Sunday, 10 September 2017

A CATECHISM OF HOMEOPATHY: DR SAMUEL HAHNEMANN

2017 0910 35  A Catechism of Homeopathy: Dr Samuel Hahnemann



Dr Samuel Hahnemann [1755-1843]
"Catechism" means "Instructions through Questions and Answers".  

A catechism of Homeopathy is attempted here, with ten pertinent questions and authentic answers in Dr Samuel Hahnemann's own words.

The answers are taken from from his masterpiece "The Organon of Medicine" [6th edition, Tr. Dr William Boericke]. 


01  Who is "a true practioner of the healing art"?  [§ 3]

If the physician clearly perceives what is to be cured in diseases, that is to say, in every individual case of disease (knowledge of disease, indication), if he clearly perceives what is curative in medicines, that is to say, in each individual medicine (knowledge of medical powers), and  if he knows how to adapt, according to clearly defined principles, what is curative in medicines to what he has discovered to be undoubtedly morbid in the patient, so that the recovery must ensue – to adapt it, as well in respect to the suitability of the medicine most appropriate according to its mode of action to the case before him (choice of the remedy, the medicine indicated), as also in respect to the exact mode of preparation and quantity of it required (proper dose), and the proper period for repeating the dose; - if, finally, he knows the obstacles to recovery in each case and is aware how to remove them, so that the restoration may be permanent, then he understands how to treat judiciously and rationally, and he is a true practitioner of the healing art.


02  What is "the true and only conceivable portrait of the disease"?  [§ 6]

The unprejudiced observer takes note of nothing in every individual disease, except the changes in the health of the body and of the mind (morbid phenomena, accidents, symptoms) which can be perceived externally by means of the senses; that is to say, he notices only the deviations from the former healthy state of the now diseased individual, which are felt by the patient himself, remarked by those around him and observed by the physician. All these perceptible signs represent the disease in its whole extent, that is, together they form the true and only conceivable portrait of the disease.


03  What is the "dosage for acute diseases"?  [§154]

For the most appropriate homeopathic specific remedy, the disease, if it be not one of very long standing, will generally be removed and extinguished by the first dose of it, without any considerable disturbance.
  

04  How long does it take to cure?  [§ 148]

If the selected homeopathic remedy is administered properly, then the acute natural disease which is to be overruled if recently developed, will disappear imperceptibly in a few hours. An older, more chronic disease will yield somewhat later together with all traces of discomfort, by the use of several doses of the same more highly potentized remedy or after careful selection of one or another more similar homeopathic medicine. Health, recovery, follow in imperceptible, often rapid transitions. 



05 What is the significance of "singular, uncommon and peculiar symptoms"?  [§ 153]

In this search for a homoeopathic specific remedy, the more striking, singular, uncommon and peculiar (characteristic) signs and symptoms of the case of disease are chiefly and most solely to be kept in view; for it is  more particularly these that very similar ones in the list of symptoms of the selected medicine must correspond to, in order to constitute it the most suitable for effecting the cure. 

The more general and undefined symptoms: loss of appetite, headache, debility, restless sleep, discomfort, and so forth, demand but little attention when of that vague and indefinite character, if they cannot be more accurately described, as symptoms of such a general nature are observed in almost every disease and from almost every drug.


06  What is "the importance of the state of mind and disposition"?  [§ 211, § 213] 

The state of the disposition of the patient often chiefly determines the selection of the homeopathic remedy, as being a decidedly characteristic symptom which can least of all remain concealed from the accurately observing physician. [§ 211]

We shall, therefore, never be able to cure conformably to nature - that is to say, homeopathically - if we do not, in every case of disease, even in such as are acute, observe, along with the other symptoms, those relating to the changes in the state of the mind and disposition, and if we do not select, for the patient’s relief, from among the medicines a disease-force which, in addition to the similarity of its other symptoms to those of the disease, is also capable of producing a similar state of the disposition and mind.1

1 Thus aconite will seldom or never effect a rapid or permanent cure in a patient of a quiet, calm, equable disposition; and just as little will nux vomica be serviceable where the disposition is mild and phlegmatic, pulsatilla where it is happy, gay and obstinate, or ignatia where it is imperturbable and disposed neither to be frightened nor vexed.


