by Daniel J. Benor, MD, ABIHM

…Hahnemann stumbled upon a phenomenon that is barely beginning to be understood by modern physics, a dynamic that might be likened to spirit, information or meaning in matter…
                         – Edward Whitmont (1993, p. 7)

Introduction

Homeopathy in its fullest applications is a wholistic therapy – addressing body, emotions, mind, relationships and spirit. It may be difficult for many who have been educated in the medical model to understand what this means; to grasp that homeopathy is more than just another series of medications for symptoms and illnesses.

Even some homeopaths may have difficulty making the transition from prescribing remedies for symptom clusters to harmonizing the whole person, on every level of her or his being. They may be content to deal with body, emotions and mind, sometimes extending into relationships. Spirit, which is difficult to define, is often relegated to interventions of the clergy – just as it is in the practice of conventional medicine and psychotherapy.

This article explores research and clinical observations that suggest homeopathy can be a doorway into spiritual awarenesses.


Spirituality

There are two broad ways that people connect with their spirituality. The first is through religious beliefs and ritual practices, and the second is through personal spiritual awarenesses.

Religious beliefs are based on teachings that have been filtered through many generations, following their birthing through the lives and lessons of enlightened individuals. They are articles of faith, taught by clergy and learned through family, houses of worship, and written and/or oral traditions. These modes of connecting with spirituality are outside the realms of influence of homeopathy.

Personal spiritual awarenesses may be awakened and deepened through religious practices. Personal spiritual awarenesses may also arise spontaneously, either unbidden or as fruits of meditative, ritual or other practices.

Many have sought to explain spirituality – in religious, philosophical and psychological explorations of that which is, ultimately, beyond words. It is like wanting to describe the taste of a persimmon to people who have never had this fruit in their mouths. No words will adequately convey its taste. Only in putting it in our mouth, chewing on it, and savoring its essence directly will we know its actual taste. So it is with spirituality. We must personally experience it in order to know its nature and its effects.

Common experiences that stimulate spiritual awarenesses include: communing with nature; being touched by deep emotions; being inspired by words and actions of others and relationships with them – including poetry, music, images, dance and other creative arts; intuitive and psychic awarenesses; synchronistic experiences; Out-of-Body Experiences (OBE); Near-Death Experiences (NDE); apparitions (ghosts); mediumistic (channeled) communications; past-life memories; transformations with bioenergy therapies and/or spiritual healing; encounters with historical religious figures (e.g. Christ, Mary, saints), angels and nature spirits; and communications with God. Skeptics may question whether reports of such experiences are anything more than wishful thinking, fantasies, delusions or hallucinations. Those who have had these experiences often report they carry an aura or essence of truth and validity that leaves them absolutely certain of their reality.

My favorite among the above are the reports of bereavement apparitions. Apparitions appear very frequently to those who have lost someone close to them. Vargas et al. (1989) published a survey of bereaved people in The American Journal of Psychiatry, which is a conservative professional publication and not given to featuring ghost stories. Two thirds of those surveyed reported they perceived the person who had died – either seeing them, hearing them, or intuitively sensing their ‘presence.’ I have made it a point to ask clients, friends and colleagues who have been bereaved whether they have had such experiences. As in the survey, more than half have responded very favorably, often being relieved to have confirmation that their experiences are common, real, and deeply meaningful to others – just as they are to themselves.

My explorations of personal spiritual awarenesses have been even more convincing to me. They have led me to appreciate and trust my inner, intuitive knowing of the validity and rightness of my inner awareness of the Transcendent. I call this my inner 'gnowing,' which is an immediate connection with some aspect of that which is beyond myself, beyond words and beyond full conceptualization or comprehension in linear, everyday awareness – and yet an essential aspect of my being.

I will discuss spirituality in homeopathy from the definition that personal spirituality is the awareness that we are part of a world that is vaster than our physical selves. I mean this not just in the sense that we participate as individuals and in a social collective in ways that impact ourselves and the world. Spirituality as here defined includes our interactions through biological energies and consciousness with aspects of our world that are beyond our physical body.


