1

Textos do Organon
1. (1) Organon der Heilkunst. 6a. Ed. Joseph Schmidt.
2. (2) Organon of Medicine. J. Kunzli.
3. (3) Organon of Medical Art. Brenda. Trad. De Steven Decker.
4. (4) Organon of Medicine. 5th & 6th edition. Dudgeon and Boericke.
5. (5) Organon Trilingue. Elias Carlos Zoby.
6. (6) Organon of Rational Art of Healing. First edition. Mahendra Singh. 2010.
7. (7) Textos de Estudos e Comentários.

Organon – Texto do § 1 na Primeira e Sexta edição do Organon.

 §1: Der Arzt hat kein höheres Ziel, als kranke Menschen gesund zu machen, was man Heilen nennt. O
medico não tem objetivo mais elevado do que tornar saudáveis as pessoas doentes, o que se chama curar.
(The physician has no higher goal than to make sick men healthy, which is called cure). (1st edition).
 §1: Des Arztes höchster und einziger Beruf ist, kranke Menschen gesund zu machen, was man Heilen
nennt. A mais elevada e única tarefa do médico é tornar saudáveis as pessoas doentes, o que se chama
curar. (The physician´s high and only mission is to restore the sick to health, to cure, as it is termed). (6th. edition).
2
Parágrafos 6 a 8
(1) Joseph Schmidit

Gesamtheit der Symptome und Krankheits-Ursachen (§§ 5–8)

Zum Heilen ist die Kenntnis folgender Bereiche nötig: die Gesamtheit der Symptome (diese
repräsentiert die Krankheit) (§§ 6–8),

die Grundursache (chronisches Miasma) und Veranlassung (Erregungsursache, ist nur bei
vorhandener Grundursache wirksam) (§ 5) sowie gegebenenfalls die causa occasionalis (die
Krankheit bedingende und unterhaltende Ursache) (§ 7).

§6

Ein vorurteilsloser Beobachter kennt die Nichtigkeit übersinnlicher Ergrübelungen, die

sich in der Erfahrung nicht nachweisen lassen. Auch der Scharfsinnigste nimmt an jeder
einzelnen Krankheit nur Veränderungen im Befinden des Leibes und der Seele,
Krankheitszeichen, Zufälle, Symptome wahr, die äußerlich durch die Sinne erkennbar
sind. Das sind Abweichungen vom ehemaligen gesunden Zustand des Kranken, die dieser
selbst fühlt, die die Umstehenden an ihm wahrnehmen und die der Arzt an ihm
beobachtet. Diese wahrnehmbaren Zeichen repräsentieren die Krankheit in ihrem ganzen
Umfang. Sie bilden zusammen ihre wahre und einzig denkbare Gestalt . 1

§7

An einer Krankheit, von der keine sie offensichtlich veranlassende oder unterhaltende
Ursache (CAUSA OCCASIONALIS) [Gelegenheitsursache] zu entfernen ist1, kann man
nur die Krankheits-Zeichen wahrnehmen. Unter Mitberücksichtigung eines etwaigen
Miasmas und unter Beachtung der Nebenumstände (§ 5) müssen es allein die Symptome
sein, durch die eine Krankheit die zu ihrer Hilfe geeignete Arznei fordert und auf sie
hinweisen kann. So muss die Gesamtheit ihrer Symptome, dieses nach außen reflek
tierende Bild des inneren Wesens der Krankheit, das heißt des Leidens der Lebenskraft,
das Hauptsächlichste oder Einzige sein, wodurch die Krankheit zu erkennen geben kann,
welches Heilmittel sie braucht. Das Einzige, das die Wahl des angemessensten Hilfsmittels
bestimmen kann. So muss die Gesamtheit2 der Symptome für den Heilkünstler das
Hauptsächlichste, ja Einzige sein, das er an jedem Krankheitsfall zu erkennen und durch
seine Kunst hinwegzunehmen hat, damit die Krankheit geheilt und in Gesundheit
verwandelt wird.

§8

Nach Hebung aller Krankheitssymptome und des ganzen Inbegriffs der wahrnehmbaren
Zufälle bleibt nur Gesundheit übrig. Es kann nichts anderes übrig bleiben. Es ist
undenkbar und durch keine Erfahrung nachweisbar, dass die krankhafte Veränderung im
Inneren ungetilgt geblieben ist .1
3
Traduçã o & Comentá rios da Mô nica

§ 6 Quinta Edição

O observador sem preconceitos - bem ciente da futilidade das especulações

transcendentais que não podem receber confirmação da experiência - sejam seus poderes
de penetração tão grandes, não nota nada em todas as doenças individuais, exceto as
mudanças na saúde do corpo e do corpo. mente (fenômenos mórbidos, acidentes,
sintomas) que podem ser percebidos externamente por meio dos sentidos; isto é, ele
percebe apenas os desvios do antigo estado de saúde do indivíduo agora doente, que são
sentidos pelo próprio paciente, notados por aqueles ao seu redor e observados pelo
médico. Todos esses sinais perceptíveis representam a doença em toda a sua extensão,
ou seja, juntos formam o verdadeiro e único retrato concebível da doença. 1

1 Não sei, portanto, como foi possível aos médicos no leito do doente se permitirem
supor que, sem atentar para os sintomas e sem serem por eles orientados no tratamento,
deviam procurar e descobrir, apenas no interior oculto e desconhecido, o que havia para
curar na doença, fingindo arrogante e ridiculamente que podiam, sem prestar muita
atenção aos sintomas, descobrir a alteração ocorrida no interior invisível e acertá-la com
remédios (desconhecidos!), e que um procedimento como esse só poderia ser chamado
de tratamento radical e racional.

Não é, então, o que é cognoscível pelos sentidos nas doenças pelos fenômenos que
exibe, a própria doença aos olhos do médico, visto que ele nunca pode ver o ser
espiritual que produz a doença, a força vital? nem é necessário que ele o veja, mas
apenas que ele verifique suas ações mórbidas, a fim de que ele possa, assim, ser capaz de
curar a doença. O que mais a velha escola buscará no interior oculto do organismo, como
uma prima causa morbi, enquanto rejeita como objeto de cura e despreza com desprezo a
representação sensível e manifesta da doença, os sintomas, que se dirigem tão
claramente a si mesmos para nós? O que mais eles desejam curar na doença, senão
essas? *

* O médico cujas pesquisas se dirigem às relações ocultas no interior do organismo,

pode errar diariamente; mas o homeopata que apreende com o cuidado necessário todo o
grupo de sintomas possui um guia seguro; e se ele conseguir remover todo o grupo de
sintomas, ele certamente destruiu a causa interna e oculta da doença.

