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    Rosa As An Intercurrent Remedy in Homeopathy

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    mikembad
    An intercurrent remedy is often used in homeopathy to counteract miasmatic blockages obstructing the action of the symptomatically indicated remedy. The so-called seven deadly sins based on ego-centricity are ultimately causative of miasmatic disease. Their specific antidote is self-sacrificing, true love; hence the Rosa species, which is known to represent "Love for the Divine," should have pre-eminent anti-miasmatic activity when used as an intercurrent in cases with a spiritual element present.

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    Rosa As An Intercurrent Remedy in Homeopathy

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    mikembad
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    An intercurrent remedy is often used in homeopathy to counteract miasmatic blockages obstructing the action of the symptomatically indicated remedy. The so-called seven deadly sins based on ego-centricity are ultimately causative of miasmatic disease. Their specific antidote is self-sacrificing, true love; hence the Rosa species, which is known to represent "Love for the Divine," should have pre-eminent anti-miasmatic activity when used as an intercurrent in cases with a spiritual element present.

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    An intercurrent remedy is often used in homeopathy to counteract miasmatic blockages obstructing the action of the symptomatically indicated remedy. The so-called seven deadly sins based on ego-centricity are ultimately causative of miasmatic disease. Their specific antidote is self-sacrificing, true love; hence the Rosa species, which is known to represent "Love for the Divine," should have pre-eminent anti-miasmatic activity when used as an intercurrent in cases with a spiritual element present.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    632 views6 pages

    Rosa As An Intercurrent Remedy in Homeopathy

    Uploaded by

    mikembad
    An intercurrent remedy is often used in homeopathy to counteract miasmatic blockages obstructing the action of the symptomatically indicated remedy. The so-called seven deadly sins based on ego-centricity are ultimately causative of miasmatic disease. Their specific antidote is self-sacrificing, true love; hence the Rosa species, which is known to represent "Love for the Divine," should have pre-eminent anti-miasmatic activity when used as an intercurrent in cases with a spiritual element present.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    The passage discusses the historical use of intercurrent remedies and proposes Rosa species as an intercurrent remedy when the initially indicated remedy fails to act. It explores the spiritual significance of love and the rose.

    Rosa species are proposed to represent the soul's love-energy and are suggested as an intercurrent remedy to evoke an anti-miasmatic spiritual quality, especially when the initially indicated remedy fails to act.

    The passage discusses love and the rose as representing the soul's love-energy and a symbol of the opening heart. It explores notions of love from various spiritual perspectives.

    Rosa as an Intercurrent Remedy in Homeopathy

    In 1862, Boenninghausen wrote an article concerning the use of Thuja as an


    intercurrent remedy in homeopathy, in which he stated:
    “Every Homoeopathist knows the value, indeed the indispensable necessity, of an
    intercurrent dose of Sulphur in many cases, of both acute and chronic diseases, in
    which a remedy, though accurately selected and strictly homoeopathic, does not act.
    However this experience may be sought to be explained, this much is certain, that it
    often occurs and that the favorable result is often truly astonishing. A somewhat
    similar observation has been made by myself and several others, in secondary Syphilis,
    and even in mercurial diseases, a new dose of Mercury being given in one of the
    highest potencies and in the smallest doses, whereupon the other remedies, which
    corresponded accurately to the symptoms and were for the most part antidotal began to
    unfold anew and actively their healing power.”
    In conclusion he wrote: "It appears then of no slight importance, so far as
    practical results are concerned, in certain cases and especially in those in which the
    above remedies are indicated, to administer an intercurrent dose of high potency of
    Thuja, just as we give in parallel circumstances a dose of Sulphur or Mercurius. I can
    myself, from my own experience, strongly affirm the advantages of such a treatment,
    and even though the soundness of the above propositions should be on many grounds
    called in question, nevertheless, in this view, indisputable facts speak in its favor –
    facts which have for us a greater weight than simple ratiocination or an individual
    hypothesis.”

    It has been pointed out the action of an intercurrent in alternation while the
    major remedy is active, can overlap with the action of the major remedy, as
    in Hahnemann’s use of rapid alternation, and it will be almost as if they had
    been given in the same bottle (Handley, 1997; Verspoor, 2003). Then was
    Boenninghausen giving intercurrents in close alternation, or simultaneously
    with the symptomatically indicated remedy when he wrote this? This cannot
    be ascertained one way or the other. It is known that Hahnemann had
    experimented (in 1833, with Boenninghausen and Aegidi) with suitably
    chosen dual remedies, mixed for simultaneous ingestion, but was prevailed
    upon to drop the practice for the sake of preserving homeopathy against the
    potential threat of allopathic take-over (Verspoor, 2003); it is presumed that
    Boenninghausen adjusted his private practice accordingly. He did, however,
    as we have seen, continue to advocate the practice of intercurrent prescribing.

