On the differences between homeopathy and science (and what Anhalonium got to do with it?)


“We are all one big spirit which have been divided to individuals”

 Paul herscu, seminar in Tel-Aviv, summer 2003.

Detailed investigation into the notion of “self identity” will show us that it can not be seen as standing neither on the mental nor on the physical (body); there is no mental or physical element that can be suggested as a satisfactory answer to the question: what is the “self identity”, or what is the “I”.

“I” is not identical with my body, since in my body elements are regularly being changed, organs may be implanted while others may be gone, that is to say that there is no physical substance which might satisfies us as being the one which constitute the “I”; that when it disappear we will incline to say that the “I” is no longer there.

The “I” is also not identical with my mental world, i.e. my memories, moods, emotions, hopes etc.  Suppose I will go through an accident following which my memory will lost, and my personality will change, still one will not be in a position to say that my self is no longer there.

So we can see that there is no physical or mental element which can be suggested as constituting the “self identity”, as constituting the “I”.

The “self identity” is not something to be found in the realm of body and mind.

The “I” is raising and forming itself only by the help of the conscious thought; the “I” is being formed by a reflection of the person on his own body and mind; the “I” is formed by a thought which observes the mind and body of her host and identifies it as a separate entity, as an individual.

Consciousness is not on one level with the phenomenal world (a world untouched by consciousness, a world with no thinking, a world of dry phenomenon). Conscious thought creating a level above the phenomenal world which enables to distinguish and identify. Out of these abilities the “self identity” is coming to be possible and formed. The thought is like splitting the amorphous phenomenal world, shaping and crystallizing an individual form, making the “I”.

This ability for a consciousness, the competence to assert about the phenomenal world from a level above, the possibility to speak ask and refer, is coming to be possible only by having a linguistic capability. Language is giving the ground for thought and consciousness.

The language, we might say, is making this level above the phenomenon possible, enable to speak about them, to reflect.

This reflection when asks and investigates about the phenomenal world might be called a science, and when refer to the body and mind of her host yields and creates the “self identity”.

We may therefore say: the “I” is present in the language, if there is no language so there is no “I”.

Now we can speak about two different levels of existence .one is an amorphous and refers to the unconscious experience, the pre-linguistic existence, existence where no “I” is present, means without mental capabilities which distinguish and forming individual qualities. The other is the existence which we are normally aware of, that is to say, conscious existence, thinking itself and on his self.

The notion of time is changing when consciousness is gone, you may even say that when consciousness is gone time has no meaning; you are not aware of the time, there is no time. Of course that your life still goes through the medium of time but this is not something you are aware of, time is playing no role for you.

In a metaphorical way you can see the unconscious experience as a transverse one, that means it is not stretching itself along the longitudinal axis of time but rather living itself every minute anew to the full width of the present.

The conscious existence can be seen as a longitudinal one, because there is past and future (sometimes the all there is, is past and future and the present is being missed), memories and hopes which raised by reflection, so its existence is longitudinally to the axis of time, between past and future and less to the full width of the present.

Whereas in this transverse existence there is no distinction; no consciousness to create particulars and individuals, we can see everything which exists there chained together, creating one totality. One may imagine this totality as endless amorphous entity. This existence, where no “I” and ego is present, where nothing is distinct and separated from the other (actually where “other” have no meaning), is where the energetic potential of every phenomena in the universe is woven and integrated together, where no limits and boundaries differ between the one and the other. When the “I” dissolves down communication grades up.

We may imagine the energetic potential of everything in the universe chained together, living hand in hand, each and every moment to the full width of the present.

In this one amorphous being lies the energetic potential of every phenomenon in the universe, whether it is a human, animal, weed or water.

The Anhalonium state can helps us to demonstrate this transverse existence.

The conscious-longitudinal existence is being dissolved and the person is sinking into an unconscious-transverse existence; There is no clear distinction between the “I” and the world, the “I” is, so to speak, melting down to the earth and this enables him a contact with the mystical spheres of the universe, the conscious logical faculties are loosing their dominance for an immediate intuitional bonding with the universe.

There is an unconscious attachment to the phenomenon, there is a feeling of loosing the boundaries which forming and restricting the space of “I”, so that the person can reach beyond the boundaries of “I”, like feeling the nature, unite with the silent. This escaping out of the logic, this “loosing of head” enables the person to live and experience unlimited and unrestricted forms of life.

The notion of space and time is changed, the orientation and coordination are different, and the present becomes more dominant than the past and the future. Every sound they hear gets a weight and presence of its own apart from the sounds which preceded it, so that they do not perceive a melody but instead perceive each separate sound by its own, concentrated to the present and not on before and after. Melody, of course, perceived as it is only when happened on the axis of time, when every sound is related to those precede and follow it. This can also explain the strong attraction for drums, as drums not necessarily creating a melody but rather creating beats which exist every time for the sole present.

The “collective unconscious” of Jung, this universal collection of archetypes which the unconscious is nourished from and expressed, is another aspect, psychological aspect, of this transverse existence I m speaking of. It is to say that certain archetypes which come to my mind, say at night when I m dreaming, as an expression of my soul, and that there is no chance that those archetypes have their origin in my personal biography but only out of this collective collection, can be seen as an psychological aspect of this transverse existence. In other words, as this transverse existence enable for the spirit of plant to move the spirit of a human so it enables this wandering of archetypes from one human soul to the other.

This transverse existence, this naive being, is the playground for homeopathy. This is where the homeopathic remedy moving and acting. There, where every thing that exists is woven and mixed together may the homeopathic remedy ignite a spark and start a motion in that totality. In a place where the energetic power of everything that exists is woven together one can understand how energy of a mineral can vibrate energy of a human.

Beneath the all world of reason, in a place where no plurality and distinction exist, a place where understanding has no ground, a place where all is one, to that place the homeopathic remedy is calling.

Since homeopathy is vibrating in a place where no reason, logic or language have a grip, it is clear why it is become impossible to grasp homeopathy through them.

The homeopathic game, so to speak, is a wholly different scale to be measured (and measured doesn’t seem to be the right word in here) from the scientific one, those are two parallel scales which are not destined to meet each other. And it sounds quiet limiting when one is trying to push homeopathy into this narrow square of objective arguments.

Art seems to give us a better feeling of what homeopathy is, and expression is a key word in here. Just think of it: you are standing in front of a picture, or you listen to a symphony, you let yourself be impressed, no word is uttered, no thought needs to be understood, you let those expressions to flood you, to ease your rhythm of breath, to touch you.

This kind of touch is the one we wish with our patients to feel, it’s also the one we want the remedy to express. But this has to be elaborated and expressed in another article.

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