scale,
which alone has made possible the discovery of many of these
remedies.
(All remedies to be mentioned in these articles are stocked by Messrs
Nelsons and Co, 73, Duke Street, Grosvenor Square, London, W1.
Messrs Epps, Thatcher and Co., 6o, Jermyn Street, London, SW1).
th us even now.
Page 9
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.
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Chapter 2
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
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Chapter 2
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
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Chapter 2
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.
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Chapter 2
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
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Chapter 2
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
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Chapter 2
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
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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
Page 17
Chapter 2
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.
Page 18
[*/quote*]
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Omegafant

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Hamer ist ein lächerlicher Raubkopierer!
« Reply #1 on: January 10, 2017, 03:21:30 AM »

Helmut Pilhar wird von Björn Eybl wegen Verleumdung verklagt. (Nachlesen hier: http://transgallaxys.com/~kanzlerzwo/index.php?topic=9139.0) Beim Stöbern in dem Pilharschen Sammelsurium bin ich auf diese Seite gestoßen:

"zur Germanischen Heilkunde®
FAQ - Die Entdeckung, aber OHNE dem Entdecker?
FAQ - Wer sind die Trittbrettfahrer?"
https://www.germanische-heilkunde.at/index.php/tags-artikelliste/tag/Trittbrettfahrer.html

In den verlinkten Seiten ziehen Pilhar und Hamer über "Abkupferer" und "Trittbrettfahrer" her. Weiter unten in der Übersichtsseite ist dieser Abschnitt:

[*quote*]
22.07.2013
Das Gehirn zeigt Erlittenes

Traumata in der Kindheit, etwa sexueller Missbrauch, führen zu gravierenden Umbauten des Hirngewebes. Wie genau sich das Gehirn verändert, zeigt jetzt eine Studie der Charité.

Weiterlesen …
http://www.faz.net/aktuell/wissen/medizin-ernaehrung/trauma-folgen-das-gehirn-zeigt-erlittenes-12283312.html
[*/quote*]


Trittbrettfahrer? Unsere Frankfurter Allgemeine Zeitung soll ein Trittbrettfahrer von Hamers Schwachsinn sein? DAS WILL ICH SEHEN!

Als Beweis zieh ich mir die Seite her:

http://www.faz.net/aktuell/wissen/medizin-ernaehrung/trauma-folgen-das-gehirn-zeigt-erlittenes-12283312.html

[*quote*]
Veröffentlicht: 22.07.2013, 11:14 Uhr
Trauma-Folgen
Das Gehirn zeigt Erlittenes


Traumata in der Kindheit, etwa sexueller Missbrauch, führen zu gravierenden Umbauten des Hirngewebes. Wie genau sich das Gehirn verändert, zeigt jetzt eine Studie der Charité.

22.07.2013, von Nicola von Lutterotti

Burnout und Psycho-Probleme nehmen zu
© ZB

Erschütternde Kindheitserlebnisse hinterlassen in der Regel bleibende seelische Wunden. Die Folgen können etwa Depressionen, Angsterkrankungen und Persönlichkeitsstörungen sein. Ursächlich sind hierfür einerseits epigenetische Steuerungssysteme, die bestimmte Gene dauerhaft aktivieren oder abschalten. Wesentlich beitragen könnten hierzu aber auch strukturelle Anpassungsprozesse im Gehirn. Denn Traumata führen offenbar zu ganz spezifischen Veränderungen der Hirnarchitektur. Hierfür sprechen unter anderem die aktuellen Erkenntnisse einer internationalen Forschergruppe um Christine Heim vom Institut für Medizinische Psychologie an der Charité in Berlin. Der neuen Studie zufolge scheint die Hirnrinde von Frauen, die in ihrer Kindheit sexuellen Missbrauch oder emotionale Qualen ertragen mussten, an bestimmten Stellen ungewöhnlich dünn zu sein - und zwar in Bereichen, die von den einschneidenden Erfahrungen unmittelbar in Mitleidenschaft gezogen wurden.

Hinweise auf einen solchen Zusammenhang erhielten die Wissenschaftler in einer Untersuchung, an der 51 zum Teil depressive, aber körperlich gesunde junge Frauen mitgewirkt hatten. Wie die Forscher im „American Journal of Psychiatry“ (Bd.170, S.616) berichten, waren 28 der Probandinnen in ihrer Kindheit sexuellem Missbrauch oder emotionalen Misshandlungen, darunter Vernachlässigung und Lieblosigkeit, ausgesetzt gewesen. Die übrigen 23 Teilnehmerinnen hatten keine solchen Traumata erlitten und dienten daher als Vergleichsgruppe.

