The Sensation in Homoeopathy

28
THE SENSATION
IN
HOMOEOPATHY

RAJAN SANKARAN

HOMOEOPATHIC MEDICAL PUBLISHERS

Mumbai
 Dr. Rajan Sankaran
All rights reserved. No part of this publication may be reproduced,
transmitted or translated into any language in India or abroad in any
form or by any means without permission of the publisher.

Made in India

First Edition : 2004

Second Edition : 2005

ISBN8190110365

Cover Design : Cheryl Feng

Printed by
Arun K. Mehta at Vakil & Sons Pvt. Ltd.,
Industry Manor, Appasaheb Marathe Marg, Prabhadevi, Mumbai-400 025.

Published by
HOMOEOPATHIC MEDICAL PUBLISHERS
201 Dinar, 20, Station Road, Santacruz (W), Mumbai-400 054, India
E-mail : spirit@vsnl.com
Website : www.thespiritofhomoeopathy.com
 CONTENTS

Page
Foreword 5
Acknowledgement 17
Note to the Reader 19
Introduction 21
PART I
1. The Spirit of Homoeopathy 29
2. Illustrative Cases 61
PART II
1. The Vital Sensation 123
2. Illustrative Cases 153
PART III
Section 1
1. Deeper Insights 213
2. An Introduction to the Levels 225
3. A Case from Practice 239
4. Summary of Concepts 249
5. New Insights into Health and Disease 251
6. Miasms 263
7. Vital Sensation and the Kingdoms 289
Section 2
1. Case Taking 317
2. The Sensation in Homoeopathy 421
3. The Realm of Nonsense (The World of the Source) 513
4. Follow Up 581
5. Acute Situations 647
6. Childrens Cases 659
7. Clarifying Doubts 667
8. Conclusion 675
Appendix
The Miasmatic Spectrum 687
A Summary of Miasms 688
A Chart of the Miasms 690
Dr. Sankarans Miasms (Illustrated by Dr. Andreas Holling) 691
Table of Sensations (Plant Families) 695
Table of Miasms and Remedies (Plant Families) 702
Flow Chart of Case Taking Process 703
Index of Remedies 705
Duke Mu of Chin said to Po Lo: You are now advanced in years. Is
there any member of your family whom I could employ to look for horses
in your stead? Po Lo replied: A good horse can be picked out by its
general build and appearance. But the superlative horse one that
raises no dust and leaves no tracks is something evanescent and
fleeting, elusive as thin air. The talents of my sons lie on a lower plane
altogether; they can tell a good horse when they see one, but they cannot
tell a superlative horse. I have a friend, however, one Chiu-fang Kao, a
Evidence now supports the vision of the poet and
hawker of fuel and vegetables, who in things appertaining to horses is
the my
nowise philosopher
inferior. Praythat plants
see him. Duke are
Mu didliving,
so, and breathing,
subsequently
communicating creatures, endowed with personality
dispatched him on the quest for a steed. Three months later, he and the
returned
attributes
with the newsofthat
soul. It isfound
he had onlyone.
we,It
in isour
now blindness, whohehave
in Shachiu added.
What kind on
insisted of aconsidering
horse is it?them
askedautomata.
the Duke. Most
Oh, itextraordinary,
is a dun-colored
mare,
it nowwas the reply.
appears that However,
plants may someone being
be ready, sent toand
willing, fetch
ableit,tothe
animal turned out to be a coal-black stallion! Much displeased, the Duke
cooperate with humanity in the Herculean job of turning this
sent for Po Lo. That friend of yours, he said, whom I commissioned to
planet back into a garden from the squalor and corruption.
look for a horse, has made a fine mess of it. Why, he cannot even
distinguish a beasts color or sex! What on earth can he know about
horses? Po Lo heaved a sigh of satisfaction. Has he really got as far as
The Secret Life of Plants
that? he cried. Ah, then he is worth ten thousand of me put together.
By Tompkins and Bird
There is no comparison between us. What Kao keeps in view is the
spiritual mechanism. In making sure of the essential, he forgets the
homely details; intent on the inward qualities, he loses sight of the
external. He sees what he wants to see, and not what he does not want to
see. He looks at the things he ought to look at, and neglects those that
need not be looked at. So clever a judge of horses is Kao, that he has it in
him to judge something better than horses. When the horse arrived, it
turned out indeed to be a superlative animal.

Taoist tale
 FOREWORD

There is a joke I like :

Q: How long should a doctor practice?
A: Till he gets it right.
The key to consistent results is a deeper understanding of disease and cure,
as also the development of methods of case taking and analysis which
reflect this deeper understanding. In my own practice I found that the
deeper the level reached in a given case, the better were the chances of
success. My earlier works, namely The Spirit of Homoeopathy, The Substance of
Homoeopathy and An Insight into Plants each represents a step in the
deepening of my understanding of Homoeopathy. The last four years have
witnessed a major shift, and this book records that shift and the method
that has emerged from it.
Disease is a state of being, which is expressed as a mental state and as
physical symptoms. The mental state is often experienced as stress. Stress
does not arise from external realities (though it may seem to be that way),
but from the individual way each one of us perceives our external
circumstances. The truth is that the external reality is not the cause of most
of the stresses and conflicts that occur in our lives.
If we were to consider lifes extremes or observe the hardest of external
realities, at these moments there are seldom any conflicts within ourselves.
Indeed in such situations it appears that one knows what the facts are and
also knows exactly what is to be done. (It is well known that the incidence
of suicide and mental illness drops during wartime.)
For example, if ones house is on fire, there can be little conflict in the mind
in such a circumstance. One knows what best to do and one does it. One
could say that there is a certain unity and harmony within. It is as if in such
circumstances, a single inner voice tells us the action to be taken. There is
seldom any inner debate or turmoil at such times. Let us consider another
example if one is being chased by a wild animal there are no two minds as
to the action to be taken. One does not worry about the situation; the focus
 The Sensation in Homoeopathy

is on the action and one just acts! It may thus be safe to say that in a really
tough situation, where the problem is distinctly external, the mind innately
seems to know what to do (to the extent that it even knows how to do it).
So then, how, or in what circumstances, does the stress or conflict arise?
Stress or conflict comes into play when the external reality differs
significantly from ones individual or inner perception of that reality. In the
face of such a disparity between inner and outer realities, the unity and
harmony within (which was so evident in the examples above) cease to be
possible, and instead the person experiences duality and conflict. He
experiences two inner voices: one voice saying what (it actually) is, the
other articulating his inner perception of what is, which is quite different
from the facts of his external reality. For example, an individual who is
well-off financially objectively seems to have no ground for money worries.
However if his own inner or individual perception is that despite his wealth
he is needy and financially insecure (a mismatch between outer reality and
his own perceptions), he will experience two contradictory voices within
him. It is this inner debate, this conflict within, which brings about stress.
Let us consider another example, that of a girl who constantly feels unloved
by the whole world. Objectively, she has her parents who love her; the
institution that she belongs to also takes good care of her; and yet she
dwells on the feeling that nobody loves her. Subjectively she feels unloved.
The voice of outer reality (what is) is contradicted by that of her inner
reality (i.e. what she perceives to be the case). These two contradictory
voices create turmoil and stress at every level in her.
Thus, one could say that what we experience as stress or conflict in any
situation has little to do with what it is (the external situation), but more to
do with what it appears to be (our individual way of seeing and
experiencing that situation). When our own individual perception differs
markedly from the actual situation, we are in effect suffering from a
delusion, a false perception of reality, which colors the way things appear
to us. One could compare this with wearing colored glasses, where
everything we see takes on the same color. A delusion is like wearing life-
long colored glasses that we never seem to take off. We view all situations
in the same colored way. It becomes the routine, every-day way we
perceive ourselves and our world.
It thus appears that at the basis of stress or conflict lies a delusion, a false
perception of reality. Let me explain the mechanism of this stress a little
further: In any given situation, our mind and body tend to first perceive the
situation and then evaluate what it means in terms of our survival. We thus

6
 Foreword

know how to adapt and respond to the situation. This is, in a way, an
automatic process. For example, when an insect stings you your senses
perceive it and you automatically swing your hand to swat the insect. There
is no conflict, no duality. There is action in the moment. The situation is
perceived and acted upon appropriately and in proportion. The mind and
body perceive it and react through reality as it is. The incident or the
situation passes without any trace or after effects. This is health in terms of
adaptability, freedom to be in the moment, where the mind and body know
what to do, and how much to do.

Reverting to the earlier example of ones house being on fire: in such a

situation you might experience anxiety and fear, but these emotions would
be in proportion and would evoke specific and appropriate responses. They
would disappear when the situation has passed. However, the case is
different when a person acts from delusion; in such an instance he is unable
to see what the reality is. Instead he tends to view the situation in his own
way, coloring and shading everything through the filter of his delusion.
Thus he reacts inappropriately or disproportionately to the situation at
hand. The situation evokes something in his mind, excites memories of the
past, reminding him of several things that have happened to him before, of
several situations, each of which appeared in the same colors and shades as
the present one. Moreover, the present situation confirms and reaffirms his
delusion, and it becomes more deeply etched in his memory for future time.
Because of his deluded way of seeing a part of him is unable to live in the
moment, the present reality; however another part of him is unable to deny
that reality, the what actually is. This duality between what is and what
is perceived causes deep conflict within him. Stress results. Thus it is a
persons inappropriate perception and reaction that is the basis of the stress,
not the situation itself.

If we are able to live in the moment we perceive the situation as it is. There
is thus no conflict and the situation can be tackled and dealt with almost
automatically (as was the case with swatting the mosquito!) The situation
then remains a situation and does not become a problem. A situation only
seems to become a problem when it is associated with the past, and when it
confirms a false perception of reality, thus fixing it in our memory. So
begins the process where each situation becomes a problem, connected as it
is to a life-long problem, a fixed and false perception of reality, a delusion
that rules an individual life. Once a delusion is established, whatever the
situation it will always be viewed in the light of this delusion, and the
corresponding reaction will always be inappropriate.

7
 The Sensation in Homoeopathy

Each one of us has our own delusion, which influences everything in our
life, the way we work, our interpersonal relationships etc., to the extent that
emotional states, fears, hatred and even joy are based very much on this
delusion. The delusion also gets represented in our dreams, nightmares and
fantasies. Interestingly, these delusions appear to be shared by the entire
human race. We can observe, by examining history, that delusions are non-
specific to the individual, being shared by the entire human race. They are
global. They transcend geographical and time boundaries, and can be seen
to be expressed in the ageless and always appealing mythology, fairytales,
literature, art, movies, and all other forms of human imagination.
Yet, we view all we experience in life in the light of our personal delusion.
Our inner, false perception does resonate with certain events, characters
and eras in history and even in mythology. We also identify with certain
characters in novels or films, whose way of acting and reacting in some way
echoes our own story. In this way the delusion takes us beyond our
personal experience and connects us to other individuals throughout
human history.
Let me illustrate this with an example. A young man might describe his
state as being unhappy at his work place. This is his feeling. On further
enquiry, when asked to describe this unhappiness in depth, he might say
that his experience at work is similar to that of being captured and tortured.
When asked to describe the words captured and tortured the various
images that may come to his mind are those of African slaves taken to
America, or of concentration camps during the Second World War, and of
the way the Romans treated their captives. These pictures of people who
had been captured and tortured are from different eras, and thus have been
a part of human experience (and therefore consciousness) through time
immemorial. Once we realize this, we understand that this experience is not
limited to the individual, but is truly global. The whole of humanity
experiences it. Although the individual is describing a deep level in himself
that is personal and private, the turmoil he describes is common to all and
is found throughout human consciousness. So at the same time as reaching
a plane that is intensely personal and individual, one also discovers that
plane to be linked to all humanity. It is both personal as well as global.
Delusion therefore is not limited by time and place. It repeatedly manifests
itself in different eras through different people in human history. From the
beginning of human civilization similar situations repeat again and again in
various forms; expressions may vary but the same pattern is manifest. For
instance, every era in the history of every country has witnessed examples

8
 Foreword

of individuals needing and striving to be the most powerful. Common to

them, and so many others like them, is the demonstration of power, the use
of capture, torture and the rule of fear, seen in all countries and cultures
over time. This is why mythology holds meaning for us despite the passage
of centuries. The plays of Shakespeare can also be seen to convey various
human delusions, through characters and situations so exquisitely
constructed that they continue to be as valid today as they were at the time
of his writing. Human delusions transcend all barriers of time, place,
language, nationality and culture.
Often, there are attempts to trace the origin of these delusions. While some
attribute them to childhood incidents and traumas, others trace them back
to past lives. It is understandable that we seek to find the source of these
recurring and repetitive patterns of perceptions and behavior. However in
so doing we follow a path that is linear, which has the underlying concept
of cause and effect: this occurred because that happened, but then what
caused that to happen, and so on. Sometimes our ongoing question of
Why? yields answers in the form of brilliant guesses. More often it yields
theories only, as we can never be sure. We can only surmise.
In my understanding there is a question that is far more fruitful than
Why? and that is the question What? The truth is what is in the present
moment. We live in the present moment, and this present reality is the only
knowable truth. It is all that is accessible to us. Why the present reality is
the way it is is not ultimately knowable to us. The what is is more than
enough for us to seek to perceive clearly.
There are forms of psychotherapy that aim at making an individual aware
of his delusion or show him his fixed patterns of perception and behavior.
But the danger of this is that such a concept could be understood
intellectually, not experientially. While an intellectual understanding
transiently feels comforting, it is not effective in the long run. The reason is
very fundamental a delusion is not intellectual. It does not arise out of a
thought process, nor does it stem from emotions like fear, anxiety, hatred
and joy. A delusion arises from a much deeper plane. Emotions are in fact
the expressions of the delusion and not the source of it.
In fact delving deeper we are able to appreciate that the delusion is not
confined or limited to the mind, nor does it arise from it. The delusion itself
is a part of a much deeper experience a sensation that encompasses the
mind and the body a far deeper level, making it felt in our very bones so
to speak.

9
 The Sensation in Homoeopathy

For example, if we have a delusion that a lion is going to get us, it is not
something that is felt simply emotionally or intellectually. Even imagining
such an experience brings about the sensation of that impending attack, a
sensation which reverberates in the deepest core of our being. Our entire
demeanor, our attitude, our nerves and endocrine glands are affected by
this sensation.
I have thus come to understand that this experience of the delusion is in fact
an expression of an even deeper, underlying sensation. Such a sensation is
unique for each individual person and is felt at the level of both mind and
body. Such an experience is far deeper than a mind experience. It is even
deeper than being a specifically human experience, since it is not confined to
the mind. It is an experience the human shares with animals, plants, and
minerals the things that make up this earth. For example, when a human
being experiences a sensation of being attacked as if by a lion, it is an
experience that is confined not only to humans but is also shared by many
animals. Other sensations are even more basic (for example, gravity, pressure,
contraction, expansion) and are shared in common with all things on earth
including the minerals. Sensation is not just mental, emotional or
psychological. It is in fact something more physical, i.e., instinctive and basic.
This pattern or sensation, from which our delusion arises, seems almost to
be the voice of the spirit of something within us. It rules a part of our
human life and colors our experience. It sounds a discordant note. One can
consider the analogy of two voices singing two differing melodies inside us
at the same time. One melody is human and is in its proper place. The other
melody, although also beautiful, is simply out of place inside the human
being. Thus, these two voices sing together what cacophony! This
disharmony can be called conflict or stress in everyday parlance. If we
are to attempt to remove or eradicate this stress we need to go to this
deepest level of awareness.
I began to see that what we consider as disease, the totality of signs and
symptoms, mental and physical, general, particular all of this comes from
one basic disturbance. And that disturbance is not in the mind, nor in the
body; it is something deeper than both. At that level a person talks a
language which is both mental and physical. The body and the mind can
then be seen as expression of that level (sensation), and that language
actually is not even the language of a human being. Its a language that is
coming from a source that is different from human being: a plant, a mineral
or an animal. If we start hearing that language with increasing depth and
clarity, if we focus on those words and those gestures which are not human,

10
 Foreword

and are therefore very peculiar (what we refer to as peculiar, queer, rare
and strange in Homoeopathic jargon) then we start hearing another
language, one that is different from the human language. And if we focus
on this language, we can hear the source itself. Then it becomes clear to us
whether the person is talking a mineral language or an animal language or
a plant language. The next step is further differentiation whether it is a
mammal or a spider or a snake, or it is Anacardiaceae or Euphorbiaceae etc.
That which is non-human in a human, the basis of stress, this is what I
understand to be disease. Disease is the non-human song playing within us,
the melody of another substance from nature. That song is perfect as it is,
but when in the human being it is in the wrong place. This non-human song
should not be there. Our own innate song, the human song, is in its rightful
place, and this alone should be playing in the human being. The non-
human song has to be diluted till it ultimately fades and ceases and only the
human melody is heard. This is the job of the remedy. On the basis of the
Homoeopathic principle of Like Cures Like, a remedy is selected which is
prepared from a substance whose song is similar to the patients non-
human song. Such a remedy in time has the effect of diminishing the non-
human song, so that the cacophony or conflict or stress ceases, and only one
melody, the human melody, is heard distinctly. When this takes place at a
deeper level the disparity between the perception of reality and objective
reality also ceases, and the individual responds to his situation in an
appropriate manner, as was seen in the case of swatting the mosquito, or
putting out a fire in ones house, or escaping from a wild animal.
In the light of the concepts mentioned above it can be said that each one of
us lives two lives at the same time. The primal one is our life as a human
being as a part of a family that is well knit within society. Man by nature is
a social animal so his existence depends upon his interaction with society.
At the same time it is in his inherent nature to fulfill his role in his
immediate surrounding. Side by side with this role playing he nurtures his
own ego and identity. Once his ego needs have attained a degree of
fulfillment he looks for spiritual growth. This is the most fundamental thing
that differentiates him from other animals. All this comes to him innately,
inherently characterizing him. This is the song of a human being. It
comprises of-
His role playing.
His upbringing of his family.
His contributing to society.
His striving towards social causes.

