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Great, an Essay, I should try keep short. Options
 
Rivaq's Matilda
#1 Posted : 9/2/2017 6:28:17 AM

DMT-Nexus member


Posts: 71
Joined: 02-Sep-2017
Last visit: 09-Nov-2020
Location: Brisbane Australia
Hi,

I am Rebekah.
Rivaq is Hebrew Rebekah/Rebecca.
Matilda is because I have a website called Matilda's Waltz, (just in case you need to know of the song, "Waltzing Matilda", an Aussie classic folk tune, that gets itself suitably done to death in most of our lives,...about a swagman, that is a homeless person, who stole a jumbuck, that is a sheep, and jumped into a billabong, that is a water hole, to escape the troopers, a.k.a. police,... and relates to the indigenous story of the Kangaroo, who also jumps into waters too deep), . . . since if the Swagman who waltzed me, had his say, . . . nevermind.

Smile

I also have another website, since Matilda's Waltz began as an experiment which did not want to shift out of its experimental form. At http(and hopefully one day an s is affordable)://www.curaezipirid.net which is still in construction, yet sustains links to all the rest of myself online.

Cool

I have small experiences of psychedelics. Small because I never much liked any drugs, despite having become surrounded by drug addicts most of my life. Small also because, I am one of those odd folk, they have some knowledge of in UDV and Santo Diame, who never sees visions during the period of time when a psychedelic is effective directly in the blood. Like nothing ever any time, ...oh hang on, except once or twice, no, three times, or is it four, . . . just one glimpse of very interesting material. Actually the most I ever saw happened via a cannabis sativa that got itself made more powerful by indigenous Australian men playing around with the breeding of, whilst using Pituri.

Now, Pituri, our native entheogen, I know. Pituri's story is seldom told. Yet it does sustain the trajectory of having two potential outcomes. Most people might collapse into a coma like sleep after about ten to twenty minutes, (as I got told by a woman who got give Pituri by indigenous women who are regular chewers of, in 1983, in Central Australia during protests against the Pine Gap military base when hundreds of women under arrest gave their name as Karen Silkwood), and as I got told, kind of sink out of their body rather than float, sinking down into the Earth and turning into as many and every of the surrounding life forms as are present, and travelling far and wide among and as many such life forms, before returning and waking up and being told three days and nights have passed. Alternatively, the other way of using Pituri, is to set the goal of undertaking an arduous journey by foot. The only survivors of the Burke and Wills expedition (we all get taught in primary/elementary school in Australia, about how Burke and Wills died in the desert, after trying to explore as if to discover) happened to be who had accepted the gift of Pituri given by indigenous men. Duboisia hopwoodii, and other, similarly acting plants, (all with a huge amount of nicotine, and also nor-nicotine, which is the metabolite of nicotine that makes men want another cigarette to get real with), are planted at either end of every major desert walking route traditional indigenous families know. Duboisia hopwoodii can enable adults to walk for three days and nights through a desert without food and WITHOUT WATER! It is a freaky substance to consume.

I have also taken; blue meanie psilocybin mushrooms, at a mushroom festival in the U.K. at Ribblehead, in 1990; Hicuri, in ceremony with a Chilean Shaman in a Teepee nearby the Northern N.S.W. town of Uki; Ayahuasca also near Uki a few days later, and then more Ayahuasca after I grew a vine at home; Iboga in a tiny amount first at the Entheogenesis Australis conference during 2011, and now it grows with me as well; San Pedro cacti growing splendidly even with five rib pups off of a six rib cutting. Also I once had the terrible experience of the cone of the bong I smoked, with cannabis and tobacco in it, having become spiked with heroin, twice, and that enamoured me to the understanding of how badly out of control all addicts of opium derivatives are. Thankfully, after no more instances of licking their spoons that I can count on my fingers (and toes combined), the first time I wanted more than a licked up taste, I ran away into the waiting arms of Narcotics Anonymous, albeit only to find that since I never had a habit, I have had no need of regular meetings. I do however advocate abstinence from every narcotizing substance is a good method after having had that taste. Even for anyone like me, who doesn't fall in that direction lightly. I have learned a lot about how to undertake exorcisms of such bad habits as had those persons who passed me a spiked bong.

