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Tuesday, April 16, 2013

Disease of the mind and of the body

Posted by Drdevendra Kumar MD Homeo


Disease of the mind and of the body 
It is the bodily ailments that are generally called "diseases", and it is for their removal only that people generally seek the assistance of doctors and physicians. The ailments of the mind are not considered to be of much consequence, at least so long as they do not assume such dimensions as to attract notice and to render the man incapable of his usual duties; or in other words, mental illnesses are recognised as disease only when the man is considered insane and is, as such, unable to perform his usual functions, and it is then only that some course of treatment is sought. If the man is doing his duties well enough for his purpose and for the purposes of those around him, the condition of the mind is never looked to-no matter whatever the said condition may be,-and as such no treatment is considered necessary. But if we look deeper into the matter and watch the condition of the minds of those around us, perhaps we will hardly find one man with sound mind out of one thousand individuals. And yet there is no anxiety in any body for freeing the mind of its disease. It is really unfortunate.

 It is a patent fact that our teachers often fail to correct the character of their pupils even with the best of endeavours. In many cases, friendly advices, harsh words and corporal punishments equally fail. They are perhaps reading in the same class and they have perhaps the same teacher, and yet each of them learns his lesson and forms his character in different ways. The sameness of surroundings fails to equalise their acquirements and character. Not only this, but also the children of the same parents even grow different in mentality and character. Every boy in his lesson learns the same thing-"Speak the truth", "Do not steal", and so on. But these produce different effects in different boys-but why? If you advise a thief "Do not steal", will he leave off the practice?-No. Because, he steals, as he cannot do without stealing. This is ordinarily explained as a matter of habit. The thief is said to steal because he cannot leave it off, on account of his having already formed a habit of stealing. But why should he, of all, have formed this habit of stealing? Why could he not have formed a habit of "doing good to his neighbour?" It therefore, appears that the explanation of habit is not convincing. It is of course a fact that one is bound to form a habit of one thing if the same thing is done repeatedly, but how can one form a habit of that which he knows to be bad? The thief certainly knows that stealing is bad, that the consequence for him is "jail", when he is caught, and he certainly, therefore, tries to avoid stealing, but yet he steals. What is the explanation? The explanation is that he cannot avoid it, and that means that his mind is ill, that his mind is diseased. The sound, healthy mind, cannot have the first impulse of stealing not to speak of making a habit of it. The sound mind cannot have the inclination for telling an untruth. Parents and teachers think that advices and instructions, threats and actual caning, are enough for such cases, but we know to our misfortune that these not only fail in most cases, but also produce disastrous effects. It is very frequently the case, these days, that young boys take to self abuse, and spoil their health for good, and it is not that they take to it as a matter of choice, but because they are diseased in their minds and as such they cannot avoid it-as if they do it under compulsion. There are some boys of course who learn these things from their companions and indulge in these, as a matter of pleasure, but we find some of them leaving these off as soon as they understand them to be bad, while some are unable to leave them off altogether, even after knowing them to be bad. The fact is that this compulsion or tendency for doing these comes from the diseased mind. Bad thought and bad action are impossible in a healthy mind. We will find it everywhere in our life.
 We often see that when there is some disaster in a family-say some death or some accident-all the members are not affected in the same way and to the same extent. One stands the mishap with a fortitude while the other is pulled down. The first of these has certainly a comparatively healthier mind than the other, or he could not have exercised that control over his mind that is necessary to keep him up. It is in weak and diseased minds that things leave their stamp most, while on healthy minds, they are comparatively powerless.
 It is a daily affair that we find some people running into a passion at the slightest or no provocation, while others are hardly moved under similar circumstances. This difference in response to stimulus is always proportionate to the difference in the health of the different minds. The stimulus is the same, and the minds are only different (i. e. of the different persons), and if the response is different, is it not attributable to the difference in the minds?-Yes, and that difference in the minds is a difference in their health. I know of a case, in which a gentleman-the master of the family-used secretly to tear off the clothes of the female members and then scold them for those damages. In other respects this gentleman was in pretty good health. He happened to get an attack of typhoid fever and was placed under my treatment. After his recovery from typhoid fever, he confessed to me the above habit of his and said that he used to do this only to find out some opportunity for scolding the ladies, and that he could not leave off doing it even knowing that it was more a loss to him than to those ladies, as clothes had to be supplied by him. He, however, happened to have been rid of this nasty habit after his recovery from typhoid fever, and it seems to me that some deep acting medicine happened to have been given to him during the course of his treatment, and this cured his mind. After all, it was only an expression of the fact that his mind was diseased to an abnormal extent.