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 The Sensation in Homoeopathy

With the most essential and personal goal of self enhancement,

developing his ego and progressing on the path of spiritual
development.
As a human being this is the only song that should be playing within him
as his song, his melody, and his essence.
Among this commonality it is interesting to see how all of us as humans
have similar qualities and features, similar fears and aspirations, similar
thoughts and feelings. And yet there are so many individual variations.
Each one is so much different from the others. A very important component
of this human variation is that despite this commonality each one of us has
a part which makes us uniquely individual. It is this part a small part that
is not human specific which characterizes each one of us. There are also
some qualities found in a given individual in a different proportion to
others. For example one person may have more aggressiveness, another
may prefer the color black, another have a very strong sweet tooth etc.
These individual variations are not isolated, random phenomena. When we
collate all these out of proportion features in the perception and reactions
of a given individual, we see a clear pattern which holds true for that
particular individual, a pattern that is a reflection of another phenomenon,
of an entity which seems to manifest a completely different energy to that of
his human life in society as outlined above. The resulting duality is such
that on the one hand each individual has his life as a human being, while on
the other there is also a whole different story, a completely other world
inside him.
This other world, the spirit of this other substance within us, this energy
pattern that confers individuality to each of us has its appropriate place in
nature and not in us. But we have borrowed this energy pattern so that we
can cope with the way we perceive reality it is our strategy of survival
given our delusion. Thus this energy pattern is not innate to us but to the
source in nature from whom we have borrowed it.
So it almost seems that the spirit of the source is occupying some part of an
individual, giving him individual characteristics. Even though this part is
small compared to the magnitude of the human part, it differentiates this
human from other humans. It is very prominent, as is someone wearing a
strange hat. The strange hat would be noticed even if it forms a small part
of the human. This other part (which is a reflection of the source from
nature) has its own energy, own melody, own song which is constantly
playing inside a human being.

12
 Foreword

Often it is the normal human song which is playing in the forefront in daily
life. The other song thus gets relegated to the background, but is audible
through the characteristic words and metaphors we use most often. It also
reveals itself in the sensations we experience and express in various
situations, along with the gestures we use to indicate these inner feelings
and sensations.
Sometimes it so happens that people try to make this song the main song of
their life, by choosing a career or situation or a partner where this song can
be comfortably played. A person whose song is an aggressive one, might
choose a profession which needs that type of aggression.
He can thus live both his songs in his daily life then there is some degree
of harmony in his life. But for the most part we are not able to live more
than a small percentage of the other song in our daily life. Then under such
circumstances the human being expresses the other song in his past-time,
hobbies and interests and especially through dreams.
The conflict followed by turmoil and disharmony begins when the other
song doesnt get a vent for expression. Its intensity becomes so high that it
is not humanly possible to express a large part of it. Then the part that
cannot be expressed precipitates and crystallizes as physical and mental
pathology. Since this pathology is a manifestation of this other song it has
the same energy pattern, the same sensation and the same melody. We can
say that this other song, this non-human melody expressed in the human
can be best heard through the language of disease. And this language of the
disease in a person can be heard in the way he expresses his complaints, the
exact sensation of his aches and pains or other complaints. It can also be
seen in his perception of his situation, the words that he uses to describe it
and the effect of the situation on him, coupled with his reaction to that
situation.
Let me illustrate this concept with an example.
A woman who was an executive in a company came to me with severe pain
during her menstrual period. When asked to describe her pain she said that
the pain was like a recoil.
It is like when you pull something flexible and it recoils like how it hits
you on a recoil.
This is an unusual description of pain and thus possibly expresses her inner
song. When we examine her life further she says she is most sensitive to
being pushed and jostled around in crowded places.

13
 The Sensation in Homoeopathy

For the conduct of her daily duties and activities she has to go to crowded
places. In her opinion people are uncivilized, because people push and pull
you, jostle you for more space. Her instinctive impulse is to push and jostle.
But she doesnt do so because she feels she is civilized and therefore should
not do such a thing in retaliation.
Thus, the song that plays in her has the energy of jostling and pushing, of
an aggressiveness that is designed as a survival mechanism in a situation of
having to fight for and find ones space in a crowd.
One notes that this is the same language that is expressed in her physical
complaint, in her pathology. This pushing and getting pushed back (recoil) is
typically a phenomenon seen in goats within their group. The goat needs to
be with his herd, yet needs to find his own space and it does so by jostling
and pushing. This pulling, pushing is essential for its survival.
This lady experiences the same phenomenon in her life which makes it her
inner (non-human) song. But she doesnt allow this song to be expressed in
her day-to-day life. Since it is not expressed outside, it is stored within her
needing a vent to express itself.
It finds expression in her physical body in the form of painful menses. It
manifests in the way she describes herself, the various aspects of her life,
her other feelings and sensations, and in the hand gestures she uses to
describe those sensations. The behavior and body language that
characterize her, the words she uses most often, examples that are given out
of context, this entire phenomenon as a totality . . . all act like keynotes of
the song that is playing within her.
So, this phenomenon of the animal kingdom, a phenomenon specific to the
goat family, seems to be have found its way into her; or more appropriately
she seems to have taken on some of the energy of the goat family. Their
spirit in some way matches and helps her survive in the situation she
(unconsciously) perceives herself to be in. This is her other song melodious
in its own way, yet out of its natural place.
Another case that comes to mind is of a young girl of twenty-five whose
main complaint was irregular bowel movement. She alternately had
constipation and diarrhea. On being questioned about how this affected
her, she replied that the constipation made her look fat. Looking fat
signified for her not wearing good clothes and feeling less attractive. When
asked further about the less attractive feeling she explained that if she stood
next to a fat person she wouldnt like it because it reflects on her. People
would say fat and fat. Similarly in the office she did not roam around

14
 Foreword

with the people she called sideys. For her a sidey was someone who
was dull and unattractive. Being seen with them reflected on her. If she
was spotted with them it meant that she was like them. Since the word
reflects on me came up very often I tried to understand it from her
perspective. She said that reflects was a word commonly used by humans
to indicate anything that reflects back, like glass, since it reflects what is
inside and outside of it.
She further explained that in life she had a set picture of how her life should
be and had a set image of the way she looked. Everything had to be in that
set order only then could one stay focused. She was asked to describe the
word focused.
Focused is the opposite of blur, she said. She expanded on this thus, Blur
is the time when you take off your glasses and you cant see Focus is
when you put them back on and everything seems to be in order again.
When asked about stressful situations in her life, she narrated the story of a
relationship that did not work out. It affected her profoundly because she
was so involved that she had almost forgotten who she was. Everything
came down to what he was, I was she had become him.
Situations in her day to day life that she found particularly stressful were
going to meetings and making presentations. She faced severe anxiety as
she was extremely conscious of her image and the way she looked she felt
people were looking at her and that that reflected on her.
This attitude of hers is typically glass like behavior. With glass behavior
in general one has to be careful both inside and outside (presentation of
anxiety) so that it doesnt break. Moreover, it reflects what is inside (with
friends) so it really doesnt have anything of its own just reflects what is in
front of it (as had happened in her relationship).
It is important to know that this other concurrent song exists, and it is
amazing to see how one can recognize it word for word, note for note,
melody for melody. It is intriguing how we try to harmonize and live our
external life in congruence as per this internal melody. Nonetheless when
this is not possible we live a different life outside and inside. This creates
dichotomy and disharmony which is the root of stress.
When we go to the depth of the case and we see the remedy source
speaking to us in its voice, our remedy selection is much more confident
and results are more consistent.
The chief complaint is the best and most direct way to access the non-human
song or sensation in a patient. Recognizing the importance of the chief

15
 The Sensation in Homoeopathy

complaint was a big step for me; it saved one from getting lost in the
emotions, situations and story of the patient. One can use the chief complaint
to get directly to the sensation at the heart of the patients disease. The chief
complaint can lead directly to the non-human melody of the patient.
Although it is a direct route it is not always an easy one, and sometimes it
may not even be possible. There are many cases where the chief complaint
does not lead anywhere, and in such an instance one would have to use a by-
pass. In this way one may have to encounter first the emotions and the
delusion, before one ultimately reaches the sensation.
Deeper to the sensation, at a realm that probably corresponds to that of the
Vital Force, is an energy disturbance. What we experience in our mind and
body, in our very bones as a sensation, is experienced at this level as a
disturbed or abnormal energy pattern. This abnormal energy pattern
resounds with the energy from the source. In a patient the energy pattern
can be appreciated especially through hand gestures. I have found hand
gestures to be the most indicative of the inner truth of the patient. Words
may be misleading sometimes, especially when the patient attempts to be
reasonable, but hand gestures are usually spontaneous, and especially if
they are repetitive they can never be misleading. Having no logic or reason
behind them they are most peculiar symptoms, indicating vividly the
energy of the source. The patient will be seen to use such hand gestures in
different situations, different contexts and through the various levels:
physical, emotional, delusion and sensation.
This book describes in detail these concepts, the process of case taking and
the techniques employed herein, illustrated by several cases. Sometimes
there may be a repetition of the ideas. This has been done with the intent of
clarifying the ideas in different ways. I have also tried to address all
possible problems and doubts that could come up in practicing this method,
since we have been using this method for the past three years. I have also
included the comments of some colleagues who have been working in this
way. These comments have been most useful to me and other colleagues.
Come, let us join in the joy of discovery.
Rajan Sankaran
October 21, 2004

16
 Acknowledgement

ACKNOWLEDGEMENT

I am very fortunate to have the support and love of so many colleagues and
friends, which plays a vital role in my work.

I first gave out these ideas in an international workshop in Bombay in

November 2001. Later there were workshops in November 2002 and
2003. Attended by some very experienced practitioners, these workshops
were an intense experience wherein eleven consecutive live cases I could
demonstrate how the concept and method can be consistently applied.
These colleagues then went back and applied it. Their results and feedback
provided me with much needed independent corroboration. Notable
amongst those who sent in their cases and comments are Jayesh Shah,
Sudhir Baldota, Sujit Chatterjee, Linda Johnston, Andreas Holling, Laurie
Dack, Jeff Baker, Bert Lefevre, and Mary Gillies.

A software (Vital Quest) based on this technique has been developed by

Paresh Vasani and me. Discussions with him on this helped sharpen the
method.

Rashmi Jaising, who has been witness to the developments at every stage,
and who has edited the book, The System of Homoeopathy, took on the job
of putting this book together and her sharp queries have further clarified
many issues. I must say she took the entire work on her shoulders and the
result is now in your hands.

To my dear friend Misha Norland, who has constantly encouraged

me, must go the credit for suggesting the rather cheeky title of this
work.

Artistic expression to the idea has been given to the concepts by Cheryl
Feng, who has designed the cover.

17
 The Sensation in Homoeopathy

Neil Tessler, editor, Simillimum, did an insightful interview with me for the
journal last year. I have quoted from that interview in some places with his
permission and I am grateful for this.

To all the above mentioned and to several others who helped me, the reader
and I owe a debt of gratitude.

18
 Acknowledgement

NOTE TO THE READER

1. This book represents a progression of ideas of the author. The reader is

strongly advised to study thoroughly fundamental concepts on which
this work is based, viz. Central Disturbance, Delusion, Kingdoms,
Miasms, Sensation etc. The summary of these concepts presented in the
first chapter is mainly for the benefit of those already familiar with
them. Beginners are recommended the earlier works of the author, viz.
The Spirit of Homoeopathy, The Substance of Homoeopathy, The System of
Homoeopathy, and An Insight into Plants, before embarking on this book.
2. Concepts and maps have helped to systematize Homoeopathy. The
reader should bear in mind, however, that the concepts proposed in this
and earlier works of the same author have been derived strictly from the
basics of Homoeopathy. Sometimes the simplicity of concepts attracts
newcomers into believing that Homoeopathic philosophy, the materia
medica and the repertory are all dispensable. Such misconceptions
ultimately lead to failure. The author would like to reiterate that the
ideas in this book come from the crystallization of knowledge of
Homoeopathic philosophy, the materia medica and the repertory. The
system that he follows in his practice has been constructed on the very
solid foundation of these essentials, and this book presents only an
overview of that system.
Specific mention must be made about the kingdom concept which
appears simple and attractive to newcomers. Dr. Sankarans
understanding of the periodic table has indeed made it simpler to
prescribe mineral remedies, but his ideas and prescriptions emerge from
a very reliable background of philosophy, materia medica and
repertory. For example he has proposed that the main theme of Aurum
is being able to stand on his own feet and take up responsibility for
himself as well as others; this is corroborated by well-known symptoms
of Aurum, viz. Delusion he has neglected his duty, Ailments from
unusual responsibility, and Conscientiousness etc. The plant kingdom
has been totally derived from symptoms recorded in various Materia

19
 The Sensation in Homoeopathy

Medicas and provings, as has been explained in An Insight into Plants.

Concepts regarding the Animal kingdom are also similarly strongly
supported by symptoms and cases. Also, all these concepts have been
verified by him in his own practice of over twenty years, as well as
through the cases of his colleagues.
The reader is thus advised to strengthen his foundations through a
diligent study of the fundamentals. This will keep him grounded and in
touch with the basics, that should never be forgotten, even with the
emergence of newer ideas and concepts. In fact, any real progress in
Homoeopathy is impossible without a very firm footing in
Homoeopathic philosophy, the Materia Medica and the repertory.
3. Abbreviations used in case interviews.
D: Doctor
P: Patient
Mo: Mother
Fa: Father
4. All dates mentioned in the case interviews are in the format: dd.mm.yy.
5. The authors comments/explanations have been given in italics at
various points in the case, to convey his thought process to the reader.