§ 6 Sexta Edição

O observador sem preconceitos - bem ciente da futilidade das especulações

transcendentais que não podem receber confirmação da experiência - sejam seus poderes
de penetração tão grandes, não nota nada em todas as doenças individuais, exceto as
mudanças na saúde do corpo e do corpo. mente (fenômenos mórbidos, acidentes,
sintomas) que podem ser percebidos externamente por meio dos sentidos; isto é, ele
percebe apenas os desvios do antigo estado de saúde do indivíduo agora doente, que são
sentidos pelo próprio paciente, notados por aqueles ao seu redor e observados pelo
médico. Todos esses sinais perceptíveis representam a doença em toda a sua extensão,
ou seja, juntos formam o verdadeiro e único retrato concebível da doença. 1
4
1 Não sei, portanto, como foi possível aos médicos no leito do doente se permitirem
supor que, sem atentar para os sintomas e sem serem por eles orientados no tratamento,
deviam procurar e descobrir, apenas no interior oculto e desconhecido, o que havia para
curar na doença, fingindo arrogante e ridiculamente que podiam, sem prestar muita
atenção aos sintomas, descobrir a alteração ocorrida no interior invisível e acertá-la com
remédios (desconhecidos!), e que um procedimento como esse só poderia ser chamado
de tratamento radical e racional.

Não é, então, aquilo que é cognoscível pelos sentidos nas doenças pelos fenômenos que
exibe, a própria doença aos olhos do médico, visto que ele nunca pode ver o ser
espiritual que produz a doença, a força vital? nem é necessário que ele o veja, mas
apenas que ele verifique suas ações mórbidas, a fim de que ele possa, assim, ser capaz de
curar a doença. O que mais a velha escola buscará no interior oculto do organismo, como
uma prima causa morbi, enquanto rejeita como objeto de cura e despreza com desprezo a
representação sensível e manifesta da doença, os sintomas, que se dirigem tão
claramente a si mesmos para nós? O que mais eles desejam curar na doença, senão
essas?

CONSIDERAÇÕES:

1. Segundo Joseph Schmidt as alterações que ocorreram da 5 para a 6 edição são de

duas ordens: referente ao conceito de doença crônica e referente a técnica
homeopática (pois na 5 edição o método de preparo dos medicamentos era CH e
na 6 edição era LM, portanto agravação, dose, repetição serão bem distintos)

2. Nesse paragrafo a mudança refere-se ao conceito de Doença crônica. Hahnemann

omitiu a sua última observação. Marquei em amarelo. Hahnemann exclui a idéia
de remoção/destruição da doença interna.

3. e nas MM Pura e DCronica) é a repetição de palavras para fixação de um

conceito.
Parágrafos 6 a 8
(1) Joseph Schmidt
Gesamtheit der Symptome und Krankheits-Ursachen (§§ 5–8)
Zum Heilen ist die Kenntnis folgender Bereiche nötig: die Gesamtheit der Symptome
(diese repräsentiert die Krankheit) (§§ 6–8),
die Grundursache (chronisches Miasma) und Veranlassung (Erregungsursache, ist nur bei
vorhandener Grundursache wirksam) (§ 5) sowie gegebenenfalls die causa occasionalis
(die Krankheit bedingende und unterhaltende Ursache) (§ 7).
Para cura e necessário levar em consideração os os conhecimentos nos seguintes ambitos: a
totalidade dos sintomas (que representam a doença -paragrafos 6-8) ,a causa fundamental
(Miasma crônica) (paragrafo 5), assim como a causa occasionalis ( a causa que desencadeia
e mantém a doença)
§6
Ein vorurteilsloser Beobachter kennt die Nichtigkeit übersinnlicher Ergrübelungen, die
sich in der Erfahrung nicht nachweisen lassen. Auch der Scharfsinnigste nimmt an jeder
einzelnen Krankheit nur Veränderungen im Befinden des Leibes und der Seele,
5
Krankheitszeichen, Zufälle, Symptome wahr, die äußerlich durch die Sinne erkennbar
sind. Das sind Abweichungen vom ehemaligen gesunden Zustand des Kranken, die dieser
selbst fühlt, die die Umstehenden an ihm wahrnehmen und die der Arzt an ihm
beobachtet. Diese wahrnehmbaren Zeichen repräsentieren die Krankheit in ihrem ganzen
Umfang. Sie bilden zusammen ihre wahre und einzig denkbare Gestalt . 1

O observador imparcial conhece a ineficácia das formulações metafisicas e que a sua

experiência não pode comprovar. Mesmo o observador mais perspicaz leva somente em
consideração, em cada doença , as mudanças no estado do CORPO E DA ALMA , sinais
da doença e sintomas como verdadeiros, que são perceptíveis aos sentidos externos. Esses
são desvios do estado de saúde anterior, que o próprio paciente sente, que as pessoas que
o cercam PERCEBEM (WARNEHMEMUNG – MÉTODO DA SENSAÇÃO)) e que o
médico nele percebe. Todos esses sinais perceptíveis representam a doença como em toda
a sua extensão, isto e, eles formam o verdadeiro e único quadro concebível da doença.
OBS: aqui Hahnemann explica o que é charakter do animo mental (do paragrafo 5 .
Reforça o binômio CORPO X ALMA e introduz o conceito de SER ESPIRITUAL que pode
ser percebido pelo observador (sintomas do corpo, sintomas mentais e sensação)
Percebe: Wahrnehmung (auch Perzeption genannt) ist bei Lebewesen der Prozess und das
subjektive Ergebnis der Informationsgewinnung (Rezeption) und -verarbeitung von
Reizen aus der Umwelt und aus dem Körperinneren. ... Die Gesamtheit aller Vorgänge der
Sinneswahrnehmung bezeichnet man auch als Sensorik.
Explo: QUANDO FALAMOS DO GENIUS do medicamento estamos falando da sensação
do medicamento