Now what I thought maybe an essay might spill out of me, is because I have a need that I communicate something of my indigenous knowledge of Pituri. Two uses I have already defined. The third use is that of instating the re-creation of biodiversity is ongoing, via an evolutionary process. That is to say, men can, and do frequently, believe in their abilities to cause fauna and flora to evolve more rapidly than possible otherwise, via use of Pituri. Many traditionally oriented indigenous Australians believe that we don't need worry too much about nature, because when the time comes, we all just get stoned and dream it all back again in a kind of reality alike in the film Jumanji. Their evidence, is ample in the cannabis they grow. Cannabis (indica and sativa) modified to do well in Australian growing conditions, with low nutrients, low water, and high mineral content of the soil. The high mineral content is very specially more visual. Growing with less water and less nitrogen in particular, is however, obviously difficult. But the plant adapted in next to no time, and the results compete well with Dutch breeding.

Now I ought add to all that, the fact I never smoked DMT. I think sometimes I might like to, and then I think no need. Then I think but what if I can see more than usual, and then I think no need. Whenever I have used psychedelics, which is not very often even with such plants in my garden, how I behave, combined with set and setting, during the experience of the influence of the plant, defines my dreams every night for years and years thereafter. So I am very very carefully ritual minded about my use.

I have just one example to illustrate this with. When I got given Ayahuasca in ceremony with the Chilean named Gerardo Arrieta, (who came across like a Geisha style Shaman, albeit in his manhood sustained), I mostly slept. In fact I could not stay awake. My blood pressure was dropping too low. But I could hear and every time Gerardo called me back, I came back into my body, giving my body just a little knowledge of where I had been. In London visiting the Queen perhaps,...no, actually talking to the Virgin Mary, in fact. And the long and the short of the result, happened to be unfolding still now in my dreams, but as what we spoke about ought not be spoken by the body, I may say no more than that: a few weeks after the ceremony, my PTSD got itself cured, by a distant memory returning into me, of a perpetrator of abuse, whose identity was made public within the first public announcements of the still current Royal Commission into Institutional Responses to Allegations of Child Abuse here in Australia. All in all, I am so glad he was already dead before my body needed remember and confess that such a person had touched it.

Well, that's my story, and I am sticking to it. Fairdinkum, as we say in Australia when we get real, I have many reasons to think Ayahuasca use might need become more widespread. However I don't get along with the promoting of use of psychedelics as means, since I believe that the only way to know whether the experience will be well suited to the person, is by the person finding within themselves, their own reason, their own beliefs, and their own means of acquiring the psychedelic. Therefore, although I have some stories spun about psychedelics in my Matilda's Waltz website, that website gets now the wrapper around it, of my unpronounceable c-u-r-a-e-z-I-p-I-r-I-d website. Both just for the sake of Art rather than reason, and both mostly are about the poetry.

Outside of these here facts about me, I guess it may interest folk to know that I sometimes speak in tongues, aka glossolia, which first began in sounds alike the Russian language, while thinking, 12 years later, of a strange experience I had in youth, when in Moscow in 1991, and approached by a woman dressed colourfully in peasant costume, among all the grey overcoats and furry hats, and gave me a gift hers to give. It happens in a kind of trance, and frequently enough, as that I need pull myself up short if in public. The PTSD symptoms are over now, with none at all since the Ayahuasca ceremony in 2013, and I still think that smoking DMT might just be a little too strong for me.

