⁴ HILDEGARD'S MEDICINE • EYES:The Windows To The Soul

 Chapter One 

EYES 👀 

THE WINDOWS TO THE SOUL 

Powerful is the expression of the soul in the eyes of this person, when the eyes are clear and shining because the soul is energetically living in the body so that it can accomplish many works within. For the eyes of a person are the windows to the soul (CC 220, 6) 

Bright eyes are signs of life. If someone is physically healthy, he or she has clear and sparkling eyes. Dull eyes are signs of death! 

Whoever, on the other hand, does not have shining eyes, no matter what color, even though the person is healthy, bears the sign of death. Also when the eyes are dim like a cloud which is so dense on the surface that behind it the transparent cloud cannot be seen, then such a person wil become sick soon and death will follow. In the look of the eyes of a person like that the soul, namely, is not poverful, because it will hardly create anything there and in a manner of speaking sits there covered by clouds, like a man who is considering and is in doubt when he should leave his home and go out of his house. (CC 220, 11)

 In modern medical terminology, the eye is a complex and delicate structure. The tough outer layer or sclera is visible as the white of the eye. A circle of muscle (ciliary body) supports and controls the lens. The ciliary skin secretes aqueous humor, a watery liquid, which fills the anterior and posterior chambers between cornea and iris. The iris is the colored portion of the eye and regulates the amount of light by adjusting the size of its central opening the pupil. The visual image is focused on the retina. 

The meibomian gland makes the oil that becomes another part of the tear film. Tears drain from the eye through the tear duct.

  It is interesting to compare the above with Hildegard's version: 

The pupil of the eye has a similarity with the sun; the blackor grey coloring around the pupil compares to the moon, and the white, lying outermost, is like the clouds. The eye is made up of fire and water. Through fire it is held together and strengthened, so it can exist; the water, on the other hand, makes seeing possible. If blood spreads on the surface of the eye, it will suppress the vision of the eye, because it dries out the water which bestows vision to the eye. On the other hand, if blood is excessively reduced there, water, which enables the eye to see, will not have enough strength; it should carry strengths in blood like a column. For that reason the eyes of old people become weak in vision, because they are losing their strength and the water with the blood is decreasing. That is why young people can see more sharply than old, because in their vessels the right proportion exists between blood and water. (CC 92,7)  

The layers of the tear film keep the front of the eye lubricated.

  

Moses was 120 years old when he died, and the Bible states that his eyes were not dim, indicating he had clear eyesight and maintained his strength until the end of his life. This detail is found in Deuteronomy 34:7, which emphasizes his vitality at such an advanced age.

Hildegard describes five types of eyes according to their color: blue-grey eyes, fiery eyes, eyes of diverse colors, turbulent eyes, and black eyes. Blue-eyed persons are thoughtless, rash, unwise, mischievous, daring, willful, lazy, and disorderly, but they bring everything to a good ending. 

A person who has blue eyes like water gets them mainly from the air. That is why they are weaker than other eyes, because air shifts often as a result of the diverse movement produced through warmth, cold, and humidity, and such eyes are easily harmed by bad, soft,and moist air as well as by fog. For just like these affect the purity of air adversely, they also harm eyes acquired from the air. (CC 92, 24) 

Fennel (Foeniculum vulgare), one of Hildegard's favorite plants, is the universal remedy for blue eyes. Even the side effects of modern-day air pollution, very harmful for air-sensitive blue eyes, can be eliminated by fennel. 

If someone has blue eyes, with which she somehow sees poorly and feels pain, she should take fennel or fennel seeds when the pain is fresh, pulverize them, press the juice from them, and take the dew which is found on grmass blades standing upright, add a little fine wheat flour, and knead this into a little cake. This she should place over her eyes for the night, tie it in place, and she will feel better. The mild warmth of fennel, tempered by the dew and the strength of the flour, removes these pains. Grey eyes are the airy kind, and therefore dew is added to this mild medicine. (CC 170, 14) 

  Fiery eyes have a ring around the iris and can be either blue or brown. Those with fiery eyes are clever, hot-tempered, energetic, and keen-minded, and their eyes are healthy. 

Whoever has fiery eyes, comparable to the dark cloud next to the sun, received them naturally from the wrm south wind. They are healthy, because they originate from the warmth of the fire.(CC 92, 32) 

  Fiery eyes are irritated by dust, smoke and other types of air pollution. In Hildegard's words: 

Dust, however, and bad smell injures them, because their brightness disregards dust and their purity neglects the unfamiliar smell. (CC 92, 35) 

  Fiery eyes suffering from all forms of eye ailments are restored to health with rose-violet-fennel wine. The recipe calls for six milliliters (ml.) of violet tincture, twelve ml. rose tincture and four ml. fennel tincture added to enough wine to make fifty ml. medicine. 

Rub this eye water around the eyes before going to bed, being careful not to hurt them accidentally through the strong effect. (CC 170, 27) 

The third type of eyes have a color mixed from blue or grey-spotted eyes, eyes with diverse colors in them. Persons with such eyes are up one minute, down the next, fickle and inconstant; but honesty and respectability characterize individuals with number-three-type eyes. 

Whoever has eyes like the cloud in which the rainbow is shining received them from the air of the various air currents, which are neither constantly dry nor moist. They are weak, because they come into being from the unstable, changing air; and, because they do not originate from fire, they have an obscure vision by warm air, whereas by pure rainy air they can see clearly; this is because they are more of a watery than fiery kind. Everything especially bright light from the sun, the moon, lights and from the splendor of precious stones or metals or something else, is harmful for such eyes, because they come from the air with its changing currents. (CC 93, 1) 

Eyes "like a cloud" are the poor television eyes extremely sensitive to light. Prolonged eye stress from watching long movies, or excessive TV or reading, irritate and pain these eyes, sometimes causing blurring, double vision or seeing flashing lights or floating spots. In persons over fifty, the lens of the eye may cloud, a possible cause of cataracts. Modern medicine relates the cataract to an impaired glucose-utilization due to a loss of enzymes in the lens. The decreased enzyme activity can be stimulated by Hildegard's zinc wine, thereby regenerating vision. Zinc wine can be a prophylactic and therapeutic remedy for cataracts and early glaucoma, as well as a very helpful eye medication for pink eye (conjunctivitis). Even itchy, irritated eyes with excessive tears due to an allergy such as hay fever, or irrita-tion from wind, dust, smoke or air pollution, are soothed with zinc wine. For all forms of acute or chronic conjunctivitis: 

The person should take zinc oxide and put it in pure white wine. At night when this person goes to bed, he or she should take the zinc oxide out again and wet the eyelashes with the wine, being careful not to touch the eyes inside and thereby hurt them through the bite of the zinc oxide so that they become even weaker in vision. Zinc oxide has just as much warmth as cold and, tempered with the warmth of the wine, gets rid of the harmful juices which make the eyes sick. (CC 171,6) 

The eyes of the fourth type are green and rare. Hildegard describes them as cloudy or similar to a storm cloud. 

