Homeopathy Papers

The Addict’s Case For Homeopathy

Last modified on May 10th, 2018

My reasoning therefore, in prescribing the sequence of remedies I have done, and publishing it, is to prove to many, that we are all worse off, if we fail to take a tough stance against addiction, whilst simultaneously sustaining actual compassion for addicts whose lives are totally beyond their own control.  As homeopaths we can well understand how disempowering it can be to feel too much like a plant, or mineral substance, had caused various emotional and eventful outcomes, and so perhaps our compassion can become greater now; in that I think I may have stumbled into a means of enabling our interactions with addicts to be less detrimental, for both themselves and ourselves.  I guess this is my point, that if I was in the shoes of an addict, I might rather find myself under the control of Belladonna, Uvaursi, Oregano, Hyoscyamus, Thuja, Lachesis, Tarentula, Arsenic, and the native medicinal plant (I am not allowed to name until having been formally given the managing dreamtime stories and experiences for), than under the control, of just that one, most frighteningly deadly plant, which expresses all three miasms so neatly, yet so deviously, at its core.

For addicts to receive the homeopathy I prescribed, I had to encourage them not to trust me, but to re-evaluate all their former considerations of what causes, enables, and re-enables, health.  Is our health of our Spirit, or of our self, and what was disease if not the delusion of the self, usually about what Spirit is, and so was the dis-ease, a Spiritual dis-ease, or a selfish dis-ease?  I instructed them to consider and reconsider and ponder longer upon the meanings I am writing.   And to also consider and reconsider similar words as that of “recovery”, like recondition, resuscitate, re-evaluate, reincarnate, resurrect, and revive, and what mean we when we say we can do no better than survive until and unless our worth is well measured in everlasting life.  Having to survive becoming resuscitated from an overdose, and/or witnessing a close friend pass away from an overdose, are two of the more common motivations which addicts can say helped them.  Therefore just as addicts need pray, so must their therapists.  Pray or meditate, or whatever it is you are trained in for peace of mind, just as I will pray to the God of my own understanding, a God of Christian love whose will brought me into the learning of homeopathy, the God who accepts my prayers, for you to accept me as I write, in expressing that I think more of us can do more to alleviate more of the sufferings of addicts.  I think that just as addicts must pray or meditate or whatever it is they become trained to achieve of union with the power of love in the mind without drugs, it is that all healers, including homeopaths, need those same skills.  That I know my own health is as God is willing, and no more or less, and in this it is through Jesus I know I am saved, and that in my own salvation, am granted the blessing of teaching good health, as well as the blessing of comprehensive understanding of the diseases of this world, is that I am capable of preventing my own fears from becoming entangled with those I prescribe for.  Be very sure of the same about yourself, before considering using my sequence with addicts, as their disease can seek to entangle your mind in many false gripes.

In homeopathy we are essentially slightly poisoning a patient, with a substance known to bring on a similar set of signs and symptoms as the patient is displaying as disease, and we do so, so as to stimulate the patient’s own innate capacity to recover.  In that we are triggering, or catalysing, a more full and complete recovery from the patient’s original disease.  But significantly, in homeopathy, we learn to trust the innate nature of the human organism to cure itself, with the best timed and placed and selected catalysts.  This issue of the trust inherent between a human spirit and a the human biological organism, is at the heart of why homeopathy works so well for addicts.  The addicts have totally lost all hope of trusting their body, and yet, lo and behold, the body sustains a longer term life favouring response to the homeopathic prescription, which no amount of further drug abuse, could shift.  The addicts might hate me for this, but if they do not learn gratitude they could sooner die by their own hand, and that is exactly what angers them.  The issue is that, in recovery from addiction, the spleen comes under excessive pressure, because the kidneys are not too well, yet the liver need be kept functioning so as the addict comprehends their predicament within that very predicament.  This is why a liquid diet can be important.  I myself have suffered an instance of liver convulsions from only the extent to which addicts were blaming me, and so have had to resort to liquids myself often enough.  Often enough to want to publish my work, so as no other persons might need experience that degree of sympathetic bodily expression, just to be able to acknowledge addicts psychology to them, that they will listen to me now.  This need be understood, that my prescription is emboldened, by skills in exorcism, and I hope it will be that my work as that exorcist, can be depended upon by those who need never feel such terrible sympathy.