I practice homeopathy, often enough with clients who have had addictions, and thus I know a lot about various means of handling certain kinds of plant born sensitivities. Within the scope of my knowledge, I guess I have a very general concern, about how it will be, that modern western science becomes a vehicle for developing the kinds of drug trials and surveys of use patterns of drugs, which might guide the western legislative bodies, in how to legislate around.

My intention in registering in the DMT Nexus forum, is to keep myself informed about the current trajectory of the science.
a mother a daughter a lover of life, an exorcist of addictions if ere in need of the strife, and at bottom line a wife, I might well be a bore, yet have no doubt, I stand among the poor, and beg not what for, that hat hath at, nobody's mind fell too flat
 

Good quality Syrian rue (Peganum harmala) for an incredible price!
 
Rivaq's Matilda
#2 Posted : 9/5/2017 1:47:47 AM

DMT-Nexus member


Posts: 71
Joined: 02-Sep-2017
Last visit: 09-Nov-2020
Location: Brisbane Australia
I am replying to myself before anybody else could get around to thinking of a reply, (although I see 48 folk have opened the thread), because I thought I might as well make post here an essay I already wrote, which is something of a way of introducing myself among persons familiar with psychedelics and concerned for the health and wellbeing of life at Earth. I might even have already put an earlier draft of the same essay into Academia dot com. However, being as how I am not an academic, at least not qualified in academia, just raised to become so, I ought also state my academic-like interest, and qualities that I acquired through formal university studies. I have studied the first year only of a number of different degrees, and have done first year level courses in: anthropology; history; politics; linguistics; chemistry; biology; mathematics; human anatomy and physiology; micro-biology; bio-chemistry; psychology; economics; marketing; homeopathy; film and television, including camera and lighting as well as production; theology; and creative writing. It is only as marginally frustrating that I don't have more than a high school qualification, as it is that I have become marginalized by life's choices. And I have to say I am very grateful to the fact that the Australian government lets me be in their debt for these studies, without needing repay the debt since my income is low, as the only income I have is a disability pension that the government also pays, and continues to pay even now that the Post Traumatic Stress I got the pension for, is in full recovery. So, here is an essay about the learning I have in life lived at the margins. Some of the material will be similar content as in my earlier essay of introduction in this thread, and some began as posts in the kahpi website, I got given a free key into from doing social media posts for Alex Gearin one week in four during the first half of 2017. I hope this post will introduce myself as a person with enough academic type know how, to be able to make a constructive contribution in specific areas of my interest.

"I am descendant of indigenous family who happened to be, in 1788, living where Westerners call Sydney cove now; and I am within traditional indigenous Kinship among Warlbiri yapa, from where Westerners call the Tanami desert now, and where first contact with Westerners is within living memory; and yet still are there some indigenous folks who would cry out against me being recognized as Shaman, a Ngungkari in Warlbiri lingo, and Kediatchure practitioner here in Brisbane.  It is not that they have evidence of any cultural appropriation on my part, but that they feel so badly put upon at every side, that when they meet me, and see my face is pale, my accent posh, and upbringing quite westernized, they feel confronted about how well I have assimilated myself into their indigenous world.  You see my ancestry is also Greek, German, Jewish, English, Irish, Scottish, and Welsh, and while the Greek tends to dominate this mixture at this time, the indigenous is an undercurrent which works to my detriment if denied. Perhaps only detrimental if denied, because of the many overtly indigenous men who know me and know I am indigenous.

At one time or another I was called insane for stating my indigeneity in the open. Insane by my birth family who found no contemporary evidence in birth certificates, but nevertheless traced back our heritage in every direction to an instance of arrival in this land, and no further. Of course proving that my mother's mother's mother's mother's mother arrived by ship, which carries the potential of lack of comprehension of what darker people's consciousness is that differs from paler peoples. Yet we intermarry, and that part of genetics which we receive from our mothers, might have come from the mother's mother's father, as in my case, and in fact my mother's mother's father once survived bubonic plague, which was the evidence which turned my belief about myself around. I just did not believe that someone without indigenous heritage could have survived the bubonic plague, and by coincidence, his Grandmother had the same surname as a large indigenous family from the same region.

