Article 3

The Buddhist Master, Bodhidharma (482-539AD) declared, “all know the way, few actually walk it”. Whether we are consciously aware of our spiritual nature or not, this expression is the “drumbeat” of our soul’s agenda. For each of us, our own agenda centers on transmuting karmic debt, taking it in, taking it on, and inhaling it. It means signing up for the “soul job at which we are meant to labor in this incarnation. The British physician, Edward Bach (1886-1936), known for his discovery between 1928 and 1934 of the Bach Flower Remedies was one of those rare individuals who not only knew the ‘way’ but walked a very difficult soul path. While he was regarded by the medical profession as a scientific genius, he was also a mystic and a visionary, deeply in touch with his own soul’s agenda. For Bach, soul agenda included specific soul lessons which were imbedded in his theory of twelve basic soul-types. Moreover, for him, the evolution of the soul lesson for each of these types corresponded to the emotional and vibrational patterns of his initial twelve remedies, which he identified as the Twelve Great Remedies².

While Bach was most certainly a mystic and visionary, one can wonder why this is so. Author and lay monk, Wayne Teasdale, informs us in his book, The Mystic Heart (New World Library, 1999), that “we are all called to be mystics”. (p. 119) This is most definitely a surprise. It a surprise to realize that each of us has such potential. Thus there is the opportunity to perceive Bach in an entirely different light. On a cautionary note, Teasdale is not proposing that all of us are mystics, but merely saying we have the potential to join the collective of other human beings who truly can be identified as mystics. Thus, this concept can prompt us to say, how does one identify a mystic? Portraying someone as a mystic (and in some cases, believing one is a mystic) is all too familiar these days. Therefore, because of this rush to reverence, definition of mystical characteristics is significant. This is important in order that we may learn why Bach was a mystic. More importantly, how did this mystic state of consciousness affect him as he worked with the remedies, and how in turn, do they have an effect on us?

There is more than enough literature to keep a person busy for years on this business of identifying “mystic characteristics”, including Evelyn Underhill’s classic published in 1911, Mysticism, the Nature and Development of Spiritual Consciousness. Fortunately for the contemporary reader, Teasdale’s “The Mystic Heart” offers simplified identifiers. Space does not allow extensive discussion as to why Bach was a mystic but like many other mystics, Bach had a life-long struggle with challenges of the temporal world. However, for many reasons, Bach fits snugly into Teasdale’s categories of mystics, most specifically as a ‘nature mystic’ identified by the following ‘selection’ of both broad and specific points:

The mystic pilgrim experiences distinctive states of consciousness and ways of being.
The mystic participates in his/her process that is beneficial to the on-going soul growth.
The mystical path is an experiential one. In other words, those on this path are in contact with what is ultimately real, according to Teasdale. A mystic lives his/her path; they do not just talk about it.
There are moments of awareness that lack sufficient descriptive language, but are implicit through a different way of knowing; “a tasting knowledge of God”. (p. 23).
Mystic spirituality is a practical, spiritual wisdom. Furthermore, within this wisdom there is particular knowledge of cosmic law and its process. The intuitive knowledge of this wisdom connects to the Divine at deep levels and for some there is the added gift of sensing the emotions and motives of others when they are on their own journey.
As a group, Nature Mystics have an intrinsic connection to all of life through the natural world. For them there is an innate understanding of the symbology and messages nature freely offers to humankind. (p. 192)

In other words, for these individuals, there is an intimate relationship and, most importantly, a level of consciousness with the Divine through the natural world that simply does not resonate to such depths with others. In exploring Bach’s natural gifts from this perspective, we are leaping into new territory, giving us the opportunity to discover mystical characteristics within ourselves. Bach’s essential spiritual philosophy appears to have been grounded in Christianity, but we also know from his limited writings that he had a strong ecumenical interest in the philosophy of esoteric subjects and that he was personally committed as a Freemason. Whether his concept of the twelve soul-types was a result of these interests and beliefs, we shall never know, but it is strongly suspect. Even so, given these facts it is hardly a surprise that his first remedies and the soul-types numbered twelve.

In the early stages of his work with the remedies, Bach paints a picture for us that suggests each of us is bound to one of these twelve soul-types with a specific lesson to accomplish. The lesson for each type thus includes both what he called a characteristic ‘hindrance (weakness) and virtue (strength)’ meant for us to manage as we journey through this life. We might term these characteristics as having negative or positive qualities. Bach’s idea was that we incarnate with our particular soul-type that manifests its hindrance (weakness) in some degree; perhaps related to our soul's age. Once incarnated however, our challenge is to work toward the ‘virtue’ (strength) aspect of our type and as we progress along this path of “growth” or evolution, it is our further “job” to teach the virtuous or positive qualities of our type to the world.

Although each soul-type possesses positive characteristics, the process involved in reaching this goal is not an easy one. Our personal journey takes us to a deeper, often painful, but potentially higher level of understanding. This brings us closer to our spiritual home so that we can recall that indeed, we are Spirit. Unfortunately, it is not uncommon that the course our soul has set brings us days, months and for some people, years, when we might feel that the totality of our soul mission is the job of self-healing.

