Sunday, June 18, 2017


After studying the writings of Hahnemann for over these years, I am more than convinced that he was very clear as to the procedure for taking a case, and what symptoms are required to be used for prescribing symptoms.
Nowhere does Hahnemann state that one symptom has priority or seniority over another.

In aphorism 6, he instructs to take ONLY symptoms that have changed since or just prior to the disease/infection, of the body and the mind. Here there is NO differentiation of mental or physical changes in terms of rank.

In aphorism 153, he states: In this search for a homoeopathic specific remedy, that is to say, in this comparison of the collective symptoms of the natural disease with the list of symptoms of known medicines, in order to find among these an artificial morbific agent corresponding by similarity to the disease to be cured, the more striking, singular, uncommon and peculiar (characteristic) signs and symptoms of the case of disease are chiefly and most solely to be kept in view; for it is more particularly these that very similar ones in the list of symptoms of the selected medicine must correspond to, in order to constitute it the most suitable for effecting the cure.

The more general and undefined symptoms: loss of appetite, headache, debility, restless sleep, discomfort, and so forth, demand but little attention when of that vague and indefinite character, if they cannot be more accurately described, as symptoms of such a general nature are observed in almost every disease and from almost every drug.

Again NO differentiation between mental and physical symptoms.

If we be logical about this, Hahnemann is stressing to find altered expressions of disease in the now sick person, WHEREVER they are and WHATEVER they are.

In aphorism 133 he states: On experiencing any particular sensation from the medicine, it is useful, indeed necessary, in order to determine the exact character of the symptom, to assume various positions while it lasts, and to observe whether, by moving the part affected, by walking in the room or the open air, by standing, sitting or lying the symptom is increased, diminished or removed, and whether it returns on again assuming the position in which it was first observed, - whether it is altered by eating or drinking, or by any other condition, or by speaking, coughing, sneezing or any other action of the body, and at the same time to note at what time of the day or night it usually occurs in the most marked manner, whereby what is peculiar to and characteristic of each symptom will become apparent.

This applies to ANY symptom mental or physical.
Logic also dictates that if a sick person does not have an altered mental change… WE CANNOT USE IT! We do not use personality in our prescription ever, UNLESS ALTERED.

Many practitioners during the time of Kent and since have been taught that the mental disposition is the key to solving each case.

They Quote aphorism 211 to support this postulation. This holds good to such an extent, that the state of the disposition of the patient often chiefly determines the selection of the homoeopathic remedy, as being a decidedly characteristic symptom which can least of all remain concealed from the accurately observing physician.

However: a read of the aphorism in conjunction with the topic under discussion from 210 to 230, will show that 211 is the cornerstone of dealing with one sided mental diseases only!

If a practitioner spend his or her time searching for mental or emotional states for each and every the patient, they may miss out on the correct prescribing symptoms.

That is why we defer to original writings only and leave out interpretations so as to not make a mistake.

Friday, May 12, 2017


Gender: Female
Age: 22 years
Profession: Student of BSc
Marital Status: Un-married

Chief Complaints:

She has complain of Pimples since last 6 years. It was started from 11th STD.
She has taken Allopathic medicines for it. And if she does not take it than pimple would appear again. She said that she is dependent on Allopathic medicines, like a kind of Addiction about them.
She said that the Look was her priority and she is not comfortable in communication with friends when there was pimples.
Pimples are Pustular. [3] White, offensive and thick pus [3] painful [2]
Worse by drinking milk [2] and mental stress [3]
Other Complaints:

Sometimes she has headache. Headache esp. after crying [2]

Personal Medical History:

She had ovarian cyst. Right side.
Recurrent cold and cough in childhood. No Such attacks now. Treated by Allopathic medicines.
Mumps & Chicken pox

Family Medical History:

Mother and Father both have High Blood pressure.
Grand Father (P) was died due to heart attack at age of 56 years.
Physical Generals:

She is chilly [2]
Dreams of Horror [2]
Desires sweet [3] Disagree spicy food [2]
Thirst is less [2] not frequent, wants chilled water every-time [3]

Mental/Emotional Sphere:

By nature she is calm, kind and helpful. Takes on trifles calmly, rarely becomes angry. For her freedom matters a lot in life. Childhood was the most enjoyable time when there was a free life, no stress.
She has told that 12th std. was life turning for her. She got less percentages in examination and she was very much disappointed from it. She has guilt that she has not fulfilled the expectations of her parents.
By that time she felt weakness. Life was stressful. She lacks interest in studies. She said that comparing to as my school time, nowadays work & study is so much difficult for her. 
In school time, she was a bright student, standing in 1-5 ranks. Competitive sense was full at that time. She also has interest in extra curriculum activities. She liked to take parts in different-different competitions.
But now no such energy is there. Seems all skills are taken away by God.
She loves Attention of others. She said that she felt very well when others gave her attention and value, even in school time it was very great feeling to get attention among few students.
Now, she feels that no skills are there as before. She is unable to speak in between public or on stage.
This condition of her is stressful for her. She said that she felt inferiority, I know that I am superior but if some-one punished me or scolded me than I am unable to oppose. Though I am not wrong but I have no guts to oppose them. I just accept what they have told me and leave to the God.
Stress makes her sleepless at nights. Many times she gets better by Weeping. She said that I get rid my inner stress by crying purposefully. She cries in alone.
She is conscious about her look. She is unable to go outside or communicate with friend when there is pimples on face. She has admitted that she felt Jealous when someone other is looking prettier than her.
She likes to travel much. She loves places where there is water and also natural resorts.
She loves to help other, esp. poor and orphan people. Because there is no one to support them.
She has fear to go alone at night, feels horror [2]
Fear of Speed, feels accident would occur [2]



Eruption on skin is reversible condition mostly occurs in teen age due to hormonal imbalance.