The family of settlers who brought that name to this land, owned a flour mill, and the in the history by written by C.D. Rowley, called “The Destruction of Aboriginal Society”, I had read about wives being traded for bags of flour, as a mark of permanent reciprocal obligation, which those who received wives had little idea of the longevity of. Thus it seemed kind of obvious that some indigenous ancestry is behind me. The indigenous author and historian, Bruce Pascoe, estimates that in the 1850's, according to records of the male to female ratio of who had arrived in Australia, at least 50% of births had an Aboriginal/indigenous mother. Thus statistics affirm the probability I am also indigenous. Apart from that some of us look indigenous. By the shape of our nose and our build, and in particular the unusually strong gracilis muscle in the legs. But eventually I gave up thinking paper evidence will be able to be sourced, and as I had thought all along, that the degree of westernization combined with pale skin, ought be some kind of measure by which I will never need stake my claim upon any kind of positive discrimination, such as that awarded to those who the Australian government recognises as indigenous, because it is not obvious in any way that I am indigenous.

Well, it is obvious to traditional people with very dark skin, who still follow their traditional culture, because of my strong gracilis muscle meaning I can dance alike even among men. And so one when I needed defend my sanity, I said to a psychiatrist that I never believed in any delusion about being black, (and in fact I dislike that kind of black game play that some pale skin people engaged with), and neither believe I qualify to claim any benefit by acknowledgement of Aboriginality as a statutory status, but I merely believe the culture and mythology of the indigenous world view. That was the only psychiatrist who really said to my face he thought that was enough that I was insane. He said belief in indigenous culture was insanity, and I disagreed, and have thereby a disability pension for the Post Traumatic Stress condition caused by nobody having believe in me. Another psychiatrist had previously, after meeting my family, told me about Qeeg's syndrome. Named after Qeeg in the book Moby Dick. Qeeg goes mad on board the ship, then recovers. But as he recovers everybody else is slowly going mad, yet they all believe it was only Qeeg who was mad, and now he is well.

Indigenous people usually don't think I am insane. Instead they wonder why I would want to subject myself to the harsh penalties of being discriminated against unjustly, and I have myself wondered why I ever told anybody that my family are maybe indigenous, since we became adept at covering up to preserve our safety in past generations.  Thus the form of traditional indigenous medicine way here, is no doubt changing.  Just as it is via traditional medicine forms, which we might learn that in the Amazon, is a Mestizo (middle way) culture, here is a “two way” culture, usually believed to be a black only phenomenon. But perhaps my two way orientation gives rise to another level of validation of what two way form of indigenous culture is, and will be becoming in future.

The medicine itself is ever present and always real.  If we choose to attune our mind within the medicine circle, we make a harder choice than most persons will be making in their lifetime.  This is reality. 

I am lead from higher consciousness than my own within the medicine circle, and make not these choices for myself.  The choice makes me, I do not make the choice, to become Shaman.  

Shapeshifting, also named a skill of the "Magi" in western Asia, (aka middle east), just came naturally in childhood, as though the animals and plants are who is choosing me.  Thus understanding Animist based beliefs comes easily, and the harder road within medicine circles, will always be to come to terms with how what we are in humanity, is an inversion of what we are within the animal mineral vegetable world, and thus our totemic self is the story that defines we are human by giving definition to all other than human about ourselves.

But my point here, is that because of having survived contact with the West through more generations than a family with first contact in living memory, I am, simultaneously somewhat disabled within my indigenous culture, (pale skin + posh accent = disabled, according to many I count among family); and enabled to "pass" (pass for white? yet when I am already pale skin by now, pass for a Westerner? yet when I find no positive consequence in the loss of alert awareness astute to both chi and cha, of Westerner's beliefs), as though I never even existed as an indigenous Australian, almost as though "Terra Nullius" in the Australian constitution were truth, and yet here I am able to write I am also indigenous. 

