Use of Homeopathy in the Case of Severe Addiction.
Two thirds of the sentences and paragraphs in this essay, are extracts from work I have previously copyright protected, within Australian copyright legislation, and are available in print via http://www.lulu.com/spotlight/matildaswaltzingem . However in this essay, the material is organised for the benefit of those who already have experienced homeopathy. The copyright is owned by ACN 123212671 pty ltd, as much as for any other reason, so as to keep my identity as the author, out of the spotlight of the attention of too many addicts. It is important for us all to remember not to need mention the substance of addiction of many of those I have treated, as many heed not the warnings it embodies, and so I wish to not need write to these matter further, and hope this one contribution to the science of homeopathy, will be proving enough.
Over a period of nine years, I have met quite a few indigenous Australian medicine men, quite a few too many of who, were suffering themselves in addictions; and very often addictions that were imposed upon them when too young to conceptualise the idea of addictions sponsoring delusions. To begin with, fifteen years before that, I got recognised myself, by traditional tribal indigenous elders, when only eighteen years old, as having my own indigenous medicine Dreamtime way, which took me totally by surprise, as I am a white girl who grew up in the mainstream of Euro-centric Australian society. I have had to face the fact that few white Australian families, whose ancestors lived here already by the early 1800’s, when most of my European ancestors arrived here, are not also Aboriginal. So in meeting men whose true God given Dreaming, could not begin to be recognised within indigenous culture, because of they suffer illnesses brought here by men who may include my own ancestors, I could not but feel obligated to offer what assistance I am able. The results so far, are positive enough for the addicts, that I felt further obliged to self publish a book about a sequence of remedies I developed for treating addiction, (an early edition is now available in a free download at http://www.lulu.com/spotlight/matildaswaltzingem ). I wrote the book to communicate the benefits of homeopathy to addicts and their families, and to publish the sequence. This is a condensed set of exerts from that book, and another book of mine also at the lulu website. I got asked to prepare a 4000 word article for the Similia magazine, but here it is in a longer form than they need, before editing it by two thirds again.
The way homeopathy works is an area of much speculation, and perhaps your own pre-conceived notions of the way it works, could lead you to expect my exposition of my understanding will be no more than another speculative assertion of the possibilities of plausibility. Perhaps that assessment is correct, but perhaps my comprehension of the way homeopathy works is thorough enough and well enough minded, and clearly enough executed in words, that I may prove myself correct to you. I do not know, and yet we both agree, that what and how you think of what I will write here, will bear no effect upon how homeopathy works inside your mind and body. I don’t even know for sure, that the agreement of modern science, in homeopathy’s scientific efficacy, might not undermine us homeopaths, particularly people like myself, who without formal qualifications as yet, (never having wanted to be qualified formally until over the age of forty), could take the risks necessary to really find out how capable severe addicts are of responding to homeopathy. A few of those I treated have been addicted for more than ten years, and one for more than twenty years. They had nothing to lose, potentially except my friendship. Their picture of co-morbidity was so extreme as that at times their only hopes for themselves were to be capably of dying without embarrassingly compromising their whole family.
Basically these were men who no homeopath could normally countenance treating, and who are entirely incapable of sourcing the medicinal help they need. Don’t bother telling such addicts that juice therapies work, as they are incapable of the spatial orientation to find vegetables and juicers, and have received already advice after advice after advice, as to how to recover, without having been physically capable of following good advice. They are not pleased at me either, for my having increased that suffering, but they realise I could increase how they suffer while ever ignoring their clear need and desire to get clean, and diminishing their suffering when acting towards finding recovery. The simplest of notions are what they can tell you they know already, but were also what their bodies need urgent immediate reminders of. The remedies also diminished the emotive potency of the drug they were habitually over dependent upon, which they find to be a relief.
Homeopathy can be a mysterious discipline to follow, and yet it is within the mysteries that most good healing work takes place. Even modern medical research sustains mysteries surrounding the bio-chemistry of the brain. Look up MIMS and find that well funded research could not detect why and how certain drugs work, yet such drugs are sold over the counter by Pharmacists. There is a good possibility that a serotonin increase is why happiness was experienced, but they do not know. Yet opium’s habits were so often connected with a desire to know, and leave nothing mysterious or unknown, and so I became willing endeavour to express my own individual comprehension of why and how homeopathy works, out of compassion for those few addicts who have been curious enough about my knowledge, to have approached me and asked if I really could help them. Most often in addiction they ask more naturally via their posture, that with words. Also in how they just kind of hang around certain people and places, rather than others. Vocally they could barely agree not to disagree with me, yet sought my assistance nevertheless. And so it is, I have attempted to explain homeopathy to such persons, despite it being a discipline as mysterious as shamanic healers performing exorcisms through ancient ritualised ceremonies. As mysterious as the sun, moon, and stars, as mysterious as nature, and as mysterious as is your own body’s life and workings, held within your own mind. A mysterious machine indeed is that which holds, encapsulates, and sustains, a human mind. And so will you wonder, how can the body be considered merely mechanical, when the healing it experiences is shrouded in the mystery of miraculous, and yet it is.
