36 International Journal of Cultic Studies ■ Vol. 10, 2019
everyday enchantment (Mäkelä &Petsche,
2013, p. 415). Consumers also may combine
esoteric practices with more rational pursuits,
drinking from the well of science while also
recognizing the need for powerful potions and
spells.
Homeopathy’s Magico-Religious Roots
Vitalism as an explanatory style extends far
beyond archaic medical practices and is central
to many spiritual beliefs and practices (Heelas,
2014). Vitalism refers to and energy that courses
through biological entities (Clarke, 2001).
Today, the vitalistic term energy also is used for
a wide variety of unusual but everyday
experiences. These vitalistic elements aside,
Hahnemann takes credit for finding the truth in
homeopathy, even if he also acknowledges that
the “truth is co-eternal with the all-wise,
benevolent Deity” (Perry, 1984, p. 2).
Consequently, the melding of scientific truth and
divine truth was built into homeopathy from the
beginning. This characteristic of homeopathy
should not be surprising, given that Hahnemann
was as influenced by alchemy as he was by the
religious climate of the day. Whitall Perry
(1984) compared sections of Hahnemann and
Dudgeon’s Organon of Medicine (2002/1810)
with the writings of Paracelsus (1493–1541), a
Swiss-German Renaissance physician and
alchemist. Perry found great similarity between
these sources in both sentence structure and
ideology (Borzelleca, 2000).
Like Hahnemann, Paracelsus emphasized the
spiritual plane of healing and the spirit-like
power of alchemical medicines. Even the
principle of dilution engrained in homeopathy
has an antecedent in alchemical writings (Perry,
1984). Besides alchemy, Hahnemann likely
appropriated techniques associated with other
spiritual systems, including “mesmerism,
hydrotherapy, and massage modalities to
accomplish a transformation from material to
spiritual levels” (Haller, 2009, p. 102).
Mesmerism, in particular, seems to have
fascinated Hahnemann. He described
mesmerizers as possessed with “an abundance of
the subtle vital energy” (Haller, 2005, p. 74).
Some of Hahnemann’s followers borrowed from
his lineage of influences and sought to combine
homeopathy with Swedenborgian philosophy.
Swedenborgianism refers to several spiritualistic
sects with Christian underpinnings that involve
prophecy, communication with spirits, and the
ushering in of a new era (similar to the later
New Age movement).
A Swedish mystic, Emanuel Swedenborg
(1688–1772) believed Jesus Christ had selected
him to reveal the spiritual truth of the Bible
(Williams-Hogan, 2016). The relationship
between Swedenborg’s mysticism and
homeopathy lies in the metaphysical rationale
offered by Swedenborg, who saw the spiritual
principle within the material world. Under the
influence of Swedenborg’s writings,
homeopathy transitioned from a false empirical
practice to a “religiously based belief system
sporting a myriad of competing interpretations”
(Haller, 2009, p. x), but intent on improving
well-being.
Homeopathy began to decline in the nineteenth
century. Advances in medicine, biology, and the
other sciences pushed out many vitalistic
practices, but homeopathy reemerged with vigor
in the late twentieth century, riding the coattails
of New Age1 beliefs and practices into the
contemporary health care system. Homeopathy’s
metaphysical conjectures were muffled, and the
homeopath as shaman became a marginalized
identity among physicians. Contemporary
homeopathy tries to establish a more sterile
laboratory identity, but its romantic and spiritual
elements never disappeared entirely. It is both a
core component of integrative and holistic
medicine and an esoteric tradition. Further
complicating matters, homeopathy is submerged
in the broader trend of self-help and often is
confused with herbal medicine, natural health
products, and even some scientific interventions.
Homeopathy As Practical Magic
Homeopathy’s maintenance of a magico-
spiritual component is consistent with other
forms of practical magic that employ sectarian
and religious claims (Manca, 2012). As other
1 New Age refers to a diffuse assortment of beliefs and practices
that combine esotericism and Eastern thinking (Hanegraaff, 2002,
p. 293).
everyday enchantment (Mäkelä &Petsche,
2013, p. 415). Consumers also may combine
esoteric practices with more rational pursuits,
drinking from the well of science while also
recognizing the need for powerful potions and
spells.
