Preventive And Social Medicine By K Park ebook download in PDF format

Preventive And Social Medicine By K Park ebook download in PDF format

ADONIS VERNALIS - A Heart Remedy

--> ADONIS VERNALIS PLANT

    This Remedy like Convallaria comes to us from Russia, and, like many of our best remedies was first used by the common people as a remedy in dropsy and heart disease.
    Experiment was first made by Dr. Botken, the result of which were described by Dr. Butnon in a graduating thesis.

Scientific classification
Kingdom:	Plantae
Division:	Magnoliophyta
Class:	Magnoliopsida
Order:	Ranunculales
Family:	Ranunculaceae
Genus:	Adonis
Species:	A. vernalis
Binomial name
Adonis vernalis

 

This is a very special plant because it is a potent heart medicine. The plant contains something called glycoside Adonidin, which is used in remedies for chronic heart problems and as a tranquilizer. It works almost exactly like digitalin, which comes from Foxgloves, but is stronger and doesn't build up in the body. It is used especially in cases where people are also suffering from kidney disease, as well as heart problems. It does produce vomiting and diarrhea, however and is only used when digitalis fails.



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Pheasant's Eye

A heart medicine, after rheumatism or influenza, or Bright's disease, where the muscles of the heart are in stage of fatty degeneration, regulating the pulse and increasing the power of contractions of heart, with increased urinary secretions. Most valuable in cardiac dropsy. Low vitality, with weak heart and slow, weak pulse. Hydrothorax, ascites. Anasarca.

Adonis vernalis treatment for Head ailments: Feels light; aches across front, from occiput around temples to eyes. Vertigo on rising, turning head quickly or lying down. Tinnitus. Scalp feels tight. Eyes dilated.

Adonis vernalis treatment for Mouth ailments: Slimy. Tongue dirty yellow, sore, feels scalded.

Adonis vernalis treatment for Heart ailments: Mitral and aortic regurgitation. Chronic aortitis, Fatty heart pericarditis. Rheumatic Endocarditis (Kalmia). Preaecordial pain, palpitation, and dyspnoea. Marked venous engorgement. Cardiac asthma (Quebracho). Fatty heart. Myocarditis, irregular cardiac action, constriction and vertigo. Pulse rapid, irregular.

Adonis vernalis treatment for Stomach ailments: Heavy weight. Gnawing hunger. Faint feeling in epigastrium. Better out of doors.

Urine: Oily pellicle on urine. Scanty, albuminous.

Adonis vernalis treatment for Respiratory ailments: Frequent desire to take a long breath. Feeling of weight on chest.

Adonis vernalis treatment for Sleep ailments: Restlessness, with horrible dreams.

Extremities: Aching in nape. Spine stiff and aching. Oedema.

Adonis vernalis treatment for Relationship ailments: Adonidin is a cardiac tonic and diuretic. Quarter grain daily, or two to five grains of first decimal trit increases arterial pressure and prolongs the diastole, favoring emptying engorged veins. Is an excellent substitute for Digitalis and is not cumulative in action.

Adonis vernalis treatment for Compare ailments: Digit; Cratoeg; Conval; Strophanthus.

Adonis vernalis treatment for Dose ailments: Five to ten drops of the tincture.

Commentary on Organon of Medicine: Aphorism 8

by Dr Prasad Arvind Rasal

APHORISM: § 8 It is not conceivable, nor can it be proved by any experience in the world, that, after removal of all the symptoms of the disease and of the entire collection of the perceptible phenomena, there should or could remain anything else besides health, or that the morbid alteration in the interior could remain uneradicated.(5)

FOOTNOTE: 5

When a patient has been cured of his disease by a true physician, in such a manner that no trace of the disease nor morbid symptom, remains, and all the signs of health have permanently returned, how can anyone, without offering an insult to common sense, affirm in such an individual the whole bodily disease still remains in the interior?