About turbulent eyes: Whoever has eyes which are like a storm cloud, neither completely turbulent, but rather somewhat greenish-blue, received them from the dark dampmess of the earth that brings forth diverse, useless herbs and even earthworms. They are gentle and have prominent red flesh, which originates from slime. They are irritated by neither moist air nor dust, by bad smell nor bright light from any object, ...although they sometimes suffer from certain other ailments. (CC93, 12) 

  People with green eyes are good craftsmen and very good at learning a new trade. Other characteristics include instability and cunningness. 

  Whoever has eyes like a dark cloud, more greenish in color — and suffers weakness of vision and pain — should pulverize fennel herbs (leaves) in the summertime, or fennel seeds in the winter, and carefully mix them with egg white;when he gets ready to sleep he should put it on his eyes. The gentle warmth of the fennel diminished by the cold of the egg white will reduce the weakness of vision and pain in such eyes. (CC 171, 19) 

  The sharpest eyes are type number five: "black eyes," or brown eyes, as we would call them. 

A person who has very black or dark turbulent eyes, like a cloud, received them primarily from the earth. They are stronger and see more keenly than any other eyes and keep the keenness for a long time, because they come from the energy of the earth. But they are easily injured by the moisture of the earth and the wetness of rain and swamps, just like the earth is also poisoned by harmful moisture and the great wetness of rains and swamps. (CC93, 25) 

  Brown-eyed people are clever and accept good advice, but they often feel cramped. If their eyes hurt or trouble them, the rue tincture compress will bring relief. 

Take rue juice, and twice as much pure liquid honey, and add a little pure good wine. Lay a piece of wheat bread in this mixture, and then tie it on the eyes with the bread overnight.  (CC 171,33-35) 

  Impaired eye vision can be a result of acute glaucoma, a serious disorder caused by increased pressure due to excess fluid inside the eye. Hypertension of the eye, or glaucoma, deteri-orates vision, so that it may eventually lead to permanent blindness. Even without symptoms, like blurred vision and pain in or around the eye, everyone over forty should have a periodic eye examination and glaucoma test. The earlier the treatment, the greater the chance for success. Hildegard suggests very simply: 

  When blood and water decrease the eyes of a person too much because of age or sickness, this person should go to a green grassy garden yard and look at it for as long as the eyes are wet like from crying because the green of the grass takes away whatever cloudiness was in the eyes and makes them clear and bright. One can also go to a river or pour fresh water in a bowl and, leaning over, catch the wetness of this water with the eyes. This wetness re-activates the water in the eyes, which was drying up, and makes them clear. One can also take a linen cloth, dipit in pure cold water, and lay it over the temples and eyes, tying it, being careful not to touch the eyes on the inside,... (CC 169, 30) 

  Grapevine drippings is a universal eye remedy from Hildegard and is excellent for a beginning cataract. A progressive painless loss of vision in middle-aged or older people is charac-teristic of both cataracts and glaucoma and can be helped by  grapevine drippings. 

  Anyone with blurry and cloudy eyes [beginning cataract] should lubricate the eyelids often [daily] with the grape drops, which run out of the vine after cutting, and allow a little to run into the eye. This will clear the eyes without a doubt.  (PL 1244 D)  

  Another good rejuvenating procedure for treatment of early stages of cataract is apple blossom extract mixed in equal parts with grapevine drops. Irritated, itching eyes with too many tears, as typically found in pinkeye, allergic syndrome (hay fever), acute conjunctivitis caused by bacteria, or irritation from wind, dust, smoke and air pollution, can be relieved by Hildegard's apple blossom/grape drops: 

  A person, old or young, disturbed from any kind of clouding of the eyes, should take apple blossoms and leaves in the springtime before fruit appears. When the leaves first come out, they are tender and healthy like a maiden, before she bears children. Squeeze the juice out of its blossoms and leaves and add it to equal parts of grapevine drippings, mix and fill it in a bottle. At night, before going to sleep, moisten the eyelids and the eyes [with your fingertipl, so that nothing penetrates the eyes. Then moisten the leaves with the grape drops and put them on the eyes [as a compress] overnight. If you do this often [dailyl, the opacity will disappear and you will be able to see more clearly. (PL 1215 D) 

Sometimes a degenerative opacity of the lens occurs as a result of an inflammation, senility, effects of X-ray, trauma, or diabetes, as well as ingestion of certain toxic substances or drugs. Vision lost through cataracts can be corrected by surgery, but deterioration due to glaucoma mistakenly diagnosed as a cata-ract may lead to permanent blindness. 

Gold topaz is one of the best remedies for vision loss: 

Whoever has a [progressive] loss of vision should lay a topaz three days and nights in pure wine. Moisten your eyes at night before you go to sleep with the moist topaz, so that the liquid also runs in the eyes. This wine can be used for five days, after removing the topaz. Moisten the eyes every night with the topaz dipped in wine. After five days renew the wine, following the above procedure. This clears the eyes like the best eye medicine. (PL 1255 C) 

  Impaired vision caused by hormone disturbances from the thyroid, which darken and blur vision, may benefit from a rock. 

Types of Rocks Used in Treatments

Common Rocks and Their Uses

Rock Type: Description. Uses in Treatment

Basalt: A hard, black volcanic rock. Used in stone massages for its heat retention properties.

Limestone: A sedimentary rock primarily composed of calcium carbonate. Used in various treatments, including soil stabilization and as a dietary supplement for animals.

Granite: A dense, durable igneous rock. Occasionally used in therapeutic settings for its strength and aesthetic appeal.

Marble: A metamorphic rock formed from limestone. Used in spa treatments and for its beauty in therapeutic environments.

Applications in Therapy

Stone Massage: Basalt stones are heated and placed on the body to promote relaxation and relieve discomfort.

Dietary Supplements: Limestone is processed into lime, which can be used in animal feed and soil treatments.

Aesthetic Treatments: Marble and granite are often used in spa settings for their visual appeal and durability.

These rocks are valued not only for their physical properties but also for their therapeutic benefits in various treatments.

   

Appendix A 

REFERENCES 

AP: Aphorisms 

CC: Causae et Curae (part II of Liber Compositae Medicinae, 

or Book of Healing Methods) 

LDO: Liber Divinorum Operum (Book of Divine Works) 

LVM: Liber Vitae Meritorum (Book of Life's Merits) 

PL: Physica (Liber Simplicis Medicinae, or Book of Com-

posed Medicine) 

SC: Scivias (Know the Ways, or Book of Faith) 

Appendix A 

REFERENCES 

AP:Aphorisms 

CC: Causae et Curae (part II of Liber Compositae Medicinae, 

or Book of Healing Methods) 

LDO: Liber Divinorum Operum (Book of Divine Works) 

LVM: Liber Vitae Meritorum (Book of Life's Merits) 

PL: Physica (Liber Simplicis Medicinae, or Book of Com-

posed Medicine) 

SC: Scivias (Know the Ways, or Book of Faith)

Appendix B 

CONVERSION TABLE 

U.S./Metric Fluid Volume 

1 teaspoon (tsp.) =4/3 tablespoon=% fluid ounce=5 milliliters =.005 liters 

1 tablespoon (Tbsp.) =3 teaspoons=2 fluid ounce= 6 cup = 15 milliliters= ,015 liters 

1 fluid ounce (oz.) = 6 teaspoons=2 tablespoons =% cup=2 fluid quart =29.56 milliliters= .030 liter 1 cup (c.) = 16 tablespoons =8 fluid ounces =236 mil-liliters=.236 liter 

1fluid quart (qt.) = 64 tablespoons = 32 fuid ounces = 4cups=946 milliliters=.946 liter 

1 milliliter (ml.) =.203 or 1/ teaspoon = .068 tablespoon =.034 fluid ounce = .004 cup=.001 liter 

1 liter (1.)=203.04 teaspoons= 67.68 tablespoons= 33.814 fluid ounces =4.227 cups =1.057 fluid quarts = 1000 milliliters 

U.S./Metric Mass (Weight) 1 ounce (oz.) = 28.375 grams 1 gram (gm.) = .035 ounce 

NOTE: European standards of measurement may differ slightly from those in the United States. 

