To penetrate into the essence of all being and significance,
and to release the fragrance of that inner attainment
for the guidance and benefit of others,
by expressing in the world of forms

truth, love, purity, and beauty.
This is the sole game which
has any intrinsic and absolute worth.
~ Meher Baba

Photo courtesy of Sri Aurobindo Ashram Trust

by Sarah Schall

© 2012 Sarah Schall
All rights reserved


Aude Sapere! Hahnemann’s motto has an element of courage inherent
in its meaning, encouraging the homeopath to ‘Dare to be wise’. Both wisdom
and courage include the domain of the heart, described throughout spiritual
literature for several millienia as the location or abode of God. However, the

central importance of a spiritual perspective in modern homeopathic literature
is largely overlooked, in part due to modern misconceptions of both God and
the heart (Love).
Hahnemann’s references to God appeared in all the versions of his

Organon, as well as throughout every aspect of his life, and in personal
correspondence with fellow Homeopaths and colleagues, including the overall
practice of Homeopathy. Yet, modern provings are most often interpreted
from a materialistic (i.e., as if nothing exists besides that which is material)
and psychological perspective, which is considered to be compatible with








perspective appears to address the aspects of mind that includes feelings,
delusions, aberrations, etc. Both the materialistic and the psychological
approaches do have valid functions, no doubt. However, the absence of a
spiritual perspective in the modern practice of Homeopathy may at times
create a distortion of the data from provings.

Similar distortions

encompassing all of the areas of homeopathic practice may be discussed in a
later paper.
The purpose of this paper is to demonstrate the validity of a spiritual
perspective for the Homeopath according to Hahnemann and many of the
early great Homeopaths, and to demonstrate how distortions are created
from the absence of a spiritual perspective in modern homeopathic practice.
This paper mainly addresses the spiritual history of Homeopathy and spiritual
references that are relevant to the interpretation of modern proving data,
using the proving data of Rosa spp., as a pointer to the necessity of including
a spiritual understanding as it applies to the overall practice of modern



‘Aude Sapere!’ is ‘Know ThySelf’
Dr. Samuel Hahnemann (German, 1755-1843), the founder of
Homeopathy, characterized disease as ‘the spiritual dynamic mistunement’ of
the human organism. Thus, Homeopathy has been inclusive of a spiritual
perspective since its inception, as will be further illustrated.
In his landmark work Organon of the Medical Art, (42) Hahnemann
introduced the homeopathic ‘Proving’ as the prime method for creating a
medicinal remedy database of signs and symptoms for clinical application of
the heretofore neglected Law of Similars. Provings are the method developed
by Hahnemann for the practical utilization of homeopathic medicines, as quite
different from clinical drug trials. One significant difference is that provings
are performed on healthy individuals called provers, and generally the
provers’ own health improves after the proving. For more information about
provings, read about Hahnemann in the annotated bibliography.
For this stated purpose, Hahnemann guides the Homeopath to perform
medicinal provings upon oneself, describing provings as an aid to ‘know
thyself’. As a Free Mason throughout his life, Hahnemann undoubtedly
recognized the theme of ‘know thyself’, for this theme had been a
cornerstone concept for the spiritual practices in Free Masonry for centuries.
“Know ThySelf’ had also been a traditional concept, during and before
the times of Hahnemann, for the mystical traditions of all the major Religions
including the ancient Hindu Valmiki’s story of Lord Ram in The Ramayana
(94), dating back some 3,500-5,000 yrs:
“You may hide at night from the Sun
But never from your own heart
Where lives Lord Narayana.”


Hahnemann gives some indications throughout the Organon for
broadening one’s perspective by including a deeper spiritual understanding.
Likewise, as will also be demonstrated later, many of our great and influential
Homeopaths throughout the history of Homeopathy have guided us to utilize
a spiritual approach for homeopathic therapeutics.
A good example of Hahnemann’s quietly understated spiritual outlook
may be found in his references to the Rose, which, as we know, is neither
poisonous nor even the least bit harmful in its primary action to the great
majority of human beings. In fact, the Rose has been associated with love
and spirituality throughout the ages.
Hahnemann uses the Rose as an example in his section on provings
(41, 42), as we shall see later (p.34), three distinct times.
Why did Hahnemann choose the Rose?
Hering (47) expressed a conviction that Hahnemann was inspired:
“One might think Hahnemann must have been inspired when one reflects and
considers the many details upon which he built his new doctrine; the
particulars being as astounding as the whole”.
What does Hering mean by ‘inspired’?
It is possible that Hering meant that Hahnemann was inwardly guided.
Although Hahnemann mentioned the Rosa spp. in his Organon in the
‘Provings’ chapter, and even though Hahnemann had the facilities to prove a
number of Rosa spp., it seems puzzling that he did not actually do so. Or if he
did, he chose not to publicize his findings.
John Morgan, a homeopathic pharmacist at Helios (UK), has made
many remedies. Morgan observed (83): “as the years go by I am more and
more convinced that remedies themselves choose when to be made and the

timing must be right to create the perfect conditions. This is especially true
for new proving remedies...”


Both Hering and Morgan’s observations render it reasonable to suggest
that Hahnemann’s choice of the Rose as an example used three times in the
section of ‘Provings’ was not simply an accident. It may be that Hahnemann
laid a foundation stone to a future timing in which the more psychologically,
spiritually and scientifically aware practice of Homeopathy might better utilize
the proving information of this potentially invaluable remedy, the Rose.
The Rose (Rosa spp.) is the quintessential flower since time
immemorial. It has long been held as a symbol of love, romance, beauty,
purity, victories and confidences.
A rose, when offered, is an appreciation of beauty, a protection of that
essence which remains hidden or secret, an offering of love, and also it has
been used traditionally to signify a pronouncement of true victory; spiritually
speaking, the highest victory for humankind is the mastery in consciousness
over one’s lower desire nature.
The Rose has been used to convey a wide range of symbolism, from










wounded/healing experiences. In fact, ‘Love’ has been attributed as a ‘healing
force’. Paracelsus wrote (89): “The highest and most effective medicine is
The highest form of love is Divine Love according to a spiritual
perspective, and the lowest form of love is of the lowest desire nature. (2, 8,
15, 16, 18, 20, 22, 29, 30, 37, 43, 45, 56, 63, 65, 66, 72, 74, 75, 79, 80, 94,
95, 104, 118) In mystical understanding, Love when fully matured and
victorious in the human consciousness signifies a flowering of human
potential, a union between the lover and the Beloved.
Traditionally, in spiritual parlance the ‘path of Knowledge’ and the ‘path
of Love’ eventually converge, leading to the Goal of Life, wherein Knowledge,
Power, Bliss become all-pervading. This Knowledge is achieved through the
medium of Divine Love.
Divine Love is thus considered to be ‘total significance’. This process of
the growth of consciousness is often referred to in short form as ‘Know
ThySelf’, mentioned by Hahnemann in the Organon section on ‘Provings’. (41,


42, 46) This flowering of human potential in consciousness, often presented
in mystical poetry as a longing for union in love, has also been reflected in
the experiences of provers in the modern proving data of Rosa spp.
During the past twenty years, provings conducted on Rosa spp have
spiritual themes of ‘awakening’ (Herrick), ‘transformation’ (Herrick), ‘return to
the God Force’ (Maule), a ‘spiritual quest’ (Maule), ‘idealizing love’ (prince on
a white horse – Scholten), and many more spiritual metaphors. (48, 71)
Herrick (48) observes a major significance of the essence of the Rose
from her recent proving of Rosa St. Francis (a species of thorn-less Rosa
canina): “The legend of Rosa St. Francis and the proving challenge us to
contemplate the intimate connection between the spiritual and the physical
world. The rose bridges these two worlds and becomes a compelling symbol
of transformation.”
And yet, the implications of these spiritual themes in recent proving
data of various Rosa spp. may sometimes be misunderstood, misinterpreted,
mischaracterized, or inadequately presented. Modern provings seem to be
challenging us to deepen our collective homeopathic spiritual understanding.
Recent provings conducted on Rosa spp. will be analyzed to discern
the difference between a psychological perspective (which is more compatible
with materialistic and scientific perspectives), and a spiritual perspective,
which is all-encompassing in its relationship with the former perspectives, and
yet as different as night and day.


I thank with profound gratitude our dear Lord and Benefactor of
Homeopathy, and Meher Baba, along with His close disciples. Before I knew
what the word Homeopathy meant, I was assigned to clinic duty to study
Homeopathy by Dr. Goher Irani, MBBS, under the kind and scholarly tutelage
of Dr. Alu Khambatta, MBBS, DHom (Bom). Dr. Goher, as we affectionately
called her, encouraged the further study of Homeopathy, and I owe a great
debt of gratitude to both Dr. Goher and Dr. Alu.
Eruch Jessawala, Katie Irani, V. S. (Bhau) Kalchuri, Dr. Goher Irani,
and Jaloo Dastur, all of whom are Meher Baba’s close Mandali (disciples)
members, have given much encouragement and support to me over the years
in the practice and further study of Homeopathy. I wish to thank them
sincerely for their great love, wisdom, and guidance.
Murshida Conner, of Sufism Reoriented in the USA has likewise offered
her benevolent words of wisdom for this article. And also the thesis of Dr.
Kaplan on Esoteric Knowledge helped to shape this project.
Also I send much gratitude to the British Institute of Homeopathy for
their generous support. I wish to especially thank Dr. Vivienne Freeman, for
her knowledge, skills, and patience over many years now. Further thanks
goes to Dr. Trevor Cook, whose insights have contributed to this article as
From the homeopathic global community, I wish to thank Dr. Jan
Scholten and Vivien Maule for their generosity in sharing unpublished
research data on Rosa spp.; Dr. R. Sankaran for generously donating
materials for this project; Dr. P. Shah for sending a copy of her article on
Rosa spp. published in Links; Dr. Herrick, Vivien Maule and Dr. Scholten for
their amazing insights into Rosa spp. provings and their encouragement to
publish this paper, Dr. K. Degkwitz (Dr. Kittler, Muller), Dr. B. Ostermayr, Dr.
C. Shukla, A. Wirtz, Dr. Merizalde, J. Morgan, Dr. Morrell, Dr. Deborah Collins
for invaluable editorial assistance, and to all those in spirit whose


contributions continue to remain irreplaceable – also to Elija Horn for the
translation of Rosa spp provings from German into English.
Also, I wish to thank my family, friends, and in particular, my dear
husband and fellow Homeopath, Mike McDonald, and my darling sister Marie,
without whose support this never would have been possible. This includes all
those who have helped to edit and proofread, including Mette Ipsen and
Adam Pierce, and many others who have donated their time and expertise.



Title Page……………………………………………………………………………..




Introduction: ‘Know ThySelf’ is ‘Aude Sapere!’…………………………..




Table of Contents………………………………………………………………….

10 - 11

Chapter 1
The Central Role of Spirituality in Homeopathy
A. Homeopathy and Spirituality.………..……………………….

12 - 14

B. Modern Conflicts Between Science, Psychology,
Homeopathy and Spirituality
1. An Overview…………….……………………………………

15 - 18

2. Homeopathic Provings and Spirituality……………..

19 - 26

C. Spiritual Insights for Prominent Themes of Rosa spp. Provings
1. Timing……………………………………………………………

27 - 29

2. Awakening.…………………………………………………….

30 - 33

D. Hahnemann’s References to Rosa spp. (Organon)……….

34 - 35

E. Relevant Literary References to Rosa spp..…………………

36 - 42


Chapter 2

Part 1 - Rosa spp. Proving Themes
A. Modern Rosa spp. Provings Themes
1. Introduction…………………………………………………….

43 - 45

2. Themes of Rosa spp. Provings…………………………

46 - 48

B. Three Major aspects of the Personality:
Ego, Heart and Intellect …………………………………………


1. Arrogance (Ego)……………………………………………..

49 - 56

2. Expansion of the Heart Chakra (Heart)..……………

57 - 62

3. Irritation (Intellect) ………………………………………..

63 - 70

Part 2 - Effects of Spiritual life on Provers
C. The inner and outer shift into greater awareness
4. Preening - Self-Awareness....………………………….

71 - 74

5. Synchronicity - World Awareness…………………….

75 - 82

6. Transformation - The God Quest ..………………….

83 - 91

7. Divine Love - The Goal of Life…………………………

92 - 96

Conclusion .…………………………………………………….

97 - 101

Supplements ……………………………………………………

102 - 104

Annotated Bibliography ………………………………….

105 - 121


Chapter One
A. Homeopathy and Spirituality
A Brief Overview
Highlights of Hahnemann’s spiritual inclinations, as well as aspects of
mystical symbolism, are presented in this section to demonstrate the validity
of a spiritual perspective for the modern Homeopath. This may prove helpful
in deepening our understanding of proving data collected from modern
provings of Rosa spp., while also highlighting the spiritual underpinnings of
In a letter to Stapf in 1816, Hahnemann (17) described his life of
spiritual endeavor: “In these hours I have always vowed to cultivate
simplicity, honesty and truth, and to find contentment and happiness in the
eyes of the Great Father of all life, on the one hand by perfecting the
innermost growth of the soul, and on the other hand, by making those
around me happy… In this way I have created for myself, during these
heartrending hours, an inner life, such as we need for eternal survival, ...and
to enter calmly and cheerfully into the reign of the All-Loving, the reign of
truth, vision and peace.”
More recently, Homeopath Paschero (a modern prominent Argentinian
Homeopath and M.D.) wrote (90): “Precisely because humility is required, the
art of medicine is an occupation of the highest spiritual order…, any
profession, no matter how humble, offers the possibility of satisfying a quest
for the meaning of life, as long as it is practiced with integrity.”
Hahnemann (17) was clearly ahead of his time. This is evident not only
in his materialistic developments such as pharmaceutical protocols currently
being used by allopathic pharmacies worldwide, or his recognition of invisible
microbial agents in Cholera epidemics that inspired the later development of
Microbiology, but also in the integration of his spiritual understanding within
the material world.


This may be why Sri Aurobindo (widely considered a Saint and one of
India’s greatest philosophers) regarded Hahnemann as a ‘demi-mystic’ in his
following comment (19): “What I am now considering is whether
homoeopathy has any psycho-physical basis. Was the founder a demi-mystic?
I don’t understand otherwise certain peculiarities of the way (homeopathic)
medicines act”.
Regarding Hahnemann as a ‘demi-mystic’ may be signifying a union of
two perspectives - the spiritual with the scientific material world.
Homeopath Morrell (84) wrote that Hahnemann was “a lifelong
Freemason and an active member of a Masonic lodge in every town wherever
he lived”. One of the guiding messages in the mystical traditions of Free
Masonry is “know thyself”, which is found engraved on the entrance gates of
some Masonic Lodges. (115)
What is the meaning of ‘know thyself’?
Know thyself is a mystical maxim signifying inner spiritual development
towards the Divine. This maxim has been referred to in many sources
including: the Hindu Bhagavad Gita, writings of spiritual Perfect Masters, the
Christian New Testament, written works by Islamic Sufi Saints, the Delphic
Oracle, and by religious philosophers over several millennia. (2, 16, 44, 51,
52a, 55, 56, 63, 74, 75, 94, 95)
Although the modern concept of God often leaves God out of ordinary
daily living, Hahnemann himself chose not to do so. Hahnemann, in
referencing ‘know thyself’ in the Chapter on Provings in his Organon, quietly
acknowledges a path towards increasing spiritual awareness. Similarly, he
mentions Rosa spp. and guides the Homeopath to perform provings upon
oneself. It is possible to observe throughout the Organon Hahnemann’s own
fully alive and active mastery of a highly developed spiritual understanding.
Modern Homeopath Paschero (90) echoed Hahnemann’s spiritual
leanings when he wrote: “Only by realizing the highest values is it possible to
practice a medicine such as Hahnemannian homoeopathy, which requires a
grasp of the essential symptoms of the patient as a whole, unique, and


singular human being. These values can be perceived and described only
when the physician has discovered his or her own true self.”









Homeopaths to broaden their perception of Love, of the Divine Force, of God,
and of spiritual awareness. (48,71) Homeopath Merizalde observed (81),
“although the reports are anecdotal, it seems that this method of treatment
(Homeopathy) is very suitable not only in the process of restoration of health
but also in the pursuit of a spiritual quest.”
In recent provings, as we will see later, the Rosa spp. effect on provers
ranged from ‘company with the Divine’, with ‘blissful peaceful states’, to an
‘inability to integrate into this world - I don’t even know what planet I am on’,
and from profound ’irritability with this fog-brained state,’ to varied romantic
imaginings. (21, 48, 71)
The modern provings of Rosa spp. may be valued as an offering in
several ways: to assist in connecting and integrating the spiritual with the
material world, to help dissolve obstacles preventing the innate knowledge of
one’s true self, to find the Divine within our ordinary daily lives, and to assist
in fulfilling one’s higher purpose in life, i.e., to know thyself.


B. Modern Conflicts between Science, Psychology,
Homeopathy, and Spirituality
1. An Overview
One possible obstacle to consider in deepening the understanding of
provings for Rosa spp. concerns modern conflicts between Science,
Psychology, Homeopathy, and Spirituality. While it is not within the scope of
this brief paper to resolve these issues, it is of interest in better
understanding the Rosa spp. to consider some positive aspects of each of
these areas of study in the next two sections. Indeed, the recent provings of
Rosa spp. encourage us to explore these issues.
In our modern world, science/materialism and spirituality/Divine Love
are often thought to be mutually exclusive. Yet, there may be much to be
gained from exploring the relationship of spirituality with the essence of Rosa
spp. and its connection with the material world.
One western allopathic physician, who is well versed in the ancient
spiritual practices of Ayurvedic medicine, (India), Deepak Chopra, M.D. (11)
observed how modern physicists are exploring the external world we live in:
“Einstein realized that time and space are the products of our 5 sense; we
experience events as happening in sequential order. Yet Einstein and his
colleagues were able to remove this mask of appearances. They reassembled
time and space into a new geometry that has no beginning and no end, no
edges, no solidarity. Every solid particle in the universe turned out to be a
ghostly bundle of energy vibrating in an immense void.”
Yet, for centuries the materialistic paradigm dominating scientific and
philosophical thought has increasingly created divisions between modern
psychology, science, spirituality, and Homeopathy. (32, 44, 54, 81, 84)


However, historically, during and before the time of Paracelsus
(1500’s), it was common practice to blend all the various disciplines of higher
thinking (44):
“Among the ancients, philosophy, science, and religion were never
considered as separate units: each was regarded as an integral part of the
whole. Philosophy was scientific and religious; science was philosophic and
religious, and religion was philosophic and scientific. Perfect wisdom was
considered unattainable save as the result of harmonizing all three of these
expressions of mental and moral activity.” (italics added)
Perfect wisdom implies a blending of the feeling and the mental
aspects of the human mind. The heart knows what to value, and the intellect
is competent in negotiating worldly materialistic matters. This concept is
reflected in the writings of Meher Baba.
Meher Baba (1894-1969), who declared himself in public as the Avatar
of this Age in 1953, authored many books and discourses on a wide and
diverse range of spiritual topics. While his descriptions of human
consciousness and the goal of human life remain unparalleled in the world of
Literature to this day, he has stated that (56), “I have come not to Teach, but
to Awaken.” Meher Baba addressed the apparent conflict between religion
and science (74):
“The mind is the treasure-house of learning, but the heart is
the treasure-house of spiritual wisdom. The so-called conflict between religion
and science arises only when there is no appreciation of the relative
importance of these two types of knowledge. Mind cannot tell you which
things are worth having; it can only tell you how to achieve the ends
accepted from intellectual sources.”
Moreover, modern physicists are openly acknowledging the existence
of God or a Creator of the Universe. Dr. Goswami (32, 33), author of The

Self-Aware Universe: How Consciousness Creates the Material World, is a
Professor of Physics at the University of Oregon and a member of its Institute


of Theoretical Science. Goswami is part of a growing body of scientists who in
recent years have ventured into the domain of the spiritual in an attempt both
to interpret the seemingly inexplicable findings of their experiments and to
validate their intuitions about the existence of a spiritual dimension of life.









perspective, as is often imagined in our present world. Meher Baba observed
“It is a mistake to look upon science as opposed to the spirit. Science
is a help or hindrance to spirituality depending upon the use to which it is put.
Just as healthy art is the outflowing of spirituality, so science, when properly
handled, can be the expression and fulfillment of the spirit. Scientific truths
about the physical body and its life in the gross world can become a medium
for the soul to ‘Know Itself’. However, if they are to serve this purpose, they
must be fitted properly into a greater spiritual understanding that includes a
steady insight into true and enduring values.”
From the homeopathic perspective, Hahnemann explicitly blended
science, art, spirituality and medicine, and he recognized God in all the
editions of his Organon. God was not a mere concept to Hahneman. (41, 42)
Bradford (7), Hahnemann’s biographer, wrote: “Hahnemann always modestly
said that his discovery was God's gift to him for the benefit of mankind."
Furthermore, according to a psychological perspective, writing about
esotericism, (known during medieval times as Alchemy) Edmond Whitmont
wrote (113), “Contrary to general popular opinion, which considers alchemists
simply charlatans or, at best, primitive pioneers of modern chemistry, C.G.









psychologists of their day. Their truest practitioners were seeking the
‘philosopher’s stone’, the mysterious lapis that symbolized the total man.”
Hahnemann referred to the ‘philosopher’s stone’ of physicians –
‘simplicity’ in his writings (38e). The ultimate goal of simplicity accomplishes


the most complete overlap, a total merging of these seemingly disparate
disciplines. Simplicity was described by Socrates (52a) as temperance, by
Confucious (46) as the golden mean. Pelikan (91) described the Rosaceae
species as perfect moderation in the midst of plenty.
Thus, ultimately, there is no inherent conflict between science,
homeopathy, psychology and spirituality. All these perspectives can support
the purpose of life, and assist in deepening the understanding of each
individual perspective, even whilst acknowledging their inherent limitations.
Meher Baba clarified the end result of pursuit of purely materialistic
perspectives (79): ‘The greatest scientists themselves are becoming dismayed
at the areas of knowledge still beyond them and appalled at what their
discoveries may unleash. It will not be long now before they admit complete
bafflement and affirm the existence of this eternal Reality which men call
God, and which is unapproachable through the intellect.’ (italics added)