20
 Introduction

INTRODUCTION

Hahnemann wrote in his Organon of Medicine:

When a person falls ill, it is only this spiritual, self acting (automatic)
vital force everywhere present in his organism that is primarily deranged
by the dynamic influence upon it of an external, morbific agent inimical
to life; it is only the vital principle deranged to such an abnormal state,
that can furnish the organism with its disagreeable sensations, and
incline it to the irregular processes which we call disease; for, as a power
invisible in itself, and only cognizable by its effects on the organism, its
morbid derangement only makes itself known by the manifestation of
disease in the sensations and functions of those parts of the organism
exposed to the senses of the observer and physician, that is, by the
morbid symptoms, and in no other way can it make itself known.
By Hahnemanns definition, disease is something that is beyond any
process and beyond any sensation, and far beyond symptoms; it is a
dynamic derangement of the dynamic vital force. While these processes,
sensations and symptoms are expressions of the disease, the disease itself
seems to be none other than the life-giving vital force, albeit deranged, that
itself possesses and endows to every cell and every atom in the body, the
impetus to carry on its life and function in a very specific, deranged
manner. Disease is energy, turmoil at the deepest point in the organism;
and whether it be a deformed fingernail, or a ravaging malignant process,
or then a panic disorder, they will each have contained in them this turmoil,
this disturbed energy. The essence of the disease is there in everything that
the patient experiences, in each and every symptom; and the totality of
symptoms is the whole of the disease.
The vital force (and therefore the disease) permeates each and every cell of
the body, and therefore symptoms cannot be discrete phenomena that
simply have to be added up, and the remedy is then decided on this
aggregate. Having been on that path in the initial years of my practice I can
testify to its limitations. A few striking symptoms or keynotes may point to
the simillimum in some cases, but this method does not work in each and

21
 The Sensation in Homoeopathy

every case. Our materia medica is constantly expanding, and as more and
more new remedies are added under each rubric, often no single remedy
emerges at the end of such a mathematical repertorization. For consistent
results in practice we have to, as Hahnemann advises,
. . . clearly perceive what is to be cured in diseases, that is to say, in every
individual case of disease . . .
So far, my twenty-three years in Homoeopathic practice have been like a
fascinating journey, that is eye-opening and full of learning, where each
step seems to bring you closer to your intended destination, and yet the
road ahead always offers the possibility of new discoveries, more learning,
still further revelations. As I have mentioned, I began practice with
mechanical repertorization, and as the results of this endeavor proved
inconsistent I studied successful cases to understand which symptoms to
select and which to leave out. My search led me to identify the Central
Disturbance, from there to understanding the importance of the mental
state and then to realize that this mental state originates from the Delusion.
For many years I used the delusion theory, once again very successfully in
some cases, but without result in others. And then some years later, my
work on the plant kingdom provided the breakthrough. A common
sensation at a level beyond both the mind and body was not only true with
plant remedies, but true of all disease. I realized then that I had somehow
accessed a level that was deeper than that of delusion. As I worked on a
new technique of case taking I realized that this common or Vital Sensation
was always found in the chief complaint, just as much as it was reflected in
the mind state, dreams, hobbies, interests etc. I also observed it being
expressed through hand gestures, and as I became attentive for hand
gestures in every case I realized that while some of them expressed the
sensation, there were others that were representative of the delusion, and
still others that simply conveyed patterns or movement. These patterns
seemed to me to be representative of energy. And energy was still deeper
than sensation.
I realize now that the delusion had merely been one level along a spectrum
of various levels. I have been able to identify seven levels in all, and
beginning from the most superficial to the deepest they are as follows:
1. Name
2. Fact
3. Emotion
4. Delusion

22
 Introduction

5. Sensation
6. Energy or Universal level
7. Level of sleep or coma or unconsciousness or death
This realization helped me to put things in the proper perspective and
I saw the various levels Homoeopathy has been and is being practiced.
I could see that one can look for the simillimum at the level of the pathology
or at the level of local symptoms, or at the level of mental symptoms, or at
the level of the delusion and the dreams or at the level of the sensation, or
now at the level of energy.
Recently, my friend, Dr. Juergen Becker, while inviting me to lecture in
Freiberg, mentioned that some orthodox Homoeopaths say that Sankaran is
speaking nonsense. He was taken aback when I replied, I hope so, my
firm belief being that truth is nonsense. In my understanding, truth is what
is. It defies all intellect, logic or reasoning; it is not what is supposed to be.
Neither does it follow the linear path of cause and effect. Truth, at its very
core, makes no sense at all.
History is replete with tales of the miseries of war, and by logic there
should be no war, ever. Yet wars continue to happen. Logically, smokers
should not smoke because they are being constantly warned of the hazards
of smoking; yet logic appears weak in comparison to their inner
compulsion, which is their inner reality, their individual truth. It makes
much more sense to love than hate, but hatred exists all the same. War,
smoking, hatred: none of these are right, yet they are. Logically all people
should co-exist in peace, should eat healthy and exercise daily, should feel
love; but the truth, that which is, is far from what should be. Birth, death
and illness follow no logic, make no sense. The behavior of human beings,
things in nature, animals, plants, minerals, the weather: they all simply are
what they are; one can categorize them, but they do not follow any logic or
intellectual reasoning.
I have come to understand that logic, reasoning, intellect, linear thinking:
these have little relevance in Homoeopathy. They help in establishing
diagnoses, and also up to a certain point the patients story seems to make
sense. But once we get past the patients external reality, and access the
deeper and very, very individual core, all sense fades out, and what
emerges is a unique pattern, strange sensations, peculiar symptoms, a
completely absurd perception of the world around: things that completely
defy all possible logic, and make absolutely no sense, neither to the
physician nor to the patient himself. Homoeopathy deals entirely with
what is; it is not the study of why is or what should be.

23
 The Sensation in Homoeopathy

The level of energy is, in my understanding, the deepest realm that we can
access in patients. This is the level of the vital force itself. When we get to
this level in a case we find patterns that make absolutely no sense. The
experience of energy crystallizes at the level of the nervous system as a
sensation experienced generally. The energy and sensation at the core of the
organism can be found underlying every delusion and dream of the patient,
his every emotion, his every physical experience. This is the inner world of
the patient, the world of nonsense, his inner truth, his vital disturbance.
This world is kept very well concealed by a garb of intellect, reasoning,
logic, and often social and cultural conditioning. It is so much of a secret,
that when revealed it amazes the physician and patient alike. The aim of
case taking is to gain access to this secret, inner turmoil of the patient and
find a remedy to match it.

The best place to begin our quest for this vital disturbance is the chief
complaint of the patient. If one persists with the chief complaint one is often
able to trace a direct path through the various levels to the deepest energy
pattern of the patient. For example a patient described his backache like a
rocket that fires upwards against the pull of gravity and travels at a very
fast speed; in this case we come in touch with an energy pattern that has no
reason to be, and yet it is the very center of the case. Another patient with
warts described a sensation of swooping down from great heights, and steel
claws that snatch a prey; the patient too confessed that it made no sense to
her whatsoever, yet it is the purest language of the turmoil within. At the
core of every individual is complete nonsense, which is their inner truth
and this is disease.

I have come to recognize this inner nonsense as being non-human specific.

If we pay attention to the energy in the case we will realize that its pattern
is similar to that of a plant/animal/mineral source in nature. Thus, it is
completely out of place in the human being. The result is turmoil. This can
be compared to two songs or melodies playing synchronously within us:
one human and the other non-human. Most of the time the human melody
plays louder and so is more audible; Homoeopathically speaking this can be
translated as common emotions, aspirations, perceptions, struggles of all
human beings. But time and again, from the background, the strains of a
non-human melody surface. These represent what is non-human specific
in man, the source of his inner turmoil. As Homoeopaths we need to train
our ears to listen to this softer but distinct non-human melody and
understand the turmoil of the patient. Only a remedy prepared from the
corresponding plant/animal/mineral source in nature alleviates this

24
 Introduction

disturbed energy pattern. The effect of the Homoeopathic remedy is to

further soften the non-human song, so that the human melody becomes
more and more prominent.
Here I think I really understand the spirit of Boenninghausen who said that
there is no local symptom at all, everything is general. The peculiar
symptom that is found locally, expressed vividly, expressed with energy,
expressed with gestures of the hands, is not local anymore. One finds that
that which is expressed locally, the sensation, will be the ruling sensation of
the whole case; it will be reflected through the emotions, through the
delusions, through the dreams, through the interests and hobbies, through
the relationships, through the fears. When one goes into the depth of all of
these, one comes to the very same sensation. The very same pattern
pervades the entire story of the person from his childhood until now, and
then one knows that one is absolutely on the center point because
everything leads over there. If at that level a remedy is found, the chances
of success are very, very high. This is the way I do case taking now: just
follow the patient from the chief complaint right down to his deepest level,
which is sensation and energy. This seems to work pretty well.
The concept of the levels has helped me tremendously in my practice, and
has completely revolutionized my case taking technique. My own results
and those of my colleagues have so far been very encouraging. This
prompted the need to put these concepts and techniques down on paper.
Let me emphasize that this book is only an attempt to share these
experiences with the profession. The ideas are still evolving and the
techniques get more refined. It is a work in progress. As with An Insight
into Plants, I feel there are sufficient results to convince me that there is at
least some truth in the idea and it has much potential. So long as we have
failures, we need to look deeper, to look wider and to continue to evolve
our concepts and techniques. It is a process, one that is sometimes
frustrating and sometimes satisfying.
The book has three parts, each part representing an important step in the
evolution of the current concepts and technique. The first two parts explain
fundamental concepts and earlier approaches. This is complemented by
successful cases. The third part has two sections, one explaining concepts,
and the other dealing with the practical application of these. More recent
cases have been included to explain the current technique. Some of the
readers may be experienced practitioners while others may not be so
experienced; there may be many who have far more experience than I do
and many successful cases as well. But through my teaching I have seen

25
 The Sensation in Homoeopathy

even very experienced homoeopaths display the same zeal when it comes to
learning and wanting to help patients better. I hope all the readers can gain
something out of this book for themselves and their patients.
I do not claim one hundred percent results. In fact there are so many
failures that only go to point out how little I know, and each day only
brings more and more to the consciousness that there is so little that we
know, and so much unknown that we do not even know how much there is
that we do not know. This brings to mind an old Tamil saying, What is
known is a handful; what is not known is an earthful! But even though the
vastness of this unknown fills one with wonderment as well as despair,
there is at least one thing that is satisfying and that is that the results are
better now with Homoeopathy than they were twenty-five years ago.
In the last ten years my ideas and approach to Homoeopathy have far more
depth, and remedies I could not even have dreamed of prescribing three
years ago seem easy to prescribe now. Cases I had no clue about seem easier
to solve now. Yet, I know that in this lifetime we cannot even begin to
understand what we are doing. There is an anecdote that I like and repeat
often: A judge had sentenced a prisoner to six hundred and seventy-five
years in prison, and the prisoner asked, How do you expect me to do
this? The judge replied, Do the best you can. That is how I feel: that we
can only do the best we can. If in the course of our work we can have fun
and enjoy what we are doing and enjoy the discovery, enjoy taking cases,
enjoy going into the heart and soul of our patients, if we can make that
journey and through that journey maybe get in touch with some parts of
ourselves then I think that is the best we can do.
I trust that my colleagues will test these ideas in practice and if they find
them of value, will participate in developing these and other ideas further,
so that we may have more and better tools in our chosen task of restoring
the sick to health.

26
PART I
 The Spirit of Homoeopathy

THE SPIRIT OF HOMOEOPATHY

To the newcomer this chapter will serve as an introduction to my ideas. To

those already familiar with them it will be a revision of concepts on which
basis my present ideas and method have developed.
When I started as a homoeopath the state of the profession could be likened
to a man with an air gun, standing in a field and shooting up in the air
randomly. Once in a while a bird flew in the path of his aim and was shot.
And the Homoeopath would say, What a great shot that was! Patients
had to struggle to get in the line of fire! There was lack of consistency. Each
of us had some brilliant results but not consistently. One case would be a
success and the next five were failures. I realized that consistency was a
necessity if we were to have any credibility as a system of treatment.
Prescribing cannot be so arbitrary and such a matter of chance. My effort all
along has been to find a method in the philosophy, one that is consistent
and reproducible.
Let us trace my journey right from the beginning by briefly summing up the
milestones in my understanding of Homoeopathy.

The Central Disturbance

I started by repertorizing cases quite mechanically. Initially I used to
select a few characteristic symptoms because this seemed to make the
reportorial work simpler. When going over successful cases we realized
that in the cases where we had prescribed on mental and general
symptoms we had much more success than in those where we had
relied upon particular symptoms or used pathology as a basis for our
prescriptions.
I was attempting to understand why these prescriptions had worked and
not the ones where we had relied on pathology, and at that time it struck
me that when potentized beyond 12C Homoeopathic remedies do not
have any material substance left in them; what remains in them is only
energy. Hence potentized remedies are incapable of causing any physical,
physiological or chemical changes in the body and can have only a

29
 Illustrative Cases

ILLUSTRATIVE CASES

The following cases will help explain and clarify concepts from
the previous chapter. The reader should note that since this time my
method of case taking has changed tremendously. I now pay a lot more
attention to the chief complaint than I did at the time these cases were
taken. The difference in the approaches has been explained later in the
book.

CASE 1
The patient is a fifty-one year old European woman residing in India. She consulted
me on 5th March 1997.
Information from her questionnaire:
(1) Depression : started on June 16th, 1996 when my friend told me that he had
met a woman to whom he feels strongly attracted.
(2) Salpingitis, more on the left side, started again. At that time had the fear to be
operated upon again. This pain comes on when I think about my friend, when
I see him or meet him.
(3) Headache, forehead, with blinking of the eyes. Only when in company. Better
from pressure, better from cold applications.
(4) Weight loss of six kilos.
(5) Mental shock; till today I cannot believe what has happened.
D: Say whatever you feel like.
P: The reason why I have come now is that eight months ago, my friend told me
that he had met a woman. He had strong feelings for her and he was
completely shattered and completely broken and that was it. So of course I
was also completely . . . (smiles) completely broken into pieces. (The situation is
one of disappointment in love. But seen through her eyes it is something that shatters
and breaks into pieces. Further, she is very composed and smiling while she says this.
The intensity of her words is not reflected in her attitude. The attitude is usually

61
 The Sensation in Homoeopathy

indicative of the miasm. The miasm is the depth to which the feeling is experienced.
Corresponding to this depth will be the degree of desperation and this is reflected in the
attitude of the patient. This patient says that she feels completely broken into pieces
and shattered, yet her attitude is one of composure.) We had a relationship for
sixteen years and without any problem. I mean it was a kind of relationship
that was harmonious in every field. I mean both of us were on the same
(spiritual) path. Intellectually also very much in affinity, vitally, physically; so
it was an integral kind of relationship which was built around years and we
never once had a problem of that sort. (The problem is the break of a relationship.
The relationship was something that was built around years and now it is shattered
and completely broken into pieces. Something had to be built and then it was
shattered; it is as though she is talking of a structure. It seems as if the relationship is
structure for her. It is likely that she will need a mineral remedy.) And now when
people see that I am not well, and when they ask me, What is happening?
Why have you lost so much weight? I tell them that I am going through a
difficult phase in my life. Until now, not one of my friends can imagine that
thing has happened between us. They just cant believe it. Even for me, till
today, it is difficult to believe. (She has mentioned in the questionnaire mental
shock. There is a shock and it shatters and breaks completely into pieces something
that was built over the years. This is how the situation seems to her. And although she
feels shocked and broken she appears composed.) I feel better now. I feel I am
recovering, and I will go through it. (She is hopeful of recovery.) I get a pain in
the left ovary every time I think about it or talk about it.

D: Tell a bit more.

P: It was very, very bad when I first suffered from it. At that time when I came
to India I was twenty-two years old. Before coming I had pen friends and so
through her I came. She had a number of friends all around her, and one
was a man, fifteen years older than she was and he became my friend. But at
the human level, the relationship was terrible; I mean for me it was really a
torture. (Once again there is the theme of a relationship, and the feeling is of
torture.) He tells lots of lies and he was flirting very much with girls, young
girls, much younger than he is always. And for me it was the first time I fell
in love. It was coming to India, and for me he was an example and an ideal.
He was very close to our spiritual leader, but there was such a gap between
what he is saying and preaching and how he is behaving. For me it was
something that was devastating when I realized that. (She looked upon him as
an ideal, and when she discovered that he was lying she was devastated. This is
similar to her feelings in the other relationship; completely broken, shattered.) But
still for twelve years I stayed in this group of friends. We never had any
sexual relationship. I think he is scared of it, and I was not also attracted in
that way. For me, he can speak, express himself very powerfully and
beautifully. And at that time I was asking so many questions and he could
speak very well and I was very much influenced. (What attracted her that he

62
 The Sensation in Homoeopathy

2004
She continues to remain well in body and mind.

CASE 2
Mrs. S. M., a twenty-nine year old woman consulted me on 22.9.98 for the
following complaints: moles developing on the face, backache, painful menses,
weight gain, depression, hair loss and poor urinary control. Her case form had
been filled out neatly and systematically. She has two daughters who were
already my patients for sometime and she was very anxious about them and
would keep calling me or visiting the clinic if they had the slightest problem.
A summary of her case follows:
I am very pessimistic, any small thing also upsets me. For example if my child does
not eat or throws temper tantrums. If we are traveling, all along the way I will be
thinking if we will return okay.
Things got worse after the pregnancy with my first child. We were deserted and
had to find a house and the baby was on the way. There were a lot of problems with
my in-laws. I started getting palpitations and started getting into a shell. I did not
like many people around me; I would get scared. I used to get scared of in-laws. We
were asked to leave the house and we had no house.
We went through financial ups and downs for one and a half years. Later, once the
child grew up I used to get very tired, very tense.
I fear the darkness. There is a hefty man who keeps calling out to women in the
building by their names. I feel his presence, that he will come suddenly. He keeps
following us. He is tall, very dark, the gangster type. I cannot even answer him
back. I fear that he will break open the window and come inside. I imagine that he
is breaking the window. He may touch me. These fears are worse when I hear about
robberies etc. Initially I was only scared of his face; now the options increase.
Another fear is of creepy reptiles. I am also insecure about my husband; I fear I will
be deserted, left alone, he will go away. Separation makes me insecure. I will be
alone with my kids. I have known him since childhood as a very good friend, so that
thought is also scary.
I got scared after hearing about someone being raped and thrown on the railway
track. I got panicky when my daughter got late by fifteen minutes. I feel heat
and perspiration of the palms in such situations. I feel I cannot do anything
alone and I call my husband. Although I know that it is okay, I cannot rely on

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 Illustrative Cases

someone. That trust does not come that that someone will bring my daughter
back home. I only trust my parents and husband.
I get angry if my children do not listen or spoil the house. In my anger I lose control
and beat the older child. I feel that making them eat is the biggest job of the day. I
keep running after them.
I do not leave anything incomplete. I finish it and only then I can rest.
I do not like noise or big crowds. I do not mind staying alone, rather than facing a
lot of people.
I get panicky and create more panic than there is. I sweat. I keep thinking
about it. When my husband is out of town I dream that that guy will open the
windows. In childhood, I frequently had the dream that there was a cabin in a
tree near my school and there was a ghost inside. A lady with three heads
who kidnaps children was there. There was a small tea stall with a big tree
and baby bathrooms nearby. There were ghosts: a three headed lady who
kidnaps and harasses children. I do not see the ghost but feel I should not go
there. It is a secluded area.
When I see any dark, hefty male looking similar to this person I start getting scared
and change my route.
Childhood: I was very bold. The teachers would tell us not to go with strangers who
would give pencils or sweets. But I was not scared. All these fears started only after
marriage. I was very scared of my in-laws. I would be scared like a child is of its
mother. I would not do any forbidden thing. I would go into the room and shiver.
There was the fear of being shouted at. If my husband was away I would not stay
there; I would come running to my mothers house. I got a nervous breakdown
within three months of my marriage; there was shivering and fever. I would be very
scared and would do whatever work was given to me.
The lifestyle had been very different at my mothers place. Here there was no
appreciation, only criticism.
Any doubt keeps harassing me: I cannot forget it easily.
There is involuntary urination; I dont have control especially at night. In the
daytime there is no problem.
My appetite has increased and I have not lost weight at all after the delivery.
I have no fears when my husband is there.
Dreams of traveling to a hill station, all four of us.
There is no fear of dogs or cats; only of creepy reptiles and centipedes.
I love plants and enjoy watching them. I can just sit and watch them for two hours,
that fresh look with dew on them. I like going on walks in hill stations. I am very
particular about order and set everything right before my husband comes home.

