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.
We could not but owe our much gratitude for T.F. Allens Handbook of Materia Medica for the charming encyclopaedia embodied therein too. Who can remember a dictionary? If he is able to remember so, can it be viewed upon in times of need or in emergency? For viewing of the disarticulated members of any system, always stimulates us to articulate them in a way so as to give it a perfect meaning to such appearances.
Indeed, we are fully indebted to each one of the predecessors Hahnemann, Bazin, Grauvogl, Rademacher, Hering, Guernsey, Hughes, Farrington, Kent, Allen and even Paracelsus, Hippocrates and a host of others as homoeopathic pioneers in the one hand; as we are similarly indebted to Freud for his marvellous contributions, viz., ambivalence, bi- sexuality, displacement and sublimation, or to other pioneers of psychology, viz., Frazer, Tyler, Wundt, etc. for the discovery of ANIMUS. The latter are noted for their original work on the homoeo-magic or homoeo-consciousness or works of magic performance itself.
Homoeopathy also embodies similar marvels in Hahnemannian conception in the tri-partite miasm of psora, sycosis and syphilis firstly; secondly, in the development of homoeo- consciousness or symptom-similarity or the similarity drawn between the provings performed and the expected happenings by the curative dosage; thirdly, in the development of symptom-totality which is reduced into intuition or insight; fourthly, in the same quality of Freud, namely, primary and secondary symptoms or bi- polarity itself.
The only drawback is that they (the bi-polars or ultimately multiples) are not methodically arranged through any basic retrospection as sex is taken in psychology, and Shivalingam, as taken in the study of theology in our country.
