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is bent forward, the arm projected, an exact distance measured, the thumb and finger are bent like the jaws of a pair of pliers, they must open and close precisely at the proper distance and proper instant, and the processes must then all be reversed, and the walk resumed. Now, consider the different nerves involved, and parts of nerves, and their various connections, the multifarious muscles and fascicles of muscles involved, which must all act with differential movements, and all the other complicated structures involved, all of which must co-operate by individual actions blind in themselves, but directed to an intelligent end, and you will be astonished in making out the details. All that the mind has apparently done—that is, your conscious mind,- is to desire and direct the bodily mechanism to pick up the pin. The details belong altogether to the subconscious, which must at once prepare and arrange the necessary mechanism, and guide and direct it to the indicated purpose. What a man had for his dinner may furnish the steam, but there is an obvious need here of an engineer, a mechanic, an operator of almost miraculous skill and ability. There must be such a central control, a pervading psychism, an all efficient intellectual agent, which, unconsciously to us, operates all these individual parts and organs, with movements and inhibitions of a nicety which our conscious mind cannot even comprehend, each of these parts and organs working to no purpose of itself, each indeed altogether useless of itself, or worse than useless, but all combining, like soldiers on drill, to bring about one common and intelligent result, and carry out the details necessary for one intelligent act of the will. Think of some one with a Saint Vitus's dance undertaking such a task.
In this case the man, with all his differentiated and differently functioning organs and structures, and plus a mind, does substantially what the amoeba, without any differentiated and differently functioning organs and structures, does, for this animal body is also plus a mind. When the mind ceases, at death, with that body life ceases, and chemistry begins. The bond of life is universal, and its source and motive power are intellect and volition.
Says Sir John Herschel, “Whenever, in the material world, what we call a phenomenon or an event takes place we either find it resolvable ultimately into some change of place or of movement in material substances, or we endeavor to trace it up to some such change; and only when successful in such endeavor do we consider that we have arrived at its theory. In every such change we recognize the action of FORCE. And in the only case in which we are admitted into any personal knowledge of the origin of force, we find it connected with volition, and by inevitable consequence with motive, with intellect, and with all those attributes of mind in which-and not in possession of arms, legs, brains, and viscera, personality consists. . . . Constituted as the human mind is, if nature is not interpretable through these conceptions, it is not interpretable at all."
So Romanes says, “Throughout this universe of infinite objectivity there is unquestioning evidence of some one integrating principle, whereby all its many and complex parts are correlated with one another in such wise that the result is universal order. If we take any part of the whole system, such as that of organic nature on this planet, it appears to be instinct with contrivance. So to speak, wherever we tap organic nature it seems to flow with purpose. Now these large and important facts of observation unquestionably point to some one integrating principle as pervading the cosmos; and if so, we can scarcely be wrong in supposing that among all our conceptions it must hold nearest kinship to that which is our highest conception of an integrating cause – viz., the conception of psychism. Assuredly no human mind could either have devised or maintained the working of even a fragment of Nature; and therefore it seems but reasonable to conclude that the integrating spirit of the whole—the Spirit, as it were, of the Universe-must be something which, while, as I have said, holding kinship with our highest conception of disposing power, must yet be immeasurably superior to the psychism of man.”
To quote the words of Professor Barrett of Dublin, President of the Society for Psychical Research, “What science has now established is that the universe is a cosmos, not a chaos, that amidst the mutability of all things there is no capriciousness, no disorder; that in the interpretation of nature, however entangled or obscure the phenomena may be, we shall never be put to intellectual shame.”
I have not directly referred to the great questions affecting the sub-conscious department of mind, the reservoir, the store-house, the workshop, the classifier, arranger and presenter of all the consciousness of the past, and the guide and controller of all the consciousness of the future, and of the living processes of the body as well, the telephone exchange for telepathic currents from outside, the medium of memory, of inspiration and of genius, simply because to even indicate the scope and field of this great mental and psychological mechanism of every living creature would far transcend the limits, not merely of a paper, but of a volume. Physicians will find much of this summarized in Schofield's Force of Mind, a book by a physician and for physicians, and of startling importance to every true physician.
Nor have I referred to the phenomena of double or multiple personalities, which have opened a new world to the psychologist. Says Sir Oliver Lodge, “I do not myself hold that the whole of any one of us is incarnated in these terrestrial bodies; certainly not in childhood; more, but perhaps not so very much more, in adult life. What is manifested in this body is, I venture to think likely, only a portion, an individualized, a definite portion, of a much larger whole.”
Nor have I considered the phenomena of Hypnotism, so-called, so simple for those who pin their faith to names, and so far-reaching and complex to those who deal with things, and .which phenomena have brought forward the mental powers, the dynamics of psychology, as never before, and as now undisputed by all men of science.
Nor have I considered the phenomena of thought-transference or telepathy, now established, but so long derided. These phenomena have finally closed the controversy about the mind as a material secretion of the brain, for they are manifested when there are no brains to secrete, and across voids where there is nothing to transmit, for the “vibration theory” has broken down, unless we give to these vibrations an intelligent power of choice at their termini, which is far more than materialism could accept without self-destruction.