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PART II
 The Vital Sensation

THE VITAL SENSATION

(Extracted from An Insight into Plants, Volume 1)

Insights into the Plant Kingdom

The practice of Homoeopathy is not easy. Perhaps one factor that makes it
difficult is that Homoeopathy is probably one of the very few, if not the
only, scientific disciplines which has a method of identification that begins
with specifics, rather than going from the broad to the narrow. Each
patients state is to be identified into a remedy state. And this is done
through symptoms alone.
When trying to identify the remedy for a patient, very often homoeopaths
will go by specifics only. I sometimes joke that if the same procedure were
to be followed for other things it should be something like this: We start
with three features of a thing to be identified, say . . . black . . . big . . .
moving. One person says, Oh, I know! Its an elephant! A second one
identifies it as a black cloud, while a third is sure that we are talking of a
steam engine. It is therefore no wonder that when it comes to prescribing
the homoeopathic remedy for a patient there will be as many suggestions as
there are homoeopaths.
Normally, a scientific discipline should ask - is it a living or a non-living
thing? If living, is it a plant or an animal? If animal, is it a mammal or a
snake? etc. And then if it is a mammal the black and big and moving
narrows our choice down to two or three. Then we can go on to asking
more specific questions to differentiate further. Similarly, our task would be
made much easier if we were able to follow a system rather than a random
search throughout the Materia Medica a jungle in which we can easily get
lost without maps and signposts.
My search for such a map took me in two directions. Firstly the
classification of states (patients states, as well as remedy states) into
miasms, based on the pace, rapidity, and especially upon the level of
desperation: the psoric miasm being the least and the syphilitic the most
desperate. This kind of understanding of states helped me a lot in
differentiating between remedies that may seem similar to each other on
account of their symptoms. For example, Sulphur, Medorrhinum and Platina

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share the symptom Egotism. We can differentiate between them quite easily
when we understand that the Sulphur ego is psoric and not desperate,
optimistic, and not too high. The Medorrhinum ego is sycotic and it is more
desperate than the Sulphur ego; he needs to cover his weak spots, but even
if his ego is hurt it is not the end. The Platina ego is syphilitic; it is the most
desperate of the three, extreme, can lead to suicide or homicide, and
altogether quite hopeless.
The second direction I was led to was the classification of states into
kingdoms, especially the mineral, plant and animal kingdoms. After having
keenly observed several hundred patients in my very busy practice, I was
able to identify differences in their states, in their behavior, reactions etc.
that corresponded to the three major kingdoms. These differences arise
from a most fundamental difference between the kingdoms.
A patient needing a mineral remedy perceives a problem in structure,
whether it has to do with relationships or role as in profession or
performance. The plant kingdom person has a problem with sensitivity,
and the animal kingdom persons issue is that of survival, hierarchy or
competitiveness. This differentiation helped me significantly in narrowing
down on to the patients remedy.
However, these classifications being too broad, I felt the need to take the
next step i.e. to further subdivide each kingdom into subkingdoms for
easier identification, and to see if the miasmatic classification could be made
more specific.
I approached the miasms first. It became clear that the three major
miasms were only the major stops on the way and there were other
significant stops in between. For example we can say that human life can
be broadly divided into three age groups, namely young, middle and
old. However, we can be much more specific if we were to include in
this classification specific age groups each with their specific qualities
like infancy, the teething years, the school-going age, the teen years, the
twenties, the thirties, and later the menopausal years and finally senility.
The same kind of narrowing down can be done with the miasms by
identifying more miasms in between the three major miasms. Some of
them I have identified as acute, typhoid, malaria, ringworm, cancer,
tubercular and leprosy. Each of them has its own distinct character and
interestingly each corresponds to a specific age in human life, as I later
discovered. All this helped me to fine-tune the classification of disease
states into miasms.

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 Illustrative Cases

ILLUSTRATIVE CASES
(These are in addition to the several cases published in
An Insight into Plants.)

CASE 7
A seventy year old male was brought for consultation on 14.08.2001, by his
two sons. He had been diagnosed as having cancer of the prostate with
metastases in the bones. A surgery to remove the testes had been done,
following which he had stopped passing urine, and could only do so with a
catheter. Attempts to de-catheterize him had been so far unsuccessful, and the
doctors were looking at the possibility of a second surgery if he was not able
to pass urine normally.

D: Tell me what problems you have.

P: At present I have a problem with urine, with stool (constipation), hernia and
severe cold. I also get acidity; two hours after eating I get burning sensation
and am on antacids. While tightening my shoes I get pain in the back.
Whenever I walk briskly I sweat from the head. While climbing stairs I breathe
hard. When I pass urine I have pain. Stool I have to force. When I walk I get
pain in both the soles.

D: What is the problem with the urine?

P: I get pain while passing. Urine does not get to the tip (of the urethra) from
the middle portion, and gives me pain just like a needle. And when I pass
stool it does not come out; it is adherent and causes very severe itching.
Because I have had piles and fistula, and the skin there is very delicate and
soft, and the stool is hard and rubs there. By rubbing the skin comes out.
(The sensation in the urethra is pain like a needle. In the rectum the sensation is that
there is something delicate and soft which is being rubbed upon by something hard,
till it comes off.)
My memory is also weak; after speaking on the phone I cannot remember who
has spoken to me.
I have cataract also. The doctor asked me to have it operated but I can read.
And as long as I can read why should I get it operated?

D: You do not want it operated?

P: No. What is the use?

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 The Sensation in Homoeopathy

D: Why dont you want it operated?

P: Previously I couldnt see things that were near. Then I was told that by doing
half an hour of Yoga you could control your vision, where it is it will remain
there. I did it and now I can see nearby things and I can read. So why get it
operated? I cannot see distant things. (He has found a way to maintain his vision
as it is, and he is okay to live this way. He wants to avoid surgery. His attitude is
sycotic, viz. that the problem is not fatal and he can live with it so long as it does not
get any worse. His action is avoidance. Now if we ask the question, What is he
avoiding? we will get the Vital Sensation.)
D: So why dont you want it operated?
P: Sometimes cases get spoiled.
D: What do you mean by spoiled?
P: Sometimes the operation does not succeed and one loses ones eyes. So many
times I have read it in the newspapers. My friends have been operated and
they are alright. But my conscience does not allow me to get operated.
D: When you say that your conscience does not allow what do you mean? (At
each point we pick up what is peculiar in what he says, or whatever has the potential
to lead us one step further and base the next question about that. We persist this way
until the sensation and miasm become very clear.)
P: My will power does not allow me. What you do your heart should tell you,
your feelings should be there, your will power should be there that I have to
get operated.
D: When you say your will power doesnt let you, what do you mean?
P: Whatever we think it should come from the heart that we should do this thing.
My conscience doesnt say to me that I should get it operated.
D: What is the feeling in your conscience, in your will power?
P: That I might get my eyes spoiled; instead of getting cured I might get worse.
Now I am seventy. How long am I going to live? Three or four or five years, so
it is alright.
Now there is this new problem. Previously when I passed urine it was slow.
But then I was asked to get tested for cancer and that all started this. (He got
tested for cancer and that necessitated the surgery, and after the surgery there was a
problem with urination; this is the way he sees it. The cataract surgery similarly may
end up worsening his eyesight, whereas right now he is able to maintain it as it is. So
he avoids surgery. For him surgery connotes the problem getting worse or leading to
another problem, whereas it is something that he is willing to live with.)
D: What started it?
P: After the biopsy my urine stopped. I had a lot of pain. Then I was advised
surgery. Now I am with the catheter. When they put it it gives me a lot of pain.

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Deeper Insights

PART III

SECTION I

211
 Deeper Insights

DEEPER INSIGHTS

Looking beyond the Delusion

Studying the plant families led me to a milestone in my understanding of
disease, and as has already been explained, my earlier ideas about disease
being a delusion and the subsequent emphasis on the mental state have
since undergone a metamorphosis.

All remedies of a given botanical family share a common general sensation.

As I attempted to trace this common sensation in patients I realized that
this concept is not confined to the plant kingdom, but held true for the
other kingdoms as well. It then started to dawn on me that this general
sensation is a more basic and still better representative of the vital
disturbance than the mental state, and that the mental picture is only an
expression of this. I could now see that the general sensation was at a
level deeper than the delusion. The delusion can be said to be a function
of the imaginative mind, but the general sensation is located at the common
point of the body and the mind, and therefore has to be very close to the
vital disturbance itself. This common general sensation I now refer to as the
vital sensation. The concept of such a domain may seem familiar, but it
was for the first time that I was able to recognize it in practice and apply it
for the benefit of my patients.

The idea of sensations itself, was not something that was entirely new to
me. When I had conducted music provings with ragas a few years ago,
I had the feeling that music affects the emotions and each raga produces a
specific state of the mind. But of the provers who were affected by the
music some felt emotions, others described vivid pictures, still others
experienced only sensations, while a few simply described patterns. At that
time I was unable to understand the phenomena of sensations and patterns.
I understood now that with the provers who had experienced sensations,
the music had had an effect much deeper than the mind or the body; it
affected their very inner beings, their nerves, and this effect was far more
intense than that on the emotions. It was beyond body and mind, beyond

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emotions, beyond even the specifically human experiences and situations.

It is as if the music through the sense of hearing was touching and
activating the very vital force to produce such sensations. This made me
conclude that music was not an emotional experience but a vital one, and
probably all remedies and states were essentially vital sensations.

With this emphasis on sensations it came to my notice in practice that

patients often described sensations far better and more accurately with
hand gestures than through words. However, a little later I realized that
only at times did these gestures complement what the patient was saying
through words; at other times the gestures communicated what the patient
was unable to articulate, and in still other cases the gestures were totally
disconnected with what the patient was saying, so that I had to ask the
patient what he was showing with his hands. The gestures sometimes were
indicative of sensation, sometimes they might represent the delusion, but at
other times they were only patterns that could not be reduced to either a
nervous or emotional experience. These, I thought, were similar to the
patterns described by some of the provers during the raga provings, and
like the sensations, could not be localized in either the mind or the body;
they were too general. Further, what the patient was conveying through
these patterns was mostly movement, sometimes together with form, shape,
color and speed. These patterns seemed to me to be representative of
energy. And the domain of energy was once again general and still deeper
than sensation. Thus there were two levels deeper than delusion, viz. those
of vital sensation and energy.

A spectrum of levels
Now I could see that patients could describe symptoms at various levels.
They could emphasize the diagnosis itself; this I regard as the most
superficial experience of their disease, and I refer to this first level as the
level of Name. There are some others that emphasize their physical
complaints; this level I have called the level of Fact. Through my earlier
work I was already familiar with the further levels of Emotions and
Delusions, and now I was able to recognize still deeper levels, viz. Vital
Sensation and Energy. Thus a spectrum of levels emerged.

The level of the Vital Force

What was the relevance of these levels? As a result of having understood
these levels our perception and understanding of the term delusion
deepened beyond being merely a mental phenomenon to a general

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 An Introduction to the Levels

AN INTRODUCTION TO THE LEVELS

In the recent years I have been able to discern with refinement the
experiences of patients (symptoms) as belonging to seven levels. The
success of several cases based on the concept of the Vital Sensation
confirmed that at the depths of any emotional or physical experience
lies a sensation. A little later I was able to identify the still deeper energy
level. I could now see that patients described physical symptoms,
emotions, delusions, general sensations and energy patterns. Through
further observation and reflection I was able to identify seven levels in all.
These are:
1. Name: At this level of experience the patient experiences his complaint
only as a diagnostic condition. Sometimes in cases of terminally ill
patients or those with extensive physical pathology one observes only
the common symptoms of the condition, and it may seem that these
are the only available symptoms that the physician can work with.
2. Fact: The experience of a person at this level is only of the local
sensation or phenomenon. Thus he experiences his ailment only as a
local symptom.
3. Feeling: Whatever be the patients ailment, even if there is pathology,
his experience of it will be emotional at this level of experience. For
example it may irritate or anger or frighten him or make him very
anxious. The emphasis is more on the emotion. He will spend more
time describing his emotion, for example the anxiety, rather than the
ailment itself.
4. Delusion: At this level the patients experience of any ailment
will be in terms of imagination, so that he talks about what it
feels like rather than what it is or what he feels about it. For
example, instead of emphasizing on his tonsillitis (Level I),
or the sharp pain in the throat (Level II), or the anxiety
about it (Level III) he might say, The throat pain is killing me
(Level IV).

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5. Sensation: Here the patient experiences his ailment or, for that matter
anything major in his life, at a general level, or as a general sensation.
6. Energy: The experience of the ailment or complaint will be in the form
of an energy pattern.
7. Seventh level: The experience at this level is of the space that supports
the energy level, or which houses the energy pattern.
It follows then that symptoms can be experienced at any or all of these
seven levels.
The concept of the seven levels is universally applicable, as is true with
all of Homoeopathy. It indicates not only the level at which the patient
experiences symptoms, but also the various levels of all human experience.

Some common examples

Let us now examine some phenomena and activities and look at how their
experiences can vary from one level to another.
1. The experience of a journey to the Himalayas can be different for
different people.
One person may look at the mountains, and the only experience that
might register with him may be: these are the Himalaya mountains.
(Level I)
Another person may be more interested in facts like which is the
highest mountain among these, what is its height, which country is it
part of. (Level II)
A third person may be moved to tears by the experience, or may feel
pride or joy at the sight of them. (Level III)
An imaginative person may see himself scaling the heights of the
highest mountain, or may imagine that he is flying or touching the sky.
His experience is at the delusional level. (Level IV)
Looking at the mountains may evoke certain sensations in a person,
like a generalized sensation of lightness, or a thrill running throughout
the body. (Level V)
The experience at Level VI can be seen in a person whose reaction is to
jump up and down in joy, like a small child would.
2. Forming a relationship can involve several steps.
Initially we get to know the person by name. For example: This is
Uma. This corresponds to Level I.

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 A Case from Practice

A CASE FROM PRACTICE

CASE 11
The following case is of a fifty-one year old man who first consulted me on
11.04.2002. He had swelling in the lower extremities which had been diagnosed as
Morphea (Scleroderma). (Level I: Diagnosis.)

D: What is the problem?

P: Problem of foot swelling
On examination: There is a swelling around ankles
There is pain. I had pain in the left foot last year and took antibiotics. Now
exactly the same thing on the right foot for the last thirty days.
Swelling and pain and I cant stand for long. There is heaviness.