 Children lack the power of suppressing their ill temper etc., but when they grow up, they learn the art of showing up as good chaps, but this does not mean that they are really healthy in their minds. The very tendency for such pretended goodness is an indication of mental ill health. Samuel Hahnemann rightly felt and said, "Every man is a moral leper."
 It has already been discussed before that disease originates from the mind. Evil thought casts its stamp on the physical body and moves it to action accordingly, and thus arise diseases. Evil thought first and then evil action, and never evil action first and then evil thought. It is the mind that shapes the body. The body is in fact a concrete manifestation of the mind. As the mind is, so will the body be. If the mind is diseased, the body cannot but be so. If you want to keep the body in health, you must take care of the mind first. There is no other method for keeping the body in health. This is why our sages of old prescribed for our youths and boys a course of training in the very house of the preceptor where they might practise self-control and form their characters. It was a course of training directed entirely towards the mind. So long as this course of training was there, people were enjoying sound mind and sound body, but those days are gone! Nobody now takes care of the mind, and far less of the body, and all the endeavour is directed towards showing up as good chaps. If one is rotten in the interior of his being, no matter. It is all well if he can command an appearance of goodness, and this studied endeavour for appearing as good is in its turn adding insult to injury, making the body a veritable hot bed of all sorts of ills, which ills are only being suppressed from day to day, and an eternal process of multiplication of ills is going on.

 If the soundness of the body depends on the soundness of the mind, and if the real solution lies in making the mind sound and healthy, how can that be effected? In order to answer this question, it is necessary first of all to find out why the mind becomes diseased. The mind is diseased by the same cause as the body. Because the mind is only a fine condition, an immaterial spiritual condition of the material body;-the material body is only a product of the mind. Psora, Sycosis and Syphilis disease our body and so do they disease the mind. How these came to be is not the subject of discussion now, and let us only clear up the cause of the disease of the mind, and its cure. Psora, Sycosis and Syphilis are the parents of all our ills-mental and physical. When anything or any medicine acts on our body, the first touch of that action is on the mind. Take for example, I scold you for something or for nothing. Where does that scolding act first?-It acts on the mind first of all, and afterwards on the body. The scolding pains your mind first, and then physical symptoms of crying, palpitation, perspiration and even fainting follow. Thus, whenever there is anything acting on us, the beginning of that action is in the mind; this is the law. But there is one thing to be taken into account. If the thing acting is a material something, if it is not as fine and subtle as the mind, it may not in that case have the power to act on it. If anything is to act on the mind, it has to be on the same plane, of the same fineness and subtlety as the mind, because material things enter the body first and there they are converted into a fineness, in order to be able to reach the mind. Food, for example, enters the material body, is digested and converted into assimilable ingredients of the physical body, and it is then that it reaches the mind, gives it the power to think, feel and will. But we are not talking of material entities. The miasms of Psora, Sycosis and Syphilis are very fine-as fine and subtle as the mind,-and this is why they are able to act on it at once. Homœopathic medicines in low potencies fail to act on the mind, but when they are of higher potencies, their first action is on the mind. This has been found out in course of provings of drugs. Crude drugs and those in low potencies have shown immediate action on the body of the provers, while the same drugs in higher potencies have commenced their immediate action on the minds of the provers, the action gradually appearing on the body. The miasms of Psora, Sycosis and Syphilis are very subtle, and they consequently attack the mind at once. This is but the primary infection of mind, but there are more serious infections yet, and I will deal with them later on.

