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Thursday, June 23, 2011

Organon of Medicine

APHORISM 9....

In the healthy condition of man, the spiritual vital force (autocracy), the dynamis that animates the material body (organism), rules with unbounded sway, and retains all the parts of the organism in admirable, harmonious, vital operation, as regards both sensations and functions, so that our indwelling, reason - gifted mind can freely employ this living, healthy instrument for the higher purposes of our existence.

Dr Prasad Rasal:

After explaining the Importance of Removal of the Totality of the Symptoms means Removal of the Disease in its whole extent, Dr Samuel Hahnemann wants to explain the reason behind it. He has explained the in detail definition & explanation of the concept of Vital Force in this aphorism. If one questions what do you mean by Vital Force? This aphorism is the perfect answer to it if you understand it thoroughly.
Every word of this aphorism is very important. He starts the definition as:
1. ‘In the healthy condition of man’. It means when the body, mind & soul performs in a perfect harmony, the state is called to be healthy. In a simple manner, when our physique works according to our thoughts without any complaint & happiness is the result of it, is the perfect harmony & considered as a healthy condition.
2. Then comes the ‘the spiritual vital force (autocracy), the dynamis’. The word spiritual has a wide meaning. It means spirit like dynamic invisible entity, Supernatural, refers to forces and phenomena which are beyond ordinary scientific understanding. The presence of which is considered only on the basis of Cause & the Effects. Autocracy means a form of government in which unlimited power is held by a single individual.
3. Next is ‘that animates the material body (organism)’. Vital Force gives the life to the Human Body or structure. Animation, movement appears as a result of the Vital Force.
4. … ‘rules with unbounded sway, and retains all the parts of the organism in admirable, harmonious, vital operation, as regards both sensations and functions’ … means it not only animates the body but at the same time it reigns on it. Every system in the body functions in a perfect order & harmony. Even the co-relation of different systems on one another is maintained in a perfect harmony so that there is no disturbance. Heart never takes rest nor the kidneys or brain etc. Sensation is the prime importance of the Human Being. Whole human race is live because of it. It is maintained by the Vital Force. If the Sensation is lost, everything is lost.
5. ... ‘so that our indwelling, reason - gifted mind can freely employ this living, healthy instrument for the higher purposes of our existence’ … means the Human being can use this living healthy body the way he thinks.
Every human being is gifted with the Mind & Logic. He is able to think in an inductive & deductive manner to get what he needs. The purpose of Human Life has a meaning is because of his ability to reason.
Every human being remain alive for some purpose of his existence so that he can be recognized by the people, society etc. Everyone’s purpose of existence is not same but every human being lives to achieve a permanent happiness in life i.e. Moksha, Samyak Gyan & that is actually a Perfectly Healthy State. Paths are different but the ultimate goal is one & only one. The Vital Force tries to achieve it with the help of Mind, Body & Soul.

Wednesday, June 15, 2011

Organon of Medicine

APHORISM: § 8

It is not conceivable, nor can it be proved by any experience in the world, that, after removal of all the symptoms of the disease and of the entire collection of the perceptible phenomena, there should or could remain anything else besides health, or that the morbid alteration in the interior could remain uneradicated.(5)

FOOTNOTE: 5


When a patient has been cured of his disease by a true physician, in such a manner that no trace of the disease nor morbid symptom, remains, and all the signs of health have permanently returned, how can anyone, without offering an insult to common sense, affirm in such an individual the whole bodily disease still remains in the interior? And yet the chief of the old school, Hufeland, asserts this in the following words: "Homoeopathy can remove the symptoms, but the disease remains." (Vide Homoepathie, p. 27, 1, 19.) This he maintains partly from mortification at the progress made by homoeopathy to the benefit of mankind, partly because he still holds thoroughly material notions respecting disease, which he is still unable to regard as a state of being of the organism wherein it is dynamically altered by the morbidly deranged vital force, as an altered state of health, but he views the disease as a something material, which, after the cure is completed, may still remain lurking in some corner in the interior of the body, in order, some day during the most vigorous health, to burst forth at its pleasure with its material presence!
So dreadful is still the blindness of the old pathology! No wonder that it could only produce a system of therapeutics which is solely occupied with scouring out the poor patient.