2. Homeopathic Provings and Spirituality

In this section we explore the necessity, according to Hahnemann and
many of the greatest Homeopaths, to apply a spiritual understanding to
Homeopathic provings. That spirituality is central to the practice of
Homeopathy will be illustrated in this section.
Hahnemann referred to the usage of a spiritual perspective in the
process of conducting provings. In his chapter on Provings in The Organon,
Hahnemann observed (42):
141: “Of all the provings of the pure actions of simple medicines in
altering the human condition, and of the artificial disease states and
symptoms that they engender in the healthy person, the most excellent
provings remain those that the healthy, unprejudiced, conscientious and finefeeling physician employs upon himself, with all the care and caution taught
here. He knows (is aware) with the greatest certainty that which he has
perceived in himself”. (italics added)
Hahnemann continues:
“Footnote 2: By means of such remarkable observations, he will
develop an understanding appreciation of his own sensibilities, of his mode of
thinking and emotions, which is the basis of all true wisdom, know thyself.”
Hahnemann implied that there is some reason or purpose for the
Homeopath to ‘know thyself’, and to perform Provings upon oneself.
However, a purely materialistic outlook proposes that we cannot hope to
“illuminate our inner selves with hidden Light from concealed depths” as
Aurobindo (2) describes, as no such Light exists. Yet Hahnemann implied in
‘know thyself’ that there is a concealed consciousness which is deeper and
greater than our superficial self, and this is a concept which opens up infinite
possibilities. (2, 15, 46, 56, 63, 69, 70, 74, 75)


To know thyself has been traditional spiritual teaching of all Ages, for
such knowledge is self-realisation.
Socrates, in Plato’s Charmides, referred to ‘know thyself’ inscribed over
the temple of the Delphi Oracle of ancient Greek mythology. (52a)
Conybeare wrote (Civilisation and Chaos) (16a): “When Jesus referred
to the Kingdom of Heaven being within us, He stated: ‘And whoever knoweth
Himself shall find it.’
In the Bhagavad Gita, Lord Krishna explains (16a, 105): ‘There is true
Knowledge, Learn thou, Arjuna, this, To see One Changeless Life in all that
lives, And in all that separate seems, The One Inseparable Self.”
Lord Krishna’s words are clarified in modern times by Dr. Chopra’s (11)
observation: “Although each person seems separate and independent, all of
us are connected to patterns of intelligence that govern the whole cosmos.
Time does not exist as an absolute, but only eternity….What we call time is a
reflection of how we perceive change….If we could perceive the changeless,
time would cease to exist as we know it…”
Dr. Chopra further observes that yogis and sages throughout India,
China, Japan have been able to remain youthful by retarding the process of
entropy (deterioration), using nothing more than attention, “for at a deep
level, attention and Prana (life force, creative intelligence) are the same - life
is awareness, and awareness is life.”
From Hahnemann’s writings, it can be seen that his own world-view
was not blinkered by materialistic limitations. In “The Medicine of Experience”
(1805) Hahnemann wrote (38c): “Medicine is a science of experience… This
art, so indispensable to suffering humanity, cannot therefore remain
concealed in the unfathomable depths of obscure speculation, or be diffused
throughout the boundless void of conjecture; it must be accessible, readily
accessible to us, within the sphere of vision of our external and internal

perceptive faculties.” (italics added)
Meher Baba confirmed (78), “The spiritual and the material aspects of
life are widely separated from each other. They ought to be inseparably
united with each other. There is no fundamental opposition between spirit


and matter or between life and form. The apparent opposition is due to
wrong thinking.”
Though Hahnemann, Conybeare (the teachings of Christ), Lord Krishna
(The Bhagavad Gita, Song Celestial), and Meher Baba all confirm that ‘know
thyself’ is obviously a spiritual undertaking, our modern homeopathic
literature largely ignores the necessity of this work. The absence of a spiritual
perspective used in tandem with the scientific, psychological, materialistic
perspectives is clearly lacking in true wisdom, and, as will be demonstrated, is
misleading in the presentation and assimilation of proving data.
Furthermore, the inclusion of a spiritual understanding in modern
homeopathic practice has a strong foundation in the history of Homeopathy.
Many of the great Homeopaths were spiritually minded like Hahnemann. For
example, Hering, Clarke, and Compton Burnett were keen on Paracelsus. (12,
64) Ghatak (31) referred to the teachings of Ramakrishna and Vivekananda.
Hering, Kent, and the Boericke were avid followers of Swedenborg. (107)
The list is much longer than these few examples.
Kent observed (59b, 62), “the love of Truth, for the sake of Truth, in

the voluntary, conjoins with an equivalent of Truth in the understanding; and
this is the measure of wisdom in any man”.
Kent continues: “The crafty man memorizes facts, to use for a given
occasion in order to acquire remuneration or fame, and should be known as
smart in proportion to the success of his undertaking. This is not wisdom.
Love, wisdom, and use make one, and inasmuch as they are one in the life of
man they make him a man; and wherein he lacks these, he falls short of
being a man. These in man are the wherein he exists in the image of God,
and when he has thus made Truth alive in him, he has become “free indeed”.
(italics added)
Kent’s implications of making “Truth alive in him, he has become “free
indeed” echo statements of spiritual mysticism, wherein true freedom is
considered as a state of consciousness known as Liberation, Mukti, or Bliss.
This ‘freedom’ of ‘Truth alive in him’ referred to by Kent acknowledges the co-


relation or union of the Divine within one’s being. It also signifies the spiritual
practice of ‘know thyself’. (46)
Hahnemann makes some remarkable statements concerning a spiritual
approach for life in The Organon (41):
“9: In the healthy condition of man, the spiritual Vital Force….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 purposes
of our existence.” (italics added)
What does Hahnemann mean by the ‘higher purposes of our
existence’? (97)
Is it to ‘buy, consume, die’ as the metaphor is commonly used in the
Is it purely materialistic or egoistic?
These are merely a few representative questions that are pertinent for
the understanding of proving data for Rosa spp.
One of Herrick’s (48) provers of Rosa gallica expressed this issue with
materialism poignantly as being: “fed up with the world of buying and selling.
When will we wake up and move beyond the lower aspects of materialism?!!”
This prover continues with the query “What is beyond?” (italics added)
Meher Baba (79) observed that, ‘the ordinary man, although he is
completely fed-up with being cheated of the prize that materialism promises
and appears to deny the existence of God and to have lost faith in everything
but the immediate advantage, never really loses his inborn belief in God and
faith in the Reality which is beyond the illusion of the moment. His apparent
doubt and loss of faith is because of a desperation of mind only, it does not
touch his heart. Look at Peter. He denied Christ. Desperation made his mind
deny, but in his heart he knew that Christ was what He was. The ordinary
man never loses faith. He is as one who climbs up a mountain a certain
distance and, experiencing cold and difficulty breathing, returns to the foot of
the mountain. But the scientific mind goes on up the mountain until its heart

freezes and dies. But this mind is becoming so staggered by the vastness still


beyond it, that it will be forced to admit the hopelessness of its quest and
turn to God, the Reality.” (italics added)
In modern provings of Rosa spp., provers throughout the world
struggled with these issues. These provers collided with materialism, literally
and figuratively! It seems many provers had difficulty integrating glimpses of
a greater and higher state of consciousness into their worldly affairs.
Indeed, the experience of higher states of consciousness is not very
well-supported or understood in modern awareness. This difficulty may also
be a current world dilemma facing all of humanity. As one heroic prover of
Rosa damascena observed (21), ‘my heart tried by all means to express itself,
to become softer to the outside world’.
How may homeopathic provings act to connect the spiritual with the
material world in the consciousness of the prover?
Hahnemann refers to the ‘soul of the plant’ and their corresponding
‘divine elements’ when describing the medicinal properties of plants in general
“118: Every medicine exhibits particular actions in the human body
which do not come about in exactly the same way from any other medicinal
substance of a different kind.”
“Footnote: This fact was also perceived by Albrecht von Haller who
wrote: “A great diversity of strength lies hidden in these plants themselves,
whose external features we have long known but whose souls, as it were,
and whatever divine element they have, we have not yet perceived.”
(italics added)
Hahnemann is thereby connecting the spiritual ‘soul’ and its
corresponding ‘divine elements’ with the material ‘medicinal substance’.
According to these aphorisms of Hahnemann each kind of plant and mineral
has a unique soul that is different in various aspects from each other. These
differences may appear imperceptible in their inner essence, though their
outer manifestations may be readily visible. Each ‘soul’ of the remedy when
proven has some unique effect on the healthy prover.


The ‘soul’ of Rosa spp. is beginning to emerge via modern provings of
Rosa spp. (104) Furthermore, our homeopathic literature in general is rich
with spiritual references and metaphors. It is fruitful to explore some of these
areas in particular, to create a deeper understanding of the spiritual dynamics
in provings.
For example, Kent, like Hahnemann, connects the material with the
spiritual in the context of the external material versus the interior internal
qualities of the plant and mineral kingdoms (59a, 62):
“It is not generally known that the three kingdoms exist, as to their
interior, in the image of man. Neither is it generally understood what it is to
exist in the image of man. It is not even known what man is, nor what the
plant kingdom is, and much less what the mineral kingdom is. If all these
statements related to geology, botany and anatomy, they could be
presumptuous, as these sciences are highly cultivated, but they treat of the
kingdoms only as to their exterior or material relation. The internal qualities
have been left for the homeopathist, and such an exploration is within the
province of homeopathics.”
According to Kent, exploring the internal and external relationships is
part of the practice and ‘province’ of Homeopathy. Likewise, Hahnemann
encouraged the Homeopath to dive deep within themselves, via provings, and
yet also to be objectively balanced externally in a precise and detailed
scientific manner concerning the collection and recording of proving data and
subsequent prescribing.
Early in his career, in “The Medical Observer”, Hahnemann wrote about
provings (38d): “The duty of the observer is only to take notice of the
phenomena and their course; his attention should be on the watch, not only
that nothing actually present escape his observation, but that also what he
observes be understood exactly as it is… The medical observer… has
constantly before his eyes the exalted dignity of his calling, as the
representative of the all-bountiful Father and Preserver, to minister to His
beloved human creatures… He knows that observations of medical subjects
must be made in a sincere and holy spirit, as if under the eye of the all-seeing


God, the Judge of our secret thoughts, and must be recorded so as to satisfy
an upright conscience, in order that they may be communicated to the
Thus, Hahnemann encouraged a balance, a harmony, between the
inner and the outer experience of human consciousness. He emphasized the
necessity to evaluate the inner and outer experiences of the souls of the plant
and mineral kingdoms during provings for a more complete understanding of
their medicinal properties (42):
“119: As certainly as each kind of plant is different in its outer form, in
its own way of life and growth, in its taste and smell from every other plant
species and genus, as certainly as each mineral and each salt in its outer as

well as its inner physical and chemical properties (which alone should have
prevented any and all confusion) differs from every other, just as certainly are
they all different and divergent from one another in their morbific, thus also,
in their curative actions.” (italics added)
Hahnemann observed that not only each kind of plant, but also each
mineral and salt are unique in their ‘outer as well as their inner’ properties.
Hahnemann recognized the value of exploring the ‘inner properties’ in the
mineral kingdom, and the ‘souls’ of the plant kingdom.
Twentyman writes of exploring the inner properties in a proving (110),
“We can respond to a remedy in many ways. We can eat it and through taste
and its continuation in our digestions we can prove it. But I believe that the

responses of our thoughts and feelings, when we bring to bear our other
senses and the whole of our personality upon a remedy, belong also to the

fuller proving.”
Likewise, modern medical practice currently acknowledges the role of
thoughts and feelings in direct relationship to health and well-being, i.e.,
anxiety may be associated with tension headaches. For example, Dr. Deepak
Chopra observed (11): “Our cells are constantly eavesdropping on our
thoughts and being changed by them. A bout of depression can wreak havoc
with the immune system; falling in love can boost it. Despair and
hopelessness raise the risk of heart attacks and cancer, thereby shortening


life. Joy and fulfillment keep us healthy and extend life. This means that the
line between biology and psychology cannot be drawn with any certainty.”
In summary, clearly a spiritual perspective is needed when conducting
provings and interpreting proving data. The spiritual significance of ‘know
thyself’ was expressed in quotes of Lord Krishna, Conybeare on Christ, and
Meher Baba. Concerning the provings of new and old medicines, Kent
explores the internal nature of man (know thyself), Hahnemann refers to the
‘soul of the plants’ and their corresponding ‘divine elements’, and Twentyman
includes as part of the proving data the non-material (psychological /spiritual)
responses to these medicines.
Furthermore, Hahnemann stated early in his career in the Preface to
his first edition of the Organon that (40), “The physician who enters on his
work in this spirit becomes directly assimilated to the Divine Creator of the
world, whose human creatures he helps to preserve, and whose approval
renders him thrice blessed.”
This next prover illustrates and exemplifies the self-reflective spiritually
aware standpoint from which Hahnemann recommended that provings be
done (Maule’s proving of Rosa canina) (71):
“Right now I feel very creative but I am very conscious of not being at
the helm. It even feels exciting to surrender. It feels very important to ‘pray’;
not to ask for anything at all, but to go back to that simple place of being
with the God force in total simplicity.”


C. Spiritual Insights for Prominent Themes found in
Modern Provings of Rosa spp.
1. Timing
This section addresses two spiritually significant characteristics that are
found throughout the modern provings of Rosa spp.: Timing and Awakening.
Both ‘Timing’ and ‘Awakening’ are presented in a peripatetic style. The
purpose for this style is to broaden and widen the range of view when
interpreting recent proving data Rosa spp., in moving from logic and reason
into synthetic understanding.
The first characteristic under consideration in this section is ‘Timing’
and its spiritual significance. As mentioned earlier, Morgan’s (83) observation
as a well-known homeopathic pharmacist from Helios Pharmacy in UK, is that
homeopathic medicinal ‘remedies themselves choose when to be made and

the timing must be right to create the perfect conditions. This is especially
true for new proving remedies…’ (italics added)
Hahnemann’s comment (42), “It was high time that He allowed
Homeopathy to be found”, clearly indicates a causative relationship between
our ‘Heavenly Creator’ and the development of Homeopathy. At the same
time, it implies a ‘hide and seek’ quality between the Creator and the
individuals of His Creation, as well as a sense of timing.
In modern provings, a ‘sense of timing’ was referred to by Maule in her
proving of Rosa canina (71): “Time and how we live within it, was the central
theme of this proving… There was the feeling that the time span of our life is
precious and from this came a strong desire to choose carefully how to spend
this time. It appears in this proving that how we use that time and how much
choice we have in using that time is a source of health or ill health.”
Maule (71) further observed that the genera of Rosaceae family
(Cratageus, Laurocerasus, Spirea, Prunus) have an affinity for the heart and
circulatory system. “The heart is our timekeeper, carrying us forward on the


ocean of life, helping us to experience that which life brings, with less
resistance. Time and tide wait for no one.” (italics added)
The next reference to ‘Timing’ in a spiritual sense is from Bulleh Shah
(102), a 17th Century Saint of the Islamic tradition who was an enlightened
spiritual Master and also a mystical poet. Bulleh implied that a sense of timing
is involved in the union between the lover and Beloved (in his heart) in his
remarkable couplet:
“Banish the timekeeper, my Beloved has come home,
my precious one!
Again and again the timekeeper strikes the gong,
diminishing this night of our union.”
All four of these references to ‘Timing’ have deep spiritual significance.
Thus in summary, ‘Timing’ in a spiritual sense is referred to above by
Hahnemann in reference to our Heavenly Creator providing us with the gift of
Homeopathy; by Morgan’s reference to the remedies choosing their own
timing; by Maule in her Proving of Rosa canina with the ‘heart is our
timekeeper-time and tide wait for no one’; and lastly, by the mystical poet
Bulleh Shah in his mention of the ‘timekeeper’ with reference to the union
within his heart of the lover with the Beloved.
Historically and in modern times, the ‘timekeeper’ and ‘a sense of
timing’ may be used to express a timely movement towards a deeper spiritual
understanding. The ‘timekeeper’ of the heart, and a ‘sense of timing’ in each
case are symbolic pointers directing one’s attention to the awakening process
in Consciousness that connects the material world with the spiritual.
The awakening into one’s daily life from the ordinary sleep state of
consciousness is often used, both historically and in modern times, as a
spiritual metaphor to parallel the awakening from ordinary consciousness into
Divine consciousness. This awakening process is connected to an eternal
sense of timing that intersects our sense of ordinary timing.


Bulleh Shah’s quote of union with the Beloved within his heart implies
an awakening process connected with timing, signifying true victory and
triumph in attaining that complete transformation of consciousness, which is
widely considered by many and also alluded to by Hahnemann as ‘the goal of
all life’, aka ‘know thyself’.


2. Awakening

‘Awakening’ is another prominent characteristic in the recent provings
of Rosa spp. It is ‘awakening’ that gives significance to ‘timing’. In spiritual
literature, Time begins with the Soul’s desire to know its eternal Self, and
ends with its awakening to the fulfillment of this desire.
Exploring historically and in modern times, we find that this Rosa spp.,
proving theme of ‘awakening’, which will be illustrated in the next chapters,
has been used throughout history to connect the spiritual with the material
A well known allusion to spiritual awakening is found in the first lines
of The Rubaiyat of Omar Khayyam (Edward Fitzgerald’s version) (30):
AWAKE! for Morning in the Bowl of Night
Has flung the Stone that puts the Stars to Flight:
And Lo! the Hunter of the East has caught
The Sultan's Turret in a Noose of Light.
Although in modern times he is sometimes misconstrued as a hedonist,
Khayyam was a physician, an astronomer and author of treatises on
mathematics and physics. In his later years he pursued the spiritual
disciplines of the Sufis while he was writing The Rubaiyat.
Yogananda (118) gives credence to these spiritual insights of Omar
Khayyam in his following interpretation of this Khayyam poem:


The Inner Silence sings:
"Awake! Forsake the sleep of ignorance, for the dawn of wisdom has
come. Hurl the hard stone of spiritual discipline that breaks the bowl of dark
unknowing, putting to flight the pale stars of mock-lustered material
desires. "Behold, the Eastern Wisdom, the Hunter and Destroyer of delusion,
has caught the proud minaret of the kingly soul in a noose of Light, dispelling
its imprisoning mortal darkness."
‘Awakening’ from ‘the sleep of ignorance, for the dawn of wisdom’ is
also metaphorically reflected in our homeopathic Journals. Twentyman
observes (108): "The human soul responds to the processes and substances
of our world with myth, legend and poetic imagery, and these can be
understood as the revelation of the ‘higher reality’ lying latent, like a sleeping

princess, within the natural phenomena. They constitute, one might also say,
a homoeopathic Proving in a very clear and heightened form. In
contemplating these images and symbols we may be led deeper into the
hidden genius of the substance and its remedial actions than by confining our
attention strictly to the realm of material effects and the statutory rubrics of
official provings." (italics added)
Thus, in his description of a ‘sleeping princess’ with a ‘higher reality
lying latent’, Twentyman confirms the spiritual metaphor of ‘awakening’ from
the ordinary consciousness of natural phenomena into a ‘higher reality’.
Historically, Hildegaard of Bingen has some interesting observations
regarding the soul’s response to ‘awake’ and ‘sleeping’ on the subject of
‘sneezing’, a prominent keynote clinical symptom of the Rosa spp. ‘rose cold’
“Whenever the blood in the vessels is not awake and lively, but rather
just lies there as if it were sleeping, and also when the body liquids do not
move fast enough, but are lazy and slow, the soul notices this and causes the
body to tremble through sneezing and in this way wakes up the blood and


juices of the person so that they return to their correct behaviour.” (italics
Here the soul’s tendency to awaken sleeping bodily fluids via sneezing
is suggested. Von Bingen’s description of sneezing may also be considered as
‘awakening’ the sluggish heart circulation, a response that is ‘prompted by the
The soul’s response to the sluggish heart circulation may be similar in
principle to Paschero’s perception of “the vitalist teachings of Paracelsus,
Haehl, Hahnemann”. Paschero observed (90): “Because the soul directs and
regulates the body, the disturbances it suffers generate disease and
Furthermore, the historical writings of Hildegaard von Bingen and
myths and legends alluded to by Twentyman have similar themes of

awakening that correspond with modern provings of Rosa spp.
Recent provings of Rosa spp. have themes of the ‘sleeping princess’,
not ‘awake or lively’, ‘lazy and slow’, ‘awake’ or ‘awakening’, and ‘fainting’,
etc. (21, 48, 71, 87) These themes imply an underlying spiritual significance
in the experiences of these provers of Rosa spp.
Twentyman’s ‘sleeping princess’ and the connection with the spiritual
world correlates with Herrick’s observation (mentioned earlier) in the Proving
of Rosa St. Francis (48): ‘connecting the spiritual with the material world’.
Is there any relationship between the essence of the Rosa spp. with
the myths and metaphors of the ‘sleeping princess’?
It would seem that the essence or the soul of the quiescent Rosa spp.
has been sleeping in the world of homeopathic literature and proving data
until very recently.
In Grimm’s Fairy Tales (34), ‘The Sleeping Princess’, Princess Briar
Rose is put under an evil spell to sleep for 100 yrs, in a castle tower that
becomes overgrown with briar roses comprising a hedge of thorns, and is
awakened when a Prince on a white horse comes and kisses (awakens) her.
‘Awakening’, ‘sleeping’, ‘idealizing love’, ‘prince on a white horse’, etc.,
are all themes presented in the modern proving data of Rosa spp.


Maule, who recently conducted a proving of Rosa canina (dog rose),
describes the inspiration in the form of a vision that came to her, and which
caused her to make this Rosa spp. proving:
“First the headline: “The Sleeping Princess”, followed by images and
sensations of crumbling castles or towers; the need for the outer appearance
to be maintained, for the clothes to be right; then followed by an image of a
crumbling tower held up by a thorny network of briars. Finally a clear
instruction that the briar rose (dog rose) be made into a remedy at the end of
June in the environment of a newly (2yr) created rose garden planted with 35
old fashioned roses. This is the only ‘vision’ I can ever claim to have had, how
could I ignore it!” (71)
Maule’s vision reflects many of the experiences described by Rosa spp
provers all over the world. In the spiritual realm, ‘awakening’ is the higher
purpose of our human existence, often used to describe the shift from
ordinary worldly consciousness into ‘God consciousness’ or ‘know thySelf’.


