"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 and symptoms, which are outwardly discernible through the sense. 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.

"But the human organism in its living state is a complete whole, a unity. Every sensation, every manifestation of power, every affinity of the component parts of one part is intimately associated with the sensation, the functions and the affinities of the component part of all other parts. No part can suffer without all other parts. No part can suffer without all other parts sympathizing and simultaneously undergoing more or less change."

 

 

 

 

 So Constituitinal  treatment  means taking the patient as a whole and then treating the case. It does not means to cure the single affected part but the person as a unit. Homoeopathy  believes that the person has to be cured not the disease.

§ 14

There is, in the interior of man, nothing morbid that is curable and no invisible morbid alteration that is curable which does not make itself known to the accurately observing physicians by means of morbid signs and symptoms - an arrangement in perfect conformity with the infinite goodness of the all-wise Preserver of human life.

§ 15  

The affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing the existing malady, constitute a whole; they are one and the same. The organism is indeed the material instrument of the life, but it is not conceivable without the animation imparted to it by the instinctively perceiving and regulating dynamis, just as the vital force is not conceivable without the organism, consequently the two together constitute a unity, although in thought our mind separates this unity into two distinct conceptions for the sake of easy comprehension.

§ 16  

Our vital force, as a spirit-like dynamis, cannot be attacked and affected by injurious influences on the healthy organism caused by the external inimical forces that disturb the harmonious play of life, otherwise than in a spirit-like (dynamic) way, and in like manner, all such morbid derangements (diseases) cannot be removed from it by the physician in any other way than by the spirit-like (dynamic1, virtual) alterative powers of the serviceable medicines acting upon our spirit-like vital force, which perceives them through the medium of the sentient faculty of the nerves everywhere present in the organism, so that it is only by their dynamic action on the vital force that remedies are able to re-establish and do actually re-establish health and vital harmony, after the changes in the health of the patient cognizable by our senses (the totality of the symptoms) have revealed the disease to the carefully observing and investigating physician as fully as was requisite in order to enable him to cure it.

 § 19

Now, as diseases are nothing more than alterations in the state of health of the healthy individual which express themselves by morbid signs, and the cure is also only possible by a change to the healthy condition of the state of health of the diseased individual, it is very evident that medicines could never cure disease if they did not possess the power of altering man's state of health which depends on sensations and functions; indeed, that their curative power must be owing solely to this power they possess of altering man's state of health.