Prasad Rasal:


After explaining the Importance of the Totality of the Symptoms, Dr Samuel Hahnemann want to explain that Removal of the Totality of the Symptoms means the Removal of the Disease in its full extent. Because, Totality of the Symptoms is the expression of the internal dynamic disorder of the Vital Force. If this totality disappears in toto, naturally the internal disease disappears.
Already, James Krauss has explained this concept in his Introduction to the Sixth Edition of the Organon in the sentence: Cessat Effectus Cessat Causa means Remove the effects & you remove the disease, the cause of the effects.

Foot Note: In this foot note Dr Samuel Hahnemann mentioned the criticism done by Hufeland, the chief of the old school during his time in the following words: "Homoeopathy can remove the symptoms, but the disease remains." Dr Hahnemann explained the two reasons behind the criticism of Hufeland.
1. After understanding the dynamic concept of the disease, Hufeland might be thinking the cause of the disease is material. For e.g. If a patient of Enteric Fever or Typhoid comes towards a Homoeopath, naturally his Widal Test is positive because Widal Test measures the titre of the Antibodies against the Salmonella Antigen. If the titre is above 1:80, it is considered as a positive test & a person is labelled as a Typhoid patient. After prescribing him the Homoeopathic medicine, naturally due to the Dynamic Stimulus, his Immune System starts reacting in a natural manner producing more antibodies against the antigen. His complaints disappears after the medicine, but the titre increases as the antibodies get increased. As the old school measures the disease in the material form, according to their concept it looks as if Homoeopathy can remove the symptoms, but the disease remains. This is only because of wrong concept & logic used by the old school.
2. The second reason explained by the Hahnemann was that Hufeland might be never liked the progress of this Dynamic Homoeopathic Science. But, I personally, don't think it so. It's definitely due to strong hold of the Materialistic Concept in Hufeland's mind.
At the end of the foot note, He again criticized the Materialistic & Pathological aspect of the Old School.

Monday, June 6, 2011

Organon of Medicine

APHORISM 7:

Now, as in a disease, from which no manifest exciting or maintaining cause (causa occasionaliss) has to be removed1, we can perceive nothing but the morbid symptoms, it must (regard being had to the possibility of a miasm, and attention paid to the accessory circumstances, § 5) be the symptoms alone by which the disease demands and points to the remedy suited to relieve it – and, moreover, the totality of these its symptoms, of this outwardly reflected picture of the internal essence of the disease, that is, of the affection of the vital force, must be the principal, or the sole means, whereby the disease can make known what remedy it requires – the only thing that can determine the choice of the most appropriate remedy – and thus, in a word, the totality2 of the symptoms must be the principal, indeed the only thing the physician has to take note of in every case of disease and to remove by means of his art, in order that it shall be cured and transformed into health.

1 It is not necessary to say that every intelligent physician would first remove this where it exists; the indisposition thereupon generally ceases spontaneously. He will remove from the room strong-smelling flowers, which have a tendency to cause syncope and hysterical sufferings; extract from the cornea the foreign body that excites inflammation of the eye; loosen the over-tight bandage on a wounded limb that threatens to cause mortification, and apply a more suitable one; lay bare and put ligature on the wounded artery that produces fainting; endeavor to promote the expulsion by vomiting of belladonna berries etc., that may have been swallowed; extract foreign substances that may have got into the orifices of the body (the nose, gullet, ears, urethra, rectum, vagina); crush the vesical calculus; open the imperforate anus of the newborn infant, etc.