Ich weiß daher nicht, wie es möglich war, daß man am Krankenbette, ohne auf die Symptome sorgfältigst zu achten und
sich nach ihnen bei der Heilung genau zu richten, das an der Krankheit zu Heilende bloß im verborgnen und
unerkennbaren Innern suchen zu müssen und finden zu können sich einfallen ließ, mit dem prahlerischen und
lächerlichen Vorgeben, daß man das im unsichtbaren Innern Veränderte, ohne sonderlich auf die Symptome zu achten,
erkennen und mit (ungekannten!) Arzneien wieder in Ordnung bringen könne und daß so Etwas einzig gründlich und
rationell kuriren heiße?
Ist denn das, durch Zeichen an Krankheiten sinnlich Erkennbare nicht für den Heilkünstler die Krankheit selbst – da er
das die Krankheit schaffende, GEISTIGES WESEN (SER ESPIRITUAL na tradução do Isao esta como essência
immaterial ), die Lebenskraft, doch nie sehen kann und sie selbst auch nie, sondern bloß ihre krankhaften Wirkungen
zu sehen und zu erfahren braucht, um hienach die Krankheit heilen zu können? Was will nun noch außerdem die alte
Schule für eine p r i m a c a u s a m o r b i  im verborgnen Innern aufsuchen, dagegen aber die sinnlich und deutlich
wahrnehmbare Darstellung der Krankheit, die vernehmlich zu uns sprechenden Symptome, als Heilgegenstand
verwerfen und vornehm verachten? Was will sie denn sonst an Krankheiten heilen als diese?
Parte EXCLUIDA por Hahnemann da 5 para a 6 edição:

The physician whose researches are directed towards the hidden relations in the interior
of the organism, may daily err; but the homoeopathist who grasps with requisite
carefulness the whole group of symptoms, possesses a sure guide; and if he succeed in
removing the whole group of symptoms he has likewise most assuredly destroyed
the internal, hidden cause of the disease. Hahnemann defendia antes da sexta edição
que se o médico removesse a totalidade sintomática perceptível apresentada pelo doente
ele haveria destruído a causa oculta interna da doença, NÃO HAVIA MAIS DOENÇA.
Neste caso o médico curaria o doente. No final de sua vida Hahnemann (na sexta edição)
dizia que o médico é um auxiliar a Cura, quem se cura ou não é o doente.
6
§7
An einer Krankheit, von der keine sie offensichtlich veranlassende oder unterhaltende
Ursache (CAUSA OCCASIONALIS) [Gelegenheitsursache] (seria a causa daquele
momento) zu entfernen ist1, kann man nur die Krankheits-Zeichen wahrnehmen. Unter
Mitberücksichtigung eines etwaigen Miasmas und unter Beachtung der Nebenumstände
(§ 5) müssen es allein die Symptome sein, durch die eine Krankheit die zu ihrer Hilfe
geeignete Arznei fordert und auf sie hinweisen kann. So muss die Gesamtheit ihrer
Symptome, dieses nach außen reflek tierende Bild des inneren Wesens der Krankheit, das
heißt des Leidens der Lebenskraft, das Hauptsächlichste oder Einzige sein, wodurch die
Krankheit zu erkennen geben kann, welches Heilmittel sie braucht. Das Einzige, das die
Wahl des angemessensten Hilfsmittels bestimmen kann. So muss die Gesamtheit2 der
Symptome für den Heilkünstler das Hauptsächlichste, ja Einzige sein, das er an jedem
Krankheitsfall zu erkennen und durch seine Kunst hinwegzunehmen hat, damit die
Krankheit geheilt und in Gesundheit verwandelt wird.
Em uma doença, na qual não é possível identificar um causa mantendora desta (causa
occasionalis) [CAUSA DO MOMENTO] que possa ser afastada, só podemos PERCEBER a
doença através de seus sinais. Levando em consideração um miasma eventual e
observando todas as circunstâncias concomitantes (paragrafo5), são os sintomas
perceptíveis os únicos que representam a doença e indicam o medicamento apropriado
para a sua cura. Deste modo a totalidade dos sintomas, o reflexo exterior des inneres Wesen
da doença , que se chama des Leidens der Lebenskraft, o principal e único meio pelo qual a
doença mostra qual medicamento ela precisa. O único que pode determinar a escolha do
meio de auxilio adequado. Então é a totalidade dos sintomas, para o artista da cura, a coisa
principal, senão a única que ele , em cada caso de doença, precisa conhecer e afastar
através de sua arte, a fim de que a doença seja curada e transformada em saúde.
§8
Nach Hebung aller Krankheitssymptome und des ganzen Inbegriffs der wahrnehmbaren
Zufälle bleibt nur Gesundheit übrig. Es kann nichts anderes übrig bleiben. Es ist
undenkbar und durch keine Erfahrung nachweisbar, dass die krankhafte Veränderung im
Inneren ungetilgt geblieben ist .
1
7