Fortunately, Bach did not abandon us with just information about “soul-types and soul-jobs”. He also left us with his first twelve remedies, the Twelve Healers. It is within the negative and positive energetic or vibrational patterns of these remedies that we find the coping tools needed for us to do our necessary emotional work that in turn, shifts our perceptions, so that we may advance in our ‘soul-job’.

There is another facet to Bach’s early work with the soul-types that connects to his curiosity with the subject of astrology. Early on, Bach theorized that one's soul-type could be determined by the zodiacal sign of the moon in one's natal chart. He later abandoned this line of thought publicly, stating that he could not be certain of the theory’s accuracy. Moreover, there is personal doubt that he left this curiosity behind privately as he was too much of an esoteric explorer. Furthermore, it is interesting that now, some 70 years on, this brief approach to the remedy work still remains debated amongst some Bach practitioners.

It can be assumed that Bach probably sketched out an astrological scheme indicating the specific relationship between zodiacal moon signs and his 12 soul- types, but whether it has survived, we simply do not know as that information is not readily available. In any case, there are practitioners of both the Bach system and astrology, who are in agreement regarding the correspondence between moon signs and Bach’s soul-types, soul lessons as follows.

As to determining Bach’s personal soul-type (according to his early theory), most biographers identify him as an Impatiens soul. It appears that this identity is ascribed to the fact that Bach exhibited impatient behavioral characteristics that were very deep-seated according to those who knew him, thus easily leading observers to identify him as such. However, Bach’s own natal chart reveals a Leo moon, which would identify him as a Vervain soul-type. On the surface, the behavioral characteristics between Impatiens and Vervain seem very similar, but the reality is that they are not because of their underlying foundation. In other words, at the core, impatiens is very mental and vervain operates from the heart. Thus, it is the drivers that make the difference in assigning the proper quality. Therefore, while Bach’s external behavioral characteristics seemed to indicate an impatiens soul, he manifested great compassion for human beings, had a desire to serve and teach and he wanted to alter what he felt was wrong. All of these are vervain motivators. These motivators, along with other characteristics of a vervain profile, point to the fundamental conclusion that would identify him as a Vervain Soul.

Even if we know the zodiacal sign of our own natal moon, it is not always easy to ‘see’ or make the connection to our soul lesson as these assumptions are based on lines of reasoning found in astrology. Furthermore, we find through his writings that Bach at times could be very obscure in his thinking. And, although one might clearly understand the basic profiles of the Twelve Healers, it may seem as if one has to ‘get inside Bach’s head’ in order to understand his rationale regarding the soul lessons. While his thinking may appear convoluted at times, it actually reflects the depth of the remedies themselves. Dr. Bach wanted his system of healing to be a simple one, and in one aspect, it very much is. But, as those who practice in the field of psychology know, human emotions present a complex matrix. The fact that there are over 200 million possible combinations of the 38 remedies available to interact with this complex picture indicates a system that has applications beyond simplicity.

Finally, the portrait of Edward Bach as a mystic and extraordinary visionary is one that brings into focus some compelling realities about the man. In our contemplation, we come to realize that were he alive today, his compassion would undeniably reach out to us. Whether physician or friend, acquaintance or not, he would sit beside us, hold our hand and encourage us through our distress. He would stand at our back as we face difficult challenges and he would be healing us with his insights, energy, and his remedies.

Gaye Mack has held a place on the Dr. Edward Bach Foundation International Register of Practitioners since 1997. Her book, “Igniting Soul Fire-Spiritual Dimensions of the Bach Flower Remedies”, is available throughout the UK and US. She is listed in Who's Who in America, is the author of numerous articles published internationally on the work of Dr. Bach and frequently lectures and conducts workshops both in the US and the UK. Her latest book, 'Making Complementary Therapies Work For You'(Polair Publishing, London. £6.99 ) was released in October 2005.

1. It is important to note that dynamics Bach's Twelve Soul-Types should not to be confused with the identification of the more extensive, “personality types” which relate to the treatment of illness and disease in the later years of his work.

2. Bach later changed Twelve Great Remedies to “The Twelve Healers”

MOON	SOUL-TYPE	WEAKNESS	STRENGTH
Aries	Impatiens	Inpatience	Forgiveness
Taurus	Gentian	Understanding	Perseverance
Gemini	Cerato	Ignorance	Wisdom
Cancer	Clematis	Indifference	Gentleness
Leo	Vervain	Over-enthusiasm	Tolerance
Virgo	Centaury	Weakness	Strength
Libra	Scleranthus	Indecision	Steadfastness
Scorpio	Chicory	Restraint	Love
Sagittarius	Agrimony	Restlessness	Peace
Capricorn	Mimulus	Fear	Sympathy (compassion)
Aquarius	Water Violet	Grief	Joy
Pisces	Rock Rose	Terror	Courage

From Medicine Man to Mystic – Spiritual Facets of Edward Bach and His Twelve Soul Types1

From Medicine Man to Mystic –
Spiritual Facets of Edward Bach
and His Twelve Soul Types¹