My traditionally oriented Kinship family in the Tanami desert, would laugh at the kinds of lessons I have subjected myself to in Australian learning institutions for learning Complementary and Alternative Medicine, because what is good of these lessons is all self evident already within their perception.  What can't be learned by another method other than the strangeness of Westerner's University qualifications, is just not worth knowing. And I nevertheless follow along with the lectures, because I am raised as a Westerner with a Westerner's outlook about what might be useful for me. So far having failed to obtain a qualification in all of twelve examples of being enrolled and passing a few units. I have a degree worth of passed units which don't add up into a degree, and another degree worth of units I did the work for but didn't turn up to the exams. Right now I am enrolled in a remedial massage diploma, yet despair about the institution who teach me this skill, since as with every other enrollment I had, they were already despairing for themselves in finding themselves incapable of not having already happened to have held me at fault wrongly, before I turned up.

Thus there is also a more subtle point.  A point about authenticity.  Is it indigenous concerns which cause that the majority of people will be more likely to see me as a Westerner, or is that the West and its appropriation of me myself? And what about all the ways by which indigenous culture and people have made a similar transition as the transitions we make in our beliefs? Cultures are not static but change with time and adapt to circumstances, and are no less valid. What will not change is what is stable because it continues to be a useful cultural practice.

Now, in that I have begun to establish a story in this website, in which I am Shaman, and already also related this story of myself, with Islam, and with modern day use of psychedelics, as well as with nearby, and further away, indigenous men, just to satisfy the curious, I will state a little introductory knowledge of the indigenous Australian psychedelic. It's name differs in different languages, and will be most often named today Pituri, and associated with a sacred site called Pituringa. Where Pituringa is however, can be one of these facts of culture that is changing. Pituringa the place we have long known, is today quite inaccessible. Pituringa in the sky was nevertheless left too open too long, and open still after the place once known as Pituringa at Earth, became closed to all custom.

Pituri is like mixing datura with very strong tobacco.  It is a bit less strong than Peruvian tobacco, but with nornicotine as well as nicotine, so like hanging out for a smoke at the same time as receiving, yet also with hyoscyamine, and scopolomine, but quantities depend on the local variety.  There is just one place, which used to be a regular desert drug den hang out, which always grew the strongest Pituri, and had carried the name Pituringa. This radio show, an Australian ABC Radio National podcast in the following link, provides reason among anthropologists and archaeologists as to why Pituri is not already a well known entheogen.  That will change sometime soon perhaps, but I don't want to pre-empt how indigenous family will be managing this process, so can't write too much now.  http://www.abc.net.au/radionat... The radio programme tells of a journey into Pituringa. The journey is possible today, just expensive. The place is where the largest and oldest plants grow, and maybe grew, since we known not whether these have even survived the transition of time. A place at the edge of the most difficult desert crossing, where Pituri enabled that we walk the whole journey at without sleep food and water, until we arrive. A minimum of three days and nights walk with no water, which I have somehow arrived into a past life memory of being my reality.

Pituri's latin name is duboisia hopwoodii and it is a solanacea plant.  The difference between Pituri and other tobacco varieties is very much alike the difference between all australian flora and the rest of the world's flora.  Soils are nutrient poor and mineral rich here, and leaves, and fruit, grow small and dense, while roots grow deep.  Pituri is still in use, despite the impression being otherwise. Its normal use is for enabling the biodiversity to regenerate which is why it will eventually become better known.  For now, out in remote places, traditional initiate men have used it to know in Dreams, how to breed other plants like ganga, making their ganga also have a more compact growth form etc, but they don't like sharing with just anybody, and will still pick and choose who for now, it will be who carries the knowledge.