 By the way, I have to speak here about one thing. It seems, the eternal law of creation has a mystery behind it, namely that things cannot be traced either to a beginning or to an end. All have the history of the seed and the tree. Just as it is never possible to say if the seed was the first and the tree then, or vice versa, so is it with everything. Nobody can say whether it is the cloud first and the rain afterwards-whether the rain is the cause of the cloud or the cloud is the cause of the rain. This is the eternal law of creation that human brain will never solve. There is something that vitiates the mind, and again it is the mind that creates the something that vitiates it. If we understand this inevitable law of Nature, we will be able to avoid much mean logic. However, if the primary infection of the mind mentioned above is corrected at once, the mischief ends there, but this is unfortunately never the case. Poor fellow! He was a nice chap, working in the Railway, and God only knows how he contracted Gonorrhœa and grew to be suspicious. Really, he was quite sincere and straight-forward, but from the very moment he got Gonorrhœa, he seemed to have acquired a sudden habit of suppressing everything, of doing things in secret. This is the fact of the case, and every Homœopath knows how to remedy the evil. But it is misfortune! He goes straight to an Allopath and says, "Sir, I do not know why I have been feeling a pain in the urinary canal, while passing urine, and it has been so for the last few days. It might be due to my having to travel continually in the train, just for the sake of my bread, and as I can't leave off this nasty job, can't you please help me with a few injections?" Look here, the same tendency for suppression again! The man suppressed his mind when he contracted the Gonorrhœa, and he suppresses his mind again after the contraction when he goes to the doctor, and the doctor is there ready to suppress the suppressed mind (the physical manifestation of the suppressed mind in the shape of Gonorrhœa). Injection is given at once, and the malady suppressed, and this passes by the name of "treatment". God only knows how dearly you pay for such treatment, for all the subsequent ills under different and new names are only the outcome of this "suppression"-suppression of the mind first, and suppression of its external manifestation on the body afterwards.

 But who listens to these? Who will believe that suppressed itches may appear as asthma? What harm can suppression of itches cause? Itch is a disease of the skin, and it has to be treated with ointment, while asthma is a disease of the lung. What relation can itches have with asthma? These are the criticisms that will be hurled at you. There is none to pause and think. But if you are a Homœopath, it becomes you to do your business. You must be ever explaining the Truth, and Truth must be recognised sooner or later.
 If the Gonorrhœa patient referred to above had a true course of curative treatment, as distinct from suppressive, then the mind would at once have been freed from the vitiation it had acquired, and the body saved from many a subsequent ill. But what happens is that the disease is suppressed with a few injections, and there is a temporary or even a permanent disappearance of the painful physical symptoms in the shape of the discharge, while the disease force is only turned inward, and it then attacks the internal physical organs in the most insidious manner. There is then a gradual decline of memory, the temper grows irritable, and subsequently it settles down in the system, either as Rheumatism or chronic Catarrh or as Diabetes etc. The smooth, even flow of the life-force has been disturbed and there is a violent tumult now.

 A small case has only been cited above, and my object was only to give an example, so as to make it clear that the first disturbance to the life-force is caused by the primary infection, while the suppressive treatment causes the second (though at a much later period), due to its characteristic antagonism to the flow of the life-force. If again, Syphilis happens to be there already, Sycosis mixes up with it, or, if Syphilis is not there, it mixes up with Psora, which is undoubtedly there. If, however, there is a combination of all the three, the complexity produced is serious. Alongside this complexity due to the forces (Psora, Syphilis and Sycosis), there is a gradual deterioration in the mind, which, however, is never recognised, or sought to be remedied, until it results in palpable lunacy.
 If we understand the philosophy of mind and disease, and if we carefully study up the mentality of our respective chronic patients, the whole world will appear to us as an unmistakable asylum of lunatics. Nobody will appear to have a sound mind. There would have been no misery, if this unsoundness of mind had only been confined to confirmed patients, but the trouble is that it has spread even to the so-called healthy, to those who lead us in thought and action, to those who are entrusted with responsibilities of a grave character. It fills one with grief to find that the whole world is perhaps wrong. How can there be any soundness of thought and action in one with an unsound mind? Why should a sound man, a healthy man, a man with a healthy normal mind, have a craving for liquor? How can one with a healthy mind think of doing something to his own interest, even at the cost of the interests of others? The healthy mind is a free mind. There is nothing to dominate it any way. The craving for liquor is a domination, and the tendency to do evil to others is equally the same thing. Though, however, it is almost impossible to have really free, healthy minds in this world, yet it becomes a physician to do his best to balance the situation, because that alone is true treatment and true cure. The cure of the body, without the cure of the mind, means an eclipsing of the mental unsoundness. This is mischievous.

 We now find that suppressive treatment turns the malady inward, which ultimately settles on the mind, and this mind again vitiated as it becomes after the inroad of the disease-force on it, is, in its turn, a cause of hundred other newer diseases. The life-force has a peculiar inherent tendency to throw out to the surface, i.e. , to the body, anything that interferes with its smooth, even flow, and to re-assume its own normal course, and the diseases of the mind thus take concrete shapes in the body, under illnesses of different names. This inherent tendency of the mind is a tendency for self-preservation, but such mischievous is the accepted method of removing disease that, any disease in the outside (in the body) is turned inward. It then attacks the internal parts gradually. There is thus no help rendered to the life-force in its inherent process of self-preservation and regaining of equilibrium, while on the contrary, the very opposite thing is done. The wounded venom is thus made to do its work in the interior with all the greater force. The outside is made smooth enough. The skin disease has disappeared, the running of the ear has stopped, and the patient and the physician are thrice blessed!

