THE GREATNESS OF SIDDHA MEDICINE
It was my intention to write an
introduction only on the completion of the entire work; but it occurred to me
that, in a peculiarly technical and unique work like this, all the characteristic
features show and the methods pursued in giving the meanings, furnishing
explanatory notes here and there in the derivative origins and the like have
all necessarily to be elucidated even at the outset without waiting for the
whole work to be completed, so as to save all the possible difficulties of the
users of this work; and it is this uncommon aspect of this work that has
impelled me to offer this introduction even along with this first volume.
The original Home allotted to
mankind by the Creator was in the temperate and fertile region of the East and
pointedly in India. It is from here that the human race began its culture and
career of its advance from the potent nucleus of science and art with which
India was animated. India may therefore be safely stated as the first country
from which human culture and civilisation originated and spread for and wide.
As every tyro in Indian History
knows that, prior to the Aryan migration, the dravidians were the first
inhabitants of India of whom the Tamilians were the most prominent. The early
history of the Tamil country and the earliest traditions of the Tamilians are
still shrouded in obscurity. As a rule, whoever attempts to trace all the
doings or actions of man in remote times and to mark the various steps of their
progress in any activity gets mortified to find that the sources of their
authentic history happen to be extremely limited.
Even if we had to push our
investigation in the period preceding the historic era, we have been led to enter
the region of conjecture and surmise. Into such hazardous task it is not my
scope to venture or endeavour to conduct my readers. My investigations and
researches will therefore be confined only to what is intimately connected with
the scope of this work.
THE TAMILIANS
Many facts have been transmitted to
us, which, when they are examined with proper care, clearly demonstrate that
the Tamilians were not only the earliest civilized b but those who made more
considerable progress in civilization than any other early people. I shall
endeavor to mention these placing them in such a point of view that will both
serve to throw light upon their arts, institutions, manners and customs and to
satisfactorily account for the eagerness of the Aryans and other nations to
assimilate the product of all their ingenious and remarkable activities, From
the most ancient available accounts of the Dravidians in India, We learn that
the distinction of social ranks according to profession - not to speak of
castes and creeds, was thoroughly in vogue during those times. This is one of
the undoubted proofs of a well ordered society considerably advanced in its
progress. Prior to the records of authentic history and even perhaps prior to
it in most remote eras to which their tradition aimed to reach, this separation
of professions had not only existed amongst the institution of headman of the
professions known as village head man which must be considered as the
fundamental article in the system of their polity.
It is only after the Aryan
immigration that they divided themselves into four castes. This method of
separation is only an established scheme, but to say that it has proceeded from
Divinity and as such to confound it would be deemed an act of daring impiety,
is glaringly false as it does not appeal to one's faculty of reasoning.
The customs and conditions that
exist amongst their descendants at the present day closely resemble in every
way those that characterized them even from the earliest period when they were
know as having flourished. The school of Siddhars and their works in various
branches of knowledge are clear proof of their own high perfection in science.
THE DRAVIDIAN FAMILY OF LANGUAGES
As classified by Mr. Max Muller, the
largest number of languages--not to speak of the ancient Chinese which belongs
to a Radical stage--belong perhaps to the Terminational or Agglutinative stage
and among them are included the Dravidian languages of India and the other
languages such as Australian, Japanese, Turkish, Magyar, and Finnish as well.
The Infectional or Amalgamating stage is best represented by the Semitic and
the Aryan Languages.
The language of India are divided
into two great classes - the Northern with sanskrit as the prepondering element
and the Southern with the Dravidian languages as independent bases. The five
popular dialects of Southern India are as every one knows- the Dravida or the
Tamil proper, the Telings, the Karnataka, the Mahratta and the Gurjara. The
last two are included in this enumeration as they possess certain features of
resemblance to the languages of the South, which were probably derived from the
same or similar source or sources.
THE DRAVIDIAN LANGUAGE
The term Dravidian is to signify the
language of Southern India and they are-Tamil, Telugu, Malayalam, Kanarese,
Tulu, Gond and the Kru(Khond).Strictly speaking, the term 'Dravida’ denotes the
Tamil country alone(including Malayalam).
TAMIL LANGUAGE-its
origin
Agastya is an eminent personage who
is venerated deeply in the South as the first preceptor of Tamil Science and
literature of the primitive Dravidians. It is believed that he had himself
received his knowledge and inspiration from God Subrahmanya, the fountain-head
of all knowledge in Tamil. It is also said that, at the command of God Siva,
Agastya proceeded to the South as far as Cape Comorin and took up his abode at
the Podigai hills. Although he became the author of the tamil language and
compiled the first tamil grammer(Agattiyam).We are not to suppose that he was
the author of the Tamil alphabet.
Just as Vyasa has been regarded in
North India as a great authority in Sanskrit, Agastya has an equally
distinguished place in the South. He is in fact called the "Tamil muni or
the Tamilian Sage." He wielded very high influence which he acquired at
the court of kula sekhara(according to the tradition of the first pandian
King);and numerous are the elementary treatise which he composed for the
enlightenment of his royal disciple; and the one with the grammatical
principles of language systematically arranged has naturally acquired high
renown. He is mythologically represented in India as the Canopus, the brightest
star in the extreme southern sky and is worshipped near Cape Comorin as
Agattisvara. By the majority of the orthodox Hindus, he is even now believed to
be still alive though invisible to ordinary eyes, somewhere on the fine conical
mountains commonly called the "Agastya's hills" from which the sacred
river of Tamraparni takes its rise.
The territorial limits
The great plain of the Karnatic is
at present the seat of the Tamil race, In some of the Tamil works it is said
that the Tamil country south of Cape Comorin was originally a Continent which
is believed to have been submerged in the Indian ocean. Even the seats of the
first two great Tamil academics that existed at different periods; prior to the
formation of the Madura Sangam, are believed alike to have been submerged in
the sea; and thus the most precious gems of Tamil Literature have been
irrecoverably lost.
Tamil Literature - its
history
The earliest literature so far as it
is known, is traced by Dr. Caldwell to the 8th century A.D. The Madura Sangam
then known as the last academy, and founded mostly for the cultivation of the
Tamil language exercised as great an authority over the Tamil literature as the
Academy of Paris had done in its palmy days for France; but it came to a sudden
end and several are the stories told and different are the explanations offered
for the same and they are all far from being satisfactory. What ever it be, the
fact remains that it had to encounter severe opposition from the races that
came after, especially from the Muhammadans who were responsible for the loss
of the valuable gems of the Tamil literature. Tamil had in fact suffered
several changes due to the influence of the Aryans, the Jains, and the
Buddhists with the result that the Tamil section subsequently directed its
attention more to Sanskrit and came at all events, to neglect the cultivation
of their own literature.
Thus the old system was subverted;
but a new impulse was given to the study of Tamil by the literar activities of
the Jaina sect through which Tamil became substantially enriched. It borrowed
from Sanskrit a few letters more for convenience rather than out of necessity.
Though it is not within the scope of this work or its purpose to enter into the
details of comparative philology, it is considered essential to deal with
certain aspects that have e contributed in a way towards the compilation of
this work. Almost all the languages of India have been considerably enriched by
Sanskrit; and sanskrit has like-wise borrowed several words from Tamil
especially from works on Medicine, Philosophy, Alchemy, etc ., which were
composed mainly inverses, as for instance dealt with in this work are purely
Tamil works but borrowed and assimilated in Sanskrit as ‘Ida’, ‘Pingala’' and
'Sushumna'; as also the word Shadadharam in Sanskrit and Sushupti. Dr. Caldwell
in his Dravidian Comparative Grammer, instances 31 words taken into Sanskrit
from the dravidian tongues. He is also of opinion that Sanskrit derived its
cerebral consonants from the Dravida. It is evident that the early writings on
Tamil Medicine are quite independent of Sanskrit even as its language and
literature are.
Kural and Tolkappiyam are the oldest
productions of the existing Tamil literature; and along with this may be
reckoned the 18 works written by the Jainas as also the several
compositions(brief epigrammatic moral verses) of Avvaiyar or the Matron.
Various are the views held by
different scholars who closely studied the Tamil language without any bias;
1. Prof. Max Miller: 'Tamil' is the
most highly cultivated language and possesses the richest stores of indigenous
literature.
2. Rev. Percival: No language
combines greater force with equal brevity than Tamil and it may be asserted
that no human speech is more close and philosophic in its expression as an
exponent of the mind than the same.
3. Dr. Caldwell: The Tamil
literature is the only vernacular literature in India which has not been
content with imitating Sanskrit, but has honourably attempted to emulate and
outshine it. In one of the departments at least-that of emulate and outshine
it. In one of the departments at least-that of ethical epigram-Sanskrit has
been out-done by Tamil.
Now, coming to Medicine, it is my
intention to say a few works about it in general and also in regard to the
several indigenous systems now in vogue in our country before I enter into the
details of the Tamil Siddha Medicine which is the purpose of the present
compilation and the main subject for discussion.
Medicine
Medicine, as every one knows is not
merely a science but an art as well. It consists not merely of compounding
mixture, preparing decoctions, pills, plasters and drugs of all kinds; but it
also deals with the different processes of life. The practice of medicine
spoken of here deals not merely with the external body of man but also with the
inner man or the soul. The art of Medicine is based on Truth and as such, It is
a divine art not to be prostituted for base purpose or for money. The
employment of strong will, benevolence, charity, patience etc., is the
principle corner-stone in the practice of medicine. It is therefore a holy
science and the practice of medicine and the curing of diseases are a sacred
mission and as such cannot be understood by those who are undeveloped in their
minds or who have made no study of the deeper causes and the aims of the life.
There are countless remedies in nature which are Magnalia die i.e., the
mysteries of curing and healing hidden from eyes, but open to the spiritual
perception of the Wise. A medicine that will do good at one tine will be
useless at another according to the prevailing influence of planets and their
forces; and therefore a system of medicine without the true knowledge and
understanding of natural laws, is likely to do more harm than good. Medical
science may be mastered by learning, but medical wisdom can be gained only by a
knowledge of Nature or of the Soul.
Medical science in India as
practiced by our ancients, has been purely associated with Religion and
Philosophy; and as such is evidently based on truth. Modern science knows next
to nothing about the cause of action of medicines in the system; and so the
drugs administered by modern practitioners cannot effect any radical cure of
diseases; but will serve only to drive away the effects of diseases
temporarily. The refined natural remedies have almost entirely disappeared from
the pharmacopoeia. Many learned doctors of to-day are not aware of the simple
fact that organs such as, the heart, lungs, brain, liver and stomach are only
the material and the bodily representatives of invisible energies or activities
that pervade and circulate the whole cosmic system, just in the same way as the
Sun, Moon, Venus, Mars, etc., are the visible representatives of the cosmos.
