Homeopathy Papers

Homeopathy and Similarity in the Realm of Dynamics

Oct  K Katja on Similarity

Homeopath Katja Schütt discusses homeopathy and similarity in the realm of dynamics.


Chemistry versus energy

Poor, fabulous Materia Medica of the ordinary kind ! How far do you stay behind those revelations which medicines unequivocally reveal of their effects on the healthy human body in causing those morbid symptoms which the homeopathic physician is sure to be able to apply with unfailing success in the cure of natural diseases! [1]

Different methods of medical treatment can be largely grouped into approaches following the mechanistic or vitalistic principle with their related forms of medicines. Recognizing their different action on the human organism Hahnemann illustrated the antagonism by writing about charcoal:

The charcoal of any kind of wood, thoroughly heated to redness, seems to manifested itself uniformly in its effects on the human health, when it has been prepared and potentized in the manner which Homeopathy uses. I employ the charcoal of birch wood; in some of the provings by others the charcoal of the red beech was used. Formerly charcoal was considered by physicians as non-medicinal and powerless. Empiricism only added it in its most highly composite powders, e. g., for epilepsy, the charcoal of the linden tree, without being able to adduce any proof of the efficacy of this particular substance. Only in recent times, since Lowitz, in St. Petersburg, discovered the chemical properties of wood charcoal, especially its power of removing from putrid and mouldy substances their bad odor, and of preserving fluids from fetid smell, physicians began to use it externally (iatro-chemically). They advised rinsing the mouth of fetid odor with powdered charcoal, and covered old putrid ulcers with the same powder, and the fetor was in both instances almost instantaneously alleviated. Also when administered internally in the dose of several drachms it removed the fetor of the stools in autumnal dysentery. But this medicinal use was, as before mentioned, only a chemical use, but not a dynamic employment penetrating into the internal sphere of life. The mouth rinsed out with it only remained odorless for a few hours ; the ill smell returned every day. The old ulcer was not improved by its application, and the fetor, chemically removed from it for the moment, was always renewed ; it was no cure. The charcoal powder taken in autumnal dysentery. But this medicinal use was, as before mentioned, only a chemical use but not a dynamic employment penetrating into the internal sphere of life. The mouth rinsed out with it only remained odorless for a few hours ; the ill smell returned every day. The old ulcer was not improved by its application, and the fetor, chemically removed from it for the moment, was always renewed ; it was no cure. The charcoal powder taken in autumnal dysentery only chemically removed the fetor of the stools for a short time, but the disease remained and the nauseous smell of the stools quickly returned. In such a coarse, pulverized state, charcoal can exercise no other than a chemical action. A considerable quantity of wood charcoal in its ordinary crude form may be swallowed without producing the slightest alteration in the health. It is only by prolonged trituration of the charcoal (as of many other dead and apparently powerless medicinal substances) with a non-medicinal substance, such as sugar of milk, and by dissolving this preparation and potentizing (shaking) these solutions, that the dynamic medicinal power concealed within, and which in the crude state is combined, and so to say slumbering and sleeping (latent), can be awakened and brought to life; but then its material external must vanish. [2]

Stuart Close in his Genius of Homeopathy, defined what the real field of homeopathy is:

To those agents which effect the organism as to health in ways not governed by chemistry, mechanics, or hygiene, but those capable of producing ailments similar to those found in the sick.

Conventional allopathic medicine deals directly with the physiochemical and structural changes of the organism whilst ignoring the operating governing forces in the real of dynamics. Treatment by applying material drugs and doses must necessarily be inappropriate as no disease is material in its origin (unless caused by ingested, indigestible or other detrimental substances). The result of them naturally belies every expectation that had been formed – they certainly ensue changes and results, but none of an appropriate character, none beneficial – all injurious, destructive!

