Aphorism 11
When a person falls ill, it is only this spiritual, selfacting (automatic) vital force, everywhere present in his organism,
that is primarily deranged by the dynamic influence upon it of a morbific agent inimical to life; it is only the vital
principle, deranged to such an abormal state, that can furnish the organism with its disagreeable sensations, and
incline it to the irregular processes which we call disease; for, as a power invisible in itself, and only cognizable
by its effects on the organism, its morbid deragement only makes itself known by the manifestation of desease in
the sensations and functions of those parts of the organism exposed to the senses of the observer and physician,
that is, by morbid symptoms, and in no other way can it make itself known.
Aphorism 12
It is the morbidly affected vital energy alone that produces diseases, so that the morbid phenomena perceptible
to our senses express at the same time all the internal change, that is to say, the whole morbid derangement of
the internal dynamis; in a word, they reveal the whole disease; also, the disappearance under treatment of all the
morbid phenomena and of all the morbid alterations that differ from the healthy vital operations, certainly affects
and necessarily implies the restoration of the integrity of the vital force and, therefore, the recovered health of
the whole organism.
Aphorism 13
Therefore disease (that does not come within the province of manual surgery) considered, as it is by the allopathists,
as a thing separate from the living whole, from the organism and its animating vital force, and hidden in the interior,
be it of ever so subtle a character, is an absurdity, that could only be imagined by minds of a materialistic stamp,
and has for thousands of years given to the prevailing system of medicine all those pernicious impulses that have
made it a truly mischievous[non-healing ] art.
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Aphorism 14
There is, in the interior of man, nothing morbid that is curable and no visible morbid alteration that is curable which
does not make itself known to the accurately observing physician by means of morbid signs and symptoms-an arrangement
in perfect conformity with the infinite goodness of the all-wise Preserver of human life.
Aphorism 15
The affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible
interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing
the existing malady, constitute a whole; they are one and the same. The organism is indeed the material instrument
of the life, but it is not conceivable without the animation imparted to it by the instinctively perceiving and regulating
dynamis, just as the vital force is not conceivable without the organism, consequently the two together constitute
a unity, although in thought our mind separates this unity into two distinct conceptions for the sake of easy comprehension..
Aphorism 16
Our vital force, as a spirit-like dynamis, cannot be attacked and affected by injurious influences on the healthy organism
caused by the external inimical forces that disturb the harmonious play of life, otherwise than in a spirit-like (dynamic)
way, and in like manner, all such morbid derangements (diseases) cannot be removed from it by the physician in
any other way than by the spirit-like (dynamic virtual) alternative powers of the serviceable medicines acting upon
our spirit-like vital force, which perceives them through the medium of the sentient faculty of the nerves everywhere present
in the organism, so that it is only by their dynamic action on the vital force that remedies are able to re-establish
and do actually re-establish health and vital harmony, after the changes in the health of the patient cognizable
by our senses (the totality of the symptoms) have revealed the disease to the carefully observing and investigating
physician as fully as was requisite in order to enable him to cure it.
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Aphorism 17
Now, as in the cure effected by the removal of the whole of the perceptible signs and symptoms of the disease the
internal alternation of the vital principle to which the disease is due-consequently the whole of the disease-is at
the same time removed, it follows that the physician has only to remove the whole of the symptoms in order, at the
same time, to abrogate and annihilate the internal change, that is to say, the morbid derangement of the vital force
-consequently the totality of the disease, the disease itself. But when the disease is annihilated, health is
restored, and this is the highest, the sole aim of the physician who knows the true object of his mission, which consists
not in learned-sounding prating, but in giving aid to the sick. .
Aphorism 18
From this indubitable truth, that besides the totality of the symptoms, with consideration of the accompanying modalities
(aph. 5) nothing can by any means be discovered in diseases wherewith they could express their need of aid, it follows undeniably
that the sum of all the symptoms and conditions in each individual case of disease must be the sole indication, the
sole guide to direct us in the choice of a remedy.
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Aphorism 19
Now, as diseases are nothing more than alterations in the state of health of the healthy individual which
express themselves by morbid signs, and the cure is also only possible by a change to the healthy condition
of the state of health of the diseased individual, it is very evident that medicines could never cure diseases if
they did not possess the power of altering man's state of health which depends on sensations and functions; indeed,
that their curative power must be owing solely to this power they possess of altering man's state of health.
Aphorism 20
This spirit-like power to alter man's state of health which lies hidden in the inner nature of medicines can in itself never be discovered
by us by a mere effort of reason; it is only by experience of the phenomena it displays when acting on the state of
health of man that we can become clearly cognizant of it.
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