A system of medicine without understanding
and without a true knowledge of natural laws, will therefore remain for ever a
system of more opinions, superstitions and of passive observation and
inactivity; and this is the fact of the indigenous systems of Medicine in India
at the present day. Some may perhaps criticise this on the ground that these
views are similar to those held by the Medical school of Dogmatics in the time
of Hippocrates, that such knowledge is quite unnecessary because it is
unattainable and impracticable and that the simple human experience should be
the only guide to practice. But the fact remains that, unless these systems are
thoroughly over chronic ailment.
Ayurveda
Ayurveda is reckoned as a portion of
the fourth Veda or the Adharvana and has been considered the oldest work on
Hindu medicine. Although this is claimed by the Aryans as theirs, neither its
author nor the age in which if was written is known; and only fragments of it
have come down to us embodied in certain commentaries of subsequent writers. The
modern Hindus ascribe its authorship to their gods, some to Brahma and others
to Siva; but in their philosophical writings they are all attributed only to
siva who in this aspect is known at Vaidisvara(God of Medicine).
It is not clear how the human race
got access to it as many and various are the legends current about it. It is
said that, in Kaliyuga, the world became reprobate and the corruption of the
human race was such as necessitate a great curtailment of life and to leave the
people embittered by numerous ailments. This legend is supposed to indicate the
epoch of Ayurveda as intermediate between the Vedic and the Brahminical
times-which is about the 9th or the 10th century B.C.
European nations are much indebted
to the Arabs for the preservation and transmission of the works of the ancient
Greeks which had fallen into their hands during the destruction of the famous
library at Alexandria and for having provided a connecting link with classical
antiquity during an age when science, art and literature in Europe lay buried
under the colossal ignorance of barbarism.
Tamil Siddha system of
Medicine
The world 'siddha' comes from the
word 'siddhi' which means 'an object to be attained' or 'perfection' or
'heavenly'. Siddhi generally refers to Ashtama siddhi i.e., The eight great
supernatural powers which are enumerated as Anima etc., Those who attained or
achieved the above said powers are known as Siddhars.
Siddhis are also construed as powers
which are attained by birth, (according to previous Karma), by chemical means
or power of words or by mortification or through concentration. As for
instance-Kapila, the father of the great Sankhya philosophy is a born Siddha.
Concentration on the elements beginning with the Gross and ending with the
Superfine enables one to get mastery over the elements; and this was practiced
by a sect of Buddhists who concentrated on a lump of clay with a view to see
its fine ethereal particles.
A brief account of the Siddhars is
given on page 10 of this volume under the foot-note. In Dawson's classical
dictionary of Hindu Mythology, they are described as belonging to a class of
semi-divine beings of great purity and holiness, dwelling in the regions of the
sky or between the earth and the sky, but they are generally mistaken for
Ghosts. In Ayurveda, such classes of persons were called Rasayanas on account
of their proficiency in the knowledge of Alchemy and Rejuvenation.
As Nandi is apparently the head of
the members in the above list, the school should only be Nandivargam and cannot
be Moolavargam.
The Siddhars were a class of popular
writers in Tamil in all its branches of knowledge; and many of their works were
written in what is called high Tamil. The Kavi or poetry in which the medical
and other scientific tracts have been composed is much admired by those who
have made it their special study. The Siddhars were further the greatest
scientists in ancient times. They were man of highly cultured intellec tual and
spiritual faculties combined with supernatural powers. Their works in Tamil are
supposed to be more valuable than many that have been written in Sanskrit. They
are sad to be works less shackled by the mythological doctrines of the original
Ayurveda. They contain a large number of valuable formulae and exhibit further
minute enumarations of morbid symptoms. They evince a moral conviction of the
intervention of the evil spirits and offer many curious rules for averting
their evil influences and effects.
This Siddhars are universally
supposed to have lived at a very early period; and we cannot ascertain their
exact period of existence as their school also ceased to function long long
ago. Agastya Siddha who is the chief of the Siddhars’ school is said to have
been a celebrated rated philosopher and physician who laboured amongst the
Tamils in Southern India. Some of his works are still standard books of
Medicine are Surgery in daily use among the Tamil medical practitioners. It is
very doubtful whether this Agastya is identical with the great Rishi in
Northern India. He is said to have written by his followers and fathered on
him. It is quick unnecessary for our purpose here to append to list of books of
the Tamil Siddha system, as has been done in the causes of the other two
systems, for the simple reason that they are so numerous as likely t extend to
several pages. The readers may refer to the bibliographical list which will be
furnished at the end of this work which would be fairly exhaustive.
Leaving the early pre-Aryan ages and
coming to the Dravidian times, we find many others, probably the followers of
the said Siddha school; and they are also credited with a knowledge of
Medicine, Alchemy etc, and with having beneficially employed themselves in
imparting through their works, a knowledge of the healing art in curing all the
diseases of mankind. Their works bear a close resemblance to the Siddha system
of medicine and as such command a large circulation and wide spread study
amongst the Tamilians. They are all apparently the supposed compositions of the
Siddha school; but are thoroughly modern and colloquial with grammatical forms
and structure not at all familiar to the ancients. Still, they have spread all
over Southern India so widely that there is not a village or a household which
is not aware of this system of Medicine. Every women knew best how to treat
herself and her children; and was fully aware of or otherwise acquainted with
the uses of’ Domestic Medicines' suited to indigenous taste and knowledge; and
this acquaintance with domestic treatment has been purely hereditary.
Even physician in those days were
doctors of long descent; and from their early youth they had been intended for
the profession and were taught everything that was considered necessary for and
preparatory to it. This science had later become so much degraded that most of
them turned mere empirics; and there was not one physician amongst them more
learned than the other. This is in short the history of the three systems of
Medicine, indigenous to our country.
Macrocosm vs.
Microcosm
Man is said to be the Microcosm, and
the world the Macrocosm; because what exists in the world exists in Man; or in
other words there is nothing in Macricism of Nature that is not contained in
Man. So man must be looked upon as an integral part of universal Nature and not
as anything separate or different from the latter. Further, the forces in the
Microcosm or man are identical with the forces of the Macrocosm or the world;
or to put it more plainly-the natural forces acting in and through the various
organs of the human body are intimately related to the similar or corresponding
forces acting in and through the organisms of the world.
In the organisms of man, these
forces may act in an abnormal manner and cause diseases thereby. Similarly, in
the great organisms of the Cosmos, they may act abnormally likewise and bring
about diseases on earth and its atmospheric conditions such as earthquake,
storms, lightings, rain-fails resulting in the elements constituting the blood
of a man corresponds to the quality of the invisible influences rediating from
Mars. If the scull-essentials that characterise the influences of Venus do not
exist, the natural instincts that cause men and animals to propagate their
species would cause to operate; because all beings in the Universe are
sympathetically connected with the only one universal principle of life from
Venus resulting in love between two persons of the opposite sex.
The following are the instances in
which every sign of the Zodiac has an aspect towards some particular part of
the human body:
1. Aries relates to the neck Libra
relates to the kidneys
2. Taurus the neck and shoulders
Scorpio genitals
3. Gemini arms and hands Sagittarius
lips
4. Cancer chest and adjacent parts
Capricorn Knees
5. Leo the heart and stomach
Aquarius legs
6. Virgo the
intestine, Pisces the base of feet, the stomach umbilicus
Like the signs of the Zodiac each of
the planets has jurisdiction over some parts of the body. A few instances shown
below will be enough to exemplify the manner and the way in which the Seven
Planets exercise special power over some part of the body to cause disease or
diseases according t their influences on the three humours in the system:
1. Satum: Presides over bones,
teeth, cartilage’s, ear, spleen, bladder and brain and gives rise to Quatrain
fever, leprosy, tabbies, paralysis, dropsy, cancer, cough, asthma, phthisis of
the right ear, hernia, etc.
2. Jupiter: has jurisdiction over
blood, liver, pulmonary veins, diaphragm, muscles of the trunk and sense of
touch and smell.
3. Mars: has power over bile,
gall-bladder, left ear, pudenda and the kidneys; and brings about fever,
jaundice, convulsions, hemorrhage, carbuncle, erysipelas, ulcers etc.
4. Venus: presides over the pituitous
blood an semen, throat, breasts, abdomen, uterus genetalia, taste, smell, and
pleasurable sensations; and causes gonorrhea, barrenness abscesses or even
death from sexual or poison.
5. Mercury: has jurisdiction over
the animal, spirit, over legs, feet, hands, fingers, tongue, nerves and
ligaments and produces relapsing fevers mania, phrenitis, epilepsy, convulsion,
profuse expectoration etc, or even death by poison, witchcraft and so on.
Eastern Physiology
Nature is the material cause not merely
of the outer Universe but also of out body with all its grosser and subtler
divisions and components, its instruments of knowledge and action and the
proclivities and tendencies, in which the soul dwells even, as in a cottage.
The question that naturally arises
is, what constitutes the human body according to the theory of Siddhantists and
the following is the answer to it:
We present our readers a table of 96
Tatwas postulated by the Siddhantists' school; and a simpler for, of the table
is herein given; and this requires to be carefully studied. A careful and
precise definition of these Tatwas has to follow: but this we do not attempt
here for want of space. The human body is composed ninety-six Tatwas or
constituent principles in Nature including elements, bodily and mental organs,
faculties, matter etc,; and they are as shown below:
1. The five elements
2. The five object of senses
3. The five organs of action
4. The five organs of perception
5. The four intellectual faculties
6. The ten nerves
7. The five state of the soul
8. The three principle of moral evil
9. The three cosmic qualities
10. The three humours(wind, bile,
phlegm)
11. The three regions (sun, moon,
and fire)
12. The eight predominent passions
13. The six station of the soul
14. The seven constituent elements
of body
15. The ten vital airs
16. The five cause of sheaths of the
soul
17. The nine doors or vents of the
body
In Tamil, small tracts called
Kattalai exists: and they define and describe these Tatwas which are variously
enumerated as 19 or 25 or36 or 96. Rev. Hoisington has translated one of these
tracts, as also Rev. Foulkes of Salem, but both these books are unfortunately
out of print. Both Siddhantins and Vedantins(idealists) accept the number 36 or
96; but they differ in several particulars. Thirty-six when still more analysed
given rise to Ninenty-six. The enumeration of these Tatwas beings from the
lowest and the grossest, which is the earth.
Note: Nos. 1 to 5 making up a total
of twenty-four are called the powers of the soul; whereas Nos. 6 to 17 making
up a total of 72 which together with the above said 24(in 1 to 5) constitute 96
Tatwas.
