INTRODUCTION
There is no doubt that modern scientific medicine has had spectacular successes in the fight against physical illness. But it can do nothing against spiritual and emotional suffering; indeed, it even seems that the drastic measures of chemical-technical therapy have driven the pathogenic locus of illness from outside to inside and increased the incidence of mental and emotional problems. More than fifty years ago, the distinguished doctor and researcher Dr. Edward Bach developed his new form of “flower therapy,” which focused on the mental and emotional factors as causes of illness. Given the results of modern treatments, it’s little wonder that the popularity of Dr. Bach’s flower therapy continues to grow by leaps and bounds.
Bach flower therapy does not seek the physical symptoms of an illness but instead looks to the underlying or predominant mental and emotional conditions and aims to treat the psychic, not the physical, symptoms. Bach flower therapy attempts to treat the patient’s soul; physical problems are secondary. Dr. Bach had a sound basis for this unusual concept. In searching for a truly humane form of treatment, he stumbled across a phenomenon that has been largely unobserved in modern medicine: according to the structure of the personality and the emotional constitution, the same illness can cause very different psychic symptoms in different individuals. These manifestations, such as restlessness or apathy, openness or reserved behavior, fear of death or an attraction to death, grouchiness or gratitude, lend the objective physical symptoms their individual, personal meaning.
We normally describe a sick person something like this: he has such and such a temperature and runny stools, and he sweats profusely. Lab results are such and such, and the patient is apathetic and weak. We can, however, describe the physical symptoms brought about by the psychic ones, beginning like this: the patient’s face has a sad, troubled expression; his voice is feeble; he is suffering the consequences of a great loss and gives the impression he wants to die. Or we can say he is unusually self-pitying and in need of consolation and sulks when someone is not paying constant attention to him. He’s anxious and restless and also suffers from a fever, runny stools, and so on.
Although the physical symptoms are identical, we are dealing with two different illnesses. The first case stems from the tendency to want to end one’s life owing to a great loss, while the second condition is, above all, a cry for attention. It is clear that the treatment must take into account the background of the illness. When we ignore the mental and emotional state of a patient, we are imposing treatment in an impersonal, objective, essentially senseless way, addressing only the symptoms and not the patient. If, however, we observe the psychic signs, we understand the illness in a larger context and can treat the patient as an individual, suffering being.
Dr. Bach described the connection between the mental and emotional state and illness as a conflict between the “personality” and the “higher self.” In each individual traumatized by life, he also saw the core of an essentially good, healthy human being and was convinced that health can return only when the balance of the psyche is restored and the inner self is once again whole and revitalized. It is this premise, expressed differently, that informs today’s psychosomatic medicine. While psychosomatic medicine attempts to resolve these conflicts mainly through conditioning or raising consciousness, however, Bach flower therapy goes about trying to minimize or treat precisely defined psychic conditions with thirty-eight floral essences, in ways that have still not been scientifically explained.
The positive effects of Bach flower therapy can be significantly bolstered through the patient’s conscious work on her own sick “personality.” This is where this book comes in, pointing out the deeper psychological connections. Often just by concentrating on the underlying mental and emotional conditions, we can untie our inner knots and begin the healing process, even without any kind of medication. This process can then be strengthened and promoted by using the appropriate flower essences. Despite its astounding success, Bach flower therapy does have its limits. Since healing, like illness, is a phenomenon that is very much dependent on fate and circumstance, we cannot always force it on our own. When the patient is determined to be healthy again, and when such crucial factors as timing, mental and emotional condition, and therapist and medication working together in an ideal manner all fall into place, we have the requisites for healing to take place. Sometimes one form of therapy will be called for and sometimes another. There is no such thing as a cure-all, and there never will be. When we are not as successful as we would like to be, we should be open to other methods of treatment. Homeopathy works especially well as a companion form of treatment to Bach flowers.
