Why You’re Not Innately Anxious, Moody, or Depressed

Riley Coules
January 5, 2017

After everything I’ve gone through, I can’t help but wonder how many people are going through the same thing to a minute degree.

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My anxiety has ranged from complete and utter anguish- which I undoubtedly attributed to my digestive issues- to divine tranquility (i.e. the way it should be), a state I have not assumed in years. Or ever, really.

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I owe this bliss in part to The Growing Tolerance Phenomenon, through which my perception of all lesser battles has been dulled; I also owe it to the harmonization of my body and mind, the restoration of my spirit, an essence heavily darkened by my absence over the past few years.

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Three instigators of the lower self- anxiety, depression, irritability (i.e. “moodiness”)- dominated my personality, my world, my soul. These mentalities had been present for some time, notably since I fell sick with an acute round of the stomach bug in my teenage years, but they existed at the level they do in most people (nearly undetectable, as facets of the altered persona), before harsher circumstances amplified them exponentially. I certainly wasn’t “depressed” or “anxious” in high school- far from it- but I did possess certain tendencies I now consider to be manifestations of those baseline moods, such as the feeling that I was always fighting some negativity, especially when it came to my interactions with my mother. Teenage angst is common in our society, but perhaps disequilibrium within (and the soul-suffocating values pop culture perpetuates) exacerbates the identity crisis.

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If I could be so driven to extremes- dejected, tormented, languishing, brooding- purely based off of the devices of my body, when I had been so vibrant prior to such oppressive circumstances, then surely the exacerbation of the lower self accompanies, albeit in lesser forms, any level of “illness” from which one suffers… The prevalence of the altered personality in a society dominated by Big Pharma, and thus ignorance to the nature of malady as well as how to heal it, prompts me to question: are mood disorders intrinsic or extrinsic (even if unnatural factors bolster tension within)? Furthermore, are they mental or are they physical? The answer to both: yes.

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Just kidding. The answer to both is both, but that doesn’t sound right.

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The nature versus nurture debate would have it that both factors, the innate and the environmental, play a role in the development of our personalities over time. The evolution of mood disorders, or other somewhat minute forms of negative energy (read: irritability), is no different; innate predispositions, perhaps due to genealogy, combine with experience, as well as imbalances within, to foster the exaggeration of the lower self (or higher self, if you’re into pursuing that kind of thing). Thus, we are not only tested to wholly embody the light within our souls out of inevitable hardship, but out of uncorrected disharmonization.

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Think about it: when did you first start struggling with chronic anxiety, depression, or a far more peevish version of yourself? Likely following an event, whether mild or severe in nature, that traumatized the mind or the body. A bout of the stomach bug or grave fear of a bully in middle school may seem insignificant looking back, but at the time the incident greatly inhibited you and your vital force; if it was never able to fully recover, it has remained depleted. The feeble minds of the young are even more susceptible to cracking under pressure as their defense mechanisms typically exist at the subconscious level: the conscious has yet to formulate any reasoning or self-help skills. Hence the fruition of suppressed emotion, and often suppressed illness with allopathic medicine… combined with poor coping techniques, faulty mechanisms are never repaired.

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Likewise, those that have experienced real turmoil (bullying included), who have struggled to pick themselves up after the death of their parents at a young age, chronic abuse, or neglect, encounter a similar fate. These people so obviously exhibit signs of a disharmonized vital force, if only because their woe is so intense and so overt that even they cannot deny their “issues” stem from their past. We accept that these people struggle because of their strife, we accept that they are perhaps different than they could be had they not suffered so fiercely, and we accept that therapy, love and light can often pull them out, if not totally, then partially. Many broken souls have been repaired, have been healed, by connecting with a soulmate, or unearthing their connection to the higher, but sometimes medicinal circumstances are not enough; concrete medicines, concrete stimulation, are needed to repair faulty mechanisms within.

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Thus, if we, the tangibly-minded majority of the West, accept that trauma alters the personality, why don’t we accept that it permanently impresses disorder on the mind? That it leaves a lasting impression of disquietude on homeostatic processes, those that incite happiness, tranquility, and contentment? Something real has to prevent the psyche from functioning properly! This speculation, my friends, is the physical proof. The mind isn’t just some phantom essence, without structure or molecular grounding; it is a complex of processes, motives and quirks that when balanced forms a sound human being, an individual with a unique constitution and set of stable behavioral characteristics. When in a state of equilibrium as it typically exists at birth, with the subjugation of all threats to homeostasis either at their onset or following the cessation of homeopathic treatment, the mind will function optimally, and certainly, without impediment. In a state of disequilibrium, however, just the opposite occurs; suppressed emotion defuncts chemical, physical, energetic pathways, from which temporary oppression turns chronic.