D. Hahnemann’s References on Rosa spp. in

The Organon of the Medical Art

Hahnemann referred to qualities of the Rose in the ‘Provings’ section of

The Organon of the Medical Art (2nd through the 6th ed). Embedded in the
footnotes to clarify his points on Provings, Hahnemann makes the following
observations concerning homeopathic ‘Provings’ and the ‘Rose’ (42):
“Footnote: A few persons can faint from the smell of roses...”
Furthermore Hahnemann observes the clinical usage of Rosa spp. (42)
(italics added):
“Footnote: In this way, Princess Maria of Porphyrogeneta helped her brother,
Emperor Alexius, who suffered from faintings, by sprinkling him with

rosewater in the presence of his aunt Eudoxia. Also, Horstius considered rose
vinegar to be helpful in cases of faintings.”
Hahnemann also quoted historical references that Rose water or Rose
vinegar can awaken a person who has fainted.
It seems serendipitous or perhaps synchronistic that one of the more
spiritually prominent qualities of Rosa spp. mentioned by Hahnemann (i.e.,
the princess awakens her sleeping brother, who has fainted) corresponds to
the theme of awakening found in modern provings of Rosa spp.
Kent mentions that “some people will get sick from the smell of roses.
I have known a number of patients who became sick in this way. It is
common enough, and the sickness is known by the name of rose cold or rose
fever.” (59)
In Homeopathy, the tendency of the ‘Rose’ (Rosa spp.) is to cure a
‘rose cold’ in some, while in others to awaken them from fainting (according
to Hahnemann). Are these qualities of awakening the sleepy or sleeping souls
somehow connected with Rosa’s ‘conceptual essence’? (14)
Is this a Signature of the Rose? (110)


In the above situations, the concept of awakening - Hahnemann (a
historical princess who awakens her brother), Twentyman and Maule (the
mythical sleeping princess), Von Bingen (the metaphor of the soul awakening
the circulation via sneezing), and modern data from Rosa spp. provings such
as ‘sleeping princesses’, ‘awakening’, ‘idealizing love’, ‘prince on a white
horse’, ‘being in the presence of God’, etc., all collectively serve to connect
material world with the spiritual in an illogical yet valid understanding.



Relevant Literary References to Rosa spp.

Historically, myths and metaphors were often used to facilitate a
deeper psychological or spiritual understanding. In this section we introduce
the famous story of The Little Prince (St. Exupéry), a charmingly sweet yet
very tiny story (98), which will be used throughout the remainder of this
paper as an example to demonstrate the spiritual aspects found in the of
provings of Rosa spp.
Here are online links to The Little Prince, and Howard’s translation:
Excerpted from The Little Prince, this next quote describes the Rose as
‘rising up towards the Sun’, which may be a simile for the heart’s awakening
towards the internal Sun:
Starting with the seed, “they sleep deep in the heart of the earth’s
darkness, until some one among them is seized with the desire to

awaken….to push a charming little sprig inoffensively upward toward the
sun…” (98) (italics added)
The awakening process of consciousness is often reflected as a process
of unfoldment, as is illustrated in the following Sufi quote regarding a spiritual
understanding of the Rose. Sufism, originally part of the Zoroastrian religion,
was brought to the West from India during the early 1900’s, via the Indian
saint Hazrat Inayat Khan (63) of the Moinuddin Chisti lineage (i.e., the
strongest Sufi lineage with the greatest number of spiritually Perfect Masters).
The current American Murshida of Sufism Reoriented, M. Conner


“The structure of the rose is an emblem for the infolded tissues of
consciousness that reach and complete the ‘bud form’ at the end of the
evolutionary phase and mature within their ‘calyx’ or outer shell of
impressional matter during the reincarnational phase. When involution begins,
the ‘calyx’ breaks open, and the tissues begin to unfold, exactly like the petals
of the rose under the influence of the sun. But this movement is propelled by
the internal sun, and it unfolds in successive layers very similar to the plan of
the rose. No wonder it is loved by seekers everywhere and intuitively
recognized as the perfect flower by all mankind.’” (15a)
In her proving of Rosa gallica, Herrick corroborates Murshida Conner,
“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.” (48)
Furthermore, Meher Baba illustrated this same concept “Spiritual
progress is not a process of accumulation from without, it is an unfoldment
from within.” (76)
As we explore the spiritual essence of Homeopathy and also the
modern provings of Rosa spp., patterns and shapes begin to emerge. These
are patterns which include timing, awakening, the ‘soul of the remedies’, loveheart-circulation, and ‘sleeping princesses’ who are ‘awakened by a prince on
a white horse’. These patterns begin to reveal that the fabric of human
existence is indeed enmeshed with the Divine.
In a larger worldly context, for those who are familiar with Harry Potter
(96) and The Lord of the Rings (106), each of these literary works also give
us a glimpse as to how many cultures and peoples, including our patients,
may be influenced by these inner spiritual longings. The Lord of the Rings has
many spiritual metaphors.
For example, Tolkien’s creation Gollum Smeagol symbolizes the ego
when associated with only the material world (65). In colloquial vernacular, it


might be seen as a sort of rhyming slang - ‘ego schmeagol’. Furthermore, his
philosophy also included a transformation of ego, i.e. an ego that was
identified with that which is immortal. This would necessitate a transcendent
state of being, reflecting a transformation of consciousness.
Meher Baba compared Frodo’s journey to the spiritual path: “It’s like in
the spiritual path. All the things that you go through are similar.” (29)
For example, Frodo and Sam, the hobbits who are ‘pure in heart’ are
given the task by the Grey Wizard (an illumined guide who underwent
transformations through fire from the grey to the white wizard) to carry the
‘Ring’ (the lure of the lower desire nature) to the ‘fires of hell’ (penances).
Traveling along with Frodo and Sam, their almost constant companion
is Gollum, i.e., the expression of the ego when it is connected to the lower
desire nature (65,88). The journey of Frodo to accept the duty and
responsibility to carry this ring ‘for the well being of all mankind’ may be a
spiritual metaphor for the aspirant on the spiritual path passing through many
trials to overcome lower desire nature and still remain true to a higher love.
The journey of the hobbits, like spiritual seekers, takes place in the
world. But just as the hobbits were not a part of the world in the sense of its
wars or worldly ways, likewise the spiritual seekers traverse the spiritual path
in the world but are not connected to the world in an ordinary materialistic
sense. Their journey is to rise above lower desire nature towards union with
the higher self, with the Divine, in their own hearts.
The vehicle of this journey is provided by loving sacrifice in the form of
“selfless service.” Meher Baba observed: “Selfless service is unaffected by
results. It is like the rays of the sun that serve the world by shining alike on

all creation: on the grass in the field, on the birds in the air, on the beasts in
the forest, on all mankind; on saint and sinner, rich and poor, strong and
weak, wholly impervious to their attitude or reaction.” (77)
In best selling modern literature, a similar theme is expressed by Hafiz
from the renderings of Ladinsky (66a):


The Sun Never Says
All this time
The sun never says to the earth,
“You owe
What happens
With a love like that,
It lights the

Furthermore, there are numerous literary references to the spiritual life
being lived in a worldly sense. For example, in the Lord of the Rings, the ‘fate
or destiny of all mankind’ depended upon the hobbits’ success in undergoing
the hardships to put the ring (of lower desire nature) into the fires of hell. At
the end, the hobbits Bilbo Baggins and Frodo Baggins leave with the white
wizard and some elves on a ship that sails away from the known and ordinary
world. This may be seen as a metaphor for the journey of individual
consciousness leaving the ordinary state of consciousness and entering into
and traversing the planes of higher consciousness, a process referred to
earlier in this paper as ‘awakening’.
Similarly, the recent literary work of ‘Harry Potter’ has been translated
into many languages around the world and has been a best seller which


appeals primarily to the adolescent and young adult populations, which
undoubtedly includes some of our patients.
What are some spiritual messages of these works of fiction to our
Harry Potter had to run his head directly into a brick wall in order to
reach his school of higher learning, his school of training in ‘wizardry and
magic’. Running one’s head ‘into a brick wall’ gives us a glimpse of the
transformation required between the heart and the intellect with respect to
the spiritual and the material world.
The intellect struggles to grasp any spiritual knowledge of higher
planes of consciousness within the context of the ordinary world, and that
struggle may be experienced as ‘running one’s head into a brick wall’. When
the intellect encroaches upon the innate wisdom of the heart, it often
becomes frustrated with its lack of dominion over the affairs of the heart.
What often happens is that the intellectual perspective labels the perspective
of the heart as ‘difficult’ or ‘complicated’, and then the perspective of the
intellect departs from the perspective of the heart, full of justifications. This is
well illustrated in the story of the Little Prince. Achieving a balanced harmony
is the ideal goal of ‘Know thySelf’.
Meher Baba’s translation (75) of the following Hafiz couplet reveals the
difficulties encountered by the intellect in its dominion over the heart:
“Hafiz describes the truth about love when he says:”
‘Janab-e ishqra dargah basi bala tar-azaq'l ast;
Kasi in astan busad kay jan der astin darad.’
'The majesty of love lies far beyond the reach
of intellect; only one who has his life up his
sleeve dares kiss the threshold of love.’


Harry Potter may offer wisdom to teenagers, irrespective of whether
these depths of understanding are well or poorly understood, rather like the
Sun shining on all creation. Harry Potter deals with issues of how to live in
this modern world that appears unsafe: how to gather a few good friends and
treasure/value them, how some adults or other children are actually unsafe
and even dangerous. In short, the Harry Potter books may be seen as a
survival manual for kids to negotiate the world we currently live in.
Harry Potter may likewise be helpful in facilitating an understanding of
the more recent proving data of Rosa spp. from a spiritual perspective.
Proving data of Rosa spp. likewise presents themes of ‘running into walls’,
‘fog-brained’, of ‘being pursued by a person’ intending to do harm, ‘violence’,
‘transformation’, etc.
Furthermore, it seems quite likely that a person feeling innocently open
and ‘looking for love’ or ‘idealizing love’ in today’s world, might logically have
some concerns of ‘being pursued’ or in ‘danger’, as some provers of Rosa spp.
Is it really ‘safe’ to be ‘openly loving’, as experienced by provers of
Rosa spp. around the world, in a world that readily devalues or dismisses the
higher quality or essence of that love?
One prover of Rosa spp. recorded, ‘more disposed to love others’ (48),
and another prover wrote, ‘during the day I am on the look out for love’ (21).
Looking for love can be a very tricky business in these times. As stated
earlier, our modern world is predominated by the perspective of the intellect
(79): the scientific mind goes on up the mountain until its heart freezes and

These issues from Rosa spp. proving data of ‘openly loving’ and
‘seeking love’ are clarified from a spiritual perspective, as Sri Aurobindo
observed (2): “For there is, concealed behind individual love… a mystery
which the mind cannot seize… which in the end makes one the Form and the
Formless, and identifies Spirit and Matter. It is that which the spirit in Love is
seeking here in the darkness of the Ignorance, and it is that which it finds


when individual human love is changed into the love of the Immanent Divine

incarnate in the material universe.” (italics added)
As has been shown, Hahnemann and Kent, and now modern
Homeopaths such as Sankaran et al, have guided Homeopaths to regard the
souls of the plant kingdom. The souls of Rosa spp. in the plant kingdom are
currently challenging us to ‘awaken’, to ‘look for love’, and ‘the timing’ is now.
And yet, Rosa spp. is not without thorns (except that of Rosa St. Francis,
which has its own spiritual significance). For many of our provers, the thorny
side of the provings brought out issues of frustration, irritability, anger,
arrogance, and fog-brained states, to name a few.


Chapter 2
Part 1
A. Modern Rosa spp. Provings Themes
1. Introduction
All of our proving data and corresponding interpretations, by provers and
those organizing these provings, are precious and valuable to our
homeopathic profession. The possible interpretations given below are
designed, hopefully, to enhance a way of looking at these and further proving
evaluations. The author owes a debt of gratitude to the incredible wealth of
information presented to our homeopathic community by those who have set
up and performed these modern provings of Rosa spp. The author wishes to
express most especially a sincere appreciation and heartfelt thanks to Herrick,
Maule, Scholten, and Degkwitz, Muller, Ostermayer, and Shukla for their
proving data used in this paper, and also to R. Sankaran et al for their work
with all the kingdoms, particularly the plant kingdom.
The modern provings of Rosa spp. present a challenge to our concepts
of Love, of the material heart versus the spiritual heart (23), of our
awareness of God, of altered states of consciousness, and even of what has
traditionally been left to mysticism, esotericism, or alchemy during previous
centuries. These provings likewise challenge us to integrate spirituality into
our material world and overall practice of Homeopathy.
When asked his motivation for doing physics, Albert Einstein replied
(26b): “I want to know how God created the world. I am not interested in this
or that phenomenon, in the spectrum of this or that element. I want to know
His thoughts, the rest are details.”


More concretely, the physicist Dr. Goswami (32) acknowledges that
because science is now capable of validating mysticism, much that before
required a leap of faith can now be empirically proven. Hence, the materialist
paradigm that has dominated scientific and philosophical thought for over two
hundred years can finally be called into question.
That is, when we perceive that energy dominates matter, then the
subtle worlds of energy, and the role of intuition, synchronicity, etc., will lend
more credence to diagnosis and remedy choices in clinical practice, and in the
provings of modern remedies. Indeed, it has been speculated by some that
we are presently in a transition from the Age of Reason into the Age of
Demonstrating evidence from recent research in cognitive psychology,
biology, parapsychology and quantum physics, and leaning heavily on the
ancient mystical traditions of the world, Dr. Goswami is building a case for a
new paradigm that he calls "monistic idealism," the view that consciousness,
not matter, is the foundation of everything that is.
Exploring a spiritual perspective is not only in the realms of modern
physics. Data from modern provings of Rosa spp. also encourage us to
deepen our understanding in how we experience ‘Love’ and ‘the purpose of
life’. Rosa spp. provings offer this challenge, a potential for inner
transformation, a deepening of understanding, in blending the scientific and
the material world with the spiritual.
For the materialists, science is limited to ordinary states of
consciousness. For the true spiritual mystics such as the Free Masons like
Hahnemann, scientific method is used as a ‘divine tool’ of understanding the
higher planes of consciousness that intersect with the material world. Higher
states of consciousness are hierarchical and supervening in nature, resulting
in the progression of greater knowledge, awareness, and bliss as the seeker
traverses the inner planes. (56, 57, 73 - 79) The end result of ‘know thyself’ is
an awakening and recognition of the Divine within one’s own heart.


One point that is perhaps relevant for the modern Homeopath to
recognize is that spiritual-esoteric thinking is quite distinct from asceticism.
Ascetics turn their backs on the world and their worldly duties and
responsibilities, retreating into isolated places to practice meditations, and
enter into trance-like states of inner absorption or ‘samadhi’.
In contrast, esotericists, such as the historical alchemists, mystics or
spiritually minded people of any profession, work in the world by participating
fully in education and all requirements of one’s culture, but in terms of the
highest wisdom (gnosis) of which one is capable. These distinctions between
esotericism and asceticism are well understood and documented by Pascal
Kaplan in his thesis titled “Esoteric Knowledge: Toward a Theology of
Consciousness”. Esoteric knowledge is now readily available to the world at
large, and is helpful in understanding provings of Rosa spp. (2, 10, 15, 18,
27, 44, 55, 58, 63, 67, 68, 69, 74, 75, 84, 115)


2. Themes of Rosa spp. Provings

Historically, provings of the quiescent Rosa spp. from more than a
hundred years ago presented a sparse few paragraphs only (Farrington,
Clarke’s Dictionary). (13, 28) However, modern Rosa spp. provings are
springing into life and currently fill several books presenting numerous
themes, metaphors, and physical symptoms. (21, 48, 71, 87, 99, 101, 104)
Although clinically still elusive, Rosa spp. provings are beginning to
proliferate. And they are increasingly revelatory of introspective depths in the
Certain Rosa spp. themes presented repeatedly in modern provings
remain poorly understood, particularly when viewed as MIND symptoms in
most of our Repertories all of which largely reflect a predominantly

materialistic perspective.
A materialistic approach to understanding certain rubrics may hamper
their clinical usefulness of the Rosa spp. proving data. For example, consider
this small list of proving data collected from a variety of Rosa spp. provings:
(21, 48, 71, 87, 99, 101, 104)
1. world pain
2. out of this world, other worldly
3. spatial orientation: colliding with other objects, accidents
4. confusion: “where am I?”; getting lost on familiar roads
5. spacey: out of touch with reality, as though high on drugs;
disorientation in Space
6. sensitivity to danger is increased
7. integration into the material world
8. connectedness vs disconnectedness
9. ‘idealizing love’, i.e., ‘prince on a white horse’


10. “an issue: joy vs sorrow”
11. “Heart attunement”
12. “Prayer to God”
13. “feeling ‘not at the helm”, “surrender to God and simplicity”
14. “Spring feelings”
15. “looking for love”, “universal love for everything”
16. “center of the heart is very active”
17. “something new, an awakening”
18. “opening up, can’t hide feelings”
19. ‘symptoms of the heart’
20. ‘flowers blossoming and roses’
Taken individually, perhaps half of these symptoms might be somewhat
retrievable in our current Repertories. On the other hand, seen as a whole,
although this list is only a thumbnail sketch, there is an essence that eludes
substantiation in current presentations of proving data as found abstracted in
drug pictures, keynote synopses, or Materia Medicas.
For example, Maule based her proving of Rosa canina on a vision she
experienced of ‘The Sleeping Princess”, who is awakened by a ‘prince on a
white horse’. And in Scholten’s (101) summary of Rosa spp. provings we find
idealizing love, (i.e., ‘prince on a white horse’ - see no. 9 on the list above).
This is considered to reflect a romanticized world-view (particularly Rosa
damascena), with perhaps a trace of naivety. Scholten refers to this quality as
‘waiting for the ideal love’.
Yet, this quality of ‘ideal love’ may also be a spiritual metaphor for ‘The
Return of the King’ (94, 95), or the return of the Hindu ‘Kalki Avatar’, a.k.a.
Meher Baba, the White Horse Avatar (57), and also the Christian ‘White Horse
(Messiah or Avatar)’ (Rev 19:11), or the Maitreya Buddha, any of which may
have deep spiritual significance for thousands, or perhaps even millions of
peoples across many cultures.
‘Idealizing love’ amongst the provers thus may be symbolic of a higher
yearning or longing for Divine Love to manifest in one’s heart. This challenge


from Rosa spp. is, in part, to recognize that spiritual suffering is beyond the
realm of merely physical symptoms and also beyond the scope of ordinary
For how does one interpret or treat ‘world pain’ (weltschmerz) or ‘the
agony of spiritual longing’, or ‘dil ka dard’ (heartache)?
How does one recognize this pain/agony as the initiating cause of
psychological/physical symptoms such as depression, drugs/medication
addictions, or acts of violence towards one’s self or others, etc.?
How does one apply the spiritual aspects of modern Rosa spp. proving
data into our homeopathic clinical environment?


B. Three Major aspects of the Personality:
Ego, Heart and Intellect
In this section, we will examine 7 of the categories given in the recent
proving data publications (during the last two decades) of Rosa spp. These 7
categories are currently categorized in modern proving data as: arrogance,








transformation, and love.
Three major aspects of personality, ego, heart, and intellect, reflect a
wide range of human experience. In this section we will explore these aspects
of human nature from a spiritual perspective using modern Rosa spp proving
1. Arrogance (Ego)
One common Theme characteristic of the Rosa spp. provings is the
manifestation of what appears as ‘arrogance’. However, this term ‘arrogance’
has an egoistic imputation and may be falsely attributed to those awakening
to a higher perspective, and likewise to sincere seekers amongst the provers
who may be ripe for transformation. This false attribution may be inherently
unavoidable because our homeopathic categories are sadly lacking in a
spiritual dimension.
Quoting the spiritual authority Meher Baba (22a) regarding the earnest
seeker of Truth: “In and through his waywardness, there is a logic of his own;
and all his idiosyncrasies and aberrations can be understood only if they are
viewed in the light of the inner motive power. Their true significance cannot
be appreciated unless they are seen in relation to the objective of the
animating and dynamic pattern that he has created for himself.”


For example, in a proving of R. canina (Maule) (71), some of the provers
experienced ‘Delusions’ such as ‘he is in the presence of God’, ‘she is a
Goddess’, ‘things look wonderful and beautiful’, that ‘she is and wants to be
beautiful and wonderful’, ‘he is trapped in time’, ‘time is suspended’. Actually
there are a variety of prover recorded instances for Rosa spp., of
past/present/future experiences of being suspended in some type oblivious
fog-brained state or alternatively in God’s Presence, Bliss, etc.
Regarding the peak experience of God’s presence, one is reminded of
Brother Lawrence (The Practice of the Presence of God) who once said (67),
“we should fix ourselves firmly in the presence of God by conversing all the
time with Him”.
However, these proving experiences would be categorized in our proving
data as ‘delusional’, obviously distorting the essence and significance of such
experiences and practices. Worthy of note is a homeopathic journal editorial
(25): “To live consciously in this union with the Creator and all creation is
blessedness, wisdom. It is felt in the heart as love and acts in the world as
virtue and order.”
It appears that the goal of all life, ‘know thySelf’, alluded to by
Hahnemann, St. Francis of Assisi, and Sri Aurobindo, Paschero etc., falls into
the psychological category of ‘Delusion’. This ‘delusion’ is most often
perceived as a form of arrogance, since it is commonly believed that people
cannot aspire to be in God’s company or to become ‘God Realized’.
Thus, the spiritual understanding and value of this type of Rosa spp.
proving data are often overlooked or dismissed in homeopathic Repertories,
Prescribers, Keynote Synopses, Materia Medicas, Journals, etc., where these
experiences are recorded as Delusions, and wherein they are psychologically
classified as arrogance (an exaggerated sense of one’s own importance),
preening, etc.
However, Hahnemann wrote (Aesculapius in the Balance, 1805) (38a):
“Art thou not destined to approach by the ladder of hallowed impressions,
ennobling deeds, all-penetrating knowledge, even towards the great Spirit
whom all the inhabitants of the universe worship?”


If in fact such goals of life as Hahnemann describes, or purpose of life
from a spiritual perspective, are considered in our reference works as
‘Delusional”, we may start to wonder if our world is somehow turned upside
down, with the human ego/intellect standing on top of, or at the center of all
of life, and the Divine Love of Higher Self/God/Enlightenment being
‘somewhere else’, ‘if at all’, ‘after death’, etc.
In ancient times (circa 400 BC), Plato, a chief disciple and scribe of
Socrates, had a similar message (52b): “Tell me, Socrates, are you in earnest,
or only in jest? For if you are in earnest, and what you say is true, is not the
whole of human life turned upside down; and are we not doing, as would
appear, in everything the opposite of what we ought to be doing?”
Later, in the late 1500’s, a contrary example of this ‘upside down’
perspective is found in the ancient spiritual Chinese text titled Monkey (9).
The overly clever Monkey (i.e., the restless intelligence/ego) at one point
imagines himself to be the ‘King of Heaven’, ‘all seeing and all knowing.’ He
only awakens from his ‘delusion’ (which actually is a delusion) when God
challenges him to locate the end of the universe, which he imagines he has
found and ‘marks’ it, and upon his return to be in God’s presence reveling in
his great feat, is amazed to discover that he was only pissing on a finger of
God’s Hand. The arrogance of the modern Monkey Mind (intelligence/ego) is
matchless, and it is actually arrogance - it is not falsely labeled.
However, what is commonly considered ‘Delusional’ or ‘arrogant’ seems, at
least in the case of Rosa spp., provings, to be mis-categorized, perhaps due
to the socially tolerated inability to discriminate between the false claims of
arrogant monkey-minds and sincere reports of valid spiritual experiences.
Making this distinction is often deemed judgmental, inappropriate (rude),
undemocratic (all men are created equal), etc. This potentially results in a
mislabeling of people in the world and of provers who are actually having
valid spiritual experiences (triggered during the medicinal proving).
The next example demonstrates this possibility of confusing ‘arrogance’
with a heart awakening towards a deeper spiritual experience.


