PSYCHOLOGICAL ASPECT OF HOMOEOPATHY


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.


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.

According to pragmatists or the over-forwards of the world, they read value in things, in so far as they lead the agents to fruitful activity. The value of a thing, they say, depends not on the emotive affection but rather on the conative satisfaction of the man concerned, i.e., the latter stresses on the manifest changes and not on the foundation structures of the depths or materials of the substrata. Pragmatists do not know themselves that there is a much vaster and so-called endless and unconscious system that has its build finally and steadily on the minutest details of telesphoric trifles, to retain the span of life for latency alone (and the personality is better understood through latency rather than its manifest expenditure in symptoms), for the final solution of all puzzles or complexes.

That psychology (we repeat again) is lately denominated as the science of spirit, because it is through psychology and meta- psychology, that we better appreciate philosophy or Darshana proper, and the science or the art of psycho-analysis too stresses on the anticipation, insight, foresight and epinosic or paranosic gains or valuations of symptoms. Psycho-analysis also stresses on another point and that is the denial of disclosures of such facts of anticipation till they are on the verge of being disclosed by the person analysed. This is the viewing and meaning behind all appearances. This is our real valuation against pragmatism, officiousness or over-forwardness. This viewing and suppression also weighs and considers time properly.

Homoeopathy claims the same intuition, imbibement and visualisation of the picture in its symptom-totality. This is one of the most effective forces in the world beyond doubt. The realization of the complex-unity in Homoeopathy, better known in the Homoeopathic world as symptom-similarity is still vague (though the same is going to be much clearer in psychology) and another effective thing is uttered here though not fully realized. Homoeopathy also fully weighs times and the prescriber waits with placebo to please his patients as the psycho-analyst does wait in time similarly.

Psychology has long before admitted the existence of Homoeopathy, as it included the terms like homoeo-consciousness or homoeo-magic therein. Animism from the word animus or animating spirit, is magic in the narrower sense and in the widest sense this animism is animating spirit or spirituality. In Yoga, too, we know that life can infused everywhere. In the understanding of toxicology in Homoeopathy. animatism of the “animation. inanimation theory of seemingly nature,” very fittingly welcomes Homoeopathy. This is the symptom-similarity and the accepted fact of homoeo-magic in psychology. Pragmatism leads this knowledge, as an agent to fruitful activity. This the magical cure of Homoeopathy; but WHERE LIES THE HEART OR SOUL OF SUCH METHODS OF CURES?.

We can simply answer the question as this. We are always unconscious of heart and the moment we are conscious of it, it is not normal but abnormally known to us as palpitation. So, soul is also an unconsciously supra-conscious existence in us and if any one for a moment is given the super-conscience, he feels the torment, censor, check and tension of Super-Ego alone, for the self-same realization of soul.

The mental phenomena of psychology, with its keynote on suppression Psychology is concerned at present only with repression or repressed factors and hence conscious and unconscious minds only; but we like the word “suppression” of homoeopathy or philosophy where both supra-consciousness or awareness of the mind and unconsciously supra-conscious stage or spirituality itself are concerned.

Psychology denied spirit in the beginning though it excuses now to prove it to be the science of spirit.] from conscious to unconscious, then to supra- conscious and finally into unconsciously supra-conscious and finally into unconsciously supra-conscious stage, transcend all the vital processes for the establishment of animation and viewing of life everywhere, as well; this is our third point again and based on symptoms-similarity and symptom-totality; and all of them are further reduced themselves to the idea of matter- mind-life-spirit oneness.

We have said of materialism and spirituality along with pain in our second point and the denial of spirit in science up till now in the first point. Our third point arose to see life everywhere; life is meant by consciousness or homoeo- consciousness properly. Up till now matter furnished no account of facts of life or of consciousness because we had no adequate knowledge of homoeopathy, with other allied sciences from periphery to the core.

What we meant is: To-day, we can differentiate what is living an conscious from what is not living and unconscious. But consciousness if the other part of such unconsciousness of psychology; hence life of consciousness is the opposite polarity only, of unconsciousness in matter.

Consequential developments of homoeopathy from teleological portions to its biological interpretations, with further help form other developed sciences, gave us the exactness of reasonings and calculations, which can make Homoeopathy possibly a whole science, to-day. Our prediction here: These are purposes of Moment-Eternal, and spiritual and not purposes of science, so long dealing with moments, irrelevant.

To compare this spirit with the spirit of a sportsman for our simplicity and clearness: The sportsman in the field does not woo with any one of his choice, but with all odds and perpendiculars around, unbiddenly environmental and presently known as the people of the gallery.

In reality, life of spirituality is no more peripheral, no more scientific (for science grows in the periphery and limitation alone), no more physical, chemical, bacteriological, pathological etc., but the transcendental unity with all possible mental phenomena up to the stillness of spirit itself. Such is the graceful curve and it is the embodiment of the circle with a gaping mouth (a) that beautifully represents for infinity. this CURVE is although composed of STRAIGHT LINES, as tangents at and every point, but is not apparently so in the sensing of its beauty and whole truth again. Thus graceful movement is trailing in character against straightness and taciturnity. The whole is an universe inspite of chaos around.

Over-forward in Homoeopathy are always eager to share the truth, beauty and welfare but all strain goes to the spirit of understanding. Our fourth point to stress then is this, that we cannot satisfy these two masters namely the pragmatists and those that are after the spirit of understanding, at the same time.

To be more explicit:- There are different fundamental characters in knowledge of abstraction and knowledge of utility; for, in knowledge of abstraction, conception, cohersion, instinctiveness intelligence or spirituality there is all-strain and pensiveness as referred in the second point. So there are tantalising beseechments here. But, in the knowledge of utility or pragmatism, different short-cut-courses, different co-ordinates and different co-efficients are used which are to serve moments irrelevantly.