What need be no mystery at all, is that health is an outcome of the body’s obedience to law. Not legislative laws, but the laws of metaphysics. Many users of opium derived substances might want to dispute this, but it is fact, and their disputes are born in the disease of their addiction, but which also alternatively enables them much certainty of the facts of what disease and health are. Such addicts are of two kinds, the curable and the incurable. Of the curable, they will obsess about money, but never gain it as they have wished, and yet they fall so easily into avoiding the more terrible health outcomes their addiction can sponsor. They become less sick from the drug than those who were more likely to prove incurable, because of the way they advantaged themselves monetarily. Of the incurable, they can avoid poverty, and can speak about their addiction all too openly, and yet, they fail so formidably at sustaining good health, just as formidably as the more readily curable addicts fail at obtaining an income. Thus our whole society is at as much of a loss as to how to aid them into recovery, as they themselves have been very often. So we might well wish for metaphysical solutions. A miracle is when the laws operating up in a higher density of matter, with smaller finer less dense particles, and larger faster more dense vibrations of the waves between particles, conduct themselves down in a lower density of matter, as matter is defined by its particles, (and particularities of nature). Opium’s effect in the brain is to enable the brain to become open to witnessing the work of cause and effect in miracles. Yet it would not be conscionable of me to here fail to add, in respect of the disease sponsoring functions of that substance, that within God’s laws of Kabbalah, and within the Logos defining all matter, the existence of Pestilence, War, Famine, and Death, are already among the truly perfected miracles, whether as horsemen of the apocalypse, or merely as recognisable phenomenon. These are phenomenon of nature, within which human beings are continually protected from far worse outcomes, and enabled to live in safe sanity. For surely as diseases are the cure of death, so is death the cure of diseases. Thus we might best contextualise the addicts treacherous binds they were all so caught up in within themselves.
When a women gives birth she knows her body has borne the passage of a miracle, which is the miracle of life born in life. When a man is initiated into the world’s secret mystery traditions, he equally knows what miraculous wonderment in living matter is. Yet we live today in a world in which people have imagined being capable of giving continual redefinition to God’s love, through writing down his laws again and again and again, until such times as laws were written down which opposed God’s laws, and so men have forgotten at times, the extent to which law obedience and good health are interactive. Yet still today it is true to say that it is our degree of healthy mindedness, which enables the body to be obedient to law. It is possible for a human being’s body to be willing and able to receive a cure, while the mind was yet reticent at best, if not outright rejecting of the possibility. Every mother knows it, and, just as giving birth happens to the body, even when the mind wants to reject the process, and becoming born means every baby knows it also. Love penetrates everything. Opium users know it also, and yet they have the illness of that understanding of love, having become connected to the self abuse of consuming a substance which can only eventually kill the body.
Some say that homeopathy works through “the memory of waters”, and others say it works through subtle electro-magnetic fields, and others say it works at the level of cellular changes, and parasitic mircobes. I might agree with all three, and yet my own definition is different, avoiding chances of mapping it into modern science. The first explanation I got given, was that if the disease of the body, is alike to a monster looming in the mind, then the exact right homeopathic remedy, is the one which will loom larger, and prove itself to be the perfect combatant to the monstrosity of disease, effectively consuming the disease and making diseases become the medicine. We are what we eat, after all. And yet the essence of homeopathy is within the fact that the monstrosity of the medicine, can effectively consume the disease, and still be known as medicine. The medicine must be that which is most similar to the disease, without being the same as the disease, and so the medicine was never what caused the disease, except to cure it, but only few medicines can cause and cure simultaneously.
In cases of addictions, that can prove necessary within the remedies, as the substances that addicts crave, are often craved by the addicts precisely because their body seeks to resolve what the substance was causing, but if they let it cause itself, their addiction can become incurable. Hence an Ayahausca habit maybe the cure of a heroin habit, or it may not, depending on the degree of similarity of habit, but also depending upon the capacity of Ayahausca, (a Peruvian shamanic medicine) to consume opium, which is entirely dependent upon the knowledge held by the plant teachers of the Peruvian jungle, about opium and how to digest its monstrosity in the human mind. But a morphine habit will never cure a heroin habit, but only worsen the whole disease picture if that was presumed possible. Most addicts in early recovery have at least one relapse, but the reasoning for that, is in the addict needing to gain more thorough understanding, of how they could not have caused their addictions to begin with. If they did, they could not commence recovering. And sadly those addicts in that predicament, tend to have wanted to prove every other addict to be like themselves. Curing that fascination between addicts, a fascination with each other’s problems, is the greater part of the cure.