D: Describe this heaviness.

P: It is pain. I am not able to move freely.

D: Tell about that.

P: I cant stand for a long time. There is pain and heaviness. Probably due to
some circulation.

D: What is the type of pain?

P: While pressing the skin, there is pain. It is not that severe that I cant
bear it. It is not unbearable. (He describes the pain as heaviness and because of
this he is unable to move freely or stand for long. The physical/local sensation
here is of heaviness. This is Level II, where the local sensation is a symptom and
experienced as a fact.)

D: What is the effect on you? (What we are looking for here is to see to what depth or
degree he experiences the heaviness; this will give us the miasm.)
P: My mobility is reduced, I cant move. When walking around or standing for
long time I want to sleep. I relax by keeping feet upward. The swelling is fifty
percent less in the morning hours. (What we see so far is that the heaviness is not
unbearable and his mobility is reduced as a result of it. The sensation of heaviness
seems to be of a sycotic proportion.)

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 The Sensation in Homoeopathy

D: What is the effect on you when mobility is reduced?

P: I am more comfortable. In every way, in thinking. (He seems to be accepting it;
this is a sycotic attitude.)
I have a very poor memory.
I feel restricted. (Restricted also indicates sycotic miasm.)

D: Tell about restricted? (When we ask about the miasm, we will be again led to the
sensation. If we pursue the sensation the miasm will become apparent. The two are
inseparable always.)
P: The leg becomes heavy. I keep pressure on one leg, and then on the other.
I should have balance on both sides, equal weight. May be this makes me more
uncomfortable.

D: Tell about restricted?

P: I feel heavy in the foot. I feel lazy.

D: What is the effect of that on you?

P: Psychologically I feel I have pain. I need more rest.

D: What is the feeling there?

P: Because of heaviness in foot I feel I should be more comfortable and in a
relaxing atmosphere.

D: What does comfortable and relaxing atmosphere mean for you?

P: Peaceful. Tension-free. No noise, no arguments. (He says tension free. Tension or
anxiety is an emotion. Here there is absence of the emotion.)

D: Tell more about this.

P: No worries of any sort. So far dont have any tensions. [Gestures with his
hands coming inwards.]

D: When you said tension, you indicated something with your hands. What are
you expressing by this gesture?
P: I dont feel any more pressure. (The physical sensation was heaviness. Now in this
situation he is telling us about pressure, which is related to heaviness. There is also an
accompanying hand gesture here, and one must keep watching the patients hands
when he starts gesturing.)

D: Tell about pressure. What is pressure?

P: Pressure due to work, anything to be completed.

D: Describe pressure. I want to know how you experience pressure. How does it
feel to you?
P: Excited, nervous.

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 Summary of Concepts

SUMMARY OF CONCEPTS

Certain concepts from the previous two chapters are summarized below.

Age wise
Level 1 Senile
Level 2 Old age
Level 3 Middle age
Level 4 Teenage
Level 5 Childhood
Level 6 Infancy
Level 7 Conception, death.

Levels and Nervous System

Level 1 hypothalamic (autonomic)
Level 2 intellect
Level 3 emotion
Level 4 imagination
Level 5 sensitivity
Level 6 vitality
Level 7 consciousness

The Levels and Space

Level 1 Limited to a part of a part of the person
Level 2 Limited to a part of the person
Level 3 Limited to the person
Level 4 Limited to mankind
Level 5 Limited to all things on earth
Level 6 Encompassing the whole universe

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 The Sensation in Homoeopathy

Levels of Homoeopathy
Level 1 Pathological
Level 2 Symptomatic
Level 3 Emotional
Level 4 Delusional
Level 5 Sensational
Level 6 Energy based
Levels of physical symptoms
Level I Diagnosis/Pathology
Level II Local symptoms, Location, Sensation, Modalities
Level III Concomitants, general effects of Level II
Level IV N E I symptoms (The neuro-endocrine-immune axis),
cravings, sleep symptoms, general modalities
Level V General sensations, affections
Level VI General movements and patterns
Levels and sensitivity
Level 1 not sensitive
Level 2 locally sensitive
Level 3 sensitive in feelings
Level 4 sensitive in nerves, mind
Level 5 sensitive in most basic issues
Level 6 universal and intense sensitivity
Levels in follow up
Level 1 will say the blood sugar is gone down
Level 2 will say his pain in the knee is better
Level 3 will say he feels better on the whole and is happier and less irritable
Level 4 will say he does not feel in a tunnel anymore
Level 5 will say his heaviness is less
Level 6 will say he feels more energetic and can now bounce up and down.

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 New Insights into Health and Disease

NEW INSIGHTS INTO HEALTH AND DISEASE

A shift in concepts
My earlier understanding of disease had been that at the heart of the
organism was a fixed and false perception of reality, the delusion, which
governed ones entire life so that a person lived out this delusion in
whatever he did from day to day, whether it was his work, relationships,
hobbies, dreams, stress and also through his physical pathology. Thus arose
the concept Disease is delusion, awareness is cure. But having recognized
the existence of deeper levels, viz. sensation and energy, I realize that the
delusion had only been an expression of a deeper disturbance.
There is a basic turmoil at the level of energy or the Vital Force, and this
turmoil materializes at the more superficial levels. At the level of the nerves
it is experienced as sensation, at the level of the imaginative mind as
delusion, at the level of the emotional brain as feeling, at the level of the
intellectual brain and the body as fact or physical symptoms, and ultimately
at the level of individual organs or parts as structural pathology.
The basic energy disturbance at Level VI is very closely allied with the
abnormal sensations at Level V. And this abnormal energy pattern and vital
sensation occupy the core of the organism. Sensation originates from
energy, and in the material body energy has to be associated with sensation.
Life is associated with function and in a living body the function of the
nerves is to receive energy and translate them into sensation. If the
energy pattern is disturbed, the nerves pick up this disturbed energy, and
abnormal sensations result. Where the energy pattern is normal, the flow of
energy is smooth and imperceptible. The resulting sensations too are of
that nature, and for all practical purposes one could say that sensation is
absent. In this case the body works like an efficient machine which
functions automatically and soundlessly. The presence of sensation directs
our attention towards the body; thus sensation governs our functioning. In
the absence of sensation one is not so invested in the body, and the human
energy is thus freed and made available for the higher pursuits for which
human beings are intended.

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 The Sensation in Homoeopathy

Energy is universal. At the level of energy the human being is connected

to other things in the universe. The organism shares its central, abnormal
energy pattern with other things in the universe, so that this energy cannot
be human energy. This energy characterizes other things in the universe; it
is not characteristic of human beings. There is perhaps an energy pattern
which is characteristic to human beings and so will be normal for them, and
this is what alone should govern the human being; his physical, emotional
and nervous functions. This would be health, to have the normal energy
pattern in the place of the abnormal one.

References in the Organon of Medicine

As mentioned above, abnormal energy means abnormal sensations, and
this is perhaps the beginning of disease. Let us examine the aphorisms in
the Organon of Medicine where Hahnemann has referred to sensation.

(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 purpose of our existence.

(11)
When a person falls ill, it is only this spiritual, self acting (automatic) vital
force, everywhere present in his organism, that is primarily deranged by
the dynamic influence upon it of a morbific agent inimical to life; it is only
the vital force, deranged to such an abnormal state, that can furnish
the organism with its disagreeable sensations, and incline it to the irregular
processes which we call disease; for, as a power invisible in itself, and only
cognizable by its effects on the organism, its morbid derangement only
makes itself known by the manifestation of disease in the sensations and
functions of those parts of the organism exposed to the senses of the
observer and physician, that is, by morbid symptoms, and in no other way
can it make itself known.
(86)
When the narrators have finished what they would say of their own accord,
the physician then reverts to each particular symptom and elicits more
precise information respecting it in the following manner; he reads over the

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 Miasms

MIASMS

Hahnemann realized, as he continued to practice Homoeopathy, that in a

large number of chronic diseases, the symptoms alone were not enough to
lead to the correct remedy. In his search for the correct remedy, one that
heals as completely and permanently as is possible, he was convinced in
each case of the existence of a deeper, more fundamental or primitive
disease which he called the Miasm. In every case therefore the miasm and
the symptoms both had to be taken into consideration. Hahnemann divided
diseases into three main categories: those arising from suppressed scabies
(Psoric miasm), gonorrhea (Sycotic miasm) and syphilis (Syphilitic miasm),
and identified remedies for each of these groups. He instructed his students
to establish first what is the fundamental disease or miasm in each case, and
then to select an appropriate anti-miasmatic remedy to restore the patients
health.

My search for maps in Homoeopathy led me to examine Hahnemanns

theory of miasms. Initially I understood disease to be a false perception of
reality, or a delusion. The miasms I understood as the type of situation the
person perceives. There are different ways a situation can be perceived, and
each miasm represents one way of perceiving the situation. More recently,
having sharpened my focus such that I was able to perceive the deeper
levels of Energy and Sensation, I see the miasm also as the depth to which
the Vital Sensation is experienced.

Corresponding to the inner experience of this depth is an attitude which is

visible outwardly. Through this attitude is reflected the degree of
desperation that the person feels. The deeper the miasm the more the
desperation; the acute miasm may seem an exception to this as in many
cases the desperation in the acute miasm will appear to resemble that of the
syphilitic miasm. (The difference between the two is explained later on in
the chapter.) The miasm is therefore, in my understanding, a measure of
how much or how intensely or how acutely or chronically or how deeply or
desperately the situation is perceived to be.

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 The Sensation in Homoeopathy

Let us clarify these concepts with the help of examples:

Let us first examine a situation, and take the example of the presence
of a criminal in a neighborhood.
If a criminal enters into a particular locality while he is fleeing from the
police, many residents of that locality may experience a sudden, intense fear
for their lives. They may react by locking their doors and windows very
securely to protect themselves from the possible danger, or they may chose
to flee to a safer place till such time as the danger has passed. Once the
criminal leaves the area there is no danger anymore and they can get on
with their lives as usual; it is likely that in a short while the incident will be
forgotten.
On the other hand if a criminal were to move permanently into a particular
locality the residents would react differently. Some may try their best to
somehow get him out of there; during that time they will feel unsafe and be
cautious with regard to themselves, their families and their property, but
their focus will be on the effort to get him out. Others may feel helpless and
feel that he is here to stay and that there is nothing they can do about
the matter; these people, having accepted the presence of the criminal as
permanent, will live by avoiding any situation that may be threatening. Still
others may fear so intensely for their lives that they may chose to give up
their home at any cost and move to a completely different locality, far away
from this one.
In the first case the presence of the criminal is seen as a sudden threat to
life, but it is a temporary state of affairs. The reaction here is panic and one
wants to be protected or escapes. But when the criminal comes to reside in
the locality the situation is seen as permanent. With some people there is
effort; obviously the situation is not seen as totally unchangeable and
there is hope. With others there is acceptance; the situation is seen as
unchangeable, yet one can survive by avoiding the danger. To another
few people the situation appears very threatening and completely
unchangeable, and so there being no hope of things getting better they take
the extreme step of changing altogether their environment. In the last
instance there is maximum desperation. The reaction here is to escape,
which appears similar to the reaction in the case of the temporary threat,
but here the situation is seen as permanent and there is no hope of things
improving.
The depth and the attitude/reaction in the case of the temporary threat
correspond to the acute miasm. When the situation is seen as permanent,

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 Vital sensation and the kingdoms

VITAL SENSATION AND THE KINGDOMS

The primary difference between animals, plants and minerals can be

summed up thus:
A mineral patient feels something lacking in him or something will be
lost from him, that in his structure there is something missing, or it is
complete and something is going to get missing or something is going
to be lost. A mineral person thus sees a problem within himself;
either a lack or a fear of loss or something within. For example, I may
lose my voice; this would be a typical mineral complaint. Or I may be
paralyzed or My back is very weak. I need support on my back: these
are typical mineral expressions. No, you do not conclude from one-two
sentences but you see this in all contexts. Everywhere in the case the
problem has to be the same: I lack or I will lose. So the problem is
within me - this is mineral.
In plant patients, things affect them, they are not able to take this or
that or that. Some typical examples: His screaming affects me or His
shouting affects me or The damp weather affects me, the smell affects
me, the light affects me. So it is not the him or the other person per se
who affects them, but it is that in the other person, that particular
phenomenon, for example the screaming or shouting that affects them
- this is plant. So plant people will not say, My husband is bad, but
will say, I cannot tolerate my husbands screaming (because I am too
sensitive). The plant person may not actually say that he is sensitive
but this is conveyed or implied when he says I am affected by this or
that. So in the experience of a woman needing a plant remedy her
husband will not be a problem as long as he doesnt scream. Or such a
person might say, Bombay is okay, as long as it is not polluted, the
pollution hurts. What he means to say is that Bombay is not a
problem, but I am sensitive to the pollution. So things affect me - that
is plant.
And me versus the other person: that is animal. In the animal person
he affects me, he is bad, the other person is the problem.

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 The Sensation in Homoeopathy

That entity affects me. The other thing is personified. For example the
physical complaint may be expressed like this: the tonsillitis kills me.
The tonsillitis becomes an entity or a person (aggressor), who kills
him (victim). Me versus him. The victim versus the aggressor.
This is the most basic difference between them all.
The mineral lacks something within him; the plant is sensitive and gets
affected by something outside of him; and in the case of the animal it is
me against the other one, it is he, he affects me, he is the problem,
he should be put down.
And this is known only when you reach the core of the case.
Superficially one can appear as another.
From an extempore talk.

Local and general sensations

Sensation is the discernment or consciousness of any experience. The
experience itself and its nature qualify sensation. Energy is the basis for
sensation. Energy is in the form of patterns. These patterns cannot be felt,
and their experience can only be described in terms of movement, speed,
direction and perhaps color. When this energy pattern is received by the
nerves it is experienced as sensation. The nervous system is the connecting
point of the mind and body, and a sensation experienced at this level is a
general one. This general sensation, which is common to the mind and
body, is called the vital sensation.
There are also purely local sensations which have no correspondences on
the mental or general plane. A simple example is the experience of a mild
electric shock. The electrical current or energy may come in contact with
one locality of the body, and when it is mild its experience will be confined
to only the nerves in that locality. Thus the sensation of shock is
experienced only physically and is limited only to one part of the body. It is
local rather than general. The sensations experienced only at Level II are
purely local, whereas the sensations experienced at Level V are general. The
general sensation, which has its origin in the disturbed energy pattern, will
be found at Level V in its pure form, in Level IV where it takes the image of
a delusion, at Level III in the garb of an emotion, at Level II where it will be
reflected in the predominant local sensation, and at Level I in the experience
of the pathology.
Let us consider the example of a patient with a deviated nasal septum who
suffers from frequent colds. She complains of difficulty in breathing and

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 Case Taking

SECTION 2

315
 Case Taking

CASE TAKING

The aim of case taking

Disease is that which is non-human in man. This non-human part seeks
expression through human issues, human pre-occupations, human
emotions, human aims and desires. The diseased man speaks a human
language in a human voice, but the essence of his speech is non-human. The
essence of his symptoms, of his emotions, his dreams is non-human. This
non-human essence is distinct and definitely discernible, but the non-
human part is still concealed in human wraps. The aim of case taking is to
follow the trail of this non-human essence and get past the human cover,
right to the non-human part that is the center of the vital disturbance. It is
thus important to look behind the emotions, story and situation of the
patient and go to the heart of the disease, to see what is peculiar there that
characterizes the individual.
All of us are alienated from our human origin by the presence of a small
non-human part, and that is what makes us sick. This small part is what
differentiates us from each other, and though small it makes a huge
difference. The physician needs to bring out and expose that part. In this he
needs to be like an archeologist who excavates a treasure without touching
it, interfering with it, labeling or classifying it, but purely unearthing it and
making it stand out so clearly that there can be no controversy as to what it
is. To do this is an art. One does not add to or subtract from, interpret or
analyze anything concerning the patient. One only has to uncover the
patients inner turmoil so that it is seen as clearly and in as much detail as is
possible. One is only required to bring that which is hidden in darkness to
light, to make what was unknown known. It is not simply case taking but
case uncovering to the very depth.