Appendix D 

ENGLISHI ~ LATIN (BOTANICAL TABLE) 

agrimonia ~ Agrimonia spp.

aloe ~ Aloe vera 

arum ~ Arum maculatum 

basil ~ Ocimum basilicum 

bay leaves (laurel) ~ Laurus nobilis 

bedstraw ~ Galium aparine 

burdock ~ Arctium lappa 

camomile ~ Anthemis nobilis 

caraway ~ Саrum саrvі 

celery seed ~ Apium graveolens 

chervil ~ Anthriscus cerefolium 

cinnamon ~ Cinnamomum zeylanicum

clary sage ~ Salvia sclarea

cloves ~ Caryophyllus aromaticus or Syzygium aromaticum

columbine ~ Aquilegia vulgaris 

cubeb cherries ~ Piper cubeba

cumin ~ Cuminum cyminum

cumin pimpernel ~ Pimpinella saxifraga

curled mint ~ Mentha crispa

dill ~ Anethum graveolens

duckweed ~ Lemna minor 

English geranium ~ Geranium anglicum 

euphorbia ~ Euphorbia spp. 

fennel ~ Foeniculum vulgare 

fenugreek ~ Trigonella foenumgraecum

field mint ~ Mentha arvensis L 

field mustard ~ Sinapis arvensis 

fleaseeds (psyllium) ~ Plantago ovata

galangal (catarrh root) ~ Alpinia galanga or Alpinia officinalis 

ginger ~ Zingiber officinale 

hart's tongue fern ~ Scolopendrium vulgare

 herb robert ~ Geranium robertianum

horehound ~ Marrubium vulgare 

horseradish ~ Armoracia lapathifolia

hyssop ~ Hyssopus officinalis

lavender ~ Lavendula officinalis 

licorice ~ Glycyrrhiza glabra 

linseed ~ Linum usitatissimum 

long pepper ~ Piper longum

lovage ~ Levisticum officinale

lungwort ~ Pulmonaria officinalis

masterwort ~ Imperatoria ostruthium

mother of thyme ~ Thymus serpyllum

mugwort ~ Artemisia vulgaris

mullein ~ Verbascum thapsus

myrrh ~ Commiphora myrrha

nutmeg ~ Myristica fragrans

parsley ~ Petroselinum sativum

pellitory ~ Anacyclus pyrethrum

plantain ~ Plantago spp.

primrose ~ Primula officinalis 

psyllium ~ Plantago ovata 

quendal ~ Herba serpylli 

quince ~ Cydonia oblonga 

ribgrass (plantain) ~ (see plantain) 

rose hip ~ Rosa spp. 

rosemary ~ Rosmarinus officinalis 

rue ~ Ruta graveolens 

sage ~ Salvia officinalis 

savory ~ Satureja hortensis 

saxifrage ~ Saxifraga spp. 

stinging nettles ~ Urtica dioica

tormentil ~ Potentilla tormentilla 

valerian ~ Valeriana officinalis 

vervain ~ Verbena officinalis 

violet ~ Viola spp. 

watercress ~ Nasturtium officinale

water mint ~ Mentha aquatica 

wood betony leaves ~ Stachys officinalis 

yarrow ~ Achillea millefolium

yellow gentian ~ Gentiana lutea 

yew tree ~ Taxus baccata 

NOTE: spp. means "species"

Appendix E 

HILDEGARD LANGUAGE 

DISCRETIO-The virtue of discretion. One of the personified virtues listed by Hildegard in Liber Vitae Meritorum. 

DIVERSIS HUMORES-Noxious fluids.

GLAUBER'S SALT-Sodium sulphate, a bitter salt.  

INFIRMI HUMORES-Infirm humor, or disease-related infectious juices. 

JOCULATRIX-A craving for entertainment, one of the vices listed by Hildegard. 

MALI HUMORES-Malicious humor, or bad juices.  

MELANCHE-Black bile. See pages 36 and 77 for descriptions of its effects. 

 

NOXI HUMORES-Noxious humor, or harmful juices. 

SPELT-A grain, Triticum spelta, which has been cultivated and used as a source of food in Europe for over 6000 years. It is robust, allowing it to survive under extreme weather conditions, grow on the poorest soil, and live at altitudes which other wheat cannot tolerate. Spelt's edible kernal is surrounded by a tough, outer husk, which protects it from airborne pollutants, poisons, and radioactive fallout. As it has never been hybridized, spelt maintains an incredible degree of natural resistance, and requires no fertilizers, herbicides,or fungicides for cultivation. These characteristics, plus its superio lutritional properties, are the reasons for spelt's high recommendation by Hildegard. 

VIRIDITAS-A Hildegard term, literally translated as "greening power,"which forms a cornerstone for Hildegard's philosophy. She used it to refer to the life-force inherent in all of creation, the spirit by which all things grow, become fruitful, and celebrate the rich source of their life's power. 

Appendix F 

A NOTE 

ON WHALE MEAT 

During Hildegard's time (the twelfth century), whales were not considered to be the endangered species which they are today. Hildegard mentioned the use of whale meat in several of her dietary recommendations, which the editors felt ethically best to delete from the body of the book. For the sake of historical clarity, however, these deleted references are listed below: 

Page 39. Whale was included in the list of seafoods to increase the intake of polyunsaturated fats. 

Page 39. Whale was listed along with salmon as having the ability to lower cholesterol levels and prevent heart attacks. 

Page 60. Under recommended meats, whale was men-tioned as being "especially good for rheumatoid arthritis and gout."

Whales were first listed as endangered under the Endangered Species Conservation Act in 1970, and this was followed by their listing under the Endangered Species Act in 1973. The International Whaling Commission also implemented a ban on commercial whaling in 1986 to help protect whale populations. 

The Mysticeti or baleen whales, are filter feeders characterized by their baleen plates, which they use to filter plankton and other small organisms out of the water. The diets of baleen whales allow them to accumulate large quantities of blubber, which made them favorite targets of 18th- and 19th-century whalers seeking to boil down blubber into valuable whale oil. Centuries of intensive hunting left most baleen species in shambles, and since they reproduce slowly, scientists worry that they're now more vulnerable to threats like pollution and ship strikes that might have otherwise been minor. Although commercial whaling was banned in 1986 by the International Whaling Commission (IWC), some species like the sei whale are still heavily targeted by Japan, Norway, and Iceland, which dodge or defy the IWC moratorium.