Nor have I referred to the almost miraculous intellectual and dynamic processes manifested in reproduction, even among the very lowest microscopic living forms, far, far below cells. In the language of the late, lamented Professor Conn, we are dealing now with plasms, instead of with cells and nuclei, and these plasms are not the chemical jellies of Huxley and his age, but mechanical organizations, true machines, and machinery, built up as machines under the direct action of intelligence of the highest order, and manifesting themselves by a continuous series of actual miracles, transcending even the wildest superstition.
Nor have I alluded to heredity, that astonishing power which reproduces a peculiar drawl in the speech of a great-grandchild, after skipping two, three or a dozen generations, or a nose or ear of peculiar shape, or a mole or a spot, or some other trifling peculiarity, utterly inexplicable on any physical basis of life, or birth-marks; those strange stigmata which are impressed on the corresponding part of the fætus for life, by a temporary mental impression of intensity, on the part of the mother. What physical eye was there to see just where to place it? What blind blood or nerve to furnish the means of placing, or what to place ?
And so of the other phenomena of life and mind, all, all, dynamic; all, all mental and psychical and not physical; but mental and
psychical acting on, and controlling, and indeed creating the physical form, and maintaining it in health, and ready and willing, nay eager, the great Physis of Hippocrates, when interrupted by hostile agencies, to again resume power and control; to bring back the bloom of health, brightness to the eye, tone to the heart, strength to the muscles, firmness to the tissues as soon as these anti-dynamic, but themselves dynamical agencies of perversion have been dynamically encountered and controlled by a stronger psychical dynamism, which Hahnemann taught us how to manage, even by drugs, and how to recognize. We may not be able to follow out the true dynamic pathology of every disease antecedent to its visible physical deposit. But by the very terms of the problem, which are dynamic, we may know, we must know, that every dynamic interruption of nature's normal course must manifest itself by phenomena. We call these phenomena symptoms, a much abused word, but how much simpler it would all seem if we recognized them as phenomena. Every disturbance is characterized by phenomena; we would never know there was a disturbance if it were not for the phenomena; since we do not know what the disturbance really is, aside from its phenomena, and while we take quicker note of peculiar phenomena, laying less stress on those which are more usual and common, yet it is obvious that there are for us no phenomena, no symptoms, of greater relative magnitude, and none of less; so that, as Hahnemann so clearly pointed out, it requires all the phenomena, taken together as a whole, to therapeutically locate and determine the nature and character of the disturbance, in the only way we can locate and determine these, and provide for their correction ;-as soon as corrected the squeaking will cease, the inarticulate cries of outraged and diseased nature will be silenced, and the great dynamic Physis will again resume its sway with undiminished energy and harmony, and the living machine will have been overhauled, repaired, and put in good running order again.
What I have sought to show is that advanced modern biology goes hand in hand, and with equal step,, along with Samuel Hahnemann, of sainted fame, and far in advance of his age; that this human microcosm of ours is an epitome of the divine macrocosm of the universe; that the creation, development, and maintenance of life and health are dynamic; that while the forces of life build up against the processes of dead chemistry, as soon as life ceases chemistry resumes its interrupted sway, and the organization breaks down into the ordinary and simple chemical compounds of non-living matter, and is revolved into that matter from which the forces of life had rescued it for a time; that the non-physical or dynamic, in disease, precedes and determines the physical and pathographical, and that this intervening period is the true field of the physician and of his drugs and medicines, when used dynamically to meet dynamical changes; that all these factors are, nay must be, subject to laws, and that medicine itself must have its laws as has everything else in the order of nature, and that these laws too must be uniform and harmonious.
To quote Professor Stirling, of Edinburg, “This universe is not an accidental cavity, in which accidental dust has been accidentally swept into heaps for the accidental evolution of the majestic spectacle of organic and inorganic life. That majestic spectacle is a spectacle as plainly for the eye of reason as any diagram of the mathematician. That majestic spectacle could have been constructed, was constructed, only in reason, for reason, and by reason.”
The life with which the physician deals is the same life as that of the psychologist, but to him it is more; for we bring in our hands hope and healing, to the bed of suffering and pain, and we handle also the scientific mechanism of adjustment and reinstatement. To accomplish this we must learn what life really is :
“That life is not as idle ore,
By S. D. McClure. M. D., Newark, Ohio. A nosode of Tuberculosis, first described by Dr. Burnett, for whom it was prepared from tuberculosis sputum by Dr. Heath.
Bacillinum is a remedy which is not used as often as some of the remedies of the Materia Medica, but perhaps oftener indicated than it is prescribed. One peculiarity about it is that when it is indicated it will cure a great many cases alone, without another remedy being used, either before or after it. While it will not cure every case of chest affection, it will modify the disease and give as long lasting effect, when indicated, probably as any remedy we have. It is a remedy which acts quickly in certain cases and one that will make you proud of “Similia Similibus Curentur.”
Bacillinum is not supposed to be a remedy for the cure of consumption, but is a powerful moderator of the muco-purulent secretion. As a patient expectorates less, he is less feeble, coughs less,