True diagnosis, or false condition label?
Hello, welcome to today’s video. And our topic today is actually part of our series called “How Heilkunst Diagnosis Works”. And just a moment, I’m returning to my slideshow. But just to remind you that you can type your question into the comment box below at any time. And at the end I will come back around and I will address all the questions. Or, likewise, if you are watching this as a replay later, you can do the same. Put your question into the comment box and I will address it in a future video. So let me just turn to my slideshow here.
Okay, today’s topic is called “True Diagnosis Or False Condition Label?” And this obviously is an exploration of what does make for a true diagnosis and what are we considering a faulty diagnosis. So this is a bit of a continuation of my previous video when I outlined the three jurisdictions.
If you recall, I borrowed this slide from that previous presentation. We have the jurisdiction of “regimen”, that of “medicine”, and that of “education”. Now, in the broadest sense, when we use the word “diagnosis”, it applies to all three of these jurisdictions. Just think of the way we generally use that word even in common everyday language of a way of identifying a problem. “I’m going to diagnose what’s making the sound in my car engine,” or something like that. It’s a word we use generally. And likewise, in the whole system of Heilkunst medicine, we have of all the three jurisdictions. We will be able to apply diagnosis at each of those levels. But for the purposes of today’s video, we’re just going to zero in on the middle jurisdiction – Therapeutic Medicine. So when we are talking about diagnosis today, that’s the specific context we’re talking about. In other words, that’s the realm of actual disease and how we apply the law of similars to address a particular disease. Or I should speak a little more accurately and say to cure a specific disease. That is the law of cure, after all.
So is something a true disease, or is it a false condition label? And to start to orient our thinking a little bit: a “false condition label” is an abstract description. It’s a grouping of common symptoms and it is non-individualized.
So I have here this image I pulled up. You can see it says, “Stress Symptoms: sleeping problems, mood swings, headaches, nausea, depression.” Okay, well, it’s a little bit abstract and general. And it’s not really zeroing in on the nuance details of any given case. As I also say here, the false condition label lends itself to ‘palliative’ or ‘suppressive’ approaches (rather than a curative approach). And if you remember in another previous video, where I outlined the three possible outcomes of treatment, something can either be curative, suppressive or palliative. So that’s what I’m making reference to there. And the “true disease diagnosis”, as I say in this last point here, usually refers to a mix of elements from the three jurisdictions. In other words, a mix of imbalance, disease, and ignorance.
So we’re kind of swimming in false condition labels even in the natural healthcare field. It just fills the vocabulary of how people talk about health, and the kinds of solutions they’re looking for, and so on.
So, this is one of those questions I’ve heard probably a few hundred thousand times. Maybe that’s an exaggeration, but we’ll stick with it. “Do you have a remedy for (fill in the blank)?” And almost always, when somebody asks that question, they fill in the blank with a false condition label. So I just have a few examples here. Arthritis, fibromyalgia, migraine, hypertension, anxiety, toothache – on and on and on. You can fill in all your favorite false condition labels here. And we will have the same answer which is “No, we don’t have a remedy for x, y or z.” You know, those false condition labels. Not in the generic sense, but only when we conduct a proper diagnosis on the basis of all three jurisdictions.
So to delve a little bit into that last example on the list (toothache), let’s go beyond the false condition label. And let’s just take a little peek at what a more individualized (more exact diagnosis) would look like. So in the case of a toothache, there are many homeopathic remedies that we could call on (we could consider). But just for this example, I’ve just pulled out three just to show you a quick little differentiation.
So the homeopathic remedy “Chamomilla” could be a toothache remedy. And some of the characteristic symptoms are that the toothache, the person, is worse at night in bed, particularly under the warmth of the covers; there’s redness on the cheek near the side with the toothache; and the whole mental emotional state, they’re really beside themselves. The pain is just driving them out of their mind. They don’t know what they want. They may ask for something, “Bring me a glass of water'” or “Bring me this,” “Bring me that.” But as soon as you bring it, they shove it aside, they don’t want that anymore. So it’s a kind of a pain where, as I say, the person is besides themselves, and they don’t even know what they want anymore.