Pathology of this case is mostly on physical plane. That is to on a skin. When making prognosis we can conclude by the case that complain is reversible and curable by looking in case history, case is on Group A.

She had ovarian cyst in past, was resolved by itself and patient has recurrent cold and cough in childhood. So, it confirms that patient is on a Group A.

Hereditary predisposition is on deeper level but still patient is not getting affected by those predisposition conditions.

From the case & personal as well as family medical history, we can conclude that Patient is in Level 3 of Group A.

  Selection of Symptoms

1.     Peculiar:
Yielding +2
Weeping ameliorates +2
Sweet desire +3
Desire spicy food +2

2.     Intense:
Pustular Pimples +3
White, thick, offensive discharges +3
Aggravation by Milk +2



   Differentiation of Remedies

“Lyco.” – weeping disposition is not as marked in Lycopodium as comparing to patient’s intensity.

“Puls.” – yielding disposition, weeping tendency, dreams and other physicals with the essence of drug is matching with Patient’s complain. So, it would be drug of Choice.

“Phos.” – There is no such desire aversion markedly present and yielding disposition is not present as compare to Puls.


Pulsatilla and 1M would be choice of potency because the case belongs to upper group with marked symptomatology.

Follow Up:

Second consultation after 15 days from first consultation:
On second day Patient had mild aggravation in all the complaints but after that she was getting ameliorated.
The discharge is not so much now and pimple getting healed But still she has symptomatology so given placebo for one month.

 Third consultation:
Patient had an acute but it was milder than usual so advised to wait and watch.
After that she was still improving so again placebo prescribed for month.

 Fourth consultation:
The main complain again started. New Pimple is now appearing. Discharge is increased so she required repetition of the remedy. Puls 1M prescribed followed by placebo for 15 days.

  Fifth consultation:
Again there was an aggravation for 2 – 3 days followed by amelioration. Placebo prescribed for one month.

Sixth consultation:
Better in all complaints no repetition needed placebo given for one month.

 Seventh Consultation:
Patient is better in all complaints. Energy is increased. Emotionally also patient is better than before. All the eruption went. No medicine needed.

Friday, April 28, 2017

Underlying Concepts Of Homœopathy

Health is seen as freedom and creativity.

On the mental plane, the deepest aspect of your functions around which all else revolves, we are concerned with having accurate information, effective memory, workable or consistent concepts, clarity of data processing, a sound sense of purpose and goals (including a clear basis of spiritual or metaphysical grounding and connection) – this is not the level of passion, but of accuracy, clarity, and connection. Freedom on this level means freedom from Selfishness, Errors and Confusion. Creativity means access to the tools and goals and impetus in the cognitive and spiritual sphere. 

On the emotional plane, the next level of our functions, health means freedom of the Passions – access to the rich variety of feelings of a whole and wholesome human experience. Health on the emotional level also means freedom from passions. Clearly, one can be limited or distressed if plagued by uncontrollable feelings – by anxiety, depression, or even more positive feelings of manic joyfulness or sexual stimulation, etc. if they drive one to inappropriate and destructive actions or expressions. Creativity means the experience of newness, evolution, enhancement in loving connections with others and enthusiasm in one’s life pursuits. 

On the third and most superficial level, the physical plane, health means freedom from Pain and Physical limitations – smooth, effective, comfortable functioning in interface with the physical environment. 
Symptoms are essentially the limitations of freedom. Disease means a complex or combination of symptoms that occur together. 

The concept of constitution is a very important one in Homœopathy – it is the groundwork or underlying context and processes of the individual. At the core of our constitution is our genetic endowment manifested as our ongoing psychology, physiology, biochemistry as modified by our environment past and present. Chronic disease influences, learned behaviour and thought patterns, nutritional factors, etc. become important in the imbalances and weaknesses in our constitution. 

A cure means not merely removal of symptoms but freedom from pain in physical body with a state of well being; freedom from passion on emotional level with dynamic state of serenity and calmness and freedom from selfishness on mental plane with having total unification of the truth. (When ongoing in some cases where it should not be or recurrent treatment is needed, this is considered “palliation”, “suppression” but not “cure”.)
The vital force is the inner, organizing, generating strength of the individual. We look at the individual as a whole – rather than some few symptoms or body systems – and we are concerned with the strength and organization of the vital force that directs the whole life show on the mental, emotional, and physical planes. The reason for assessing the vital force as clearly as we can is that it gives us an idea how long or short (weeks or years), stormy or easy the individual’s path to cure will be – and in fact whether the individual can be cured or only palliated. In a culture at least unaccepting, if not hostile, to Homœopathy where mistakes or manifestations of limitations are hard to tolerate, we should decide whether we should be undertaking the treatment of this particular patient at all. 

Suppression is another very important concept. Suppression revolves around the concept that the individual is an integrated whole, and the observations that when symptoms are treated piecemeal rather than treating the individual as a whole one is quite likely to see the disease displaced or suppressed to a deeper level. For example, eczema is “successfully” treated (that is suppressed) by Cortisone, and the patient develops asthma instead – not the concern of the dermatologist who has been successful in removing the eczema, although the patient as a whole is feeling worse. Subsequently, when asthma is suppressed by sympathomimetic inhalants etc., the patient becomes depressed or anxious (on the emotional level) or confused, paranoid (on the mental level). Mainstream or traditional (“allopathic”) medicine is usually suppressive. This is less important if the individual’s vital force is strong and can overcome the disease process anyway. It is also usually unnoticed because allopathic physicians are not trained to think wholistically, to recognize suppression when it occurs. They do not have the experience and concepts (Hering’s Observations of Cure) to expect, observe, and explain the suppression process.  