The Siddhars school fully recognises
these ninety-six Tatwas and further add that the human body is composed of
72,000 blood-vessels, 13,000 nerves, 10 main arteries, 10 vital airs(Prana),
all together in the form of a net-work; and it is, owing to the derangement of
the three humours becomes liable to 4448 diseases. This is well explained in
the following verses from lswara’s Meignana Nadi:
of this ten vital airs, five play an
important role in the physiological unetions necessary for the preservation of
the physical body and they are:
1. Chief Prana - Regulates the
respiratory system.
2. Apana - helps excretions from the
lower organs, evacuation &
generation.
3. Vyana - Principle of circulation
of energy throughout the entire nervous system.
4. Udana - regulates the function of
higher organs of the brain.
5. Samana - the principle of
digestion on assimilation.
Tatwa is the primordial and
eternally existing basic essence.
The knowledge of Siddhars in this
respect cannot be taken as abstruse speculations; and in their arguments, we
can see evinced such depths of though, acumen and discernment as would lead one
to think that their systems of logic or reasoning regarding the physiological
principles are remarkably striking and interesting.
Now coming to the psychological
aspect of the human body, we find that the five great elements of modern
thinkers play a great part in the composition of the human body. According to
Hindu conception, two more elements mix., Mind and Buddhi should also be taken
into consideration. Each elements playing its own part goes to b ring about the
harmonius working of the human and other animals bodies. There are, nine
gates(ten in women) described for the play of forces of the five senses in the
human body in which lives the soul commonly known as Jivatma a miniature
representation of Paramatma, the universal soul in contra- distinction to the
former. The human body is therefore considered to be a temple of God.
There are in our body several
supports to the soul for the existence and continuation of life; and these
supports are closely connected by Prana. Siddhars attach much more importance
to this Prana which is the Life principle of the Universe absorbed and
specialised b y every human being. This Prana stimulates the two very active
centres viz. the brain and the heart. The positive matter flows along the
vertebral column and is gathered up in the Medulla oblongata and this flow we
call Sushumna, and it stimulates the spinal column with all its ramifications;
Pingala is the channel for the current which work in the right half of the body
through the right sympathic system and Idakala is the channel for the currents
working in the left half of the body or the left sympathetic. These channels of
life-forces are called in Tamil Nadis. The forces of Prana which diverge from
either way from these Nadis are only the ramifications and the nervous system
is but the plexuses or webs(physical) for the play of the force of Prana
through the physical body. As the Prana courses itself through, the lungs
inspire, and as it recedes the process of exhalation sets in.
The three Nadies Ida, Pingala and
Sushumna meet in six different places known as Shadadharam the six nerve
plexses. Each of these plexuses is round like a wheel and hence they are called
Chakras or Padmams. Every plexus pulsates with the vibrations of the great
stream current of Prana which Sushumna absorbs the Great Life principle. These
major Chakras in their turn cause the smaller ones or the minor nerve-centres
to function. The main seat of the pranic force is the heart; and this is made
to function by the force of the Great Energy. The Great Energy playing on the
(sushumuna) gives the motive power which enables the respective parts of the
human organism to function.
Sushumna is one of the passages of
the nerve-center at the top of the vertebral column running down through the
spinal cord. Within this Sushumna is a hollow called Chitra and in this hollow
the Divine spirit dwells. This spirit is in all probability the seat of
vitality and of life. The other two Nadies are called Idakala and Pingala of
which ldakala coiling round Sushumna enters the right nostril, and the other
Pingala in like manner enters the left nostril.
The Five elements
According to Hindu science, there
are five elements in Nature. They are the original bases of all the corporeal
things which when die out or destroyed resolve themselves again into elements.
This is in fact just what takes place in the case of dead bodies of animals and
thing. All earthly beings live, move, grow and die to be resolved into the five
elements again after death. It has already been pointed out that there is a
very close and intimate connection between the external world and the internal
man. The human body is composed of five elements viz., earth, water, heat, air
and ether and is a small world in itself; and so the five elements lie at the
root of the external world and the internal man. They are also found in all
bodies by the processes of transmutation and union and the following are
instances of such transformed conditions:
Earth into bone, flesh, nerves, skin
and hair.
Water bile, blood, semen, secretion
and sweat.
Fire hunger, thirst, sleep; beauty
and indolence.
Vayu contraction, expansion and
motion.
Akasa interspaces of the stomach,
heart, neck and the land.
In their natural existence, they are
crude more or less mixed up and apt to be changed the one into the other. They
are the fundamental principles of creation, preservation and destruction in the
Universe. They are so very closely connected with one another that they borrow
their qualities one from the other and thus each of them has two specific
properties of which one is retained as original belonging to itself and the
other is that which comes to it from the others. Therefore, as fire is to air,
so is air to water and water to earth; and again, as the earth is to the water,
so is water to air, and air is to fire; and this is the root and foundation of
all bodies and their wonderful functioning.
Every element will be found mixed up
thus with the other five elements. One element cannot be viewed dissociated
from the other elements. Where there is one element there are other elements
also present. This is briefly explained as follows:- Elements are in themselves
divided into two halves or parts viz., Physical and Subtle and this subtle is
again divided into two equal parts of which one is retained as such and the
other part is sub-divided into four equal parts. The process of combination of
each of these parts with the retained half in the others is known as five-fold
combination, as for instance:-
1 / 2 of Akasa is integrated with
the other sub-division of the four elements viz., air, fire, water and earth
i.e., 1 / 2 of Akasa + 1 / 8 of the other elements constitute - physical ether
and likewise 1 / 2 of air - 1 / 8 of the other four elements constitute
physical fire and so on. In this way we get the five elements in mutual
combination but with the designation of that which is predominant in each.
This is what is called the theory of
Panchikaranam. In fact Panchikaranam is the operation of the five elements in
the human body by the varied union of which, according to tatwa system,
different operations or acts, of mental faculties or corporeal powers, are
considered to be effected. He who knows the principle underlying Panchikaranam
will thoroughly understand the qualities of the elements separately and in
combination and thus bring to pass wonderful and astonishing results or
miracles in the world even as Siddhars do. A Sadhu before us suddenly
disappears; and the disappearance, is nothing but etherserving as a barrier
between the Sadhu and ourselves brought about by utilising powers in nature and
manipulating them to bring about materialisation of things, and redirection of
rays of vibration from objects. Herein lies also the secret of the foretelling
of things to come, the expelling of evil and the gaining of desired ends; and
the knowledge of this secret power is what is called in psychic parlance, which
is the West is termed ‘the Perfection of the Cabala’. It is the root cause and
foundation for the cosmo-genesis. In Cosmogony, it is the reduction into union
and order of chaos or discordant principles of matter, brought about by
harmoniously blending together of the five elementary substances. He who knows
how to reduce the elements of one order into another, impure into pure,
compound into single and vice versa will verily understand the nature, virtue
and power of all and every one of the elements.
Siddhars hold also that if one is
aware of the secret doctrine of the five elements, one metal may be changed
into another on the ground that all substances spring or emanate from some
Primordial matter; and so there can be no classification as elements and
compounds. More of this will be found fully dealt with under Alchemy infra.
The elements above referred to are
the subtle elements and not the gross ones. The doctrine of the elements as
described by Siddhars first originated in India; and the Greek philosophers got
their ideas about the elements from only the Orients. It is clearly laid down
in ancient treatises that the earth is derived from water; water from fire,
fire from air, and air from ether (sky)-vide Upanished; and so these elements
supposed to be originals are not in themselves really elements; but they are
twice compounded and each changeable into others. So the Siddhars assert that
none of the so called elements which enter into the composition of all living
bodies is by itself pure; and that the only purest and original one in this
world is the Soul and the rest are all only compounds.
The only conclusion therefore is
that one of these five elements is the primordial ether out of which the other
elements have their origin. The ancients of Europe had also similar belief as
evinced from the saying, that "Chaos of auntients" was a confused
mixture of elements from which the Creator produced the Universe and that the
Cosmos arose from chaos and gave birth to different natural bodies. Van Halmont
likewise believed that the vapour of water was confused mass of elements from
which all material substances could be procured.
The three physical elements of the
external world, viz., air (wind), heat (fire) and water are selected in Medical
Science as they form the three fundamental principles on which the constitution
of human beings has been based. A detailed account of these three elements
known as humours as they enter into the body is given separately under
‘Humoural Pathology’.
Humoural Pathology
Humoural Pathology explains that all
diseases are caused by the mixture of the three cardinal humours viz., Wind,
Bile and Phlegm, and that the relative proportion of these humours are
responsible for a person’s physical and mental qualities and dispositions. The
three humours under references are called in Tamil ‘Muppini’ and in Ayurveda
‘Tridosha’. They are the three fundamental principles and essential factors in
the composition and constitution of the human body. These three humours viz.,
Wind, Bile and Phlegm represent respectively the air, the fire and the water of
the five elements which form the connecting link between Microcosm or man and
Macrocosm or world.
The external air corresponds to the
internal Vayu; the external Heat corresponds to the internal Pitta; and the
external water corresponds to the internal Phlegm (Kapha). Man is thus linked
with the external world; and any change in the elementary condition of the
external world has its corresponding change in the human organism; and it is
upon this interchange of influences that the Tridosha theory and the doctrine
of Humoural Pathology are based.
According to the Siddhars’ Science,
the three humours in their normal order occupy respectively the lower, middle
and upper parts of the body and maintain their integrity-the Vayu in the
regions of the pelvis and the rectum; the Pittam in the region of the stomach
and the internal viscera and the Phlegm in the region of the breath, throat and
head. It is also said that the characteristics of the three humours in the
constitution of man is either hereditary or atavic. In scientific parlance,
Vayu comprehends all the phenomena which come under the functions of the
central and the sympathetic nervous system; Pitta, the functions of
thermogenesis or heat-production, metabolism within its limits, the process of
digestion, colouration of blood, excretion and secretion etc., and Kapha, the
regulation of the heat and the formation of the various preservative glands.
Thus we see that the Indian medical science is based on morbific diathesis; and
that human dispositions are inseparable from the three humours. In fact, there
is no substance in the universe which does not own its formation to humours in
large or small degree.
The Siddhars’ Materia Medica also is
based on Humoural Pathology. It asserts that all substances of the animal, the
vegetable and the mineral kingdoms contain one or more of these three humours
in their composition; and that therefore diet should play an important role in
the maintenance of these humours in men and women in preventing diseases or
aliments; and that the patient should seek the advice of a physician in the
matter of diet in the course of treatment.