The old and new approaches

The old approach was to start with broad and seemingly unconnected data,
and then go step by step into the center. I would listen to the patients story
and try and understand his false perception of reality, then explore this

317
 The Sensation in Homoeopathy

perception deeper and deeper until at the end the fundamental issue
of structure/sensitivity/survival (which I now recognize as the vital
sensation) and miasm concurred.
In contrast, through the new approach one reaches the vital sensation
from the chief complaint itself. The chief complaint is a microcosm of the
all pervading central disturbance (vital sensation and energy), and having
touched this most central point right at the outset, one can see the rest of
the case to be branching out from this core. In this way we now hit the
bulls eye very early in the case, often much before the patient tells us his
life story. In fact, if this approach is used skillfully often it may not be
necessary to know the patients story. As I have used this approach
repeatedly a technique has emerged whereby the chief complaint can be
explored to the greatest possible depth, so that at the end of this
exploration the remedy is clear. Then as we examine the patients stresses,
dreams, fears, hobbies etc. the remedy is confirmed in each of these areas.
In this way one is very sure of the remedy being prescribed.
Another remarkable feature of this technique is that the physician lets
the patient lead him to the source of his remedy. The physician plays the
role of an observer, simply waiting and watching. He does not interrupt
the patient (unless he digresses), does not lead the patient rather is led
by him, does not analyze, interpret or force connections. I often jokingly
tell my students that a physician needs to be stupid and lazy. By this
I mean he should refrain from analyzing or making clever
interpretations and connections; all connections should come from the
patient himself. The physician needs to be lazy in that he should not
actively interfere in the case by leading the patient, but should allow the
patient to lead him.
With the discovery of the seven levels the path from the chief complaint to
the vital sensation is a well defined one. The patient constantly gives us
hints/clues to his central disturbance, and one is now able to recognize
these clues at every level. One is aware at every point in the case taking
process to which level the patient has led us, what level follows, and what
questions to ask in order to get to the next level. One journeys with the
patient along a new path in each case only to discover something very novel
at the end, but the directions and goal have been defined for us in a very
general way through this new approach. In retrospect the old approach
seems like a maze in which it was easy to get lost. In contrast the new one is
like a defined trail, in which one has to be on the alert for guideposts to stay
on course.

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 The Sensation in Homoeopathy

THE SENSATION IN HOMOEOPATHY

Energy and sensation at the heart of the organism

The vital sensation is the non-human specific part of man. Energy is that
which is universe specific. Together they are that part of man which he
shares with something else, his other song. This other song is the song of
the source; it belongs to another kingdom, a non-human kingdom.
The non-human energy forms a small but significant part of the man.
It intermingles into the anima of the organism, which, by itself, should be
purely human. If indeed it was purely human it would be similar to the
spirit of any other human being; but having also the essence of something
non-human it becomes distinct. The non-human part lends it individuality.
The presence of this non-human energy in the spirit of the organism is
perceived by it at a general or nervous level as an abnormal or vital
sensation. This vital sensation has the character of the source of the energy.
The spirit or the vital force of the organism, now slightly colored, or altered,
or characterized by this non-human part, drives the organism to function in
a very singular fashion. All the human pursuits of the organism now have
this distinct color or quality, and all its physiological processes are also
similarly altered under the influence of this altered vital force. This is
reflected in an altered and very singular view of reality, a unique mental
state and abnormal sensations and symptoms in various parts of the body.
The non-human part thus expresses itself on every plane of the organism. It
must be emphasized here that we are talking about an alteration and not a
replacement. The human spirit is altered by the presence of a non-human
energy, but not replaced by it. Thus the human being will continue to live
as other human beings do; his goals, aspirations, pursuits will all be human,
albeit with a certain distinction. His physiological functions may all be
within normal limits to begin with, yet they have an individual character as
is reflected in individual, characteristic symptoms.
The presence of a non-human energy within the organism is experienced by
it to a certain intensity or depth. Where the non-human energy is remarkably
different from the human energy, its presence in the organism is viewed with

421
 The Sensation in Homoeopathy

greater depth or intensity, with desperation. Where the difference in the

energies is not that remarkable, the presence of the non-human energy is
regarded by the organism with certain intensity or depth, but this is
accompanied by hope. This human perspective of the non-human energy
and sensation is the miasm.
The altered energy pattern, the vital sensation and the miasm are at the
heart of the disease state, and the turmoil of any human being can be
understood only by a clear view of these. When the vital sensation is
examined completely, its qualities understood clearly, the kingdom and
sub-kingdom become apparent. The vital sensation and miasm together
represent the source. A remedy prepared from the source, potentized so
that it has the energy of the source, helps to reduce this alteration in the
human spirit.

The heart of the case

Energy is the basis of sensation, and so it is very closely allied with
sensation. Expressions of this sensation exist at every level. As has
been emphasized in the chapter on case taking, the chief complaint
is the condensation of this vital sensation at a physical level. If we
understand this microcosm we can understand the macrocosm. At every
level, however, there are also other symptoms that are not directly related to
their origin at Level V. Such is the case with purely local sensations. The
sensation that is directly linked to its origin at Level V, when it is pursued all
the way down to its origin, will be accompanied by energy, as it is founded
upon energy. Energy is recognized by movement and represented by
patterns. Repeated hand gestures are an embodiment of the vital energy.
These hand gestures thus represent the heart of the case.
The energy of the case can also be reflected through pattern discernable in
the patients speech, movements, walking style and c. In the clinic,
however, it is the hand gestures that are mostly observed. The hand
gestures may be consistent with the patients description of his delusion,
but if they have energy they represent the vital sensation.
When the hand gestures start to appear one can be sure of having touched
the vital level. If the hand gestures accompany the patients description of a
sensation one sticks with that sensation and pursues it; this sensation will
be the vital sensation. On the other hand if the sensation is not expressed
verbally but the hand gestures are repeated or emphasized, sticking to the
hand gesture will ultimately lead one to the sensation. The hand gesture is a
direct expression of the non-human part of man, and sticking with it will

422
 The Realm of Nonsense (The World of the Source)

THE REALM OF NONSENSE

(The World of the Source)

Level Vc: The Level of the remedy

Often patients hesitate when they reach the level of the vital sensation, and
instead of spontaneously going deeper they tend to back track to the levels
of emotion or delusion. Level V is non-human specific, and it seems strange
also to the patient. It is seldom that people have ever confronted their
turmoil at this depth, and when they are faced with it they revert back to
the more human levels, the ones they are familiar with.
If the patient does back track he should be stopped in his path. At this point
the physician needs to have the reins firmly in his hands. The patient
should be encouraged to go deeper into the sensation level by repeatedly
bringing him back to this level and persistently asking him to describe the
sensation.

The realm of nonsense

Often the most fascinating point in a case is the passage into the sensation
level. At this point the gates to a secret world open up to us. This is the
inner world of the patient. The language of this world, its sounds and its
energy are all so different and so incongruous with the outside world that
they seem almost bizarre. This inner reality has no reason to be; it is
completely illogical, unreasonable, unexplainable and therefore incredible.
This is what I call the world of complete nonsense.
We all have distinctly separate outer and inner worlds. In our outer worlds
things are usually logical, tangible and often follow the laws of cause and
effect. In contrast our inner worlds are full of things completely bizarre and
non-sensical. We seem connected to things, phenomena and people around
us through a common outer world or outer reality. But the inner world is
very individual; it has nothing to do with the common outside world, nor
with anyone elses inner reality. And it is secret, often so secret that we
ourselves are not aware of its existence. We believe the external world to be
the only truth, whereas it is this non-sensical inner world that is our truth.
In fact we experience, perceive, feel and know things of the outer world

513
 The Sensation in Homoeopathy

only through the filter of our inner world, so that all that we know, feel,
perceive and experience is very limited.
The inner world is the world of the source. It is a world that is not innately
our own, that is borrowed from a substance, energy or process in nature. It
is out of place in a human being. When the gates to this secret, inner world
are opened to us we hear a new language, the language of the source. To
hear this is sometimes as startling to the patient as it is to the physician
because it sounds so non-sensical.
To discover the relationship of this nonsense to the source is indeed
thrilling, but it also serves as the ultimate confirmation of the remedy.
A remedy that satisfies the tenet of similarity at this depth is apt to be the
similimum. Such a search also serves to ratify the concept of disease as
a disturbance or turmoil with a non-human pattern, borrowed from a
non-human source in nature. This relationship is easier understood in some
cases than in others. In the case of some well proven remedies, the Materia
Medica contains some strange and seemingly illogical symptoms that have
to do with the source. In some cases of animal remedies also it might be
easier to understand this relationship: the ultimate issue in such a case is of
survival, and knowledge of the survival patterns of animals comes from
observation. The sensation in the case of a mineral remedy will be linked to
structure and function, and once again with minerals whose function we
are acquainted with this relationship may not prove that difficult to
establish.
For example, a male patient who received the remedy Venus mercenaria
described a protective shell that was a safe place to be and a pure state. He
described this pure state as a soft and milky fluid, which he compared with
soft, ocean waves. He further described something coming in and crushing
till the juice is gone and only dead tissue is left. And the climax came when
he cupped both his hands and repeatedly brought them together, took them
apart and said he was showing a clam. His main complaint was episodes of
dissociation, in which state familiar words would sound strange and
sometimes unfamiliar words would seem familiar. These episodes would be
triggered if he felt insulted or ignored by someone. His chief complaint and
emotions have nothing to do with a milky fluid or a shell. He feels insulted
and ignored; these are emotions and are well within the human realm and
make sense in the human context. A soft, milky fluid and a shell have no
human context whatsoever. They are completely out of the human realm
and make absolutely no sense. It is easy to see here that they come from the
source.

514
 Follow Up

FOLLOW UP

A lasting amelioration
Hahnemann writes:
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 . . .
Sensation and energy are at the very core of the disease. For a lasting
amelioration there has to be a change at this deep level. Such a central
change will undoubtedly be accompanied by peripheral or local changes.
Any local change, therefore, needs to be explored to the level of sensation,
to determine if there has been a corresponding improvement at that level.
This being the case, one can be sure that the patients health is being
restored.

The initial aggravation

I noted that, after having based the prescription on the vital sensation, often
there was an aggravation following the remedy, an acute crisis. Usually the
patient felt better after this acute episode. During the acute episode a lot of
emotions also surfaced; in some cases there was a lot of fear and one needed
to encourage and console the patient through it. The patient needed to be
seen often or to be called regularly till he came out of this crisis. At the end
of this period the patient reported feeling good in themselves. In such cases
often the effect of one dose lasted for quite long and the patient continued
to improve.

How to do the follow up

1. One needs to determine if the patient has improved and what are the
chances of recurrence. For a lasting amelioration the sensation has to
be significantly diluted: This can be seen in various areas:
(a) The chief complaint has improved substantially. If the pathology
has reduced the sensation has to come down. One has to
determine how much better it is at the deepest level, because that
is where the real action of the remedy happens.

581
 The Sensation in Homoeopathy

(b) There is an overall change. If the patient reports feeling

better, I usually ask the question, What difference has this
(amelioration) made to your life? The patient may express a
change at various levels: at the level of the chief complaint, at the
emotional level, at the delusion level, or at the level of sensation.
Further, I cross question the patient: if he says, I feel relaxed
I ask him how he can be sure of this. I ask for examples. One
should be skeptical in the follow up, and, as in the first interview,
examine the truth of the patients words. If he gives the example
of a situation one looks to see how was the experience in the same
situation earlier? One explores this till the basic sensation and
miasm are reached. Ultimately any change must be evaluated at
this level. The patient may begin at any level, but ultimately one
has to evaluate his progress by determining how much is the
change at the center. Any change of expression must have come
from a change in the sensation.
(c) It is interesting to enquire the change in quality of relationships,
of interests and hobbies, of dreams, in the patients pace to know
if there has been a shift in levels. In this case there would be a
corresponding shift in potencies.

2. To know the level of experience: In the follow ups one expects the
level of experience to change. From a more superficial level there must
be a shift to progressively deeper levels, ideally right up to the
sensation level, till the patient can confront his innermost turmoil and
become aware of it. Awareness can happen at any level: a patient may
become aware of his emotions, of his delusion, or of his sensation.
Awareness at the sensation level is the most effective and most lasting.
A shift in the level of experience is accompanied by a corresponding
change in potency. The potency (LM included) is to be raised if the
level of experience is raised during a follow up.
Ultimately patients get into a level which is not disease. They get more
peaceful somehow, more calm, more peaceful, introspective, aware.
This gets them in touch with a higher reality. This higher reality is not
the opposite of the uncomfortable sensation. In fact they cannot
describe it in terms of a sensation. It is beyond disease. Some reaction
of the remedy has happened. The decrease in the sensation makes more
space for them to be in touch with a higher consciousness and they cant
describe it in terms of a sensation. All they can say is that they are
calmer and more peaceful, that they feel more free than ever before.

582
 Acute Situations

ACUTE SITUATIONS

What do we do in acute situations? How do we arrive at the sensation in

the short time that these afford? Is it possible to recognize levels here?
In acute situations the chief complaint being very clear, the sensation
is most obvious. It is being experienced in the moment and usually
comes directly, spontaneously, without thought or logic. The main
thing that is happening with the patient and the way it is perceived
will give the vital sensation. The focus should be on the sensation,
and often from the local sensation one is able to get directly to the
center. One can also expect to find hand gestures reflecting the
sensation and energy.
Once the sensation in the chief complaint has been elicited very clearly one
can expect the rest of the case to unfold in a fairly short time. Therefore the
acute problem often offers the best opportunity to arrive at the remedy. It is
also easier at this point to determine the patients level of experience, as he
experiences reality in the moment.
It does not mean that the remedy prescribed in an acute episode or crisis
will be of the acute miasm; it can be of any miasm.
One should always keep a close vigil on the patient in an acute situation.
Often if one has been unable to find the remedy in the chronic situation it
becomes clear in the acute situation.
Once the sensation in the chief complaint has been elicited very clearly one
can be reasonably sure of the remedy even if the patient is in no condition
to go further with the case. The other areas may be explored later.
Usually in an acute situation the response to the remedy is very quick and
often very long lasting and profound.
Often in a chronic case when we see an acute situation, we need to go into it
and explore what the sensation is at the deeper level. This is a good test to
see if one still comes to the same remedy that the patient received or if there
is something different. Very often it comes out to the same remedy and then

647
 Childrens Cases

CHILDRENS CASES

The new method of case taking seems to work in various types of cases.
What the physician needs is faith in the method and persistence. He
should know that the vital sensation will come and should be willing to
wait for it. One needs to have complete confidence in himself/herself. If
at any point in the case something does not make sense it should not be
a cause for worry; if one has faith and is open, at the end of the case
everything makes sense in terms of the vital sensation and energy. The
goal is clear in this method, and one should persist until the vital
sensation is unearthed.
Childrens cases require keen observation on the part of the physician and
co-operation from the parents in describing the childs behavior as
accurately as possible. The emphasis is now on the vital sensation, energy
pattern and gestures, and often, if one is observant enough, these are easily
apparent in the childs behavior. Below are given some hints that have been
useful in taking childrens cases, and also illustrations of the same.

Observing the child

Often, in the actions of the child the energy is apparent. For example, in the
case of a child with recurrent colds and coughs, one may observe the child
only running about the place continuously, moving about constantly and
rapidly. This child may not even experience the cold and cough, rather only
the energy that compels him to keep running. Often, in cases of little
children, the level of experience is that of energy, or level VI and they need
the remedy in the 10M potency.
As children get older they express the sensation in terms of imagination or
delusion. But here too they often freely use hand gestures, and their
imagination is described in a lot of detail. In general, in children, their levels
of experience are closer to the sensation and energy levels, and they have
more to do with the source itself. Children, being less inhibited, it does not
feel odd to them to describe the source, nor to speak the language or the
nonsense of the source.