Saturday, March 18, 2017

There is Only one handicap to homeopathy, and this is that it is extremely difficult to master. Recalling my own experience, I can say with certainty that I can hardly remember a day in my life all these years when this really Divine science has not occupied the best part of my thoughts. It was soon that I realized that I was Living only for Homeopathy. I knew that this was the secret for therapeutic effectiveness and even personal gratification. Homeopathy is a Living dynamic science and can be effective only if it becomes a living pulsating knowledge within the mind and heart of the practicing homeopath. -- Prof. George Vithoulkas (Preface of Science Of Homeopathy) #vithoulkas #IACH

Saturday, March 11, 2017

Get Rid Of Universal Syndromes..... - Need Never Rebuild.

Laziness of the practitioner is a universal syndrome in most professions (Homœopaths Are suffering more). Statements like "I am doing well enough; I am satisfied; why make more efforts; why study more?" are all arguments that do not hold up under scrutiny. Why bother to check facts when you can quote a new guru-Homœopath's opinion who charmed your shoes off yesterday? Then there is Arrogance: "I am a great practitioner. I do Better than Most." Indifference is another prevalent emotion: " I can't spend My time investigating what Hahnemann did in his 'senile' years."  may be practitioner is guided by misplaced Egotism: "I want to do my own version of Homœopathy. Homœopathy did not stop with Hahnemann. He would have been proud with my experiments." Yes, it is the duty of every generation to go beyond the last one.
Hering once said: "it is the duty of all of us to go further in the theory and practice homeopathy than Hahnemann has done. we ought to seek truth, which is before us and forsake the errors of the past" 
Homœopathy has evolved considerably in last 150 years. nevertheless, Homœopaths still have much to learn from what Hahnemann taught in his works. I doubt he would be proud if we are shining against and omitting basic laws and rules. I do agree that too much dogma is always counterproductive and that an open mind is an important part of growth. I can hope that we all can progress beyond Hahnemann's knowledge, but we are not arrive there by denying that the organon had anything to do with it. The organon is the text on which Homœopathic healing is based. I never thought it was religious document to be followed blindly, but I do treat it with utmost respect, because without it there would be no Homœopathy. 
Insults from "well-known" Homœopaths such as "religious dogma," "stuck in the past," and "that old dusty bible," are used to undermine the careful observations of several generations of experienced Homœopaths. To "modernize" Homœopathy by ignoring its legacy is like throwing the baby out with bath water. it is like building the proverbial house on a base of sand instead of rock. As soon as the wind of difficulty blow, and the rains of hard times fall, the house will come crashing down. 

Eclectics building upon the uncertain sands of theory need to be continually rebuilding, as each new theory causes a shifting of their foundation. Homœopaths, building upon unchangeable rock of law, Need Never Rebuild. -- Dr. J. T. Kent (Minor Writings)

Thursday, March 9, 2017


"It ought not to cause astonishment that for such very acute outburst of latent psora the antipsoric remedies are not suitable, therefor, that spirit. vini sulphuratus (or even Graphites, which is such an excellent Homœopathic remedy for erysipelas of the face) was not suitable in the face-erysipelas fever of your wife. These remedies are appropriate for the slow, radical cure of the Causa Prima of the face erysipelas. Now unantipsoric remedies (like Rhus tox. in your case), which correspond to the present transient morbid picture, are the appropriate medicines; they can quickly quell the exciting acute explosion, so that condition calm down again into latent psora, to which these remedies have little or no affinity"
Life and letters of Dr. Samuel Hahnemann ; T. L. Bradford, p.184

Hahnemann clearly separated true acute disease from pseudo-acute disorders caused by flare up of the psoric miasm. They both represents acute like states but a true acute disease is caused by an external exciting cause while pseudo- acute disease is actually crisis produced by the flare up of chronic miasm. Hahnemann suggested stapf administer acute anti psoric remedies for the crisis and then return to the administration of deep acting anti-psoric. Hahnemann suggested the use of  acute intercurrents during severe crisis and chronic anti-psoric treatment for the underlying cause associated with psora. 