Yet beyond only exorcism, in homeopathy we poison ourselves for the patient, then poison the patient, who, for their part, subconsciously, if not consciously also, recognise the poisonous nature of the medicine, but in self recognition of the similarity between that poisonous nature, and the poison of disease are already influencing their own subconscious mind.  The subconscious furthermore recognises that the introduced poisonous homeopathic remedy, is in such a tiny dose that it could not cause harm to the body, and so the subconscious mind seeks to know the newly introduced poison, since it is known to be knowable, because the homeopathy obviously knew it to be capable of prescribing it.  In assessing the prescription as knowable, (which will oftener depend upon how thoroughly the homeopath assesses the symptoms of the patient, which the prescription is made from), the subconscious mind of the patient, will want to attribute every similar pattern within itself, to that knowable prescription.  As though the prescription caused the original disease, and yet, that it could not have been if a cure is to ensue from that medicine.  Perhaps the medicine predisposed the body to certain errors, through having worked at the level of switches in the genetics.  At the level of determining which patches of DNA get read by RNA molecules entering the nucleus of the cell.  And yet scientists teach us that homeopathy is no more than lolly water bearing a placebo effect, the doses are so small.  Did it make me vomit because my body is sensitive to such a small dose as that scientists were not willing to acknowledge it exists, or did it make me vomit, because of the psycho-somatic effect of the homeopath’s attention to the prescription?  Do I need to know?  Or did I get diarrhoea rather than vomit?  Actually my question was, will this diarrhoea cure the vomiting like the homeopath told me it would, and it did.

The point is that no matter what goes on in the conscious mind, (and perhaps we are unconscious of which momentary thought passing through the conscious mind was the curative process), in the subconscious mind, the ill health balance tips against the medicine, rather than against the patients living breathing experiencing of life, and the balance of homeostasis in the patient’s body, realigns itself differently, normally into better health if the homeopathic prescription is well timed.  Timing is important, for example, under the rubric of delusions of the mind, within the delusion of there being an escaped criminal nearby, and within the specific delusion of that criminal belonging on death row, the only homeopathic medicine indicated maybe a homeopathic potency of opium.  But, if a patient held that delusion and was prescribed the remedy whilst also planning an armed robbery, then the remedy prescription itself could prove fatal.  That is an obvious point, but oftener the problems of poor timing might not be so obvious, and in general, people who are about to rob banks, would be unlikely turn up at a homeopath’s office asking to be cured of delusions about escaped death row inmates.  If the remedy which is needed, is not well timed, normally the patient will show active aversion to that prescription.  After all, it is neither the “self” nor the “spirit” alone, which enable good health, but the bodily behaviour, motivated by self regard for spiritual welfare, and spiritual regard for self.

We might be able to define homeopathy in many ways, as in the example of teaching that well placed homeopathic remedy can flick switches in the genetics, enabling that the lessons of gaining immunity learned by our ancestors, get turned on.  Maybe medicines are all like little switches, to flick on, and perhaps then flick off again, if it turned out that the dosage was wrong or poorly timed, or perhaps the medicines are like triggers, triggering or catalysing bio-chemical reactions enabling new balances of homeostasis in the biological organism.  Or perhaps the medicines open spiritual channels for the subconscious mind to engage in dialogue with our ancestors.  And on the story of homeopathy goes, perhaps merely quacking on about the memory of water and electro-magnetic fields around biological phenomenon, and experiments with duckweed in beakers rather than in ponds, and nobody might ever really figure it all out, except in that these medicines clearly work. The testimony to the efficacy of homeopathy is not readily able to be communicated pen to paper.  Neither is the cure of self fascination.  Neither is the cure of only just wanting whatever it was we were wanting.  But neither is homeopathy the cure that never was.