North Atlantic Right Whale 🐳 

Right whales were among the whales most heavily targeted by whalers in the 18th and 19th centuries, as they were some of the most convenient to hunt and also had a high blubber content. Their name comes from the whalers' belief that they were the "right" whales to hunt since they not only swam near shore but also floated conveniently on the surface of the water after being killed. There are three species of right whale, but the North Atlantic right whale (Eubalaena glacialis) has suffered some of the greatest population declines, making it the most endangered whale species on the planet and causing the IUCN to list it as critically endangered.1

Today ( since 2022), there are fewer than 500 individuals on earth, with around 400 individuals in the western North Atlantic and a population in the low double digits in the eastern North Atlantic. The eastern North Atlantic population is so small that it is possible this population is functionally extinct. While the species is no longer hunted by commercial whalers, it still faces threats from humans, with entanglement in fishing gear and collisions with ships posing the most significant dangers. In fact, North Atlantic right whales are more susceptible to ship collisions than any other species of large whale.

Over the past decade, there were at least 60 recorded North Atlantic right whale deaths that resulted from net entanglement or ship strikes, a highly significant number considering the small global population size of the species. Furthermore, an estimated 82.9 percent of individuals have been entangled at least once and 59 percent have been entangled more than once, revealing net entanglement to be a serious threat to the survival of the species. Even when entanglements are not fatal, they nevertheless physically damage the whales, which can lead to lower reproduction rates.

....

Critically Endangered 

•••---••• North Atlantic Right Whale

HOLISTIC HEALTH 

$15.00 

"Hildegard's knowledge can help Western herbal medicine return itself to an equal level of sophistication with the Eastern systems that are becoming popular today. Hildegard's medicine, therefore, has a special import today for this regeneration of our own, older natural-healing tradition." 

David Frawley, O.M.D, Co-author, with Dr. Vasant Lad, of Yoga of Herbs 

Hildegard of Bingen, a major twelfth-century mystic and prophet, began having divinely inspired visions at the age of six. These visions continued throughout her life, and were the source of highly honored information on healing through a multi- dimensional approach to the body, mind, emotions, and spirit. Widely accepted by physicians and religious healers of her time, Hildegard's work was lost over the centuries, and has only recently been reborn through the work of the authors of this book. 

Hildegard of Bingen's Medicine is a groundbreaking contribution to medicine and healing. It contains translations of Hildegard text which reflect the high point of medieval, alchemical, and healing science. In addition, these translations are commented upon by authors who have worked clinically with Hildegard's wisdom for thirty years. Many will find this book to contain profound, long-lost spiritual teachings. Hildegard's deep understanding of na-ture-trees, herbs, and animals-inspires a new vision of balance and planetary attunement. 

Dr. Gottfried Hertzka is a medical doctor in Germany, and author of the bestselling book on Hildegard medicine, So heilt Gott. He has worked clinically with Hildegard's theories for thirty years. Dr Wighard Strehlow was a research chemist in the pharmaceutical industry in West Germany, and now works with Dr. Hertzka in the Hildegard Practice at Konstanz, West Germany.

³ HILDEGARD'S MEDICINE • MEDICAL BOOKS

 HILDEGARD'S MEDICAL BOOKS 

In 1959, the Benedictine nuns Marianna Schrader and Adelgundis Führkötter, working together with historians and paleographers and with the support of the German society for research, proved the authenticity of the visionary trilogy mentioned below, and of more than 300 letters, compositions, and songs. 

1. Book of Faith (Scivias) 

2. Book of Life's Merits (Liber Vitae Meritorum) 

3. Book of Divine Works (Liber Divinorum Operum) 

Do the medical books belong to Hildegard's complete works? 

The visionary phase involving medicine and natural science falls between the first and second works of Hildegard's trilogy. It was then that the medical book, Subtilitates Diversarum Natura-rum Creaturarum (the explanation of the natural powers of the various creatures), was written. The work in its original form has not yet been found, but there are several copies of the following parts of the work. 

1. Liber Simplicis Medicinae (the so-called book of healing methods or Physica): There are manuscripts of the first part of the work dating from the thirteenth to the fifteenth centuries located in Wolfenbüttel, Paris and Brussels, and an early printed copy published by J. Scott in Strasbourg in 1533. The Patrologia Latina edition (Vol. 197, CPL, J.P. Migne, Paris, 1882) is based on this 1533 edition. A comparison of the various manuscripts shows that the integrity of the text has been carefully preserved (Heil-mittel, Basel Hildegard Society, 1982). 

2. Liber Compositae Medicinae (the book of composed medicine): The second part, with the title Causae et Curme (the causes and treatments of illness), was wonderfully preserved in a thirteenth (13th) century manuscript first discovered by Carl Jensen in 1859 in the Royal Library in Copenhagen. Cardinal J. Pitra published an excerpt in his Analecta Sacra (Vol.8, Paris, 1881), and Karl Kai-ser transcribed the complete text, printed with the title Causae et Curae in Berlin, 1903. 

This book is important for the understanding of Hildegard's whole healing method and has come under careful critical scrutiny. The experts agree on the authenticity of the medical books ascribed to Hildegard; there has been no conclusive proof that they are spurious. 

Hildegard's medical textbook is, in a sense, a summary of her last great theological medical book, Liber Divinorum Operum. It anticipates the later book, which elaborates the medical and cosmic interrelationship of humanity and the world in much greater detail. 

FROM WHAT SOURCE DID HILDEGARD TAKE HER MEDICINE (Studies)? 

The question of sources is very difficult in the case of Hildegard. As a prophet she refers only to the Bible. In a letter to Bernhard of Clairvaux dating from 1146 she says,"...I am an uneducated mortal and am in no way learned in things concerning the external world, but taught from within by means of my soul."(PL 189 C) 

HILDEGARD HAS HER OWN LANGUAGE 

Hildegard herself writes in Latin, but many ordinary Latin words have a special meaning when she uses them-for example viriditas, the greening power. The word does not occur in any other treatise on healing. Hildegard uses the word viriditas to refer to all living things, the energy of life which comes from God, the power of youth and of sexuality, the power in seeds, the reproduction of cells, the power of regeneration, freshness, and creativity. 

Weakness and loss of life-energy are the result of the tragedy of the loss of faith — the sin of allowing faith to dry out. A person who seems dried up has lost the power of creativity; the salva-tion from this desert, spiritual healing, comes as a gift of faith through Jesus Christ. For this reason, Hildegard refers to Mary as viridissima virga, the greenest virgin. 

Another concept which Hildegard uses is that of black bile, melanche, which is the cause of melancholy. The medicine of Hildegard is based upon the principle that all internal processes in people can be traced back to biochemical origin. The substance which makes one sad and which plays a role in every serious ill-ness, she calls black bile, which develops in humanity through the fall into sin. 