Wholistic healing

Wholistic healing addresses every level of our being: body, emotions, mind, relationships and spirit (Benor, Web reference). The first four levels are generally acknowledged in Western society as relevant to health and illness, and will not be discussed here, with the exception of the biological energies of the body, which I understand to be an aspect of the level of spirit.

The body is addressed in many complementary therapies through its energy aspects, perhaps most clearly in spiritual healing. Spiritual healers can identify the state of other people's health and illness through visual, tactile or mental perceptions – without direct physical interaction with those they are examining. They can also intervene to alter the states of other people without direct physical or verbal interactions.

I used to be skeptical of healers' and intuitives' reports. I thought that their apparent interventions to influence healees were no more than effects of suggestion in its many and varied manifestations. Having been trained in psychology, medicine, psychiatry and research, I kept a measure of reserve and skepticism about this, due to the potentials for effects of suggestion. Hypnosis and other forms of suggestion have been well investigated, demonstrating that people have vast capacities for self-healing that can be activated by clinicians (Benor, 2004; 2005).

Over the years, I collected clinical reports of healers and healees supporting their claims. I identified 191 controlled studies of healing – on humans, animals, plants, bacteria, yeasts, cells in laboratory culture, enzymes and DNA. Of the most 52 rigorous studies, 74% demonstrated significant effects (Benor, 2001a; 2001b). It was this substantial body of research on spiritual healing that has been most convincing to me, and others with whom I've discussed spiritual healing over the years – in accepting what healers have been saying.

Healers and healees often report sensations of heat, tingling and vibration when the healers' hold their hands near the body without touching it. This suggests that there is an energy exchange between healers and healees during the healing. Other complementary modalities report they address various aspects of bioenergies too, including Craniosacral Therapy, Applied Kinesiology, Qigong, and Acupuncture along with its derivatives (Benor, 2004; 2006).

While explanations that involve interactions between people on the basis of bioenergies may seem plausible, spiritual healing also demonstrates that the intention to heal, without the healers' presence near the organisms needing healing, can bring about significant effects. This suggests that there are interactions of consciousness between healers and healees. (Healers' explanatory systems are often clothed in religious garments, but non-religious healers can produce similar effects, and non-human subjects can respond to healings, so the religious explanations may add to the healings in some manners but are not requisite for them to occur.)

Meticulous research in parapsychology has confirmed the occurrence of mind to mind interactions (telepathy); informational transfer from inanimate objects to the minds of people (clairsentience); accurate perceptions/predictions of the future (precognition); and mind-matter interactions (psychokinesis/PK). Meta analyses of these studies start in the millions to one against chance (Benor, 2008b; Radin, 1997). The results are in many cases from non-gifted subjects, confirming that most people have a measure of parapsychological abilities and awarenesses.

The effects of consciousness in producing healing effects thus find a broad base of support. The fact that these effects can be produced at some distance from the healer provides confirmation for the subjective reports of spiritual awareness that extend people's consciousness beyond their physical body.


Homeopathy as a wholistic practice that includes spirituality

Edward Whitmont was a Jungian psychotherapist and a gifted homeopath. He was also a writer gifted with exceptional pattern recognition and eloquence in explaining the wholistic nature of homeopathy. Whitmont (1993, p., 74) beautifully illustrates the blending of symptom, substance and symbol in the clinical case of a man of about 40, whom I will call “Henry,” who suffered from acne.

After taking a detailed history, Whitmont prescribed a single dose of calcium carbonate (extracted from oyster shells) at a dilution of C1000. This produced temporary spasms of the finger muscles, similar to tetany. This is a typical symptom of parathyroid gland dysfunction, which would produce lower blood calcium levels. The spasms evoked memories from Henry’s childhood, when his mother had taped his fingers to his bedside in a position that resembled that of the spasms he experienced from the homeopathic calcium carbonate. His mother had done this to prevent him from masturbating. During the treatment, vivid memories arose in Henry of his anger and shame connected with this experience. As a child, he had completely repressed these memories in his unconscious mind. This somehow was translated into his skin condition and a boisterous personality. With the release of these memories, the spasms in his fingers also released, and this healing process furthered his progress in psychotherapy.