The strength of Bach flower therapy lies in the normalization of psychic disruptions and the resolution of inner conflicts as well as in the improvement of physical conditions that have recognizable psychic causes or symptoms. Bach flowers are particularly suitable for children. They are appropriate not just as a treatment that attempts to achieve a harmony of mind and body in all types of illnesses—even as a supplement to routine medical treatment—but also, because they can stabilize or eliminate psychic weak points, as a form of “preventive maintenance.” For example, we can treat the eternally irritable, aggressive patient with Holly; a restless, nervous type with Impatiens; the patient with a pathological craving for recognition with Heather; a fearful patient with Mimulus; or a depressed type with Mustard. They will be plagued by their emotional and related physical problems less often or not at all.
Please note that not every psychic condition is treatable, nor is it necessarily the sign of an illness. Psychic manifestations can be a significant part of our personality and part of what makes us unique. Treatment is called for only when they cause us to suffer—for example, in the form of conflicts, frustrations, depression, self-denial, or difficulties in coming to terms with our everyday lives.
Structure and Use of This Book
This book is divided into three parts. In the first chapter you will find exact descriptions of the thirty-eight essences that form the basis of Bach flower therapy. Each essence (Bach flower) is associated with a typical psychic condition that can be expressed in groupings of various individual symptoms that, taken together, are known as “syndromes.” With the help of a new kind of analysis, the various personality types of those who can be treated with Bach flowers will be explained clearly. The ideally developed personality of each type will be described, followed by the problems that become apparent when each is unfavorably developed. Each of us has a unique psychic structure that affects our emotions, thoughts, and actions. We can develop harmoniously or experience inharmonious manifestations that can cause illness or psychosomatic conditions. Being able to treat these pathological manifestations is the strength of Bach flower therapy. It can restore our balance and free us from physical manifestations of problems that are often psychic or emotional in origin. Bach flower therapy cannot, however, make a person into his ideal opposite.
The thirty-eight classic Bach flowers encompass nearly all of the important qualities of the human psyche; taken singly, however, they may not have sufficient complexity or strength. Because most illnesses arise from the interplay of various psychic or physical influences and particularities of personality and character, Bach flowers are normally administered by combining several essences. The most common and important combinations are listed in chapter 1 and described in detail in the second chapter, at the end of each individual flower description. These combinations allow for more precise and effective treatment—since each has its own area of efficacy—and open up a new perspective to understanding most personality and behavioral problems. Each combination can be found in chapter 2 under the name of the essence listed first: for example, you would find the Chicory/Heather combination (8/14) under the letter C or the number eight. The combinations are listed again in the repertory, where they are marked with an asterisk(*).
In the third chapter, the therapeutic lexicon, you will find—in alphabetical order—thorough advice on the practical application of Bach flowers that will allow you to become acquainted with their various qualities and facets. This chapter also contains many suggestions for understanding and solving most human problems. An arrow (→) indicates that more information about the condition can be found under that entry. Essences linked together by a plus sign (+) should be taken together.
An asterisk (*) indicates that the particular combination described is mentioned in more detail in chapter 2.
The Thirty-eight Bach Flowers
The Practical Use of Bach Flower Therapy
Bach flower therapy is unusual not just from an intellectual standpoint but also because the manufacture of the essences is unique. All essences, with one exception (Rock Water, which comes from rock springs), are made from flowers. The essence (the soul, so to speak) of the plant is most clearly expressed in its flowers. The healing properties unique to each plant either are the result of the effects of the sun or are transferred through boiling in spring water. The tinctures are then mixed with alcohol and diluted into a final mixture, which is taken with a dropper. In addition, several complementary essences can be mixed together.
Dosages should be adjusted to the individual. With acute conditions or serious problems, place one to three drops of essence in a glass of water (boiled water, if possible) and drink from the glass during the course of a day; sometimes it is more effective to put a drop directly on the tongue. In the case of long-term treatment or with sensitivity to the essences, the essences can be diluted; put five drops (sometimes only two will suffice) in 1/3 ounce of water and add approximately 10 percent alcohol for sterilization. It is best to use a small bottle with a dropper. Take five drops of this dilution daily. Combinations are made in the same way: put the chosen essences in water or a dilution.
In order to achieve the desired success with Bach flower therapy, you must proceed carefully. Familiarize yourself with all the essences or at least read all the descriptions carefully and attentively. Do not be content to choose the first essence that seems right to you. Try continually to select the correct essence of the thirty-eight. It is often advisable to combine several essences (three to six), and for many specific problems or complaints, there are special combinations described in chapter 2. Chosen correctly, Bach flowers can have remarkable results. But you should be aware that each of the thirty-eight essences acts in some way on every individual, and there is the danger of trying to accomplish too much at one time.