The three humours maintain the
upkeep of the human body through their combined functioning. When deranged,
they bring about diseases peculiar to their influence; when in equilibrium
freedom from disease; and when one or the other of the humours combine in such
a way as to get deranged by aggravation dimunution etc., disease or death may
be the result. The humours by themselves are not the producers of diseases in
their functioning; but they give rise to diseases if they are vitiated by other
factors; and hence we see that humours and diseases are altogether different
and have no connection in their normal condition. Humours may be said to be the
component parts of the human organism, and diseases the outcome of external
factors that put those organisms out of order.
According to the fundamental
principles of Humoural Pathology, no disease can be local and absolutely
unconnected with the other parts of the organism. If the physician tries to
cure a disease, he should necessarily concentrate his attention upon the why
and wherefore of the vitiated humours resulting in that disease. The principal
rules to be followed in cases of irregularity of the three humours is either to
augment the loss or deficiency, to pacify the aggravation or to reduce the
increment of Doshas, Vata, Pitta and Khapa are in the proportions of 1 : 1 / 2:
1 / 4 : 4 : 2 : 1 respectively. The normal degree or force of pulse also is to
be in the same order. Any change in these proportions is sure to bring about
disease or death; but the maintenance of their normal proportion gives vitality
to the organisms and assures the preservation of health and longevity of life.
It has already been stated that
these three humours form these three fundamental principles in the composition
and constitution of Man; and so the physiological doctrine on which they are
based is also exactly the same as that of Pathology.
Let us now examine part played by
each of these humours in the system:-
Vayu (wind) forms the vital force of
the human body and is present everywhere in the system. It is believed to be
self-begotten in its origin and identical with Divine Energy i.e., God. It is
unconditioned, absolute and all prevading in its nature; and forms the
lifeforce of all animated beings. Although it is invisible, its presence is
manifest everywhere. It always takes a transverse course and is known by its
two attributes namely, sound and touch. It is the root cause of all disease and
the king of all sorts of aliments. It is very prompt in its action and it pass
through the whole system in a rapid current.
Pitta (Heat) is the human organism
is nothing but heat as it possesses all the characteristics of the external
fire, such as burning, boiling, heating, etc. It produces the internal heat
necessary to maintain the integrity of the human body; and any increase or
decrease in this, produces a simultaneous action in the organism. The chief function
of bile lies in metamorphosing the chyle to a proto-plasmic substance like the
sperm in men and ovum in women. It corresponds to metabolism or cell
sub-division. Heat may be said to include both bile and metabolism of tissues
as well as the bodily heat which is product of the latter. It is also viewed by
some that Pitta is the name for the heat incarcerated in the liquid bile - the
principal agent in digestion and in purging out of the waste matter in the form
of urine and feces. The origin of bile is in the liver. In the heat, bile
brings about the realisation of one’s desire; in the eyes the catching of the
images of external objects; and in the skin, the absorption of the lubricating
substances that are applied to the skin. It is blue in its normal colour and
yellowish in its deranged condition; and it turns into an acid when deranged or
vitiated. Pitta (heat) in its normal state remains in the lymph, chyle, blood
and saliva but chiefly in the stomach. It gives sight to the eyes, beauty to
the skin and cheerfulness to the mind. Its derangement causes sleeplessness,
indigestion, red boils, jaundice, chlorosis, ulcers, catarrh, dropsy,
haemorrhage, acidity, eructation, delirium, perspiration, thirst, bitter taste
in the mouth, burning sensation in the body especially palms and soles, etc.
Khapa (phlegm) supplies the body
with moisture even as Pitta furnishes it with heat and imparts stability and
weight to the body. It adds to the strength of the body, increases the firmness
of the limbs and keeps them united, preventing their disunion. It helps
digestion by moistening and disintegrating food with its humid essence. It
imparts to the tongue the power of taste and helps the sense-organs like the
eyes, ears and the nose in the performance of their respective functions. Its
derangement causes excess of thirst, dull appetite, throwing out of phlegm in
cough, goitre, Urticaria etc. Meals taken before digestion, day-sleep, taking
sweats, molasses etc., generally aggravate Phlegm.
The existence of these three humours
in the human system in due proportion is well indicated by plus without which
no correct diagnosis of disease if possible to get oneself well acquainted with
the inner working of a disease, inner vision, intuition and the spiritual sense
are absolutely necessary as it cannot otherwise be easily judged from a
material point of view. It is only spiritual knowledge endowed with inner
vision that will enable a physician to diagnose a disease at sight and suggest
forthwith remedies therefore. A Physician who is incapable of entering into
spirit of his patient by the light of knowledge, intellectual faculties and
imaginative penetration would be of no use for the diagnosing or treating of
human diseases.
Humoural Pathology was in vogue at
one time over a great part of the Globe. Even in Europe, it was believed in by
all sects and theorists evidently about 400 B.C. Hippocrates, the father of the
Greek medicine was the first who had a leaning towards it; but it was Plato who
developed it and Galen who defended it very zealously. It was only at the
commencement of the 18th century that a change had come in the then prevailing
doctrine explaining the essential humoural nature of disease. Humoural
Pathology which ascribed all disease primarily to a morbid condition of the
fluids, had prevailed in all schools of Medicine up to the time of Hoffmann who
argued that solids were more often the primary seat of diseases than even of
the fluids. He thus revived the doctrine of solidism which gradually gained
credit. The fall of the Galenic School paved the way for the growth of the
Western Medicine of the present day. Humoural Pathology is still generally
believed in and acted upon throughout Asia.
Some alchemical authors of the West
held that the three invisible fluids which by their coagulation formed the
physical body of man, were but symbolised sulphur, mercury, and salt - sulphur
representing the aura and the ether; mercury, the fluids, and sale, the
material and corporeal parts of the body. They believed that in each organ the
three substances remained combined in certain proportions. They were also of
opinion that the said substances which contained in all things, if held
together in harmonious proportions constituted health; their disharmony,
disease and disruption, death.
The Kabalistic school of the middle
ages interpreted these three substances in a different way although they
followed closely the above principle. The three substances were according to
them the three forms in which the Universal Primordial Will was manifesting
throughout Nature-sulphur representing the expansive power, the centrifugal
force i.e., the soul or light in all things; ‘mercury’, the life or the
principle which manifests itself as vitality; and ‘salt’ the principle of
corporification or contractive and solidifying quality. The school also asserts
that the physician should be thoroughly familiar with the substances by
studying them in the light of nature and not through depending on his own
imagination. It will be found that all the alchemical masters who have written
on the magnum opus have so employed the said three symbolical expressions as to
make them understood only by the adepts and not the profane.
Siddhars’ Science also tell us that
a man generally takes 15 breaths a minute; and this makes 21,600
(15 X 60 X 24) breaths a day; and at
this rate, he can live for a period of at least 120 years, taking into
consideration the fundamental principle on which respiration is based viz., The
force or energy lost in every exhalation operating to a length of space
extending to *12 inches is regained or recouped by inhalation only to a partial
extent; because the operation in this case extends only to 8 inches, thus
losing every time the force or energy required for supplying the difference of
12-8 or 4 inches; and consequently as much force or energy that ought to enter
the body i.e., lost in every rocess of inhalation taking place.
In eating or vomiting, the breath
forced out extends to 18 inches; in walking, to 24 inches; in running, 42
inches; cohabiting, 50 inches; in sleeping, 60 inches and so on. It is for the
purpose of saving such loss or losses caused by indulging in the action
mentioned, that Yogis take up a silent posture and suppress their breath in
such a way and to such an extent that they are able to live for any number of
years as desired by them without disease or death, devoting their life all the
time for the good of mankind. Such a kind of spiritual breathing is sure to
develop spiritual powers of consciousness much sooner that the ordinary process
of evolution. It is a fact well-known to the Hindus that Siddhars and Yogis
remained in a state or trance known as suspended animation and continued to be
so far a longer period of time without breathing. At first sight this may
appear a physical impossibility; but it is now generally accepted by the
Western physiologists who explain it saying that the skin may to some extent
perform the function of the lungs just in the same way as a frog breathes
without lungs, while its respiration is carried on sufficiently through the
skin. Though naturally the capacity to perform the above said function is very
small, yet it is capable of considerable increase as in cases of diseases of
the lungs such as Asthma, wherein the needs of the body excite them to perform
these functions or by special training as Yoga by practice.
Prana
The esoteric breath is spoken as
Prana; because in ordinary breathing, we absorb a normal supply of Prana just
enough to maintain our life keeping up the body in a healthy condition, and so
it is found necessary for our readers to know something about this Prana. Prana
is the Universal Principle of Energy which is absorbed and stored or
assimilated and specialised in one’s system in the ordinary course. It is the
essence of all force of energy useful for the proper functioning of the human
body. It is taken in by the system along with the oxygen which is found in its
purest state in the atmospheric air. It is also in the water that we drink, in
the food that we take and in the sun-light, we bather in; and in fact it
pervades all nature and as such is everywhere found in all things. It is in all
forms of matter, it is in the air, but it is not the air. It is more subtle
than ether, and so can penetrate where the air cannot reach. It is of the
nature of the dynamic force of electricity and all the life depends on it for
its sustenance. It is the vital magnetic force absorbed by every human being in
various ways; but it can be made flow forcibly under proper and favourable
physical conditions. Susceptible persons will feel it as an electric current;
because it is the life-giving energy in all things.
Now, let us see what part is played
by this prana in respiration; it is but the esoteric breath. Human breath is
nothing but a physical manifestation of Prana. As oxygen is taken up by the
circulatory system, so is Prana taken up by the nervous system and is spent as
nerve-force in the act of thinking, desiring etc. Regulation of breath enables
one in fact to absorb a greater supply of Prana to be stored up in the brain
and the nerve-centres to be used whenever necessary.
The extraordinary powers attributed
to advanced Siddhars is due largely to knowledge and intelligent use of this
energy stored-up in Kundalini (Serpent power). It should be borne in mind that
every function of the bodily organs is dependent on nerve-force which is
supplied by Prana emanating from the Sun and circulating in space. Without this
nerve-force, the heart cannot beat, the lungs cannot breath the blood cannot
circulate and the various organs cannot perform their respective normal
functions. This Prana not only supplies electric force to the nerves, but it
also magnetises the iron in the system and produces the aura as a natural
emanation. It is the first step in the development of Personal Magnetism which
is easily acquired by the practice of Pranayama which is fully explained under
Yoga and its Philosophy. This Personal Magnetism, the subtle force by which
people are influenced and nations are controlled is due to the strength or
Prana. History abounds instances of the successes of remarkable personages
naturally endowed with this power. Great men in all ages, orators, patriots,
statesmen and dictators-admired and worshipped by millions were naturally
endowed with this gift and they were but Natural Magnetists. Napoleon was the
very thunder-bolt or Europe as also Abraham Lincoln of America, Maramede Steel
and Mira Beau (the lion of the French Revolution) were leaders among men. Great
men of our own day like Gandhi on moral sphere, Mussolini, Hitler, etc. on the
material sphere, owe their influence to this magnetism. A person who has
practised absorbing and storing an increased supply of Prana in his system,
often radiates vitality and strength which are felt by those coming in contact
with him. This power though latent in every man, requires cultivation and
development for practical purposes more than perhaps those physical and other
ordinary functions.