There are many set known sequences in which to prescribe for a cure, working at the outskirts of any disease pattern, before hitting the nail on the head, each remedy prescribed one at a time, such that the existing sequences become re-proven over and over again. However in the case of anybody who has ever used any opium derivatives repetitively, the outskirts of the disease are already hitting that nail on the head, and a good homeopath will notice that the opium derivative dependent patient’s most critical signs and symptoms are only too obvious up front, and very little else is able to be expressed by the patient, apart from the diseases caused by addiction, (which is one aspect of why addicts tend to sustain silence, and deny themselves a voice, because all that can be expressed is disease, or words too true, which then become disease, through being too painfully true to express, and hence the snake venom medicines are a clear choice). Incidentally, just one of the indigenous medicine men I have met, is an expert in snake venoms as medicines, and as Australian snakes include twenty of the twenty five most venomous, I think the profession of homeopathy could do well to approach indigenous Australian medicine men, as I did for ethical supervision whilst developing my prescription for addiction.
Normally homeopathy is prescribed extremely individually, however, in the case of that set of persons dependent upon many kinds of drugs, but especially opium and its derivatives, all were showing up too much of their inner truth if showing anything at all, as though begging to become more diseased. Frequently the homeopath knows not to touch that inner truth about the disease of the individual patient when it is too raw, or when the patient so excessively exposing themselves, and was simultaneously so in fear of becoming burned, as addicts all tend to be, and so usually homeopaths will not consider prescribing at all. This is because homeopaths are trained to seek out inner truths, but when it is already on display, the homeopath knows that, just as what will not kill may cure, what will not cure may kill, and so is afraid of how easy it might be to prescribe the exact right remedy, and how unlikely the patient will be to respond appropriately in their behaviour, and so the homeopath fears, quite properly, that the exact right remedy may cause the decline and premature death of the patient. However, if we ignore the most obvious particular symptoms of an individual, and look to the collective state of mind of all opium abusers, then we find a different picture, and it is one which enables a homeopath to move in and prescribe safely for individuals.
Yet it being the collective picture of disease which is prescribed on, might mean that underlying heredity disease patterns, will become incurable. It is only that the success I had in one hard case of taking this approach, that I begged the question of myself, could his prescription not also work collectively perhaps? Which, of course, begged the further question, what exactly is the nature of the collective subconscious diseases and delusions common among all effected by addiction to opium’s derivatives. Did I get the collective pattern correct in analysing the mental symptoms and physical signs of just one patient. And so one day I set about finding out, quite by accident at first, but perhaps the accident of working to a higher cause. I wound up distributing many sets of the original sequence, among homeless junkies, along with a brief pamphlet, which later expanded into the book, that I am here condensing. All cases to my knowledge, (except those who avoided me thereafter, which could be a good sign in itself, as many were specifically afraid of me, because I am not an addict, but could sustain displaying to them, insight into their mental condition), the addicts who took those medicines are now, at the very least, sustaining a wider variety of social interactions in a more stable manner, which is an essential step in their recovery. However, before any homeopaths get too excited about a money making potential involved, I will categorically explain here, that perhaps what enabled me, is in that the addicts knew I will not profit from them financially. A similar fact exists in every drug rehabilitation therapy which is proven over the longer term, such as Narcotics Anonymous, and the Thai Buddhist Monastery of Thamkrabok. Seeking to profit from treating addicts, drives them into despair as they internally witness all financial profiting upon themselves, to be causal to further addictions, and detrimental to the Earth’s environment. In one way, perhaps my hope ought to be that the military might of the United Nations might simply spray all of Afghanistan with my sequence of homeopathic remedies. Or seed rain clouds that will achieve the same effect.
I could not conscionably publish my sequence, without also publishing a few other basic facts about the alleviation of the problems of opium’s abuse. These are simple instructions, yet addicts find such difficulty following, that we must consider their difficulties to be the signs and symptoms that opium was the cause of. What is known to work is: a diet of fresh vegetable juices; the company of men who know the devices of opium born psychological weakness, but have not fallen into that, or if they have, are now recovering; and the fulfilment of the need to absorb oneself in the world through the world’s stories and story telling practices. Addiction is alike to the torture of sensory depravation, and need be treated as that exact kind of emotional trauma. Addicts seek the company of illusions and delusions, and the safety that heaven is in the mind, yet the cost of their method of perceiving heaven, is twice as much hell to pay, and thus the suffer horrendously. What is most encouraging about this sequence of homeopathic remedies was, in that it repeatedly enabled all addicts who took the prescription, to have more varied ways of communicating, in a wider variety of social contexts. My patients began to be able to talk about their lives, often for the first time in many years. They also began to want to hear the life stories of other people, rather than experiencing hearing people speak, with a guilty conscience. More normal and beneficial social interactions, are just as important as diet in addiction recovery.
