The fundamental idea is that a remedy is curative when it is given on the basis of the patient's deepest level of experience, his/her vital sensation. At that level, there is an energy which corresponds to something non-human, something which is like a plant, mineral or animal. It seems like non-sense. It is as if there are two songs playing in the same person: the human part, which is supposed to be there, and the non-human, which isn't. The song of the remedy will express itself with the language of its kingdom: plant sensitivity, mineral structure, or animal survival. It will express itself precisely as the song of a substance.

All of Sankaran's previous work culminates here. His observations which led to the classification of kingdoms and miasms were explained in his earlier books, and are recapped in greater depth. In An Insight into Plants (2002) he introduced his model regarding levels of experience, and how this applies to understanding information which the patient gives in case taking. In The Sensation in Homoeopathy, he takes you from the patient, via the levels of experience and the maps of kingdoms and miasms, to the source of the remedy itself. Through his sensitive and skilful case-taking, he shows how to encourage the patient to take you there. The cases selected for illustration have been carefully chosen to provide a suitable range. This amounts to nothing less than a coherent system of practise, one that can be learned and replicated.

Central to Sankaran's thesis is the concept of 'levels'. In the chapter called 'Deeper Insights' he expands on this: level one is 'name', two is 'fact', three is 'feeling/emotion', four is 'delusion', five is 'vital sensation', six is 'energy'. Each level arises from the one before, though in a circular, rather than linear fashion: from the level of 'name' (e.g. headache) to 'fact' (worse lying down) to 'emotion/feeling' (it makes me sad) to 'delusion' (it feels as if someone is driving a nail into my head), to 'sensation' (my head is splitting open) to 'energy' (to follow this progression, the source of the remedy might be from the tree family conifers). Equally, you can move in the other direction: 'energy' gives rise to the 'sensation' which gives rise to the 'delusion', which gives rise to the 'feeling/emotion' and so on. Then, Sankaran addresses the question of the next level - level seven which has no other name. It is the level from which energy itself arises. Within this discussion he says, "We experience the Seventh level just at the moment of conception, where something, a life or energy form occurs from nothing, just as creation has happened out of nothing. It is therefore the basis for energy. It is also experienced by us as a void at the moment of death." (p.225) In this way, Sankaran links our understanding of homeopathy to our human craving to comprehend the origin of life itself, within the universe. It gives the practical application of this discipline a spiritual base. Here some may agree, some may disagree. It hardly matters, for everything to level six can be verified repeatedly.

Whereas the first half of the book reviews and expands on the basic principles, the second half is concerned with its application, starting with the case-taking itself. There is something special about this process. The aim of the case-taking is to find 'the non-human' part, to go beyond the story, the emotions, the situation, and discern the essence of something which is usually hidden or concealed within the human expressions. Previously, Sankaran would aim to perceive the 'delusion' of the patient. Now, he says, he "chases the main complaint", since the physical expression of disease is the very crystallisation of the general vital disturbance. From that starting point, the patient moves from the local sensation of the complaint to the corresponding general vital sensation, which when verified at all levels, completes the case.

The words of the patient, at the level of the vital sensation, are the source words. When the patient comes to this level, it feels strange and irrational, and the patient will seek to go back to the more familiar 'human' and rational levels. But this is precisely the point in the case taking where, if they are reassured that it is okay to talk this 'nonsense', they will lead you to the source. What makes no sense corresponds to something strange and peculiar. By paying attention to the unconscious expressions, such as hand gestures, or body movements, you can perceive even more about this energy. This is most true when the gesture is incongruent with the words used. To go to this level of the case is not always easy. In as much as it is uncomfortable, the patient often resists. But once there, the remedy will reveal itself.

Finally, the proof of the pudding: Sankaran discusses the follow-up, and how to determine the degree and nature of improvement. Ultimately, the change must be evaluated at the level of the vital sensation. There should be a shift at this level, and the overall 'state' should be reduced. If this is so, then the pathology has to improve. If the pathology has not improved at all, then it is probable that at the level of vital sensation there has not been a shift either. The last part of this book covers some discussion about acute situations, the method as it can be applied to children, some further points of clarification, and ideas for further advancement.

For anyone not familiar with Sankaran's previous work, or who has not observed this method in action at one of his seminars, this book will present many challenges, particularly with regard to his approach to taking the case. For those who have already been following Sankaran's progression, he has given us much more to work with.

Sankaran's ideas or methods have been criticised for lack of rigor. Within the first few pages of this book, he clearly affirms that his concepts have been derived strictly from the basics in homeopathy, from knowledge of homeopathic philosophy, materia medica and the repertory. Anyone who studies these concepts thoroughly cannot fail to recognise the validity of this claim; those who view these ideas superficially are bound to misunderstand and misrepresent them, Sankaran and his colleagues have given the field of homeopathy a valuable gift. What is most special is that success does not depend only on the extraordinary talent of one person. The ideas are coherent and comprehensive, and it is possible to replicate the methods. This signifies the potential to achieve more consistent results, to help our patients, to move forward, to "cure, as it is termed",