Yet, as a sportsman has his buoyant spirit admits anxious thoughts alone, so we attempt to solve out the same quality of life as repeated everywhere, through the understanding of SPIRIT alone; through the understanding of SEX itself; for life of both affectives or emotives, and conatives or manifests in changes, is quassi-purposivenesses and quassi-sex finally. OUR FIFTH POINT TO IMPRESS IS THIS, THAT SEX IS THE GATEWAY OF ALL SORTS OF CREATIONS.

The miasmatic theory of homoeopathy will be clearly traced through this SEX again. Sex is then so charmingly beautiful and alluringly truthful, wholesome, complexly unifying and binding yet disruptive and antagonizing and hence tensive too. The theory of animation or the concepts of life even in inanimate nature, is based on the metamorphosis of this sex, as will be evident in our illustrations of Calcarea-ostrearum, the hard shell of the oyster; Argentum-nit, the lunar caustic; Graphites, the mental for writing; Lilium-tig., the tiger lily; Viscum- album, the common mistletoe etc.

Finally it is through the concentrated idea of sexuality, from conscious to unconscious, supra-conscious and unconsciously supra-conscious in nature that we have a full grasp of the spirit. This is the root-cause of our ancients conception in Shivalingam to get at truth, beauty and welfare of mankind. We base on the same sex-psychology for the understanding of the spirit of our Materia Medica; for sex- psychology and spirituality are convertible terms again.

Sex is then the cardinal and primitive, first and final order of approach, where if meanings are invested and interpretations are attributed from hormones to vitamins from vitamin-deficiency to infection, from consciousness of mind to its unconsciousness and thence to supra-consciousness or spirituality (unconscious- supraconsciousness) itself, the whole jumble of feelings that eventuate in allergo-pathogen-trauma-and-phlegmonic significance or in the matrix of insignificant urges or impulses, will be solved.

Our sixth point then is how to develop the clear conception of miasm? It is the worst part of empiricism in homoeopathy, if we cannot develop the clear conception of the miasm, viz. sycosis syphilis and psora which may be termed scientific understanding again through the help of advanced facts of endocrinology, particularly gonadal ones. .

We shall describe the nature, character, symbiotic organism, location, course, modality, sensation and even the make-up of sycotics, first. We shall attempt to dilate the advanced therapy of gonorrhoea, from the other and regular camp, in the close follow-up-order of the psychological aspect of homoeopathy. We shall view upon the symptom-similarity next, i.e., the expected happenings of Id-mind (repressed sex of an individual stimulates this Id-mind or animistic mind for symptom-eventuations) of sycosis, in the one hand, and the curative principles in homoeopathic drugs as well, and also those embodied in the advanced therapy of allopathy on the other hand. Similarly we shall see that the Neisserian organism develops the like-mind and character of sycosis too.

If we can develop syphilis and psora in the same way through the development of sexual and antisexual, granulating or anti- granulating hormones, our part of preliminaries to this vastly wider psychological aspect of Homoeopathy, will be paved, to quote the following from the authors Bio-Materia Medica.

“Farrington observed that the mass of conglomerated symptoms in Materia Medica, lacked all rhyme and rhythm but for the pathological state. The clue to string the observable facts of disorder, known as pathogenesis, yet made methodical by the understanding of the processes of inflammation” (not the pathogenesy of homoeopathy which are conglomerated facts only, got by proving, by overdosage or poisoning so to say), “lies in the understanding of the mental phenomena, its conscious, unconscious, supraconscious and even the suppressed supra- conscious stage.” This psycho-pathology has its cause prima in miasm. Miasm is the tendency or the bias of psychology.

The ever-still spirit with all rhythm inside, is deviated peculiarly in its own modality or modifiers of unsteadiness. This is the root-cause of peculiarities of sensation, i.e., how the deviated spirit senses with the foreign-body-adaptability or symbiosis of life, in place of assimilation or complex-unity of the spirit. This is the root-cause of the selection of the first modifier, viz., time in relation to the light of the day or the want of such in the night. We shall be able to show why sycosis has its aggravation in the day-light and syphilis in the night.

Heliotherapy is known to us from days of yore; the laws of light can again be shown here as the laws of life. Such is the root- condition of avitaminosis for vitamin again is nothing but the storage of this transferred solar rays, to rule over animatism. The sub-par condition of vitamin, the endocrine-disorder and infection-theory are getting interrelated together complexly but finely again to bring forth the mental phenomena for the establishment of the laws of symbiosis, animatism, symptom- eventuations and the clarification of the most complex and hence difficult miasm namely psora.

Consequently, as Farrington feared, in his own days, that no diploma could be granted to any one without the knowledge of pathology; it is fifty years after his demise we take the stand on psychopathology for the remodeling of Homoeopathic Materia Medica again, and utter that no diploma is to be granted to any one, now or a few years after, without the knowledge of psychology. If the student does not understand psychology, he cannot be given the real understanding of the spirit of Materia Medica.

Truths are strewn there but disorderly, though in an untarnished and virgin state (teleology as the science calls them) which have been aptly mentioned by Hughes where he says that “the reader begins with vertigo and ends with rage.” Hughes indicated the veins alone by collecting the data and hoped that futurists would reach to react the rich treasures of mine. Guernsey attempted at explanations from their essentials known as keynotes but not quite fruitfully. Kent attempted to impress on us, so as not to divorce medicine from theology but not still fruitfully as it was not done scientifically.

Narendranath Pal