“Just now I did some meditation with the remedy and again I had the
feeling of being from this higher perspective and looking down”. This prover
had another similar experience during a meditation just prior to the proving in
which he had this image: “Suddenly I sit on a high place on a mountain and
look way down in a very deep depth.” (21)
This prover’s experience is found in the homeopathic category of
‘arrogance’, that is, ‘to be above others’. It is possible that the prover in his
meditation may be: 1) witnessing the world from an inner ‘higher’
perspective, or 2) simply visualizing himself sitting on an imaginary mountain
overlooking a deep valley or 3) maybe re-experiencing a past life memory as
a yogi.
At present, the most socially, intellectually, and for many spiritually,
acceptable option from these interpretations is something like number 2, as
‘being above others’ while visualizing grandiose scenery, which is sometimes
perceived as a sort of mountebankery. Thus it is labeled as arrogance.
However, one great yogi saint, Sri Aurobindo, observed (2): “for it is from
higher summits where dwells the intuitional being that they derive knowledge
which they turn into thought or sight and bring down to us for the mind’s
Aurobindo’s clarity might give more credence to points 1 and 3 mentioned
above, and reduce the appearance of arrogance to one of misunderstanding.
Hering mentioned a dream experience of the spiritual world from which
the material world appeared small (64):
“I had a very vivid dream toward morning. I had a look into the spirit
world. All material things there seemed small to me; everything, people and
objects, were diminutive. I saw children at play, and people walking about
and conversing. It then appeared to me as if I heard a voice saying: ‘If thou
wilt, this world may be opened to you’. I said: ‘No! I do not wish it,’ and
The spiritual dimension descends into and influences the human psyche as
Light, which illumines the mind as it affects the intellect (satori), and it also
blossoms from within the mind of the heart as an opening of very direct


expressiveness in a desire for love. The result of this spiritual ‘awakening’ is a
wide diversity of experiences and expressions that manifest according to the
inner development of consciousness.
When an inner experience of great and joyous well-being arose within
provers of Rosa spp., some responded in a self-consciously egoistic manner of
arrogance, preening or irritability, while others responded to a ‘state of grace’
with appreciation, acceptance and effacement befitting the opening of the
heart to higher love.
Arrogance (i.e., ego-centricity, or an exaggerated sense of one’s
importance) is usually an observation made by others, not by the person
(Prover) themselves as a self-reflection.
‘I feel arrogant’, as some of the Rosa spp. provers expressed, is a verbal
paradox that may display a remarkable degree of self-awareness for a person
who is presumably arrogant. Arrogance usually implies a lack of selfawareness. So it is surprising that some of the provers describe themselves as
This is all the more evident when a few of the provers questioned being
described as arrogant by close friends or family. One prover expressed the
irony of this paradox as:
Prover 8 (21): “My brothers have recognized that I have become egoistic,
but I don’t like egoistic people - I know that I am not really egoistic - it
shocks me when they say I am egoistic - why should someone be egoistic?”
In this prover’s experience, being perceived as egotistical (arrogant) is a
puzzling issue. The irony seems to lie in exactly what it is that is seeking
‘excess recognition’. Is it the ‘rise in a loving feeling expressing itself’, or is it
the ‘fall in self-deluded self-importance’ ?
In our modern times, people commonly ‘fall in love’ and seldom ‘rise in
love’ to a higher understanding and expression. Hence the tendency to
presume ‘arrogance’ for anyone having a ‘higher experience’ would be the
common interpretation. Again, this misinterpretation reflects the distortion of
the psychological perspective in the absence of a deeper spiritual


This prover seems to feel that she is not being egoistic, that in fact she
does not like egoistic people and is ‘shocked’ she is being labeled egoistic.
She seems to feel that something else, which is difficult to articulate, is
actually happening within her. This ‘misinterpretation or misunderstanding’
seems to be a strong Rosa theme.
Misunderstanding the higher aspects of love was a multi-level theme of

The Little Prince (98). The little prince perceived his ‘rose’ as ‘not any too
modest’, yet she was ‘moving and exciting’. In the verbal dance interplay
between the prince and the rose, the prince perceives the rose as making
‘false assertions, requesting of him to ‘serve’ her with seemingly ridiculous
requests, and as being full of inaccuracies and inconsistencies, selfcongratulatory,








overwhelmingly large ‘doubt’ in him causing him to abandon her.
Furthermore, he mistakenly refers to her as ‘a weed’.
In contrast, if the story is viewed from the perspective of the Rose, the
essence of this story becomes much more clear. The Rose perceives the little
prince as chilly, causing her to need a glass cover and thorns to protect
herself from all the ‘tigers’ of intellectual misunderstandings, including being
mischaracterized as ‘a weed’.
Her quality of being a beautiful rose whose scent and beauty are to be
admired appears to be overlooked, and she is mistakenly regarded as being a
conceited or arrogant no-account weed. The little prince confuses the Rose’s
‘need for love’ and ‘natural expression’ variously as ‘conceit’ (preening), or
‘arrogance’, etc.
Yet, in his interactions with both the self-appointed ‘king’ with his
‘magnificent air of authority’ and the ‘conceited man’ visited by the little
prince a little while later there is a tone or ring of falseness, especially when
the latter claims to be the ‘handsomest, the best-dressed, the richest, and the
most intelligent man’ by his own estimation. The prince then experiences
‘monotony’ (boredom) in being requested to admire this conceited man.


In contrast, the rose was not at all monotonous, being beautiful in
appearance and scent, and being sweet and loving. Yet, the little prince failed
to appreciate all these qualities of his rose, and abandoned her.
The idea of the rose not being too modest, i.e., arrogant, is inherently
false, because the rose is actually being what she indubitably is: beautiful,
fragrant, lovely, graceful, even elegant. She is unlike the conceited man who
is requesting, even demanding, admiration for traits which he claims to
possess, traits which are not at all visible to the little prince, and which create
in the little prince a feeling of boredom.
Yet these concepts of love versus arrogance/preening are similarly
confusing when interpreting data from provers of Rosa spp.
Is the so-called arrogance of the provers actually an unexpected spiritual
experience, perhaps something like an inner glow, which is seeking
Or is it a ‘Gollum-type’ of an egoistic expression, or both?
Another example of ‘arrogance’ is from a Prover (21) who, in the course of
everyday life, encounters an arrogant transgression of rudeness, and who is
‘very direct’ in responding to the situation:
“Today on the bus a businessman with his briefcase sat next to me with
his head on my dress and I thought to myself ‘who does he think he is?’ and
I was angry and disgusted by this smell (of tobacco). ‘These men, they just
do whatever they like’. I stood up from my place and said, full of arrogance,
“Chi”; if I had sat there longer I would have started an argument, for he had
behaved inappropriately; moreover, he became very impolite when I got up.’
When one is dealing with clever ‘monkey minds’, arrogance is often
disguised by false counter-assertions. There is a literary example of this type
of arrogance found in Moby Dick, where the whalers arrogantly made false
assertions when referring to the whales as ‘demonic’, holding the natural
response of the whales towards the aggression of whalers as an independent
unprovoked ‘demonic’ phenomenon. The whalers conveniently and cleverly
viewed these ‘demonic’ qualities as something disconnected from the context
of their own aggressive behaviour.


In this last proving example, the arrogance and counter-assertion of the
businessman transgressing boundaries is a commonplace occurrence. Yet this
prover was made to feel arrogant due to the business man’s clever ‘monkey
mind’ and ‘willful ignorance’ and also due to his impolite reply, the drama of
which made the prover appear to be the one who was provocative and
Many provers experienced similar episodes of arrogance. Also, many
provers of Rosa spp. experienced becoming ‘very direct and intense’, and
even some of the provers were taken aback by their newly discovered
expressions of ‘directness’. (87, 104)
From an ordinary perspective, the directness of these provers might
appear as arrogant. However, from a striving towards a higher understanding
of being in the world in a more ego-less manner, these provers might be
witnessing themselves and the people around them in ‘a different light’.
Ortega, a prominent Mexican Homeopath, distinguished the difference
between the personality, and the individuality, the latter which he described
as the ‘essential essence’, ‘the innermost core of Being’, ‘unadulterated
unpretentiousness’, aka self-effacement. (86) Rosa provers appeared to
respond to this proving according to whether it was their personality, or their
individuality that was uppermost in their development of consciousness.
There is no doubt that the impediments of the ego represent obstacles
needing to be overcome. However, that which may be labeled by the provers
themselves as ‘arrogance’ might simply be a diminished tolerance with
arrogant behaviour, behaviour which has become socially prevalent and even
acceptable. Standing up for oneself is not always arrogant, even if the
‘transgression’ has been overlooked, willfully ignored, or has become


2. Expansion of the Heart Chakra (Heart-Feelings)
Heart issues expressed during all of the provings often have deep spiritual
significance. Some provers of the Rosa spp. described aspects of heart
expression as an opening into a greater conscious awareness.
In the mid 1800’s, Homeopath Edwin Hale, M.D., (43) wrote: “It is my
conviction that but few physicians have realized the importance of the subtle
relations of the brain or mind with the heart; or appreciate the connection
between the soul and that centre of physical life. We might go so far as to
assert, that as there is a corporeal heart, so there must be a spiritual heart,
which is the centre of soul-life… A physician may be treating the heart with
medicines, when his efforts should be directed to a ‘mind diseased.’ We
should never lose sight of the psychological [or psycho-spiritual] relations of
the heart, as well as its anatomical, physiological, and pathological history.”
When considering the feeling aspect of the mind, located within the heart,
it is helpful to view this from a spiritual perspective. Meher Baba wrote (92):
“The mind has a dual function… The first function is that of thinking. The
second function of mind includes all feelings and emotions; that means the
heart. So what is known as the heart is actually the second functioning of the
mind itself.”
One prover (48) expressed this concept from the ‘mind of her heart’ as
‘bursting with excitement’:
“Expansion in the area of the heart chakra, a sense of expectation or
excitement, like a feeling of being just so excited about something, like
children get, about to burst.”
Hafiz, a Persian Perfect Master and sublime poet, connects ‘love and
laughter’ with the spiritual awakening process of the Soul (66a):


What is this precious love and laughter
Budding in our hearts?
It is the glorious sound
Of a soul waking up!
~ Hafiz
Another literary metaphor for this prover’s experience of being ‘so
excited, like children get, about to burst’ is that of George MacDonald’s (69)
story titled, The Light Princess (perhaps originally based on the Briar Rose
The Light Princess is so light that she floats in the air, has difficulties
with gravity, and on being questioned regarding her ‘state of being’ (i.e.,
consciousness) by her concerned parents (the King and Queen) she replies:
“I have a curious feeling sometimes, as if I were the only person that
had any sense in the whole world.” ‘She had been trying to behave herself
with dignity, but now she burst into a violent fit of laughter, threw herself
backwards over the chair, and went rolling about the floor in an ecstasy of
Here, the Light Princess is full of light, love and joy. However, she may
appear as arrogant when imagining herself as being “the only person that had
any sense in the whole world”, or as frivolous, whimsical, unreliable, etc.
To the perspective of the intellect, her claims of having much sense,
and her quality of emotional volatility may, at times, be exasperating.
Furthermore, provers of Rosa spp., described people around them as ‘stupid’,
which is similar to the state of mind of the Light Princess, and even more
exasperating to the intellectual perspective when fiction becomes reality. (69)
Yet to the feeling-based mind of some individuals, the intellectual
types may be just as exasperating. Giving more credence to MacDonald’s
Light Princess, is the ancient esoteric fact that “the ‘I’ of every self-aware


entity is a “pure, immaterial light.” (18) The esoteric practice of circulating
Light is said to put “10,000 eons and 1,000 births at rest”. (68) Being of Light
and joy is the outcome of a highly cultivated practice (of Self-Knowing), to
such an extent that for one who is experiencing this sublime state, it might
appear as ‘stupid’ to necessitate claims to be otherwise.
Again Hafiz renderings give some insight into this experience of true
freedom (66b):
“The Friend has such exquisite taste
That every time you bow to Him,
Your mind will become lighter and more
Your spirit will prepare its voice to laugh
In an outrageous freedom.”
~ Hafiz
In Ostermayer’s (87) proving of Rosa canina, several provers describe
“happy moods almost running over, like a glass which is running over with
water”, and “full of power, full of energy, high mood, euphoric during the
whole day”. Another prover felt so much happiness and energy and power
that on waking up in the morning, said to the mirror, “Good morning!”
This next prover also resembles the Light Princess who felt “as if I
were the only person that had any sense in the whole world”. However, this
prover appears to have had some difficulties integrating a higher awareness
into ordinary awareness, having become more aware of their own ego and its
stumbling blocks during the Rosa spp. proving (48):
“My ego and the desire to utter my opinion were very important; …all
the time I have the feeling that I am right and the others are completely
wrong: I am more right than all the others, they are all completely stupid.
During the communication I was aware of my ego, after taking in the remedy
my ego was hurt; usually my ego is not so much in my way…”


This may appear as a self-evaluation of one’s arrogance, or as an
evaluation of the work that lies ahead, one of spiritual transformation towards
a state of egoless-ness. When one begins to become free of the ego, one can
see the ego acting more clearly and begin to rise above its limitations.
If Rosa spp. provers are stumbling over their own egos, what does this
actually mean?
How does one interpret the ‘ego’ according to its function and role?
Meher Baba wrote eloquently about the true nature of the human ego (77):
“The ego “has a destined place and performs a specific mission in the
evolution of consciousness. The formation of the ego serves the purpose of
giving a certain measure of stability to conscious processes; it also provides a
working equilibrium that makes for a planned and organized life…”
“However, the ego has ‘ingrained in its very nature’ the ambition to
transgress the boundaries of its ordained domain and to assume dictatorial
powers over the soul. The most cunning weapon of the ego in achieving this
is its fostering of a sense of separateness from the rest of creation; emphasis
on difference from other forms of life and provocation of conflict with them
are its favorite ammunition. Moreover, to conceal its identity and design, the
ego masquerades under the false conceit of identification with the body. As
long as its disguise remains undetected, it is the source of all the illusion that
vitiates experience.
“Unsurpassed in subtlety and deception, ruthless in tactics, the ego
proceeds to consolidate its position by fair means or foul. The chief aim of its
strategy is to deep-root and perennialize the sense of individual separateness,
for the ego can best thrive in the jungle growth of spiritual ignorance thus
fecundated in the mind of man. The ego is acutely aware that the sprouting
of the first shoots of spiritual curiosity marks the beginning of its own doom.

All its crafty maneuvering is consequently centered on one plot: to thwart or
at least postpone indefinitely the germination of hyperphysical inquisitiveness.
Inevitably, then, the ego becomes the chief hindrance to the enlightenment
of consciousness, the most formidable foe of spiritual emancipation.”
(italics added)


In our homeopathic literature we find a similar editorial observation
(25): “Acting for the separate ego…man has created so much disorder and
suffering that the world itself has become suffering, life has become
darkness!” And “how extraordinary it is that man, being from the start
perfection and living within the spirit, should think himself and the world to be
separate from God...”
What may be relevant in the deepest curative sense of well-being, is
Meher Baba’s observation of the work needing to be done within each
individual (78):
“The vicious circle that needs to be broken through is that
the distorted mind-heart of the limited ego cannot see the
meaning of life, and therefore, it also cannot free itself
from its own distortions and resistances.”
Patients may not be able to express their needs so eloquently, and yet,
their physical symptoms may be the outer manifestations of their internal
struggles. This gives more significance to Hahnemann’s guidance for the
Homeopath to ‘know thyself’.
This same prover (21) who experienced ‘stumbling blocks’ with his ego
also expressed an aspect of humiliation as well:
‘I think it is humiliating that he makes the new one sit inside while I
have to do this meaningless job’.
Humiliation was likewise expressed throughout many of the Rosa spp.
provings. Humiliation is often seen as the spiritual solution for excess of egoness, in order to produce humility.








energetically. Provers described variously ‘expansion in the area of the heart
chakra’, ‘protection by the active power of grace’, numerous reports of
protection by guardian angels and spirit guides, ‘awareness of my heart, the
vibration now felt there’ and many more similar experiences which can easily


be misunderstood or poorly represented in our current homeopathic
Likewise, the spiritual aspect may be overlooked or disregarded. These
provings may trigger awakenings that the provers did not prepare for, and so
they may not realize what is happening to them.
Another prover expressed heart issues as the: ‘mind’s judgments
and/or conditioned-learned habits which drain the heart without replenishing’.
In this case the prover appears to be describing the overbearing role of the
intellect and or ego when it drains the heart without replenishing it. Some
provers simply labeled this overbearing quality of the intellect or ego as
Other provers recognized the need for disciplining the ego or intellect
to allow for the gentle wisdom of openness and compassion of the heart.
Without this necessary discipline, the heart becomes drained of its vitality and
Another prover expressed the issue of the heart versus the intellect
eloquently as (48): “What made an impression on me was the image of
opening to new opportunities, good fortune; heart energy in abundance, with
a petty line that puts the brakes on things. Afterwards I thought, it takes
great discipline to have an open and compassionate heart. If the mind is not
aligned to the heart’s generosity, much could be wasted in the distraction of
mind’s judgments and/or conditioned-learned habits, draining the heart
without replenishing.”
Thus, as with arrogance, the misinterpretation of light, joy, laughter,
and labeling of people as stupid when the heart is opened or awakened to a
higher perspective, can be misleading. A true spiritual approach to life
welcomes such experiences of heart awakenings.


3. Irritation (Intellect)

“The soul has been given its own ears to hear things that the mind does not
~ Rumi (4b)
We live in a predominantly secular world that values an externalizing
perspective of doing, achieving, and successful undertakings in worldly
matters. Clearly, the materialist paradigm of consciousness has dominated the
subtle conscious perspective of energy since the Age of Reason, during the
last 500 years or more.
One consequence is that our modern world values the thinking intellect
almost exclusively when contrasted with the feeling mind of the heart, whose
qualities may include: love, compassion, introspection, being-ness, solitude,
increasing inner awareness, angelic guides/companions, awakening one’s
heart to the higher Reality (Love) which lies dormant within, like a ‘sleeping
princess’, or as one prover described, ‘all this sitting around doing nothing’.
Provers would naturally experience ‘issues’, often expressed by them
as irritation, impatience, annoyance, etc., when suddenly introduced to
glimpses of a greater and perhaps higher awareness, whilst striving to
maintain a hectic and fast paced work schedule oriented towards the ‘material
world’. This hectic world does not readily support or sustain the integration
of this expanded awareness, and the result is often one of mental irritability.
When an individual consciousness is operating predominantly out of a
worldly oriented intellectual framework, these ‘other-worldly’ experiences
might be most unwelcome or even irritating. To be blissfully unable to
concentrate or focus on any task, school studies, or while driving to a specific
location, etc, and also, at the same time, to be on a strict schedule or
timeline, is not quite the same thing as sitting in a cave meditating, wherein
these experiences might be more welcome.


The listing is excessive of experiences from provers of Rosa spp.: of
being ‘irritated’ because they ‘couldn’t get anything done’, or ‘being out of this
world’, being ‘irritated with incompetence’ or ‘irritated with materialism’, etc.
Irritation sometimes also appeared as being opinionated. For some provers,
feelings of separation manifested as rebellion or independence, accompanied
by anger.
One prover observed (21): “I realize that the feeling of being in a fog
goes away slowly; but it is replaced by an extreme irritability.” “….still feeling
irritable, but I have an enormous desire for Truth, so I speak frankly and
hope that my fellow beings recognize that I do not want to hurt them.”
So the fog does lift, but there is an underlying irritability, accompanied
by an enormous desire for Truth, and speaking frankly, or as other provers
described, being amazingly ‘direct’, while at the same time not wanting to
hurt others. It appears as if the proving triggers a heart opening or
awakening which floods the intellect, confuses it, fogs it, and then irritation
soon follows, and then the feeling mind of the heart speaks ‘with directness’
with a desire for Truth (‘frankly’ may also mean ‘openly and honestly’ or
‘directly’). This shift in awareness to a feeling mind, which is speaking openly
and frankly, came as a surprise to a number of provers for Rosa spp.
In our modern world, the shift in consciousness into a blissfully awakened
state as the feeling mind begins to surface when the heart opens to a greater
love for all, is normally considered to be what happens in spiritual ashrams, or
perhaps with evolved yogi’s living in the Himalayas, etc. That is to say, it’s not
something most people think about on a daily basis.
Actually, it seems rare to find someone who blends spiritual awakenings
with a hectic work schedule in a modern city, like a demi-mystic. (19) This
proving appears to challenge our cultural ‘norms’ that for the most part
include a hectic life.
Many provers of Rosa spp sometimes expressed irritation when an internal
shift occurred, moving them from their ‘ordinary consciousness’ into what
some provers described as a ‘drug induced altered state’, described variously
as ‘fog-brained’, ‘cottonwool’, ‘out of touch with the real world’, or as ‘a state


of grace’, etc. (It might be useful to know if any of the provers were having
flashbacks of a previous drug experience.) It is interesting that there are no
narcotic properties associated with the Rose, and that this ‘drug-induced
altered state’ had only come from the provings.
As mentioned above, these fog brained states appear to be due to the
feeling mind of the heart opening or awakening, thereby confusing the
perspective of the intellect, along with disrupting its working capability of
negotiating worldly matters, in the process.
Irritability may also be connected with the experiences of provers who
had of a disturbing ‘lack of ambition’. One prover described this ‘lack of
ambition’ as one of the causes of irritation (21): “Today in the morning I was
feeling rather irritable and very impatient. Everything was too slow for me
and I became impatient.” And “This day is getting on my nerves. I am
extremely angry. This stupid sitting around, I have no interest at all, no
happiness, no drive, no desire to do anything - I hate it. It’s increasingly
complicated to let these states be as they are - but the more I resist them the
worse these states become, and then I get more angry at these states and so
it is even more difficult to bear it.”
However, other provers enjoyed the ‘stupid sitting around’, the calm
and blissful states, and became ‘irritated’ whenever they were disturbed!
(21): “I am very irritable when people try to take away my quiet atmosphere
and the feeling of being alone, and when people approach me I get irritable.”
Many other provers expressed being ‘edgy’ or irritable as a result of
being slightly off balance internally, and described various states of
heightened awareness, anxiety, nervousness, etc. Here is a small sampling of
Rosa spp provers expressions of irritability (21):
“Irritable, I’m exploding over trivial matters, and screaming around.”
“I recognize a certain irritability when something gets on my nerves...”
“I feel irritable today and woke up in a sad mood.”
“I became highly irritated and impatient, which actually was very close
to an inward desperation, which went as quickly as it came.”