Every cure need be at least as bad as the disease it is the cure of, yet it need not be so long lasting as diseases were. “The cure”, is a known threat within all alcohol abuse, as alcohol is well known to be capable of becoming its own cure, in many cases. Yet did it not have to be a kind of alcohol made out of different original fermented plant products, before it could cure the overconsumption of another kind of alcohol? Alcohol brewing is similar to homeopathic potency raising, but only similar, not the same. Would that mean that becoming alcoholic cures homeopath’s of their profession, or that homeopathy cures alcoholism, one may well ask, and find both facts to be true. Homeopathy uses the same principals as all good medicine work, but it modifies the severity of the cure, by use of a far more extensive range of drug therapies, than humanity previously had access to. What is different about homeopathic medicines, is that we use a different substance each time we have any, such that each drug in use, may only need to be used once every few years, or once in a lifetime, and so no one substance is being repeatedly used, and so our body cannot become addicted or allergic, to any one substance. Yet many folk are hooked on homeopathy, and are lining up for another prescription, at relatively high monetary expense, (at least here in Australia, the cost is often as high as to visit any other kind of doctor), as often as possible. Perhaps patients seek homeopathy simply through having transferred unhealthy habits into healthy habits, that they attend a clinic for yet another prescription, and so in many ways, the fact of the modern discipline of homeopathy practice, can be proven to be in and of itself a cure of addiction. When with young children myself, I wanted another remedy every time I got at all stressed, and only after ceasing to seek such frequent prescriptions as I had been, could I realise the longer term uplifting effect.
I had happened to believe from how I got taught, that there were too many cases in homeopathy, of homeopaths overprescribing specific medicines by giving repeat doses at the wrong time, and of the wrong remedy, and cases of individuals using even more repeats of the repeat doses than were prescribed. Yet what happens is no worse than that abstinence from that particular remedy may become necessary, because the patient’s body eventually is only able to either not react at all, or over react to the medicine now, similarly as in addiction. Even then, when a remedy had been rendered less useful because of repeat doses, if it is clearly indicated again, the homeopath need only prescribe a larger number of repeats now, maybe best in quicker succession than in the first instance, again similarly as with an addiction.
Minimum dose, is the dose at which the brain is still being stimulated, and was not becoming disengaged by either the primary or secondary effect of one medicine. Homeopathy as I learned it, is a therapy of single dose use of each medicine, yet I am prepared to consider what other prescribers may be able to teach me about effective uses of repeat doses. At times, perhaps such prescriptions were allopathic, yet nevertheless very useful for a patient, even in the potencies homeopaths use. What happens when we use any specific medicine repetitively, or addictively, was that gradually, its medicinal effect is reduced, as gradually the Spirit becomes so overly influenced by the medicine, that it ceases to notice the medicine was still being introduced into the body, when it need not have been. Thus the efficacy of every medicinal plant, depends strictly upon the minimum dose for the required effect. I think the case of treating addicts, only highlights how single dose remedies are more beneficial. If the same medicine is indicated two times it a row, it can simply be given in a different potency. The body itself need learn to trust the Spirit matter above itself, and homeopathy is one way of achieving this outcome. The matter always comes back to whether the Spirit is gaining control over the body, or the body had taken a substance as though to endeavour to control the Spirit.
I do not have the science training and career behind me to prove it, but I believe that homeopathy works at the level of genetics, within how genetics define change in which proteins the body is building inside its cells, in accordance with changes of what sections of DNA the RNA was reading. All opium derived substances also have a strong impact on what the RNA reads, since the RNA needs to find a part of the DNA in which it is possible to be surviving use of the deadly poison that opium proves to be. Nobody comes in contact with opium without it making an impression in the DNA, and this is why it can be so addictive, because addicts can hardly have been prepared in childhood and youth, to have expected that to happen. Opium caused its users, (even from only one over-the-counter codeine tablet, or a poppy seed and orange muffin), to dream of times before we got born and after we die, and in that, it can only influence how the RNA reads the DNA. That is also why it always reminds the body of its eventual death, and perhaps why it enabled pain relief, simply because the Spirit knows that the body can hardly be held responsible for what happens before birth and after death. There is a pattern of that mental displacement in time, in which addicts only really notice those parts of the time displacement, which are near enough in time, so as not to be too frightening, yet the displacement is always an extreme one. Homeopathic medicines can provide the RNA with a greater range of options for reading in the DNA what is possible within more-healthy-to-consider time frames, of the patients own life cycle. It is a true means to connect us with our ancestral rights and obligations, whereas, opium’s vice was to connect the body into the diseases and mistakes of its ancestors.
Only few remedies can throw the subconscious mind, so far in time as that was, and so while the mechanism of RNA receptivity is the same, the effect of homeopathy, differs, and dramatically counters the effect of all kinds of narcotics on the body. This maybe why homeopathy can stimulate nociceptin production into enabling self discipline. And in learning so, I have come into an understanding, as the addicts themselves have taught me, that their fact, of being addicts, works greatly to the advantage of anybody who they happen to have befriended, and who is not a drug user. Yet what they themselves frequently fail to comprehend, is that they feed to the rest of us, only those advantages which we would already have had for ourselves, if only we had never needed to witness their addictions in our presence. And as for seeking to gain any advantage at their expense, I am sure my sequence of remedies used for prophylaxis, will emphatically prove the idea of such gain, to be worth nothing. In particular, because addicts tend to have always factored that potential in as the expense to the rest of us, of their company, and factored it upon those of us who endure them. It is only in recovery they are worth being true friends with, but many could tell you that truly recovering addicts are excellent to know in friendship. A “get over it so I can be your friend” attitude is my constant reserve.