07  What are the rules regarding preparation of dosage and repetition?  [§ 248] 

For this purpose, we potentize anew the medicinal solution1 (with perhaps 8, 10, 12 succussions) from which we give the patient one or (increasingly) several teaspoonful doses, in long lasting diseases daily or every second day, in acute diseases every two to six hours and in very urgent cases every hour or oftener. Thus in chronic diseases, every correctly chosen homeopathic medicine, even those whose action is of long duration, may be repeated daily for months with ever increasing success. 

1 Made in 8 tablespoons of water with the addition of some alcohol in order to preserve it.   The solution of the medicinal globule (and it is rarely necessary to use more than one globule) of a thoroughly potentized medicine in a large quantity of water can be obviated by making a solution in only 8 tablespoons of water and after thorough succussion of the vial take from it one tablespoon and put it in a glass of water (containing about 8 spoonfuls), this stirred thoroughly and then given a dose to the patient. 

If he is unusually excited and sensitive, a teaspoon of this solution may be put in a second glass of water, thoroughly stirred and teaspoonful doses or more be given. Each such prepared glass must be made fresh daily. the globule of the high potency is best crushed in a few grains of sugar of milk which the patient can put in the vial and be dissolved in the requisite quantity of water.


08  What is the "remedial measure for bad selection [of remedy]"?  [§ 250]

When, to the observant practitioner who accurately investigates the state of the disease, it is evident, in urgent cases after the lapse of only six, eight or twelve hours, that he has made a bad selection in the medicine last given, in that the patient’s state is growing perceptibly, however slightly, worse from hour to hour, by the occurrence of new symptoms and sufferings, it is not only allowable for him, but it is his duty to remedy his mistake, by the selection and administration of a homeopathic medicine not merely tolerably suitable, but the most appropriate possible for the existing state of the disease.


09  What is the "expiry period of the medicinal globules"?  [§ 268-,  § 272- footnotes]

In this dry state the fine powders may be kept forever uninjured in well-corked and sealed bottles, in all their original complete medicinal power, without ever being injured by mites or mould; and they are best preserved when the bottles are kept protected from the daylight (in covered boxes, chests, cases). If not shut up in air-tight vessels, and not preserved from the access of the light of the sun and day, all animal and vegetable substances in time gradually lose their medicinal power more and more, even in the entire state, but still more in the form of powder.

These globules retain their medicinal virtue for many years, if protected against sunlight and heat.  [§ 272 footnote]


10  Can more than "one single remedy be given at one time"?  [§ 273]


In no case under treatment is it necessary and therefore not permissible to administer to a patient more than one single, simple medicinal substance at one time. It is inconceivable how the slightest doubt could exist as to whether it was more consistent with nature and more rational to prescribe a single, simple medicine at one time in a disease or a mixture of several differently acting drugs. It is absolutely not allowed in homeopathy, the one true, simple and natural art of healing, to give the patient at one time two different medicinal substance.     





Sunday, 3 September 2017

A CATECHISM OF SAMUEL HAHNEMANN'S ORGANON: DR SAMUEL LILIENTHAL

2017 0903 34  A Catechism of Samuel Hahnemann's Organon: Dr Samuel Lilienthal


Dr S Lilienthal [1815-1895]
"Homeopathic Therapeutics" fame Dr Samuel Lilienthal has also written a little gem of a book "A catechism on Samuel Hahnemann's Organon".  

I chanced to come across it as an appendix in Dr William Boericke's "Compend on the Principles of Homeopathy".  Given below are some excerpts. The link to the full text of Dr Lilienthal's  book is is also provided at the end. 

Catechism, by definition, refers to Instructions in the form of Questions and Answers.  Dr Lilienthal's work contains answers only.


1. The physician's highest and only calling is to restore health to the sick, which is called healing.

2. Healing ought to be accomplished in the most speedy, most gentle, and most reliable manner.

3. To do this he must know the ailment of the patient, select the remedy, the dose and its repetition according to each individual case.

4. Sanitation and hygiene are studies in which every physician must be well versed.

5. Constitution of the patient, his mind and temperament, occupation, mode of living and habits, social and domestic relations, age and sexual functions, etc. give us the individuality of the patient.