In parts of the West, anger and irritation are generally considered as
socially taboo, and anger is therefore often characterized by provers as
anxiety, frustration, annoyance, being opinionated, or even as rebellion.
For example, one prover expressed, “I experienced anxiety in looking
at the incompetence of the nurses while dealing with people.”
Another prover wrote (48), “I was annoyed at their distraction by the
banalities of materialism”.
Irritation sometimes manifested if the form of rebellion, with a need
for independence: “Why do we have to do work for you when we should be
studying Homeopathy…. I rebel and leave the group and go on my own.’ (48)
Yet some provers were able to experience the tides of Rosa spp
provings in what might be described as a ‘state of grace’. These provers were
able to detach themselves from false ego identification, and were able to
appreciate the enmeshment of the human experience with the Divine as an
inner serenity.
“I am content, joyful, full of grace and expanding in the knowing of
who I am. I am a child of God. Freedom is detaching from the opinions of
others, the prejudices of others, the fear of others.” (48)
Irritation, for many people, commonly occurs when they are
overwhelmed with a situation that seems to be totally and completely
unmanageable, such as the proving experiences of being ‘fog-brained’ or
‘cottonwool’ (German expression, ‘wie in Watte gepackt’).
Fog-brained states may be an ego defense mechanism, which alerts
the individual intellect/ego that something is not quite right somehow. If the
heart is awakening after a long period of quiescence, dormancy, then this
may be confusing to the overall operating system of individual consciousness
as this heart opening may affect the domain of the intellect which has been
accustomed to handling the daily worldly affairs. Irritability and frustration
can appear when one who is accustomed to easily negotiate daily activities is,
for no apparent reason, no longer able to do so, or to have no control over
this situation. For some provers, the experience of

being unable to locate a

place they go to daily or very often, again for no apparent reason, is another


source of irritation. To be in school and unable to concentrate can be
irritating, especially if this inability lingers on for days at a time.
It would be helpful if we understood more about consciousness, about
how to negotiate ‘fog-brain/cottonwool’ experiences, and about how to utilize
these experiences in a positive way.

How amazingly remarkable are the

brave efforts of provers who ran into walls, fell off their bikes, were incredibly
clumsy, couldn’t study anything at all, got lost while driving to school and
other familiar places, or got stuck in various ‘dreamlands’.
Indeed, it appears as if this heart process of awakening is a dual-edged
sword, as many provers expressed a dichotomy between blissful states of
calm, serenity, patience, courage, benevolence, love for all, etc., in contrast
with experiences of danger, robbing others, impatience, rage, powerlessness,
being chased by others intending to harm them, lust, greed, humiliation, loss
of focus, clumsiness, etc.
As of now, collectively as Homeopaths we have ‘no bearings, no fixed
points’ to identify what is happening with consciousness in such experiences.
At one point, not too distant in our collective past, it was deemed that the
earth was flat, that the Sun rotated around the earth, and that knowing the
Truth of these speculations was beyond ordinary knowledge or thought.
Nowadays, we reach a similar abyss, in understanding the true nature of
the human mind with its relationship to the Soul, and its greater relationship
to a unity of consciousness, inherent in ‘know thyself’.
In a time when the world was perceived as flat, people actually
imagined ‘walking to the edge and falling off!”, as they had no accurate
understanding of their material world back then. During the Middle Ages
people regarded a scientific approach to understanding the world they lived in
as ‘magic’ and ‘diabolical’, or as attempting to know that which cannot be
known. (2)
We have made great strides in understanding our material world, yet
we lack the understanding of our inner world, of consciousness, of what is
‘separate’ and what is ‘shared’ and the laws governing higher realities.


Many believe it is simply not possible to know about consciousness in a
scientific manner, as they regard science as being limited to the tools used to
explore the material world.
Yet, being practical in a worldly sense and being spiritually minded are
mutually inclusive according to the esotericists. The distinction is made here
in that it is the ascetics who turn their backs on the world, while the









understanding. (58)
Thus, these Rosa spp. provers may be ‘breaking-through’ in the arena
of consciousness, an area which is still largely in the dark for the average
person, and at times, terrifying. One is reminded of Hering (64), the jungles
of South America, the bushmaster snake, his left arm, and also of his
dream/experience/vision in which he rejected the offer to move into ‘the
world of spirit’.
In summary, while the psychological category of ‘irritation’ is an
accurate category for the proving data of Rosa spp., when overlooking the
spiritual component of these Rosa spp. proving experiences, this category of
irritation can limit or even distort the meaning and interpretation of these
provers’ experiences. This has been demonstrated thus far with provers’
experiences being categorized as ‘arrogance’, ‘expansion of the heart chakra’,
and now with ‘irritation’. And yet, the difficulties of a spiritual approach
inherent in ‘know thyself’ may be accurately expressed as:


“To try to understand with the mind
that which the mind can never understand,
is futile; and
to try to express by sounds of language
and in form of words
the transcendental state of the soul,
is even more futile.
All that can be said,
and has been said,
and will be said,
by those who live and experience that state
is that
when the false self is lost,
the Real Self is found;
that the birth of the Real can only follow
the death of the false; and that
dying to ourselves - the true death
which ends all dying - is the only way
to perpetual life.
This means that when the mind with its satellites desires, cravings, longings is completely consumed by the fire of Divine Love,
then the infinite, indestructible, indivisible, eternal
Self is manifested. (56, 80a)
Obviously this represents a very long journey in consciousness
resulting in what Hahnemann, Perfect Masters, teachings of Christianity,
Hinduism, etc., have alluded to as, “know thyself’.


Such realization of ‘eternal Self’ is generally considered to be
impossible during the short duration of a ‘Rosa spp. proving’. Nonetheless,
some profound awakenings in the heart may flood the mind and cause such
‘disorientations’ as were experienced by many provers of the Rosa spp. These
may be misunderstood from a psychological perspective, and/or ignored from
an intellectual perspective.


Part 2
Effects of Spiritual Life on Provers
This section proceeds as a continuation of a spiritual perspective
applied to Rosa spp. provings, in an exploration of the experience of human
consciousness as it shifts its focus from the diversity of the material world to
the unifying awareness of God within us all.
4. Preening – Self-Awareness
Preening may be sometimes viewed as an outward expression of ‘Spring
feelings’, which occurs when the heart is stimulated or ‘awakened’ into a
greater spiritual self -awareness and an increased capacity for love during the
proving. Preening may be an expression of higher longing for the Divine.
The highest form of love is expressed beautifully in the next quote from
this 17th Century Islamic saint:
“Tear down the mosque and temple too, break all that divides.
But do not break the human heart as it is there that God resides.’’
~ Bulleh Shah (102)
Preening is not necessarily limited to a crude form of self-adulation, it
may simply be the frequently misunderstood outward manifestation of an
inner need to feel loved. One of the many Themes of Rosa spp. in modern
provings is that of being misunderstood, be it arrogance, preening, love, etc.
What is the value of a deeper understanding of higher Love?
Meher Baba wrote: “This gift of understanding is more precious than any
other attribute of Love, be it expressed in service or sacrifice. Love can be
blind, selfish, greedy, ignorant, but love with understanding can be none of
these things. It is the Divine fruit of Pure Love, the rare fruit or flower of the
Universe. It has been called ‘The Sweetest Flower in all the world!’ Age


cannot wither it. It grows more lovely as it casts off its outer garment,
disclosing its unseen beauty within.” (72)
If the individual consciousness operates more out of a ‘feeling based

self-interest’, then it appears that the heart’s opening to greater love may
descend into self-preening, as if ‘look at me, aren’t I pretty?’
Yet, in the story of The Little Prince, the Rose - in her need for
admiration - may simply have been looking for a loving feeling. The Little
Prince observes: “Oh! How beautiful you are!” and the Rose responded
sweetly: “Am I not? And I was born at the same moment as the Sun…”
As soon as he admired her, her so-called ‘vanity’ began to appear as
‘excessive’ to his perspective, and the so-called ‘preening’ began, perhaps
simply a need for love. His superficial admiration taking the form of
infatuation may have caused her reaction that, from his perspective,
resembled preening or self-adulation. This reflects a perspective that had not
yet experienced true Love. From her perspective, love was ‘matter of fact’ or
‘self-evident’. As she told the Little Prince when he decided to leave, ‘of
course I love you” and “it is my fault that you have not known it all the while.
That is of no importance. But you - you have been just as foolish as I. Try to
be happy.”
The dynamic between the Little Prince and the Rose depicts a
traditional tragic love story, reflecting a necessary part of the growth of
human consciousness since time immemorial.
There have been a number of homeopathic clinical cases published
demonstrating the ‘preening’ qualities of Rosa spp., wherein the persons cited
were benefited by Rosa spp. in potency.
Scholten (101) identified the value of Rosa damascena for the
psychological need for love. Likewise, Anna Wirtz found this symptom to be
clinically effective, in treating a young adult male with sinusitis who stated, “I
am an idealist, a dreamer. I like the green environmental idea, but it still
needs to be structured”, and who appeared to Wirtz (116) with an “openness,
giving me the feeling of a sweet child who trusted me totally to solve his
problem.” Wirtz prescribed Rosa damascena MK in a solution. Priti Shah (103)


also gave a clinical case of the need for self-approbation, a variation of
‘preening’, which responded well to Rosa damascena 30c.
It has been observed in our homeopathic literature that (25), “the
inner freedom of heart and mind disappear as man seeks it in selfish
gratification; the word love increasingly comes to mean selfish sensual
satisfaction”. To view the provers’ expressions of love, in the absence of the
clarity of a spiritual perspective, may inevitably distort or limit the meaning
and usefulness of their proving data. It may be useful, both in provings and
clinically, to discern the differences between higher forms of love and the
qualities of love that predominate with the lower desire nature.
Meher Baba clarified the higher and lower aspects of love (74): “The
emergence of higher love from the shell of lower love is helped by the
constant exercise of discrimination. Therefore, love has to be carefully
distinguished from the obstructive factors of infatuation, lust, greed and
anger. In infatuation, the person is a passive victim of the spell of conceived
attraction for the object. In love there is an active appreciation of the intrinsic
worth of the object of love.”
“Love is also different from lust. Lust is dissipation; love is restoration.
Lust is a craving of the senses; love is the expression of the spirit. Lust seeks
fulfillment, but love experiences fulfillment. In lust there is excitement, and in
love there is tranquility. To have loved someone is like adding another life to
your own. Your life is, as it were, multiplied, and you virtually live in two
Preening may also appear as self-focused delusions, extreme
emotionalism, narcissism, etc.

But aside from extreme feeling-based

pathology, there is the inevitable discord between the ‘mind’ and the ‘heart’ in
our daily lives. When the perspective of the heart may appear to the
perspective of the intellect as too ‘emotional’, ‘lacking in reason or logic’, or
‘unpredictable’, ‘unnecessarily complicating matters’, etc., and this list of
‘unacceptables’ becomes endless, then the all too common result is that the
intellect simply reacts by ‘shutting its doors’ to the so-called ‘quibbling’
perspective of the heart.


This is similar to the Little Prince’s response to his rose, as he hopped
from planet to planet due to his initial superficial assessment of his beloved
Rose. This stressful dynamic between the heart and the intellect may occur
within the consciousness of a single individual, or between any two
If this story of The Little Prince is viewed from the perspective of the
Rose herself, a perspective of the feeling mind located within her heart, the
closed doors of the intellect from the Little Prince to her feeling-based
expressions of love and needing love, appeared as ‘chilly’ to her heart. Her
being misinterpreted as a sort of ‘willful nonsense’, being ‘difficult’, as some
form of ‘vanity’, or as a ‘weed’, caused the Rose to require a ‘glass cover’ to
protect her from these superficial misunderstandings of the Little Prince.
Hence a homeopathic clinical symptom of a ‘rose cold’ may be the
result, as the feeling mind perspective of the heart begins to ‘sneeze’ or
‘cough’ in an attempt to awaken love. The intellect responds to this
‘nonsense’ by turning its back on the realm of feelings in a similar fashion as
did the Little Prince who shifted to another planet! This drama has been
portrayed in literature of all cultures throughout the world since ages.
Thus preening may simply be viewed from the perspective of the
feeling mind located in the heart, as a need for higher love using the spiritual
understanding of the word love. From preening, or self-awareness, we
progress next into synchronicity, which links the timing and awakening
processes of consciousness via coincidental events connecting the individual
to the world.


5. Synchronicity – World Awareness

Synchronicity, a word coined by C. G. Jung during the 1950’s, is most
simply defined as “meaningful coincidence”, i.e., experienced as a significant
discrepancy between reasonable expectation and what actually happens. Jung
and Pauli (Nobel Prize winning Physicist) co-authored The Interpretation of

Nature and the Psyche (1954), viewing this topic from the perspectives of
both psychology and physics.
The word synchroncity is a general term, which includes many types of
inexplicably meaningful coincidences, which may occur via clairvoyance, déjà
vu, premonitions, intuitions, hunches, prophecies, etc. These phenomena are
not explainable by known physical laws, and consequently may at times
appear miraculous. For more information on Jung’s definition, see the
annotated bibliography (53).
One example of synchronicity is the burning of Stockholm coinciding with
Swedenborg’s vision of it. (53, 113, 114) This is a sort of miracle of
clairvoyant simultaneity, a phenomenon caused by timely supervening of
karmic law as explained by Meher Baba: (73):
“The law of karma supersedes and uses the other laws of Nature without
violating them. Nor are the natural laws in any way violated by what are
called miracles. No miracle is an exception to the existing laws of the
universe. It is called a miracle because it cannot be explained by the known
laws of the gross world. Here, known laws are superimposed by unknown
laws; it is not a case of chaos or lawlessness.”
Einstein (26a) echoed Meher Baba in his famous remark “God does not
play dice with the Universe.” The spiritual path to God-consciousness is often
replete with miraculous happenings occasioned by God’s response to the
spiritual needs of the aspirant (e.g., Little Flowers of St. Francis, cit. 111).
In Buddhist tradition, the same phenomenon may be referred to as
“auspicious coincidence.” The following three quotes from Homeopaths reflect


a sense of timing and awakening in consciousness while echoing the ancient
proverb “when the pupil is ready the Master appears”, as if by auspicious
coincidence or synchronicity.
Hahnemann wrote (42): “For truth is of the same eternal origin with the
all-wise, benevolent Deity. Humanity can leave it long unnoticed until the time
ordained by Providence when its ray shall irresistibly break through the mist
of prejudices as rosy dawn at the break of day, in order to brightly and
inextinguishably light humankind to its welfare.”
Corroborating the truth of Hahnemann’s observations, Paschero describes
his first contact with Homeopathy as a “chance circumstance’, which reflects a
type of synchronicity in the form of a meaningful coincidence. Paschero (90)
expresses his feeling as being “ashamed of my inability to respond to the
complaints of patients who – intuitively aware of the relationship between
their symptoms and their disease – were hinting at a medicine of which I was
ignorant and asking for help I could not give,” which was then followed by his
first contact with Homeopathy. This ‘chance circumstance’ (Paschero’s
wording) may likewise be construed as a synchronistic significant coincidence.
Similarly, Maule (71) described a sort of synchronicity in the form of the
‘vision’ that prompted her to make a proving of Rosa canina.
These ‘chance encounters’ are typically viewed as only that, with the
result that many people are presently skeptical of any other interpretation.
However, in recent years, modern physicists are echoing several millenia of
spiritual literature on this topic. For example, the physicist Pauli states, “It
would be most satisfactory if physics and psyche could be seen as
complementary aspects of the same reality.”
W. Duch (24) quoted this in a scientific paper titled “Synchronicity, Mind,
and Matter”, wherein he stated, “The wish that Pauli expressed more than
forty years ago, to see physics and psyche as complementary aspects of the
same reality, may slowly become manifest now, thanks to our deeper
understanding of the foundations of physics and the development of the
cognitive sciences.”


In the proving data of Rosa spp., it is cited that provers often knew
accurately who was calling before answering the phone. This is similar to
clairvoyance in perceiving things beyond normal sensory contact.
Throughout the proving data, provers of Rosa spp. had experiences of
synchronicity and clairvoyance, along with so many different types of ‘chance
encounters’ or ‘odd coincidences’ as to puzzle even the provers into being
worthy of notation.
Yet, all too often these perceptions are dismissed as merely coincidental,
meaningless, etc. When proving data is broken down into little pieces, the
larger whole may suffer a loss of meaning and significance.
Furthermore, proving data of Rosa spp. had similar themes of perceiving
‘fears manifesting’, particularly ‘premonitions of danger’, which were often
dismissed as ‘delusional’, ‘imaginary’, or ‘meaningless -coincidences’.
If our interpretation of ‘delusional’ is purely materialistic, i.e., externally
focused, then the actual events ‘must happen’ before being considered as
‘non-delusional’ thinking. Then, if the premonitions do happen, they might fall
into the category of ‘incidental’ or ‘coincidental’. To deny or discredit the role
of ‘heightened and accurate awareness’ or ‘intuition’, arising from the inner
subtle worlds shared by all consciousness, may prove to be dangerous or
even fatal for some. In these times, when such tragic events happen, as they
all too often they do, it is a sad affair.
These coincidences and premonitions are only delusional if they are not
based in reality. However, in our society both danger and violence are
commonplace. If a prover is afraid of being run over while crossing the street,
and if, at the end of the proving that prover is not run over, does that mean
that the fear is unfounded or ‘delusional’?
As an example, one prover of Rosa spp., had experiences of synchronicity
during the proving, in addition to dreaming of roses. During the proving, this
prover (48) had ‘out of the blue’ contacts from two separate individuals who
had been harmful in the past, one after a period of no contact for ten years,
another after two years. This presents a synchronistic ‘meaningful


coincidence’ as being ‘an illogical’, yet valid, ‘feeling’ experience of her
proving of Rosa spp.
Likewise, some of the provers had similar synchronistic, yet pleasant,
encounters during the provings, from people they have loved and whom they
had not contacted for a number of years. It seemed odd to some provers that
these events of ‘out of the blue’ contacts should happen with a higher

frequency than usual, during the provings.
To interpret all the synchronistic experiences of these provers as
‘meaningless coincidences’ creates a distortion of their proving experiences
and corresponding data, whilst also denying the validity and development of
accuracy within anyone’s intuition. It is well within the scope of Homeopathy
to consider the spiritual implications of synchronistic events.
William Gutman wrote (35): "Thinking in Homoeopathy is a constant
wandering in a realm of pictures, comparing and differentiating drug pictures
in their relation to the symptom picture of a sick individual. Causal thinking
leads to analytical thinking, (whereas) phenomenological thinking (leads to)
thinking in synthesis (parenthesis added). Homoeopathic thinking, as rooted
in phenomenological thought, leads to synthetic thinking, striving to
apprehend the whole which is the essence of all living forms.”
Similarly, Jung (114) viewed synchronicity ‘as the manifestation of a
unitary reality that is ‘shape’, nothing but ‘shape’. The Homeopath thinks
along these lines in theory when he refers to “similia similibus” and the inner
“essence” or "spirit" of the indicated remedy.
The Homeopath works along these lines in clinical practice, when he uses
the Law of Similars to relate the "shape" or “pattern” of the inner “essence”
of the remedy to the perceived symptom pattern of the patient's disorder.
From a spiritual point of view that reflects the underlying unity that
connects us all inwardly via consciousness, this ‘synchronicity’ is a meaningful
coincidence resulting from the natural outcome of connections and links
between souls as experienced in the subtle world. This inner connection via
consciousness becomes more apparent as the heart opens or awakens, as
provers of Rosa spp. experienced.


Although Jung (53) stated that, “no one has yet succeeded in constructing
a causal bridge between the elements making up a meaningful coincidence”,
surprisingly, Meher Baba has clarified this point (75):

“Man in the dream state not only becomes involved in the drama of his
dream and plays the roles of both the creator of that dream and of the hero
in the drama of that dream, but in this drama man also gets closely
associated with the things and the creatures in their sub-subtle forms, which
are of his own creation in his dream state. This creation of sub-subtle forms
comes entirely as a result of the manifestation of man’s own past and present
impressions. Thus man in his dream state associates subconsciously with
forms in sub-subtle states.
“When recollected by a man in the awake state, these very forms which
he has seen and associated within the dream state remind him of his
conscious associations with the gross forms as things, creatures and beings
associated with in his day-today life of the present, and link them with his
connections and contacts established in his life of the immediate and
sometimes distant past. More often than not, a man also recollects in his
conscious awake state that a particular gross form, whether of a thing,
creature or being, reminds him of having witnessed that same object in his
dream at some time in the past, either some days, months, or years ago.
“Thus it actually happens that a form of the future, which he happened to
witness in his dream of the past, reappears to the man as a gross form in his
life associations of the present.
“…Experiences of a similar nature are also recorded in which man
witnesses certain incidences in his dreams years in advance of their actual
“…These very associations with future objects and incidents, though
experienced inadvertently and unknowingly by man in the present, are
automatically developed and are inevitably there by virtue of man’s being the
creator of the drama in his dream state.”
Jung, who coined the word, claimed that synchronicity is essentially


inexplicable. So far, both physics and psychologists have ruled out chance or
error as viable explanations for synchronistic or acausal events:
W. Duch observed in his article dated 2002 (24), that “data for acausal
events distant between time and space is increasing”. He concluded that, “a
simple systematic error explaining such data does not seem to be justified”.
He further observed: “…solid evidence for the influence of intentional mind
states on random events, including past and future events, has been
Furthermore, Jung also observed (53), “The sentiment of déjà vu is based,
as I have found in a number of cases, on foreknowledge in dreams, but we
saw that this foreknowledge can also occur in the waking state. In such cases
mere chance becomes highly improbable because the coincidence is known in
advance. It thus loses its chance character not only psychologically and
subjectively, but objectively too, since the accumulation of details that
coincide immeasurably increases the improbability of chance as a determining
In addition to the synchronistic events reported by Rosa spp. provers,
these provings may have triggered some of the provers’ hearts into opening
or to awakening into a glimpse of the subtle world, wherein consciousness is
not bound by time or distance. In some, this heart opening may have been
premature, and thus disorientating for the unprepared or overly materialistic
A literary example of this is found in George Mac Donald’s novel Lilith
(70), which seems to describe such an experience: “I beg my reader to aid
me in the endeavour to make myself intelligible, if here understanding be
indeed possible between us. I was in a world, or call it a state of things, an
economy of conditions, an idea of existence, so little correspondent with the
ways and modes of this world, which we are apt to think the only world, that
the best choice I can make of word or phrase is but an adumbration of what I
would convey. I begin indeed to fear that I have undertaken an impossibility,
undertaken to tell what I cannot tell because no speech at my command will
fit the forms in my mind.”