With the fall into sin, the crystal-clear gallstone of Adam dis-integrated into the black bile which is melanche proper, and into the gallic acids which are chemically related to the steroids, cholesterol, and sexual hormones. This melanche is always pre-sent in the blood, but at a higher level during illness. Many bodily and spiritual functions are influenced by the presence of these toxic substances which the body itself produces, and it is one of the greatest accomplishments of Hildegard medicine to eliminate these substances which cause illness and spiritual dysfunction. Antimelancholic remedies are based on this same prin-ciple of melanche neutralization. On the other hand, many improper life habits, such as the unaesthetic gulping of fast foods, can increase the levels of these depressive substances. 

WHAT DOES HILDEGARD KNOW ABOUT THE PSYCHE OR SOUL? 

Hildegard's medicine is a psychological or spiritual medi-cine. Hildegard not only wrote her own book on psychotherapy (Liber Vitae Meritorum), but also described common everyday aspects of psychological or spiritual functioning and how they affect the body. She compiled a list of 35 avoidable risk-factors, from nerve-wracking anger, and lust which ends in despair, to world weariness coming from a greed for possessions. Lack of faith is the cause of all evil, and faith increases the success of every cure. 

Hildegard's healing art has one or more remedies for every ailment, but this does not mean that every person is curable by means of Hildegard's medicine. Even though most patients react positively to her remedies, Hildegard writes the following remarkable formulation in her textbook: 

These remedies come from God and will either heal people or they must die, or God does not wish them to be healed. (CC 165,21) 

That is not a Solomon-like excuse for any possible failure. It has to do with only about one percent of her remedies, but they happen to be the most important cures. Certainly God wishes to heal everyone. Christ always healed those who pleaded for his aid. 

The same is true of Hildegard, yet there are a certain few cases where God in divine wisdom realizes that curing the sick person will not help. It is obvious that Hildegard promotes Christian goals in the world and among humanity. We are reminded of the words of St. Augustine, "Omnia anima naturaliter christiana." (English translation: Every soul is naturally Christian) The design of every soul is based on a Christian model. It is in this sense that all of Hildegard's books are to be understood, including her medical books.

Read on, click here . 

² HILDEGARD'S MEDICINE

 HILDEGARD'S MEDICINE : THE HEALING ART OF THE FUTURE 

Is there a need for a new sort of medical practice? That was the theme of a recent international doctor's conference, and the title of a book. 

There is a great gap between the tremendous accomplishments in the treatment of accident victims and intensive care of the critically ill on the one hand, and on the other hand the helplessness with which we face the new chronic illnesses of our civilization, which are the cause of death for 80 percent of the population. In spite of great investments of money and effort in medical research, we still do not have a cure for heart attack, rheumatism, or cancer. And none will be found in the future, because the causes of these diseases cannotbe discovered by the medicine of today with its natural science orientation, but rather by examining the incorrect way of life of the patient. 

The best protection against these diseases can be found in proper diet (Hildegard diet), and in the elimination of spiritual risk-factors by means of a proper attitude towards life based on the strength and fullness of Christian faith, as it was revealed to Hildegard 800 years ago and recorded by her for our age. 

This book is meant to be an important contribution towards bringing Hildegard medicine to the world. It is the result of decades of medical experience, and of scientific research and development in the field of Hildegard medicine. Over 500 reme-dies and methods of treatment have been tested by Dr. Hertzka and myself over the past forty years, and have proved to be a suc-cess for thousands of patients. 

Hildegard is not just another collector of herbal remedies, which were so plentiful in the monastic medicine of her time. Rather, she obtained her knowledge through spiritual visions, which she herself experienced. In the last of her theology books, Liber Divinorum Operum*, Hildegard of Bingen reveals the true author of the medical books which she wrote so many years ago on the Rupertsberg. (Liber Divinorum Operum, or "Book of Divine Works," is a significant theological work by Hildegard von Bingen, completed between 1163 and 1173. It consists of ten visions that explore the relationship between God and creation, emphasizing the importance of understanding divine works for human salvation.)

In all creation, trees, plants, animals, and gem stones, there are hidden secret powers which no person can know of unless they are revealed by God. (PL 893 C) 

Hildegard was aware of her visionary gift and retained it until the end of her life. Thus, at age 70 she could say, "Everything I ever wrote came wholly from the source of my heavenly vision."(Pitra, 333; see page xxvi) 

NOTES:- 

* Overview of Liber Divinorum Operum

Liber Divinorum Operum, also known as The Book of Divine Works, is the final major work of Hildegard von Bingen, a prominent medieval mystic and theologian. Composed between 1163 and 1174, it is a culmination of her visionary theology.

Structure and Content

The book consists of ten visions, each exploring different aspects of God's work and creation. Here’s a breakdown of the visions:

ViISION NUMBER. TITLE ~ DESCRIPTION 

1. Theophany of Divine Love ~ Explores the manifestation of divine love in creation.

2. The Cosmic Spheres and Human Being ~ Discusses the relationship between the cosmos and humanity.

3. Macrocosm of Winds, Microcosm of Humors ~ Examines the interplay of natural elements and human health.

4. Cosmos, Body, and Soul: The Word Made Flesh ~ Reflects on the incarnation of Christ and its significance.

5. The Earth: Life's Merits, Purgatory, and Creation ~ Addresses themes of morality and the afterlife.

6. The City of God and the Mirror of the Angels ~ Describes the heavenly realm and its connection to humanity.

7. The City in Salvation History ~ Chronicles salvation history from creation to the incarnation.

8. The Fountain of God's Work ~ Discusses divine love and its manifestations in the world.

9. Wisdom and the Ancient Counsel ~ Explores divine wisdom and its role in creation.

10. Divine Love upon the Wheel ~ Reflects on the eternal nature of divine love and its historical implications.

Significance

This work is significant for its intricate theological insights and its role in Hildegard's broader theological project. It emphasizes the connection between God, humanity, and the cosmos, showcasing her unique perspective on divine revelation.

CONCERNING THE ORIGIN OF LIFE 

The textbook of Hildegard's medicine has five chapters which correspond to the five senses. For the most part, the descriptions and themes of the textbook are identical with those of Hildegard's cosmic medicine as expounded in Liber Divinorum Operum, where they are presented again, but in an elaborated form. This is another proof of the visionary origin of her medicine. 

In both books, Hildegard describes God as the source of all life. She speaks of the creation of angels, of the cosmos as the home for humanity, and of the sun, moon, and stars. 

God was and is without beginning before the creation of the world. God was and is light and radiance and life. And God said, "Let there be light," and so were the light and the radiant angels created. (CC1, 1) 

The origin, sense, and goal of life are aptly expressed in the symbol of the radiant fiery angel. With his feet he treads upon Lucifer, the source of all evil, a monster of horrible features, venomous and black like a snake. (PL 743 B) 

Lucifer is described as the origin of evil and sickness, which can be seen in the principle of atheism — the isolation and separation from God, the dissolution of the bond with life. "Health" and "healing' are related to the word "whole," which is the restoration of "one-ness' with God — the "at-one-ment' which brings health; and this is possible only with God's help. God is the whole life (vita integra): 

All things burn through me... everything lives in my being and there is no death in it, since I am life itself. I am also the understanding... through which all creation is made. I breathe life into all things, so that nothing is mortal in its true nature. (PL 743 D) 

Hildegard sees the cosmos as a world wheel, as a symbol for the infinite love which God shows humanity. The giant wheel is kept in motion by the power of the wind. In the center stands humanity with the four elements. Thus humankind is exposed to cosmic and atmospheric influences. 