Saturday, March 4, 2017

James Kent on Acute & Chronic Remedies

  There are some "classical homoeopaths" who speak against treating acute diseases and always look for the complete "constitutional remedy". It is true that some individuals demonstrate the symptoms of the same remedy in an acute state as in their constitutional condition, but in true crisis, this is not always the case. It is the nature of the constitution, causation and symptomatology that decided the cases management strategy that is needed. Many modern "constitutionalists" consider themselves to be following in the footsteps of the great practitioner, Dr. James Kent. Did Kent only give constitutional remedies? Did he avoid the treatment of acute diseases? Did he mix the acute and chronic symptoms together in one grand totality? Where can we look to find out what Kent really thought on the nature of acute and chronic treatment? In true acute crisis the active layer of symptoms must be used as basis for the prescription of the remedy rather than the suspended chronic symptoms.
  The following quote is from the article called The Examination of the Patient (Continued) from Kent's Lectures on Homeopathic Philosophy .
  "It is important to avoid getting confused by two disease images that may exist in the body at the same time. A chronic patient, for instance, may be suffering from an acute disease and the physician on being called may think that it is necessary to take the totality of the symptoms; but if he should do that in an acute disease, mixing both the chronic and acute symptoms together, he will become confused and will not find the right remedy. The group of symptoms that constitutes the image and appearance of the acute miasm must now be prescribed for. The chronic symptoms will not, of course, be present when the acute miasm is running, because the latter suppresses or suspends the chronic symptoms, but the diligent physician, not knowing this is so might wrongly gather together all the symptom that the patient has in a lifetime. "
  When an individual is suffering from a dangerous crisis, a serious accident or emotional trauma, or a virulent acute miasms, the treatment of choice is the acute remedy or acute intercurrent. After the acute state has subsided the underlying fundamental cause must be removed by complementary constitutional treatment to prevent reoccurrence and complete the cure. No remedy is exclusively an "acute remedy" by nature. A remedy becomes acute or chronic depending on the strategy of the homoeopath and how he applies the remedy. Deep acting remedies like Arsenicum, Mercury or Sulphur are often used in acute diseases if the symptoms of the acute layer calls for them. The key in such situations is not to mix the acute and chronic symptoms together in one grand totality as this confuses the case.
  Kent truly followed the teachings of the Organon on the use of acute and chronic remedies. He correctly reminds homoeopaths that when a strong crisis mistunes the vital force it suspends the chronic symptoms while the acute disease runs it course (Refer Org. §38, Layers). Many of our modern constitutional homoeopaths are much like the diligent physician of whom Kent was speaking. They mix all the symptoms of the acute diseases, chronic miasms and innate constitution altogether without paying attention to layers of symptoms. They always search for the 'one constitutional remedy' that treats everything at once. This can be a great mistake in a crisis caused by a strong exacerbation of a chronic miasm, an acute shock or trauma, physical injuries, or a virulent acute miasm. The proper remedy for such conditions are crisis remedies and acute intercurrents.
  The well respected British homeopath, Margaret Tyler, gives a graphic example of a crisis situation in her lecture on the remedy Nat-m in Homeopathic Drug Pictures. She speaks of her experience of treating a chronic Nat-m. patient during an severe acute headache. Dr. Tyler advises against the use of the constitutional remedy at this time because it may produce severe aggravations. She suggest instead the administration of Bryonia, an acute complement of Natrum Mur., to remove the acute symptoms, She then followings up with the chronic remedy to remove the underlying cause. This is advice comes from her years of experience experience in the clinic and should not be ignored. Not everyone is ready for their constitutional remedy the first time they are seen because the acute state is often what brings them to the homeopath.
  Kent echoes Mrs. Tyler advice on acute and chronic states in his Lesser Writings in Class-Room Talks (page 269).
  "Chronic tendency to congestion of the head, when Bell. has been the remedy that gave relief to the acute expression of the diseases, Calc [is complementary]. Now, I don't mean you to understand that during the attack Calc. would be the better remedy. Bell. corresponds more fully to the acute manifestation. Calc. would aggravate to strongly; but after the attack a dose of Calc. will cure the tendency to repeated return of these congestions."
  James Kent and Margaret Tyler truly followed Hahnemann's teachings on the nature of acute and chronic states and their similar remedies. If an acute crisis dominates the symptoms, the remedy of choice must focus on the active symptoms. If one reviews the modern simplified version of "Neo-Kentian Homoeopathy" one finds that it bears little resemblance to what Kent actually practiced. Kent was a Hahnemannian Homoeopath.