Another way of looking at this is Meher Baba’s (92) perception that, “The
West looks at things from the standpoint of reason and is skeptical about
what baffles it. This form of understanding is developed by reading, hearing,
experiment, and logic. These create an illusion of real knowledge.”
Homeopath M. Evans (27) observed, “Direct cognition, the perception of
the whole in unity, is the aspiration of the mystic, the spiritual person; science
seeks to understand by breaking down matter into its smallest components.”
Yet, the physicist Pauli (54) is often quoted as saying ”Was Gott vereint
hat, soll der Mensch nicht trennen” (“What God has united men should not
Provers of Rosa spp. often expressed a form of synchronistic expanded
awareness by dreaming, talking about, or having experiences involving roses
during their provings. A few provers accurately identified the Rose as the
proving substance. Many provers had an unusually higher frequency of being
contacted by heart connections in the form of old acquaintances or expartners during the proving.
Provers from all over the world give colorful examples of their hearts
opening towards greater love, service and sacrifice much more than what
they would ordinarily experience. Clearly, the heart’s awakening to higher
aspects of love entails a sort of synchronistic expanded awareness resulting in
a greater unity in conscious experience.
The ability to transcend the limitations of a solely externalized focus of
consciousness into a higher consciousness, to turn “lead into gold”, is what
the alchemists and mystery schools (Free Masons, etc) were teaching for
millennia. In homeopathic terms, it is interesting that Blackie (6) describes
Plumbum (lead), as having ‘an inclination to cheat and deceive’, which
reflects the spiritual maxim “You are nothing but a living lie of the Truth that
lies within.”
Also, the homeopathic remedy Aurum metallicum is used clinically for
heart heaviness associated with depression, heart ailments and blood
circulation. Gold represents symbolically the Sun – all knowing and all
pervading existence experiencing a true victory of consciousness within one’s


heart (109). The unfolding and blossoming of consciousness under the rays of
the internal sun, i.e., God within one’s own heart, has been symbolized by the
rose in the Sufi and other spiritual traditions. (15, 48)
It would seem that the assessment and application of our proving data of
Rosa spp. requires a balance between the feeling knowledge of the heart and
the clever agility of the intellect. Hahnemann, Ghatak, Kent and many
renowned inspired leaders throughout the history of Homeopathy have
referred to this as ‘wisdom’. (31, 38, 59, 62)
In summary, provers of Rosa spp experienced a wide variety of different
types of synchronistic events, which may appear seemingly unrelated when
viewed from a solely externalized perspective. Whereas, if viewed from an
inner spiritual perspective, these coincidental events are ultimately connected
via links and connections contained within our internal subtle world of
consciousness. Therefore, to regard all the synchronistic experiences of these
provers as delusions, or as meaningless coincidences, creates a distortion of
their experiences and corresponding proving data.


6. Transformation – The God Quest
There are many types and ways and means of spiritual transformation,
the maturation process, which gradually and continuously since time
immemorial, converts the limited ‘I’ of all human consciousness into the
unlimited ‘I’ of God-consciousness (i.e., lead into gold). Love is by far the
greatest vehicle or medium of transformation, with its ‘spring feelings’,
‘awakenings’, ‘expansion of the heart chakra’, ‘blissful calm serene’ states of
being, etc., as many provers of Rosa spp. recorded during their provings.
It has been observed that St. Francis of Assisi went through a series of
inner transformations (metanoia: “change of heart”) before he received God
Realization near the end of his life. (56)
St. Francis had the support and protection of the Pope throughout his life,
without which it is highly likely that the inner transformations of St. Francis
would have been severely challenged or even curtailed. That the actual plant
named ‘Rosa St. Francis’ (Rosa canina assisiensis), which is still living in
Assisi, is without thorns is significant (48). Metaphorically relating to the
progress of human consciousness, it would seem that the thorns protect the
rose from overbearing self-centered egos (tigers), though there is always the
danger of those who would consume the rose, thorns and all, or destroy it.
Another study of transformations is eloquently portrayed in the poignant
story of The Little Prince, by St. Exupéry (98), who abandoned ‘his Rose’
because he got fed up with her frivolities, her inconsistencies. The Rose
would say silly things like, her thorns would ‘protect her from tigers’, when
obviously there were not any tigers on his little planet. The tiger is an ancient
Hindu symbol for unlimited power, thus her thorns protected her against all
onslaught, particularly that of the marauding nature of the human ego.
Infatuation is one aspect of the lower desire nature of the human ego.
When the infatuation of the Little Prince with his Rose dissolved, he left her in
order to search for the meaning and purpose of life, and to search for a ‘true’
friend. When he abandoned his Rose, after failing to love her or appreciate


her inner essence of needing to love and be loved, and consequently
mistaking her for a weed, he entered into a desert in his life.
This bittersweet tale explores the author’s semi-autobiographical difficulty
in finding meaning and purpose in his own life, in which he lived as a pilot
during the horrors of WWII. In his personal correspondence, the author
shared that he wrote The Little Prince after he lost much, including his most
precious friend in the world, and after 6 years of grieving the loss of love in
life after the war. It is clearly evident that the author struggled with issues of
higher love during a very dark period of our shared history. Yet, spiritually,
out of this darkness of WWII came the greatest spiritual release from the past
several millennia, in the liberation from the rounds of births and deaths for
many millions of souls, and a tremendous spiritual push to millions more. (50)
It is possible that the teachings of the Indian saint Hazrat Inayat Khan
(63) who was in Paris, France, the UK and USA prior to WWII had trickled
down to St. Exupéry, as the humorous descriptions of the planets being
occupied by men in ascending stages of advancement towards self-perfection
may be a spoof on the spiritualistic depictions of inner planes occupied by
saints and pilgrims on the inner path. That is, these saints and pilgrims may
appear as various forms of caricatures to an externally oriented perspective.
The actual stages of spiritual advancement are described in Meher Baba’s

God Speaks (75). The comments by the Little Prince regarding men
experiencing inner and outer varieties of egocentricity (the King and the
Conceited Man), leading to desperation and succeeding indifference (the
Drunkard and the Businessman), and finally the purest and most altruistic
Love (the Lamplighter and the Geographer), present a chart of the stages of
spiritual maturation as humorously caricatured in their outward expression.
One lesson from the essence of the Rose is that the growth of true love is
the necessary key to spiritual maturation leading from all “states and stages”
to interior perfection. This spiritual maturation process is likewise embodied
by Frodo and Bilbo, in The Lord of the Rings, (106) by their holding onto
Truth, Purity, Love, Honesty, and a sense of responsibility and duty and selfless service in the midst of their numerous trials and difficulties and


delusions/ imprisonments/ near death experiences, etc. It has been often
recognized over the last few millennia that the spiritual path is not for the
weak or faint-hearted.
In the story of The Little Prince (98), the Rose (i.e. the heart) is not
valued properly due to her ‘whimsicality’, her being ‘temperamental’, her ‘lack
of logic’, her talk of ‘tigers’, her apparent ‘preening’ qualities, all of which
irritated and created doubt in the Little Prince. Thus his intellect takes him
into a desert of despair. The inner transformation needed by the Little Prince
was delayed when he abandoned ‘his Rose’, the only Rose for him in all the
Transformative love is the answer to the dilemma of the Little Prince.
Similarly, how Socrates benefited from his relationship with Xanthippe is
an example of inner perfection achieved through the self-sacrificing love of
one’s God-given Rose. (117) Hahnemann’s relationship with his wife was
similar to that of Socrates (36), in the sharing of a deeper love that
appreciated, rather than ‘breaking’, the natural spiritedness of their respective
wives. Hahnemann loved Johanna dearly with his whole-hearted devotion.
Yet, Von Brunnow says that Johanna was imperious and arbitrary, which are
well documented characteristics found in proving data of the Rose, and also
descriptive of the Little Prince’s Rose. These superficially observed
characteristics reflect the externalizing quality of the intellectual perspective.
However, all who have observed and written about Hahnemann’s domestic
life agree that it was a happy one. Albrecht observed: "Hahnemann was
happiest in his family circle, and displayed here as nowhere else a most
amiable disposition to mirth and cheerfulness. He joked with his children in
the intervals which he could devote to them, sang cradle songs to the little
ones, composed little verses for them, and used every opportunity to instruct
them.” (7)
In the story of The Little Prince, it was the fox who said, “Only the heart
sees rightly; that which is essential is invisible to the eye.” The wisdom of the
fox made the Little Prince aware that in order for him to accomplish the goal
of finding meaning and purpose in his life, he would have to return to his rose


(heart). The serpent (i.e., a symbol of the lower desire nature, also a symbol
of transformation representing the kundalini) ushered the Little Prince on his
journey back to his Rose once he understood how he had abandoned the art
of loving. (98)
In homeopathic clinical practice, the serpent Lachesis is often useful when
a person is stuck in resistance during or before a process of transformation,
or shedding one’s skin of self-centeredness. J.T. Kent wrote: “Lachesis seems
to fit the whole human race, for the race is pretty well filled up with snake as
to disposition and character, and this venom only causes to appear that which
is in man.” (61)
Resistance may appear due to their personal will being thwarted, resulting
in jealousy, anger, etc., and sometimes manifesting as writhing, twisting
abdominal complaints (Gutman: “spastic contractions”), possible or suspected
appendicitis, accompanied by mental/emotional tension. This may reflect an
inner struggle of the transformation necessary to rise into a higher love.
Likewise it appears that certain remedies may be pivotal to the transformative
process, thereby being curative of the physical symptoms. (35)

The Little Prince may reflect a picture of the essence of Rosa spp. in his
search for the purpose and meaning of life, of having a true friend, of having
or abandoning and regaining higher love in its purest, truest, most mutual
What seems to be at stake with Rosa spp. transformations is the false
identification with the ego, and the lack of identification with awakened
Divinity within one’s heart. It appears from the proving data that provers
witnessed their false identifications being shakened and loosened from their
powerful grip as their hearts were awakened or opened. The result ranged
from blissful states to irritable fog-brained or ‘cottonwool’ (in the German
provings) states. For many provers, this experience was unsettling, confusing
and disorienting, just as it was for the Little Prince. For some, the loss of
‘solid ground’ in their false identifications may have appeared as internal
projections onto others, as reflected in the next two proving examples:


“It suddenly became clear to me what was going on with all of these
failed relationships - people just suddenly transformed and became someone
else (but kept their appearance, name, identity).” (48)
Dream: “I talked to my neighbor…He looked different in some way. I realized
that he shaved his beard. Then I realized it was someone else.” (48)
The beard is often a mask of the persona (86), and when it is shaven the
mask is gone, the cover-up becomes transparent as the heart opens and
moves into prominence. The intellect struggles to grasp what is beyond the
scope of the intellect to comprehend, which includes the affairs of the heart.
In recent provings by Nancy Herrick published in Sacred Plants, Human

Voices, this Rosa spp. theme of Transformation was apparent in both Rosa
gallica (ancient yellow rose) and Rosa St. Francis (Rosa canina). (48)
The following prover data of Rosa spp. gives us a glimpse of how clarity
and insight, both of which occur naturally in an awakened heart, are an
integral component of the process of transformation:
Dream: “It suddenly became clear to me what was going on…” (48)
Dream: “I got a strong sense that there was a theme running through all
my dreams, transformation.” (48)
“Just as I was coming out of this dream, when I was partially awake, I
had a very strong message - ‘this is it! This is the dream that says it all about
the remedy.’ The word which presented itself to me was ‘transformation.” I
had the feeling that I was given a gift. It was a very powerful dream.” (48)
“My pre-proving state was very overwhelmed and anxious and this
changed during the proving…..Second day of teachings with the Dalai Lama.
Very calm throughout the day….Irritability, impatience, nerves on edge, easily
‘flared up” before proving…handling any difficulties with calmer approach
(less excitable)… strong contrast with pre- and post-proving states.’ (48)






processes. It seems obvious that some individuals, though certainly not all, go
through transformations of consciousness through a variety of physical


Dream: “…On the other beds many ill persons were waiting for an organ
transplant…” (48)
It is commonly known that ulcerations of the stomach may be
accompanied by too much worry and anxiety, or that liver weakness and liver
ailments are often associated with congestion in relation to too much anger,
etc. The individual organ may experience weakness as a predisposition and
may then be targeted by external shocks. The physical organ that most
disrupts the progress of consciousness may be acting as a repository of
psychosomatic complaints from the result of false mental/emotional
Tomas Paschero similarly described psychosomatic illness, emphasizing
the necessity of a spiritual perspective: “The organism, with its complex
psychosomatic structure, and the personality together serve a purpose which
can be determined only by the innermost self that struggles to emerge to the
light of consciousness.” (90)
In these examples both a psychological and a spiritual perspective are
of value for case assessment and management. It is interesting to note that
Martin Miles (82) describes three distinct levels of homeopathic prescribing,
“healing the sick, creating health, and creating shining spirits.” ‘Creating
shining spirits’ would naturally include inner transformations.
Another type of transformation may occur via an accident, which may
create an abrupt change in someone’s life patterns. This may be a sudden
‘transformation’, which has a tremendous impact on one’s psyche and overall
health. Hahnemann described in Chronic Diseases how accidental emotional
stimuli can trigger the awakening of latent Psora. (39)
Rosa spp. appears to be psoric in its manifestations of suffering due to a
deprivation of higher love. Kent (60) considered the rose cold to be a Psoric
affliction: “some will get sick from the smell of roses. I have known a number
of patients who became sick in this way. It is common enough, and the
sickness is known by the name of rose cold or rose fever…psora is at the
bottom of all these troubles. According to Berkowsky regarding Rose Mother


Tincture, the Psoric theme of rose is: “If I find true love, everything will be
okay.” (5)
The curative value of the Rosaceae would appear to be in establishing a
balance and reintegration of mind and heart through the medium of higher
love (91); the love channel effectively provides an outlet for the unexpressed
energy which might otherwise be dammed up and result in a terminal illness
such as cancer. Alice Bailey wrote in Esoteric Healing (3): “I simply mention …
over-activity of a center and the retention of energy, unexpressed and
inhibited … as fruitful sources of cancer.”
As consciousness has shifted from being predominantly psoric during
Hahnemann’s times (1800’s) into being much more sycotic and syphilitic 200
years later, the need for higher love has increased along with the
predominance of sycosis. Scholten displays the Rosaceae along the full
spectrum of “stages”, which cover all the miasms. (101)
The essence of transformation involves a reconstruction process, a change
in perspective that transforms one’s life. Though at times it may appear as
whimsical or frivolous, as the state of consciousness moves closer into a
sublime communion with divinity, the results embody the purpose of life.
Ramana Maharishi gave a sweet example of how a simple re-orientation in
one’s approach to domesticity transforms both the individual and their
offering. (93) The introduction to his poem reads:
“In 1914 or 1915, Bhagavan (Ramana Maharishi) was living in Virupaksha
cave with his mother, who did most of the cooking. He himself was a skilled
cook and both then and later often helped to prepare food. On one occasion
his mother was making a poppadam, a thin round cake made of black grain
flour fried crisp, and she called him to help her. Instead of doing so, however,
he composed this poem, giving instruction for spiritual development under the
symbolism of making poppadom”:


The Song of the Poppadam
Try and make some appalams.
Eat them and your longing satisfy.
Don’t roam the world disconsolate.
Heed the word, unique, unspoken
Taught by the teacher true who teaches
The truth of Being Awareness Bliss.
Try and make some ….satisfy.
1. Take the black-gram (flour), Ego-self,
Growing in the five-fold body field
And grind it in the quern,
The wisdom-quest of “Who am I?”
Reducing it to finest flour.
Try and make some….satisfy.
2. Mix it with pirandal – juice
Which is holy company.
Add mind-control, the cumin seed.
The pepper of self-restraint,
The salt of non-attachment
And asafetida, the aroma
Of virtuous inclination.
Try and make some….satisfy.
3. In the heart-mortar place the dough
And with mind-pestle inward turned
Pound it hard with strokes of T. T.
Then flatten it with the rolling pin
Of stillness on the level slab (of Being)


Work away, untiring, steady, cheerful.
Try and make some….satisfy.
4. Put the appalam in the ghee of Brahman
Held in the pan of infinite silence
And fry it over the fire of knowledge.
Now as I transmuted into That,
Eat and taste the Self as Self,
Abiding as the Self alone.
Try and make some….satisfy.


7. Divine Love – The Way and the Goal of Life
“Whoever brought me here will have to get me home.”
~Rumi~ (4a)
Love appears to be the most central proving theme of all the Rosaceae
spp., as stated by most who conducted the provings. (48, 71, 99, 101)
Hahnemann wrote beautifully about the highest expression of Love (38b, 49):
“the ever beneficent Godhead animating the infinite Universe dwells in us
also, and gives us our faculty of reason as the highest inestimable
endowment, whilst from the fullness of His own moral character, He implants
in our conscience a spark of holiness….”
Love seems to be the core theme that brings together all the aspects of
the proving data of Rosa spp., as the universal theme that polishes and
assimilates all other themes. Love assimilates Science, Art, Psychology,
Homeopathy, everything that relates to the significance of life.
The ‘Love’ theme translated by various provers of Rosa spp. was described
as ranging from the lowest forms of love relating to the human desire nature
of attraction, up to the highest forms of Divine Love blossoming within human
consciousness. Many provers of Rosa spp. recorded a wide variety of spiritual
experiences such as ‘Prayers to God’, ‘attunement with the heart’, ‘expansion
in the heart’, ‘love for all’, desire for “service and sacrifice”, ‘God’, ‘company
with the Divine’, etc. A spiritual perspective is necessary in order to
understand and appropriately categorize these experiences. The correct
interpretation of these potentially ‘Divine’ experiences amongst the provers of
Rosa spp. depends upon the degree of development of the individual
consciousness of the prover as well as that of the Homeopath, and the
perceptive capacity of our inherited collective consciousness.
Development of consciousness as expressed through the heart is rarely
‘democratic’ as is often socially mandated, although “all men are created
equal” in spiritual potentiality. Meher Baba described gradations of states of


human consciousness variously as (22b): “a worldly man being on earth, a
more spiritual in the air, a more spiritual in the sky, a more spiritual on the
sun, and so one with it; i.e. Sun realized, or God realized.”
Rumi expressed this beautifully (10): “Everyone sees the unseen in
proportion to the clarity of his heart, and that depends upon how much he
has polished it. Whoever has polished it more sees more — more unseen
forms become manifest to him.”
This development of consciousness in ‘real life’ is hard work. In The Lord
of the Rings, this hard work is represented by Frodo ‘carrying the ring’,
assisted by his true friend Sam, with their trials and tribulations from Gollum
(ego-lower desire nature), amidst the extraordinary events in ‘The Lord of the
Rings.’ In ‘real life’, this hard work is performed by all of us as we pursue the
purpose of life.
‘Divine Love’ is often considered to be ‘total significance’. Meher Baba
observed (74), “Love is the reflection of God’s unity in the world of duality
(the material world). It constitutes the entire significance of creation.”
Similarly, Carlston (8) summarized Swedenborg’s writings, which inspired
the spiritual philosophy of JT Kent and his followers, as: “Love is the whole of
Swedenborg’s philosophy. Love is the essence of human beings. Love is what
we are and the basis of our existence. Love is life.”
It is interesting that the Themes of ‘awakening’ and ‘timing’ revealed in
provings of Rosa spp. is happening now, with the modern provings of Rosa
spp. At a time when many fear the entire world will be destroyed, Rosa spp.
has ‘chosen’ this time to assist consciousness in ‘awakening’. When our
society is more inspired by ego/intellect driven self-interest than by the
selfless wisdom of the heart, it seems logical that we might be collectively
experiencing ‘a feeling imbalance’ in a general way. Yet the highest forms of
Love consume and dissolve all of these aspects of feeling imbalance.
Meher Baba addressed this ‘feeling imbalance’ of these modern times
“The modern era is steeped in restlessness as man is tossed between
conflicting ideals. Like mounds in a sandy desert, intellectual knowledge is


mounting up without provision for the expression of the heart, which is so
vitally necessary to quench the need of the spirit… It is the lack of this that
has checkmated man's achievements, in spite of himself and his enormous
advancements in the fields of science. Unhappiness and insecurity, emotional
or otherwise, are the dominant notes of the age, and mankind is engulfed in
the darkness of wars, hate and fear.” (italics added)
In the midst of so much modern worldly strife, one prover of Rosa spp.
had the ‘feeling that the world begins to dissolve and something new should
come; it’s like an awakening in Spring, but still everything is cold and dark’.
This same prover had a meditation during which ‘the heart was very active felt a universal love for everything’.
Rosa spp. proving data with the provers experiences of


awakenings’, ‘hearts bubbling and bursting in laughter’, ‘love and sacrifice’,
are pointing towards a change of perspective oriented towards the heart,
wherein lies God, which is a perspective that values a sharing of
consciousness via the inner subtle world. Although the highest form of Love is
residing within everyone’s hearts, it is often buried beneath the false and
oppressive dogmatism of their individualistic intellects/egos.
Aurobindo (2) observed that all science and true knowledge derives
from going behind the surfaces and discovering the inner Truth and the
hidden law:
“Although the material constituents of our world are merely
formulations of a Force which we cannot describe as material and of which
the senses have no evidence, yet the mind and the senses can live quite
satisfied and convinced in this world of illusions and accept them as the
practical truth-which to a certain extent they are. But the surface

psychological functionings of will, mind, senses, reason, conscience,
etc. were formerly arranged in a dry and sterile classification; their real nature
and relation to each other were not fathomed nor any use made of them…

Because we do not know ourselves, therefore we are unable to
ameliorate radically our subjective life or develop with mastery, with rapidity,


with a sure science, the hidden possibilities of our mental capacity and our
moral nature.” (bold and italics added)
Hahnemann alluded to the ‘purpose of life’, clarified by Aurobindo (2)
as: ‘this world is, no doubt, based ostensibly upon Matter, but its

summit is Spirit and the ascent towards Spirit must be the aim and
justification of its existence and the pointer to its meaning and purpose.’
(bold + italics added) This ascent towards Spirit implies the long and arduous
process referred to throughout this paper as ‘know thyself’.
The practice of ‘know thyself’ inherently necessitates an awakened heart.
This may be one of the reasons why Hahnemann chose to title his Organon a
‘Medical Art’, in order to include the ‘feeling aspect’ of the Mind in which Love
will manifest, to allow for the homeopathic physician to actively practice the
art of ‘know thyself’. Meher Baba revealed how personality may sometimes
obscure the deeper essence of the spiritual experience of the soul (45):
“Feelings and emotions are the energy of the mind, and love the energy of
the soul.”
Provers of Rosa spp repeatedly demonstrated that a ‘feeling imbalance’
may occur during the process of heart-awakening, as a naïve or unrealistic
‘quest for ideal Love’, or by appearing as arrogance, irritation, preening,
disorientation, running into physical objects, falling off their bikes due to
spacey, fog brained, cottonwool states, etc.
Clinically, Sankaran (100) reports a case of a person who benefited from
Rose 30c, who when asked what the rose represents, answered: “Even
though the lifetime of a rose blossom is small, it gives so much pleasure to
others. One should be like a rose. During our lifetime we need to give
pleasure to others. It brings beauty. It is offered to God. It is a beautiful
thing. It brings pleasure to others. A rose laughs all the time, even though it
is between thorns.”
In his summary of her case, Sankaran (100) observed some of her
symptoms as: “Longing to be loved by everybody… Love is very important for
her…, etc.” It is possible to interpret her conscious experience as


predominantly that of the need of her soul to experience selfless love in a
world that currently predominates with self-centered loveless-ness.
In summary, throughout this paper, provers of Rosa spp. demonstrated a
wide variation of Love themes, expressed as ‘bubbling laughter running all
over’, excessive humor, lightness and joy’, ’blissful’ and ‘calm’ states, to being
in ‘the presence of God’, to a ‘universal love for everything’, to ‘that simple
place of being with the God force in total simplicity’, and ‘transformation’,
along with many struggles appearing as irritation, arrogance, synchronistic
events, etc. A spiritual perspective can help to understand this proving data
and to use it appropriately in the clinical environment. Love is the unifying
factor, the essence that moves consciousness through a wide range of
experiences and expressions in order to grow as it blossoms into the inner
knowledge of all existence, ‘know thyself’.