Tracking the "history" of use of any psychedelic, within cultures which did not keep written records, (but perhaps ceramic records, or other Art forms, like songs, paintings, and carvings), will always be difficult because of the restrictions necessary in disciplines like history, and archaeology. Archaeological records are a hard thing to prove within academia, because of the necessity that we assess and accept all kinds of empirical evidence, without an ability to discern one layer of empirical evidence apart from any other.  Yet in many non-Western cultures, the records of Song provide clear evidence which is usually enough for those within the culture the song is sung within.  Rarely is the indigenous point of view expressed about the longevity of psychedelic's use; and at the same time, the indigenous point of view is already being expressed, in that contemporary use of psychedelic plants is let be whatever it claimed to be, as often decided upon as a recent, even modern, phenomenon, as it is an ancient practice. We hope most often law abiding.

That Westerners today want to study psychedelics at Universities interests me, because I have the experience of Dreaming among indigenous australians, (in this case not an experience induced by any psychedelic plant, but just a lesson provided me in REM dreams while sleeping at night), about the archaic patterns of use of Pituri, and that such as the overarching pattern is, it is a pattern that can be applied across cultures.  The African medicine men I have met have agreed.  South American men I have listened to an anthropology lecture about, also believe that a kind of culture exists in between, and across, all cultures, and accessible via psychedelics. I might have called this Logos myself, yet cultural it is. What seems to be the "Dreamtime" (time beyond time, or trance state of mind, or location of sacred rituals), validation of archaic use of psychedelics, is that there is a periodic resurgence of greater use, which then will ebb back to almost no use, after some time.  These periods of time are like every 200 years, every 2000 years, every 20,000 years, and so on. 

Right now in space-time, it is even that a periodic cycle of 200,000 years is renewing itself. This means all the songcycles, (that is the stories that travel properly along songlines or leylines in the Earth's crust, and the tunes by which we sing these stories and renew ourselves, tunes which sing the shape of the land forms along the songline), are being reforged now by the Earth, the Sun, the Moon, and Stars in the sky, which is what all the dawn of a new age stories are about.  To use a well known example we are provided with even in Academia, is the Ghostdance songcycle of Native North America, a reforged set of stories attuned with the old and the new. The Ghostdance songcycle does what the book of Mormon failed in the conscious attempt to cheat at.

We can understand from this fact of songcyles reforming for the Age of Aquarius, as this is called by Westerners, (yet perhaps understand only if we receive acknowledgement of this also in a Spiritual way), that the cycles of 200, 2000, 20000, and 200000 years have all converged.  Therefore, it is believed that it is no surprise, and in fact healthy for the Earth, that loads of men and women became drug addicts.  The plants as teachers are proving this as often as anybody is asking.  And in the available wisdom of psychedelic plants, of course if it will be better to become capable of being released from any addictive habit, the release will occur. My one warning with respect towards recovery from the habits that caused any substance misuse disorder, need be that one can't be released from a habit one happened to be finding anybody else at fault in.

How I am lead to think of all that I have related now about psychedelics, is that while newly forged songcycles are as yet not fully founded, or lacking enough of a following, or only being carried by the few brave enough to forge ahead alone, people keep using narcotizing and psychedelic medicine plants, until the story the plant sings, provides a true solution of the correct songcycle to climb down into alive.  The founding of the new patterns of old stories, will occur as soon as enough men find coinciding facts align that their mind becomes reconditioned into believing that their lives happened to be already bound by. The new patterns are already formed, and had to have become formed already by now, but are still in the inside of the Dreamtime, within our Superego rather than Ego. The difficulty is that men can't yet discern what of the new pattern will prove to be Id rather than Superego, of all that be changing in our unconscious and subconscious mind, and thus it is as yet unclear what is becoming Ego.

