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).