659
 Clarifying Doubts

CLARIFYING DOUBTS

Q: How does one reconcile this new method with the traditional
Homoeopathy we have been taught with the Repertory and Materia
Medica? And does the emergence of this new method mean that all that
we did in the past was wrong and should be discarded?
A: I do not say that this new method is the only method, or that this is
only the right method. The way I see it is that there is no one right
way; it is not this or that, rather it is this and that. There are still
many cases that have to be solved using the Repertory and Materia
Medica. This method complements our use of the Repertory and
Materia Medica. What I only recommend is that one should not cross
over to the text books prematurely, before having identified the
central disturbance of the patient. Our text books are essential, and
the new method is founded upon my knowledge of these books.
Thus this method and the text books complement each other well.
One is able also to understand the remedies from the books in a new
light with the help of this method. Further, one is also able to come
to remedies less proven by using the new method; sometimes one
may even be able to prescribe remedies that have not yet been
proven. Yet using the new method does not mean excluding what
you do or know.
All that we know and all that we have practiced and been taught
that is traditional is by no means useless. I do not suggest at all that
it should be discarded, or that it should not be practiced any more.
It would be our greatest mistake to do that. In fact I would
recommend to all students of Homoeopathy to first strengthen their
foundations in the Organon of Medicine, various Materia Medicas
and repertories before moving onto any contemporary approach. My
advice to them is that they should first be thoroughly acquainted
with the works of Hahnemann, Boenninghausen, Kent, Clarke,
Allen, Schmidt, Phatak, and all the other masters of Homoeopathy.
Once their foundations are strong and their concepts clear they can

667
 Conclusion

CONCLUSION

Feedback for the New Method

For the last three years, each November, I have been leading a two-week
workshop in Mumbai. It is attended by homoeopaths who have been
following my work through my lectures, seminars and books and who have
been applying my techniques in their practice. Apart from teaching through
video cases, I also do live cases every morning of the course, and these live
cases are followed by discussion and analysis and suggestions and ideas
from participants. In this way we have been spending these fifteen days
each November together, sharing experiences, cases, ideas and learning and
refining the technique that has been presented in this book. After the last
workshop in 2003 some of the participants were able to sum up what they
had gathered. I have included their feedback and comments here as I feel
they may help the reader put all that I have explained through this book in
a better perspective.
Dr. Mary Gillies
1. I found Dr. Sehgals reference to his fathers advice helpful: Believe
everything I say, and question everything I say. I wonder whether
one difference between the way we learn in the West and in India, is
the order in which we believe and question that which is new to us. In
the West the scientific method demands that we question everything
before believing anything. This has advantages, but also limits what
we can take in, as apparent nonsense (i.e. possible sense we havent
understood yet) is filtered out and never considered. In contrast it
seems in India there is more readiness to take the unbelievable in,
consider it, question it and then find the meaning in it, or not. May be
neither way is right or wrong, both having their advantages and
pitfalls. I only mention it here, since youve indicated you wish to put
our letters on the website, and perhaps someone unfamiliar with your
teaching might find some of the points below initially unbelievable
Id want to encourage them to be open, to try this new method, and
only then come to a decision as to its validity.

675
 Index

INDEX OF REMEDIES

Abelmoschus (Abel. ) Aether (Aether.)

288, 702 288
Abies canadensis (Abies-c.) Aethusa cynapium (Aeth., aethusa)
162 288, 702
Abies nigra (Abies-n.) Agaricus muscarius (Agaricus,
162, 163, 165, 288, 702 Agar.)
Abroma augusta (Abrom-aug.) 648
288, 702
Agathis australis (Agath-a.)
Abrotanum (Abrot.)
162, 165, 288, 702
46, 288, 689, 702
Agnus castus (Agn.)
Absinthium (Absin.)
288, 702
288
Acalypha indica (Acal.) Agraphis nutans (Agra.)
288, 702 288, 702
Aceticum acidum (Acetic acid, Ailanthus glandosa (Ail.)
Acet-ac.) 288
288 Aloe socotrina (Aloe)
Aconitum napellus (Aconite, 46, 288, 689, 702
Aconitum, Acon)
Alumina (Alum.)
31, 40, 125, 288, 621, 658, 688,
49, 273, 288, 292, 300, 541, 543,
690, 702
549, 550, 551, 552, 553, 554, 557,
Aconiticum acidum (Acon-ac.) 649
288
Ambra grisea (Ambra, Ambr.)
Aconitinum (Aconin.)
53, 288
288
Actea spicata (Act-sp.) Ammonium carbonicum (Am-c.)
288, 702 288
Adamas (Adam.) Ammonium iodatum (Am-i.)
288 288
Aegle marmelos (Aegle.) Ammonium muriaticum (Am-m.)
288 288

705
 The Sensation in Homoeopathy

Amygdalus persica (Amyg-p.) Aranea ixobola (Aran ixo. Aran-ix.,

)
288 52, 288, 493
Anacardium orientale (Anac., Aranea scinencia (Aran-s.)
Anacardium) 288, 493
45, 284, 288, 689, 702 Arbutus andrachne (Arbu.)
Anagallis arvensis (Anag.) 288
288, 702 Argemone mexicana (Arge.)
Anantherum muriaticum (Anan.) 288, 702
288 Argentum arsenicicum (Arg-ar.)
Androctonos amurreuxi hebraeus 288
(Androc.) Argentum metallicum (Arg. met.,.
288, 493 Arg.)
Angustura vera (Ang.) 47, 134, 600
288 Argentum iodatum (Arg-i.)
Anhalonium lewinii (Anh.) 288
288, 702 Argentum nitricum (Arg. nit.,
Antimonium arsenicosum (Ant-ar.) Argentum nit., Arg-n.)
288 72, 74, 79, 84, 87, 105, 134, 288,
Antimonium crudum (Antim crud., 296, 439, 588, 589, 594, 595, 601,
Ant-c.) 602, 603, 604, 605
42, 49, 288, 688 Argentum phosphoricum (Arg-p.)
Antimonium iodatum (Ant-i.) 288
288 Aristolochia clematitis (Arist-cl.)
Antimonium tartaricum (Ant-t.) 288, 702
288 Arnica montana (Arnica, Arn.)
Aphis chenopodii glauci (Aphis.) 126, 143, 288, 702
288, 477 Arsenicum album (Ars alb.,
Apis mellifica (Apis., Apis mel.) Arsenicum, Ars.)
53, 137, 288, 475, 477, 478 45, 49, 94, 99, 127, 137, 268, 288,
302, 689
Apisinum (Apisin.)
288 Arsenicum bromatum (Ars-br.)
288
Apomorphini hydrochloridum
(Apom.) Arsenicum iodatum (Ars-i.
)
288 288
Aranea diadema (Aran., aran d) Arsenicum metallicum (Ars-met.)
52, 288, 493, 494 288

706
 Index

Arsenicum nitricum (Ars-n., Aurum suphuratum (Aur-s.)

Ars-nit.) 288
288 Avicularia (Mygale) (Avic.)
Arsenicum sulphuratum flavum 288
(Ars-s-f.)
288
BCG (bcg.)
Arum maculatum (Arum-m.)
288
288
Bacillinum burnett (Bac.,
Arum triphyllum (Arum-t.)
Baccilinum)
288
45, 54, 137, 288, 689
Asafoetida (Asaf.)
288, 702 Badiaga (Bad.)
288
Asarum europaeum (Asarum, Asar.)
288, 702 Balsamum peruvianum (Bals-p.)
288, 702
Asclepias tuberosa (Asc-t.)
288 Baptisia tinctoria (Bapt., Baptisia)
41, 288, 579, 688, 702
Asparagus officinalis (Aspar.)
288 Baryta arsenicosa (Bar-ar.)
Astacus fluviatilis (Astac.) 288
288 Baryta carbonica (Baryta carb.,
Asterias rubens (Aster-r., Aster.) Bar-c., Baryta).
288 44, 125, 288, 298, 303, 433, 437,
438, 457, 458
Atrax robustus (Atra-r)
52, 288, 493, 494, 495 Baryta iodata (Bar-i.)
288
Atropinum purum (Atro.)
288, 702 Baryta nitrica (Bar-n.)
288
Aurum arsenicosum (Aur-ar.)
288 Baryta phosphorica (Bar-p.)
Aurum iodatum (Aur-i. ) 288
288 Baryta sulphurica (Baryta sul,
Aurum metallicum (Aurum, Aurum Bar-s., Bar-sul.)
met, Aur-met, Aur.) 304
19, 44, 47, 49, 288, 295, 304, 433, Belladonna (Bell.)
437, 457, 458, 551 689, 690 40, 137, 288, 658, 688, 690, 702
Aurum muriaticum (Aur-m.) Bellis perennis (Bell-p.)
288 288, 702
Aurum phosphoricum (Aur-p.) Benzoicum acidum (Benz-ac.)
288 288

707
 The Sensation in Homoeopathy

Berberis aquifolium (Berb-a.) Bryonia alba (Bry., Bryonia)

288 41, 127, 288, 500, 669, 688, 702
Berberis vulgaris (Berb.) Bufo rana (Bufo)
288, 702 288
Berberinum (Berbin.) Bungarus caeruleus (Bung-c.)
288 288
Berrylium metallicum (Berryllium, Bungarus fasciatus (Bung-f.)
Beryl.) 288
288, 299 Buthus australis (Buth-aust.)
Bismuthum subnitricum (Bismuth, 288, 493
Bism.)
Cactina (Cactin.)
49, 288
288, 702
Bitis arietans (Biti-a.)
Cactus grandiflorus (Cact.)
288
288, 702
Blatta orientalis (Blatta)
Cadmium metallicum (Cadmium,
53, 288, 477
Cadm.)
Blatta americana (Blatta-a.)
49, 288
288
Cadmium iodatum (Cadm-i.)
Bombyx chrysorrhea (Bomb-chr.)
288
288
Caesalpinia bonducella (Caesal.)
Bombyx processionea (Bomb-pr.)
288, 702
288
Caesium metallicum aut sulphuricum
Boricum acidum (Bor-ac.)
(Caesium, Caes.)
288
458
Borax veneta (Borax, Bor.)
Caladium seguinum (Calad.)
49, 288, 541
288
Bothrops atrox (Both-a.) Calcarea arsenicosa (Calc-ar.)
288 288
Bothrops lanceolatus (Both-l.) Calcarea bromata (Calc-br.)
288 288
Botulinum (Botul.) Calcarea carbonica hahnemanni
288 (Calcarea carb, Calc carb, Calc-c.,
Bovista lycoperdon (Bov.) Calc.)
288 31, 40, 108, 125, 288, 512, 643,
Bromium (Brom.) 650, 654, 688
288 Calcarea fluorata (Calcarea fluor.,
Brucinum nitricum (Brucin.) Calc-f.)
288 288, 296

708
 Index

Calcarea iodata (Calc-i., Calc-iod.) Carsinosinum burnett (Carcinosin,

288 Carcinosinum, Carc.)
Calcarea muriatica (Calcarea mur., 45, 54, 127, 288, 586, 595, 599,
Calc-m.) 689
662 Carnegia gigantea (Carn-g.)
Calcarea phosphorica (Calc phos., 288, 702
Calc-p.) Cascarilla (Casc.)
46, 288, 689 288, 702
Calcarea silicata (Calc-sil., Castanea vesca (Cast-v.)
Calcarea sil.) 288, 702
43, 288, 688 Caulophyllum thalictroides (Caul.)
Calcarea sulphurica (Calcarea sulph., 288, 702
Calc sul., Calc-s.)
Causticum hahnemanni (Caust.)
43, 277, 288, 654, 688
288
Calendula officinalis (Calen.)
Cedron (Cedr.)
143, 288, 702
288
Camphora (Camph.)
Cenchris contortrix (Cench.)
288, 702
288
Camphoricum acidum (Camph-ac.)
288 Cereus serpentinus (Cere-s.)
288, 702
Cannabis indica (Cann-i.)
245, 247, 288, 702 Chamomilla vulgaris (Cham.)
41, 126, 143, 288, 702
Cannabis sativa (Cann-s.)
288, 702 Chelidonium majus (Chel.)
Cantharidinum (Canthin.) 288, 702
288 Chelone glabra (Chelo.)
Cantharis vesicatoria (Canth.) 288, 702
53, 288 Chimaphilia umbellata (Chim.)
Capsicum annuum (Caps., 288
Capsicum) China officinalis (China, Chin.)
149, 288, 688, 702 42, 127, 288, 688, 702
Carbo animalis (Carb-an.) China boliviana (Chin-b.)
288 288
Carbo vegetabilis (Carb-v.) Chininum arsenicosum (Chin-ar.)
288, 688 288
Carbolicum acidum (Carb-ac.) Chininum muriaticum (Chin-m.)
288 288

709
 The Sensation in Homoeopathy

Chininum salicylicum (Chin-sal.) Coca (Coca)

288 46, 288, 689
Chininum sulphuricum (Chin-s.) Cocainum hydrohloricum (Cocain.)
288, 702 288
Chlorum (Chlor.) Cocculus indicus (Cocc.)
273, 288 288
Chloralum hydratum (Chlol.) Cochlearia armoracia (Coch.)
288 288
Chocolate (Choc.) Coccus cacti (Coc-c.)
73, 288, 352, 488, 702 288, 477
Chromicum acidum (Chr-ac.) Coccinella septempunctata (Cocci-s.)
103, 288 288
Chrysarobinum (Chrysar.) Codeinum purum (Cod.)
288, 702 288, 702
Coffea cruda (Coffea, Coff.)
Chrysophanicum acidum (Chrys-ac.)
288, 702
288
Coffeinum (Coffin.)
Cicuta virosa (Cicuta, Cic.)
288, 592, 702
288, 702
Colchicum autumnale (Colch.)
Cimicifuga racemosa (Cimic.)
288, 702
142, 288, 702
Colchicinum (Colchin.)
Cimex lectularis (Cimx.) 288
288, 477
Collinsonia canadensis (Coll.)
Cina maritima (Cina) 288, 702
42, 143, 288, 665, 688, 702
Colocynthis (Coloc.)
Cinnamomum ceylanicum (Cinnam.) 42, 275, 288, 665, 666, 688, 702
288, 702 Comocladia dentata (Com.)
Cistus canadensis (Cist.) 288
288, 702 Coniinum pura (Conin.)
Citricum acidum (Cit-ac.) 288
288 Conium maculatum (Conium, Con.)
Clematis erecta (Clem.) 45, 137, 288, 689, 702
288, 702 Copaiva (Cop.)
Cobaltum metallicum (Cobaltum, 288, 702
Cob.) Coriandrum sativum (Corian.)
49, 288 288
Cobaltum nitricum (Cob-n.) Corydalis formosa (Cory.)
288 288, 702

710
 Index

Crataegus oxyacantha (Crat.) Digitalis purpurea (Digitalis, Dig.)

288 288, 702
Crocus sativus (Croc.) Digitalinum (Digin.)
288, 702 288, 702
Crotalus cascavella (Crot-c.) Dioscorea villosa (Dioscorea, Dios.)
48, 54, 288 288, 532, 533, 534, 535, 536
Crotalus horridus (Crot-h.) Dioscorin (Diosin.)
48, 54 288
Croton tiglium (Croton tig., Diphtherinum (Diph.)
Croto-t.) 288
288, 614, 622, 624, 702 Doryphora decemlineata (Dor.)
Cryptopinum (Cryp.) 288, 477
288 Drosera rotundifolia (Dros., Drosera)
Cubeba officinalis (Cub.) 46, 138, 288, 322, 689
288 Dulcamara (Dulc.)
Culex musca (Culx., Culex) 288, 702
53, 288, 477
Echinacea augustifolia (Echi.)
Cundurango (Cund.) 288, 702
288
Echis carinatus (Echis-c.)
Cupressus australis (Cupre-aust.) 288
162
Elaps corallinus (Elaps.)
Cuprum arsenicosum (Cupr-ar.) 48, 54, 288
288
Elaterium officinarum (Elat.)
Cuprum metallicum (Cupr.) 288, 702
40, 47, 49, 288
Eupatorium perfoliatum (Eup-per.)
Curare woorari (Cur.) 143, 288, 702
46, 128 288, 689, 702 Euphorbia resinifera (Euph.)
Cyclamen europaeum (Cyclamen, 288, 702
Cycl.) Eupatorium purpureum (Eup-pur.)
288, 702 288

Daoboia russelli (Dao-r.) Fabiana imbricate (Fab.)

288 288, 702
Dendroaspis polylepsis (Dendro-p.) Fagus silvatica (Fagu.)
54, 288, 689 288, 702
Derris pinnata (Der.) Falco pedegrinus (Falco-p.)
288 288

711
 The Sensation in Homoeopathy

Ferrum arsenicosum (Ferr-ar.) Germanium metallicum (Germ.)

288 288
Ferrum iodatum (Ferr-i.) Glutaminicum acidum (Glut-ac.)
288 288
Ferrum metallicum (Ferr.) Glonoinum (Glon.)
288 72, 93, 288
Ferrum phosphoricum (Ferr-p.) Gossypium herbaceum (Goss.)
288 288, 702
Fluoricum acidum (Fl-ac., Fluoric Graphites naturalis (Graph.)
acid) 288
288, 300
Gratiola officinalis (Grat.)
Formicicum acidum (Form-ac.) 288, 702
288
Guaiacum officinale (Guai.)
Formica rufa (Form., Formica) 288
53, 288, 477
Franciscaea uniflora (Franc.) Hamamelis macrophylla (Ham.)
288, 702 288
Fumaria officinalis (Fum.) Hepar sulphuris calcareum (Hep.,
288, 702 Hepar sul., Hepar-s.)
Fumaricum acidum (Fumar-ac.) 44, 288, 689
288 Helium (Heli.)
288, 548
Gallicum acidum (Gall-ac.)
Helleborus niger (Hell.)
288
288, 702
Galium aparine (Gali.)
Heloderma horridus (Helo.)
288, 702
288
Gallium phosphoricum (Gall-p.)
Helonia dioica (Helon.)
288
288, 702
Gambogia (Gamb.)
288 Hippomanes (Hipp.)
288
Gastein aqua (Gast.)
288 Hippuricum acidum (Hip-ac.)
288
Gaultheria procubens (Gaul.
)
288 Hoang-nan (Ho.)
288, 702
Gelsemium sempervirens (Gels.,
Gelsemium) Homarus gummarus (H o m .)
41, 288, 702 288

712
 Index

Hura brasiliensis (Hura) Iris versicolor (Iris.)