And yet the chief of the old school, Hufeland, asserts this in the following words: "Homoeopathy can remove the symptoms, but the disease remains." (Vide Homoepathie, p. 27, 1, 19.) This he maintains partly from mortification at the progress made by homoeopathy to the benefit of mankind, partly because he still holds thoroughly material notions respecting disease, which he is still unable to regard as a state of being of the organism wherein it is dynamically altered by the morbidly deranged vital force, as an altered state of health, but he views the disease as a something material, which, after the cure is completed, may still remain lurking in some corner in the interior of the body, in order, some day during the most vigorous health, to burst forth at its pleasure with its material presence!

So dreadful is still the blindness of the old pathology! No wonder that it could only produce a system of therapeutics which is solely occupied with scouring out the poor patient.


Prasad Rasal:

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

Foot Note: In this foot note, Dr Samuel Hahnemann mentioned the criticism done by Hufeland, the chief of the old school during his time in the following words: "Homoeopathy can remove the symptoms, but the disease remains." Dr Hahnemann explained the two reasons behind the criticism of Hufeland.

1. After understanding the dynamic concept of the disease, Hufeland might be thinking the cause of the disease is material. For e.g. If a patient of Enteric Fever or Typhoid comes towards a Homoeopath, naturally his Widal Test is positive because Widal Test measures the titre of the antibodies against the Salmonella antigen. If the titre is above 1:80, it is considered as a positive test and a person is labelled as a typhoid patient. After prescribing him the Homoeopathic medicine, naturally due to the dynamic stimulus, his immune system starts reacting in a natural manner producing more antibodies against the antigen. His complaints disappear after the medicine, but the titre increases as the antibodies get increased. As the old school measures the disease in the material form, according to their concept it looks as if Homoeopathy can remove the symptoms, but the disease remains. This is only because of a wrong concept and logic was used by the old school.
    
2.  The second reason explained by the Hahnemann was that Hufeland might not had ever liked the progress of this dynamic homoeopathic science. But, I personally, don't think it so. It's definitely due to strong hold of the Materialistic Concept in Hufeland's mind.

At the end of the foot note, He again criticized the Materialistic & Pathological aspect of the Old School.

Commentary on Organon of Medicine: Aphorism 7

by Dr Prasad Arvind Rasal

Organon of Medicine | APHORISM 7

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

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

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

Dr Prasad Rasal:

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

Commentary on Organon of Medicine: Aphorism 6

by Dr Prasad Arvind Rasal

APHORISM 6:  § 6 Sixth Edition:

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

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

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

Prasad Rasal: After explaining how to investigate the Fundamental Cause, next Dr Samuel Hahnemann wants to explain what should be the actual approach of the Homoeopathic Physician for the same. He says that the Homoeopathic Physician should be the Unprejudiced Observer and totally unbiased. His memory should be empty so that he should not consider any medicine that may be in his mind until the whole case-taking is finished. Its quite a difficult thing to achieve, because we are reason and memory gifted human beings, but, these gifts create problems. We immediately start comparing the things that come into our minds, because of those gifts. If we are able to achieve the requested criteria to become unprejudiced, we could consider each case as a new one and individualization could be achieved perfectly. If one is able to achieve such a thing, his inner conscience develops to come to a truth.

The homeopath should find out what changes have taken place during the sickness of the patient. He should collect all this information from the patient, attendants and through his careful exact observation, which represents the disease in its whole extent, that is, together they form the true and only conceivable portrait of the disease.

Hahnemann writes about the "Portrait of the Disease." What does he mean by portrait?

A portrait is a painting, photograph, sculpture, or other artistic representation of a person, in which the face and its expression predominates. The intent is to display the likeness, personality, and even the mood of the person. For this reason, in photography, a portrait is generally not simply a snapshot, but a composition, an image of a person in a still position. A portrait often shows a person looking directly at the painter or photographer in order to most successfully engage the subject with the viewer. Naturally, if you are able to create a portrait of the disease, it will be easier to find out a similimum for it.

Foot Note: In the foot note, Hahnemann compares this homoeopathic methods with the allopathic system and criticizes their case-taking approach; specifically, the way they look inside the human being to find the Prima Causa Morbi. He further questions how they could possibly understand the cause of the disease without carefully attending to the sick? How, on the basis of common symptoms, can they possibly find out the unknown cause, since the basic cause of the disease is dynamic one?