Bach flowers work primarily on the psyche, the disturbances of which can take many forms, including physical illness. For this reason it is important to consider the causes and contributing factors when choosing an essence. We should ask several questions: How and why has this particular condition come to be? What is the reason for this pathological behavior? What does this illness mean, and what is the psyche trying to tell us? At best, you should proceed as follows when choosing the proper essences. First, you should be sure which psychic condition is the dominant one. The first question is, “How do I feel?” (sad, exhausted, irritated, discouraged, restless, driven, bitter, and so on). Even with physical illnesses we must first take note of the mental and emotional state, since this is a deciding factor in choosing the appropriate essence. In this way, you will find the essence to treat the superficial causes of your condition.
Next you must find out the underlying causes for your condition with the following questions: “Why do I feel so bad? Which factors have played a role in creating my problem?” (For example, because I become too angry, because I rush, because I’ve experienced something terrible, because I can never give up, because I’m under too much strain, because I have no self-confidence, because I’m afraid, and so on.) In this way, you will find an essence that will address the underlying causes or bad habits and have deeply working effects.
You must also take your personality into account. Here you can ask: “What kind of person am I? Which characteristics or qualities make me what I am?” (that is, dominant, afraid, unfocused, dreamy, self-confident, acquisitive, shy, dishonest, afraid of conflict, pessimistic, uncertain, easily influenced, disciplined, and so on). In this way you will find an essence that is appropriate for your personality type and, in the long term, bring about positive change for your entire being.
For best results, take one or two essences from each of these three categories (superficial symptoms and causes, underlying factors, and personality type) and try to concentrate on the problem that is causing you to suffer. In terms of the essences from the third category (personality), the connection with the dominant condition or illness is not always easily recognizable. Take the essence anyway when the characteristic factors are very pronounced. Essences in this category work indirectly and will be effective not just in improving the situation temporarily but in leading you on the path to permanent improvement as well.
If you don’t know how or where to begin, first look in the repertory (chapter 3) for your symptoms, read the appropriate descriptions in chapter 1 thoroughly, and then check for the recommended individual essences and combinations (chapter 2). If the selection seems too large and you have difficulty selecting an appropriate essence, begin with Wild Oat and Agrimony. Soon you’ll notice some improvement, and you’ll be able to see your problem more clearly. If you have absolutely no starting point for choosing an essence, take Agrimony, which is an important Bach flower and nearly always used to begin a therapy.
If treatment is successful and you notice improvement, turn your attention to the problems that come to the foreground. You will be able to rejuvenate your entire personality; it is entirely possible that certain essences will be used more than once. For problems that have only recently appeared and that are not deep-seated, the effects will be faster than for chronic or constitutional problems. Sometimes these long-term symptoms must be treated for months while the inner psychic structure is being healed. One of the unique features of Bach flower therapy is that its effects are decidedly organic and gentle. Often, one doesn’t connect the Bach flowers with the improvement, which almost seems as if it just happened on its own.
If, after a few weeks, you notice no clear improvement—normally you’ll notice a difference in hours or a few days—you have either not chosen the proper dosages (try higher dosages or a more potent dilution) or your choice has been too superficial. Naturally, it could be that Bach flower therapy is not the correct choice for your condition or should be combined with another form of therapy. Homeopathic (or naturopathic) treatments lend themselves especially well to such combination. In the case of a serious or long-lasting illness, you should consult an experienced, qualified doctor.
Do not throw in the towel too early. If something goes wrong, it is usually because of a problem in diagnosis. Look again in the repertory under the terms given there for those conditions that have the most in common with yours. List all the possible symptoms and conditions that should be treated and the appropriate essences used to treat those conditions. Any essence that appears more than once on your list will probably be helpful. You can also let the flower essences come into contact with the skin. Rescue Remedy salve is one example (see chapter 2). If a patient cannot take the essences orally, place a few drops on the lips or massage into the forehead or the afflicted area.