u/ashy_reddit

I read this story about how the use of suppressing allopathic medicines (like zinc cream) to treat eruptions (rashes) triggered other serious symptoms in an infant. Later the child was given Zincum (homeopathic remedy) to treat the other serious symptoms that emerged as a direct consequence of using zinc cream.

That story made me wonder about the role of homeopathic remedies in treating patients with a history of using suppressing allopathic treatments.

For instance, I have used anti-histamines, pain killers and PPIs (acid blockers) in the past when I didn't have much knowledge of the ill-effects of these allopathic medicines. So I am wondering what homeopathic remedies are there that can act as an antidote to counter the effects of using PPIs, painkillers, antihistamines, corticosteroids and dopamine inhibitors and other such suppressing medicines?

When I was reading a book I came across the concept of 'olfactory medicine' - the idea of administering homeopathic remedies via inhalation.

Google tells me this method was documented by Dr Hahnemann himself.

I am relatively new to Homeopathy so I found this concept fascinating.

So we can perhaps deduce that the inturned mind is perhaps where our sense of free will applies if such a thing as free will can be inferred to exist.

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Chapter II:

21. If everything happens according to karma (prarabdha: the result of one’s acts in the past) how is one to overcome the obstacles to meditation (dhyana)?

Ramana: Prarabdha concerns only the out-turned [mind], not the in-turned mind. One who seeks his real Self will not be afraid of any obstacle

22. Is asceticism (sanyasa) one of the essential requisites for a person to become established in the Self (atma nista)?

Ramana: The effort that is made to get rid of attachment to one’s body is really towards abiding in the Self. Maturity of thought and enquiry alone removes attachment to the body, not the stations of life (asramas), such as student (brahmachari), etc. For the attachment is in the mind while the stations pertain to the body. How can bodily stations remove the attachment in the mind? As maturity of thought and enquiry pertain to the mind these alone can, by enquiry on the part of the same mind, remove the attachments which have crept into it through thoughtlessness. But, as the discipline of asceticism (sanyasasrama) is the means for attaining dispassion (vairagya), and as dispassion is the means for enquiry, joining an order of ascetics may be regarded, in a way, as a means of enquiry through dispassion. Instead of wasting one’s life by entering the order of ascetics before one is fit for it, it is better to live the householder’s life. In order to fix the mind in the Self which is its true nature it is necessary to separate it from the family of fancies (samkalpas) and doubts (vikalpas), that is to renounce the family (samsara) in the mind. This is the real asceticism.

26. Just as the Sage’s past karma is the cause of his present activities will not the impressions (vasanas) caused by his present activities adhere to him in future?

Ramana: Only one who is free from all the latent tendencies (vasanas) is a Sage. That being so how can the tendencies of karma affect him who is entirely unattached to activity?

27. What is the meaning of brahmacharya?

Ramana: Only enquiry into Brahman should be called brahmacharya.

Chapter III:

3. What is bliss?

Ramana: It is the experience of joy (or peace) in the state of vijnana - free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa (remaining without concepts)

7. What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot be apprehended by the mind?

Ramana: It cannot be apprehended by the impure mind but can be apprehended by the pure mind.

8. What is pure mind and what is impure mind?

Ramana: When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness (chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness (abhasa), through discrimination, it is called the pure mind. Its state of union with the Brahman is its apprehension of Brahman. The energy which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman is its non-apprehension of Brahman.

Source: (Book) Spiritual Instruction of Bhagavan Ramana Maharshi