The second state of toothache, “Pulsatilla”, is characterized by sharp shooting pain, as if the nerves were tightened, and then that alternates with some relaxation. And there can be an annoying pain, which extends to the ears and eyes. And any of these kinds of toothaches under pulsatilla will be aggravated by the use of a toothpick. The overall mental emotional disposition can be actually quite mild and pleasant, which is a little bit surprising if you think of someone with a toothache. But the pulsatilla personality characteristic is that they’re very mild and pleasing, and they don’t want to offend anyone. So, as I say, it’s a bit of an unexpected twist. But that’s one of the big clues for that pulsatilla style of toothache.
And the third example here, “Nux Vomica”, the toothache is generally worse in the early hours of the morning. It’s also aggravated if they’re trying to think about anything or make any mental effort. It’s aggravated by cold water; the opposite, they feel better from drinking warm water or tea or soup or things like that. And it also can have a lot of (sorry, I have a spelling error here that should be an) abscess or swelling of the gums. The mental emotional disposition is they can be highly irritable, bossy, and otherwise just pain in the neck to be around. The main point I wanted to make of this slide, as I say, these aren’t the only three dental remedies from homeopathic pharmacy. But I just wanted to give us this as an example of how we start to get into more of a true diagnosis where you get into the real exact details – the time of day, the qualities of the pain, even the qualities of the personality and the disposition. All these things will give us a very accurate picture that will lead us to the correct diagnosis and the correct remedy.
One note I wanted to make as well, what’s interesting (as we’re doing, we’re comparing the whole world of false condition labels with true diagnosis), there is one area where the allopathic approach to medicine and the Heilkunst approach have a distinct overlap. And that’s in the area of pathogenic disease. In other words, when you’re talking about germs and infectious agents, viruses, and all these kinds of things (in what we’re calling this whole realm of pathogenic diseases), at least when it comes to the diagnosis or the naming, that’s where allopathic medicine and Heilkunst medicine actually agree. One of the few points where the two systems actually agree and will come to the same answer or the same conclusion. So whether we’re talking about scarlet fever, influenza, chickenpox, any kind of contagious disease like that, we’re going to use the same name. Now, although the diagnosis is the same, what’s quite noticeable in both systems of medicine, the treatment is actually quite different. So, as I say, although we come together on this point of the diagnosis, we very quickly diverge as far as how the treatment goes after that. But I did want to point this out. This is one (I think the only) area where a diagnosis in both systems actually coincides. But as everywhere else, you’re going to get completely different approaches to how we diagnose.
Now to spell it out a little bit with a little more detail of true disease is, as I sort of mentioned at the beginning, we’re just zeroing in on the second jurisdiction of the three. And it, as I say, can be diagnosed and treated within the second jurisdiction of Heilkunst (that is therapeutic medicine, or that is as we base on the law of similars). And I do want to point out something very important.
The concept of disease, a true disease is different from the concept of (you probably have seen this word here and there) was people spell it out like that – “DIS-ease”. In other words, somebody is not in a state of ease. They’re feeling off kilter or out of ease, out of their comfort zone, or something like that. That concept (“DIS- ease”) is a different concept. And if we want to be really accurate, we would say that this ease belongs to the first jurisdiction, which is the realm of imbalances. And if you haven’t seen that other video on the three jurisdictions, it may come in handy for you to further unpack what the jurisdictions I’m talking about. I think you can come to a reasonable understanding, but that other view will help you as well. So yeah, that first jurisdiction relates to imbalance where someone may feel “DIS-ease”. And this is very different from what we’re talking about. A true disease (no hyphen, just the full word), is an entity on its own. And this is the final point I make here. The German word that Hahnemann used is “wesen” (or in English what we would call an ‘entity’). And in this sense, an entity or a true disease is something which penetrates into the human organism. So not an imbalance, but something which penetrates. And again, think of the pathogenic jurisdiction where we have germs and viruses and things penetrating in past the boundaries of someone’s immune system that creates a certain kind of pathogenic disease, or really any disease has this kind of penetrative action, right? So whether we’re talking even about like a mental or emotional disease, such as an unresolved grief, that’s something that penetrates into someone to the degree that it changes something qualitative about them.