(2) Kunzli
Para - 6
The unprejudiced observer realizes the futility of metaphysical speculations that cannot be
verified by experiment, and no matter how clever he is, he sees in any given case of
disease only the disturbances of body and soul which are perceptible to the senses:
subjective symptoms, incidental symptoms, objective symptoms, i.e., deviations from the
former healthy condition of the individual now sick which the patient personally feels
which people around him notice, which the physician sees in him.
The totality of these perceptible signs represents the entire extent of the sickness; together
they constitute its true and only conceivable form. a
a. This is why I do not know how at the sickbed one can imagine that one has to see3k out
and can find what is to be cured in disease only in the hidden and unknowable interior of
the human organism; how one can fail to pay most careful attention to symptoms and be
scrupulously guided by them to cure. I do not know how one can be so ridiculous and
presumptuous as to try to recognize what has changed in the depths of the body without
paying special attention to the symptoms or how one can try to reestablish its order with
medicines of which one knows nothing , calling this method the only radical and rational
therapy.
As far as the physician is concerned, is not that which reveals itself to the senses in
symptoms the very disease itself? He can never see the immaterial element, the vital force
causing the disease. He need never see it; to cure he needs only to see and understand its
morbific effects.
What kind of prima causa morbid is the old school looking for in the hidden depths of the
body if it rejects and haughtily disdains the comprehensible and clearly perceptible
manifestations of disease, i.e., the symptoms speaking in understandable language? What
else do they want to cure in disease but these symptoms?
Para – 7
Since one may know a disease only by its symptoms, when there is no obvious exciting or
sustaining cause (causa occasionalis) to be removed, a it is evident that only the symptoms,
together with any possible miasm and additional circumstances, must guide the choice of
the appropriate, curative medicine (par. 5)
So it is the totality of symptoms, the outer image expressing the inner essence of the disease, i.e.,
of the disturbed vital force, that must be the main, even the only, means by which the disease
allows us to find the necessary remedy, the only one that can decide the appropriate
choice.
Briefly, in every individual case of disease the totality of the symptoms b must be the
physician’s principal concern, the only object of his attention, the only object of his
attention, the only thing to be removed by his intervention in order to cure, i.e., to
transform the disease into health.
a. It is obvious that every reasonable physician will first of all remove the causa
occasionalis; after that the indisposition usually disappears on its own. For instance, he
removes from the sickroom the strong-smelling flowers that have brought on faintness
and hysterical manifestations; he removes from the cornea the foreign body that is
producing ophthalmia; he loosens and readjusts the tight bandage that threatens to cause
gangrene in a wounded limb; he uncovers and ties the severed artery that is causing
shock; he tries by emetics to void the Belladonna berries, etc., that have been swallowed;
he removes the foreign objects introduced into the natural openings of the body (nose,
8
throat, ears, urethra, rectum, vagina); he crushes the stones in the bladder; he opens the
imperforate anus of the newborn infant, etc.
b. usually not knowing what else to do, the old school has always tried to combat and
wherever possible suppress through medicines only one of the many symptoms that
diseases present- a short-sighted method called symptomatic therapy.
This has justly earned general contempt, not only because it does not do any real good but
because it does much harm.
A single symptom is no more the whole disease than a single foot a whole man.
This method is all the more objectionable because it treats a particular symptom with an
opposite remedy (in a merely enatiopathic and palliative way) with the result that it
returns much worse than before after a short alleviation.
Para - 8
After the elimination of all the symptoms and perceptible signs of disease, one cannot
imagine or demonstrate by any experiment in the world that anything but health remains,
that anything but health could remain; nor can one doubt that all the pathological changes
inside the organism have been neutralized. a
a. When someone has been cured by a real physician, so that no sign or symptom of
disease remains and all the indications of health have permanently returned, can one
without affronting human intelligence possibly maintain that the disease continues to
dwell somewhere in the economy?
Yet this is what a past authority of the old school, Hufeland, maintained when he said
(Homöopathie, p. 27, 1. 19): “Homoeopathy can remove symptoms, but the disease
remains.” He said this partly out of spite because of the progress of homoeopathy for the
good of mankind and partly because of his still totally materialistic conception of disease.
He could not conceive of it as a state of being of the organism dynamically untuned by a
disturbed vital force, as an alteration in the state of health, but considered it as a material
thing, which could, after a cure, remain hidden in some secret corner of the organism to
reveal its material presence at a later date, breaking out at will right in the midst of
flourishing health!
Such is as yet the blindness of the old pathology! After all that, no wonder it has no other
therapy to offer than “sweeping clean” the poor patient!
9

(3) Brenda – Steven Decker

Definition of Disease and Cure
§6
All the perceptible signs, befallments and symptoms of disease represent the disease in its
entirety.
The unprejudiced observer, even the most sharp-witted one—knowing the nullity of
supersensible speculations which are not born out in experience—perceives nothing in
each single case of disease other than the alterations in the condition of the body and soul,
disease signs, befallments, symptoms, which are outwardly discernible through the senses.
That is, the unprejudiced observer only perceives the deviations from the former healthy
state of the now sick patient, which are:
1. felt by the patient himself,
2. perceived by those around him, and
3. observed by the physician.
All these perceptible signs represent the disease in its entire extent, that is, together they
form the true and only conceivable gestalt of the disease. 6

§7
The totality of symptoms (along with the patient’s circumstances and any contingent
miasm) cases of disease where there is no obvious cause to be removed.
In cases of disease where there is no obvious occasioning or maintaining cause (causa
occasionalis) to be removed,7a we can perceive nothing but the disease signs. Therefore, it
must be the symptoms alone by which the disease demands and can point to the
appropriate medicine for its relief, along with regard for any contingent miasm and with
attention to the attendant circumstances (§5).
The totality of these symptoms is the outwardly reflected image of the inner wesen of the
disease, that is, of the suffering of the life force. The totality of symptoms must be the principal
or the only thing whereby the disease can make discernible what remedy [curative means]
it requires, the only thing that can determine the choice of the most suitable helping-
means. Thus, in a word, the totality 7b of symptoms must be the most important, indeed the
only thing in every case of disease, that the medical-art practitioner has to discern and to
clear away, by means of his art, so that the disease shall be cured and transformed into
health.
§8
When all the symptoms of disease have been lifted, the disease is also cured in the interior.
It is not conceivable, nor can it be shown through any experience in the world that, after
the lifting of all the symptoms of the disease and of the entire complex of perceptible
befallments, anything else besides health remains or could remain such that the diseased
alteration in the interior would be left unexpunged. 8
10