It is normal in homeopathy, to gradually introduce homeopathic prescriptions to the conscious and subconscious mind of the patient, first using those which will have minimal, yet noticeable, impact, and only then move on into use of those medicines which can have a far more profound impact on the whole central nervous system.  Yet in many cases, patients whose lives are in crisis, perhaps through the abuse of substances like alcohol, or perhaps through experiencing ongoing trauma, turn up in a homeopath’s office, expecting treatment, and many homeopaths have prescribed for such persons, never truly knowing what the longer term effect of the medicine will be, among those patients who never, or seldom, return for follow up treatment.  In such cases, sometimes it hurts to prescribe the hard hitting psychological punch medicine in the first instance, but as homeopaths have found out, the medicine’s work may be ongoing for many years thereafter, and if only one homeopathic medicine is ever taken, perhaps best it be the exact right one, even if that is going to make a patient’s life more difficult in the short term.

It is normal also, to use homeopathy in conjunction with some kind of allopathic care.  For example, the body may need to remember what normal homeostasis feels like within itself first, before it is capable of the best possible response to the exact similar remedy.  However, in all cases of contact with opium and its derivatives, the disease of the mind is so daft as that it cannot accept itself becoming healed, except in the reverse order of what would prove best for the body.  And so a homeopathic solution is the only way forward, at the outset.  All successful withdrawal, detoxification, and rehabilitation programmes for those who were habitual users of opium and its derivatives, have a homeopathic element, normally kept silent, for fear of exciting the imagined excuses of the disease of addiction.  The infamous tough love of the Alcoholics Anonymous programme is no different, however, within Narcotics Anonymous, it is reversed, and the body is shown excessive compassion, whilst the mind is imposed upon to have to take itself tougher.

There is an important point to make here about the totality of the knowledge of medicine.  Knowledge itself is a quantifiable substance, and there is an exact limit to the total quantity of knowledge present at Earth at any given time.  Better than let a bunch of drug addicts sit around smoking it all up, or letting modern pharmaceutical companies deny the spiritual welfare of many, is to find a way of working that knowledge, and then teach it to other like minded folk, who will be capable of using the knowledge to cause that heaven’s will descends to Earth, (God’s will be done).  Homeopathy is one such body of knowledge I have chosen to learn and teach within.  However, I need to stress, that it is important that the limited nature of knowledge is acknowledged, and when we realise that much of the knowledge existing at the disposal of modern medicine, was stolen from indigenous medicine men in the lands invaded by Europeans, then we also realise, who we need to provide our returns to, whenever we are learning.  My work is committed to the alleviation of the problems of addiction among indigenous Australians, and two of the men who have taken my prescription, are indeed medicine men by ancestral alignment in the Aboriginal Dreamtime, and who are wishing for themselves to become able to recover so as to better enable the recoveries of many.  In this, I am obliged to serve their cause and so will dedicate my work to their reasoning.  My great hope for those indigenous Australian medicine men, who developed addictions, will in recovery prove to be very adept at prescribing homeopathic remedies.  They have a genuine feel for the science, but I will not encourage them until they are already clearly clean from drugs.

What few non-addicts realise, (but I hope many will begin to), is that among some longer term heroin and morphine addicts, were people experiencing the drug enabling a high degree of physical sensitivity that is real pain, (they say in China that it takes the pain away, but still hurts), but that was not in any way relevant to the immediate environment, and comprised of impressions named somatic hallucinations by psychiatrists, (sensations “as if”).  The experience is a kind of psychosis named dissociation, which, unlike most other psychosis, is entirely curable in anybody experiencing such unwillingly, so long as they know that the condition was not of their own cause.  Traditional Indigenous Australian culture uses dissociative psychosis and such induced somatic hallucinations as a healing tool, which made opium rather more of a trap for the indigenous addicts I know.  The experience of somatic hallucinations in addiction is caused by excessive production of nociceptin, a pain causing peptide, stimulated by excessive opium intake.  Long term use of homeopathy in high potency single dose prescriptions, also frequently increases production of nociceptin, in a way that is similarly akin to dissociative mind states, encountered as means to process trauma, but in the instance of homeopathic prescriptions, the moments of dissociation of the mind, are extremely brief, (very much akin to one of the methods of traditional indigenous medicine), and then the mind returns to here and now, and the somatic impressions left in the body, are an effective cautionary system about how not to behave.  What made the two medicine men addicts I know, able to receive my homeopathic prescription willingly, was that I could explain this to them.