It’s not just a mere imbalance like we would see in the first jurisdiction. Or where we were saying before, where someone might say “Dis-ease” with the hyphen in the word. It’s not that. It’s something; it’s its own standalone entity which qualitatively change what’s happening in the human organism. So the examples I used here are like an infection (like the example I just gave. Or also think of what’s happening when someone gets pregnant. Right? That’s not just a matter of an imbalance in the sense of, “Oh, let’s just shift some cells around and make a new baby.” But something different has penetrated into that person. And now a whole new being, a whole new person, is going to come out of that. So that’s more of a qualitative change rather than a quantitative change. That’s a good way of thinking of this difference between these first two jurisdictions.
Another definition I want to give (so we’re getting somewhat of a more clear definition now of the disease at this very specific entity which penetrates and creates a qualitative change). Now, in some cases (fortunately, this doesn’t happen too often; but it happens often enough; we see it as far as when we go through our timeline treatment), when two or more distinct diseases of similar strength meet in human organism at the same time, they create a “compound disease”.
And I just mentioned the timeline. So that’s the area where we see this most often. That’s where someone has had a specific set of shocks or traumas that were simultaneous. And therefore, when we go to give the proper treatment for that timeline event, we don’t just give one single remedy, but we give one remedy for each unique component of that compound disease. So my example here is, in a surgery, will have all the specific remedies for the surgery PLUS the emotion that the person felt. Let’s say they had a tremendous amount of fear about going under the knife, and that there was also anesthetic used, there was oxygen mask used. So all these simultaneous things, each one of them gets their own remedy as a formula, an intelligent formulation of remedies. Not just haphazardly, but each one matches a very specific disease that’s part of this compound disease. So I just wanted to point that out. As I say, that happens a lot. We see it a lot on the timeline. But just while we’re in this whole definition of disease and treatment, I thought this would be important to know as well.
So this last point here, this big point about (and I’ve kind of alluded to it when we were talking about the false condition labels), but this whole endeavor of finding the right name for a disease, it’s pretty important. As I said at the top, we are dealing here with the second jurisdiction of medicine, based on the law of similars.
And when we identify that the… Based through the law of similars, through our diagnosis, we see that the homeopathic remedy “Belladonna” is a very, very highly similar match to the disease that the person is suffering. If we want it to be really nitpicky and accurate, we would say, “Oh, this person is suffering from a Belladonna-like disease.” So the remedy, Belladonna treats a Belladonna-like disease. That’s quite an elegant kind of naming system. You know what you’re dealing with and you know what remedy goes with it. You know that there’s a match on the law of similars and you know that’s going to be curative. And the other way I say this, at the bottom here, “the diagnosis IS the prescription, and you always know it will work”. Assuming, of course, that you’ve made a correct diagnosis. So once you diagnose that somebody is in a Belladonna state of mind or Belladonna symptom picture, as far as their physical condition, you know automatically that Belladonna will be the prescription. You don’t have to… This is what we often see in the allopathic textbooks. You can look up any number of different diseases or so-called diseases, I should say false condition labels. And so often you will see “no known treatment”, right? You don’t get that in Heilkunst. Once you know the name of the disease that the person has, then you know the name of the remedy. There’s automatically a treatment for it because that’s where the diagnosis came from. Our knowledge of the remedies or knowledge of these disease states is what gives us the map to find our way through the diagnosis in the first place.
So that’s the end of the formal presentation. I will come back on screen. Let me just switch my screen again. Okay, there I am. And, yeah, please feel free. If you have any questions, I’d be happy to take them up now. Or as I said earlier, if you’re watching this as a video replay, I will likewise take any questions into a future video. I’m happy to do that as well. And I will just leave the screen up for a moment. I know there’s a delay between my talking and when things come back from the other end. So, just in case anyone is typing right now, I will leave the screen up. But otherwise, I will formally say thank you and goodbye at this moment. But I will just stare, in a happily way, at the camera for the moment.
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