Autopathic Self-Treatment

Strength is in Simplicity

 
In self-treatment one can proceed within the lines of simplified rules, which have proved themselves over the recent times, and I have even been using them often in consultations with my clients (with certain individual modifications, naturally). Autopathy in a certain sense is always self-treatment: We make a homoeopathic preparation from our own saliva.

According to the recent findings, very useful and facilitating is repeating periodically and often application of the preparation. This prevents declension of effectiveness of the autopathic preparation over a time, and we also spare ourselves the hawk eyeing and assessing signs of the so-called relapse (ending of the positive influence of the selected dose), which during self-treatment and with relatively small amount of experience can be difficult to discern. This way we also avoid the rather strenuous deliberations concerning choosing the degree of dilution.

 

Frequent repeats bring about an escalation of the remedial influence: After the first dose there is a rise in the finer (spiritual) vibrations of the given personality, which farther helps to create a healthier saliva which, brought up to the higher vibrational level in the autopathic  preparation, has more influence on the personality, which in turn produces an even healthier saliva, which further influences the personality… and so on round and round.

  

How to Proceed with the Self-Treatment

  • In a special note book we write down in brief all our current subjectively observed and felt problems and ailments, psychological and physical. Avoid any diagnoses. Each ailment should be on a separate line. Everything we want to improve. Include the date. If we don’t, but really don’t feel like doing this, we could even skip this part.

  • We prepare and use the autopathic preparation in regular intervals, in the beginning once a day or every second day. With self-treatment, in all cases a low potency (rate of dilution) could be used, made from one and a half litre of water, equal to the homeopathic potency 60 C, and made by pouring the content of one bottle of drinking water without bubbles through the autopathic bottle. We proceed further according to the instructions that are included. After each use we gently shake any remaining droplets of water out of the bottle, which we put back into the plastic bag and into the box. We take it out only when we use it the next time. If we make the preparation often and regularly, it is best to take it first thing in the morning when we wake up. The previous evening we should have brushed our teeth without using any toothpaste, and in the morning before breakfast we can prepare the autopathic preparation and use without any delay. It should only take up a few minutes.

  • After two to four weeks, we should begin to experiment with timing of the individual doses, and here we can safely depend on our feelings and on our intuition. We choose the time interval that suits us and after which we feel the best. We might for instance change it from a daily dose to one every other day, from every second day to once a week, or perhaps shorten it from a week to every three days, or we might even take the autopathic preparation more times every day. We note how we feel. We give importance to our feelings and intuition. There is a great deal of freedom here, and we would not spoil anything by experimentally shortening or lengthening the time period. We could always go back to where we had felt the best. Once we have settled on the time period, we stay with it for a longer time, depending on specific situation, perhaps even for months. If we find out, for instance, that the effects are lessening by the third day, we shorten the interval to two days. With the ongoing usage and a long period, weekly intervals between application of the autopathic preparation worked the best. Once we notice that the problems are subsiding, we could begin to substantially lengthen the period.

  • In time, but not before a period of two weeks, we can increase the amount of water used in dilution to 2-3 litres.

  • In cases of long lasting chronic problems, very good results have been achieved by frequent repeats, often for many months with long lasting deeply seated condition. We are naturally aware that gradual adjusting of the organism from a prolonged dismal condition would take longer time, before the problems can be seen to progressively improve or disappear. When that does not quite happen and obstacles arise, naturally it is best talking to an informed adviser. Apart from that, two books are available that deal in detail with self-healing: Autopathy, Way to Physical and Psychological Harmony, and Heal Yourself With Autopathy. It would be good having them in your library and reaching for them if doubts occur in course of self-healing process. The viewpoint and methods of classical homoeopathic treatments, which are fully in use in autopathy, are not too simple, and while attempting the self-treatment at least its basics should be understood.

  • If after a prolonged period, say a few months, we decide to increase again the amount of water (potency), we always add one litre and not more. The dose with thus increased potency we again repeat for a long time. The time between administering autopathic preparation we adjust in accordance to our feelings, but usually we take it once a week.