…Shame, anger, finger spasm, parathyroid hormonal activity, calcium metabolism, the dynamic field of the oyster (in homeopathic practice the “personality of the Calc. Carb. Type can be likened to an oversensitive but heavily defended person, akin to an oyster without or with too thick a shell) and the functioning of the skin all appear here as different transduction codes of one and the same dynamic field process.
(Whitmont 1993, p. 74-75)

As Whitmont eloquently points out, it may be impossible to clarify many of the complexities of linked energetic and imagery components that produce these effects. Every remedy has its particular spectrum of effects – its personality. When a person has a cluster of symptoms and personality traits that match those of a particular remedy, then that remedy can facilitate a clearing of those symptoms, and it may also alter the accompanying personality traits. The art and challenge of the practice of homeopathy is to ask the right questions in order to identify the relevant symptom clusters. If the homeopath did not ask the patient about specific related symptoms, many of which might not be at all obvious or likely to be reported spontaneously, the best remedy could easily be missed.

Even more fascinating and also relevant to the energy aspect of wholistic healing, is a study by P. C. Endler of homeopathic dilutions of thyroid hormone that produced significant effects on climbing behavior in frogs. In this study the remedy was entirely encased in a glass tube that was simply held near the frogs. This suggests even more clearly that homeopathy is a subtle energetic intervention.

In the treatment of human health problems, a major consideration in prescribing homeopathic remedies is the personality of the subject. B. Brewitt et al. used the Myers-Briggs Type Indicator (MPTI) to look for personality types that might be more prone to using and benefiting from homeopathy. In their homeopathy user sample of 125 people (29 healthy; 76 HIV+, mostly homosexual) they found significantly higher personality test scores on the intuitive vs. the sensing scales, as compared to general population norms for these tests (p < .001). Similarly, they found higher scores for feeling over thinking (p < .001), despite the predominance of males in their sample. It is unclear to what degree these findings reflect homeopathy preference and to what extent they may reflect attitudes of homosexual men.

Whitmont points out that correspondences between remedies and dis-ease or disease (in homeopathy and other therapies) may be metaphoric as well as symptomatic. He gives the example of metallic gold. Part of its potency as a remedy may lie in the correspondence of gold with the sun. Intuitively, both gold and the sun are associated with the human heart. Homeopathic gold is indicated as a treatment for excesses in expressions of personality traits, as in an over-scrupulous conscience, a tendency to focus on darker sides of issues and problems, and in vulnerabilities to burnout and tendencies to black depressions. Homeopathic applications of gold include the treatment of disorders of the heart, circulation, bones and joints.
 
Whitmont also provides excellent discussions on the collective unconscious, pointing out that if we explore the realms of psychotherapy, in dreams and synchronistic occurrences we will find ample evidence that the mind of man has access to all knowledge, through all time. This capacity enables us to diagnose our own illnesses and to identify the root causes of our problems.

Whitmont wisely notes that many physical problems have their origins in emotional traumas. Memories of these traumas are encoded within specific states of consciousness. Therefore, accessing and releasing these memories may require alternative states of consciousness, often achieved by invoking emotions that are similar to those that were felt during the original traumas. If the traumas were very severe or occurred during pre-verbal years, and if they have been expressed through the body in physical pathology, homeopathic remedies may be helpful in accessing and releasing them – when they may otherwise be inaccessible.

Whitmont proposes that we can best understand the human condition and homeopathic treatment as manifestations of a holographic universe, in which every living and non-living thing is interconnected with every other thing through subtle and intricate dimensions of existence.

Homeopathic remedies, whether based on animate or inanimate matter, restore the innate patterns of people whose physical, psychological or spiritual order has gone awry.