Schmalere Hirnrinde

Wie Einblicke in das Gehirn der Probandinnen mit Hilfe der Kernspintomographie erbrachten, bestanden auffallende Unterschiede zwischen den beiden Kollektiven. So war die Hirnrinde der vormals sexuell missbrauchten Frauen in einigen Regionen um etwa ein Drittel bis ein Viertel dünner als der Kortex der Teilnehmerinnen mit unbeschwerter Kindheit. Das galt insbesondere für jenen Bereich der somatosensorischen - die Wahrnehmung von Körperempfindungen regulierenden - Hirnrinde, der für die Geschlechtsorgane zuständig ist. Analoge Resultate erzielten die Forscher, als sie das Gehirn der früher emotional misshandelten Frauen genauer unter die Lupe nahmen. Bei diesen Betroffenen befanden sich die verdünnten Areale größtenteils in kortikalen Regionen, die Ich-bezogene Verhaltensweisen und Empfindungen - etwa das Selbstwertgefühl, die Selbsteinschätzung und die Selbstreflektion - regulieren. Darüber hinaus gab es auch einige Missbrauchsopfer, bei denen das hirngewebliche Korrelat des autobiographischen Gedächtnisses ausgesprochen dünn war. In diese Gruppe fielen vornehmlich Frauen, die schon sehr früh in ihrer Kindheit emotionale oder sexuelle Traumata erlitten hatten. Laut den Studienautoren ist diese Beobachtung möglicherweise eine Erklärung, weshalb sich in sehr jungen Jahren missbrauchte Kinder später oft nicht oder nur bruchstückhaft an die erlittenen Qualen erinnern.

Warum aber wachsen Hirnstrukturen, die bei traumatischen Eindrücken eine zentrale Rolle spielen, nicht zur vollen Größe heran oder - was man ebenfalls nicht ausschließen kann - bilden sich wieder zurück? Der kindliche Organismus versuche auf diese Weise vielleicht, die Psyche vor den überwältigenden Eindrücken zu schützen, sagt Heim: „Möglicherweise hemmt er die in das betroffene Hirnareal eingehenden Nervenimpulse, um größeren Schaden abzuwenden. Dies könnte dazu führen, dass die dort befindlichen Nervenzellen weniger Synapsen ausbilden und damit zugleich weniger Verbindungen zu anderen Neuronen herstellen.“

Anpassung als Schutz?

Die geringere Zahl an Synapsen dürfte laut der Berliner Psychologin auch der Grund sein, weshalb die Hirnrinde an manchen Stellen so dünn ist. Für weniger wahrscheinlich hält sie es, dass die Zahl der Neuronen zurückgeht. Ob und wie gut das Gehirn in der Lage ist, frühkindliche Traumata durch eine Unterdrückung von Nervenimpulsen abzuschwächen, lässt sich noch nicht mit Sicherheit sagen. Verschiedenen Beobachtungen zufolge könnte es hierzu wenigstens teilweise fähig sein. So gelingt es dem zentralen Nervensystem etwa, andere Arten von unangenehmen oder störenden Einflüssen, darunter Geräusche und Schmerzen, bis zu einem gewissen Grad auszublenden. Insofern könnten die von Christine Heim und den anderen Forschern entdeckten strukturellen Anpassungsprozesse im Gehirn geeignet sein, die Traumaopfer vor dem Schlimmsten zu bewahren. „Der Preis dafür könnten gleichwohl psychosomatische Beschwerden sein, die vielfach im späteren Leben auftreten“, sagt die Psychologin. So leiden etliche Frauen, die als Mädchen sexuell missbraucht wurden, an Unterleibsschmerzen und sexuellen Störungen.

Mehr zum Thema

Traumatherapie: Die Angst tilgen
http://www.faz.net/aktuell/wissen/medizin-ernaehrung/traumatherapie-die-angst-tilgen-1768772.html

Spätfolgen des Zweiten Weltkriegs: Zwölf Prozent der über 60-Jährigen ist traumatisiert
http://www.faz.net/aktuell/wissen/medizin-ernaehrung/spaetfolgen-des-zweiten-weltkriegs-das-trauma-der-generation-60-plus-11108216.html
[*/quote*]


Wird der Name Hamer erwähnt? Nein. Wird Germanische Neue Medizin erwähnt? Nein. Wird Krebs erwähnt? Nein. Es geht bloß um Unterschiede im Hirngewebe. Trotzdem hat Pilhar (auf Hamers Geheiß?) die FAZ respektive die Autorin des Artikels als Trittbrettfahrer tituliert. Das ist galloppierender Größenwahn. Hamer selbst ist doch ein Abkupferer und hat die Hauptideen bei Edward Bach geklaut.

Das Beispiel des FAZ-Artikels steht nicht allein. Auch die Vereinnahmung "der Juden" (die er in Gestalt des Rabbiners Menachem Mendel Schneerson angreift) erfolgt nach dem gleichen Muster:

"Hamers Brief, 1986: Herrn Oberrabbi Dr. med. Menachem Mendel Schneerson"
http://transgallaxys.com/~kanzlerzwo/index.php?topic=8983.0
« Last Edit: January 10, 2017, 03:57:19 AM by Omegafant »
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Steine kann man nicht essen!

Thymian

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Re: Hamer ist ein lächerlicher Raubkopierer!
« Reply #2 on: February 15, 2017, 12:09:58 PM »

push
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.         Kinderklinik Gelsenkirchen verstößt gegen die Leitlinien!
          http://www.transgallaxys.com/~kanzlerzwo/index.php?topic=11095.0

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