Can it be said to save whilst it destroys? Does it deserve any other name than that of a MISCHIEVOUS (non-healing) ART? It acts, LEGE ARTIS, in the most inappropriate manner, and it does (it would almost seem PURPOSELY) áëëïßá that is to say, the very opposite of what it should do. Can it be commended? Can it be any longer tolerated? [3]

Energy and the resonance principle in the healing arts

It’s all about energy. Vitalism postulates that life can’t be merely declared by chemical or physical processes but that there is an immaterial phenomena accounting for the aliveness of matter. The theory of the vital force as an energetic force is essential to many ancient healing arts and postulates the existence of a life-giving and regulating force animating the mental, emotional and physical organism, and all its functions. The Chinese call this Chi, Eastern Indians call it Prana, the Tibetans call it Lung, and Ancient Greeks name it Pneuma. In modern times it is referred to as the bioelectricity. It is our natural form of electricity and an electromagnetic phenomenon – the difference between electricity and bioelectricity is in degree, not in kind. The same currents run through the living being, just on a smaller scale. The electrical field constitutes the principle regulating the biological, chemical and physical systems of the organism. It is organized, possessing polarity  by means of poles and positive and negative electricity.

In 1937, Harold Saxton Burr, Ph.D., a Professor of Anatomy at the Yale University School of Medicine, began a series of experiments that sought to measure and characterize the “bio-magnetic field” associated with living organisms. Burr steadfastly believed that life not only exhibited electromagnetic properties, but that these same properties were, in his words, “the organizing principle” that kept living tissue from falling into a chaotic state. He provided incontrovertible evidence for this belief both with sophisticated electrical measurements, and also by being the first person to demonstrate the extraordinarily significant hypothesis that the appearance of physical illness (cancer, in this case) occurs after a measurable change in the organism’s electric field. Burr’s pioneering work is frequently cited by scientists as well as practitioners who are concerned with the role of energy and energy fields in healing, a specialty that has come to be known as energy medicine. [4]

The recognition that all matter is energy, forms the foundation for understanding how human beings can be considered dynamic energetic systems. The energetic force is perceived through the medium of the sentient faculty of nerves, everywhere present in the organism.

Life being energy in its essence and the electrical nature of biological systems, imply that health and disease are but different states of the energetic force. In health, you are in a state of homeostasis and the bio-electromagnetic filed is in balance. In disease the balance of this field is upset and the flow of life energy is disrupted. All diseases, disorders and adverse emotional reactions have vibrational frequencies that are incompatible with health. Any inimical vibratory frequency able to disrupt our biological electrical currents can damage our health.

Energy medicine seeks to balance and repair the disruptions to our biological electrical currents. By dealing directly with the interpenetrating vital energy field that regulates and interfaces with physical and cellular systems, homeopathy aims at removing the abnormalities at the subtle-energy level which led to the manifestation of illness in the first place, and to restore order to a higher level of functioning.

More than 200 years ago Samuel Hahnemann, the founder of homeopathy, deduced from experimentation and observation the energetic properties of the vital force.  He wrote: “In the healthy condition of man, the spiritual vital force (autocracy), the dynamis that animates the material body (organism), rules with unbounded sway, and retains all the parts of the organism in admirable, harmonious, vital operation, as regards both sensations and functions, so that our indwelling, reason-gifted mind can freely employ this living, healthy instrument for the higher purpose of our existence.” ((§9 Organon)

When man falls ill it is at first only the self-sustaining spirit-like vital force (vital principle) everywhere present in the organism which is untuned by the dynamic influence of the hostile disease agent.”  (§11 Organon)

Hahnemann also pointed out that inimical forces – psychical or physical – do not possess the power of morbidly deranging the health of man unconditionally. We are made ill by them only when our organism is sufficiently disposed and susceptible to attack of the morbific cause that may be present. Hence, they do not produce disease in everyone nor at all times. (§31 Organon) The impact of pathogenic influences as well as remedies depends on susceptibility and follows the resonance principle.

All things vibrate and resonance phenomena occur with all types of vibrations at a particular resonant frequency. At their resonant frequency they vibrate easily and strongly. For there to be order, there must be harmony in vibration.