 This is the situation, this is the method, but it is recognised as the true, rational, scientific method of treating ills. But how to remedy this? -The only remedy lies in educating the people in understanding true cure.
 There is no man without Psora, these days, but the other two miasms Sycosis and Syphilis have not yet spread so far, and as such, if there is an acquirement of these (as against inheritance), the patient should at once have himself treated by a true Homœopath. This will destroy the infection at once and stop it from running further into the interior. Some people are under the impression that, if this or that is done after contact with a Syphilitic or a Sycotic woman, there is no possibility of any harm from the contact, but this is a dangerous impression and is attributable entirely to the ignorance of the physician. In the first place, it is an encouragement to vice, while in the second place, this sort of avoiding of the diseases is impossible, because the infection spreads into the system simultaneously with the contact, no matter even if the physical manifestations in the shape of gonorrhœal discharge or syphilitic chancre may be delayed for some time, or stopped altogether by certain chemical washes. Man is fallible, and if there has been a fall actually, it is all foolish to pretend to suppose that there has been none, because such pretended supposition can never make the reality otherwise. The reality is reality-stern and cruel. No harm to it if you only ignore it. There should, therefore, be no blinking the fact, and immediate endeavours should be made to remedy the evil. A true Homœopath should be consulted, and he will be able to eradicate the virus entirely from the system, and it will be impossible for it to work further mischief. If however, patent medicines or any suppressive course of treatment is resorted to, only mischiefs will be multiplied and the way to death cleared. There is absolutely no other method than Homœopathy, for "curing" Sycosis and Syphilis.

 Those who get themselves treated for these diseases, Sycosis and Syphilis, otherwise than Homœopathically and have them suppressed, may of course be rescued yet, if they undergo a course of Homœopathic treatment soon afterwards, at least before they go to their own wives, but if there is delay, the chances of recovery grow less and less. And if again the wives are contaminated, they too get the disease in the same form as it exists in the husbands at the time of intercourse. It often happens that the young wife has no such disease, but soon after her marriage, when she becomes pregnant for the first time, various troubles are found to appear. If you can trace the history of the husband in such cases, you will find Sycosis or Syphilis treated unhomœopathically and suppressed. The various troubles referred to above are neither the typical Gonorrhœal discharge nor the Syphilitic chancre but are always the forms of these as they existed in the husband (as a result of the suppressive treatment) at the time the intercourse with the wife took place. The birth of dead child at every pregnancy, the death of the wife at child birth (otherwise than due to mechanical causes), the sterility of the wife, the insanity after parturition are only some of the silent examples of miasmatic infection of young wives from the suppressed condition of the husbands' acquirements. Just imagine, what mischief is being done to our innocent girls by the merest transient and uncontrollable sexual greed of the husbands in the first place, and by the subsequent unscientific removal of the miasms by the accepted form of treatment, in the second.