Dr. David Little

Thursday, October 20, 2016

The vital force

 It is my purpose in this paper to trace the evolution of the idea of a "vital force" to the time of Hahnemann. the Hahnemannian idea and its relation to the medical philosophy of our own time I hope to make the subject of another essay. While the term is perhaps an unfortunate one, I shall retain it because by long use and constant association of ideas it has come to convey as definite and perfect idea of that philosophical concept, which is the subject of this paper, as it is possible to have of anything which is in its essential nature unknown, and the existence of which is more than doubtful. The idea of a vital force is as old as the beginning of civilization, has grown with its growth and developed with its development.
 When in the evolution of man he emerged from the lowest forms of barbarism, mere animal existence, and began to think, the first and greatest of all the facts connected with his welfare which forced itself upon him, was being and not being- life and death. Wide speculation upon these great problems was impossible to him, but when suddenly the forked lightning, the rude implement of barbarous warfare, or slowly the wasting of disease had caused what we call death, that a change had taken place greater than he could estimate and the nature of which was beyond his comprehension, was specific, awe-compelling fact no less patent to his clouded brain than it is to the enlightened intellect of the nineteenth century. What was it that had caused this great change? Was it the loss of something which he could not see or know? And it the loss of something, what was its nature? Was it from without, or a part of man? Was it material, or was it immaterial?.
 To these and similar questions, with the rashness which has always characterized and still characterizes man in his dealings with the unknown, more or less definite answers were made-answers which were as we should expect them to be, a curious mixture of the prevailing superstition and materialism of the age.
 Perhaps the earliest trace of the idea of a life-giving principle - a vital force -dates to at least 3,000 years before the beginning of the Christian era. The living body, according to the Egyptian belief, contained portion of the Great Intelligence," a divine spark called, chu. This chu, since it would of itself destroy the body, was enveloped in the soul, ba, from which it was freed at death, and, being immortal, converted into a demon. Even after death, the freed spirit might still exert an evil influence over the living, for mental diseases were supposed to be caused by these demons. The soul, the ba, remained with the body, however, as a phantom.
 This Egyptian theory is chiefly noticeable in that it recognized in that it recognized a vital spirit wholly separate from the soul-a vivifying principle which was different from man's immortal part, and whose only office was to give life to the body. This as a philosophical concept is of a higher order than that of any contemporaneous nation, except, perhaps, the Indians, whose physicians recognized vital spirits which animated every part of the body, but which were known only by their effects. The Persians and Phenicians seem to have had to theory of a vital force at all, while the Jewish idea, based upon their legend of the origin of man (vide Genesis II., 9), made the soul and the vital force identical.
 When from these opinions held by the nations earliest advanced in civilization we turn to Greece, whose philosophy moulded and directed medical theories and practice, and indeed the metaphysics and the physics of the world through many centuries, we find ideas of life in its ultimate nature difficult to understand and even more difficult to express. Whatever the opinions held by individual philosophers of the psyche-the soul, in respect of its immortality, its origin or its offices, they seem almost, if not altogether without exception to have considered it the vivifying principle of the body. Connected with it, as in some way necessary to life, was the pneuma-the spirit, but just what was this relationship I confess myself unable to comprehend. It seems, however, to have been secondary the psyche which was the vital force per se. This psyche, the soul (and vital force also) of man, was conceived to be a portion of the great ultimate vivifying principle; of the cosmos. Anaxagoras held two ultimate principles of the universe-matter and spirit. All objects, animate and inanimate, were matter converted into their present from by spirit, which, coexistent and coextensive with matter, is in this way the vital and creative power. Of the essential essence of spirit, we can now nothing but it was immaterial and intangible, and intelligent in the exercise of its great functions. Not very different was the thought of Pythagoras in so far as his idea of the vital principle is concerned. The animal soul, he says, consists of the intellect, the soul proper, an the reason is an emanation from the anima mundi -the world soul. True he holds the basis of life to be heat, but this is rather a condition of life than life itself. So, too, Plato, though using other names to express his ideas, does not differ materially from the ideas already given. He, too, recognizes two ultimate principles of all things viz: God like reason, absolute intelligence, God,S and matter. The soul was an emanation from the former, duel in its nature, its mortal part dwelling in the head, and its mortal part below the diaphragm. It is the life- giving principle and death in its separation from the spinal marrow. Aristotle, whose writings embody the highest thought in Greek philosophy, regards the soul as the vital principle. Of course in saying that the soul was regarded as the vital principle, I do not mean to convey the idea that it was this alone. it was much more then mere vital force, but our present inquiry concerns only this latter.
 Of the opinions of Galen little needs to be said. Although the founder of a medical system which for more than a thousand years held undisputed sway over medicine, he was rather an encyclopedist than an original thinker. The soul he divided into three modalities to vivify the three fundamental faculties, the animal, the vital and the natural,S and held fanciful notions of its method of entering the body (in the respiration) and of its function therein. But it was the vital force and derived from the world soul-the anima mundi. One name, that of the greatest of ail ancient physicians, has not been mentioned, nor his theories quoted. Hippocrates was distinctively a practical physician, not indulging himself in theories or speculations except such as were immediately connected with disease or its treatment. Wherever incidental hints of his opinions in respect of these matters are to be found in is writings they are but a reflection of the general ideas of his time. Of the opinions held by other ancient writers nothing need be said.
 The Alexandrians, a later Greek school,were medical scholastics. Rome had no medicine worth moment's consideration except such as was of Greek origin. Even the far famed Arabian physicians, however skilful as practitioners and however much they may have added to medical practice, were Greek in their theoretical and speculative medicine.
 The Greek idea was then that the soul, or some portion of it to which was delegated the office of vivifying the body, was the vital force. As necessary, also, to physical existence was the pneuma, the breath of life, the spirit. But just how these two-the psyche and the pneuma, acted conjointly to cause life, we can not now say. Certain it is, however, that the vital force was a very definite something, not gross matter, perhaps not pure spirit, but a thing having form, intelligence and activity and partaking of the nature of both matter and spirit. Something like the Astral of the Buddhists, or what in our own day Prof. Cones calls biogen-"soul stuff." "Spirit in combination with the minimum of matter necessary to, its manifestation." [Blogen, or a Speculation on the Origin and Nature of Life, by Prof. Elliot Coues.] Indeed, the Greeks, the originators and masters of abstract thought, did not seem able to carry it into this field of speculation. And this soul, which was the vital force, was an emanation from the ultimate creative principle. Even Leucippus and Democritus, the original pantheists, (and after them AEsclepiades), consistently formed the soul from certain forms of the minute, indivisible and infinitely numerous ultimate atoms which in their various forms and arrangement make up the entire universe. With all, the vital force was identical with the soul. for although by certain ones heat (e.g. , Pythagoras) or motion (Democritus, Aristotle) are spoken of as life, it will, i think, appear to the careful reader that these were considered (as Hippocrates says) as necessary conditions of life, rather than s life itself.
 Through all the dark ages one seeks in vain for any advance upon the Greek idea of a life force. Medicine, under the rule of the Jewish idea, had become theurgic in its character, and the influence of the times upon medical practice and medical philosophy was no less disastrous than it was upon other scientific pursuits. Independent thought and investigation were practically unknown, while authority in science, as in theology, reigned supreme. Nor was it until the later years of the 15th century that signs of rebellion against this paralyzing influence were manifest, nor so far as medicine was concerned, until the sixteenth, that any decided advancement was possible. Then However, did Pare, Brissot, Linacre, Kaye and others, the greatest of whom was Theophrastus Bombast von Hohenheim, commonly called Paracelsus, by casting side authority and inaugurating original research and speculation, lay the foundation for the great advances in medical science which happily still progresses with increasing momentum. it is in the teachings of Paracelsus that we find the first decided advanced in respect of our subject, upon the Greek ideas.