The Science of Pulse
The Science of pulse forma a very
important branch of the Indian system of Medicine; and hence an elaborate
description of it has been attempted here. The origin and development of this
science is a subject of very remote antiquity. It is not Vedic in origin; and
no trace of it could be found in any of the authentic works of Ayurveda such as
Charaka or Sushruta. It is a science peculiar to the Siddhars’ system, of
Medicine; and as such it was translated in the Tantric literature in which
alone a proper delineature of this subject is to be found. It is in the age of
Tantric literature i.e., the period during which several innovations were
introduced by the Aryans in Southern India, that a large body of Ayurvedic
physicians came to know of it and its secret and used in to diagnose all kinds
of diseases. Subsequently, it went over to Arabia, Persia, Greece and other
places in Europe. Praxogoras of Leos was the first who gained distinction in
the West by adopting this method of diagnosis and the last person was Galen.
This Subject is no doubt as
interesting as it is intricate; and a careful study of Tamil Siddhars’ science
is bound to enlighten the minds of the people, as to the excellence, accuracy
and profundity of this science of pulse. It was only in Siddhars’ time that
this science had reached perfection. There are innumerable works on this
subject written by different authors in Tamil among the following may be
mentioned viz., Agastiya, Tirumular, Siva Vakkiyar, Yugimuni, Terayar,
Punnakisr, Sudamuni, Mechamuni, Pulippani, Sattamuni, Bogar, Vara Rishi,
Ramadevar, Idaikkadar, Konganava etc. The medical treatises by these sages
contain so many honestly recorded factors simple, short and perspicuous that
they have been justly estimated as the most practically useful and valuable
acquisitions to medical science.
In ancient times, there were no
appliances like the modern stethoscope, sphygmograph, endoscope etc., for
extending sensual perceptions into the interior of the body; nor were there
apparatuses and contrivances for the test of urine, faeces, sputum (phlegm)
etc., to enable the physicians to observe, record and compare the phenomena of
health and disease to such a degree as to bring medicine neared and neared to
perfection, to deserve the name of what is now called ‘science’, the physicians
in those days had to depend almost entirely on pulse in the matter of
diagnosing diseases; and in this, they were pre-eminently successful.
The word pulse means the beating of
an artery felt with the tip of the finger or fingers at the wrist; its rate and
character go to indicate a person’s condition of health. It is also understood
as the beating, throbbing or the rythmical dilation of the arteries as the
blood is propelled along them by the contraction of the heart in the living
body. The term pulse in medical practice is usually applied to the beat or
throb felt in the radial artery at the wrist, though it may be felt over the
temporal, carotid, lunar, bracial, femoral and other arteries. The Science of
Pulse is no doubt based on the theory of Tridosha ; and so it cannot be easily
understood unless one thoroughly acquainted with the working of the three
humours in the human system. There are innumerable arteries spread out from
head to foot in the human body, and amongst them pulse is felt in twenty-four;
and out of these, the one in the right hard and other in the right foot are
considered consequential, reliable and important.
According to Tirumular’s work on
pulse, the following constituent parts forming the fundamental principles in
the human body seem to play an important role in variations of pulse on account
of their interpenetrating nature.
The ten vital airs.
The three nerve-channels Idakala
etc.
The six nerve-plexuses.
The three regions of the body named
the Sun, Moon, and the Fire.
Pulse is sub-divided as follows
according to the nature action and other characteristics, viz:-
Frequent Pulse - one which is faster
in rate than normal
Goat - Leap Pulse - irregular and
bounding pulse
Strong Pulse - one that is hard or
wiry
Weak Pulse - a pulse with no
strength
Cordy Pulse - a tense and firm pulse
Full Pulse - one with a copious
volume of blood
Hard Pulse - one which is
characterised by very high tension
Slow Pulse - one which is abnormally
slow in rate
Dropped beat Pulse or Intermittent
Pulse - one in which various beats are dropped
Undulating Pulse - a pulse giving
the sensation of successive waves
Normal Pulse - pulse beating at a
normal rate
Sharp Pulse - a pulse in which the
artery is suddenly and markedly distended
Feeble Pulse - a pulse in which the
force of the beat is very feeble
Formicant Pulse - a small, nearly
imperceptible pulse
Wiry Pulse - a small tense pulse
Collapsing Pulse - a jerky pulse
with a full expansion, followed by a sudden collapse
Unequal Pulse - a pulse in which
some of the beats are strong and others weak
Decurtate or Mouse-tail Pulse - a
pulse which gradually tapers away in strength
Abrupt or quick Pulse - a pulse
which strike the finger rapidly
It is so difficult and incomprehensible
that many are ignorant of it even to-day. The results is that none can be found
attempting it in practice with perfect success. There is no royal road to the
acquisition of the knowledge of pulse. There are no doubt certain rules and
hints for the guidance of physicians; but a mere study of them will not enable
any of them to acquire a practical knowledge of pulse. Success in the art
depends on experience and practice and that much more on Spiritual knowledge.
It is done by pressing with the physician’s
three fingers (index, middle, and ring) of his right hand, at a place two
fingers in length just below the root of the thumb i.e., a little above the
wrist. The physician should feel the pulse three times by holding and letting
loose the hand of the patient and then diagnose the disease with great care and
caution.
According to the most commonly
accepted view, the natural order in which is the forces of the three humours
are indicated and are to be observed is 1) the pulses showing wind (Vayu) in the
first place above the wrist is felt underneath the fore-finger 2) that of bile
(Pitta), below the middle finger and 3) that Phlegm (Kapha), the third, under
the ring-finger, c.f.
The three kinds of Doshas (humours)
are ascertained from the three kinds of movements of the pulse-swift, middle
and slow, felt by the pressure of touch of the three fingers on the radial
artery. Examination of the pulse furnishes the best criterion of the phenomena
and progress of a disease. It also helps a physician to force-tell the attack
of a disease with its prognosis long before it has taken possession of the
patient’s system just in the same way as a chiromancer would do with regard to
events before they actually come to pass by examining the streaks of the palm.
The radial artery at the wrist which
is usually chosen, shows the precise character of the pulse. In feeling the
pulse, the physician has to note its impressibility, frequency, regularity,
size and the different impressions it produces through the fingers. The pulse
no doubt signifies whether a particular disease is due to Vayu (air), or Pitta
(heat) or Kapha (water) or whether it is due to the influence of any two
combined or whether it is due to the concerted action of all the three; and
whether the disease is curable or incurable.
The physician as pointed out
already, must be endowed with a spiritual perception without which it is
impossible for him to arrive at a correct diagnosis of the exact nature of the
inner working of complicated and obstinate diseases by simply feeling the pulse
in accordance with the rules and principles of the science. It is his
observation, thoughtfulness and imaginative penetration into the deep recesses
of the patient’s organism that will enable him to form a true estimate of his
patient’s condition. If he cannot penetrate into the spirit of the patient., no
success can be achieved; and for real success, meditation and concentration are
necessary. The nature and condition of the pulse in different diseases are
fully described in the Siddhars’ science, the extraordinary pulse-rates that go
to indicate incurable or chronic diseases; approaching death, the prognosis
diseases etc, are all well explained therein. The general explanation regarding
the cause of pulse is that it is due to the dilatation of the arterial walls
which travel in the form of a wave from the larger to smaller arteries and that
the differences in the beating of pulse are due to those humours in the blood
in circulation; but according to Siddhars’ science it is also due to something
else which is explained already as arising from the motive powers of the three
vital currents.
The Nature of Pulse:- The Physician
should carefully study the nature of the beating which he feels under his
fingers; as the beats are described in an intelligible manner in various ways
according to the force, rate and movement by comparing them with the movements
of those of animals like horses, snakes, frogs, etc, and birds like peacock,
fowl etc. The idea of this comparison should be well-borne in mind at the time
of feeling the patient’s pulse for purposes of corroboration.
Diseases and their cure
Disease, according to modern science
is only a departure from a state of health and more frequently a kind of
disturbance of the healthiness of the body to which any particular case of
sickness is assigned. According to Siddhars’ Philosophy, diseases in man do not
originate in himself, but from the influences which act upon him. As already
stated, man is compared to the world because the elements that exist in the
world exist in man as well; and therefore any change in the elementary
condition of the external world has its corresponding change in the human
organism. There is the feeling of oneness between the external and the internal
world of man; and it is upon this oneness that the doctrine of Humoural
Pathology i.e., the theory of Tridosha is based. This may occur through
different causes viz:
I. Derangement of the three humours.
Air, bile and phlegm are considered
the three supports of the human system because they are the three fundamental
principles in the composition of the human body. When the harmony of the said
humours get deranged owing to a relative increase or decrease of one or more of
the principal humours, disease or death will be the result which would be
well-indicated by the pulse.
II. Astral Influences.
All the influences that come from
the Sun, the planets and the starts act on human beings. If evil elements exist
in the sphere of one’s soul, they attract, such astral influences as will
develop diseases. Astral influences do not act directly upon the physical
bodies of men and animals, but upon their vital essences in which all the
elements are contained; and this is what is called in Tamil as ‘Graha Dosha’,
Children are more liable to such diseases than adults. Moon exercises a vary
bad influence over diseases in general, especially during the period of New
Moon; and it is for this reason that patients in our country ailing from serious
illness are afraid of its virility during the approach of the New Moon or the
full Moon; it may bring about at times, even lunacy, paralysis or other brain
affections, stimulation of sexual passions, injurious dreams, dropsy, hysteria,
etc. Mars causes women’s suffering from want of blood and nervous strength. A
conjunction of the moon with other planets such as Venus, Mars, etc., may make
Her influence still more injurious. These influences from the planes are fully
dealt with under Astrology. Diseases may often occur without any assignable
cause; and sometimes people get cured without the administration of any
medicine. Such happenings are attributed to the planetery changes of whose
action upon the human system. Therapeutic Science is unable to throw any light
upon.
Poisonous substances.
Impure and injurious elements enter
the human system in various ways such as through food, drink, inhalation or
absorption by the skin of poisonous air or vapour and so on. There are
impurities of various kinds of all about us; and
what may be healthy for one person
may be injurious to another, according to the astral influences on the person
concerned and to the hidden virtues and vices contained in things in general.