Allopaths continue to find Material Causes as a Prima Causa Morbi inside the human being and try to remove it with the help of the unknown medicines. They call themselves rational practitioners of the healing arts. Hahnemann used the terminology "Unknown Medicine" because the allopathic drugs were not "proved" on human beings but on the animals. Naturally, their effects on the human being are unknown, again, since they were not proved on humans. Every time they enumerate different reactions which they consider side effects, but actually are the real effects of those medicines, they overlook the symptoms and look for something else. This aspect of the allopaths is criticized by Dr Hahnemann.

The case-taking process should be taken in the manner that Hahnemann teaches even today and that's why allopaths are not able to cure chronic diseases.

Commentary on Organon of Medicine: Aphorism 5

by Dr Prasad Arvind Rasal

APHORISM 5:

Useful to the physician in assisting him to cure are the particulars of the most probable exciting cause of the acute disease, as also the most significant points in the whole history of the chronic disease, to enable him to discover its fundamental cause, which is generally due to a chronic miasm. In these investigations, the ascertainable physical constitution of the patient (especially when the disease is chronic), his moral and intellectual character, his occupation, mode of living and habits, his social and domestic relations, his age, sexual function, etc., are to be taken into consideration.

Dr Prasad Rasal:
Hahnemann turns towards the physician's knowledge about disease and he starts explaining the causes of disease. He first explains the exciting cause of the acute disease, which means the things which excites the disease.
The physician will need to understand these exciting causes of any type such as biological, physical, chemical, psychological, etc, in order to find the causative modality for a prescription.
Hahnemann continues to explain the cause of the chronic diseases i.e., chronic miasms, which he labels by "Fundamental Cause." The homeopathic physician must investigate this Fundamental Cause in order to understand the sick, including these aspects delineated below: 

1. The ascertainable physical constitution guides the physician to understand a few aspects about the patient's individuality for a clear prescription.
2. Moral and Intellectual Character provides information dealing with the nature of an Individual and the patient's Intellectual character. Both characteristics are necessary to individualize the patient.
3. Occupation guides the physician in understanding potential occupational diseases or hazards, along with the patients perspective toward his job; for instance, whether he likes it or not? The observant physician learns whether the motivations for working, whether out of necessity, passion, or other reason.
4. Mode of Living and Habits gives the physician information about the socio-economical status, position and nature of the patient. Habits, in particular, provides an idea regarding the Causa Occationalis, such as maintaining causes.  Hahnemann teaches the physician understand his sole duty to remove these causa occationalis from the patient.
5. Social and Domestic Relations provides the hints to the nature of the patient, whether he likes company or desires solitude, whether he has any leader qualities or yielding one etc., and his position in the society. Dynamic causes of the number of chronic diseases are hidden in his domestic relations. Common family disputes and family quarrels create stress and turmoil at the psychological level and ultimately creates the disorder.
6. Age provides general guidelines of typical common illnesses among age groups. It may be helpful to know whether his age matches his development or not etc.
7. Sexual Function: Last but not the least one because especially in India where this aspect is considered as something special and one should not talk or discuss on such matters, the problems at this level remains hidden due to shame ill the disease get advanced. One should not overlook this matter in the investigation of the chronic diseases.

This is how one should investigate the Chronic Miasm or the Fundamental Cause of the Chronic Disease.

Commentary on Organon of Medicine: Aphorism 4

by Dr Prasad Arvind Rasal

APHORISM 4:

He is likewise a preserver of health if he knows the things that derange health and cause disease, and how to remove them from persons in health.

Prasad Rasal:
In this aphorism, Dr Samuel Hahnemann has added one more most important qualitative requirement of the Homoeopathic Physician & has written in separate aphorism because in fact this is the basic one which every Homoeopathic Physician should develop.
He expects that the Homoeopathic Physician should not be only a Healer but at first, he should be the Preserver of the health. Dr Hahnemann says that if He knows that any person is having certain bad habits which can create the disorder in that person, it id his duty to tell or advise that fellow. There are number of peoples who are having different habits, addictions which can create the disorders in them. It is his sole duty to advise them in a proper way & remove their addictions or habits in order to preserve their health. He should not wait till the disease will develop & then he will treat it.