 

To my mind, how homeopathic medicines work is by enabling the actual state of the health of the body, to become more accurately communicated into the Spirit realm, and thereby enabling the state of the health of the Spirit, to become more accurately communicated into the physical world of solid matter.  Sometimes the body was too clever at hiding its problems from the Spirit, and so the Spirit is disinclined to want to tend to the body’s needs, and homeopathy corrects the problem.  Whereas substances which were psycho-active in their most dense solid matter, (undiluted) form, enable the body to perceive the Spirit’s world, homeopathic remedies are processed into a different density, within which medicines that are not normally psycho-active, can become psycho-active, even if only very briefly, and the Spirit its enable to perceive the body’s world.  It is the brevity of the experience of the patterns of the psycho-active nature of the medicine, (the pattern of electro-magnetic impression), by which the body is duped into exposing itself to the Spirit, greatly enabling the Spirit to take command of the health, rather than leave it all down the weaknesses (genetic susceptibilities, and the wear and tear of time), inherent in the body.  Homeopathic medicines do literally alter the whole magnetism of the iron in haemoglobin, and I have had to teach one addict in particular, the least well of those I treated, to be more respectful of his body in this respect, about where it travels, and who in converses with, and what their attraction was to himself.  But he could not accept the lesson without a very astute biochemical explanation of what magnetism is between human beings.  He was by far that naughtiest young son to me in his attitudes to himself previously.

Remembering that the vast majority of addicts who stop using an opium derived substance, and begin to recover, find it necessary to be involved in a spiritual or religious organisation, the above explanation of homeopathy, that is above and beyond the comprehension of many homeopaths, is the best I could think of so as to furnish addicts with enough comprehension, such that their willing respect of the strength of high potency medicines could be found.  I further explained that the medicines are no more than an aid for translating information between different matters of different densities.  But an aid that needs precision in prescription, as addicts well understand, since our health certainly needs avoid most of what many crudely psycho-active drugs, eventually start to access in the ether.  Any drug, food, or medicine, always becomes something of a filter through which the body communicates with the spirit and the spirit communicates with the body, and homeopathic medicines are no different.

The great advantage of homeopathy, is in the numerous medicines available, through potency dilutions, such that medicines which would normally be too poisonous to let have any large enough effect that the Spirit learns from it, (the Spirit is capable of learning how to adjust the body’s sensitivities into becoming more appropriate for its environment), and the medicinal substance becomes far more usable for translating and communicating between the world of solid matter and the Spirit Kingdom.  Homeopathy enables the truly human spirit to access a larger range of substances of the solid matter of Earth, thus enables an increased degree of immunity, by how the body enables communication between the eyes, including third eye, and the lymph.  The body is frequently too curious for its own good.  A body along, might question all of its own accord, are the fires of hell down there for real, and do we need face that for real, and what will be the best timing in which to do so, and will it burn, will it burn in heat, or as ice?  How need the body face such phenomenon’s existence in the mind, or in the ether above, and yet survive?  Such questions constantly plague addicts of course, and homeopathy is the most gentle way I know of coercing the mind of the body, into facing the fears it wanted to escape, but could not.  It is effectively therefore also a means of enabling cross cultural, and intercultural communication.

One of the reasons homeopathy worked so well with addicts, is because there is an inherent lesson in the law of similars, which addicts need.  We can’t be what we cause, only God can.  Being what one causes, would be like a woman trying to have done it to herself that a man raped her.  Sure, she may have had an involuntary muscle contraction, and have become more alike the rapist, but she cannot be him.  Similarly, addicts may have an orgasm of the blood, yet they did not cause the substance that caused that to happen to them.  One of the predominating illusions of addicts, was that they are doing to themselves, what is done in the fact of the opium plant’s existence., When the body can access the kind of intimate knowledge of the electro-magnetic patterns of another substance, different from the substance of addiction, then the body gains the opportunity to expand and develop its repertoire of immunities.

Eventually addicts who recover, begin to realise, that having their addiction was nothing special, just another disease, but they very much need their attitudes and beliefs expanded into perceiving the valuable outlooks of those who can avoid the detection of the minds of addicts, before their attitudes about themselves can change.  That they change within extreme fear of their shame, is that most important clue to their excesses of pride in their disease.  They were all too proud, even when they could show no reason for pride, but behaved in a semblance of humility.  Excessive pride in self belief, ought to be listed more plainly as a guiding symptom of opium within every material medica.  That men become proud of nothing more than their illusion about what envies hide sloth, is the anathema I set about to combat.  In a way, perhaps it is true that I secreted my combat through false disguise of envy as to having white skin, and prescribing for men with black skin, and such is their shame now, as black men, that a white girl could defeat their psychology.  This is what they are in need of, it being proven to them that they have made themselves absurdly ignorant, rather than superlatively blessed with information, as their pride defined them.