6. Deviations from the normal state show themselves by morbid signs or symptoms.

7. The totality of these symptoms, this outwardly reflected image of the inner nature of the diseased state, i.e., of the suffering dynamic, or living force, is the principal and only condition to be recognized in order that they may be removed and health restored.

8. Life, a dynamic principle, animates the material body, and this material body passes away as soon as it is bereft of this life-force. In health, harmonious vital processes go on in our mind and body, and in sickness this life-force becomes deranged by the dynamic influence of some morbific agency inimical to life, hence abnormal functional activity, manifesting itself by morbid sensations and functions, by morbid symptoms.

9. This morbidly changed life-force can only be restored to its normal state by a similarly acting dynamical power of the appropriate remedy, acting upon the omnipresent susceptibility of the nerves of the organism. The total removal of all symptoms is health restored, and therefore the totality of symptoms observed in each individual case can be the only indication to guide us in the selection of a remedy.

10. These aberrations from the state of health can only be removed by the curative power inherent in medicine to turn the sensorial condition of the body again into its normal state.  







Compend on the Fundamentals of Homeopathy by Dr William Boericke: [Click Here]
https://ia802705.us.archive.org/6/items/compendofprincip00boerrich/compendofprincip00boerrich.pdf



See the Appendix for Dr Samuel Lilienthal's "A Catechism on Samuel Hahnemann's Organon".





Sunday, 27 August 2017

LIFE LESSONS FROM NATURE


2017 0827 33  Life Lessons from Nature







Although we can discover life lessons through infinite avenues — in texts, movies, the workplace, in our relationships and so much more — we can learn amazingly valuable life lessons from nature, especially when we observe the characteristics of flowers.
EMBRACE THE SUN (FOCUS ON THE GOOD) Flowers grow towards the sun. They embrace the light that shines, which they depend upon for life. As human beings, we too must focus on the light. The light of human life is not physical brightness and sunshine, but the light that constitutes illuminated virtues of goodness, generosity, happiness, moral integrity and good will.
We must always focus on the positive and good. Life is difficult and, at many times and in many instances, certainly dark and depressing. But without the darkness there could never be light. Like flowers, we must always embrace the sun and focus upon the good, in spite of the darkness that we are sure to endure.
Human emotion and feeling are genuinely contagious. As human beings, our mental and emotional well-being is influenced by the happiness or sadness of others around us. As flowers embrace the sun, the lesson taught to us by nature is to always be reminded of, to reflect upon, and to cherish the light that shines in our lives. Without this integral focus on all that is good and positive in life, our own happiness wanes and we cannot aptly be a source of light for others; those who suffer in darkness and long to grow towards the sun.
BE THE WARMTH (NURTURE YOUR COMPASSION): Flowers need warmth to awaken from the winter’s frost, to sprout and to grow to their fullest potential. Human beings likewise need the warmth of human compassion, kindness and understanding to develop into their fullest, happiest and most balanced states of being. Right from our birth, the compassion that is embodied by our mothers and fathers is required for our very survival: without parents to protect us and provide for us, human babies cannot survive.
Compassion nurtures human happiness; it isn’t an emotional “bonus” that, if we’re lucky, we might experience in our relationships — immediately from birth, compassion is an absolute necessity for our very survival. As flowers need the warmth to grow, develop, and become whole, nature likewise teaches us that nurturing the warmth of compassion is an unmistakable, irreplaceable element of personal happiness, healthiness and lasting relationships.
OPEN UP [NO MATTER WHAT’S INSIDE]  Flowers bloom regardless of the looks of their faces, no matter their true colors. Although the faces that flowers display are physical and visual only, every human being owes it to oneself to open up and fully embrace one’s uniqueness — to accept, appreciate, and maximize who you are on the inside.
Every person is completely unique, both in physical appearance and in personality. In order to live the happiest, healthiest and fullest of lives, we owe it to ourselves to fully explore who we are: our interests, our passions, our fears, our strengths, and our weaknesses. Through opening up — no matter what is on the inside — we can learn a vast amount about ourselves. By maximizing our strengths, minimizing our weaknesses, and finally harnessing our interests and passions, we give ourselves the greatest opportunity to be happy, balanced, and fulfilled in life. Doing so also allows us to provide happiness and balance to the men and women around us whom we care about.
GROW TALL (IN SPITE OF THE FALL)  Flowers grow to their highest height, in spite of the fact that come winter, they shall wither and die. Flowers grow, live, and thrive regardless of their finiteness; their mortality. No different, we as human beings will all encounter the inevitable.
In our society, so much about our lives surrounds pursuits: pursuing dreams and goals, pursuing careers, pursuing a soul mate and the perfect relationship, pursuing a family, and so on. The pursuit-oriented nature of our lives places so much focus on the end goal — the objective, the sought-after achievement of our pursuits. But what about the pursuit itself?

