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.
