This is an universe to live in, amongst the multiverses of the plurality of lives, But to leave aside the poetry, the beauty or the truth of complex unity, we feel constantly the most prosaic character of life. To the opinion of the latter, lives are multi-angulars, multi-coils, multi-winds, if they are viewed crookedly or at most multi-perpendiculars, if they are taken straightly. The former poetical sense feels for one component and that is the adaptability of life which adds to its grace through modesty and yielding that does not injure others in any sense; the latter feels for another component and that is the individuality of such life which seeks its own angular aggrandizement, inflammation, irritability or congestion to the least consideration of the surroundings.
Besides the above opposites, the next factors for complex-unity are the presentiments of the world which are none the less the effects of “stimulation by proxy.” they are always displacements, i.e. one thing is always meant for another and this to be many. The aesthetic sensed takes this to be the joy of imitation; the aggrandizer or the ostentatious behave themselves as if shamming. But mirthful spirit known as sportiveness amidst the dual fate of life, is lifes best achievement undoubtedly and hence in the field of play, we name such thing to be SPIRIT. To follow the current expression as such.
The whole complexion of the field was changed by so and sos batting or bowling and the spirit was maintained since then, and the laurels of the game were won by such party. Our point of impression, then, is the spirit or the original of steadiness; and the less we are displaced from such spirit or the more we are prototype imitatives or similars to such, i.e., displaced but not to play false with such spirit – the better for our ethical value, in the feeling for the complex- unity in the universe; and finally we are more and more tinged thereby, to imbibe or share the one mind of gratification.
Ethical value of beauty, colour of imbibement, grace of performance and the survival value of fitness or the truth to maintain in the complex-unity, are but similarity again. Homoeopathy hoards such a whole truth of similarity, based on the philosophy of matter and on the spirit of its being tinged, where the crude form-sensed and inanimate matter, is displaced to colour-sensed and still known as inanimate tincture, to give birth to potents of animation as they quiver between dual minds of primary and secondary symptoms.
Psychology is very aptly christened today, as the science of spirit, so we welcome the subject, namely, the psychical aspects of Homoeopathy;because, Homoeopathy from the beginning of its birth sought for the spirit to establish.
It is psychology in the developed state only, that accords with our ancients conception of … (Shivalingam) to base everything which is on the primacy of the phallus or on the primal-sex. Psychology has sexualised the universe and has aptly rationalised it again.
For the proper understanding of sex, with its taboos and totems i.e. with the guilt-conscience developed in man which demands certain restrictions and the displacements of such sexual idea in symbols of animal, plant and even of natural things as water, soiled water (for the excremental interest of sex, and because feelings of vagina are hired from rectum) etc. are required. The science and art of erotology can really seek to outline what restrictions, symbolizations, symptomatizations occur in what are known as dreams, trifling acts of forgetfulness or mistakes, deliriums, mannerisms, etc.
The art as well as the science of erotology accounts what the restricted or unconscious personality means. Ideally, this science where Eros reigns, hints at the complex-unity or the transcendental unity, in place of capricious personality; the more it is short of such complex-unity the more caprices accumulate in such personality to bring about sadism or masochism regression and retrogression.
It is just as though the neighboring or remotest parts of erotology meant to say, “if you (meaning the total personality or self) really thought that we (all the neighbouring and remotest parts that share erotism) could be excluded from your notice i.e., to be left unsatisfied, we, in return, expect you to suffer by infliction of pain (sadism when the pain is inflicted by self, masochism when it is inflicted by another) either by way of regression or allergen, or by retrogression or pathogea or even by unconscious confusion to incur trauma or even to meet phlegm there.” Such are the developments of sadistic-oral-level, sadistic-anal-level and later on when still confused helped by such caprices, it (sadistic life) imbibes any bacteria (according to psycho- economical weights) for the symbiosis of life or for the complex unity itself.
Thus personality, which is ideally a complex unity, is potentially greatest, as the first-rate-play always is, for such complex-unity again, though both of them namely personality and first-rate-play, are very difficult to be understood by the average and hence not popular with them. Yet it is evident, by thus time, that we are stressing on this complex-unity alone from the beginning; of course, the average mind of understanding is more valued here, for the spirit of their understanding materia medica will be clearer and their valuations will be raised from the standard where they are, but certainly it will be in no way easier to approach, unless the price is paid in the shape of ardent desires to overcome the difficulties therein.
This is our digression to point out both the deteriorations and difficulties of understanding Homoeopathy as a sectarians symptomatic art, without it being levelled as a whole science. Homoeopathy is based on symptom-totality and on vague symptomatology, where to quote James is “to attempt to explain in terms of phenomena, is to court failure.” There must be a meaning behind phenomenal symptoms; for, who can realize the whole, but the relative share of such through introspection alone? We cannot but share, then, the their orders of thinking, as much as we can; for, we cannot sense out the whole, we cannot feel our soul, and we take it in the shape of a foreign-body and hence it is a symptom-complex, so to say.
We foreignise spirit, and we symptomatise it. This is sensing its prototypes; and if we can sense out these prototypes; and if we can sense out these prototypes, in as many ways as possible, and hence think them out for our symbiosis, or for the complex-unity itself, we are then living for the whole and this is realization of spirit. In the “Interpretations of symptoms” we shall thus depend on the various orders of thinking and therefore varieties of sciences alone from peripheral ones to central themselves-from physics, chemistry bio-physics, and bio-chemistry to psychology, meta-psychology, meta-physics, cosmology etc.
Again science is always methodical. This method of attacking truth under abstract formulations, aim at a better comprehension only when they are made limited; otherwise science becomes no science, only because tremendous amount of exceptions overrule. The abstract conceptions, as we shall see, that bacteriology will be outruled by the philosophy of toxicology, where mind and ultimately spirit alone, becomes weighty; whereas science was never concerned with the wholeness of such spirit, up till now.
Valuation when considered from the psychological point of view has its origin in human desires and feelings that arise out of needs alone. We are really in need of methods in Materia Medica.
Need is the mother of all creations and caprice as mentioned before that creeps in the unconsciousness of our personality, is the imaginary need to beget luxury or fashion, the fashioned will known as character, and the whole art-traffic of this shameless age; this artifice begets the unnaturalness and disease symptoms, regressive and retrogressive in character, in place of natural and evolutionary ones; this artifice again does not practically bring any unification. It is extremely necessary now, that colleagues of Homoeopathy, however complexly and angularly developed they are, should be unified themselves.
How? They should discard their caprices and should do so on the spirit of understanding alone and not on bare formulations. Moreover, it is the affective life of man that comes to make things valuable, in so far as they influence the mind agreeably or disagreeably. Value is thus a matter of emotion. Valuation is emotive, ultimately it is dependent on the removal of need or pain. So our second point of stressing is that education in us should call for, from the beginning, the acceptance of pain; in other words, to make life or the body-mind of such, less affective so that less chance shall be left therein for the caprices to develop.
We quote: “Rich the treasure.
Sweet the pleasure.
Sweet is the pleasure after pain.”.
Pain is nothing but cohesion and the intensity of tension. Intelligent are tensives, pensive and sensitives to sense out pain all the more. Abstract viewing of science from the periphery to the centre, from physical sciences to mental ones, have now been denominated to the spiritual viewing of metapsychology where matter and materialism, scotoma and scotomatization, or spirit and spiritualisation become convertible terms.