Each flower has a purpose. In spite of the inevitability of their demise, they live because they can. In our lives, there are many passions and interests and noble objectives to pursue. As we seek out different achievements and successes, we must always remember that we live because we both have purpose and because we can. Grow strong and stand tall. Become the best “you” that you can be. Embrace the life lessons that nature provides us: bloom into your fullest and most vibrant of colors.
















Sunday, 20 August 2017

JOY OF NATURE: HOW TO LOOK AT NATURE

2017 0820 32  Joy of Nature: How to look at Nature

Allow the scene before you to take its effect -- savor its special character. And put aside for a while whatever is on your mind.

We all know people who are very much at home with nature, who seem to fall in with its rhythms as soon as they set foot outdoors. All of us can be like this -- capable of shedding the concerns of the workaday world. What it takes it concentration and practice.

When a beautiful vista stretches before us, what is there to interfere with the pleasure of its color and contour? Nothing, really, except our own unfamiliarity. We may feel a sense of wonder tinged with awe, and perhaps a sense of regret at spending so little of time doing this very thing.

Nature is not remote -- limited to parks and wilderness areas. It is abundant and readily available, as close as your own backyard. Nature is a year-round source of inspiration.

Think of the light that filters through the new leaves in spring, and the pungent smells of autumn. If your are dressed for it, a walk in the teeming rain can be strangely satisfying; perhaps it is return to the feeling of joy you had as a child, splashing through puddles.

A walk through a snow-covered woodland, where you are alone with the sound of the wind and the crunching of your own footsteps, may be a very personal pleasure. Such simple things extend your sense of the pervasiveness of nature.

There is infinite pleasure to be had in understanding the land and waters and the sky around you!



What is written above is all from "Reader's Digest JOY OF NATURE  How to observe and appreciate the great outdoors" [1977], such a wonderful book!  Just look at the ten attractive chapter headings: 1. How to Look at Nature  2. Trees and Forests  3. Mountains and Highlands  4. Sea and Shore  5. Grasslands and Meadows  6. Lakes and Rivers  7. Deserts and Arid Lands  8. Weather and Astronomy  9 Geology and Earth History and 10. Participation is the Key to Enjoyment, how revealing!  

I bought my copy of this great book along with "Reader's Digest THE COUNTRYSIDE DETECTIVE How to discover, observe and enjoy Briton's Wild Life" from Folsom CA GOODWILL Store in Jan 2007 for just $5! This store is the best among the many GOODWILL STORES that I have visited in the USA, especially in organization and classified collections of books on sale.  Don't miss making a visit to the place, if you get an opportunity!



Sunday, 13 August 2017

NATURE: RALPH WALDO EMERSON

2017 0813 31  Nature: Ralph Waldo Emerson



NATURE



The stars awaken a certain reverence, because though always present, they are inaccessible; but all natural objects make a kindred impression, when the mind is open to their influence. Nature never wears a mean appearance. Neither does the wisest man extort her secret, and lose his curiosity by finding out all her perfection. Nature never became a toy to a wise spirit. 


The flowers, the animals, the mountains, reflected the wisdom of his best hour, as much as they had delighted the simplicity of his childhood. When we speak of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects. It is this which distinguishes the stick of timber of the wood-cutter, from the tree of the poet. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet. 

To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child. The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food.

In the presence of nature, a wild delight runs through the man, in spite of real sorrows. Nature says, — he is my creature, he shall be glad with me. In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, — no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. 

Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. The name of the nearest friend sounds then foreign and accidental: to be brothers, to be acquaintances, — master or servant, is then a trifle and a disturbance. 

In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature. The greatest delight which the fields and woods minister, is the suggestion of an occult relation between man and the vegetable. I am not alone and unacknowledged. They nod to me, and I to them. 