(4) Dudgeon & Boericke

§ 6 Fifth Edition
The unprejudiced observer - well aware of the futility of transcendental speculations
which can receive no confirmation from experience - be his powers of penetration ever so
great, takes note of nothing in every individual disease, except the changes in the health of
the body and of the mind (morbid phenomena, accidents, symptoms) which can be
perceived externally by means of the senses; that is to say, he notices only the deviations
from the former healthy state of the now diseased individual, which are felt by the patient
himself, remarked by those around him and observed by the physician. All these
perceptible signs represent the disease in its whole extent, that is, together they form the
true and only conceivable portrait of the disease.1
1 I know not, therefore, how it was possible for physicians at the sick-bed to allow
themselves to suppose that, without most carefully attending to the symptoms and being
guided by them in the treatment, they ought to seek and could discover, only in the
hidden and unknown interior, what there was to be cured in the disease, arrogantly and
ludicrously pretending that they could, without paying much attention to the symptoms,
discover the alteration that had occurred in the invisible interior, and set it to rights with
(unknown!) medicines, and that such a procedure as this could alone be called radical and
rational treatment. Is not, then, that which is cognizable by the senses in diseases through
the phenomena it displays, the disease itself in the eyes of the physician, since he never
can see the spiritual being that produces the disease, the vital force? nor is it necessary that
he should see it, but only that he should ascertain its morbid actions, in order that he may
thereby be enabled to cure the disease. What else will the old school search for in the
hidden interior of the organism, as a prima causa morbi, whilst they reject as an object of
cure and contemptuously despise the sensible and manifest representation of the disease,
the symptoms, that so plainly address themselves to us? What else do they wish to cure in
disease but these?*
* The physician whose researches are directed towards the hidden relations in the interior
of the organism, may daily err; but the homoeopathist who grasps with requisite
carefulness the whole group of symptoms, possesses a sure guide; and if he succeed in
removing the whole group of symptoms he has likewise most assuredly destroyed the
internal, hidden cause of the disease.
§ 6 Sixth Edition
The unprejudiced observer - well aware of the futility of transcendental speculations
which can receive no confirmation from experience - be his powers of penetration ever so
great, takes note of nothing in every individual disease, except the changes in the health of
the body and of the mind (morbid phenomena, accidents, symptoms) which can be
perceived externally by means of the senses; that is to say, he notices only the deviations
from the former healthy state of the now diseased individual, which are felt by the patient
himself, remarked by those around him and observed by the physician. All these
perceptible signs represent the disease in its whole extent, that is, together they form the
true and only conceivable portrait of the disease.1 1 I know not, therefore, how it was
possible for physicians at the sick-bed to allow themselves to suppose that, without most
carefully attending to the symptoms and being guided by them in the treatment, they
ought to seek and could discover, only in the hidden and unknown interior, what there
was to be cured in the disease, arrogantly and ludicrously pretending that they could,
without paying much attention to the symptoms, discover the alteration that had occurred
in the invisible interior, and set it to rights with (unknown!) medicines, and that such a
procedure as this could alone be called radical and rational treatment.
11
Is not, then, that which is cognizable by the senses in diseases through the phenomena it
displays, the disease itself in the eyes of the physician, since he never can see the spiritual
being that produces the disease, the vital force? nor is it necessary that he should see it, but
only that he should ascertain its morbid actions, in order that he may thereby be enabled
to cure the disease. What else will the old school search for in the hidden interior of the
organism, as a prima causa morbi, whilst they reject as an object of cure and
contemptuously despise the sensible and manifest representation of the disease, the
symptoms, that so plainly address themselves to us? What else do they wish to cure in
disease but these?
§7
Now, as in a disease, from which no manifest exciting or maintaining cause (causa
occasionalis) has to be removed1, we can perceive nothing but the morbid symptoms, it
must (regard being had to the possibility of a miasm, and attention paid to the accessory
circumstances, § 5) be the symptoms alone by which the disease demands and points to
the remedy suited to relieve it - and, moreover, the totality of these its symptoms, of this
outwardly reflected picture of the internal essence of the disease, that is, of the affection of
the vital force, must be the principal, or the sole means, whereby the disease can make
known what remedy it requires - the only thing that can determine the choice of the most
appropriate remedy - and thus, in a word, the totality2 of the symptoms must be the
principal, indeed the only thing the physician has to take note of in every case of disease
and to remove by means of his art, in order that it shall be cured and transformed into
health.
1 It is not necessary to say that every intelligent physician would first remove this where it
exists; the indisposition thereupon generally ceases spontaneously. He will remove from
the room strong-smelling flowers, which have a tendency to cause syncope and hysterical
sufferings; extract from the cornea the foreign body that excites inflammation of the eye;
loosen the over-tight bandage on a wounded limb that threatens to cause mortification,
and apply a more suitable one; lay bare and put ligature on the wounded artery that
produces fainting; endeavour to promote the expulsion by vomiting of belladonna berries
etc., that may have been swallowed; extract foreign substances that may have got into the
orifices of the body (the nose, gullet, ears, urethra, rectum, vagina); crush the vesical
calculus; open the imperforate anus of the newborn infant, etc.
2 In all times, the old school physicians, not knowing how else to give relief, have sought
to combat and if possible to suppress by medicines, here and there, a single symptom from
among a number in diseases - a one-sided procedure, which, under the name of
symptomatic treatment, has justly excited universal contempt, because by it, not only was
nothing gained, but much harm was inflicted. A single one of the symptoms present is no
more the disease itself than a foot is the man himself. This procedure was so much the
more reprehensible, that such a single symptom was only treated by an antagonistic
remedy (therefore only in an enantiopathic and palliative manner), whereby, after a slight
alleviation, it was subsequently only rendered all the worse.
§8
It is not conceivable, not can it be proved by any experience in the world, that, after
removal of all the symptoms of the disease and of the entire collection of the perceptible
phenomena, there should or could remain anything else besides health, or that the morbid
alteration in the interior could remain uneradicated.1
1 When a patient has been cured of his disease by a true physician, in such a manner that
no trace of the disease, no morbid symptom, remains, and all the signs of health have
permanently returned, how can anyone, without offering an insult to common sense,
12
affirm in such an individual the whole bodily disease still remains interior? And yet the
chief of the old school, Hufeland, asserts this in the following words: Homoeopathy can
remove symptoms, but the disease remains. (Vide Homoopathie, p.27, 1, 19.) This he maintains
partly from mortification at the progress made by homoeopathy to the benefits of
mankind, partly because he still holds thoroughly material notions respecting disease,
which he is still unable to regard as a state of being of the organism wherein it is
dynamically altered by the morbidly deranged vital force, as an altered state of health, but
he views the disease as a something material, which after the cure is completed, may still
remain lurking in some corner in the interior of the body, in order, some day during the
most vigorous health, to burst forth at its pleasure with its material presence! So dreadful
is still the blindness of the old pathology! No wonder that it could only produce a system
of therapeutics which is solely occupied with scouring out the poor patient.
(5) Organon Trilíngue – ZOBY
Hahnemann. Organon da Arte de Curar. 5ª e 6ª ed., trilíngue

