And what about Seghal's method where lots of statements from the patient are
translated to DESIRES LIGHT?
****Dear Saroush
I understand that when you put Sehgal's method in a sentence of the size above, and in this manner,
it is not anywhere near a reflection of his method. All it indicates to me, is that you maybe do not
have an understanding of his method, which in my opinion is innovative for Homoeopathy, and the one
from where Sankaran gained his inspiration. If you have not read his work, i suggest you do, and
then it may not seem so strange.
Forgive me if you already have this understanding ---- as, I would like to say that Sehgal has
offered the homoeopathic physician an opportunity to interpret the words of the patient in a
non-linear fashion, but rather in a broader conceptual manner.
This has amazing implications for casetaking --- however, it requires the casetaker to acknowledge,
that the words that a patient uses to describe his predicament, are imbued with much deeper and
broader meaning that the mere words collected together. He has put this together since 1970, so it
has been around for a long time, and there are practitioners who use his methods and are reporting
success in treatment.
Language is not without importance. All expressions have meaning that is not necessarily spelled out
in the exact words used, but when placed together and in a context, they can convey much more than
they seem to on paper.
Here is an example from Sankaran's Spirit of Hom. from EH.
" Now, I will give merely a sample of the way we can broaden our understanding of the rubrics and
how we can apply these rubrics in practice. In the first thirteen rubrics, I have used a style
similar to the one used by Dr. M.L. Sehgal of Delhi and I am indebted to him for showing this way.
I hope this sample will stimulate the reader to go on to the Repertory on his own and work at other
rubrics.
All meanings given here are from Chambers 20th Century Dictionary, 1960 edition.
Religious
Meaning : Scrupulous, devoted to, bound to a monastic life, strict.
Interpretation : One who follows the rules of any Order very strictly and scrupulously.
Expression : 1. Patient says: “Doctor, just tell me what I have to do. I am going to follow
homoeopathic treatment very strictly. I will do exactly as you say.”
2. Patient says: “In my profession I am very ethical. I believe that one must strictly follow the
rules.”
You can see how the rubric “Religious”, which one might narrow down to “practice of religion”, has
now become much broader.
-------------------------------------------------
Not all in this world are able to think in this way as easily as others, however, this method, if
acquired can save enormous amounts of time. Instead of needing family history, patient history, and
location sensation modality and concomitant information for individual characteristic symptoms, it
is possible by this broader method, to go back one step from symptomatology to the percpetion of the
patient of his condition.
It is possible that symptoms, as we use them, are the final point of expression and it is experience
of the the symptom that is more useful. This would be significant for what is painful for one is not
for another --- this means that a pain itself does not give alot of information, but how that pain
is experienced is quite informative of more than just the 'pain' but the way this person may respond
to other situations in their life, painful and other.
Sehgal used the symptoms only to track the healing progress of the patient.
Using concepts and themes and family, in my opinion is so innovative, it opens up the possibilities
for finding the similimum, using obviously different criteria than Hahnemann offered, but
possibilities that have been borne out by practitioners using this kind of approach, who have found
great success in treatment.
Is it wise to toss out something that we do not understand, or that we are not able to embrace due
to the way we think being different or even undeveloped in this way? Or, would it be a better
approach to take the journey into this form of thought and explore it? I choose the latter.
Mythology, and language are in my opinion inextricably connected, so, if we as 'observers' of our
patients wish to give them the best, maybe we should be aware of this connection and how it
manifests in our speech and cultural language patterns. Joseph Campbell is a good place to start
with this and of course Jung would have this covered. If we are prepared to accept 'dreams' as valid
symptomatology of the state of a person, then we must also learn the other language of the 'state'
of a person --- and pathological symptoms fall short in that department.
I see information about a person as being on levels and have been working this way before I studied
Homoeopathy, and Sankaran has also seen this and provided a pretty good template ---- and the
symptoms are usually the most prolific offerings, however, if one moves to another level other than
symptoms there will be emotions and feelings about the condition, and stepping to another level
again, there may be a sensation experienced. This level does not ignore pathology, but doesn't need
pathology to lead to remedies. It is part of a dynamic plane with symptoms at one end and these
other aspects being present at the same time. Prescribing acurately on a level other than symptoms,
is prescribing for the symptoms as well, just coming at it in a different way.
I don't feel that coming at a case from this direction is not homoeopathy ---- it is definitely not
the homoeopathy that Hahnemann did practice --- however, if one can arrive at the similimum this
way, then that is homoeopathy to me.
I agree with David Little when he mentions that if a onesided pathological organ state presents,
then it should be addressed with a remedy that is organ and pathology specific --- and then, the
'state' of the person can be addressed.
If a person is unable to convey any information other than the name and symptoms, then that is what
needs to be used to prescribe. If they are able to go deeper, then use it.
Sorry for this rambling on --- it took on a life of its own it seems as it went along
In Radar, there are concepts and themes provided which can be accessed by clicking on the yellow
lightbulb --- and there are also cross references given --- this is a good place to start with this
kind of thinking.
Also, Jeremy Sherr is currently developing software that will encompass a conceptual repertory, as
he has discovered that this approach to prescribing is invaluable. Herscu is also offering his
system that covers themes and segments and cycles which are provided by the patient on
exploration ----- and there are others -----
--------------------------------------
Saroush wrote:
We also have some funny goings on - could someone check this out - I
understand that the original proving symptom of ALUMINA there was 'fear of
bloody knife'. Yet it gets listed under fear of knife and fear of blood!
*** I found this in Allen's Encyc form EH
Alumina - Mind] - Upon seeing blood, or knives, horrible thoughts throng her mind;she feels, for
instance, as though she would commit suicide, although she has the greatest aversion to it, [_a1].
Seems that it was separate in the proving symptom here.
Best
Robyn
"The fact is we need any and every way of finding the right remedy; the simple simile, the simple
symptomatic similimum and the farthest reach of all - the pathologic similimum, and I maintain that
we are still well within the lines of Homoeopathy that is expansive, progressive, science fostered
and science fostering." (Dr. J. Compton Burnett)
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