The waving of the boughs in the storm, is new to me and old. It takes me by surprise, and yet is not unknown. Its effect is like that of a higher thought or a better emotion coming over me, when I deemed I was thinking justly or doing right. Yet it is certain that the power to produce this delight, does not reside in nature, but in man, or in a harmony of both. It is necessary to use these pleasures with great temperance. 







YouTube Video: Nature by Ralph Wado Emerson Video Book: [Click Here]






Sunday, 6 August 2017

NATURE: IMPORTANCE OF NATURE IN OUR LIFE

2017 0806 30  Nature: Importance of Nature in Our Life



Nature


Nature is our best friend which provides us all the resources to live here. It gives us water to drink, pure air to breathe, food to eat, land to stay, animals, plants for our other uses, etc. for our betterment. 

We should fully enjoy the nature without disturbing its ecological balance. Nature includes everything around us like plants, animals, rivers, forests, rain, lakes, birds, sea, thunder, sun, moon, atmosphere, mountains, deserts, etc. 

If we want to be happy and healthy always we should try our best to save our planet and its beautiful nature by stopping our foolish and selfish activities. In order to keep ecosystem in balance we should not cut trees, forests, practice energy and water conservation and the like. 




Yet we have so disconnected ourselves from the natural world that it is easy—and often convenient—to forget that nature remains as giving as ever, even as it vanishes bit-by-bit.

The rise of technology and industry may have distanced us superficially from nature, but it has not changed our reliance on the natural world: most of what we use and consume on a daily basis remains the product of multitudes of interactions within nature, and many of those interactions are imperiled.


Beyond such physical goods, the natural world provides less tangible, but just as important, gifts in terms of beauty, art, and spirituality.



We depend entirely on a healthy natural environment for our wealth and wellbeing. It is fundamental to our economy and social structures, our homes and neighbourhoods, our ability to create and construct things, and to our health and happiness. Human beings are part of the natural world; we are one species amongst millions and have evolved to be part of nature, not apart from it.


We know that the natural environment provides us with a wide range of ‘ecosystem services’: all the things that people need and want that come from the natural world of which human beings are a part.
We receive provisioning services (food, fibre, energy, drinking water, building materials, natural medicine). We get regulating services (pollination, waste breakdown, regulation of flood, drought and local climate, control of pests, disease and pollution). And we get cultural services (meaningful places, access and recreation, tourism, creative inspiration and spiritual enrichment). 

At its foundations, there are several ‘supporting services’ that underpin and enable all the others: water and mineral cycling, energy flow, and ecological interactions such as food webs, species distribution, vegetation structure, soil and water. Not to mention other services that we are yet to discover.
The living part of the natural world – the wild plants, animals and fungi with which human beings share the Earth; the wildlife – is a vital part of the whole. All the other services depend on it.
Different people recognise the value of the many things that the natural world provides to us in different ways:

Some recognise that nature and wildlife have intrinsic value... They are valuable in their own right and we have a moral responsibility to look after them, irrespective of any benefit humans might get from them.

Many draw emotional value from nature and wildlife. Seeing it, or even just knowing it is there, makes us feel good. We enjoy it.


Unquestionably, nature provides goods and services to us that are of practical value to us and to the rest of society. Food production, flood control and improved physical and mental health and wellbeing all have practical, societal value.

Nature matters because it is priceless... It is great; we love it... It is useful; our wellbeing depends on it... And it is productive; it creates monetary wealth. And these basic messages lie behind what we are trying to communicate.



YouTube Video: Importance of Nature in Our Life: [Click Here]







Sunday, 30 July 2017

BHAGAVAD GITA 13.7: ACCOMODATION [ क्षान्ति KSHANTI] THE GREATEST VIRTUE

2017 0730 29  Bhagavad Gita 13.7: Accomodation [ क्षान्ति kshanti] the Greatest Virtue


Here is an uncommon definition and explanation for क्षान्ति kshanti, in BG Ch13 Sloka7, by Pujyashri Swami Dayananda Saraswati Swamiji, from one of his Satsang Talks at Coimbatore, worth studying deeply and assimilating.