§6
Der vorurtheillose Beobachter, - die Nichtigkeit übersinnlicher Ergrübelungen kennend,
die sich in der Erfahrung nicht nachweisen lassen, - nimmt, auch wenn er der
scharfsinnigste ist, an jeder einzelnen Krankheit nichts, als äußerlich durch die Sinne
erkennbare Veränderungen im Befinden des Leibes und der Seele, Krankheitszeichen,
Zufälle, Symptome wahr, das ist, Abweichungen vom gesunden, ehmaligen Zustande des
jetzt Kranken, die dieser selbst fühlt, die die Umstehenden an ihm wahrnehmen, und die
der Arzt an ihm beobachtet. Alle diese wahrnehmbaren Zeichen repräsentiren die
Krankheit in ihrem ganzen Umfange, das ist, sie bilden zusammen die wahre und einzig
denkbare Gestalt der Krankheit*.
* Ich weiß daher nicht, wie es möglich war, dass man am Krankenbette, ohne auf die
Sypmtome sorgfältigst zu achten und sich nach ihnen bei der Heilung genau zu richten,
das an der Krankheit zu Heilende bloß im verborgnen und unerkennbaren Innern suchen
zu müssen und finden zu können sich einfallen ließ, mit dem prahlerischen und
lächerlichen Vorgeben, daß man das im unsichtbaren Innern Veränderte, ohne sonderlich
auf die Symptome zu achten, erkennen und mit (ungekannten!) Arzneien wieder in
Ordnung bringen könne und da so Etwas einzig gründlich und rationell kuriren heiße? Ist
denn das, durch Zeichen an krankheiten sinnlich Erkennbare nicht für den Heilkünstler
die Krankheit selbst - da er das die Krankheit schaffende, geistige Wesen, die Lebenskraft,
doch nie sehen kann und sie selbst auch nie, sondern bloß ihre krankhaften Wirkungen zu
sehen und zu erfahren braucht, um hienach die Krankheit heilen zu können? Was will nun
noch außerdem die alte Schule für eine prima causa morbi im verborgnen Innern
aufsuchen, dagegen aber die sinnlich und deutlich wahrnehmbare Darstellung der
Krankheit, die vernehmlich zu uns sprechenden Symptome, als Heilgegenstand verwerfen
und vornehm verachten? Was will sie denn sonst an Krankheiten heilen als diese?
§6 O observador sem preconceitos, conhecedor da ineficácia das formulações metafísicas
que sua experiência não pode comprovar, mesmo o mais sagaz, não percebe, em cada caso
individual de doença, senão alterações do corpo e da alma, reconhecíveis exteriormente
através dos sentidos, sinais mórbidos, acidentes, sintomas, isto é, desvios das condições
13
anteriores de saúde do doente atual, que ele próprio sente, que as pessoas que o rodeiam
percebem e que o médico nele observa. Todos esses sinais perceptíveis representam a
doença em toda sua extensão, isto é, eles formam, juntos, o verdadeiro e único quadro
concebível da doença* .
* Portanto, não entendo: como era possível à cabeceira do doente ocorrer a idéia de
procurar e querer encontrar o que devia ser curado na doença apenas no interior oculto e
inacessível, sem ater-se especialmente aos sintomas e sem voltar-se justamente para eles
durante o tratamento com a pretensão arrogante e ridícula de que se pode conhecer isso
sem dedicar especial atenção a eles e restabelecer a ordem no interior invisível alterado e
ainda com medicamentos (desconhecidos!); e que tal procedimento se chame curar radical
e racionalmente? Nas doenças, o que se manifesta aos sentidos pelos sinais não é para o
artista da cura a própria doença? Já que a essência imaterial, a força vital que produz a
doença nunca pode ser vista mas somente seus efeitos mórbidos, há por ventura,
necessidade de ver a própria doença a fim de poder curá-la? O que mais quer a velha
escola procurar como prima causa morbi no interior oculto, enquanto rejeita e desdenha
altivamente como objeto de cura a representação sensível e claramente perceptível da
doença, os sintomas, que nos falam tão nitidamente? O que mais ela quer curar nas
doenças, além disso?
The unprejudiced observer - well aware of the futility of transcendental speculations
which can receive no confirmation from experience - be his powers of penetration ever so
great, takes note of nothing in every individual disease, except the changes in the health of
the body and of the mind (morbid phenomena, accidents, symptoms) which can be
perceived externally by means of the senses; that is to say, he notices only the deviations
from the former healthy state of the now diseased individual, which are felt by the patient
himself, remarked by those around him and observed by the physician. All these
perceptible signs represent the disease in its whole extent, that is, together they form the
true and only conceivable portrait of the disease.(1)(a)
(1) I know not, therefore, how it was possible for physicians at the sick-bed to allow
themselves to suppose that, without most carefully attending to the symptoms and being
guided by them in the treatment, they ought to seek and could discover, only in the
hidden and unknown interior, what there was to be cured in the disease, arrogantly and
ludicrously pretending that they could, without paying much attention to the symptoms,
discover the alteration that had occurred in the invisible interior, and set it to rights with
(unknown!) medicines, and that such a procedure as this could alone be called radical and
rational treatment.
Is not, then, that which is cognizable by the senses in diseases through the phenomena it
displays, the disease itself in the eyes of the physician, since he never can see the spiritual
being that produces the disease, the vital force? nor is it necessary that he should see it, but
only that he should ascertain its morbid actions, in order that he may thereby be enabled
to cure the disease. What else will the old school search for in the hidden interior of the
organism, as a prima causa morbi, whilst they reject as an object of cure and
contemptuously despise the sensible and manifest representation of the disease, the
symptoms, that so plainly address themselves to us? What else do they wish to cure in
diseases, but these?(*)
(*) "The physician whose researches are directed towards the hidden relations in the
interior of the organism, may daily err; but the homoeopathist who grasps with requisite
carefulness the whole group of symptoms, possesses a sure guide; and if he succeed in
removing the whole group of symptoms he has likewise most assuredly destroyed the
internal, hidden cause of the disease" (RAU, op. cit., p. 103). (+)
14
(+) This sub-footnote is entirely omitted in the Sixth Edition.
§7
Da man nun an einer Krankheit, von welcher keine sie offenbar veranlassende oder
unterhaltende Ursache (causa occasionalis) zu entfernen ist*, sonst nichts wahrnehmen
kann, als die krankheits-Zeichen, so müssen, unter Mithinsicht auf etwaniges Miasm und
unter Beachtung der Nebenumstände (§5), es auch einzig die Symptome sein, durch
welche die Krankheit die, zu ihrer Hülfe geeignete Arznei fordert und auf dieselbe
hinweisen kann - so muß die Gesammtheit dieser ihrer Symptome, dieses nach außen
reflectirende Bild des innern Wesens der Krankheit, d.i. des Leidens der Lebenskraft, das
Hauptsächlichste oder Einzige sein, wodurch die Krankheit zu erkennen geben kann,
welches Heilmittel sie bedürfe, - das Einzige, was die Wahl des angemessensten
Hülfsmittels bestimmen kann - so muß, mit einem Worte, die Gesammtheit** der
Symptome für den Heilkünstler das Hauptsächlichste, ja Einzige sein, was er an jedem
Krankheitsfalle zu erkennen und durch seine Kunst hinwegzunehmen hat, damit die
Krankheit geheilt und in Gesundheit verwandelt werde.
* Daß jeder verständige Arzt diese zuerst hingwegräumen wird, versteht sich; dann läßt
das Uebelbefinden gewöhnlich von selbst nach. Er wird die, Ohnmacht und hysterische
Zustände erregenden, stark duftenden Blumen aus dem Zimmer entfernen, den Augen-
Entzündung erregenden Splitter aus der Hornhaut ziehen, den Brand drohenden,
allzufesten Verband eines verwundeten Gliedes lösen und passender anlegen, die
Ohnmacht herbeiführende, verletzte Arterie bloßlegen und unterbinden, verschluckte
Belladonne-Beeren u.s.w. durch Erbrechen fortzuschaffen suchen, die in Oeffnungen des
Körpers (Nase, Schlund, Ohren, Harnröhre, Mastdarm, Scham) gerathenen fremden
Substanzen ausziehen, den Blasenstein zermalmen, den verwachsenen. After des
neugebornen Kindes öffnen u.s.w.
** Von jeher suchte die alte Schule, da man sich oft nicht anders zu helfen wußte, in
Krankheiten ein einzelnes der mehrern Symptome durch Arzneien zu bekämpfen und wo
möglich zu unterdrücken - eine Einseitigkeit, welche, unter dem Namen: Symptomatische
Curart, mit Recht allgemeine Verachtung erregt hat, weil durch sie nicht nur nichts
gewonnen, sondern auch viel verdorben wird. Ein einzelnes der gegenwärtigen
Symptome ist so wenig die Krankheit selbst, als ein einzelner Fuß der Mensch selbst ist.
Dieses Verfahren war um desto verwerflicher, da man ein solches einzelnes Symptom nur
durch ein entgegengesetztes Mittel (also bloß enantiopathisch und palliativ) behandelte,
wodurch es nach kurz dauernder Linderung sich nachgängig nur um desto mehr
verschlimmert.