God created the world out of its elements to the glory of the divine name. God strengthened it with the wind, connected it to the stars and enlightened it by them, and filled it with all manner of creatures.God then surrounded and fulfilled humankind in the world with all things and gave them a tremendous power, so that all creation would support them in all things. The whole nature should serve them, so that they can live with it, because humankind cannot live or survive without nature. (PL755 B) 

In their original condition, people were placed by God in an upright position in the center of the cosmos, and they were wonderfully conceived and made. 

Humans stand at the center of the cosmos, since they are of greater meaning than all other creatures which remain dependent on the world. Although they are small in stature, they are great in the power of their souls. Their heads are directed upwards and their feet stand on solid ground. Thus they are able to put the loftiest as well as the lowest things in motion. (PL 761 B) 

The original world was in order. Humanity lived a kingly life with the support of all creation and without being oppressed by vices, sickness, or death. 

O humankind, just look carefully at this [original] human! Heaven and earthand all created things were united in this original form and everything hidden within. (CC2, 17 ff) 

The world and all creation were made up of the four world-elements, the cosmic building blocks, which fill the world and all its creatures. 

God also created the elements of the world. They are in humankind, who lives with them. They are called fire, air, water, and earth. These four basic elements are so closely connected and bound together that none can be separated from the others. Thus they hold so closely together that one can call them the basic building blocks of the cosmos. (CC2,37 ff) 

The four world-elements have been well known in the field of medicine for many centuries. They are mentioned by physicians from Hippocrates to Paracelsus, and in even older sources. For Hildegard, the elements are the key to understanding the whole art of healing. The number four is not only significant in the construction of the cosmos, but also in the makeup and function of human beings, for example in the theory of the four humors, the four blood types, and the four temperaments and their characteristic variations in man and woman. 

As has already been shown a number of times, just as the four elements hold the world together, they also form the structure for the human body. Their distribution and function in the whole human being are such that they constantly sustain the person, just as they are spread throughout all the rest of the world and have their effects. Fire, air, water, and earth are in humankind, and humans consist of them. From fire they have the warmth of their bodies, from air they have their breath, from water they have their blood and from earth their bodies [the materials of muscles and bones]. They can thank fire for their sight, air for their hearing, water for movement, and earth for their ability to walk. (CC 49, 29) 

The four elements determine the constitution of the humors in a human being and thus the state of health. No one exists outside of this cosmic principle. Everything works together in this order, in balance and harmony, and thus a person remains healthy and alive. 

When the elements fulfill their purpose correctly and orderly, so that warmth, dew, and rain come separately and in good measure and at the proper time, and maintain the earth and its fruits in health, and thus bring bountiful harvests and good health, then the world will prosper. 

If they all come suddenly and at the same time, and not in their season, they would tear the earth apart and make it sick. Likewise, the elements maintain the health of person when they function in an orderly manner. As soonas they stray from this order, they make the person sick and cause death. As long as the flow of the humors in a person functions properly, and maintains warmth, moisture, blood, and flesh, then the person enjoys good health. But as soon as they flow all at once in excess and without caution, they create sickness and cause death. Warmth and moisture, as well as blood and flesh, were namely changed into the opposing phlegmata by Adam's fall into sin (CC 49,40) 

Thus the original complete harmony in humankind was destroyed by the fall into sin. The various combinations of the fluids of the four world-elements resulted in a total of 24 basic illnesses. 

However, a person who is saved (that is, healed) can achieve a still better state of health by means of proper Hildegard diag-nosis and therapy. 

WHAT IS A PROPER DIAGNOSIS? 

According to Hildegard, there are not 6000 illnesses, as the modern medicine of today would have us believe. This diagnostic chaos is resolved in a clearly understandable basic principle in the medicine of Hildegard. In the process, one can look for guidance to the developmental history of a human being, just as modern science does. The three germinal layers from which the human body develops (ectoderm, mesoderm, and endoderm) form the basis for three large categories of illness: 

Ectodermal Illnesses 

The illnesses of the outer germinal layer have to do with the segmental structure of the body and the nervous system, that is, roughly within the skin. After all, the skin is a sense organ with many receptors which transmit a multitude of messages to the nervous system: sensations of temperature, pain, touch, and pressure. These illnesses affect the organs and are listed by Hildegard from head to toe: head, eyes, ears, teeth, heart, lungs, liver, spleen, stomach, kidneys, abdomen, sexual organs, gout of the big toe. These localized illnesses are inherited illnesses, with the typical weak points (Achilles heel) which a person brings into the world. They range from the scalp to the big toe. There is a specific treatment for each of these organs enumerated. 

Mesodermal Illnesses 

The mesomorphic illnesses of the middle germinal layer have to do with the connective tissue and the vessels. They are principally rheumatic and degenerative illnesses, colds, and the illnesses connected with elimination. 

Endodermal Illnesses 

The so-called serious internal illnesses, such as cancer, jaundice, dropsy, and intestinal illnesses, can be traced to the inner germinal layer, with a systematic listing of about forty types of illness. These internal ailments are largely connected with distur-bances of the stomach and intestines, and can in part appear as eruptions of the skin. Likewise, skin ailments can be projected onto the intestines. 

Nearly all illnesses can be classified according to this scheme of eighty general illnesses. Hildegard describes a thorough and reasonable therapy for each of them. A diagnosis according to the stature of a person, unique with Hildegard, is extremely important for a successful treatment. No complicated technical medical apparatus is necessary for the diagnosis, even though the Hildegard therapist is certainly free to use such an appara-tus when it is felt that it may be of help. 

Methods are even simpler in the more than 2000 remedies of Physica, in which ailing persons with good powers of observation can easily seek out the cure according to their own symptoms. If we had not had years of experience with Hildegard's healing art, we would not venture to make this book available to the public. Everything in it has been tested and proven in our practice. We must make one point clear: one can find relief from pain in many ways, including modern medicine. The spiritual equivalent of the illness must be addressed for a true healing. Every affliction has a meaning: What does God want to tell us with this illness? 

A person who has been healed according to Hildegard's methods is thus healthier than before, something which cannot be said of most modern healing methods. Hildegard's healing art is preventative medicine. It is easier to prevent the illnesses of our modern civilization, such as heart and circulatory disease, than to treat them. The Hildegard diet and a proper way of life are more important than any cures or surgical treatments. So it is that there is hardly any place in our medicine for surgery. It is not unthinkable that a time will soon come when people will be amazed by the present effort to heal everything with surgery or wonder drugs such as cortisone and antibiotics. 

The most important principle of treatment is the Hildegard diet. If we assume Hildegard to be right, then we must assume that diet is more important than any drug. The divine secrets of nourishment lie in a certain subtility, the name that Hildegard herself gave to her medical book. For Hildegard, subtility means those qualities which were hidden by God in the things of nature for the use of humanity, and which are known only to God, and by divine revelation. Only very few foods are 100-percent good for humans. Among them are spelt**, chestnuts, and fennel. 