  • If a crisis comes we can increase the frequency, going back to the original one when it has passed.

  • When we have reached the goal that we had set ourselves, that is a significant improvement or elimination of a long-standing problem, we stop taking the autopathic preparation. Or perhaps we might significantly prolong the interval between taking the autopathic preparation to one or two months, while retaining the same degree of dilution.

  • If problems that were previously eliminated or significantly improved do return, we begin again with the same amount of water and the same time spacing that preceded the major improvement.

  • For the exact measuring, distilled water in one-litre bottles can be used. It is not advisable pouring water into any volumetric vessels, as the water might become contaminated. Always pour the water into the autopathic bottle from the sealed bottle. Do not forget to change the bottle for a new one three months after the first use, to prevent the negative influence of “glass memory”.

  • The potency can be increased over time further and further, always by one litre at the time and with multiple repeats. There is always the possibility of returning to the previous one, in case the higher was less effective than the lower. Here we are guided by our feelings, observations and intuition.

  • From time to time we can look into our notebook and compare the original state with the current one. See what has changed. Record the changes.

  • While preparing the autopathic preparation regularly, very useful is the carbon based water filter that removes the chlorine. It can be fitted to the water tap in the bathroom and the funnel of the autopathic bottle put under the water stream. It can be allowed to overflow. The bottle will let through approximately one litre in half a minute, which equals 40C, 2 litres in one minute = 80C, 3 litres in one and a half minute = 120C.

  • All that was just said does not alter the fact that, in more complicated cases, advise of a well informed and experienced person would be beneficial or even necessary. If we find out while experimenting with self-treatment that we belong to this category, we can always find an adviser. In complicated cases the presence of an informed adviser would be important from the beginning, but ideally, we still aim at reaching the state where the consultations become less and less frequent, as the person’s condition is improving. In the end, the client should become independent on the adviser. I don’t need to add that there are cases where the condition cannot be improved. A great deal depends on the vitality of any given person. On the hidden inner condition, which the Buddhists call karma.

  • Because autopathic treatment does not require elimination of other forms of treatment, it is not necessary pondering over what should be given priority and what should not. Autopathy could be used as a complementary method to any other forms of treatment, even to taking the correctly prescribed homoeopathic remedies. Frequent repeating of the doses has the advantage that the influence of any anti-dotations, which might come about while using some parallel methods of treatment, would be eliminated.

  

How I arrived at the frequent application of low potency

 

There are two basic sources of inspiration to this method, which of late has been very successfully used. The first is the traditional use of very low LM1 potencies of homoeopathic remedies, which can be applied often, even daily, while the time period can be adjusted in accordance to the feelings and condition of the person under treatment. It has been successfully used by the homoeopaths for more than a century.

  

The other inspirational source is the use of a special vessel, named kundika, by the Buddhist monks in India and later elsewhere. I will elaborate on this. In 2003 I saw in a gallery an old Tibetan painting of the Bodhisattva Maitreya, holding a small bottle called kundika described as containing clear water, which has healing powers. That was about a year after I myself had begun to use the autopathic bottle. I was taken in by the similarity of these two bottles, as well as by their use in treatment with clear water. Subsequently I found out on the Internet that such kundikas are highly valued as collectors’ items and displayed in many galleries, and that they have been used for many centuries in all Buddhist countries, first in India, later in Thailand, Indonesia, China, Japan, Korea and Tibet. Why and how they were being used since the time immemorial, long before the beginning of our era, was never disclosed, however, from about the 10th century AD they were being used for ritualistic purposes and for sprinkling water onto the altars. The Chinese Buddhist monk and traveller I Tsing (7th century AD) had discovered kundikas while journeying in India, and says that it is an object that the local Buddhist monks always carry on their person together with their alms plate, enclosed in a special case. It must therefore have been an object of particular importance, as the monks otherwise had nothing on them except their vestments. I Tsing also writes in his book A Record of the Buddhist Religion As Practised in India and the Malay Archipelago, A.D. 671-695 that the water contained in the kundika (kundi) has to be “virgin” fresh and clean from a spring, “uncontaminated”. At the same time, because he obviously had not been able to find out about their true purpose, he expressed his surprise that there are two openings, one of which is at the side of the body, where water would run out, so that the vessel is in fact useless, that is not suitably for carrying water. 