 Now I do not know that I shall be able to give you a very definite idea of Paracelsus" conception of the vital force. Indeed, I doubt if his most devoted admirer and ablest expounder, Rademacher himself, could do this, but we may get some knowledge of it, and we shall see that in important particulars it is in advance of the Greek idea. With the Greek, he he held that all life was an emanation from God which transformed itself into the primitive force, Yliaster, from God which transformed itself into the primitive force, Yliaster, from this by further transformation we have the Limbus major and Limbus minor. In the former of these is contained all the elementary bodies of the cosmos, viz, salt, sulphur and mercury, and from various combinations of these three bodies, thus flowing out of the L. major originated the four common elements: air, water, earth and fire. Each of these has an Archaeus or active principle, which possesses a creative formative power of its own.-(Baas.) While from a union of these elements all material objects and all beings took their origin.
 This Archaeus was something personal, present in all bodies as a living active agent.
 So man has his Archaeus, which is the vivifying principle, and which Paracelsus with great definiteness asserts, has its home in the stomach, where, in addition to its office of vital force, it incidentally attends to the minor duties of its domicile, digestion and nutrition. Each member and organ of the body has, too, its Archaeus of man is alone the life-giver. it is not the body, it is not the soul, for these are supplied in generation by the man and the woman, while the Archaeus is from God, and is spiritual. However fanciful and extravagant is from God, and is spiritual. However fanciful and extravagant this may seem to us, it is a great advance upon former ideas in that although it regards the vital force as a thing, that thing is different from and not connected with the soul; again, although it is a thing personal and self-conscious, it is not a material nor a semi-material thing, but that somewhat indefinite, but certainly wholly immaterial something-pure spirit.
 Though an interesting, and indeed an an instructive study, our time will permit us but the briefest glance at the various modifications of the Paracelsian theory of Archaeus, under this (his own) and other names from Paracelsus to Hahnemann. It had a strong influence over, not only his professed followers, but over the whole medical world, nd led gradually to the better ideas of Boerhaave, of Barthez, of Gaul, of Reil and of Hahnemann.
 Von Helmont, like Paracelsus, used the name Archaeus to represent the vital principle, and like him, too, believed it to be from God, but he regarded it as the soul degraded in rank through certain gradations because of the fall of man. He grafted upon this certain chemical theories, and thus occupied a standpoint midway between Paracelsus and Silvius. His system is no advance upon its predecessors except in that he recognizes that by means of various external influences (mental, as anger, passion, etc., etc.), the Archaeus causes some kinds of diseases. It is noticeable that in all the former theories of a life force it has not been thought to be a disease producer nor a disease curer either directly or indirectly, the "nature" of Hippocrates, and the vis medicatrix natures of Paracelsus and other systematists being something different from the life-giver.
 Sylvius, to whom we have referred, the founder of the chemical school, introduced the idea of a dynamic, material principle which he called the "vital spirits." These were produced by the brain, "generated in the brain," as Willis puts it, or "distilled in the brain," according to Malpighi, but they are only incidentally connected with our subject, not being the vital force, properly speaking. They played an important and confusing part in medical theories, however, until they were effectually banished by Haler's investigations in nervous physiology. Boerhaave, whose electric system was Ran effort to collect and combine what was good [Bass.] in all previous systems, can hardly be side to have added anything to the idea of a vital force which already existed.
 Motion he held as the highest principle and identical with life, but the cause of motion was supposed to be an unknown something, neither matter nor spirit and not cognizable by the senses which he called "enormon,"-a word and in part an idea borrowed from the ancients of about the time of Hippocrates, and falsely attributed to him.
 Gaul, his contemporary, maintained the idea of a separate and independent vital principle, whose seat was in the solid and independent vital principle, whose seat was in the solid parts, and which was possessed of energy and receptivity.
 Stahl, also of the early part of the 18th century, makes the soul the vital force, the creator of the body combatting its tendency to decay, an independent, self-conscious and, indeed, self-creative thing; rather a retrogression than advance upon former or contemporary ideas. We shall gain nothing by giving in detail the opinions held by others of this early part of the 18th century. Always are found the same general ideas modified, indeed, in minor particulars and bearing different names-the idea of a reasoning, self-conscious personal entity which gives life to the body and governs its vital phenomena. Cullen, the original and earnest Scotch physician (whose "nervous force," nervous principle, "animal force," was not the supernatural soul of Stahl, nor material like the "aether" of Hoffman nor semi- material like the psyche of the ancients or perhaps the distilled "vital spirits" of Sylvius), can hardly be said to have advanced the general idea for this "nervous force," though immaterial and connected with the material body, especially the nervous system, was but a reasoning, self-conscious soul after all. Something was added by Borden, the "vitalist," however. General life was, according to him, the harmonious working of the "individual lives of all the organs," for every organ was supplied (by the brain) with its own vital force, and these working in harmony, under laws not chemical nor physical, but especial vital laws, maintained the existence of the body, as a whole. Now, while this predicates the existence of special laws, not an unscientific concept, it is a great advance upon the ideas of his predecessors in this line of thought, in that it does not necessarily imply, but rather negatives the thought that the individual vital forces are self-conscious reasoning entities; and in the conception that vital phenomena are manifest according to a regular order of nature, by and under natural laws.
 Barthez, whose theory is a modification of this one, conceives the vital force to be present in every part of the body, but unable to work separately for any considerable time, being speedily transferred by sympathy to all other parts. He distinctly asserts that the vital force is something abstract, although, inconsistently, he endows it with the properties of something real, and even endeavors to demonstrate its existence. His theory is interesting, however, since he refers al diseases to an affection of this vital force. Now, while his ideas on this subject are indefinite nd indeed inconsistent, and not by any means the modern idea of modification of vital activities, they were a distinct advance upon those of his own time, for he seems to have been the first to refer all diseases back of their local or general manifestations, t the life principle itself. At about the same times or a little later (1800), Reil elaborated his celebrated system. Each organ he held to have its own vital force, united by sympathy with the rest of the body. This force is inherent in matter and flows out from it. To call forth vital phenomena, however, certain imponderables, as light, heat, electricity, etc., were necessary. These unite with the vital force temporarily, and are here denominated by him accidentia. The idea, that these forces were inherent in, and inseparable from, matter, is worthy of especial notice.
 We have thus, as briefly as possible, although I fear with undue prolixity, and, I know very imperfectly, traced the evolution of the idea of a vital force to the time of Hahnemann, for the next step forward is to the theory of the illustrious founder of our school of medicine. We have seen it, in the conception of the Egyptians, a life-giving principle, though inimical to life and only restrained by the soul from exercising its destructive proclivities; we have seen that the Greek idea was that of a semi-material soul-a spirit, or as J. Rutherford Russell happily calls it, a "ghost" performing the duties of its great office, as an intelligent, reasoning personality; later Paracelsus, while still regarding as a reasoning and personal entity, grants it a divorce from the soul, and gives it separate existence; and then we have found that it regarded as many forces working together under natural law, and finally Reil makes the life forces inherent in, and inseparable from, matter-a foreshadowing of our modern idea of energy.