For Hildegard, a healthy way of life is characterized by the general Christian attitude of moderation in all things —eating, sexuality, sleeping, and movement. Hildegard refers to this often in her textbook. She also tells of the influence wind, sun, the seasons, and places of cultivation can have upon diet and thus also upon human beings. She tells how the four elements (fire, air, water, and earth), and the quality of water and soil influence harvest and food. 

With Hildegard, we are free of exaggeration. She prescribes neither extreme vegetarianism, nor a totally raw diet, nor is she a teetotaler. Wine and beer have a very meaningful dietetic function, both as medicine and as a beverage. What is important for Hildegard is the effect which a food or drink can have upon the disposition: whether it makes you happy or sad or has a negative psychic influence. 

What cleanses our system of toxic substances? Humanity causes itself much affliction during the course of life through foolish habits such as overeating, from environmental contamination, or from the human violation of the harmony of creation, all of which lead to the production of bodily fluids which cause illnesses. For just such conditions, Hildegard has a great number of treatments which aid in the elimination of toxins and in cleansing the system through the skin by means of baths, saunas, packs, or rubbing in various preparations. 

In addition, an "operation without a scalpel," in the form of a fasting cure, can play an important role as a universal means for finding a new attitude toward oneself. To achieve this purpose, a two-week Hildegard group cure is most often recommended. At the moment, there are so many books concerning fasting that we have included a chapter in this volume especially devoted to this theme. 

Bloodletting is another age-old European therapy, which was already prescribed for all monasteries by Charlemagne. Every monastery was required to build a special house for the purpose of bloodletting. Today there are numerous scientifi studies which show that this 1000-year-old technique of blood-letting, when properly applied, is capable of preventing heart attacks and strokes, since the patients prone to these afflictions have an extremely high blood viscosity and red corpuscle count. 

The Hildegard practice of bloodletting "thins" the blood, makes it more fluid (lowers the hemostatic levels), and thus les-sens the danger of thrombosis and stroke. This excellent treatment also eliminates toxins (black bile) in the blood which hinder healing, especially in patients with long histories of chronic illness. In addition, it stimulates the production of the body's own healing substances, such as cortisone. This treatment procedure so highly praised by Hildegard will be more widely followed in the future, for the prevention of illness and the healing of ailments already present. 

Hildegard tells us how we can even predict the cause of an illness, and draw important conclusions, from the examination of the blood with is let. Hippocrates said, "One is to know the past (anamnesis), recognize the present (diagnosis) and predict the future (prognosis)" Hildegard even dedicated the fifth and last chapter of her textbook to the art of prognosis, an area much neglected in modern medicine. 

In a similar manner, the cupping procedure is used in the treatment of many ailments, confirming the wonderful success which this treatment has enjoyed in China and Japan for thousands of years. But in this instance as well, Hildegard describes her own original procedure, which does not fit into the conventional Asiatic scheme.

Even the characteristic heat radiated by specific types of burning wood is used to therapeutic ends in the practice of Hildegard medicine. The use of elmwood fire, followed by kidney massage, in the treatment of kidney ailments and high blood pressure, has proved to be especially effective. 

One can find many characteristic hints as to the further course of a person's health in the state of the eyes as windows to the soul, from the color of the skin, the sound of the voice, and the mood of the person. These phenomena have important consequences for the course of a treatment. 

( to continue next click here)

NOTES:-

** SPELT. A type of wheat (Triticum spelta syn. Triticum aestivum subsp. spelta) having a tough hull. It was widely cultivated in southwest Asia, the Near East, and Europe during the Bronze Age and is now grown chiefly in Europe.

A species of grain (Triticum Spelta) much cultivated for food in Germany and Switzerland; -- called also German wheat.

Hildegard of Bingen's Medicine

Hildegard of Bingen's Medicine 

CONTENTS 

Editor's Note. 

Special Notice to the Reader

 Foreword by David Frawley. 

HILDEGARD'S MEDICINE: The Healing Art of the Future.

1. EYES: The Windows to the Soul. 

2. EARS: Liver Metabolism & Hearing 

3. TEETH: A Beautiful Smile. 

4. COLDS & FLU & the English Geranium   

5. SKIN: Cuts, Bites & Burns 

6. HEART: Galangal & Jasper. 

7. DIGESTION & the Wonder Food, Spelt 

8. DIET: You Are What You Eat. 

9. LIVER: Black Bile & Depression 

10. GALL BLADDER: Jaundice & Melancholy 

11. NERVES: Quenched Wine & Chalcedony 

12. DREAMS: Messengers of the Soul 

13. RHEUMATISM: Cures with Gold & Quince 

14. CANCER: Life Gone Wild. 

15. FASTING: Creating Your Own Spirituality 

SAINT HILDEGARD & Her Medicine 

APPENDICES 

A. References. 

B. Conversion Table. 

C. Further Information on Hildegard & Her Products 

D. English/Latin Botanical Table. 

E. Hildegard Language. 

F. A Note on Whale Meat 

Index of Plant & Herbs 

Index of Symptoms & Ilnesses. 

Index of Remedies 

About the Authors 

SPECIAL NOTICE TO THE READER 

This book is a reference work and as such is intended solely for use as a source of general information and not for application to any individual case. It is based on the divinely inspired writ-ings of the twelfth-century mystic, Hildegard of Bingen, and on the interpretations, opinions, and experiences with these writ-ings of the physicians who are the authors of this book. The authors and publisher have made every effort to correctly inter-pret and translate the original intentions of this material, which was first written in twelfth-century Middle Latin language, later translated into German, and then translated into twentieth-century English. It should be noted, however, that the opinions expressed herein are not necessarily those of, nor endorsed by, the publisher; nor can the publisher certify that use of the pro-cedures, recommendations, or substances contained herein is safe or will produce the results described in each individual case. 

The information contained in the following pages is in no way to be considered as a substitute for consultation, diagnosis, and/or treatment by a duly licensed physician or other health-care professional. Such professionals are in a position to evaluate an individual case and suggest appropriate measures dependent on the circumstances.

FOREWORD 

As a practitioner of herbal medicine for over fifteen years, I have studied in depth the energetic systems of Oriental medicine, including both the Chinese and the Ayurvedic of India. While I have studied Western herbalism as well, I found the lack of such an energetic system with its more organic differentiation of herbs and diseases to greatly limit its effectiveness. It thereby became my concern to bring back such a system into Western herbalism. Systems which organize medi-cines and diseases according to prime elements, energies, and biological humors reflect the language of nature and are more effective in transmitting nature's healing power. Such systems did exist in ancient and medieval Western medicine. Fragments of them endured into the early part of this century. Though once common, their traces have largely been eradicated and discredited by allopathic medicine. Now that the limitations of allopathy are clear to many of us, the validity of these traditional systems is again becoming apparent. 

Reliable and practical knowledge of these older Western sys-tems is hard to find. Saint Hildegard of Bingen, a German mystic of the twelfth century, gives us in her work such precious knowl-edge, much of which is as applicable today as it was in her life-time centuries ago. Hildegard uses the four-element system and the four-humor system, which date back at least to the time of the ancient Greeks. This model had a strong effect on middle-eastern or Islamic medicine and has much in common with the humoral and elemental system of Ayurveda, the traditional medicine of India. By bringing us back to this organic model, her knowledge can help Western herbal medicine return itself to an equal level of sophistication with the Eastern systems that are becoming popular today. Hildegard's medicine, therefore, has a special import today for this regeneration of our own older natural-healing tradition. 