§7 Visto que não se pode perceber nada além de sinais mórbidos numa doença em que não
há, para ser afastada, uma causa manifesta que a provoque ou sustente (causa
occasionalis)*, então, deve ser também unicamente através dos sintomas, considerando
algum eventual miasma e as circunstâncias acessórias (§5), que a doença pode requerer e
indicar o medicamento apropriado para a sua cura - desse modo, a totalidade de seus
sintomas, esse quadro do ser interior da doença que se reflete no exterior, isto é, do
padecimento da força vital, deve ser o principal ou o único através do qual a doença dá a
conhecer o meio de cura de que ela necessita, o único que pode determinar a escolha do
meio de auxílio adequado - em suma, a totalidade** dos sintomas deve ser, para o artista
da cura, a coisa principal, senão a única que ele, em cada caso de doença, precisa conhecer
e afastar através de sua arte, a fim de que a doença seja curada e transformada em saúde.
* Entende-se que todo médico sensato irá primeiramente afastá-la; o mal-estar cessa, então,
de um modo geral, espontaneamente. Ele removerá do quarto flores de odor forte que
15
provocam desmaio e fenômenos histéricos; tirará da córnea o corpo estranho que causa
inflamação no olho; afrouxará atadura muito apertada de um membro ferido que ameaça
gangrena, substituindo-a por outra mais adequada; descobrirá a artéria ferida causadora
do desmaio e fará ligaduras; procurará remover pelo vômito bagas de Belladonna
ingeridas etc.; extrairá substâncias estranhas que tenham penetrado nos orifícios do corpo
(nariz, garganta, ouvido, uretra, reto, vagina); triturará o cálculo vesical, abrirá o ânus
imperfurado do recém-nascido etc..
** Em todas as épocas, a velha escola, como não se conhecia, muitas vezes, outro
procedimento, procurava combater com medicamentos e suprimir, se possível, um
sintoma isolado entre vários - uma unilateralidade que, sob o nome de tratamento
sintomático, causou, com razão, desprezo geral porque, através dela não só nada se ganha
como também há muitos prejuizos. Um único sintoma entre os atuais representa tão pouco
a própria doença quanto um único pé representa o próprio Homem. Esse procedimento foi
tanto mais condenável na medida em que se tratou tal sintoma isolado apenas através de
meio oposto (portanto, somente de maneira meramente enantiopática e paliativa)
mediante a qual, após breve alívio, o sintoma só se agrava mais.
Now, as in a disease, from which no manifest exciting or maintaining cause (causa
occasionalis) has to be removed, (1) we can perceive nothing but the morbid symptoms, it
must (regard being had to the possibility of a miasm, and attention paid to the accessory
circumstances, §5) be the symptoms alone by which the disease demands and points to the
remedy suited to relieve it - and, moreover, the totality of these its symptoms, of this
outwardly reflected picture of the internal essence of the disease, that is, of the affection of
the vital force,(a) must be the principal, or the sole means, whereby the disease can make
known what remedy it requires - the only thing that can determine the choice of the most
appropriate remedy - and thus, in a word, the totality (2) of the symptoms must be the
principal, indeed the only thing the physician has to take note of in every case of disease
and to remove by means of his art, in order that it shall be cured and transformed into
health.(a)
(1) It is not necessary to say that every intelligent physician would first remove this where
it exists; the indiposition thereupon generally ceases spontaneously. He will remove from
the room strong-smelling flowers, which have a tendency to cause syncope and hysterical
sufferings; extract from the cornea the foreign body that excites inflammation of the eye;
loosen the over-tight bandage on a wounded limb that threatens to cause mortification,
and apply a more suitable one, lay bare and put a ligature on the wounded artery that
produces fainting; endeavour to promote the expulsion by vomiting of belladonna berries,
..etc., that may have been swallowed; extract foreign substances that may have got into the
orifices of the body (the nose, gullet, ears, urethra, rectum, vagina); crush the vesical
calculus; open the imperforate anus of the new-born infant, ..etc.
(2) In all times, the old school physicians, not knowing how else to give relief, have sought
to combat and if possible to suppress by medicines, here and there, a single symptom from
among a number in diseases - a one-sided procedure, which, under the name of
symptomatic treatment, has justly excited universal contempt, because by it, not only was
nothing gained, but much harm was inflicted. A single one of the symptoms present is no
more the disease itself than a single foot is the man himself. This procedure was so much
the more reprehensible, that such a single symptom was only treated by a antagonistic
remedy (therefore only in an enantiopathic and palliative manner), whereby, after a slight
alleviation, it was subsequently only rendered all the worse.