    So we propose the use of Rosa spp (e.g., Rosa Canina) as an intercurrent to


    be given in cases where an anti-miasmatic spiritual quality needs to be
    evoked, e.g., when "the indicated remedy fails to act." Whether it is given in
    the same bottle as the symptom-indicated remedy, or separately in alter-
    nation, will depend on the experience of the practitioner, and the case itself.

    The rationale for the intercurrent use of the Rose is that Rosa spp. spiritually
    represent the soul’s love-energy. Meher Baba said, “Feelings and emotions
    are the energy of the mind, and love the energy of the soul” (Haynes, 1997).
    Aurobindo's Mother described (2000) the significance of the Rose as "Love
    for the Divine." Jan Scholten (2013) gave the keynote of the Rose species as
    "romantic love", as opposed to so-called love-making. Irene de Castillejo
    wrote (1967): "Love happens. It is a miracle that happens by grace… We
    can never make it happen nor make it stay." Nancy Herrick wrote (2004):
    “For the Sufi’s, the Rose is the symbol of the opening heart; it embodies the
    enduring capacity to love and absorb oneself in mystical union with God.
    The heart, like the Rose, starts as a tightly closed bud which, when exposed
    to the bright light of the Sun, Truth or Love, gradually opens wider and
    wider until it bursts itself, and merges with the Beloved.” Love itself is the
    remedy for the negativity of desires asserting ego-separativity, the basis of
    the three miasms (Schall, 2016). True Love means self-sacrifice. Meher
    Baba wrote (Kalchuri, 1985): “love is associated with sacrifice, selflessness
    and courage. It is this love that frees one from the bindings of lust, greed,
    anger, pride and jealousy”, i.e., the "7 deadly sins" which are antithetical to
    spirituality and productive of chronic illness (Schall, 2016). We find roses
    depicted in the Ten Circles Chart of Meher Baba (Gayley, 1983) at junctures
    between the different levels or circles of spiritual unfoldment. This chart was
    painted by Rano Gayley in accordance with the instructions of Meher Baba.
    The presence of the rose seems in this depiction as if to give the spiritual
    aspirant a push to progress from lower to higher levels of conscious
    awareness. It thus may be that the Rose remedy can be used when a case
    with major spiritual components present needs a push.

    Some rose symptoms were first published in homeopathic literature by


    Hahnemann in his Organon (1810) for ophthalmia, and later by Farrington
    (1908) for "rose colds", a form of hay-fever (Walsh, 1912). Symptoms of
    specific rose-toxicity are naturally very uncommon, so ordinary provings do
    not give much of a symptom-picture. Mental indications for use of Rosa
    canina (the original Rose species) are found in the Bach flower remedy
    literature, stated as what we call "spiritual apathy." Here is Edward Bach's
    description of indications for use of wild rose (1936): "Those who without
    apparently sufficient reason become resigned to all that happens, and just
    glide through life, take it as it is, without any effort to improve things and
    find some joy. They have surrendered to the struggle of life without
    complaint."
    Spiritual apathy in its ordinary negative expression is called acedia (aka
    ennui, sloth, boredom, etc.), defined as "resistance to love" (deYoung, 2004;
    Peers 1959, et al.), and is considered the inciting cause of the 7 deadly sins.
    Hahnemann called "ennui" an obstruction to cure (1896): "As the good
    physician will be pleased when he can enliven and keep from ennui the mind
    of a patient, in order to advance a cure which is not encumbered with such
    obstructions…" But in a positive sense this may be a mystical expression of
    "Be as it may," Upasni Maharaj's mantra for spiritual liberation (1957).

    Homeopathy is said to be useful not only for health-restoration but for the
    spiritual quest (Schmidt, 1929; Merizalde, 1997; Paschero, 2000). Thus we
    might regard love (and the Rose remedy) as the pre-eminent anti-miasmatic.
    For potentially useful psycho-somatic indications: there are several modern
    Hahnemannian rose-provings (Herrick, Maule, Ostermayr, Shukla et al.),
    and a assortment of spagyric and homeopathic clinical literature (Berkowsky,
    Pelikan, Sankaran, Scholten, Shah, Wirtz), etc., which collectively confirm
    the use of "love" as the operative keynote of the Rose-remedy (Schall, 2012).