In addition, Hildegard integrates natural medicine with spiritual knowledge. Hildegard was primarily a mystic concerned withour relationship with the Divine. She produced many reli-gious, philosophical, and devotional works. Her medical knowl-edge was a facet of her greater spiritual work. She reveals an understanding of the complete nature of the human being and sets forth a comprehensive system of healing for body, mind, and spirit. As such, her medicine is part of a total healing system. It is this integration of physical healing with psychological and spiritual healing that alone is truly holistic and which many of us today are seeking in terms of holistic health. Hildegard's wisdom will be helpful towards this aim as well. Her language may be easier to understand for those of a Western or Christian background who find the holistic systems of the East interesting but difficult to fit into. Even those of us who do not share her Christian language or that of the authors of this book will find in her medicine much knowledge of natural healing that is universally applicable, which we will be able to extract and use in our own way. 

She not only tells us much about herbs and foods but also much about the disharmony of elements responsible for disease and the underlying disharmony of the soul. She indicates the conditions of body and mind that reflect the imbalance of natural humors. For example, she ascribes many diseases to the acumu-lation of black bile, which is very similar to suppressed emotions. What she offers, therefore, is not just remedies but a system of diagnosis and an understanding of the disease process, which itself indicates the appropriate means of restoring balance. Her diagnosis through examination of the eyes, which starts out the book, is particularly informative. The eyes as the mirror of the soul reflect the true essence of both our spirit and our vitality 

Hildegard produced all of her works, as she has said, through her heavenly or spiritual vision. She did not rely on medical experience or upon traditional learning; nevertheless her healing system is practical and valid. In this regard, she teaches us that we have an inner wisdom that is more sophisti-cated than profound outer study and experience. If we relied more on that today, we would undoubtedly have better healers. As it is, we sharpen our surgical tools, refine our drugs, and do massive testing, but are we really any closer to the heart of creation and the real power of life? We gain more information and accumulate more licenses and titles for ourselves and are still confused as to what real health is or as to the real purpose of human life, which has to be something more than the accumulation of mere things. Hildegard shows us the direction to which we need to return. True healing cannot be arrived at by outer action alone; it requires contacting that inner consciousness and organic intelligence which is the real healing power. This, as her writings indicate, is an act of faith; it cannot be done mechanically or merely intellectually. It requires opening up to the spiritual force in us and in the world around us. In that alone is the real root of medicine, not in hospitals or medical colleges. 

Many of Hildegard's remedies reflect a knowledge that is found in other herbal systems. It is not only consistent with most of later Western herbalism, it is also often similar to that of such Eastern systems as Ayurveda or traditional Chinese medicine. She uses psyllium for constipation, just as later Western herbalists do; aloe for jaundice; and horehound for cough. Many other such examples could be cited. She employs herbs from the East as well as the West. Some of her favorite remedies are spices from the Orient. One such herb she uses frequently is galangal (Alpinia galanga), a ginger relative. To this herb, long used for the treatment of indigestion, stomach pain, and arthritic pain, she attributes the power to stop heart pain and revive the heart, similar to the effects of nitroglycerine. As the authors state,"If there would be a drug to wake up the dead, then galangal would be the first choice." Hildegard also has some special or uncommonly used remedies like geranium for colds and columbine for scrofula, giving us new knowledge on these herbs. 

Many of her remedies are common herbs, like fennel, parsley, and nettles, which can be found almost everywhere. She often gives simple home or kitchen remedies, like parsley wine. As such, her prescriptions can be used for many general conditions as part of self-healing and family care without the need for more sophisticated diagnoses. Most of Hildegard's remedies are easy to prepare and consist of few ingredients. They consist of many different preparations including herbal teas, wines, syrups, oils, salves, powders, and smoking mixtures. In addi-tion, she prepares herbs with foods like herbal eggs or herbal cookies. 

Like the medieval alchemists with whom she has much in common, Hildegard integrates the use of gems and minerals into her usage of herbs. She recommends such remedies as gold for arthritis, emerald for heart pain, jasper for hay fever or for cardiac arrhythmia, gold topaz for loss of vision, and blue sapphire for eye inflammation. She uses gem wines, similar to the gem tinctures now being used more widely today. The qualities she ascribes to gems are very similar to those given to them in Ayurvedic medicine. She also uses some animal parts. In all of this, is not medieval superstition but an understanding of healing substances which extends to the whole of nature and can be verified by the experience in traditional healing systems throughout the world? It is interesting to see such a profound healing system using such a wide variety of substances, some from distant lands, in what were supposed to be the dark ages. Many of us today are just beginning to integrate such different healing substances, like herbs and gems, and Hildegard provides a helpful foundation to work with in this regard. 

Diet is also essential to her healing system and she sets forth sound principles for a balanced diet. She speaks of the danger of too much cold or raw food, which can weaken the digestive fire, just as she does of the danger of too much meat or fat. Hildegard's dietary approach exposes both the excesses of the heavy meat-eating of most Westerners, and also shows those that can occur by some of the extreme natural-food proponents. Her diet, which includes some meat and much seafood, along with vegetables and grains (spelt, a kind of wheat, is her favorite) is one that is not too difficult to follow. She prescribes beer and wine under certain conditions as well. She has many interesting and provocative observations about different foods and their qualities, whichany nutritionist should examine. In this regard, she explains the chestnut as the ideal food for the brain and nerves. 

Hildegard employs other healing methods, including fasting, bloodletting, cupping, and saunas. Bloodletting, more accurately styled therapeutic release of toxic blood, is an effective cleansing method that deserves wider examination. Her exposition of these methods adds new insight into their ap-plication. 

The German authors of this book have extracted from Hil-degard's works her medicalknowledge and have organized it in a cogent manner. They examine many modern illnesses in light of Hildegard's medicine and add their own voice and knowledge to show its continued relevance. They regard Hildegard with much enthusiasm as a source of divine wisdom, and it is the extensive quotes from her writings that are the highlight of this book. Dr. Gottfried Hertzka is a medical doctor and Dr. Wighard Strehlow was a research chemist in the pharmaceutical indus-try in West Germany until he became successor to Dr. Hertzka's Hildegard Practice at Konstanz, West Germany in 1984. They have experimented with her remedies on a large scale and have found them effective. These remedies are worthy of experimentation in this country as well and give much for us to examine. They will contribute a new dimension to our understanding of herbal medicine. Hildegard's medicine will give us, moreover, a new understanding of the roots of our own Western herbal and natural-healing tradition. In addition, it will provide a new spir-itual focus for our healing work that may help bring many of us back to our cultural origins. 

DAVID FRAWLEY, O.M.D. SANTA FE, NEW MEXICO JULY 1987 

David Frawley is co-author of The Yoga of Herbs (1986) with Dr. Vasant Lad; and author of 

The Creative Vision of the Early Upanishads (1982); Beyond the Mind (1984); and Hymns from the Golden Age (1986).