…Homeopathy… demonstrates that every possible illness that can affect living organisms has a corollary in some substance that is part of the earth’s organism. External substances replicate psychosomatic patterns and are able to induce pathology when foisted upon the organism. However, they are also able to cure when applied in the appropriately diluted or “potentized” form. In a mosaic of unknown scale, the various states of human consciousness and the ingredients of the human drama are encoded in various mineral, plant and animal substances – the unit “particles” of our earth. They slumber in these materials waiting for their unfolding on the human level. (Whitmont 1993, p. 22)

Whitmont points out that within a holographic universe, everything in the cosmos may influence a given organism. Conversely, a given organism is an intimate, enfolded part of everything in the cosmos. (These observations have been echoed by others, such as Bohm 1980; Bohm and Peat 1987).  Illness and health are therefore seen from perspectives that differ from those of allopathic medicine and the reductionistic philosophies that underpin it.  Holographic understandings of the universe suggest that in the unfolding of enfolded orders of reality, illness in individuals or groups (such as in epidemics) may serve as challenges that unsettle established orders and make new developments possible. The same may be true of natural disasters.

Whitmont suggests that life is characterized by entelechy, which is an Aristotelian term denoting an inherent goal-directedness. Though the ultimate goals are often beyond our appreciation, the influence of entelechy is seen in our avid pursuit of excitement and drama and in our vigorous rebellion against boredom. Illnesses are mechanisms for disrupting stultifying patterns. Death – either in miniature (as when we relinquish old patterns of being and behaving) or in major expressions (as when a physical existence on earth comes to an end), is a clearing of the way to invite new patterns and experiences to develop.

This briefest of summaries in no way does justice to the enormous range of wisdom integrated by Whitmont, nor to his style – which is erudite and frequently poetic in its metaphoric richness.


Imponderable/symbolic/metaphoric remedies

The intuitive, symbolic and/or metaphoric applications of homeopathy are being explored by other homeopaths. These are sometimes referred to as the imponderable remedies.

Colin Griffiths describes a new intuitive approach that is called meditative proving. A group of 13 homeopaths gather for the proving. Only one of them, the Chair for that session, knows what the remedy is. All of the participants except for the Chair take the remedy and report their physical, emotional and general states. The Chair then records their observations over a 3-4-hour period of group meditation.
 
What became readily apparent, as Griffiths and his group explored remedies in these ways, was the way a dynamic field seemed to be set up in the group as a whole, as though the provers resonated on a deeper level, and were able to spontaneously elicit unique insights into aspects of the remedy that normally would take years of slow and meticulous research. The ensuing empathy created by a group in a state of stillness can establish a situation of direct cognition bypassing our normal rational states of awareness, thus eliciting a far more direct and dynamic identification with the actual object under consideration – the remedy in this case. Griffiths suggests: "This proving method is tentative in nature but sufficiently germane to excite new explorations in homeopathy. We would therefore request our fellow homeopaths to invoke freedom from prejudice as their first therapeutic ideal, and put these proving insights to the test of empirical experience."

Griffiths provides the example of a homeopathic remedy that was developed from a piece of concrete taken from the Berlin Wall when it was torn down. The wall was built of concrete, incorporating bricks and other debris that had been gathered after the bombings of World War II. The piece of the wall that was used to develop the remedy was brought to Britain by a German woman who had lived in the UK since childhood. It was given to Griffiths as a curiosity, and it lay in a drawer for about a year till he presented it to a psychic sensitive and homeopath for her intuitive impressions. She instantly felt fear, panic and distress, though she was totally unaware of the source of the little piece of concrete. (This sort of intuitive reading of an inanimate object is a form of extrasensory perception called psychometry or clairsentience, which is well validated in research reviewed by Radin, 1997.) This encouraged Griffiths to have a homeopathic company prepare a remedy from the stone. When the sensitive was given a dose of a 30c dilution of the Berlin wall preparation she felt that it was so extraordinarily potent that she strongly advised it should be kept separate from other remedies because it might mutate them or antidote them.