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 org-asm 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 org-asm 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.
Because of the intense rush they experience, (true of even small doses of oral morphine for anybody previously unexposed), it works well to let them take the whole sequence, one after the other, with only a few minutes, or even moments, between each remedy. Addicts all know, that in only a few minutes of a head rush, and then in the first five hours thereafter, they will in their minds, live through days, weeks, and even years, of their future life, in a way that become inevitable to experience bodily. They reported to me, that when they avoided these impressions, of their future, the immediate withdrawal was pain free, BUT, as is known in groups like Narcotics Anonymous, longer term withdrawal was impossible unless accepting such impressions as inevitably prove the truth. What the homeopath must therefore aim towards, is that the addict witnesses a future in mind, without any drug abuse present, and will seek that future out. But it will not be likely to be from this instance of using drugs and homeopathic remedies virtually at the same time, that such occurs.
The sequence of remedies I have developed, will make that outcome far more possible afterwards, if not very soon unbearably inescapable to the addict’s mind. The remedies effectively give the addict an idea of what to oppose, to imagine that they can withdraw painlessly more effectively, but that exact opposition, eventually draws them back into their drug use, and it is only in the secondary action of the remedies, after a considerable time period, that the addicts might soon realise, they must accept a painful drug withdrawal. This prescription will guide their internal self opposition seeking pain relief, such that when the time comes, to accept the pain that is inevitable, it can be to a substantially lesser degree. Tissue salts help also in the withdrawal, but I recommend not utilizing until after at least one week, if not two or three, or four, of the addicts proving to themselves that they can survive. By the time they are ready to fully withdraw and enter a rehabilitation service or go to Narcotics Anonymous meetings, or simply receive their family’s care more tenderly, addicts can be simultaneously very resentful about the fact of finding that their drug use itself was proving itself to be becoming impossible, yet they will recognise the pattern, in that the same psychological trap that had held them into addiction, now holds them apart from that former behaviour. For each addict it will differ, depending upon the extent to which they had engaged in self opposition previously to prevent painful withdrawing. For every addict the experience of the prescription is that it is less painful to withdraw within self acceptance, but that self denial no longer works to relieve pain. Thus a few may try to increase their demand for pain relieving drugs, but that increase, could only deepen their distress, and by now they know it well enough to need only vent frustration, and they may begin feel more normal again. Every addict who no longer uses, and is now in real recovery, has experienced that same set of fears and releases, however, it will most often be deep ashamedness with themselves, that enables them to actually make progress in recovery. Their shame might be at the start, equitably in that they were an unsuccessful drug user, as in that they messed up every other aspect of their lives before also messing themselves up as drug users. In fact, my sequence of remedies makes a terrible mess of the already too messy psychology of the false rationalisations of addictive personalities, such that they want to learn to become different.
For the short form of the sequence, the redness of face in association with drug usage, even for prophylaxis, through a close friend or family member’s drug use, is enough of a guide to indicate the prescription, but particularly when combined with any disinclination to eat, and a desire for bad company. In the long form of the sequence, there are three alternatives for starting the sequence, one covering the case of persons who are suffering from a chill in association with opium derived substance, indicating that withdrawal is settling in, (nat mur), one covering the case of persons who feel like being fastidiously cleanly, indicating the addict may be secretly wishing to seek the means to not need withdraw, (ars), and the belladonna, for persons feeling hot and inclined to making a mess of everything. The full sequence is below, with its short form indicated in bold typeface, but within which, the arsenic is inserted between the after the tarentula, if not more useful at the start, depending upon the addicts current state of mind in respect of their habits. You will see the total sequence is in three columns of three varying potencies, that are not exactly matched with the approximate repetition in the original sequence. (In the first repetition belladonna and hyoscyamus trade places, and in the second, lachesis is swapped for naja.)
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What is clearly striking about the sequence, is that I have, quite on purpose, deviated from normal miasma correspondences between nosodes and medicines. This is because it is in the nature of opium itself, to give false definition to diseases, as perceived in the minds of addicts. This gives every other people such great advantage over every addict, that they often are rather sincere in experiencing the social environment of non-addicts to be full of random cruelty. Whereas non-addicts treat the addicts as we would treat anybody who was too careless in becoming causal to the diseases of our society. My starting point in working towards their recovery, was in perceiving that when they used the drug they so favoured, they were no more complex than new born babies. Those addicts who fall unintentionally back into good health, are in their true recovery, whilst those who pursue their health like it was a deadly game, simply fail to comprehend the nature of their diseases, by obsession with the fact of disease. The sequence also sustains a tailing off into a few medicines which will normally be needed in the longer term by every addict. The first whole three months of withdrawal can be quite constantly painful, until the natural endorphin production picks up and begins to replicate the levels at which it was being stimulated by an addiction, and these remedies have proven to be an aid to the natural endorphin level production, (as well as appropriate nociceptin levels), and tissue salts may be also enabling both endorphin and nociceptin levels to find a proper balance. Some of the changes that occur in the homeostasis of addicts, are correctible before other changes, and it is worth reading the scientific papers about such phenomenon, so as to gain a clear understanding of what changes to expect when, once a patient enters recovery. I had to make a very thorough analysis of the available research, before tackling the challenge of prescribing so much as one remedy for an addict, because I did not want to tip the short term balance of homeostasis, against longer term recovery prospects. The changes in each repetition of the total sequence, are designed to make the whole pattern of curative sequence, indiscernible to addicts, who have sly sharply devious minds when it comes to finding any way out of taking responsibility for the illusions they were creating to excuse themselves.