§8
16
Es läßt sich nicht denken, auch durch keine Erfahrung in der Welt nachweisen, daß, nach
Hebung aller Krankheitssymptome und des ganzen Inbegriffs der wahrnehmbaren
Zufälle, etwas anders, als Gesundheit, übrig bliebe oder übrig bleiben könne, so daß die
krankhafte Veränderung im Innern ungetilgt geblieben wäre*.
* Wenn jemand dergestalt von seiner Krankheit durch einen wahren Heilkünstler
hergestellt worden, daß kein Zeichen von Krankheit, kein Krankheits-Symptom mehr
übrig und alle Zeichen von Gesuntheit dauernd wiedergekehrt sind, kann man bei einem
solchen, ohne dem Menschenverstande Hohn zu sprechen, die ganze leibhafte Krankheit
doch noch im Innern wohnend voraussetzen? Und dennoch behauptete der ehemalige
Vorsteher der alten schule, Hufeland, dergleichen mit den Worten (s. d. Homöopathie S.
27. Z. 19.): "Die Homöopathik kann die Symptome heben, aber die Krankheit bleibt" -
behauptete es theils aus Gram über die Fortschritte der Homöopathik zum Heile der
Menschen, theils weil er noch ganz materielle Begriffe von Krankheit hatte, die er noch
nicht als ein, dynamisch von der krankhaft verstimmten Lebenskraft verändertes Sein des
Organisms, nicht als abgeändertes Befinden sich zu denken vermochte, sonderne sie für
ein materielles Ding ansah, was nach geschehener Heilung noch in irgend einem Winkel
im Innern des Körpers liegen geblieben sein könnte, um dereinst einmal bei schönster
Gesundheit, nach Belieben, mit seiner materiellen Gegenwart hervorzubrechen! So kraß ist
noch die Verblendung der alten Pathologie! Kein Wunder, daß eine solche nur eine
Therapie erzeugen konnte, die auf bloßes Ausfegen des armen Kranken losging.
§8 Não se concebe nem se pode provar através de experiência alguma no mundo que,
depois da remoção de todos os sintomas mórbidos e de todo o conjunto característico dos
fenômenos perceptíveis, reste ou possa restar algo que não seja a saúde, de modo a supor
que a alteração mórbida no interior não desaparecesse*.
* Quando alguém foi recuperado de sua doença por um verdadeiro artista da cura de tal
modo que não reste mais nenhum sintoma da doença e todos os sinais de saúde tenham
retornado de maneira duradoura, pode-se admitir, sem ofender o bom senso, que a
própria doença na sua integridade mesmo assim ainda esteja presente no interior de seu
organismo ? E, no entanto, é isso mesmo o que afirma o antigo chefe da velha escola
Hufeland, nos seguintes termos (ver Homeopatia, pag. 27 linha 19): "A Homeopatia pode
remover os sintomas; a doença, porém, permanece". - afirmou ele, em parte por desgosto
pelos progressos da Homeopatia em benefício dos Homens, em parte porque ele ainda
possuía conceitos completamente materiais acerca da doença que ele ainda não podia
imaginar como um estado alterado do organismo dinamicamente modificado pela força
vital morbidamente desarranjada, vendo-a, pelo contrário, como coisa material, que, após
a ocorrência da cura, ainda pudesse permanecer oculta em um canto qualquer no interior
do organismo, a fim de, a seu bel-prazer, irromper um belo dia com sua presença material
em meio à plena saúde! Como ainda é crassa a cegueira da velha patologia! Não é de
admirar que somente tenha sido capaz de produzir uma terapia que se dedica
exclusivamente à purgação do pobre doente.
It is not conceivable, nor can it be proved by any experience in the world, that, after
removal of all the symptoms of the disease and of the entire collection of the perceptible
phenomena, there should or could remain anything else besides health, or that the morbid
alteration in the interior could remain uneradicated.(1)
(1)(a) When a patient has been cured of his disease by a true physician, in such a manner
that no trace of the disease, no morbid symptom, remains, and all the signs of health have
permanently returned, how can anyone, without offering an insult to common sense,
affirm that in such an individual the whole bodily disease still remains in the interior?
And yet the chief of the old school, Hufeland, asserts this in the following words :
17
"Homoeopathy can remove the symptoms, but the disease remains". (Vide Homöopathie,
p.27, 1, 19, ). This he maintains partly from mortification at the progress made by
homoeopathy to the benefit of mankind, partly because he still holds thoroughly material
notions respecting disease, which he is still unable tor egard as a state of being of the
organism wherein it is dynamically altered by the morbidly deranged vital force, as an
altered state of health, but he views the disease as a something material, which, after the
cure is completed, may still remain lurkin in some corner in the interior of the body, in
order, some day during the most vigorous health, to burst forth at its pleasure with its
material presence! So dreadful is still the blindness of the old pathology! No wonder that it
could only produce a system of therapeutics which is solely occupied with scouring out
the poor patient.