Of course men argue over which song is winning, and that was the game being played between the Vatican, and the Masonic Temples, and Mecca, as well as between many local indigenous clans in every region of the world.  Our backyard fences are all aparty to the same quibble.  Still blowing in the wind perhaps, yet at the dawn of the age, the song is set already, it is just a matter of finding which one it is.  And that also explains all of European empirialism, as well as Islamic empirialism preceding, etc, etc. All my life I have felt like I am the meat in the sandwich, and I can't catch the ball because I am the ball. Those who cite a claim to the heritage of Abraham, demand that the prophets have already told us what this story is, and those who either claim, or hide, being followers of Satan, they also have their own stories they follow. Niether are wrong, just different angles on the same outcomes, or so I expect. I know about all this via reading in anthropology about disputes between neighbouring clan groups among indigenous australians, who all have quite a neat attitude to the times we live in.  If we can live with a story we live it, and await learning the collective outcome. What is significantly enabling of me to report that I know this is what is happening to us all, is that what I read in anthropology, all came real in my own life story. I met the same people as I read about in every example, near relations of the exact men and women anthropologists have studied, seem to have come along and found me. Meanwhile others who read anthropology wanted to use psychedelics to get the story. And my point is that the role psychedelics will play in future, might be less open for manipulation than modern science might relate of, and yet the story of science is a genuine contender.

So being who I am in being me myself, I have no qualification other than my father's words in my mind, to write, as I began this little essay, “I am descendant of indigenous family who happened to be, in 1788, living where Westerners call Sydney cove now”. Yet I remember my heritage is real. I love my family and I know in Spirit we are indigenous in our survival, just as much as are those whose first contact with the West happened to be as late as the 1970s is as I read in books. Perhaps there are still children being born outside of the whole governance of Nation States, and who will never need trade with money their whole lives. Amish communities in the USA are a commonly cited example of such success. As are remote Amazonian tribal villages. And here in my land, now called Australia, we seem to have embroiled ourselves in all that which we realised of as wrong with Westerners. That being because we are consumate story tellers, and we want to get to the bottom of the story what invaded this land, dissatisfied with the solution of the label of Britishness. The British, love their land as well as they can, and as seafarers prove foolhardy enough to have worn the face of their dictionaries spreading worldwide, yet ultimately we find, that disputing their aim proved no gain. I write in English, and yet who am I if I let myself become defined by these words? Well, as for me myself, I happen to understand that the medicine is yet the key. That is, whatever you want to believe in being your good medicine, it will be what you base your story of life within.
If anybody wanted from me, something of my knowledge of the medicine pathway through the space time continuum, I am able provide what will benefit your own ability to yourselves provide of unto other person's health care. Better if you wish to see me, within our Dreamtime, if you ask me to show myself at a time when I am not myself the focus of the attention of the diseases I know in person. Disease is a funny substance, full of mistakes and errors, and at its worst, tends to mistake those who heal, as though itself. Disease is the epitome of that mistaken identity which assumes to itself all which can prevent itself. The ultimate self defeat. And yet disease entraps and defeats humanity so often as that we need perceive ourselves weak in its grasp. And thus the task of the medicine practitioner, the Shaman, the Ngungkari, the Kediatchure way, is the way of, the Tao of coming to terms with disease as its own solution.

The fact that disease eventually defeats itself if we can let that process occur within our own carnal body, is why the school of discipline of homeopathy works. Homeopathy is a very precise science, rarely practiced well, and seldom sustaining its reputation as a science. Yet when it is practiced well, it works. In between the many charlatans of healers who espouse homeopathy as their intention to cause all your diseases in one act of their own, whomsoever is capable of finding the correct remedies, and ultimate similimum remedy, by the correct scientific methodology, and is who is working the science of homeopathy accurately, stands ill chance of good repute, and will be hard to find, yet open and plain in character and practice.