The Ascending Soul
I died as mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was man.
Why should I fear? When was I less by dying?
Yet, once more, I shall die as man, to soar
With angels blessed; but even from angelhood
I must pass on; all except God doth perish.
When I have sacrificed my angel soul,
I shall become what no mind e’er conceived.
Oh, Let me not exist! For Non-existence
Proclaims in organ tones, “To Him we shall return!”
~ Rumi (75)

The great error of our day, in the treatment of the human body, [is] that
physicians separate the soul from the body.
~ Plato/Socrates (circa 400 B.C.) (52a)

Hopefully, the validity and central importance of a self-effacing spiritual
perspective in Homoeopathy has been clearly presented as a reclaiming of the
central core role of spirituality, from the time of the inception of Homeopathy,
as well as during the early history of Homeopathy. The spiritual underpinnings
inherent in homeopathic philosophy are conceptually beautiful and full of
wisdom. A spiritual perspective embraces all the areas of Homeopathy, from
miasms to research, to remedy preparations, and in clinical practice. This has


been validated in modern times by the works of Paschero, Twentyman, Miles,
and others.
Further, an honest attempt has been made to demonstrate that the
absence of a spiritual perspective can limit the interpretation of modern








synchronicity, heart chakra awakenings, etc.). A spiritual perspective for
modern proving data may substantially help to better understand and
interpret these findings.
Also it has been demonstrated that the absence of a spiritual
perspective may result in limiting the clinical usefulness of modern proving
data due to being mis-categorized as arrogant, delusional, meaningless, etc.
The spiritual development of homeopathic understanding is needed for its full
utilization. These Rosa spp. provings may have triggered heart awakenings
that were experienced as a wide range of expression in consciousness by the
provers. The substance of higher Truths as experienced by provers may be
distorted or overlooked if viewed solely from an intellectual, materialistic, or
psychological perspective.
The proving data of Rosa spp. contains a strong spiritual component
that is currently poorly categorized in our modern homeopathic literature,
proving data, and clinical reference works as Delusional, Arrogance, Preening,
Confusion/Disorientation, Irritation, etc. While these categories in themselves
may be psychologically accurate, when they are lacking in a spiritual
dimension, this deficiency can result in a distortion of their meaning.
Examples were given from Rosa spp proving data, such as ‘world pain’, ‘heart
chakra opening’, ‘attunement to God’, ‘idealizing love’, ‘surrender to God’,
etc., which all reflect a spiritual orientation of consciousness towards the
heart as a wholistic way of being in the world.
Without utilizing and valuing the feeling component of the mind
located in the heart, the practice of Homeopathy is like a two-legged stool,
balanced upon materialism and science (including psychology), upon the
outer at the exclusion of the inner properties of all kingdoms.


Furthermore, although it was often subtly or humbly portrayed,
Hahnemann clearly had a mystical aspect to his work, which both Hering and
Aurobindo observed was an obvious influence in his development of the Art of
Homeopathy. (19, 38, 41, 42, 46, 49, 64, 113, 114) Hahnemann undoubtedly
possessed a sense of timing and a highly developed awakened heart, both of
which are themes of the provings of modern Rosa spp. Also, Hahnemann
encouraged all Homeopaths to possess these same attributes, to ‘know
‘Aude Sapere’, or ‘Dare to be Wise’, aka ‘know thyself’ has been addressed
throughout this paper as Hahnemann’s motto given to the Homeopath, which
is currently echoed in modern proving data of Rosa spp.
Hahnemann valued the feeling aspect of the Mind (38), stated by Meher
Baba (76) as being located within the heart: “The difference between love
and intellect is something like that between night and day: they exist in
relation to one another and yet as two different things. Love is real
intelligence capable of realizing truth; intellect is best suited to know all about
duality (the material world)…” Hazrat Inayat Khan (63) has stated that the
intellect lies on the outer surface of the heart. The concept of God as a
sleeping princess, dormant in the hearts of everyone, is reflected in the
experience of Rosa spp. provers and spiritual Masters of all times.
Thus, it is not sufficient merely to concede another ‘symptom category’, of
that which pertains to spirituality. The spiritual life is to be lived. (75)
Paschero acknowledged this when he wrote (90): “Hahnemann, Kent, Hering,
Allen, Clarke, Boenninghausen, Roberts, Nash and many other brilliant
teachers have not died. They have handed down that humanistic homeopathy
with a spiritual meaning which was present in their own lives. Only by
realizing the highest values is it possible to practice a medicine such as
Hahnemannian homeopathy, which requires a grasp of the essential
symptoms of the patient as a whole, unique and singular human being. The

values can be perceived and described only when the physician has
discovered his or her own true self.” (italics added)
Indeed, as Meher Baba observes (76): “Spirituality is not restricted to, nor


can it be restricted by, anyone or anything, anywhere, at any time. It covers
all life for all time, and it can easily be achieved through selfless service and
that pure love which knows no bondage and seeks no boundary… The most
practical thing in the world is to be spiritually-minded. It needs no special
time, place or circumstance. It is not necessarily concerned with anything out
of the ordinary daily routine. It is never too early or too late to be spiritual. It
is just a simple question of having the proper mental attitude towards lasting
value, changing circumstance and avoidable eventualities, as well as a healthy
sense of the inevitable.”
Paschero further states that in order for the homeopathic physician to
defend the value of Hahnemann’s principles, “he or she must be aware of two
main points – the assimilation of homeopathic principles and a certain level of








(38b):“The way now lies open. Every attentive, zealous and conscientious
physician may freely tread it.”
Hopefully the purpose of this paper has been achieved, i.e. to
demonstrate the validity of a spiritual perspective for the Homeopath
according to Hahnemann and many of the early great Homeopaths, and to
demonstrate how limited understandings are created from the absence of a
spiritual perspective in modern homeopathic practice.
In closing, Persian Poetry often exemplifies Divine Love, from which
comes the inner calling of the homeopathic physician with respect to self-less
service and sacrifice. In one instance, the Nightingale sacrifices the blood of
his heart in order to make a red rose blossom, an homage to pure and selfless love which is the strongest energy in the world and the highest form of
Hafiz (Shiraz, Iran) – a spiritual Perfect Master and enlightened poet,
wrote - excerpted from Paul Smith’s version (37):


The Nightingale’s Tale
The nightingale told the tale to
the east wind in the morning
About what love for Rose’s face
caused him, he was lamenting.
Love has caused my heart to
bleed for that blooming face:
Me, to be cut by the thorn from
that rose, bleed it was causing.
I am the servant of whatever that
graceful One may command,
Who gave freedom without any
hypocrisy or any dissembling.
~ Hafiz
Universally, since time immemorial, the Rose has been considered as
the perfect medium for ‘A Love Gift’. As ‘A Gift of Love’ from the Divine
Creator for all in this world, Homeopathy is clearly ‘Hahnemann’s Heavenly


1. “world pain”
2. “out of this world”, other worldly
3. spatial orientation: colliding with other objects, accidents
4. confusion: “where am I?”; getting lost on familiar roads
5. spacey: out of touch with reality, “as though high on drugs”;
disorientation in Space
6. fainting, “lazy” and “slow”
7. sensitivity to danger is increased
8. spiritual integration into the material world
9. connectedness vs disconnectedness
10. “idealizing love”, i.e., ‘prince on a white horse’
11. “sleeping princess”, desire to be awakened
12. ‘timing’ connected to the process of ‘awakening’ divinity within
13. “center of the heart is very active”
14. Heart attunement –Divine Love - self effacement
15. “an issue: joy vs sorrow”
16. ‘sensitivity to danger” increased
17. “Prayer to God”
18. “feeling ‘not at the helm”, “surrender to God and simplicity”
19. “looking for love”, “universal love for everything”
20. “a spiritual quest”
21. ‘giving more love than they receive’
22. “something new-an awakening”
23. “opening up-can’t hide feelings”
24. symptoms of the heart; circulation; affinity with the heart
25. “flowers blossoming and roses”, “Spring feelings”


(excerpted from Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 15, pp. 5196 –
5197, available free online, cit. 56)
During July, Baba also answered several questions for Irene Conybeare and
dictated three discourses for her book, one on Maya, one on Compassion
[from three distinct points of view], and another on the Aura and the Halo.
The following is the discourse on Maya that Baba dictated by hand signs for
Irene Conybeare's book, In Quest Of Truth*: (16b,c)
“Everything, from the least significant to the most momentous, is here within
us. The spiritual planes with their indescribably divine splendor, and the gross
plane of immeasurable space, together with its innumerable gross universes,
are all within us. That is because God is in us and we are in God. God is
indivisibly, uncompromisingly, infinitely and eternally One in His impeccable
The apparent endless differences in the experiences of animate and
inanimate beings and things are due to the varying degrees of consciousness
on the different planes, and the ability and inability to apply that
consciousness adequately. Achievement of full human-consciousness is a
great spiritual achievement. Greater still is to be able to recognize illusion and
face all illusory things. The greatest achievement of man is to become GodConscious, which is truly Self-Conscious or Soul-Conscious.
For example, let us presume that the differences between a spiritually
enlightened and an unenlightened man is as the difference between a man
who has normal sensory faculties of seeing, hearing, smelling and tasting,
and another man who is born blind and deaf and without even the faculties of
smell and taste. Now, if the two men happen to be present at one and the
same time in a garden full of colors, singing birds, streams and fountains,
where delicious fruits and fragrant flowers are equally available to both the
men, there is bound to be a world of difference between the scope, nature
and capacity of their consciousness, awareness and experience. For the
enlightened man, the world would be experienced as one full of music, full of
light and full of beauty. For the unenlightened or blind and deaf man, the
same world would be merely a black monotonous nothingness.
If we stretch the above simile further and imagine that a miracle happens by
which the unenlightened man begins to have one after another the faculties
of smell, hearing, sight and taste, we can have some idea of how man's
consciousness begins to be transported through the different [subtle and
mental] planes of the path toward God-Consciousness. The man then begins
to realize that all the differences amount simply to a difference in his own


state of consciousness, which experiences inner truths more and more as it is
freed increasingly from external illusions.
The force that keeps a man spiritually blind, deaf, dumb, et cetera, is his own
ignorance which is governed by the principle of cosmic ignorance generally
known as Maya.
To understand Maya is to understand half the universe. All false values and
false beliefs are due to the grip of Maya. Intellect in particular plays into the
hands of Maya, for intellect is not capable of that consciousness which
realizes that God is Truth. Truth can only be known after one transcends the
cosmic illusion which appears as real owing to Maya.
The principle of ignorance, meaning Maya, can only be transcended when the
spiritual aspirant is able to realize that Maya is God's shadow and as such is
nothing. The enigma of Maya solves itself only after Self-Realization.
All the great philosophers who are not bound by their materialistic prejudices
had glimpses of Reality, and have recognized the principle of ignorance as
being responsible for making all illusory and transient things appear as lasting
and real. Scientists naturally have difficulty in accepting mystical conclusions
relating to the transitory world and cosmos, since metaphysical perceptions
cannot be reached by methods acceptable to the experimental rules of
science. The main difficulty in grasping such a concept in its totality is that it
would necessitate a full knowledge of the cosmic scheme. It is not possible
even for a Master to explain that which is beyond the limits of the human
mind! A Master can only make one realize it by means of his grace and by
bestowing enlightenment.”
* Irene Conybeare's first book was Civilization Or Chaos? Her book In Quest
Of Truth was subtitled How I Came to Meher Baba, An Autobiography. It took
several years to write and was not published until 1962.


Bibliography with Annotations
1) Arnold, Edward (translator): The Song Celestial, or Bhagavad Gita
(from the Mahabharata). Boston: Roberts Bros, 1885;
During the ‘most eventful day of the New Life’, Meher Baba requested
Dr. Donkin and Dr. Nilu to read out from Song Celestial, and this same
version is quoted in the Introduction to God Speaks.
2) Sri Aurobindo: A Greater Psychology, An Introduction to the Psychological
Thought of Sri Aurobindo (A.S. Dalal, ed.). NY: Tarcher/Putnam, 2000.

Sri Aurobindo is a widely respected 6 Plane Saint who, according to
Meher Baba, became God Realized (Perfect Master), near the timing of
his death in Pondicherry, India. Aurobindo is one of the greatest Indian
Philosophers of all time.
3) Bailey, Alice A: A Treatise on the Seven Rays, Vol 4: Esoteric Healing. NY:
Lucis Pub. Co, 1953; extract in:
4) Barks, Coleman (transl.):

a. The Essential Rumi. Harper, 1995.
b. Bridge to the Soul: Journeys into the Music and Silence of the Heart.
NY: Harper Collins Pub, 2007.
Coleman gives insightful versions of the writings of the great Sufi
spiritual Master Rumi. See also cit. 10.

5) Berkowsky, Bruce: "The Soul Nature of Rose Oil" from: Synthesis Materia
Medica of Essential Oils. Joseph Ben Hil-Meyer Research, Inc, 1999.
Concerning the Mother Tincture of Rose remedy.
6) Blackie, Margery: Classical Homoeopathy. Beaconsfield, UK, 1986.
Prominent Homeopath in UK, in service to the Royal Family.
7) Bradford, Thomas L: The Life and Letters of Dr. Samuel Hahnemann.
Philadelphia: Boericke and Tafel, 1895; reprint Delhi: Jain Pub, 1999;


8) Carlston, Michael, “Musings on Kent and Swedenborgianism”,
The American Homeopath, vol. 2, 1995; www.Carlstonmd.com.
Carlston is a Homeopath writing about the spiritual inclinations of
James Tyler Kent, a leading American Homeopath during the late
1800’s and early 1900’s. Swedenborg is thought to be a Saint.
9) Ch’eng-en, Wu: Monkey (tr. Arthur Waley). NY: Grove Press, 1943.

Monkey is a traditional spiritual allegory for the trials and tribulations
of the aspirant undertaking the spiritual path, very humorous. Also
see the entertaining David Kherdian version.
10) Chittick, William C: The Sufi Path of Love: The Spiritual Teachings of
Rumi. Albany: State University of New York Press, 1983.
One of the best and most accessible English translations of Rumi’s
fundamental cosmology and ideology. This selection explores the
theory, practice and mystical realization of Rumi’s thinking.
11) Chopra, Deepak M.D.: Ageless Body, Timeless Mind, The Quantum
Alternative to Growing Old. NY: Harmony Books, a division of Crown
Publishers, Inc, 1993.
12) Clarke, John Henry: Hahnemann and Paracelsus. London: Homoeopathic
Publishing Co, 1923; www.homeoint.org.
A famous Homeopath in the UK, early 1900’s, who wrote some
‘bibles’ of Homeopathic clinical practice, widely in use today.
13) Clarke, John Henry: Dictionary of Practical Materia Medica (3 vols).
London: Homoeopathic Pub. Co, 1902; reprint Delhi: Jain Pub, 2005.
14) Clover, Anne, “Hahnemann’s Theory of Conceptual Essences”, Brit. Hom.
Journal, 73:2, April 1984.
Clover is a spiritually inclined Homeopath with some
remarkable insights.
15) Murshida Conner, Ph.D, of Sufism Reoriented, USA:
a. Personal communications, dated 14 Sept 2006, 29 Jan 2009,
6 Mar 2009.
b. Public Talk, Meher Pilgrim Center, Ahmednagar, India Dec –
Jan 2011


The current Murshida of the American Sufism,
which was reoriented during the 1950’s by Meher Baba
with the help of M. Ivy Duce and
Dr. Ghani Munsiff (Abdul Ghani).
16) Conybeare, Irene H:
a. Civilisation or Chaos? A Study of the Present World Crisis in
the Light of Eastern Metaphysics. London: Markham House
Press, 1955. Conybeare is an intellectual who came into the
orbit of Meher Baba during the 1950’s.
b. See Supplement titled: “July 1957 Meher Baba Explains Maya”,
one of of 3 discourses given to Conybeare for her following
book, In Quest Of Truth (1962), Kakinada, A.P.: Swami Satya
Prakash Udaseen, 1962.
c. In Quest Of Truth (and Civilisation or Chaos?) available online at:
17) Cook, Trevor M: Samuel Hahnemann, His Life & Times. Wellingsborough:
Thorsons, 1981.
Dr. Cook is the Founder and Principal of The British Institute
of Homeopathy, now the USA based BIH International.
18) Corbin, Henry: The Man of Light in Iranian Sufism. Berkeley: Shambhala
Pub., 1978.
19) Das, Eswara, “Sri Aurobindo on Homoeopathy”, Hom. Heritage, 28:8,
August 2003.
*Eswara Das collected a remarkable selection from interviews with Sri
Aurobindo on the topic of Homeopathy, mostly found in Nirodharan’s
*Correspondence with Sri Aurobindo (2 vols).
20) Davy, Kitty: Love Alone Prevails. Myrtle Beach: Sheriar Press, 1981.
Kitty Davy, (UK, USA) was a lifelong early Western woman disciple of
Meher Baba, who hosted his visit in her family home in London in the
1930’s. She helped establish and administer the Meher Spiritual Center
in South Carolina, USA, until her passing at age 100 yrs.
21) Degkwitz, Karin, Karl von Mueller, Chetna Shukla and Monika Kittler:
Rosa Zwei Prüfungen und Kausuistik. Zweibrücken, Germany: K-J Mueller,
Proving Trials conducted on Rosa canina in Germany.
(Privately translated into English.)


22) Donkin, William M.D.:
a. The Wayfarers, Meher Baba with the God Intoxicated. Ahmednagar:
Meher Pub, 1948;
b. Donkin’s Diaries. N Myrtle Beach, USA: Sheriar Foundation, 2011.
Dr. Donkin is a British surgeon who during the early 1930’s became a
lifelong close disciple of Meher Baba, and authored The Wayfarers, an
account of the work of Meher Baba with the God intoxicated, and also
with advanced souls, sadhus, and the poor.
23) Douch, Geoffrey, “The Heart as an Organ of Balance”, Brit. Hom. Journal,
67:2, April 1978.
Douch refers to the material heart vs. the spiritual heart.
24) Duch, Wlodzislaw: “Synchronicity, Mind and Matter”,
The International Journal of Transpersonal Studies, Vol. 21, 2002.
25) Editorial: “Self, World and God”, Homoeotherapy, Feb. 1979
(reprinted Hahn. Gleanings, 47:4, April 1989).
Author for this is unknown (very unfortunate!).
26) Einstein, Alfred:
a. Letter to Max Born (4 December 1926); quoted in: The BornEinstein Letters (translated by Irene Born), NY: Walker and
Company, 1971.
b. Quoted from an interview with The New York Times
(newspaper), March 12, 1944.
“I want to know God's thoughts. The rest are details.”
27) Evans, Madeline, “Meditative Provings and Bayleaf”, The Homoeopath,
vol. 66, Summer 1997.
Refers to current guidelines of collecting Proving data, and the
spiritual aspects of homeopathic provings.