    In conclusion, we recommend the intercurrent use of Rosa canina (or other


    Rose spp.) in potency when a case with a strong spiritual component does
    not seem to respond to suitable antipsoric treatment. How well this works
    remains to be seen; we feel that it should be put to the test ("Aude sapere!").

    References

    Bach, E. (1936): The 12 Healers and other remedies. London: C.W. Daniel Co.
    Retrieved from www.edwardbach.org

    Berkowsky, B. (1999): The Soul Nature of Rose Oil. In: Synthesis Materia Medica of
    Essential Oils. Joseph Ben Hil-Meyer Research, Inc.
    Boenninghausen, C. von. (1862, Sept.): Thuja as an intercurrent remedy. Amer. Hom.
    Review, Vol. 3, No. 3, pp. 117-20. Retrieved from: www.scribd.com/doc/97314113

    de Castillejo, Irene (1973): Knowing Woman: a feminine psychology. NY: Putnam.

    de Young, R. K. (2004). Acedia's resistance to the demands of love. Retrieved from:


    www.scribd.com/doc/249984081

    Farrington, E. A (1908): A Clinical Medica Medica, 4th ed. Philadelphia: Boericke &
    Tafel, 1908.

    Gayley, R. (1983). Because of Love. Myrtle Beach, SC: Sheriar Press.

    Hahnemann, S. C. (1810): Organon of Rational Art of Healing (ed. Drs. M. Singh and
    S. Singh), 1st edition. Delhi: Jain Pub.

    Hahnemann, S. C. (1896): Chronic Diseases, their Peculiar Nature & their


    Homeopathic Cure. Phila: Boericke & Tafel.

    Hahnemann, S. C. (1996): Organon of the Medical Art (trans. S. R Decker), 6th edition.
    Redmond: Birdcage Books (orig. pub. 1921).

    Handley, R. (1997): In Search of the Later Hahnemann, Beaconsfield, U.K.:


    Beaconsfield.

    Haynes, J. (ed.) (1997): Letters of Love for Meher Baba, the Ancient One. Myrtle Beach,
    SC: Sheriar Books.

    Herrick, N. (2004): Sacred Plants, Human Voices. Grass Valley: Hahnemann Clinic
    Pub.

    Kalchuri, V. S. (1985): Avatar of the Age Meher Baba Manifesting. North Myrtle
    Beach: Manifestation, Inc.

    Maule, V. (2006). Rosa Canina: the Dog Rose, Homoeopath, Vol. 24, No. 4.

    Merizalde, B. (1997). Homeopathy, Alchemy and the Process of Transformation. Proc.


    of the 52nd Congress of Liga Medicorum Homeopathica Internationalis. Seattle.

    Mother (Mira Alfassa) (2000): The Spiritual Significance of Flowers (two vols).
    Pondicherry: Sri Aurobindo Ashram.

    Ostermayr, B. & A. Woelfel (1999): Rosa Damascena. Greifenberg: Hahnemann Inst.

    Paschero, T. P. (2000): Homoeopathy (trans. K. Massís). Beaconsfield, U.K.:


    Beaconsfield Publishers (orig. pub. 1983).
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    Doubleday Image Books.

    Pelikan, W. (1977, Jan. & April): The Rosaceae, Perfect Moderation in the Midst of
    Plenty. British Homoeopathic Journal, Vol. 66, Nos. 1 & 2.

    Sankaran, R. (2007): An Insight into Plants (vol 3). Mumbai: Homeo. Medical Pub.

    Schall, S. (2012, Dec.). Hahnemann’s heavenly rose. Interhomeopathy. Original article


    retrieved from: www.scribd.com/doc/108948863

    Schall, S. and M. McDonald (2022). The 276 Subtle Gases and Homeopathy. Retrieve
    from: www.scribd.com/doc/512318774

    Schmidt, P. (1929). The privilege of liberation through homoeopathy (2nd ed.). Vienna,
    Austria: Martin & Ternet. Obtained from: Fond. Pierre Schmidt.

    Scholten, J. (2013): Wonderful Plants. Utrecht: Stichting Alonnissos.

    Shah, P. (2004, Jan.), Love for approbation: a case of Rosa Damascena. Homoeopathic
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    Shukla, C. (2001): The Soul of the Spirit in the Substance. Delhi: Indian Books &
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    UpasniMaharaj. (1957). The talks of Sadguru Upasani-Baba Maharaja. Sakori, India:


    Shri Upasni Kanyakumari Sthan. Retrieved from: http://avatarmeherbaba-israel.com

    Verspoor, R. (2003): An Affair to Remember: the Curious History of the Use of Dual
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    Walsh, J. J. (1912). Psychotherapy. NY: Appleton.

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