It worked to space the medicines quite close together, and then further apart in the lower potencies. Say two hours apart for MM potency, (or two minutes when taken immediately after addictive substances), (The addicts were shockingly sensitive to the high potencies most especially in those first five hours after any instance of use of their drug, and it worked well to buy into their habit of wanting too much medicine), two or three days apart for 200C, (or hours, but longer apart that with the MM potencies), and two to three weeks apart for the 6C potencies (days if addicts were still using drugs). If addicts in active addiction, are able to organise themselves into taking the whole sequence, it will most definitely slow down the rate of their consumption of illicit substances. It is important that they cut down their cannabis use first, because cannabis use can interfere with their concept of the effects that opium derivatives were having in their mind. Cannabis is more enabling of normal type thinking, but sustains aspects of similarity to opium, in the clairvoyance of it. Cannabis is however, the more clairvoyant of the two, and too many of the addicts I have met, were confusing the effects of the two very unique substances, often because they were first introduced to opium derived drugs, as cheaper and more available replacements for cannabis. It is a fallacy that cannabis abuse leads to opium abuse by nature, but it is that organised crime find it easier to instigate fake examples of opium being beneficial, among people who were too young when first in contact with cannabis. My advice is to advise addicts that the sequence will work better if they can reduce their cannabis use for as long as possible before commencing the homeopathy, but not to say anything at all about other drug use, except indicate that it is safe to use the remedies immediately after an injection. However, this begs the question as to whether or not it really will be safe in all cases.
As far as the ethics go, I have myself had to accept the position, that if an addict wanted to continue to use drugs so heavily that they become at greater risk of an overdose from this sequence of homeopathic remedies, that they had potentially had a more suicidal streak in their habits all along. Nobody I have treated died already, but I must face that this was the risk I took. Yet if we are to treat suicidal behaviours, in homeopathy, the risk of a behavioural aggravation need always be accepted, assessed, and minimised by good prescribing. Most addicts have to learn to recognise that they were behaving suicidally, and the matter becomes central to the shame they experience to be motivating of recovery. The sequence of my prescription, is designed to trip up the patterns in which they imagined to be able to avoid facing that suicidal factor in their addiction. It’s effect, in every instance, has been to increase the levels of stress being experienced, (opium causes hypo-adrenalism, or failure at the kidneys, to behaviourally respond to dangers, by removing the flight instinct, and leaving only an offhand fight idea of how to cope when in danger; and that can be temporarily reversed, but the addict who was truly suicidal, may try to undertake worsening their addiction as an excessive behavioural aggravation, simply because they do not want to have to feel fear, so tend to try to dwell in the hypo-adrenalism: thus they need to be strictly informed before being given the remedies, if possible, that the fact of death being real is what all fear was caused by), which proves to me, that addicts actually need a very compassionate social environment if they are to begin to recover and find total abstinence. The issue of course, is in that we all need the aggravations from our prescriptions, to be experienced as physical sensations of diseases being processed in a downwards manner, whereas when the aggravation was behavioural, the recovery will take longer, because the patient was lacking some self knowledge of the causes of any socially negative behaviour they habitually resided in.
Many of the addicts I have treated were also the victims of multiple rape in the prisons and streets, and had suppressed sexually transmitted diseases, that were preventing them from their recovery from addiction. In particular I have found consistent evidence of a strong relationship between opium and suppressed herpes. One man who is epileptic also, with severe epilepsy that no medication had previously been able to manage, had the skin of his face flaking off every few days, and I diagnosed suppressed herpes, and treated him for that, as well as his seizures. His case is that one in which the original sequence, beneficial for many, first got developed. The result was he gained the self observance of his seizures being an allergic reaction to opium, as he began to have a seizure sooner and sooner after every instance of drug use, but no longer had seizures in withdrawal. Eventually he had a brief rash, he described as itchy thin black scabs regularly spaced (like a pox), over his whole genital area, which he had only once, and the flaking skin of his face became cured also. That was almost one whole year after he took the original sequence, and during that year, we worked towards alleviating his seizures primarily. He is also maintaining himself within far more normal social interactions, relative to what had been possible previously, and while not yet totally clean from addictive drugs, (he has multiple addictions which began before puberty), but using less and less of all drugs all the time, and more confident of his ability to exert himself to get his needs met. He is a good Christian, and almost the only thing he could say for himself when I first met him, was that he is only alive by the grace of God. His case interested me, because I had known of the use of substances like peyote, and ayahausca, by exorcists/shaman, for motivating addicts to get clean, by causing a repetition of unpleasant psychological experience, associated with opium derivatives; but he consistently refused to let anybody offer him such substances, because he had been abused whilst under the influence of LSD and heroin together, when still a juvenile, and was too afraid that his psychology could only worsen. However, the careful placement of berberis in the longer form of the sequence I prescribe, altered how his psychology repeats itself, sufficiently that he feels capable of survival now, and capable of having reduced his drug intake, to the extent that our local hospital recently refused to admit him into a hospital assisted detoxification facility, on the grounds that he was not addicted.