As Herbert A. Roberts puts it in his The principles and Art of Cure by Homeopathy:

We are here dealing in the realm of pure dynamics. This field is the field of disordered vital energy, and therefore disordered vital expressions and functional changes in the individual patient, irrespective of the name of the disease or its cause, and is governed by the laws of motion in the vital realm.“[6]

Similarity – the pillar of homeopathy

Homeopathy’s fundamental law is “like cures like”. The word “homeopathy” means similar (homeo) suffering (pathy). The term similarity refers to the relation between objects or subjects which agree with regard to some mutual aspect, but not in all properties. To apply this principle to treatment requires us to define wherein similarity consists. There are a variety of aspects which can account for similarity, as an underlying principle for treatment, such as organ affinity as defined by Rademacher and Paracelsus, the doctrine of signatures, the sequence of occurrence of symptoms as outlined by Woodward, or Huges generic, specific or individual degree of similarity. Similarity can also be find in certain aspects of symptoms between remedies and ill patients, such as between keynotes, locals, the intensity of symptoms etc.

To ensure similarity in the realm of dynamics and make resonance occur, Hahnemann chose to rely on symptoms, as these are the outward manifestations of the inner disturbance of the dynamic vital force. When the totality of strange, rare, peculiar and characteristic symptoms, as shown by remedies in provings, is similar to the patient’s totality of symptoms, the patient’s state of dynamis will find its resonant counterpart in the remedy. Resonance causes that the stronger vibrating system drives the other system to oscillate with greater amplitude at a specific preferential frequency.

The homeopathic remedy initiates cure as it is able to establish a dynamic disease that affects the organism in the similar way as the patient’s natural disease. Following resonance principles, the remedy’s artificial disease – being dynamic, similar and somewhat stronger than the natural disease – replaces and annihilates the natural disease.  It’s time limited action finally leaves the vital force in balance and cured. When the outside source of oscillation is in sympathy, as with the application of the homeopathic remedy in the patient, the strength and vigor of the vital force will be reinforced and become stronger.

Thus, in order to heal the organism with its resonant frequency, the homeopathic prescription aims at finding the remedy that shares a vibration similar to the patient’s state of vital force. Edward Whitmont writes:

When two or more fields interact, the areas of resonance or similarity mutually influence each other in ways analogous to the interference phenomenon of waves. In the course of that interference, cancellations and intensifications of resonance are likely. The weaker field can be overcome and bent into the likeness of the stronger one .[7]

The patient’s susceptibility towards the simillimum is highly increased and by applying this, susceptibility will be satisfied, resulting in true, natural immunity without putting the individual in danger, as potency and dose can be controlled.

Hahnemann already elucidated the results of resonance happening in the realm of dynamics:

Two diseases, differing, it is true, in kind but very similar in their phenomena and effects and in the sufferings and symptoms they severally produce, invariably annihilate one another whenever they meet together in the organism; the stronger disease namely, annihilates the weaker, and that for this simple reason, because the stronger morbific power when it invades the system, by reason of its similarity of action involves precisely the same part of the organism that were previously affected by the weaker morbid irritation, which, consequently, can no longer act on these parts, but is extinguished, or (in other words), the new similar but stronger morbific potency controls the feelings of the patient and hence the life principle on account of its peculiarity, can no longer feel the weaker similar which becomes extinguished – exists no longer – for it was never anything material, but a dynamic – spirit-like – (conceptual) affection. The life principle henceforth is affected only and this but temporarily by the new, similar but stronger morbific potency.“ (§45 Organon)

From how cure is affected by the operations of nature, Hahnemann deduced as to how man ought to cure. His observations taught him that two similar diseases can neither repel nor suspend each other, nor can they exist beside each other in the same organism, or together form a double complex disease.