The Berlin wall was built in 1961, separating Communist-dominated East Germany from West Berlin, which was a Western enclave buried deep within East Germany. The wall was the product of Communist fears about the infiltration of Western influences, and the source of enormous tensions and conflicts between East and West. Thousands died in attempts to escape to the West, hoping for freedom and reunification with families that had been torn asunder by the war and its aftermath. With the coming of glasnost the wall was torn down, releasing large floods of people who had been trapped and powerless to oppose the governing authorities.

Griffiths and other homeopaths have found that the remedy prepared from this highly symbolic material is helpful for treating people who are suffering in various ways from oppression, suppression, depression or repression. An example from Griffith follows.

A 28-year-old woman had been taking homeopathic remedies for several years to treat depression and a number of other complaints. One day, she came to the clinic in deep misery, feeling that nothing was right with her, or had ever been right before, or would ever be right thereafter. She felt deprived in her inner life and her relationships, and in particular she felt short-changed by her parents, who had separated when she was a little girl. She complained of always giving and not receiving in return, of being alienated from her loved ones, and of marking time to no purpose. She longed to be protected from the world, feeling that she had never really wished to grow up, and pining for the security of her family and the place of her birth, in Berlin.

The woman was given a single dose of Berlin Wall 30c, and after 3 days she reported that she was quite changed.

…She had resolved a number of difficult issues with both her boyfriend and her father and, in the case of the latter, felt that she had established the first proper communication for years. She had also been offered a decent job, after years of doing indifferent work. She felt as though a wall had been broken through that had stood between herself and the rest of the world. She has not needed to come since.

Numerous other metaphoric homeopathic remedies are being created around the world. It is unclear to what degree and how these overlap with or differ from similar metaphoric remedies produced by flower essence practitioners.


Homeopathic remedies as radionics treatments

Radionics is a form of spiritual healing that focuses the intent of the healer through a radionics device. The device usually includes:
1. a link to the healee (called a witness)– e.g. a drop of the healee's blood, urine or saliva on a piece of blotting paper; or a photograph of the healee; the healee's name written on a piece of paper
2. a set of dials that are attuned to the vibration of the healee
a. to connect with the healee
b. to assess the condition of the healee, its severity, and remedies that will be helpful in treatment
3. a set of dials that are attuned to a remedy to be sent by distant healing to the healee
4. a place to insert a sample of the selected remedy; a drawing or abstract design that embodies the energetic pattern of the remedy; or the name of the remedy written on a piece of paper

Homeopathic remedies have been sent through radionics devices with claims for good effects. I know of no research to confirm these claims.


Wholistic evidence from other complementary/alternative therapies

Intuitives and spiritual healers often report intuitive awarenesses of the root origins of people's problems (Benor, 1991a, b). Any symptom, be it psychological or physical, may have antecedent factors such as:

•    Genetic predisposition;
•    Stress – individual, personal or interpersonal/relationship issues, social stressors;
•    Stress – collective, expressing issues of family, community and culture;
•    Trauma - physical or psychological;
•    Allergies;
•    Environmental stressors – toxic or electromagnetic pollutants; and
•    Spiritual factors – past life residues, lessons from the collective consciousness

The abilities of these sensitives and healers to connect with the careseekers and identify their problems through their intuition is an example of collective consciousness. Healers often report that their healings involve life lessons not only for the person seeking help, but also for their families and communities. In Native American tradition, for example, a medicine man will often include family and community members in the healing ceremonies (Cohen, 2003). The healer becomes an agent for identifying and interpreting the metaphoric message of the symptoms in ways that invite healing for all who are involved with the person who manifested the information about the disharmony in the community that had resulted in the development of their symptoms or illness.