Pujyashri Swami Dayananda Saraswati [1930-2015]

अमानित्वं अदंभित्वं अहिंसा क्षान्ति आर्जवं  |
आचार्य उपासनं शौचं स्थैर्यं  आत्म विनिग्रहः  ||   BG 13.7*

Amaanitvam adambhitvam ahimsaa kshaanti aarjavam |
aachaarya upaasanam shaucham sthairyam aatma vinigrahaha || 


The Attitude of Kshānti [क्षान्ति] by Pujyashri Swami Dayananda Saraswati Swamiji [taken from the 8th Anniversary Souvenir of the Arsha Vidya Gurukulam 1994].

Kshānti is generally translated as forbearance or forgiveness.  Such a definition, however, connotes arrogance. Who are you to forgive someone else? Forgiveness implies a “holier than thou” attitude which only stems from pride.  And so, to forgive someone is not what is meant by kshānti. A more meaningful translation is letting people live as they do, and letting situations be as they are without wanting them to be different.  

The value of kshānti is accommodation – a very beautiful human embellishment which takes a certain inner richness.  Unless you are big enough inside, it is not possible to accommodate another person or a situation.  In the list of values to be cultivated, I would say that kshānti is the most important attitude for the seeker who really wants to understand Vedanta. One must enjoy a relative degree of accommodation in order to discover the ātmā, the self, which accommodates the entire world.  

Ātmā accommodates ignorance, it accommodates error, it accommodates jealousy, it accommodates passion, it accommodates anger, it accommodates the world with all its limitations.  The self accommodates all the pairs of opposites. Thus, to know the ātmā, my mind should enjoy the capacity to accommodate.  To the extent that one has the capacity to accommodate, to that extent one is objective. 

Accommodation is an inner disposition which has nothing to do with suffering or enduring the wrongdoing of other people.  One does not accommodate a person’s wrongdoing.  One simply chooses not to internalize whatever the person has said or done and instead allows the person to be as he or she is.   

A person’s behavior cannot be different from what that person is.  And each person is exactly as he or she is because of his or her background. You may ask what is the difference between accommodation and compassion, sympathy?  Compassion is a trait born of accommodation.  Daya, compassion, does not happen immediately.  What happens first is accommodation which allows you to understand another person and let him or her be as he or she is. 

If you want to help a person, you can do so only by first accommodating him.  It is something like being a good doctor.  When the patient comes to see the doctor, the doctor cannot complain that every day people come to him complaining about one thing or another. 

Patients go to see a doctor because they have problems. A doctor can deal with a patient only when he first has accommodation.  First he accepts the person with his illness, and then afterwards, he does what he must.   This is true in life too: people are people.  You take them as they are.  In fact, your freedom lies only in this.  The more you allow people to be what they are, the more you are free inside.  

Many of our problems like anger, jealously, and so on arise due to lack of accommodation. We do experience accommodation with reference to certain things in the world.  You do not want to change the stars or the mountains or the trees.  You let them as they are.  You accommodate them.  The same is possible with human beings.  They all come from different backgrounds which condition their behavior.  You cannot expect them to behave as you want. If I consult those people whom I want to change, they say that I have to change.  

We try to change each other and tensions develop because each one wants to control the other.  This controlling behavior is due to a sense of insecurity. Kshānti frees you from reactions and allows you to act.  Action is possible only when there is kshānti.  Reaction is intolerance or incapacity to accept a fact.  A situation is a fact, but it is only a fact when I perceive it without a reaction.  

When I react, I do not see the fact.  If I allow the fact to sink into me without the interference of reaction, then I will be able to act.  But if I react to a situation, due to a lack of accommodation, I will not be able to respond appropriately.  A reaction is the incapacity to accept a fact.  

Only if you understand people and let people be as they are can you help them.  In other words, you have to be free.  I allow people to be what they are, situations to be what they are and try to improve them if I find them unpleasant.  To do this, I act, not react.  From mistakes we can learn but not from reaction.   

Thus kshānti is an amazing virtue.  It just accommodates everything.  It has no designs or manipulations.  All these things have no place in one’s heart if one can accommodate. Accommodation does not involve an “I am holier than thou” attitude. It is a simple acceptance of facts as they are and doing what one can.   That is healthy living, intelligent living.  And therefore, kshānti is not a value, but an attitude.