Homeopathy’s Magico-Religious Roots
Vitalism as an explanatory style extends far
beyond archaic medical practices and is central
to many spiritual beliefs and practices (Heelas,
2014). Vitalism refers to and energy that courses
through biological entities (Clarke, 2001).
Today, the vitalistic term energy also is used for
a wide variety of unusual but everyday
experiences. These vitalistic elements aside,
Hahnemann takes credit for finding the truth in
homeopathy, even if he also acknowledges that
the “truth is co-eternal with the all-wise,
benevolent Deity” (Perry, 1984, p. 2).
Consequently, the melding of scientific truth and
divine truth was built into homeopathy from the
beginning. This characteristic of homeopathy
should not be surprising, given that Hahnemann
was as influenced by alchemy as he was by the
religious climate of the day. Whitall Perry
(1984) compared sections of Hahnemann and
Dudgeon’s Organon of Medicine (2002/1810)
with the writings of Paracelsus (1493–1541), a
Swiss-German Renaissance physician and
alchemist. Perry found great similarity between
these sources in both sentence structure and
ideology (Borzelleca, 2000).
Like Hahnemann, Paracelsus emphasized the
spiritual plane of healing and the spirit-like
power of alchemical medicines. Even the
principle of dilution engrained in homeopathy
has an antecedent in alchemical writings (Perry,
1984). Besides alchemy, Hahnemann likely
appropriated techniques associated with other
spiritual systems, including “mesmerism,
hydrotherapy, and massage modalities to
accomplish a transformation from material to
spiritual levels” (Haller, 2009, p. 102).
Mesmerism, in particular, seems to have
fascinated Hahnemann. He described
mesmerizers as possessed with “an abundance of
the subtle vital energy” (Haller, 2005, p. 74).
Some of Hahnemann’s followers borrowed from
his lineage of influences and sought to combine
homeopathy with Swedenborgian philosophy.
Swedenborgianism refers to several spiritualistic
sects with Christian underpinnings that involve
prophecy, communication with spirits, and the
ushering in of a new era (similar to the later
New Age movement).
A Swedish mystic, Emanuel Swedenborg
(1688–1772) believed Jesus Christ had selected
him to reveal the spiritual truth of the Bible
(Williams-Hogan, 2016). The relationship
between Swedenborg’s mysticism and
homeopathy lies in the metaphysical rationale
offered by Swedenborg, who saw the spiritual
principle within the material world. Under the
influence of Swedenborg’s writings,
homeopathy transitioned from a false empirical
practice to a “religiously based belief system
sporting a myriad of competing interpretations”
(Haller, 2009, p. x), but intent on improving
well-being.
Homeopathy began to decline in the nineteenth
century. Advances in medicine, biology, and the
other sciences pushed out many vitalistic
practices, but homeopathy reemerged with vigor
in the late twentieth century, riding the coattails
of New Age1 beliefs and practices into the
contemporary health care system. Homeopathy’s
metaphysical conjectures were muffled, and the
homeopath as shaman became a marginalized
identity among physicians. Contemporary
homeopathy tries to establish a more sterile
laboratory identity, but its romantic and spiritual
elements never disappeared entirely. It is both a
core component of integrative and holistic
medicine and an esoteric tradition. Further
complicating matters, homeopathy is submerged
in the broader trend of self-help and often is
confused with herbal medicine, natural health
products, and even some scientific interventions.
Homeopathy As Practical Magic
Homeopathy’s maintenance of a magico-
spiritual component is consistent with other
forms of practical magic that employ sectarian
and religious claims (Manca, 2012). As other
1 New Age refers to a diffuse assortment of beliefs and practices
that combine esotericism and Eastern thinking (Hanegraaff, 2002,
p. 293).