Because of the dynamic properties of the vital force, Hahnemann reasoned that for the restoration of health the application of dynamic remedies is necessary. Through the process of dynamization the innate vibrational properties of substances is being revealed and stored to ensure its dynamic action.  It is this “dynamic, spirit-like action” of the remedies that can reverberate on the dynamic vital force, both working on the dynamic plane through the sentient faculties of nerves. Hahnemann wrote about the action of dynamized remedies:

The action of homeopathic medicines in the liquid form upon the living human body takes place in such a penetrating manner, spreads out from the point of the sensitive fibers provided with nerves whereto the medicine is first applied with such inconceivable rapidity and so universally through all parts of the living body, that this action of the medicine must be denominated a spirit-like (a dynamic, virtual) action” (§ 288 Organon).

The proving of remedies on healthy subjects of different age and gender allows dynamized remedies to be applied according to the law of similars. Biochemical substances by their very nature are not able to re-organize the dynamic field and therefore only palliate and suppress symptoms.

Only the remedy covering the patient’s totality of characteristic symptoms will resonate with the vibration of the patient’s dynamic, organizing field and bring about its re-organization. The homeopathic simillimum accounts for the resonance of frequencies of the natural and artificial disease, whereas different potencies make it vibrate with a different amplitude and thus be more or less harmonic. When the suitable remedy is given in the most appropriate potency and dose vibration will be most strong and the curative effect most satisfying.

If, however, the applied remedy is only partially similar to certain aspects of the patient’s entity –  as often happens when prescribing for indications – then the impact on the remedy will be limited to certain parts of the organism without being able to re-organize the regulating force. This makes it clear, that the prescribed remedy in homeopathy is not “homeopathic” based on their procedure of manufacture but only if applied according to the law of similars.

James Tyler Kent wrote about the problem of unhomeopathic prescriptions in the following quote:

The remedy is not homeopathic simply because it is carried in the case of a homeopathic physician. But so often do we hear the expression,”I have tried homeopathy and it failed”. When, as a matter of fact, the author of this common sentiment has simply demonstrated his own failure to apply this all embracing art. The man who says this loudest is most ignorant of what he professes. We are inclined to be patient with him who admits that the failure is on the part selection not related to the law. Man is a very feasible being and must make many errors“.

The question of the true simillimum

Homeopathy’s basic law refers to similarity, which raises the question whether there can be more than one simillimum able to produce a resonant state in the patient. Homeopathy as a holistic system of treatment recognizes that the whole person is affected when ill:   The subject is ill in its entity – encompassing body, mind and spirit. Thus, when the vital force is disturbed and the organizing field is disrupted there can be no local ailments or diseases.

On the other hand, Hahnemann wrote about the uniqueness of each remedy: “Every medicine exhibits peculiar actions on the human frame, which are not produced in exactly the same manner by any other medicinal substance of a different kind.” (§31 Organon)

The totality of characteristic symptoms clearly distinuishes each remedy from any other medicine and makes it irreplaceable. Hence, when treating the patient as a whole there can only be ONE remedy at a given time. Only the true simillimum that mirrors the vibration of the dynamic, organizing field of the organism’s entity will be able to cure. All other remedies can only touch a certain part or isolated symptoms of the subject.

The agreement of mutual symptomatic properties determines whether the remedy will affect the patient at all and in which way:

  • The true simillimum covers the totality of characteristic symptoms and hence the essence of the disease.
  • A close simile covers lots of symptoms but not the true totality of symptoms, hence not the essence of the disease.
  • A distant simile covers only a few characteristic symptoms but not it’s totality (as with organ remedies, local prescriptions etc.).
  • A dissimilar remedy does not cover any characteristic symptoms.

The true simillimum in remedy, potency and dose facilitates a rapid, gentle and permanent cure. When this remedy is applied only the symptoms of the medicine that correspond to the symptoms of the patient are called into play. There is immediate improvement and steady recovery without any aggravation. The artificial remedy disease is just so much stronger to replace the natural disease and not to produce a perceptible aggravation.  A similar aggravation occurs when the original symptoms of the patient increase temporarily at the beginning of treatment caused by the primary action of the remedy and displaying that the artificial, medicinal disease exceeds the natural disease in strength. This is a sign that the remedy is correct but that the potency was too high, or the dose too large or repeated too frequently. The more appropriate the potency and dose of the remedy the more gentle its remedial effect and the slighter and shorter the aggravation.