 Psora, Sycosis and Syphilis can be removed from the system in a permanent manner only by Homœopathy. It is, however, to be noted here that in cases of direct acquirement of these miasms, true cure is effected, only when they disappear after showing their primary appearances. If this does not happen under a course of Homœopathic treatment, take it for certain that the treatment has not been correct and that the patient has not been cured. In cases, however, in which the infection has not been acquired direct but inherited from parents etc., the curative process does not show the primary manifestations, but there are yet certain indications that give unmistakable evidences of a true cure. The longer these miasms will be in the system, the greater and more complex will be their effects on the patient. In many cases in which Sycosis and Syphilis have not been acquired by the patients themselves, they suppose themselves to be free from these, but this is a great mistake. Almost everybody has the habit of catching cold, of having a rheumatic pain, of developing boils and abscesses, has a fetid sweat, and feels quite morose for no apparent reason. There are many who feel a sudden change in their bodily and mental conditions at the approach of a storm or rain, have no normal and natural inclination for evacuation; or even if the inclination is there, the fecal mass adheres to the anus. (You must not feel surprised to hear of the fecal matter adhering to the anus, as it never should in healthy persons. The normal, healthy evacuation of the healthy man should be so smooth, easy and comfortable that it should dispense with the necessity of a wash or the use of paper. This fact is yet sufficiently borne out by the animal kingdom, where beasts and birds-who are yet much more healthier than men-do not require any wash etc., on account of the fecal matter not adhering to the anus). These people think that these are normal and natural things and that everybody has them, and as such, there is nothing the matter with them, but they are mistaken. But whatever the method of having the infection of Sycosis and Syphilis-whether by acquirement or by inheritance, only a Homœopathic remedy in high potency selected on the law of Similars, can annihilate them and free the life force from their grip, and nothing else can accomplish this. When the Ayurvedic system of medicine was brought into being, there were no Sycosis and Syphilis, and Psora was then the only miasm that was making man ill. The authors of Ayurved invented a process of treatment "Kuti-Pravesh" for curing the patient (not removing the disease), but our Kavirajas of today have perhaps forgotten those methods and have substituted them by disguised Allopathy. Perhaps they too are now being frightened by swarming microbes and bacilli floating in the air. However, if "Kuti Pravesh" was necessary at that time, when there were no Sycosis and Syphilis, God only knows what tremendous and more tedious processes of treatment would be necessary today, for the destruction of these new miasms and all the varied complexities they have produced in conjunction with Psora. It is misery, unthinkable misery, that before long, even our anti-Psoric, anti-Sycotic and anti-Syphilitic remedies too, to popularise which and to explain whose deep-acting alterative powers on constitutions, on which Psora, Sycosis and Syphilis have been engrafted in all their complexities, will perhaps be no more a match. The unhomœopathic traits that have been gradually entering into Homœopathy-injection (Homœo.) and mixing up of several remedies at a time, and many such activities of a class of Homœopaths who are making a fool of Hahnemann, who was, even while a school boy, described by his teachers, as the "Double-headed prodigy of genius and erudition," are fast putting Homœopathy into disrepute and making an idle game of it. It is painful to conceive that our Homœopathy too will be transformed by these august thinkers someday into "Allopathic Homœopathy," just as Ayurved has been converted into disguised Allopathy on a western basis. The number of true Homœopaths is daily decreasing. People do not want Homœopaths, and there is no encouragement for their hard and valuable work. They do not mind paying Rs. 50/- or 60/- and even more for an Allopathic injection, but they grudge paying Rs. 8/- or 16/-, even for the first prescription of a chronic case,-a prescription that aims at annihilating the disease in its entirety and freeing the system altogether from all conceivable ills, and not a prescription that merely removes the appearance of the disease and gives it an inward turn. Poverty is often pleaded as a ground for inability to pay, and in many cases, it is even said, "If Homoœopathy is so costly, how can Homœopathic treatment be possible?" As if, it is Homœopathy and Homœopathic physicians that are being graced by their charity. This is the condition today. Truth is not loved, truth is not respected. The outward show is all that is taken into account.

 Some indications of remedying miasmatic infection by Psora, Syphilis and Sycosis, have only been set forth above, and if the remedial measure suggested is not taken, one is bound to spoil himself-mind and body-for good, Newer diseases will be ever preying upon the victim and the children will necessarily become sickly and have poorer longevity. If, therefore, you want to avoid these calamities, live healthy lives and produce healthy children, capable of realising the duties of life, remember the following few things:-

 (1) Studied self-control and purity of mind.
 (2) If you have acquired Sycosis and Syphilis in your life time, by your own action, have yourself radically cured by a true course of Homœopathic treatment, the quickest you can, because delay will make matters worse and render cure difficult and perhaps impossible at times.
 (3) If you have no direct infection, you must have had Syphilis or Sycosis or both by inheritance from your parents-parents having them either by direct acquirement or by inheritance in their turn, because nobody is free from these miasms, or at least from one of them these days. In such cases have yourself treated Homœopathically and be rid of them as quickly as possible.
 (4) If you have neither acquired nor inherited these obnoxious miasms, but if you have been vaccinated, for small-pox or plague etc., it is certain that you are free from no miasms, and in that case too, true Homœopathic treatment alone is necessary, or you will be ever feeling ill at ease both physically and mentally-though not all at once, yet gradually and imperceptibly. The insidious and stealthy way in which Syphilis and Sycosis spread their effects gradually into the system is hardly recognised, as the slow process escapes the notice of the shrewdest observer, and the most sensitive constitution fails to feel the inroad. The poor fellow thinks that, the condition (diseased condition) that is being gradually implanted upon him, is his natural, normal condition.

 I am closing my "Introduction" here. I have only made a preliminary, cursory consideration of some of the broad facts of Homœopathic Philosophy, just to prepare you for the study of the main thing, as indicated by the title of the book-"CHRONIC DISEASE-ITS CAUSE AND CURE."


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