Japanese kundika
from the 14th century

 

The word kundi did not refer only to this bottle but also generally to a sacred spring, according to the American researchers A. Coomaraswamy and F. Kershaw, who wrote the article A Chinese Buddhist Water Vessel and its Indian Prototype, published in Switzerland in the magazine Artibus Asiae. Kundikas have been used in India since times immemorial; there have been rich archaeological finds dated even in the pre-Buddhist era, and kundika is also found here as an attribute of the Brahma. They are vessels made of bronze, porcelain or earthenware. Large finds of kundikas came particularly from areas near the Buddhist monasteries. Coomaraswamy and Kershaw do not know either what was their use, and they describe many different types, which are conspicuous for having a) an enlargement in the upper part, b) a narrow neck leading to a bulbous chamber lower, which has a stand, c) an opening with a pipe situated on the side of the belly-shaped part, from which water would have to run when the vessel is completely filled. While some of the found objects had the funnel-like upper part narrowed towards the top, other kundikas had an open funnel at the top. They often bear the picture of a willow tree, traditional Buddhist symbol of healing. When compared with the autopathic bottle, both have a funnel, a tube, a swirling chamber, an outlet and a stand. In either case, only clean “virginal” and “uncontaminated” water is used. Interesting, isn’t it? So, in all probability it already has been here before.

 

My own theory is that the repeated narrowing of the tube above the wider part (the funnel) in some kundikas came later, when kundika was only used as ritualistic object for sprinkling of altars, and when its original purpose, that is raising the spiritual vibrations, was somehow forgotten.

 

Kundikas of various shapes on the sacred paintings and sculptures, created from the antiquity to the present times, are held in the hands of various deities, such as the already mentioned Maitreya, the Buddha of the next (or upcoming) age, residing in the heavenly sphere, as well as Quan Yin, usually (but not always) a female deity, the Bodhisattva of mercy and healing. It is particularly this subtle energy of Maitreya, which in our world has been set in motion and is advancing (perhaps still only very slowly) as a new stream, not only in the people’s minds, but also by now on the social and material level. Maitreya is the principle of compassion, non-violence, love and advanced ways of thinking. So, has the autopathic bottle been for the past three millennia an implement of spirituality? In principle it probably has. That would not be very surprising, especially when we realise that there has always been a connection between spirituality and healing.

Kundika by the left hand of Buddha

Borobudur, Indonesia, 9th century

 

But let’s get back to the frequent administration of the autopathic  preparation: The monks carried in a special case on their person the vessel used for raising the spiritual, mental and physical abilities. This means that they used it often, perhaps daily, even several times a day! Further: Kundika left standing under a waterfall on a forest stream would probably have produced lower potencies, a lower rate of dilution, which would be given by the size of the vessel. Therefore we might conclude that during the thousands of years while kundikas were being used, it would have been realized that most effective is the use of low potencies, and using them often. Whether the incoming information came from saliva, perhaps only from breath, or even purely from a thought – this we do not know.

 

We have to mention another concordance with autopathy: In Buddhism too there is a certain rule of self-healing. According to it, the nearest person that can help you, is yourself.

 

Bibliography:

  • I Tsing: A Record of the Buddhist Religion As Practised in India and the Malay Archipelago, A.D. 671-695 (Clarendon Press, Oxford, 1896)

  • Coomarswamy, Ananda & Kershaw, F.: A Chinese Buddhist Water Vessel and its Indian Prototype, Artibus Asiae, Vol. 3, No. 2/3 (1928 - 1929), pp. 122-141

 

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