28) Farrington, Ernest A: A Clinical Medica Medica, 4th ed. Philadelphia:
Boericke & Tafel, 1908; reprinted Delhi: Jain Pub, 2003.
A collection of a Course of Lectures delivered at the Hahnemann
Medical College by the late E.A. Farrington, M.D.,Farrington mentioned
the first clinical use of Rosa spp by Jacob Jeanes in the late 1800’s.
Usage of Rosa spp clinically has been sparse until the 1990’s.
29) Fenster, David: Mehera-Meher: a Divine Romance. Ahmednagar: Meher
Nazar Pub., 2003.
Mentions the spiritual accuracy of Tolkien’s Lord of the Rings
30) FitzGerald, Edward (transl): The Rubaiyat of Omar Khayyam. London:
Bernard Quarich, 1859.
FitzGerald’s version of Omar Khayyam’s poem is considered by
Paramahansa Yogananda to be a work of inspiration. (see cit 118).
31) Ghatak, Nilmani: Lectures on Tuberculosis. Calcutta: Dr. S.M.
Bhattacharya, 1936.
32) Goswami, Amit: “Scientific Proof of the Existence of God”;
An interview with Amit Goswami by Craig Hamilton.
33) Goswami, Amit: The Self-Aware Universe: How Consciousness Creates the
Material World. NY: Jeremy Tarcher, 1993.
34) Grimm, Jacob & Wilhelm (Edgar Taylor & Marian Edwardes, tr.): Grimm's
Fairy Tales. 1812; www.gutenberg.org/files/2591/2591-h/2591-h.htm
35) Gutman, William: Homoeopathy: The Fundamentals of Its Philosophy, the
Essence of Its Remedies. Bombay: Homoeopathic Medical Pub, 1978.
36) Haehl, Richard: Samuel Hahnemann: His Life and Work (2 vols). London:
Homoeopathic Pub Co, 1922; reprint Delhi: Jain Pub, 2001.
37) Hafiz: “The Nightingale’s Tale – from Divan of Hafiz” (tr. Paul Smith),
The Awakener Magazine, a Journal Devoted to Meher Baba, 22:1, 1986;


Hafiz is widely regarded as a spiritually Perfect Master whose
poetry Meher Baba loved and acclaimed very much.
38) Hahnemann, Samuel C: Lesser Writings of Samuel Hahnemann (ed. RE
Dudgeon). New York: William Radde, 1852; reprint Delhi: Jain Pub, 2004.
a. “Aesculapius in the Balance”, 1805. "
b. "Letter on the Great Necessity of a Regeneration of Medicine", 1808.
c. “The Medicine of Experience”, 1805.
d. "The Medical Observer", 1825.
e. “Are the Obstacles to Certainty and Simplicity in Practical Medicine
Insurmountable?” 1797.
39) Hahnemann, Samuel C: The Chronic Diseases, their Peculiar Nature and
their Homoeopathic Cure (transl. Louis H Tafel from 2nd German ed.
1835). Phila., PA: Boericke & Tafel, 1896; reprint Delhi: Jain Pub, 1972.
40) Hahnemann, Samuel C: Organon of Rational Art of Healing (tr. Mahendra
Singh & Subhas Singh), 1st edition. Delhi: Jain Pub, 2010.
The first edition has special value as a work of pure inspiration in its
first draft, before subsequent modifications.
41) Hahnemann, Samuel C: Organon of Medicine (tr. Wm Boericke/Dudgeon),
6th edition. Philadelphia: Boericke & Tafel, (1st ed. 1810) 1916; reprint
Delhi: Jain Pub, 1991.
42) Hahnemann, Samuel C: Organon of the Medical Art (tr. Steven R Decker,

ed. Wenda B O’Reilly), 6 edition. Redmond: Birdcage Books, 1996.
Hahnemann is the founder of Homeopathy. Trained as a medical
doctor, he abhorred the medical practices of his times, which used
excessively the application of leeches, strong purgatives and emetics,
etc. He felt these treatments were more harmful than the actual
disease. Being fluent in 6-7 languages, he chose to support his
extended family on his translations.
During one translation of a S. American medical text, translated from
English into German for a Scottish physician, Hahnemann discovered
the basic concept of Homeopathy. After much research on his
discovery, and many clinical trials, he started the alternative medical
practice, which he named Homeopathy, in the early 1800’s in
Germany. Near the end of his life, Hahnemann promoted this practice
of Homeopathy in his clinic in Paris, France.


Homeopathy is based upon the Law of Similars, Similia Similibus, aka
‘Like cures like’, a principle that has existed in medical literature since
time immemorial – from ancient Hindu physicians to the Greek Delphic
Oracle to Hippocrates to Paracelsus and later to Hahnemann.
Unique to Hahnemann was his development of a method known as
potentization for preparing safe Homeopathic medicinal remedies,
based upon the Law of Similars. Hahnemann prepared with repeated
trituration/succussion steps medicinal substances diluted to such an
extent that the material dosage was demonstrably incapable of causing
any pathology.
Hahnemann then administered these medicines to provers, using a
method he called ‘Provings,’ to record the usage and effects of these
potentized medicines on healthy human beings. He carefully observed
the order of the symptoms as they appeared, before they disappeared,
thereby providing a clear drug picture describing the medicinal effects
of the substance proved.
Hahnemann demonstrated in clinical trials that the medicines
producing certain symptoms in healthy provers would cure similar
symptoms in sick individuals. Thus Hahnemann developed a method of
cure based upon the Law of Similars.
In modern times, homeopathic provings are conducted worldwide, in
groups of 5-25 healthy individuals. This paper addresses modern
provings of Rosa spp. conducted in Germany, Holland, India, UK, and
Hahnemann had a strong faith in God, to whom he attributed the gift
of Homeopathy.
43) Hale, Edwin M: Lectures on Diseases of the Heart with a Materia Medica
of the New Heart Remedies. Philadelphia: Boericke & Tafel, 1875; reprint
Delhi: Jain Pub, 1986.
Hale is a medical doctor who lectures on the relationship of the
spiritual heart to the physical heart.
44) Hall, Manly Palmer: The Secret Teachings of All Ages: an encyclopedic
outline of Masonic, Hermetic, Qabbalistic and Rosicrucian symbolical
philosophy. Los Angeles: Philosophical Research Society, 1975 (orig.
1928); reprint NY: Tarcher/Penguin, 2003;


Manly Palmer Hall is a widely respected researcher, and in this work
there is a reference to his writings about Paracelsus and the practice
of medicine before and during the times of Hahnemann.
45) Haynes, Jane (ed.): Letters of Love for Meher Baba, the Ancient One.
Myrtle Beach: Sheriar Books, 1997.
46) Hehr, GS, “Self-awareness and Homoeopathy”, Brit Hom Journal, 72:2,
April, 1983 (Corrected reprint pub. in Am J Hom. Medicine, 95:1, Spring
47) Hering, Constantine, “What is Similar?”, German Achives, vol. 22, 1845;
reprinted in Homoeopathic Recorder, Jan 1932.
Hering is a colorful and jovial American Homeopath who wrassled
with poisonous snakes-Aude Sapere!-in S. American jungles in order
to provide Homeopathic medicines, and who is well respected for his
published research and clinical knowledge.
48) Herrick, Nancy: Sacred Plants, Human Voices. Grass Valley: Hahnemann
Clinic Pub, 2004.
Herrick is a modern Homeopath from the USA whose recent
publications are well researched and sophisticated in presentation.
49) Hobhouse, Rosa: Life of Christian Samuel Hahnemann. London: CW
Daniel, 1933; reprint Delhi: Jain Pub, 2001.
50) Jessawala, Eruch: “Reason for Holocaust”, Mandali Hall talk, July 20,
1985; mandalihall.org/talk/mov/907.
51) St. John of the Cross: Dark Night of the Soul. (E. Allison Peers, transl.).
Garden City, NY: Image Books, 1959 (3rd edition).
52) Jowett, Benjamin (translator): The Dialogues of Plato. Oxford UP, 1953;
a. Charmides
b. Gorgias;
Reference from Plato to Socrates about our world
being ‘upside down’ in Gorgias.
53) Jung, C.G.: Synchronicity, an Acausal Connecting Principle. Princeton:
Princeton University Press, 1960.


Originally published together with a monograph by the Nobel prize
winning Wolfgang Pauli (citation below).
Jung grouped three categories of what he termed “synchronicity”:
1) The coincidence of a psychic state in the observer with a
simultaneous, objective, external event that corresponds to the psychic
state or content, …where there is no evidence of a causal connection
between the psychic state and the external event, and where,
considering the psychic relativity of space and time, such a connection
is not even conceivable.
2) The coincidence of a psychic state with a corresponding (more or
less simultaneous) external event taking place outside the observer’s
field of perception, i.e., at a distance, and only verifiable afterward…
3) The coincidence of a psychic state with a corresponding, not yet
existent future event that is distant in time and can likewise only be
verified afterward.
In groups 2 and 3 the coinciding events are not yet present in the
observer's field of perception, but have been anticipated in time in so
far as they can only be verified afterward. For this reason I call such
events synchronistic, which is not to be confused with synchronous.
54) Jung, C. G., and W. Pauli: The Interpretation of Nature and the Psyche.
Bollingen Series 51. New York: Pantheon, 1954.
55) Kadloubovsky, E. & EH Palmer (translators): Writings from the “Philokalia”
on Prayer of the Heart. Faber & Faber, 1951; reprinted, 1992.
These are writings of Greek and Russian Orthodox Christian Mystics,
first published in Venice, Italy in 1782. Contains writings of inspired
‘Fathers’ who spoke about the spiritual role of the heart, and about
the lower desire nature.
56) Kalchuri, V.S. “Bhau”: Meher Prabhu, Lord Meher, The Biography of the
Avatar of the Age, Meher Baba. N Myrtle Beach: Manifestation, Inc., 1986
(originally written in Hindi in 1973); www.lordmeher.org
Bhau Kalchuri is currently the Chairman of the Avatar Meher Baba
Trust, and a prolific writer. As the last living male Mandali (disciple)
of Meher Baba, Bhau balances what is seemingly the limit of human
intellect with heart in perfect harmony). See also the Supplement
titled: ‘July 1957 Meher Baba Explains Maya’, one of of 3 discourses
given to Conybeare for her book, In Quest Of Truth (1962).


57) Kalchuri, V.S. “Bhau”: Avatar of the Age Meher Baba Manifesting. N
Myrtle Beach: Manifestation, Inc, 1985.
58) Kaplan, Pascal: Esoteric Knowledge: Toward a Theology of
Consciousness. Thesis submitted to JFK University, Orinda CA 94563
Kaplan’s thesis was instrumental in development of the overall
approach to this work.
59) Kent, James T: Kent’s Minor Writings on Homoeopathy (ed. K-H Gypser).
Heidelberg, Haug, 1987; reprint Delhi: Jain Pub, 1988.
a. “The Trend of Thought Necessary to the Application of the
Homoeopathic Materia Medica, or a Rational Use of Curative
Agents”, 1897.
b. “The Making of a Man”, 1912.
Kent is an American Homeopath who was a spiritually minded
(Swedenborgian) intellect, and who published one of the most
comprehensive Homeopathic reference materials for clinics which
is still in use today, Kent’s Repertory).
60) Kent, James T.: Lectures on Homoeopathic Philosophy (Memorial edition).
Chicago: Ehrhart & Karl, 1917; reprint Delhi: Jain Pub, 1990;
61) Kent, James T: Lectures on Homoeopathic Materia Medica. Philadelphia:
Boericke & Tafel, 1905; reprint Delhi: Jain Pub 1992.
62) Kent, James T: New Remedies, Clinical Cases, Lesser Writings, Aphorisms
and Precepts (ed. W. W. Sherwood). Chicago: Ehrhart & Karl, 1926;
reprint Delhi: Jain Pub, 1984.
Similar to cit. 59, but includes Kent’s Swedenborgian “Aphorisms and
63) Khan, Hazrat Inayat: The Sufi Message of Hazrat Inayat Khan (12 vols).
London: Barrie & Jenkins, 1973; www.wahiduddin.net.
Inayat Khan was sent from south of India by his Master (of the
Moinuddin Chisti lineage) to the West to spread the message of
Sufism. He first landed in USA, where he appointed Rabia Martin as the
first American Murshida in the early 1900’s.
Rabia Martin recognized Meher Baba’s divinity and spiritual
status as the Head of the Spiritual Hierarchy. Consequently, she turned
the American Sufi Order over to Meher Baba. Martin appointed M. Ivy
Duce as her successor. M. Duce accepted Meher Baba as the Avatar,


and the Sufi Order became Sufism Reoriented, with a new charter
written by Dr. M. Ghani and Murshida Duce under the direct guidance
of Meher Baba.
64) Knerr, Calvin: Life of Hering. New York: Magee Press, 1939; reprint Delhi:
Jain Pub, 1992.
65) Kreeft, Peter: The Philosophy of Tolkien: The Worldview Behind the Lord
of the Rings. San Francisco: Ignatius Press, 2005.
66) Ladinsky, Daniel:
a. The Gift: Poems by Hafiz, the Great Sufi Master. NY: Penguin Books,
b. The Subject Tonight is Love. N. Myrtle Beach: Pumpkin House Press,
Widely recognized to be colorful renderings of Hafiz, using artistic
license to develop and embellish the actual meaning in lieu of lexiconic
precision. This is similar to Buck’s rendering of The Ramayana, wherein
certain details were changed to enliven the story and its overall
67) Brother Lawrence: The Practice of the Presence of God (tr. E.M.
Blaiklock). London: Hodder & Stoughton, 1981.
68) Lu Yen, Lu Tzu: Secret of the Golden Flower.;
Ancient esoteric texts of oral tradition later recorded on wooden
tablets in the 8th century.
69) Macdonald, George: The Light Princess. NY: Farrar, Straus, and Giroux,
1969; www.gutenberg.org/etext/697.
Tolkien acknowledged George Macdonald’s fairy tales as one of the
sources of his inspiration. Macdonald’s tales have a humanistic,
psychological, moralistic, and spiritualistic blending. They are written
in a colorfully creative style.
70) Macdonald, George: Lilith. UK: Chatto & Windus, 1895.
71) Maule, Vivien, “Rosa Canina: the Dog Rose”, Homoeopath, 24:4, 2006.
V. Maule is a British Homeopath who conducted an inspired
Proving on Rosa canina, the data of which contained many


Spiritual metaphors, adding a remarkable depth of
understanding to proving data of Rosa canina.
72) Meher Baba: “Baba's Letters to Delia DeLeon and to her Sister Minta:
Tenth Letter”; Heart Talk, Letter 250, 21 August 2008, Copyright 2008,
Avatar Meher Baba Perpetual Public Charitable Trust;
ce/heart talk.htm
Meher Baba is widely regarded throughout the world as the current
Avatar of this Age, as God in human form, the seventh and last of
this series - Zoroaster, Ram, Krishna, Buddha, Jesus, Mohammed,
and Meher Baba. He has declared that He is the same Ancient One
who has come down into our midst to give a Universal Push to all of
Creation, from the lowest forms of life up to the fully developed
human form, and to give a spiritual push to those so inclined.
See also the Supplement titled: ‘July 1957 Meher Baba Explains Maya’,
one of of 3 discourses given to Irene Conybeare for her following
book, In Quest Of Truth (1962).
73) Meher Baba: Beams from Meher Baba on the Spiritual Panorama. New
York: Peter Pauper Press, 1958;
74) Meher Baba: Discourses (7th ed). Myrtle Beach: Sheriar Press, 1987;
75) Meher Baba: God Speaks, the Theme of Creation and Its Purpose. NY:
Dodd, Mead & Co., 1973 (2nd ed.);
76) Meher Baba: Listen, Humanity (Don Stevens, ed.). NY: Dodd, Mead & Co,
1957; www.ambppct.org/library.php
77) Meher Baba: Silent Teachings of Meher Baba, Discourses and
Conversations (Naosherwan Anzar, ed.). East Windsor, NJ: Beloved
Archives, 2001.
78) Meher Baba: Sparks of the Truth from Dissertations of Meher Baba,
version by C. D. Deshmukh. Myrtle Beach: Sheriar Press, 2nd ed, 1971;
79) Meher Baba: The Everything and the Nothing. Beacon Hill, Australia:
Meher House Pub., 1963;


80) Meher Baba: Questions Meher Baba Answered. Meher Baba Pune Center,
Pune, India.
a. Man Minus Mind is God - Life Circular No.1 issued on 6 -2 -1952
81) Merizalde, Bernardo A, “Homeopathy, Alchemy and the Process of
Transformation” (Proceedings of the 52nd Congress of the Liga
Medicorum Homeopathica Internationalis). Seattle, WA: Arnica Pub,
Merizalde was the President of the American Institute of Homeopathy,
and also a psychiatrist, neurologist, researcher, and writer.
82) Miles, Martin: Homoeopathy and Human Evolution. London: Winter Press,
From the UK, the recently deceased Martin Miles, RSHom, had strong
spiritual inclinations in his writings on modern Homeopathy.
83) Morgan, John, “The Mystery of Causticum”, Interhomeopathy, Sept 2009
(from a talk given at the Irish Homoeopathic Conference, 1997).
Morgan is a Homeopath/Pharmacist at Helios (UK), who wrote that the
remedies themselves choose their own timing for the proving trials.
84) Morrell, Peter, “The Secretive Hahnemann and the Esoteric Roots of
Homeopathy”, 1996 (published in: Hahnemann and Homoeopathy, Delhi:
Jain Pub, 2003); www.homeoint.org
85) Mother (Mira Alfassa): The Spiritual Significance of Flowers (2 vols).
Pondicherry: Sri Aurobindo Ashram, 2000.
The Mother is Sri Aurobindo’s counterpart, whom he stated was of the
same spiritual status as himself.
86) Ortega, Proceso Sanchez, “Personality and Individuality”, Zeitschrift für
Klassische Homoeopathe und Arzneipotenzierung, Band 30, Heft 2/86.
English translation by KS Srinivasan, privately printed in Quarterly
Homoeopathic Digest.
87) Ostermayr, Benno & Artur Wölfel: Rosa Damascena, Eine homöopathische
Arzneimittelselbsterfahrung, Die Rose – Botanik, Geschichte, Medizin.
Greifenberg: Hahnemann-Inst. für Homöopathische Dokumentation, 1999.
This is a Proving done in German on Rosa damascena, one of the
oldest cultivated Rose spp., (privately translated).


88) Ott, Chris: “The Role of the Ego”, (2010).
89) Paracelsus, Theophrastus: Selected Writings (Jacobi, trans.), Bollingen
Series XXVII. Princeton: Princeton Univ. Press, 1958.
90) Paschero, Tomás P: Homoeopathy (ed. Patricia Haas; transl. Katherine
Massís). Beaconsfield: Beaconsfield Publishers, 2000 (orig. Spanish pub.
91) Pelikan, Wilhelm, “The Rosaceae, Perfect Moderation in the Midst of
Plenty”, Brit. Hom. Journal, 66:1 and 66:2, Jan and April 1977.
Pelikan, an avid follower of Rudolf Steiner, wrote in Steiner
style of language about Roses.
92) Purdom, Charles: The God-Man: The Life, Journeys & Work of
Meher Baba with an Interpretation of His Silence & Spiritual
Teaching. London: Allen & Unwin, 1962;
93) Ramana Maharshi: Collected Works of Ramana Maharshi. Tiruvannamalai:
Sri Ramanasramam, 1996.
94) Ramayana, King Rama’s Way (Buck, William version; authorship
attributed to Valmiki). Berkeley: Univ. Calif. Press, 1976.
This delightfully readable abridged version has some literary changes,
while still being highly regarded by notable Indian scholars.
95) Ramayana (Kamala Subramaniam, translator/editor). Mumbai: Bharatiya
Vidya Bhavan, 1998
An abridged version – the original Ramayana is an ancient 24,000
verse epic poem in Sanskrit attributed to the sage Valmiki.
96) Rowling, Joanne K: Harry Potter and the Philosopher’s Stone. London:
Bloomsbury Pub, 1997.
97) Roy, Sukomal, “The Higher Purposes of Our Existence”, Hom. Heritage,
22:7, July 1997.
Roy states that the higher purpose of our life lies in man’s struggle “to
attain the ideal of Truth, Good and Beauty which in turn proves to be


the perfection of his own self.” Compare Meher Baba’s statement
quoted on the title page of this work (56): “This is the sole game
which has any intrinsic and absolute worth.”
98) de Saint-Exupéry, Antoine: The Little Prince. NY: Harcourt, Brace &
World, 1943 (Richard Howard’s most accurate translation: Harcourt, 2000);
www.cs.swan.ac.uk/~cswill/The_little_prince.pdf *(Katherine Woods tr.)
Saint-Exupéry was a pilot in WWII, who struggled with the oppression
of Nazism and the Holocaust in this poignant ‘children’s story’.
There is a more complete version which contains personal
correspondence by the author indicating his internal struggles.
99) Sankaran, Rajan: An Insight into Plants (vol 3). Mumbai: Homeopathic
Medical Pub, 2007.
R. Sankaran is a Homeopath currently practicing in Bombay who
has literally shaken the Homeopathic global world with his insights
into the Homeopathic remedies, the practice of Homeopathy, and
Homeopathic research and clinical practice. He is a renowned
international lecturer, considered by many to be a Master Homeopath.
100) Sankaran, Rajan: The System of Homoeopathy. Mumbai: Homoeopathic
Medical Publishers, 2000.
101) Scholten, Jan: Seminar Plants 4, 14-15 March 2003, © HAU, Stichting
Scholten, a Homeopath in the Netherlands, is the President of
Stichting Alonissos, a foundation for the promotion of
Homeopathy, and the advisor of SHO. Scholten is a Homeopath
who has done extensive work on researching Homeopathic
remedies and whose publications are highly regarded.
102) “Bulleh Shah” (Suman Kashyap, tr.), in “Punjabi Poetry” website,
Aacademy of the Punjab in North America;
The name Bulleh Shah is shortened form of Abdullah Shah, a
Sufi saint of the 17 century (1680-1757).
103) Shah, Priti, “Love for Approbation: a Case of Rosa Damascena,” Hom.
Links, 17:1, Jan 2004.
104) Shukla, Chetna: The Soul of the Spirit in the Substance. Delhi: Indian
Books & Periodicals Pub, 2001.


An Indian Homeopath who conducted provings of R. canina in
India, published in Dekgwitz’s German provings and also
published as her own proving work in India.
105) Swami, Shri Purohit (tr.): The Geeta: the Gospel of the Lord Shri Krishna
Put into English from the Original Sanskrit. NY: Faber & Faber, 1935.
106) Tolkien, JRR: The Lord of the Rings (3 vols). NY: Houghton Mifflin, 1954.
107) Treuherz, Francis, “The Origins of Kent’s Homoeopathy: the Influence of
Swedenborg”, Journal of AIH, 77:4, 1984
A paper presented at Society of Homeopaths Conference, 1983.
108) Twentyman, Lewellyn R, “Argentum – a Study in Correspondences”,
Brit. Hom. Journal, 71:3, July 1982.
109) Twentyman, Lewellyn, “Golden Apollo and the Heart”, Brit. Hom.
Journal, 74:2, April 1985.
110) Twentyman, Lewellyn R: The Science and Art of Healing. Edinburgh:
Floris Books, 1988.
111) Ugolino (Ugolino Brunforte): The Little Flowers of Saint Francis of Assisi.
New York: Heritage Press, 1965; www.ccel.org/ccel/ugolino/flowers.txt.
St. Francis was a true Saint, who became a spiritually Perfect Master,
according to Meher Baba.
112) Von Bingen, Hildegard: Holistic Healing (ed. Mary Palmquist, John S
Kulas, Patrick Madigan; tr. John S Kulas & Patrick Madigan). Collegeville
MN: Liturgical Press, 1994.
Von Bingen was a Medieval herbalist, an Abbess of a Convent, whose
medicines and treatments are still highly regarded in Germany today.
113) Whitmont, Edward C: Psyche and Substance, Essays on Homeopathy in
the Light of Jungian Psychology. Berkeley: North Atlantic Books, 1980.
114) Whitmont, Edward C: The Alchemy of Healing, Psyche and Soma.
Berkeley: North Atlantic Books, 1993.


115) Wilmshurst, Walter L: The Meaning of Masonry. London: W Rider & Son,
1922; www.freemasons-freemasonry.com/wilmshurstfr.html
Wilmhurst describes the esoteric spiritual side of Freemasonry.
116) Wirtz, Anne, “Rosa Damascena, the Rose”, Interhomeopathy, Jan 2006.
Dr. Wirtz is a well known Dutch clinical Homeopath and author of
clinical articles in Homeopathic journals.
117) Xenophon: Symposium (Henry Dakyns, transl.);
118) Yogananda, Paramahansa: Wine of the Mystic. LA: Self Realization
Fellowship Pub, 1996.


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