Clarence Willard Butler

Saturday, October 1, 2016

Mac Repertory Vs Complete Dynamics

I have been using Complete Dynamics the repertory software since 3 years and i am very much acquainted with it. Recently i have started to switch over myself to use "Mac repertory." 
As a human nature the comparison between these two were started since day one and i realised each software has its own uniqueness.

we are now a days using bigger repertories so frequently that they are now like a part of our daily life. 

when i started using Complete repertory in Mac R i have found a lacuna in its presentation which if They correct it will be very much useful for the users.

These type of bigger repertory has many additions from many different sources. we all know the Importance of the sources of the remedy that is to say from where that remedy has been added into that particular rubric. 

for example 

when we open Mind chapter Rubric fear there are so many remedies in it so at that moment of time we always look for the source of that particular remedy that is to say from where it has been added.

For Ex 
Mind; Fear and in that if we go to remedy Cal-Sil Mac repertory shows just name of SCHMIDT as a source.

"EXCELLENT" but is it the only source ? the question came into my mind and then i went to the software Complete Dynamics having same version of Complete Repertory 2015 to check it. 
As CD is the software dedicated to the complete repertory so i went it check in it.

and to my surprize i found out this which is something eyeopener.

the software not only showing the name of SCHMIDT but with that it shows other references too like BLACKIE, KENT, RUSSELLtoo. In that software when you do "RIGHT CLICK" On particular Remedy the Dialogue Box comes and in that you go for "REMEDY INFORMATION" you will find Complete detail of the source from which that remedy has been added.

if i go with the reference of SCHMIDT may be i can miss the remedy just because i dont have the actual source of the remedy. 
Anyone cannot deny if that remedy comes from the reference like kent, blackie but one can question if it only shows the name of schmidt or other newer "unknown names".
this is only one example i have Put it here but there are many like this. 
I thinks it is very useful to get complete information about the reference particularly for the big repertories.


Thursday, April 7, 2016

ARNICA Never Fails

Father Hahnemann said in Aphorism 2: "The highest ideal of cure is rapid, gentle and permanent restoration of the health, or removal and annihilation of the disease in its whole extent, in the shortest, most reliable, and most harmless way, on easily comprehensible principles."

This case Proved all the qualities said in this aphorism.

All college students were all busy in preparation of annual function and unfortunately A girl From third year of BHMS while doing dance practicing fell down from height(stunt). she fell on floor in sitting position. She can hardly move her legs even slight movement of legs making her cry. she can move her legs with extreme pain only if anyone carry her. 
X-ray showing it was all blunt injury. Orthopedic advised bed-rest for 10 days.
But How can she wait ?? Her Dance group Is going to perform after 5 days and she was an important part of that dance.

In this type of cases we can not ask her about  thirst, desires, Aversion, and blah blah. No we cannot wait even. we have to prescribe on this only.

But Good Thing is We have Cause and Reaction/ Sensitivity of Patient.

which remedy first strikes in our mind in these type of cases?????     yes..... i was thinking the same.


I think I do not need any reference to give for this prescription.

Arnica 1M was prescribed 6 pills Diluted in 500 ml of water and she has to take 2 spoons every hourly. 

Started medicine in evening. at that night she had spike of fever and it went by its own(Good sign).
Next Day she came In opd Waking without taking support of anyone. pain was there but it was almost 80% gone.
we stopped Medicine.

Second day she was absolutely fine. No fever. No pain. 

Back to Practice.
and yes ......
Her Dance Group Won the First Prize.

"Aphorism 2 Proved"

Monday, March 28, 2016

Experience With Single Remedy Rubric

I remember this case whenever i hear Single remedy rubric from Anyone.
A small boy of five year of age was very restless on the college opd waiting room. he was very obstinate not hearing to anyone. he was obstinate and just wanted to do whatever he want. 
by hearing all these noise from that boy and of his father i came out and just observed him for a while with all these temper the boy was suffering from cough since two days as father told me when i asked what happened to him.
the cough was very peculiar in nature whenever the bout of cough comes boy has to strain a lot for coughing. his father told that he became very obstinate because of this and not at all listening to any one.
i was wondering what to do in this case because nothing else peculiar i could find.
I just opened my Repertory and Searched..

In Complete Dynamics i just entered Words "Cough Strain Peevish"

and i got surprised when i show the result The Repertory gave me the Exact Rubric which i never had came across before.

Cough : Straining; Children, in Peevish

Only One drug is there and That is Belladonna. I always ask to my software for the source of the remedy and again i was surprised by the source "Hahnemann"

I was bit curious that where master wrote it and i found this 

In Materia Medica Pure : Belladonna Hahnemann Wrote it exactly What i was looking for.