Many homeopaths will not prescribe any homeopathic medicines for anybody with any kind of detrimental drug habit, since the nature of addiction is understood by homeopaths to be a suppressed allergic reaction, and homeopathic medicines work to release that suppressed state of the disease, and enable the discomfort of the allergy, to descend into the body, where the body has the chance process the disease state into a real resolution, then the movement is downwards and outwards as the body recovers, with diseases actually leaving the body out through the palms of the hands and soles of the feet. With drug abuse, there can be too much disease descending into the body too fast, unless the environmental conditions are quite sterile, safe, and surrounded by compassionate forgiving love. The need for a sterile environment is always the immediate contradiction facing anybody withdrawing from opium derivatives, since in withdrawal, it always becomes much more difficult to keep up general tidiness and the whole world around an addict in withdrawal, can seem to be falling apart at the seams. However, in knowing that it is a fact of withdrawal, that there will be mess everywhere, and that the mess will feel out of control, enables addicts in withdrawal to develop skills at managing mess collecting. For example, learning the skills of scavenging, sorting and storing messiness, and learning to observe that mess for signs of the evidence of one’s own mental fixations.
Use of homeopathy within addiction is all about sustaining a more thorough consciousness of the nature of addiction, and something that often motivates addicts in this direction, is the realisation that there are folk out there in the big wide world, who know more about the effects of the drugs an addict is addicted to, than they addict themselves could have known. If addicts knew all there was to know, they surely would discontinue their drug use, and yet they instead tend to prefer to dispute statements such as these. Thus it is well within the right of any healer to refuse to treat an addict, however, it is also an essential aspect of the healing Arts, that we give our aid when and where we perceive we are able, as well as when actively asked. There is an increased risk of overdose and of seizures from the body of an addict becoming more conscious of the nature of the disease of addiction, but whether that risk is real or not, depends entirely on the behaviour of the addict, especially in respect to sexual behaviour is the epilepsy either able to be alleviated, or not.
This aspect of the treatment I gave those addicts I have met who were interested in it, of increased consciousness of what addiction was, made me think to using this sequence, as prophylaxis, because the same remedies came to the fore in a variety of cases, and this sequence is that sequence in which the addicts were least capable of finding a way our of their self acceptance. I have used it for myself and family to that accord. It significantly deterred me from wanting to have any further associations with addicts now, yet simultaneously enabled me to be more astute as to which addicts are worth treating. There is an ancient prayer translating as words to the effect, that when we do anything, we must do it first for our family, next for our neighbours, and only third for ourselves; in Christian terms we can believe we do all we do, in the name of the father, of the son, and of the holy ghost; and a third way of saying the same, is that we do with faith in reality, with love for life, and with hope in all we are denying. And so, with addicts as neighbours, I sought first to protect my family, second to treat the addicts and alleviate their suffering, and only third to learn from the experience for myself, and it was a most beneficial journey of learning.
The original sequence, was according to the following origin guiding symptoms:
Belladonna because of the red faces of drug users, and their fighting against recovery, but also because the same signs as for the belladonna lily, can be signs of being ready for a recovery from narcotics abuse;
Uva ursi for treating the hypo-adrenalism, and because of its bio-chemical relationship with the berberis tree, (uva ursi is a low growing bush), for when use of berberis is not yet going to prove well timed;
Oregano for herpes like symptoms in mental health;
Hyoscyamus to back up the belladonna now, and ensure the patient could not overcomplicate that aspect of their illnesses;
Thuja for the real case of injury;
Lachesis for the major fears addicts sustain consciousness of, as well as for deterring needle use;
Tarentula for the addict’s fears they will only continue in addiction despite themselves wishing to recover;
Arsenic for the inclination to fight against recovery by imagining they weren’t as sick before they had these remedies;
And then the indigenous Australian medicinal plant involved, which causes a sensation as if we are to become what we eat, as well as being a kidney cleanser, as the two aspects of the same processes, any plant medicine keeps. As I have already mentioned, sadly as yet, I am not allowed to reveal any more details of this medicine, because it is one of those plants, that within indigenous culture, if my practicing of homeopathy is going to continue to be accepted within the indigenous cultural context, I may not open the story of, without cultural permission given by stories, and experiences.