2 In all times, the old school physicians, not knowing how else to give relief, have sought to combat and if possible to suppress by medicines, here and there, a single symptom from among a number in diseases – a one-sided procedure, which, under the name of symptomatic treatment, has justly excited universal contempt, because by it, not only was nothing gained, but much harm was inflicted. A single one of the symptoms present is no more the disease itself than a foot is the man himself. This procedure was so much the more reprehensible, that such a single symptom was only treated by an antagonistic remedy (therefore only in an enantiopathic and palliative manner), whereby, after a slight alleviation, it was subsequently only rendered all the worse.

Dr Prasad Rasal:

After explaining the Importance of the Unprejudiced Observation & Portrait of the Disease, Dr Samuel Hahnemann explain about the Importance of the Causa Occasionalis or the Maintaining Cause and Totality of the Symptoms.
The things which maintains the disease are called as the Maintaining Causes which are responsible to produce the False Chronic Diseases. Removal of the maintaining cause removes the false disease. Dr Hahnemann explained the number of examples of the Maintaining causes in the first foot note to this paragraph as, “It is not necessary to say that every intelligent physician would first remove this where it exists; the indisposition thereupon generally ceases spontaneously. He will remove from the room strong-smelling flowers, which have a tendency to cause syncope and hysterical sufferings; extract from the cornea the foreign body that excites inflammation of the eye; loosen the over-tight bandage on a wounded limb that threatens to cause mortification, and apply a more suitable one; lay bare and put ligature on the wounded artery that produces fainting; endeavor to promote the expulsion by vomiting of belladonna berries etc., that may have been swallowed; extract foreign substances that may have got into the orifices of the body (the nose, gullet, ears, urethra, rectum, vagina); crush the vesical calculus; open the imperforate anus of the newborn infant, etc.”
If there is no Maintaining Cause in the case, the external manifestations i.e. symptoms indicates the internal dynamic derangement of the disease. Dr Hahnemann labels it by Totality of the Symptoms. He defines it as an outwardly reflected picture of the internal essence of the disease, that is, of the affection of the vital force. Totality of the Symptoms is the only important tool to find out the Similimum. He further says that it is the only thing that can determine the choice of the most appropriate remedy – and thus, in a word, the totality of the symptoms must be the principal, indeed the only thing the physician has to take note of in every case of disease and to remove by means of his art, in order that it shall be cured and transformed into health.
Here, he has used the words “by means of his art”. In fact, He has explained in short that Homoeopathy is not only the Science but also an Art. Finding out Characteristic Totality in a case is an Art. Every Homeopath has to develop this Art in himself for finding a Similimum. Let me share one example. One of my student came to me after finishing the case of a 5-6 years girl & told me that, “Sir, she is perfectly Baryata. She is totally shy, not uttered a single word, never answered a single question, never looked at me during case taking. Whatever data I got is from her mother.” I turned towards the girl & offered her sweet globules. She liked them & asked for more. Then I asked her name, her school’s name, address & she started talking very freely. The shyness vanished & similarly the Baryata picture. So, it’s really an Art along with Scientific base.
In the 2nd foot note to this paragraph, He has compared the Homoeopathic aspect of Totality of the Symptoms with the Antipathic aspect of using Single Symptom from the group of symptoms. He criticized this aspect of Single symptom because it never denotes the Individuality & the antipathic prescription based on this Single Symptom is unable to remove the disease in its whole extent. A single one of the symptoms present is no more the disease itself than a foot is the man himself. It acts as a palliative mode of treatment & original disease reappears with greater intensity after finishing the palliative effect of this Antipathic Medicine.