Plant remedies may have parallels with homeopathic remedies. Growing numbers of gifted intuitives are developing flower essences using intuitive approaches similar to those of Griffiths. For example, Machaela Small Wright (US), Andrea Mathieson (Canada), Lilja Asgeirsdottir (Icelend), and others around the world who prepare flower essences report that the plants may tell them for which ailments essences from these plants can be of help. Conversely, if a healer holds a mental question in focus while walking in nature - about which plant will be helpful for a given symptom or disease – plants that can be helpful will identify themselves telepathically.

There are two ways of preparing flower essences. The original methods required the flowers or other plant parts to be placed in pure water in the sunshine over periods of several hours. The water then became 'charged' with the essence of the plant and could be used as a remedy. Unlike homeopathic remedies, the plant remedies are not diluted to achieve greater potencies.

Taking this a step further, various flower essence producers have found that they are able to imbue water with the essence of a remedy through mental focus and intent. Karen Cremasco, is one of these. Cremasco is Board Certified in Counseling Intuition with the American Board of Scientific Medical Intuition. She received a Bachelor degree in Psychology at the University of Waterloo, and a Bachelor of Education from University of Western Ontario.  She completed her PhD in Energy Medicine at Greenwich University and a post-doctorate in Theology and Spiritual Healing at Holos University.  Karin developed her own work called Body Harmonization, which combines her counselling, intuitive and healing knowledge and clinical experience. In her clinical practice, she started using the Raven Flower Essences of Andrea Mathieson. Cremasco discovered that if she mentally focused on the essence, she was able to provide the effects of the essence by mental concentration alone. She calls this 'Vibrational Infusion.' Her clients did not need to take the actual essence orally.

Cremasco discussed this with Mathieson, who initially was intrigued and gave her blessings to this method of applying the Raven Essences. However, on reflection several months later, Mathieson found herself unhappy with this new development, because it meant that she would not be compensated financially for the essences that she had labored to develop. Cremasco (2007) shares:

… in September 2005 she called me to say that it no longer felt right to her for anyone to offer the essences without some compensation to her, as the originator of the essences, for doing so.  I agreed with her point of view.  I was aware that Andrea had invested a great deal of time and money to develop and produce these essences.  Since it was not necessary either for me or my students to purchase the essences, Andrea was not compensated.  I felt awkward and embarrassed.  Suddenly, the Raven Essences no longer tested as appropriate for any Clients.  It was like they had vanished.  I felt an immense loss.  (Curiously, one of my students commented to me six months later that the Raven Essences stopped testing for her in her private practice at precisely the same period!)  I shared my feelings openly with Andrea and we began to dialogue.  We then created a two-tiered approach that honors both the many years of work that went into creating and developing the essences, and the method of Vibrational Infusion.  As soon as Andrea and I arrived at our mutual agreement, the Raven Essences tested once again.  I teach students and clients the sacredness of Vibrational Infusion, and to share Andrea’s story of how they were created.  I trust my students will continue to practice this method for administering Raven Essences with the same level of integrity that I do my best to model and have taught them.

Cremasco and her students now pay users' fees to Mathieson for her permission to apply them by Vibrational Infusion. This is the first licensing agreement I am aware of for the intellectual property of a vibrational remedy that is used by mental intent.


Mental projection of homeopathic remedies

Several people have reported anecdotes to me about transfer of homeopathic effects through mental intent.

One was a world renowned homeopath who asked that his name not be mentioned in connection with this report. He was phoned in the US by a friend who was visiting in Africa, with a request for help with an infection. The friend was far from any medical facility and the homeopath sent the mental intent to produce the desired homeopathic effects. The friend reported rapid improvements following the phone call.

The other was a spiritual healer who was on holiday and needed a homeopathic remedy for allergies that were triggered. None was available locally and she mentally recalled the benefits she had experienced when previously taking the remedy, finding that the allergic reaction subsided rapidly.

While these anecdotes in no way constitute more than suggestive evidence, they do point in an interesting direction for future research. There is a difficulty here, however, separating out what might be another form of homeopathic energetic effect from placebo effects and distant healing effects.