Overall, I think it wise to add here, that my own study of homeopathy only began to become formal in the past few weeks, however, I read, and re-read, and re-read the texts of Samuel Hahnemann, about nine to ten years ago. My experience prescribing is relatively minimal, but satisfying. In these facts many may wonder, and so I want to provide you with a little, or my also minimal knowledge, of the traditional indigenous Australian medicine ways. But I will communicate also, that I have the ulterior motive, of wanting to impress upon homeopaths, that traditional indigenous medicine is in and of itself, a very legitimate system of various therapies. This is true to the extent that, in 2009, the Australian Federal Parliament wrote legislation called “The Health Practitioner Regulation National Law”, within which, “Aboriginal and Torres Strait Islander Health Practice” will soon (at 1 July 2012), need to be regulated by a “Board” as a part of the “Australian Health Practitioner Regulation Agency”, which means that our traditional medicine men and women, many of whom don’t even speak a written language, may soon need to be approved of by the government in order to be allowed to continue to practice
My opinion is that the Government must be joking to imagine being capable of such regulation, and so perhaps they were referring only to those practitioners who have already been employed by an Aboriginal health service in Central Australia, performing exorcisms within social welfare structured jobs, so as to keep their extended families, and friends, and acquaintances, out of hospital beds. They didn’t know how to attract that addict I took to Alice Springs, into their health service, to receive a government approved of treatment however. Neither might they already know of the immense difficulties that homeopaths have had in attaining recognition in science. It is as though the government could ignore the lack of science for traditional indigenous medicine men, simply out of desire to see them regulated in a way transparent to government, rather than within their own culture. I do not know how it is going to work from July 1st this year. But I do know that their knowledge is compatible with the disciplines of both osteopathy, and homeopathy, and probably much of Ayurveda and Traditional Chinese Medicine, except of course that our native plants are different.
Indigenous Australians have a system of organising the miasma, for example, white invaders of central Australia, got known by traditional people as one of three “M” words, a misfit (psoric), a missionary (psychotic), or a mercenary (syphilitic). My knowledge of miasms is from no more than reading Hahnemann, and the un-tampered with, unwritten, records of indigenous Australia. Within indigenous languages, the miasms are talked of openly among most people who speak those languages, and named by words that translate as: blue sickness, red sickness, and yellow sickness. Each of which are known in a hot version and a cold version. It is a perfectly simple analysis, which shaped my own thinking in respect of my prescribing.
I might say for myself, that psora is essentially alike to a colour blindness of the internal mind. As with every shirk, its temptation is to attempt to exchange harder labour, for looking good. As though nobody would notice if we presumed a right to their good appearances, and blamed our failings of not working hard enough, upon them. Its cure is in the realisation that blaming one’s neighbour’s faults, is not able to improve our own situation. Psora is born in the illusion that God’s solution for humanity will ever be less than hard work. It is at the outset of the physiological conditioning, a weakening of the muscles. It is the last disease in onset, but the first in need to be cured.
Syphilis on the other hand, is more the confusion between past and future, such as men take responsibility for resolving among women, and thus its most overt sign was when men blamed women for their own failures and dis-orientations. Its starting at the physiological level, is indicated by the experience of unnecessary pain being inflicted, and was then further ingrained in attempts to dissociate from that pain by inflicting pain upon another person. At its heart, syphilis was the end effect of sodomy, and amounted to falsifying living matter for dead, and dead for living.
Psychosis the confusion between what is above, and what below, (eg discussion of the “sub-consciousness”), and as the first disease to be born, normally in excesses of consumption, or in failing to believe that a cure of psora and syphilis will be possible. It looks too far away, to escape psora, and looks to near to escape syphilis, and it is within such confusions that homeopaths wondered whether a fourth miasm might have existed. But sincerely, there are only three, but many diseases are simply balancing acts between all three. Psychosis was that first disease to be born, and is the last in need of its cure. Perhaps however, we may regard psora and syphilis combined, as that very cure, in a homeopathic sense. And that my friends, was the anathema of addiction, in presuming to achieve the future now, the body over produces itself, and consumes forbidden fruit in that anticipation. But first is to cure the psora, the syphilis, before we realise this, that addicts cure and recovery, will always only amount to their preparations to die well, as they need cure of their psychosis, then cure of their syphilis, to learn how to start to cure their psora, and then syphilis, and then that psychosis they suffer themselves, yet also inflict upon everybody else. Do not mistake this fact, it is in the interests of all humanity, that we consider how to remedy addiction.
Here is the riddle
Like for anybody on the fiddle
The addict’s psora be apparent
In the company they keep
Syphilitic deceit in sexual misconduct held cheap
And psychosis within the foods that they eat
So tell me this
Of their disease to defeat
When ought the need
Be to change diet from greed
Into liquids that feed
How will recovery from rape precede
And in which they need speak
Be one thousand and one
Stories told bar none
To the Kings of all the prisons and streets
Their love apparent in death to meet
So until that day no love could stay
Unless without their tobacco
Upon which whores did play
That Babylon herself is who
Forgives them all this day
Until men find it their way
Into bio-diversity returning hooray