Rheumatism, gout, dropsy, and many other diseases are often caused by the
accumulation of poisonous elements.
X Psychological causes.
A disease state of the body is often
the result of the diseased state of the mind. ("Men’s sana in corpore
sano"). This class of diseases includes all evils are caused by passions,
evil desires, disordered thoughts and morbid imaginations. Such physiological
changes in the physical body, as for instance-shame causes a blush in the face
and fear produces paleness; fear causes diarrhoea; anger or envy, jaundice,
Violent emotions which produce hysteria, miscarriage, apoplexy, spasms,
malformations of the fetus etc. also come under this class. All diseases in so
far as they are not directly due to external mechanical causes, are to mental
conditions. The majority of diseases are due to moral causes; and so the
treatment in such cases ought to be of a moral kind, and should be
instructional. In the application of such remedies, care should be taken to see
that they correspond to those states of mind which we wish to induce in the
patient.
Many are the diseases caused by the
abuse of psychological powers resulting in boils or blisters all over the body,
atrophy of organs, derangement of the mind, loss of vitality, inflammation or
enlargement of the kidneys, and so on.
X Spiritual causes.
Morbid imaginations may create
hunger and thirst, produce abnormal secretions and give rise to diseases. The
power of the true Spiritual Will (Ens Spiritual) is known only to a few
advanced Occult students. It is a power which may affect the whole body and
product or cure all kinds of diseases. He who has a strong Will power will have
strong Spiritual power. Evil influence exercised by one person may affect
another not only when his body, because the forces created in the sphere of
one’s mind may be projected by powerful suggestions into the mental sphere of
another through the medium of an image of wax set up or used for the purpose of
attracting the evil spell; and this is a common thing known in the practice of
Sorcery, Witchcraft, Black-art, etc.
X Diseases originating from the
soul.
This includes all diseases
originating from the above mentioned five causes. All diseases are no doubt the
effects of previously existing causes. Some originate from natural and others
from spiritual causes. Spiritual causes are those that have not been created by
Man during his present life, but what he had created during the formed
existence; and this is what we call in the popular language chronic diseases or
off-shoots of Karma. For such causes there is no remedy, but that of waiting
patiently until the evil force is exhausted and the law of Karma has had its
effect by due adjustment. Even if the just retribution for our sins could be
evaded at one time, it could only be postponed; and the evil would return again
with accumulated interest and increased force. If the patient’s time for
redemption comes, then will he find an efficient physician through whom his
soul will get the needed gentle relief.
Cure of diseases: Modern Science has
only two kinds of cures viz. Medicinal and Surgical; but Indian Science, while
accepting both the kinds, contemplate even other kinds of healing such as
Pranic healing, Mental healing, Spiritual healing, Thought force healing,
Suggestive healing, Metaphysical healing, Magnetic cure, Water cure, Colour
cure, Insufflation etc. all physical.
The philosophy of thus curing
diseases is quite different from what is really understood by the Westerners.
All influences, terrestrial and astral converge upon man; and they are
invisible just like heat, light and electricity; but how can a physician
recognise the manner in which they act and still less prevent or cure diseases
that are caused by such actions, if he is not acquainted with the influences
exercised by forces in the astral plane.
Every metal and every plant
possessed certain qualities that attract corresponding planetary influences;
and unless one knows the influence of the stars and the conjunction to planets
and the qualities of drugs selected for the purpose, then, one will not be in a
position to know what remedy to give for attracting such influences as may act
beneficially upon the patient. Our physicians pay no attention to the positions
of the planets and so they seldom cure several aliments.
To cure diseases is an art which
cannot be acquired by the mere reading of books but which must be learnt
through experience. Neither Academies and Institutions, nor Colleges and
Schools can turn out physicians for curing diseases but they can only grant diplomas
or titles and turn out doctors which they are actually not. A theory which is
thus not confirmed by practical work should be abandoned. Modern methods of
treating and curing diseases are to a great extent looked upon and employed as
if they were means by which man by his cleverness tries to cheat Nature out of
Her dues and acts against laws of Nature with impunity. To many persons calling
themselves doctors or physicians, these are merely systems for making money to
fill their pockets with and gratifying their greed. Many hundreds of years ago,
the Siddhars who were the greatest Philosophers and Scientists of their age,
have spoken elaborately all about the qualifications of a true physician;
explained how physician should conduct themselves towards their fellowmen and
have also criticised their untoward behaviour towards their patients. It is
therefore for the readers to judge, whether or not the same logic and
principles find just the same application to-day because the physicians have
entirely deserted the path indicated by Nature and built up an artificial
system convenient to themselves. It is clearly stated in the Siddhars’ Science
that a physician who has no faith and consequently has no spiritual power in
him cannot be anything but failure, even though he might have graduated from
all the Medical Colleges or Academies of the world and knew by heart the
contents of all the medical books that have been printed and published
up-to-date. The character of the physician may act more powerfully upon patients,
that a strong belief, undoubted faith and deep love for the physician, conduce
much toward their health even more perhaps than the medicine itself so much so
that they would be able even to change the qualities of the body of the sick
especially when the patient responses implicit confidence in the physician.
A powerful faith and Will are
certainly bound to cure where doubt has failed. There should be entire harmony
between the physician and his patient. Wonderful cures may be effected by
changing internal causes from which the outward effects grow; and this can only
be done by spiritual knowledge and power. Therefore a physician should have
true knowledge, and not merely plenty of information gathered from books or
other sources; while a patient on the other hand should have a certain amount
of faith and vitality without which no cure can be effected.
What constitutes a good physician
Writers of antiquity have handed
down to us the qualities which they considered requisite for constituting the
good physician and the following is the extract of a translation from Agastiyar
500:-
"He must be a person of strict
veracity and of the highest sobreity and decorum, having sexual intercources
with no women except his own wife. He ought to be thoroughly skilled in all the
commentaries on Medicine and be otherwise a man of good sense and benevolence;
his heart must be charitable, his temper calm, and his constant study should be
how to be useful and to do good to the public" "When a sick person expresses
himself peevishly or hastily, good physician is not thereby to be provoked to
impatience; he should be mild and courageous and should cherish a cheerful hope
of being able to save his patient’s life; he should be frank, communicative,
impartial and liberal; and yet ever rigid extracting an adherence to whatever
regimen or rules he may think it necessary to enjoin upon the patient.
The physician who aspires for
success in his profession is expected to treat the poor free of charge, to
maintain human sympathy and to be charitably disposed towards the public and
above all to be taintless spiritualist.
The Science of Tamil Medicine,
unlike other systems, is a peculiarly complex system of sciences as it will be
found that it is purely intended for adepts among men and not for the ordinary;
and that is why they had included in the works of medicine Alchemy, Philosophy,
Magic, Yoga, etc., with a view to elevate them in the long run to the level of
spiritualists; and it is also the reason why this science expects every one who
practises it to be far above the level of ordinary mankind. There are numerous
works on Siddha Medicine containing in every one of them the peculiar
distinctive qualities that are expected of physicians on whom rests the welfare
of the entire mankind. The following is a summary of those characteristics that
constitute a true physician:
The Physician ought to be an
Alchemist or the son of an Alchemist. He should understand the Chemistry of
Life; and must have every natural qualification for his Occupation. The
pseudo-physician bases his art only on books; but the genuine physician depends
for success on his knowledge and skill. He should exercise his art not for his
own sake or benefit, but for the sake of his patients; and his power should rest
not merely upon medicine but also on Spiritual Truth.
A physician should be a philosopher
acquainted with the laws of external Nature. A knowledge of Nature is the
foundation of the Science of Medicine; and it is taught by the four great
departments of science viz., Alchemy, Physical Science, Philosophy and
Astronomy.
He should be an Astronomer; and this
means he should know the mental sphere wherein man lives, will all its stars
and constellations; the influences of the seasons of heat and cold, of dryness
and moisture, of light and darkness and so on, as also the organism of Man. A
physician who knows nothing about Cosmology will know little about diseases. He
should know what exists in Nature and upon earth, what lives in the five
elements and how they act upon men.
He should be well versed in physical
science, should know the action of medicines and learn by his own experience
how to regulate the diet of the patient, the ordinary course of a disease and
its premonitory symptoms.
A True Physician should be able to
do his won thinking, and should not mechanically employ the thoughts of others.
He should be the product of Nature and not of mere speculation or imagination.
A Physician who knows nothing else
about his patient but what the latter has told him, knows very little indeed.
He should not depend too much on the
accomplishments of the animal intellect in his brain; he should listen to the
Divine Voice which emanates from his soul and learn to understand the same.
He should have a knowledge which
cannot be acquired by reading books, being a gift of Divine Wisdom.
He should be wedded to his art as a
man is to his wife and should love it with all his heart and soul for its own
sake and not for the purpose of making money or realising his own ambition.
He must have the faculty of
intuition, i.e., a knowledge of his own and not a knowledge borrowed or
purchased from others.
He should try to relieve his patient
from suffering, but on no account delay his treatment for extracting money.
He should not venture to treat a
patient without arriving at a correct diagnosis, also he will be committing a
great sin which will not only affect him but also visit his future generations.
Ancient Chemistry
Although Chemistry has come to be
known as an exact science within a comparatively recent period, yet its origin
dates back to the earliest times of philosophical study. The word ‘Chemistry’
is closely associated with that of Alchemy. In a book on "Chemistry is
Modern Life", from the pen of the renowned Swedish Chemist named Svante
Auguste, the author has done ample justice to the claims of India as the land
in which the beginnings of Chemistry as a Science can first be traced in the
history of human civilization.
In India, Chemistry had been know as
a science auxiliary to Medicine which was practised openly after the beginning
of the Chemistry era in the Buddhistic monasteries where the priests were found
engaged in curing all sorts of diseases; and they believed not only in a specific
compound but also in the utterance of a specific religious formula considered
necessary for the physician’s healing power; and it is thus that chemistry took
a religious impress.
Chemistry as defined now, means the
science which relates to the peculiar properties of matter an of the elementary
substances, the proportions in which the elements combine, the ways and means
of their separation, the laws which govern and affect them and all the
connected and allied phenomina; but the simpler definition is-it is the Anatomy
of natural bodies by fire.
In the Siddha System, Chemistry had
been found developed into a Science auxiliary to medicine and Alchemy. It was
found useful in the preparation of medicines for curing all sorts of suffering,
spiritual as well as corporeal and also in transmutation of baser metals into
gold. The knowledge of plants and minerals was of a very high order. Siddhar's
presentation of Chemistry is masterly so far as it has gone, but unfortunately
it is fragmentary, If one really wants to gather knowledge and collect
materials for research in the field of ancient chemistry, he can find all that
he wants only in the works of Tamil Siddhars; and no such treatises on the
subject could be found elsewhere dealing so exhaustively as found therein; and
moreover the Siddhars were the greatest scientists both almost all the branches
of science.