Without giving any second thought I prescribed Belladonna 1M.

with in two days child became absolutely healthy in all way.

Repertory Rocks.

Hail Hahnemann, Hail Homoepathy

Saturday, March 26, 2016

Judging from the old standpoint, we cannot conclude anything about the problems that will come up under Homeopathy. we can only judge from our standpoint, and from what we know. and if you hear that somebody has tried this and tried that without success, remember that somebody has only demonstrated his own failure. Homeopathy is capable of demonstrating itself in all intelligent hands; whenever the physician has intelligence and makes use of the law and applies the remedy in accordance with the symptoms he will see the case turn out as describe. - Dr. J. T. Kent

Friday, March 25, 2016

The real Homoeopathic physician is such a specialist ; he makes materia medica and the exemplification of the law his daily study. To him it is a labor of unflagging interest and love, wherein he lives and almost has his being. Thus and only thus can he make cures that are impossible to the old line physician and thereby justify a separate existence. It must be his aim to do things, and do them well; no other course is honestly possible under the law, which like all natural laws is exacting in its demands and knows no compromise. - Dr C. M. BOGER

Tuesday, October 15, 2013

Speech of Prof. George Vithoulkas after his nomination as Doctor Honoris Causa in «Dr. Viktor Babes» University of Medicine and Pharmacy in Timisoara (Romania) - 12.10.2012 PDF Print E-mail

Respected Rector, Respected Vice Rectors, Respected Members of the Senate, ladies and gentlemen,

today is an important day not only for me personally but for homeopathy as well.
An important day for me personally because you are honoring me nominating Doctor Honoris Causa and therefore I would like to express my deepest gratitude to all members of the Senate who took the decision of this nomination.

I feel that today the whole world is in turmoil and in the brink of a global catastrophe. The mentality of the western people, mostly of scientists and politicians, seem to be in a state of confusion.

I have hardly found anybody today that denies this fact. My question is why we arrived at such a state of animosity between nations, why so much selfishness and greed has manifested in our behavior that brought upon us so much insecurity, anxiety, depression and unhappiness instead of feelings of peace and brotherhood?

It is my experience - in examining thousands of cases in the last fifty years- that the general state of health, especially the mental condition, of those who had access to the best possible medical care, has been gradually deteriorating.

But why is it that those who had such a good medical care with vaccinations, antibiotics and hormones have been «altered» in their mental and emotional states as to create a generation so hardhearted and primarily a mind which is so selfish and greedy?

Is the natural evolution of human beings to become more and more selfish and materialistic, nurturing hatred and divisions or is it to become more and more spiritual, serene, happy and joyful, caring for each other?

I know from personal experience and observations that all humans have the potential of experiencing elated states of happiness and bliss if they manage to get rid of their selfishness. I have seen this happening in the most healthy of them. If an individual is in such a state of happiness, there is not the least possibility of doing harm to others. The question is why such individuals are so few today in the western world as not to be able to form a critical mass to resist the negative aspects developing more and more every day.

Why then, it is that the western world, that is considered to be the leaders of the whole world today are promoting all these negative qualities of hatred and divisions, nations against nations, races against one another, religious sects preaching hatred and divisionism against each other and all this situation threatens to annihilate the human race from the face of the earth?

Could the minds of those politicians, financiers and scientists who are making global decisions be sane and healthy?

I doubt.
What we know from our homeopathic experience is that our daily decisions and actions many times are influenced and sometimes even dictated by our mental-emotional pathology. This is not a theoretical aspect anymore, today we know that it is a fact.

If the above assumptions are correct, then obviously something has gone terribly wrong concerning the health of the general population of the western countries.

The question is: Why?

Without ignoring the contribution of several environmental factors that affect health, without ignoring the influence of the modern competitive societies in creating anxieties, fears, insecurities and aggression, Ι estimate that the greatest contribution in the creation of the mental state of contemporary people, lies with an unwise overuse of conventional chemical drugs, hormones and vaccinations, that have affected deeply the human organism and also the function of the brain.
According to a research that was carried out in our Academy for more than thirty years, the outcome was published in a leading medical journal with the title «The Continuum of a Unified Theory of Diseases», which shows the role of chemical drugs in suppressing diseases towards the very central part of the human organism which is the brain.

What was amazing for me was to observe that any chemical drug designed to combat a particular pathology, after been inserted into the organism, did not have a somewhat «vague» side effect but followed a determined pathway in the organism, many times triggering the inherent predisposition -the weak points- of the patient for manifesting chronic diseases.

If we assume that the above assumptions are close to the truth, then we have to admit that the present state of the global politics and global finances are the outcome of sick minds, that cannot see anymore the essential and the obvious -which is the promotion of happiness and joy for all people- but on the contrary they seek devious ways for managing the masses in order to exploit them. Then we have to accept that we have a difficult medical problem to solve and for this purpose, all of us who are concerned with the health of the general population, have to sit together with a critical mind to find the best solutions.

I do not believe that conventional medicine so far has been able to give reliable answers to the main medical problems, especially in chronic diseases. Neither homeopathy has all the answers but I am sure that academic medicine will be benefited by the impregnation of new ideas and perceptions coming from a system with totally different point of view, which is Homeopathy.

I hope that this meeting will be the beginning of a dialogue that can end into the emergence of a new paradigm in medicine, less harmful and more humane.

Perhaps in the near future we may envision that New Schools of Medicine will emerge where students will be taught not only the technological medicine but also will be inspired by their teachers as to bring out the best qualities of a healer which is an inner state of love and wisdom, for the benefit of their patients.