. DISTANT INFLUENCE
12.9 FORTUITIES and REGULARITIES
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While the academic medicine considers illness as a probabilistic-caused, casual event, though there are opposite views in its frameworks too: In a psychic life everything is determined up to least details (Ernest Kretchmer Medical psychology, 1927.– 349 pp. /Ýðíñò Êðå÷ìåð [ 60, ñòð. 219]), –
– then, esoterism is inclined to consider this event, as well as any other event, having a certain causes, though they are often ulterior. As speaks Bulgakov's /Ì.À. Áóëãàêîâ Woland, No brick will ever fall on anyone's head just out of the blue. [ 18, ñòð. 432].
If the whole person's life is a school, so an illness is one of its lessons, one of its tasks. Sometimes it is a lesson not only, and even not so much, for one himself, but for his relatives. At least that is an opinion of shaman-healers by testimony of Semichov / Ñ.Á. Ñåìè÷îâ: "Evil spirits" punish sometimes not the guilty himself, but his relatives or tribesmen [ 116, p. 116].
There will not be useful for a patient if his healer solves his tasks instead of him. A healer releases a patient from some part of his problems. How large ought this part to be chosen as optimal? In fact there are many tendencies, different up to opposition.
One of such extremes is to lead a patient up to total health and ability to work, that coincides with the tendency of official medicine ( NAS ).
The opposite point of view which, despite of its primary and deep loyalty, can hardly be admitted as humane (and also as a tendency), - not to treat at all, and to allow to recover self-dependently (or to die!).
It seems to be optimal if a healer gives an initial push to patient's organism towards the norm with the subsequent independent improvement of his state. At that a tendency, dynamics of a state is more important than the state itself. He, who stumps along in a right direction, will outstrip another one who goes astray (Bacon). Additional influences, new "pushings" are possible and/or necessary if a patient's improvement tendency comes to naught, if every day does not bring some, let it be minimal, improvement.
Serious therapists consider, that rapidity of improvement should not be end in itself and can degrade its stability: Never ought to try to get too fast and effective results (Zalmanov / Çàëìàíîâ À.Ñ. [ 39, ñòð. 153]).
The more is a patient's own quota in his recovery, the more stable is result and the less is probability of relapse. To prompt to a patient this way of self-dependent recovery (to which chapter 16 is devoted entirely), to push him on it is one of healer's task.
It is desirable to consider a patient's reaction to his illness. In fact it always in any measure is evaluated by a healer at his intuitive level. There are attempts to translate such an evaluation on the immanent level, and even to give them a quantitative characteristic. So Gåîrgås Îhsàwà offers 7 health attributes (and simultaneously conditions) for a self-evaluation. To each of these attributes a certain part (percent) of the total sum is given [ 162 ]. The most part, more than a half, the author gives to the morally-ethical factor:
tiredless
good appetite
deep sleep
good memory
good mood
quick thinking and making
justice
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– 5%
– 5%
– 5%
– 10%
– 10%
– 10%
– 55%
|
One of indicators of a patient's moral level can be admitted its attitude to animals (so, for one of healers this parameter was almost the main).
In any case: as a result of illness something in a patient should be changed to the best (it is desirable, that it has changed), he should realize something for himself, should rise on a new step of perfection, of harmonious development. Who endures illness with patience and gratitude, it is allowed for him instead of a feat and even more (Serafim Sarovsky / Ñåðàôèì Ñàðîâñêèé [ 65, ñòð. 42]). If this has not occured, it means that something is missed in a patient's life, it means that the lesson has passed vainly. And if it is was missed because of a healer's intervention, so it is very doubtful, whether he gave some utility to the patient, even in a case of obvious external success, for example – at full recovery.
Moreover, some healers consider a source of recovery as the factor more important, than the fact of recovery itself. They draw a sharp distinction between the divine favour and devilish temptation. However, there are no criterion for this definition. These evaluations are subjective. ... At some diseases there are moments when the help from the outside can only injure; the greater perspicacity is necessary to distinguish those cases when it is dangerous (La Rochefoucauld [ 64, ñòð. 55]).
It may be noted especially, that a healer should not prevent to his patient to study to ache (or, that's the same, to recover). Daniel Granin /Äàíèèë Ãðàíèí notes: before me ... a patient was who wasn't skill to ache because he was ill seldom, and so he went hard [ 29, ñòð. 23]. It happens, that a person is not able to ache at all, so the very first disease brings him to his grave.
Another approach to the same problem consists in interpretation of a disease as a person's internal conflict, as inconsistency of attitudes between any pair of the three levels (mens + anima + corpus), or between all the three of them, as their inharmoniousness
Any cases, considered here till now, correspond with only a patient's organism (ànimà + ñîrðus) deviations from the norm. At that, his mentalum level state was intentionally ignored - for better revealing problems of an organism, i.e. his mens was supposed (by default) being in norm. At such a situation illness is a conflict between the mens and the organism which is in norm (usually, at health) subordinated to mens, the conflict of a sound mind and a sick flesh: a person wishes to live a high-grade life, but collides with objective (internal for the patient, but external for his mens) restrictions (physical and physiological).
Pathologies of mens itself are allocated in the independent chapter (No. 14), but now we'll consider diagnostics of an organism (ànimà + ñîrðus).
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