Homeopathy shares a remarkable similarity with the most ancient medicine forms. It names diseases in three distinct patterns, called Miasm. Tibetean healers, Shaman and Buddhist alike, name three Samsara. Ayurveda practitioners name Tridosha. Indigenous Australian healers have translated into English, that the grouping of disease into three branches, is as blue disease, red disease, and yellow disease. Miasm are these, as are Tridosha, but the modern researchers have disputed the point, on the basis that the original research in homeopathy, cited different specific symptoms, to that long heritage of research in Ayurveda. However the dispute is readily resolved in understanding that the homeopathy research belonged within a very specific ethnic group with particular patterns of disease succeptibility. In fact, how I determined this to be the case, is by understanding my own health to relate best with the indigenous Australian traditional medicine system, in terms of what my disease succeptibilities are, and how the three branches of the tree of disease, are organised.

Each branch of the tree of disease, sustains its own unique pattern and set of solutions. We might find however, that the complexity of how the solutions are intertwined, because of how the branches of the tree intertwine, can deceive us and lead us into suffering the diseases we attempt to cure. But then it is also truth, that the diseases we prove to be capable of curing in our own life story, in our own carnal body, and also in our family and neighbourhood, are those diseases which have proven within us the story of being a healer.
In seeking a healer one may trust, it is therefore always better to trust one who had already suffered from the exact disease one needs treatment for oneself. And that is how it happens to be that charlatans can take advantage of the reputation of Shaman, because they witness how Shaman have suffered, and then learned to solve the same suffering in others, but they imagined that the Shaman's methodology was their own charlatanism.
Now, in order that we might discern a charlatan apart from a Shaman, I think I will provide now some basic knowledge I have learned by experiential reality. Knowledge of the discernment of each of the tree branches of the tree of disease. Of course each branch will have many more branches branching off of it. And of course a subgroup of those branches, is likely to grow nearby the branches off of another main branch, and this is why the science is a very difficult science. Yet all three branches stem from the same trunk, and until we learn to understand that trunk within our own carnal body, we have no chance whatsoever of discernment of each of the three main branches, with all the sub-branches of each. But to enable readers to read this without becoming unwell, I will list some basic facts about each branch, in the curative order to that in which the branches became caused.
The blue disease branch, is known as “psora” in homeopathy, and as “kapha” in Ayurveda. Within the understanding of the Native American medicine wheel, of four concepts of how medicine can be practiced, the solution to blue disease is white medicine. In the Christian Bible, Pestilence represents the ultimate complete application of white medicine, and eventual eradication of blue disease.

The red disease branch, is known as “syphilis” in homeopathy, and as “pitta” in Ayurveda. Within the understanding of Native American traditional medicine, the solution to red disease is black medicine. In the Christian Bible, War represents the ultimate complete application of black medicine, and eventual eradication of red disease. We may understand the warfare told in the story of Mahabarata, to simultaneously represent one final eventual victorious battle of good over evil, and represent a constant ongoing battle within each our carnal body, between healthy microbes and disease microbes.

The yellow disease branch, is known as “psychosis” in homeopathy, and as “vata” in Ayurveda. Within the understanding of Native American traditional medicine, the solution to yellow disease is red medicine. This is the school of medicine in which homeopathy comes into its own. In the Christian Bible, Famine represents the ultimate complete application of red medicine, and eventual eradication of yellow disease.

Now anyone who knows the Native American system, and/or the Christian Bible, will be likely to want to now ask an obvious question. Does the yellow medicine cure us of the approach of Death? And the answer is of course, no, and yes. Yes in knowledge that the yellow diseases will ensue, since the yellow medicine method does not enable Famine his victory. Thus we begin to apply the red medicine, over and over and over again, until War is neither enabled his victory. And at the last, unless we are at total peace with our diseased state of being, the end result can only now become far worse, and that is why we teach one another to face our fears of Death's approach, and accept each and every impression we may receive of his presence. Accept as the inevitable reality of this world which still now lets me live."


a mother a daughter a lover of life, an exorcist of addictions if ere in need of the strife, and at bottom line a wife, I might well be a bore, yet have no doubt, I stand among the poor, and beg not what for, that hat hath at, nobody's mind fell too flat
 
 
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