Thursday, June 2, 2011

Organon of Medicine

APHORISM 6:
§ 6:

The unprejudiced observer – well aware of the futility of transcendental speculations which can receive no confirmation from experience – be his powers of penetration ever so great, takes note of nothing in every individual disease, except the changes in the health of the body and of the mind (morbid phenomena, accidents, symptoms) which can be perceived externally by means of the senses; that is to say, he notices only the deviations from the former healthy state of the now diseased individual, which are felt by the patient himself, remarked by those around him and observed by the physician. All these perceptible signs represent the disease in its whole extent, that is, together they form the true and only conceivable portrait of the disease.1

1 I know not, therefore, how it was possible for physicians at the sick-bed to allow themselves to suppose that, without most carefully attending to the symptoms and being guided by them in the treatment, they ought to seek and could discover, only in the hidden and unknown interior, what there was to be cured in the disease, arrogantly and ludicrously pretending that they could, without paying much attention to the symptoms, discover the alteration that had occurred in the invisible interior, and set it to rights with (unknown!) medicines, and that such a procedure as this could alone be called radical and rational treatment.

Is not, then, that which is cognizable by the senses in diseases through the phenomena it displays, the disease itself in the eyes of the physician, since he never can see the spiritual being that produces the disease, the vital force? nor is it necessary that he should see it, but only that he should ascertain its morbid actions, in order that he may thereby be enabled to cure the disease. What else will the old school search for in the hidden interior of the organism, as a prima causa morbi, whilst they reject as an object of cure and contemptuously despise the sensible and manifest representation of the disease, the symptoms, that so plainly address themselves to us? What else do they wish to cure in disease but these?

Prasad Rasal:
After explaining how to investigate the Fundamental Cause, now Dr Samuel Hahnemann want to explain what should be the actual approach of the Homoeopathic Physician for the same.
He says that the Homoeopathic Physician should be the Unprejudiced Observer i.e. He should be totally Unbiased. His memory should be Empty so that he should not consider any medicine in his mind till the whole case taking is finished.Its quiet difficult thing to achieve because we are reason & memory gifted human beings. But, these gifts itself creates problem. We immediately start comparing the things because of those gifts. If we are able to achieve this criteria i.e. to become Unprejudiced, we can consider each case as a New One & Individualization can be achieved very perfectly. If one is able to achieve such a thing, his Inner Conscience develops to come to a truth.
Then, he should find out what are the changes that have taken place during the sickness of the patient. He should collect all this information from the Patient, Attendants & thro' his Careful Exact Observation which represent the disease in its whole extent, that is, together they form the true and only conceivable portrait of the disease.
Here, he write about the Portrait of the Disease. What is exactly mean by Portrait? A portrait is a painting, photograph, sculpture, or other artistic representation of a person, in which the face and its expression is predominant. The intent is to display the likeness, personality, and even the mood of the person. For this reason, in photography a portrait is generally not a snapshot, but a composed image of a person in a still position. A portrait often shows a person looking directly at the painter or photographer, in order to most successfully engage the subject with the viewer. Naturally, if you are able to create a Portrait of the Disease, it is quiet easy to find out a Similimum for it.

Foot Note:
In the foot note, He compares this Homoeopathic aspect with the Allopathic System & He criticizes a lot on their aspect of Case Taking & looking inside the Human being to find out the Prima Causa Morbi. He further argue that how is it possible for them to understand the Cause of the Disease without carefully attending the Sick & How on the basis of Common Symptoms, they are able to find out the Unknown Cause? Because, the basic cause of the disease is Dynamic one. Allopaths goes on finding out something Material Cause as a Prima Causa Morbi inside the Human being & tries to remove it with the help of the Unknown Medicines & calls themselves as a Rational Practitioner of the Healing Art. He has used the terminology as Unknown Medicine because those allopathic drugs are not proved on Human beings but on the Animals. Naturally, there effects on the human being are unknown. As they are not proved on humans, number of times they shows some different reactions which are considered as the Side Effects but actually they are the real effects of those medicines. They overlook the Symptoms & look for something else. This aspect of the Allopaths is criticized by Dr Hahnemann.
The things are same even today & that's why Allopaths are not able to Cure the Chronic Diseases.