It is necessary here to allude to
the address of Dr. P. C. Ray at the Madras Medical College on 02-12-1926 on
Ancient Hindu Chemistry.
"In the economic interests of
the country, it would be will to develop such a simple and cheap system as in
the ancient past and find supplemental counter parts on Indian economic scale
instead of on the western luxuriant scale. India cannot stand any longer
expenditure on a large scale on buildings and costly apparatuses and the like;
and so we must adopt ourselves to methods and measures having regard to the
financial possibilities of the country."
Several were the minerals known to
and made use of by the siddha physicians in their medicines; and a list of them
will be found in this volume under the heading (natural substance). The siddha
physicians were also well acquainted with the process of obtaining metals from
their ores.
When at long intervals, by merely
turning over the abstruse and moth eaten pages of some of the Siddha works, one
is sure to be struck with awe and admiration to find therein mention of
processes like calcination of metals, preparation of quint essences, extracts
and essences from minerals and other natural bodies or substances preparations
of mercury such as animated mercury, pills for flying in the air, calcinated
powders such as red-oxide and Chunnam with the marvellous property of
transmuting metals, preparation of caustic alkali from the ashes of plants and
several other preparations of medicine with high potency and power, some of
them even capable of rejuvenating the human system, Do not all these go to
signify the fact that the knowledge of Siddhars in Chemistry taken together
with that of Alchemy(infra) should have been for superior to and in advance of
the so called scientific knowledge dominant at the present day? One who has
made a special study of the Siddhars Science will naturally come to the
conclusion that it is the fountain head of all knowledge and sciences.
We also find application in Medicine
of so many chemical products of their times proving that they were of course
the first to prepare valuable medicines by chemical or other extraordinary
methods unknown to the present day. The process of preparing Seynir and
distilling several kinds of acids were not unknown to them since the distilled
products had been to them of much help in using as solvents. Unfortunately, the
Siddhars Science Terminology is difficult and highly technical in character and
what is even deplorable, they are not fully expressive.
There knowledge of poisons also was
not in any way inferior; it had been very exhaustive and surpassing as seen
from the description of the properties of poisons furnished below. According to
their science, poisons are divided into two main classes, viz: Natural or
Native and Artificial or Synthetic, each of which is further sub-divided into
32 kinds making up total of 64 kinds.
The following are a few of the
several instances showing in detail the several classifications and
preparations contemplated Siddhas works; and these will not convince the re
readers of the high proficiency, unparalleled knowledge and uncommon
development which the siddhars had attained in this branch of science from very
ancient times and even at such a remote period as that when Europe was
completely immersed in ignorance and barbarism.
Calx or Calcined Oxide, red-oxide,
carbonate, etc., prepared from chemical salts, mercury, sulphur, arsenic zinc,
vermilion, corrosive sublimate, sal-ammoniac, bichlorid of mercury, etc.
Cleansing process of metals like
lead, copper iron, mercury, etc., and compounds like orpiment, sal-ammoniac,
borax, vermilion, corrosive sublimate, sub-chloride of mercury, etc.
The Siddha System which was in vogue
in Southern India long before the Aryan period, had fallen into disuse; and
consequently a major portion of the Siddha works was either destroyed or last
for want of sufficient encouragement. Laser generations could not take it up in
right earnest without State aid, as at the time of East India Company, almost
all the Indian Chemical Works and factories in various places were ordered to
be closed down on the ground that the preparations were crude and dangerous,
but really with a view t encourage and promote Western Medicine. Subsequently,
the passing of the poisons Act gave the final death-below especially to the
siddha system dealing entirely with medicines prepared with metals and metallic
poisons and this gave rise t the practice of Ayurveda in South India. It is
still more regrettable to note that nor research work was taken up in this
direction even during the time of the Asiatic researches or even subsequently.
Countless Chinese priests came to
India and studied Tamil Medicine of whom Bogar and Pullippani are to be
remembered specially. Ramadevar also learnt the Siddha system of medicine and
propagated it in several countries such as Arabia, Egypt and so on.
These chief articles of import in
those days from China into India will go to show not only the commercial
relations that existed between the two countries, but also the close similarly
of and relationship between the two systems of medicines as is apparent from
the use of their drugs in India in the preparations of Tamil Medicines, as a
substitute for indigenous drugs. That chemical knowledge ought to have been
transferred from India to the accidental countries is very plain from the fact
that Siddhars like Bogar, Rama Devar alias Jacob and others, had visited
Arabia, Turkey, China and other places spreading the knowledge as they went
along; one this has already been touched upon before.
Alchemy
That Alchemy has applied to the
imagination of Man from Centuries is evident from the prominent part it has
played in the ancient science and form legends of the past. In India, unlike
other countries, its origin, growth and development are interwoven with a phase
of religious activity. It is regarded as a Divine and Sacred Science and Art enveloped
in mystery and could only be approached with reference, faith and due piety.
Although no one seems to have ever
witnessed any person effecting conversion of inferior metals into gold, still
the idea which had taken a firm hold of the imagination of many would never
leave them even now, on account of the man's innate avarice and desire to
become rich. Many are the families that have been ruined on account of this mad
thirst for making gold; and therefore, its has been thought necessary to deal
with the subject somewhat elaborately so as to put all on the alert as to the
false notions enshrouding the subject. It is a science by which things may be
decomposed and recomposed, and their essential nature changed, raised higher or
transmuted into one another.
According to Tamil Siddhar's
Science, it is the grand touchstone of natural wisdom; and it is purely of a
Spiritual Origin; and hence for one To be an Alchemist, he should necessarily
be a Spiritualist. Therefore, the employment of strong will, benevolence,
charity, and above all purity of mind are the essential qualification of an
Alchemist. Like a born physician, he should be a born alchemist, taking birth
at a particular constellation of stars, according t his former Karma. Which
again only means what was left undone or left done imperfectly in the former
birth is bound to be accomplished or completed perhaps in the present birth.
As it is an art not to be practised
for material advantages, it is not intended for materialists who can never
expect any fruitful result in their attempts. Siddhars have written most
profoundly and with utmost critical accuracy, Yet obscurely; but they all
describe the thing sought for indirectly. Some say they are forbidden to reveal
the process;
while others have declared it
plainly and intelligibly leaving out some little points which they have kept
for themselves. The different parts of the magunam opus have to be found our by
a comparison of the works of several authors -- one of them describes the
materials, another, their preparations, a third, their calcinations, a fourth,
the rules etc., for regulating heat and so on. This arrangement is one of the
most serious obstacles in the way of understanding alchemical processes in
addition to the many other difficulties that have been thrown in the way with
the set purpose of concealing the art, aim and processes and thwarting the
attempts of the uninitiated.
In the first place, the alchemists
have deliberately made use of an elaborated system of signs for materials, astrological
signs. Sun and Moon, and so on, to indicate the seven metals. In addition to
these, there are signs for every important substance known to them and also for
various pieces of apparatus employed by them in common use. A vocabulary of
words was also made use of, each representing an alchemist's ideas quite
different from its meaning in our ordinary speech as for instance the three
salts fetus three months old; an unctuous substance covering the skin of the
tetus; liquor amni; alchemy etc. Unless a student is inspired with a genuine
and dauntless enthusiasm, this technology is bound to deter him from advancing
further in the study of this art. Siddhars have thus, enshrouded their
operations with symbolism; and have given their materials fantastic names so as
to conceal their identity from those outside the mystic cult. Even the symbols
are unfortunately not employed with a uniform signification. It is to the
credit of the Siddhars that they never sold their secrets; but were always
ready to communicate them gratuitously to a chosen few whom they deemed to be
worthy recipient. But here also, it has to be observed that they never
communicated the whole of an operation to anybody at any one time and at any
one place; and the same caution was invariably observed throughout in their
works even as it was the case with alchemical writers. Even adepts in that
science held its secrets inviolate and did not associate with any but their
trusted collegues. It is not even definitely known what methods they employed in
the science and what raw materials they chiefly used -- whether of mineral,
animal or vegetable origin.
The Siddhars were also aware of the
several alchemical operations divided onto several processes such as --
clacination, sublimation, distillation, dissolution, fusion, separation,
conjunction or combination. coagalation, cibation, fermentation, exaltation,
i.e., the action or process of refining gold, fixation, i.e., the action or
process of refining gold, fixation, i.e., bringing to the condition of being
non-volatile, i.e., to the state of resisting the action of fire purification,
incineration of metals, animation or vivification, fabrication, liquification,
extraction and so on. Some modern scientists and pharmaceutical chemists boast
of having discovered some of the above processes under different circumstance.
That they were very much interested
in the mineral side of Alchemy is evidenced from the fact that medicines
prepared from minerals and salts were often freely used in this art and that Mercury
occupied the central place in Alchemy. 'Muppu' was chief believed in as a
Universal Salt for calcining metals and other metallic compounds and as such
compounded in all medicines. Even the caustic alkali preparation from Fuller's
earth played an important role; and whenever this alkali acted too strongly, it
was generally moderated by the addition of sour-gruel(acetic acid).
The Siddhars were also aware of the
mystic process of killing a metal which means depriving a metal of its
characteristic physical properties such as its colour, lustre etc; and a list
of such agents are already given under 'chemistry' (supra). Mercury is said to
be Siva's generative principle and its efficacy extolled when it has been
subjected six times to the process of killing. Many are the volumes written by
Siddhars; some of them original and genuine while others of later day
production, probably written by their followers. Some people are inclined to
think or are led t believe that the later generations took up the visionary and
fantastical side of the older alchemy, compiled mystical trash into books and
fathered them on Agastya, Konganava, Sattaimuni and other great alchemical
writers. Even the style employed in those books, is a farrago of mystical
metaphors, full of technical terms and code words without any clue whatever to
their interpretation.
Having dealt so elaborately with
this subject, it is now our purpose to know what it is that turns or transmutes
baser metals into gold. it is well known that al substances spring from some
primordial matter called by so many terms--the Muppu of Siddhars, the Protyl(of
Sir William Crooke), Travisa (of Bernad) and the Primum ens (of Paracelus); and
all these indicate the same.
All philosophers agree that, is the
first matter is found, we may proceed without much difficulty Where is it to be
found from is then the question? The answer is that it is found in ourselves.