Theories to explain spiritual aspects of homeopathy

Our body is usually conceived as our physical corpus that inhabits and interacts with the physical world. Einstein suggested that matter and energy are interconvertible: E = mc2. Conventional physics has amassed sufficient evidence in support of this theory that most people have come to accept. Anyone with even a smattering of knowledge of modern physics will not find it strange if I point out that the chair they are sitting on is more space and energies than matter – from the perspective of Quantum Physics.

This does not mean that we have thrown out classical, Newtonian Physics. Newtonian Physics continues to be essential to sorting out issues on the macroscopic level of our world. We build roads and bridges that provide the required supports for traffic; dental bridges and medical prostheses that support our bodies; and design buildings to specifications that protect us from forces of nature. All of these require the understandings of Newtonian Physics.

We have come to understand that Newtonian Physics and Quantum Physics simply address the two sides of Einstein's equation. Each side of that equation has its own rules for organizing perceptions, measurements, analyses and interactions with our world. The rules of one side do not apply to the other side.

Newtonian Medicine has been very slow to grasp Einstein's observations. Our body can be addressed as matter or as energies in the same way that a chair can be analyzed. Spiritual healers and intuitives have been saying for generations that they perceive and interact with the energy aspects of people's bodies. Extending this further, they report awarenesses of and abilities to interact with the energetic aspects of people's emotions, minds and spirits.

Homeopaths have proposed that their remedies consist of vibrational patterns of substances that are imprinted in water. This is outside the realms of explanations of Newtonian physics. However, the fact that homeopathic remedies are potent in dilutions where no single molecule of the original substance remains fails to find other explanations.

This is also paralleled by spiritual healers' imbuing water with healing properties. Research has demonstrated that water which has been given healing will enhance the growth of plants. The most accepted explanation for these effects is that the water carries the healing vibrational pattern. An alternative explanation is that the water becomes a link to the healer, as in radionics the witness creates a link to the healee. The plants might then draw the healing energies/ vibrations they need from the healer rather than from the water.

Expanding our focus, Edward Whitmont (1980) proposes that homeopathy creates a link between psyche and substance, in a holographic universe. Accepting that individuals can communicate with each other and with the world at large through parapsychological awarenesses (well validated in research), it follows that there must be a network of individual consciousness that can be termed a collective consciousness – another way of describing a holographic universe. The participation of our individual consciousness in the collective consciousness would appear to be similar to the participation of a single brain cell within the billions of nerve cell interconnections in a physical brain. The collective consciousness includes inanimate as well as animate aspects of the universe.

Homeopathic remedies may link relevant aspects of the collective consciousness in a healing manner. The energetic pattern that constitutes health in a living organism may go awry, creating symptoms or diseases. A remedy may restore the pattern of health through its inherent energetic properties. A remedy may also remind the organism of its normal pattern of health through its metaphoric message to the unconscious mind of the organism.


In summary

Personal spirituality, the awareness of our consciousness extending beyond our physical being, may be a concept that enables us to begin to understand homeopathic remedies in new ways. Homeopathic remedies may restore patterns of health that have gone awry through their vibrational patterns or through metaphoric patterns.


*This article includes excerpts from Benor, DJ. Healing Research, V. 2 - Professional edition: Consciousness, Bioenergy and Healing, Bellmawr, NJ: Wholistic Healing Publications 2004.
   www.wholistichealingresearch.com/HealingResearchVolume2-Pro-Ed.html 


References

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Benor, Daniel J, Healing Research: Volume I, Spiritual Healing: Scientific Validation of a Healing Revolution, Southfield, MI: Vision Publications, 2001(a).

Benor, Daniel J, Healing Research: Volume I, Professional Supplement, Southfield, MI: Vision Publications, 2001(b).

Benor, D. J. Healing Research, Volume II (Professional edition), Consciousness, Bioenergy and Healing, Bellmawr, NJ: Wholistic Healing Publications, 2004.

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*Portions of this article on spiritual aspects of homeopathy include copyrighted material from Benor, 2004.