In the specific case of all opium derived substance addiction, there are strong commonalities between all patients, which are enabling of a common prescription, so long as the timing of taking the medicines, is mindful of the current state of mind of patients.  That timing is defined by at the start, by the first medicine in the most basic form of sequence of my prescription, of only nine medicines.  That medicine is the homeopathic remedy of belladonna, and defining when it is best to start the whole sequence, either in its long or short form, will depend upon there being striking similarities between the patients state of mind, and how anybody with belladonna poisoning might be feeling and thinking.  Some of the “guiding symptoms” of belladonna, are: feeling hot, flushed, with a redness, or bluish redness of the face, and feeling worse for eating, from touch, from draughts, and from lying down, but feeling better from sitting semi-erect, and feeling worse after midday; then in the mind, feeling too badly down and out, or rotten, and/or as though survival itself was always a fight, and/or preferring the company of those intoxicated by alcohol, and of seeing turtles and/or ghosts, ghouls, etc (other spectres will be no doubt more likely among addicts, than the form of a turtle, which maybe why opium anti-dotes belladonna, belladonna, which is why my sequence moves rapidly into the next remedy; I have proven emphatically, that addicts cannot shift their minds into considering plants and animals in general, but the only other living forms addicts minds move into consideration of, are crustaceans, insects, and exo-skeletal creatures in general even including the turtle, and, significantly, also they can consider microbial life more readily, thus they so frequently manifest diseases, and even cause diseases in trees and animals, when we encourage them to associate their minds with those living beings, but perhaps the incredible longevity of the turtle need gain our respect in the treatment of addicts).  In anybody effected by opium and its derivatives, at times when this combination of guiding symptoms is present, is the best time to begin taking the sequence of my prescription.

The short form of the prescription has only nine medicines, but it also has a longer form, of up to fifty remedies, however, most addicts, when in the necessary understanding and balance of homeostasis to start the sequence, are unlikely to be organised enough to follow through with the longer form of the sequence.  Either form is also effective as prophylaxis, but the longer form ought not be needed unless having sustained contact with any addict.  I recommend its use for the spouse, children, and parents of addicts.  Other people may respond best to the short form of the sequence at 200C potency, as the MM potencies cause the lengthier time displacement attributes, so are not necessary unless such an effect was already apparent, (but which internet use could also have been causal to).  The most important guiding symptom to begin with, is the hotness of the face and head, and because of this, I will instruct NOT TO USE THESE WHILE IN A CHILL, which can mean waiting until after the worst of a withdrawal was over, or for addicts to start taking these while still using, preferably immediately after use of an opiate, when the face very frequently goes red as the body heats up with an intensely experienced orgasm of the blood at the centre of the suture between the frontal and parietal bones are, more or less in the position of the larger fontanel in an infant.  Use of belladonna while the body is cold, and unable to warm itself up, is where one of the risks of seizures comes from, that caused many homeopaths to have concerns about prescribing homeopathic remedies in the case of addiction.  The body must already be feeling hot, and unable to cool itself down, for these medicines to be safe to start taking among persons who have been drug users.  Any addicts whose thermal regulation was not irregular, could be at greater risk of an overdose from these medicines.  When addicts report that withdrawal is a chilling experience they mean it very literally, and the cause was oftener in connection with their having many acquaintances also addicts, and so to prescribe homeopathic medicines at that time, could impose upon the body that it begin to process the drug withdrawals of very many too many other persons also.  Whereas prescribing remedies to take immediately after use of any opium derivative, (perhaps also simultaneously in a different location from where they have normally used drugs, so if possible, it could be good to supervise a patient using something like morphine, and then immediately the MM remedies all within the first half and hour to two hours), will give the addicts their best chance to process the remedies.

About the author

Rebekah Copas

I am a mother, wife, and daughter, and it is in these roles I have begun to learn the way in homeopathy.

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