Than how to draw or attract the secret matter of the stone out of us? Not by
any common and easy means, surely! The secret is -- our soul has the power to
do it, when the body is free from any pollution and the heart void of malice
and offence. The soul is them a free agent and has the power to act spiritually
and magically upon any matter whatsoever, and, therefore, the first matter,
i.e., the prima materia of the lapis philosophorum is in the soul and the
extracting of it is to bring the dormant power of the pure living, breathing
spirit and the Eternal soul into active functioning. Thus, it can be seen that
Alchemy in one of its phases is really psycho - Chemistry.
Rejuvenation and Immortality
Having so for dealt with Yoga and
themes allied to it, we now come to Rejuvenation popularity . This word
literally means the power of securing the body from the effects of age.
According to Siddhars Science Rejuvenation does not necessarily means restoring
the Old to youth; for it may simply mean the maintenance of youth without
reaching old age; and if youth is maintained perpetually, it becomes
Immortality. So Rejuvenation is a means for prolonging life and forms a part of
Immortality. Every one in this world would like to get himself rejuvenated and
live for a long time with a purely selfish motive and materialistic purpose;
but the art and medicine are intended only for practising Yogis and avowed
celibates who have renounced the luxuries of life and leaned to live a life
wholly dedicated to the service of humanity. They have therefore to live for a long
time for the good of the world.
The advantages derived from this
treatment for rejuvenation practised by one according to his age, come under
the following principles, viz:-- If resorted to in the juvenile period, in
youth or in the middle age, the individual will be found t maintain throughout
his life same age he was in, when the started taking the medicine. But if the
medicine is taken at the age of fifty, he will be found changed into a lad of
sixteen years; if at the age of eighty, to one of 20 years without any further
development of the body; and in cases persons above eighty, rejuvenation is
impossible for the reason, that all the tissues and nerves will be found
relaxed and deleted of their vital strength.
'Plants' elixir of life obtained from
the vegetable kingdom known as 'Sanjivi' with their extraordinary virtues of
restoring the dead to life and also plants known as Kalpa drugs, such as Black
gooseberry.
etc., all under different
classifications as are mentioned below:
1. Those that rejuvenate the system
immediately upon being taken.
2. Those that invigorate the system
but not prolonging life.
3. Those that only prolong life.
4. Those that render the body
invulnerable.
5. Those that import alchemical
virtues to the system and its emanations.
6. Those that remove the wrinkles on
the outer layer of the skin.
7. Those that turn grey hair black.
8. Those that help one in sitting of
Yoga for a very long time.
9. Those that aid one flying in the
arial region.
10. Those that help one to see the
Astral light.
The Kayakalpa method is primarily
meant for the benefit of great safes and other savants who sacrifice their own
interests for the uplift of humanity and for those who are ever spiritually
inclined.
According to western conception, the
magical means of preserving youth in the body is to prevent the body of man
from growing old by carefully maintaining his primeval freshness of sentiments
and thoughts. There is a proverb" Become children in heart and you will
keep young in body". By changing the habits of the soul, we can assuredly
change those of the body. Causes which contribute towards man becoming old are
after all rancorous and bitter thoughts, unfavourable judgement of others, fury
of wounded pride and of ill - satisfied passions and similar emotional
irritations. A benevolent and mild philosophy alone would save one from all
these and other kindered evils.
Rejuvenation for the purpose of
immortalisation is therefore nothing but a conservation of vital energy which
is considered by Siddhars to be a very delicate problem not to be discussed in
public. It is therefore a purely private matter requiring long and steady
training. Siddhars knew very well how sex - energy can be conserved and
utilised for the development of he body and the mind of the individual, without
allowing it to be dissipated in unnatural excesses as it is generally done by
so many uninformed people. In order to be successful herein, It is necessary
that one should lead a celebate's life(complete continence or long abstention
from sexual intercourse). It may be asked here whether this will not affect the
constitution since it becomes an attempt hostile t Nature. A Yogi or any person
given to spiritualism cannot at all be affected by such restraint from
sex-passion.
Immortality being one of the most
consoling and comforting dogmas of religion, should be reserved for the
aspirations of Man's faith: and can never therefore be proved by facts
acceptable to the cold criticism of science. It can nevertheless be proved by
incontestable facts contemplated by Siddhars: but the present day scientists.
Matters which present day science cannot at present ascertain with convincing
satisfaction can only be reasoned through hypothesis. Humanity is ordinarily
bound to know nothing of the Superhuman, which is beyond its average scope,
Immortality in the flesh is a possibility: and a physical body can be kept on
as long as the spirit desires its use; and a physical body can be kept on as
long as the spirit desired its use; and it is only then that this body instead
of decreasing in strength and vigour as years go on, comes to maintain
perpetual youth according to the Siddhars system. We have every reason and
foundation of fact to believe in the theories put forth by siddhars in their
valuable treatises. Immortals according to them are beings credited with powers
distinct from and greater than those of 'mortals', and they gain these
supernatural powers through taking to Kalpam.
When rank materialism is growing ore
and more rampant as at present, there has been evidenced more than ever on
earnest demand for a longer and more perfect physical life; and more human
minds are now actuated by the actively curious desire to know in full the
possibilities of life. They have come to appreciate more than ever then ever
advantages and benefits of living in the physical. It should here be borne in
mind that man will realise these results only through the exercise of a gradual
series of spiritual processes operating on and refining the material body; and
these results could be achieved only through the exercise of a gradual series
of spirituals processes operating on and refining the material body; and there
results could be achieved only through following Siddhars teachings on
Rejuvenation.
All diseases(lack of physical ease)
manifested during the process of rejuvenation emanate from spiritual causes;
and the aim of all of which is the reconstruction of the physical body, first
through receiving new elements, and the next in the casting off of old ones. At
the back however of all these processes of physical reconstruction, there is
bound to be going on the far more important process of reconstruction of the
spirit by which the body is being built. These processes are continuously going
on within the body operating thought the skin the stomach and the other organs
. All kinds of sickness are at best an effort of the spirit roused to increased
activity by the fresh influx of forces arising from rejuvenation. only to cast
off all old and relatively dead matter. But as this secret of the Siddhars has
not been recognised by the human race, this spiritual process or effort with
its accompanying pain and discomfort indicated by siddhars, has been held in
fear and shunned as signals for or the approach of death.
So, with no knowledge of the
spiritual Low and judging everything from the materialistic standpoint, the
processes described by Siddhars for Rejuvenation are surely bound to lead men
to doubt their efficacy; but only after a course of spiritual advancement they
will come to receive so much of this influx of now life so as to be obliged to
work for further possibilities of existence as also to know how to realise
them. As human minds come to trust the supreme power in however small an extent
and appreciate the absolute necessities, then the higher power is surely bound
to prevail. Although one has to face ordeals at every step on the course of
treatment by elixir or Kalpam, one will surely find his body better and stronger
after each successive stage of the struggle; and these struggles also will
gradually become less and less sever until they eventually cease and disappear
altogether.
Medicines and material remedies may
also greatly help one in this process of throwing - off useless matter, if used
according to the instructions issued in Siddhars works, and they will be found
to be of great assistance in the attempt, provided one has the mind and faith
to do it. This has already been touched upon under 'Rejuvenation'.
It is believe according to siddhars
science that preparations from mercury alone can invest the body with
immortality and immunity from decay; and thus enable one to conquer disease and
death. Mercury is the supreme medicament; and its study is regarded as highly
useful and profitable Science.
'Muppu' mentioned in Siddhars
science and other preparations categorised under Universal Medicine will also
help one to conquer death. It may be asked here and pertinently too whether all
siddhars who are believed to have had the full benefit of such treatments for
rejuvenation are still alive. It is believed with dependable reasons that they
do live but no one invisible for the reason that they can dematerialise and
rematerialise their bodies as nothing is too high or impossible of achievement
for them. We have even heard of many instances of saints and sadhus entering
locked up and well-guarded or closed doors and issuing out of prisons thereby
astonishing stuefied sentries who in their numbness recollect having beheld
them as though in a dream, and that too only after they had passed! in fact
they may be regarded as the real guardians of the world.
Siddhars consider that death is not
at all a necessary part of or event in human life; and that there is no low of Nature
that calls for death as a necessary happening. Man dies as a result of his own
traditional ignorance, fear, imitation and erroneous auto-suggestion. Sidddhars
through their spiritual power, rearrange the molecules in their bodies in such
a fashion that they get no sickness at any time; and what we call death does
not occur to them at all. They claim that a body can made immortal and that it
is also possible for them to make fresh bodies here, by simply re-arranging and
thus changing the molecules as often as it is necessary without casting off the
existing body.
According to western ideas, death
ordinarily never occurs suddenly; but it is brought about only by degrees, the
sufferer either knowing or not knowing of it. Death is neither the end of life
nor the beginning of immortality but it is a continuation and transformation in
matter always repeated, according to the conception of the Indus. Death in fact
cab be more be an absolute end than birth be a real beginning of human life.
What we call death is but a rebirth into a new life. The human body is no more
than a garment of the soul to which the former is coupled or linked by
sensibility; and when this sensibility ceases to function, may be taken as a
sure sigh that the soul is departing from the body. It is only when the garment
is completely worn out or seriously and irrepairably injured, that the Soul
quits it at once and for all. This is exactly what happens in all cases of
natural death. To revive a dead person, the most powerful chains of attraction
that have quitted the form (body) should be promptly and energetically brought
together forthwith to draw the soul back to his body. If the operator can only
inspire the soul of the defunct with the potentiality if his medicine or high
magnetic powers, it will certainly return to the body through the persuasion of
the thaumeturge.
So long as the blood in the body is
not tendered absolutely cold and so long as the nerves can be galvanised, no
man could be said to be wholly dead; and if all the essential organs of life
remain undestroyed, the spirit may be recalled either through the effects of a
powerful medicine or those of powerful Will.
While every minute atom of India's
vast cultural store of human knowledge had thus been capitalised by the western
nations who invaded and drained this Country of all her intellectual wealth,
this ancient land continued to be the victim of a deliberately organised and
intensely purposeful literary as it were. Nevertheless, India still lives head
erect and bids fair to life on for ever as the illustrious procreator and
glorious possessor of all the basic elements and factors contributing to the
resultant basic strength lies in the fact of its being absolutely based upon a
deep spiritual insight, knowledge and strength. Western medical science with
all its allied sciences despite all its booming illusory success, has been
amply evidenced to be after all a failure without the natural basic spiritual
founding.
This sweet, aromatic spice is rich in minerals, including calcium and
manganese. It also contains a number of essential oils with active
components, including cinnamaldehyde, cinnamyl alcohol and cinnamyl
acetate.
Honey, like cinnamon, is also an ancient food celebrated for
thousands of years for both its amazing taste and potent medicinal
properties. Hippocrates, the father of modern medicine, refers to it as
“liquid gold” in his writings. However, not all honey is created equal.