46, 128, 288, 689, 702 288
Hydrastis candensis (Hydr.)
288, 702 Jaborandi (Jab.)
288
Hydrocotyle asiatica (Hydrc.)
288, 702 Juglans cineria (Jug-c.)
288, 702
Hydrocyanicum acidum (Hydr-ac.)
Juglans regia (Jug-r.)
288
288, 702
Hydrobromicum acidum (Hydrobr-
Juniperus communis (Juni-c.)
ac.)
162
288
Juniperus virginianus (Juni-v.)
Hydrogen (Hydrog., )
162
40, 288, 297, 548, 688
Hyoscyamus niger (Hyos.)
Kali arsenicosum (Kali ars., Kali-ar.)
137, 288, 688, 690, 702
45, 288
Hyoscinum bromhydricum (Hyosin.)
Kali bichromicum (Kali-bi.)
288
103, 106, 108, 288, 296
Hypericum perforatum (Hyper.)
Kali bromatum (Kali-br.)
288, 408, 556, 603, 627 288
Kali carbonicum (Kali carb, Kali-c.)
Iberis amara (Iber.) 31, 109, 268, 288, 643, 644, 645
288 Kali iodatum (Kali-i.)
Ichthyolum (Ichth.) 288
288 Kali muriaticum (Kali-m.)
Ignatia amara (Ignatia, Ign.) 288
45, 63, 71, 126, 127, 278, 279, 288, Kali nitricum (Kali-n., Kali-nit.)
689, 702 72, 79, 82, 83, 85, 86, 93, 288
Indium metallicum (Ind.) Kali phosphoricum (Kali-p.)
49 288
Inula helenium (Inul.) Kali sulphuricum (Kali-s.)
288, 702 79, 103, 288
Iodium purum (Iodum, Iod.) Kalmia latifolia (Kalm.)
46, 288, 689 288
Ipecacuanha (Ipecac, Ip.) Kola nut (Kola.)
41, 288, 702 288, 702
Iridium metallicum (Iridium, Irid.) Kreosotum (Kreos.)
49 288

713
 The Sensation in Homoeopathy

Lac caninum (Lac-c., Lac can.) Latrodectus hasellti (Lat-h.)

42, 53, 193, 195, 196, 197, 288, 288, 493
480, 541, 689 Latrodectus katipo (Latro katipo,
Lac capra (Lac caprinum, Lac-cpr.) Lat-k.)
53, 288 52, 288, 493
Lac defloratum (Lac-d., Lac-def., Latrodectus mactans (Latro mac.,
Lac-defl., Lac-deflor.) Lat-m.)
53, 209, 210, 288, 351, 352, 353, 52, 113, 118, 288, 493
354, 355, 427 Laurocerasus officinalis (Laur.)
Lac delphinium (Lac-del.) 288
53, 288 Ledum palustre (Led.)
Lac equis (Lac-eq.) 288
288 Lepidium bonariense (Lepi.)
Lac felinum (Lac-f.) 288
53, 288 Leptandra virginica (Lept.)
Lac humanum (Lac-h.) 288, 702
53, 288 Leprominium (Lepro.)
54, 288, 689
Lac leoninum (Lac-leo.)
53, 288 Levico aqua (Lev.)
288
Lac lupinum (Lac-lup.)
Lichen Planus
288
358, 360, 361, 375, 377
Lac rhesus (Lac macaca, Lac-mac.)
Lilium tigrinum (Lil-t.)
53
177, 288, 702
Lachesis muta (Lach., Lachesis) Limenitis bredowii californica
54, 127, 288 (Lim-b-c.)
Lacticum acidum (Lac-ac.) 322, 477
288 Lithium carbonicum (Lith.)
Lactuca virosa (Lact.) 40, 288, 688
288, 702 Lithium iodatum (Lith-i.)
288
Lamium album (Lam.)
288, 702 Lithium phosphoricum (Lith-p.)
288
Lanthanum metallicum (Lant.)
Lobelia inflata (Lob.)
288
288
Lappa arctium (Lappa.) Luffa operculata (Luf-op.)
288, 702 288, 702
Lathyrus sativus (Lath.) Lycopodium clavatum (Lyc., Lyco.)
288, 702 40, 288, 690

714
 Index

Lycopus virginicus (Lycps.) Melilotus officinalis (Meli.)

288, 702 288, 702
Lyssinum (Lyss.) Mentholoum (Menthol.)
288 288, 702
Menyanthes trifoliata (Meny.)
Magnesium arsenicicum (Mag-ar.) 288
288 Mercurius arsenicicus (Merc-ar.)
Magnesia carbonica (Mag carb., 288
Magnesium carb., Mag-c.) Mercurius solubilis hahnemanni
137, 288, 549 (Merc sol., Merc.)
Magnesia iodata (Mag-i.) 44, 288
288
Mercurius iodatus flavus (Merc-i-f.)
Magnesia muriatica (Mag-m.) 288
288
Mercurius iodatus rubber (Merc-i-r.)
Magnesia phosphorica (Mag-p.) 288
288
Mercurius phosphoricus (Merc-p.)
Magnesia sulphurica (Mag sul., 288
Mag-s.)
Mezereum (Mez.)
43, 288, 549, 688
288
Maiasaura lapidea (Maia-l.)
Millefolium (Mill.)
288
137
Malaria officinalis (Malaria nosode,
Morphinum aceticum (Morph.)
Malar.)
288, 702
54
Malicum acidum (Mal-ac.) Morphinum sulphuricum (Morph-s.)
288 288
Mancinella venenata (Manc.) Moschus moschiferus (Mosch.)
288, 702 53, 288
Mandragora officinarum (Mand.) Muriaticum acidum (Mur-ac.)
288, 702 288
Manganum carbonicum (Mang.) Muscarinum (Muscin.)
288 288
Mangifera indica (Mangi.) Mygale lasiodora (Mygale, Mygal.)
149, 288, 702 52, 288, 493, 494
Mantis religiosa (Mant-r.) Myrica cerifera (Myric.)
477 288, 702
Medorrhinum (Med.) Myristica sebifera (Myris.)
42, 54, 123, 124, 288, 313, 687, 690 288, 702

715
 The Sensation in Homoeopathy

Naja tripudians (Naja) Opium (Op.)

48, 54, 288, 669 288, 702
Naja nigricollis (Naja-n.) Opuntia vulgaris (Opun-v.)
288 288, 702
Narcotinum pura (Narcot.) Origanum majorana (Orig.)
288 288, 702
Natrum arsenicum (Nat-ar.) Ornithogalum umbellatum (Orni.)
288 288, 702
Natrum carbonicum (Nat-c.) Osmium metallicum (Osm.)
288 49, 288
Natrum iodatum (Nat-i.)
Oxalis acetosella (Oxal.)
288
288
Natrum muriaticum (Nat mur.
Oxalicum acidum (Ox-ac.)
Nat-m., Nat-mur., Natrum mur.)
288
42, 94, 95, 288, 301, 310, 548, 550,
688 Oxyuranus microlepidotus
(Oxyu-m.)
Natrum phosphoricum (Nat-p.)
288
288
Oxyuranus scuttellatus (Oxyu-s.)
Natrum sulphuricum (Nat-s.)
288
42, 288
Ozonum (Ozone)
Niccolum metallicum (Nicc.)
137
49, 101, 103, 288, 295, 302
Nicotinum (Nicot.) Palladium metallicum (Pall.,
288 Palladium)
Nitricum acidum (Nit ac., Nit-ac.) 47, 49, 288, 303
45, 87, 288, 689
Paris quadrifolia (Par.)
Notetus scutatus (Note-s.) 288, 702
288
Passiflora incarnata (Passi.)
Nux moschata (Nux-m.)
288
288, 702
Pediculus capitis (Ped., Pediculus)
Nux vomica (Nux-v.)
288, 477
41, 94, 126, 127, 274, 288, 688, 702
Petroleum (Petr.)
Ocimum sanctum (Oci-s.) 288
288, 702 Phosphoricum acidum (Acid phos.,
Oenanthe crocata (Oena.) Ph-ac.)
288, 702 41, 288, 500, 688
Oleum jecoris aselli (Ol-j.) Phelandrium aquaticum (Phel.)
288 288, 702

716
 Index

Phosphorus (Phos.) Psilocybe cearulescens (Psil.)

31, 46, 49, 50, 137, 273, 288, 300, 288
548, 550, 689 Psorinum (Psor.)
Physostigma venenosum (Phys.) 40, 54, 265, 268, 288, 313, 687,
288, 702 688, 690
Phytolacca decandra (Phyt.) Ptelia trifoliate (Ptel.)
288 288
Picricum acidum (Pic-ac.) Pulsatilla nigricans (Puls.,
288 Pulsatilla)
Picrotoxinum (Picro.) 31, 42, 125, 262, 288, 689, 702
288 Pulex irritans (Pulx.)
Piper methysticum (Pip-m., Piper 288, 477
meth.) Pyrogenium (Pyrog.)
288, 369, 370, 377 41, 288, 688
Piper nigrum (Pip-n., Piper nig.) Pyrus americanus (Pyrus.)
288, 369, 370 288
Pix liquida (Pix.)
Ranunculus bulbosus (Ran-b.)
165, 288, 702
288 702
Platina metallicum (Plat., Platina)
44, 47, 49, 123, 124, 132, 133, 288, Ranunculus sceleratus (Ran-s.)
304, 689 288, 702
Plumbum arsenicosum (Plb-ar.) Raphanus sativus (Raph.)
288 288
Plumbum metallicum (Plumbum, Rattus rattus (Rattus, Ratt-r.)
Plb.) 288, 417, 419, 420
44, 288, 689 Rhenium metallicum (Rhen.)
Plumbum phosphoricum (Plb-p.) 288
288 Rheum palmatum (R h e u m)
Plutonium (Plut.) 288
288
Rhodium metallicum (Rhodium,
Podophyllum peltatum (Podo.) Rhodi.)
288, 702 49
Polystyrene (Polyst.)
Rhododendron chrysanthum (Rhod.)
288
288
Prunus spinosa (Prun.)
288 Rhus glabra (Rhus-g.)
288, 702
Pseudotsuga menziesii (Pseuts-m.,
Pseudotsuga) Rhus radicans (Rhus-r., Rhus rad.)
162, 165, 288, 576, 702 288, 397, 398, 400, 403, 702

717
 The Sensation in Homoeopathy

Rhus toxicodendron (Rhus-t., Rhus Secale cornutum (Sec cor., Sec.)

tox) 46, 133, 288, 689
41, 137, 288, 500, 506, 509, 510, Selenium (Sel.)
511, 512, 688, 702 49, 288
Rhus venenata (Rhus-v.) Senecio aureus (Senec.)
288, 702 288, 702
Ribonucleinicum acidum (Rib-ac.)
Sepia succus (Sepia, Sep.)
288
280, 288, 541
Ringworm (Ringw.)
Sequoia gigantea (Sequoia, Seq-g.)
288, 702
162, 576
Robinia pseudacacia (Rob.)
288, 702 Sequoia sempervirens (Seq-s.)
162, 163
Ruta graveolens (Ruta)
288 Sinapis alba (Sin-a.)
288
Sabadilla officinalis (Sabad.) Sinapis nigra (Sin-n.)
288, 689, 702 288
Sabina officinalis (Sabin.) Silica marina (Sil., Silica)
162, 165, 288, 702 42, 49, 288, 300, 550, 689
Sanguinarinum pura (Sang.) Solaneum tuberosum aegrotans
288, 702 (Sol-t-ae.)
Sanguinarinum nitricum 46, 288, 689
(Sanguin-n.)
Spigelia anthelmia (Spig.)
288, 702
42, 288, 688, 702
Sarcolacticum acidum (Sarcol-ac.)
288 Spongia tosta (Spong.)
288
Sarsaparilla officinalis (Sars.)
128, 288, 702 Sqilla maritima (Squil.)
Scorpio italicus (Scorp.) 288
288, 493 Staphysagria (Staph.)
Scrophularia nodosa (Scroph-n.) 45, 125, 127, 132, 288, 689, 702
288, 702 Stannum metallicum (Stann.)
Scuttelaria laterifolia (Scut., 288
Scuttelaria) Stillingia sylvatica (Still.)
137 288, 702
Scolopendra moritans (Scol., Stramonium (Stram.)
Scolopendra) 31, 40, 621, 634, 642, 688, 690,
288, 477 702

718
 Index

Strontium carbonicum (Strontium Taxus brevifolia (Tax-br.)

carb., Stront-c.) 162
49, 125, 126, 298, 303, 588, 600 Tela araneae (Tela.)
Strychninum purum (Stry.) 288, 493
288, 702 Terebinthiniae oleum (Ter.)
Suphuricum acidum (Acid sul, 165, 702
Sul-ac.) Teucrium marum verum (Teucr.)
288, 689 288, 702
Sulphur lotum (Sul., Sulph.,
Teucrium scorodonia (Teucr-s.)
Sulphur)
288, 702
40, 49, 80, 123, 124, 270, 271, 273,
277, 288, 300, 304, 548, 550, 598, Thallium metallicum (Thallium,
654, 687, 688, 690 Thal.)
49, 288
Sumbulus moschatus (Sumbul,
Sumb.) Thea sinensis (Thea.)
288, 381, 388, 390, 702 288
Syphilinum (Syph.) Therdion curassavicum (Theridion,
43, 44, 137, 288, 313, 437, 687, Ther.)
689, 690 52, 288, 493, 494
Thiocticum acidum (Thio-ac.)
Tabacum (Tab.) 288
288, 702
Thiosinaminum (Thiosin.)
Tannicum acidum (Tann-ac.) 288
288
Thuja occidentalis (Thuja, Thuj.)
Tantalum metallicum (Tantalum,
42, 162, 163, 164, 165, 166, 272,
Tant.)
273, 288, 305, 570, 571, 572, 574,
288, 458, 459
576, 577, 578, 580, 651, 653, 687,
Taraxacum officinale (Tarax.) 689, 690, 702
288, 702
Thuja lobii (Thuj-l.)
Tarentula hispanica (Tarentula,
162, 288
Tarent.)
46, 52, 117, 262, 279, 288, 493, 494, Tilia europea (Til.)
661, 689 288, 702
Tarentula cubensis (Tarent-c.) Toxicophis pugnax (Agki-p.
)
52, 288, 493, 494 288
Tartaricum acidum (Tart-ac.) Triatima infestans (Triat.)
288 288
Taxus baccata (Tax-b.) Tribulus terrestris (Trib.)
162, 163 288

719
 The Sensation in Homoeopathy

Trombidium muscae domesticae Veratrum album (Veratrum, Verat.,

(Trom.) Vertarum alb.)
288, 493 40, 177, 178, 181, 182, 183, 184,
Tuberculinum bovinum kent 269, 270, 288, 688, 702
(Tuberculinum, Tub.) Veratrum viride (Verat-v.)
46, 137, 279, 288 288
Tuberculinum avis (Tub-a.) Verbascum thapsiforme (Verb.)
288 288, 702
Tuberculinum denys (Tub-d.) Veronica officinalis (Vero-o.)
288 288, 579, 702
Tuberculinum koch (Tub-k.) Vespa crabro (Vespa, Vesp.)
288 288, 477
Tuberculinum laricus (Tub-lar.) Viola odorata (Viol-o.)
288 288, 702
Tuberculinum marmoreck (Tub-m.) Viola tricolor (Viol-t.)
288 288, 702
Tuberculinum residuum koch Vipera berus (Vip.)
(Tub-r.) 288
288 Vipera aspis (Vip-a.)
Tuberculinum spengler (Tub-sp.) 288
288 Vipera daboia (Vip-d.)
Tungsten metallicum (Tung.) 288
288 Vipera redi (Vip-r.)
288
Ulmus fulva (Ulm.)
288, 702 Viscum album (Visc.)
Upas tieute (Upa.) 288
288, 702 Xanthoxylum fraxineum (Xan.)
Uricum acidum (Ur-ac.) 288
288
Ustilago maydis (Ust.) Yohimbinum (Yohim.)
288 288, 702

Valeriana officinalis (Valer.) Zincum arsenicosum (Zinc-ar.)

288 288
Venus mercenaria (Ven-m.) Zincum metallicum (Zinc)
514 49, 288

720
The Sensation in Homoeopathy

28