In partial similes, either distant or close, only a portion of the symptoms of the patient are met within the symptoms of the remedy. It doesn’t hit the core essence of disease. An aggravation of existing symptoms and/or accessory symptoms will appear. Some symptoms may disappear yet the remedy will never truly cure as there is no amelioration at the deepest level of being. We can see this in subjects reporting having had this and that disease which have allegedly been cured by homeopathy, yet it is visible for the knowledgeable practitioner that the ailments became of a more severe nature over the time, going deeper into the economy and affecting more vital organs. A simile can only modify sickness, palliate and suppress symptoms, but it will always leave the root cause of disease untouched and cause new symptoms to appear in the long run, calling for the prescription of the true simillimum.

If the remedy is totally dissimilar, it is unable to even affect a few symptoms. The  patient may not react when lacking susceptibility, unless the remedy is given in a sufficiently high potency and dose, and/or repeated frequently. A dissimilar remedy just doesn’t allow for resonance to occur.

True cure not only requires the application of the true simillimum but also its administration in the appropriate potency and dose. Hahnemann wrote: “The suitableness of a medicine for any given case of disease does not depend on its accurate homeopathic selection alone, but likewise on the proper size, or rather smallness, of the dose.” (§275 Organon)

Each aggravation of symptoms or the appearance of new symptoms, when nothing untoward has occurred in the mental or physical regimen, invariably proves the unsuitability of the given medicine, either the remedy itself or its potency or dose. Thus, inadequate treatment is the prescription of a wrong remedy as well as the improper application of the homeopathically correctly chosen remedy.




  1. Richard Gerber, Vibrational Medicine, The handbook of subtle-energy therapies
  2. Michael Neenan & Windy Dryden, Cognitive therapy, Brunner-Routledge, 2004
  3. Herbert A. Roberts, The principles and art of cure by homoeopathy
  4. Stuart Close, The genius of homeopahy – Lectures and essays on homoeopathic philosophy
  5. Samuel Hahnemann, Die Chronischen Krankheiten, Bd.3 + Bd. Aurum
  6. Rupert Sheldrake, Das schöpferische Universum: Die Theorie der morphogenetischen Felder und der morphischen Resonanz, Nymphenburger, 2008
  7. Harold Saxton Burr, Blueprint for immortality Electric Patterns of Life Discovered in Scientific Break-through, C.W.Daniel, 2004
  8. Harald Saxton Burr, The fields of life: Our links with the univers, Ballantine books, 1973
  9. Edward C.Whitmont, The alchemy of healing,
  10. George Vithoulkas Die wissenschaftliche Homöopathie, Theorie und Praxis naturgesetzlichen Heilens, Burgdorf Verlag, 1993


[1] Samuel Hahnemann, Die Chronischen Krankheiten, Bd.Aurum

[2] Samuel Hahnemann, Die Chronischen Krankheiten, Bd.3

[3] Samuel Hahnemann, Organon, introduction  p.32,63


[5] Samuel Hahnemann, §9 Organon

[6] H.A.Roberts, The principles and Art of Cure by Homœopathy

[7] Edward C.Whitmont, The alchemy of healing, p.106

About the author

Katja Schuett

Katja Schuett

Katja Schutt, Msc, HP, DHM, PGHom, DVetHom, has studied homeopathy with several schools, amongst which David Little’s advanced course stands out as it offers a really deep insight into homeopathic philosophy and materia medica (simillimum.com). Her current focus lies in working with animals and studying history, the old masters, and research.


  • DEAR DR,

    • Dear Dr CS Gupta,
      thanks for your comment! Yes, each patient might need a different remedy even if they all suffer from the same “disease” – which leaves prescribing on indications to be a shot in the dark …

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