 

The body may also suffer a blow to homeostasis, which then confounds avenues to detoxification within the psyche; digestive distress following a bout of antibiotic, prescription, or recreational drug usage demonstrates this phenomena. The corporeal cannot endure strife without the mind enduring the same battle– consider how you feel when acutely ill (lesser qualities exacerbated). Chronic disease proves no different.

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Now, if we accept that trauma induces disorder, which manifests in both spheres of the earthly being, we can consider a curative alternative. Bandages do not rectify broken processes; in fact, they exacerbate them over time, as the symptoms associated with any suffering, both mental and physical, demonstrate the vital force’s attempt to heal itself. When we inhibit detox pathways, the mind and body must seek healing elsewhere, specifically in the form of graver illness, in the form of graver symptoms. The side effects of medication are just that: effects, a materialization of disruption in other parts of the lifeforce. “Fixing” people part by part does not mend the totality of their constitution, nor does it ever cure them; they remain out of touch with themselves, their true selves, as a result. Vinton McCabe says it all in Let Like Cure Like…

 

.  Hold your breath as long as you can. Make your hands into fists and puff out your cheeks. Keep holding your breath.

   This is what it feels like when you suppress a symptom, when you hold onto an ache or a pain by treating it with painkillers instead of working directly with that pain symptom as an avenue of change. This is what we do in traditional Western medicine, which I refer to as allopathy. At first it’s fine. At first you wonder what all of the fuss is about. You have a headache and you take an aspirin. You have depression and you take a mood elevator. Take the pill and the pain is gone.

   When the pain comes back, you take another pill. Repeat as needed. Over time, you can’t help thinking that there’s a headache under there somewhere, or that somewhere deep inside you are still very depressed, but you can’t get to that part of you or feel that part of you. But you know it’s there. Every moment of every day, it’s there. And the pressure builds like the breath you’re still holding.

   Let out your breath. You feel free. The pressure is gone. That’s homeopathy. It’s all about learning to exhale. It’s about learning to express the symptoms that we have suppressed for so long… (3). 

 

Notice McCabe says you “have” depression, not that you are. Depression is a temporary state, as is any form of dis-ease that can be cured by compelling the body and mind to return to their natural conditions, thus uprooting the suppressed emotion trapping them in the self-fulfilling prophecy of never well since and don’t know how to get out..

 

If the term disharmonized vital force throws you off because it sounds too “out there”, think about it like this:

Melancholia may follow a break-up, anxiety may precede oratory class, and irritability may arise out of an encounter with someone who particularly strikes a nerve, but when these mentalities become chronic and oppressive in nature- the norm- this is a sign that something is not right in the body or mind. Baseline anxiety, often physical anxiety, a lack of total tranquility, is magnified when unpleasant thoughts permeate the psyche, thoughts that would otherwise prove non-threatening if the body and mind were calm to begin with. When we are born and our homeostatic processes are typically undisturbed, we are not depressed, nor anxious, nor excessively on-edge. Yes, these ailments may arise due to the expression of a gene later on in life, but what has brought out this expression?

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As opposed to masking disharmonization with drugs, working against the vital force and causing further illness, we need to compel mechanisms within into restoration. Western medical professionals have no idea what’s going on with our mentally ill, and so a one-size-fits-all bandage is slapped over the gaping hole of dysfunction- except the bandage does not fit and never fits even if improvement is apparently had. Such improvement is not real and does not restore the being in totality; underneath the veiled emotions of the drug-induced remains the aforementioned wound. The holders of these wounds will surely feel their presence even when pseudo-happiness permeates their perception of the world around them; the pills they are perpetually bound to enslave them dually.

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For those who are seriously mentally ill- i.e. “insane”- homeopathy can ease symptoms of the mind or in fact help these people cope with the trauma that sent them on a downward spiral, that triggered the expression of their disordered thought in the first place. While it is true that some minds are more salvageable than others, curing disharmony at its onslaught could have prevented the afflicted from spiraling downward in the fashion the drugging of America promotes.

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THE SUBLIMINAL & THE OVERT

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A note on anxiety: anxiety is not real (for the most part). Yes, you may fear the future, or fret over what constitutes the afterlife, but when you get choked up out of nowhere, the body is expressing panic in the mind. Because the body does not rationalize, the mind attaches ideation to the fear it purports; i.e., the mind contemplates troublesome circumstances under veiled physical ailment and despairs at the thought of coping with them. Some may even displace their nervous tendencies to issues that don’t really matter, when the real source of their anxiety lies in unaddressed emotion regarding past trauma, such as the death of a loved one. I have a friend that greatly benefited from Ignatia a few years after her father had passed; she had been suffering from random episodes of difficulty breathing, in which the characteristic “choking” sensation disturbed her ability to properly function at work, in the presence of friends, in life.

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For those who possess a general fear of life, such as Calcarea or Silicea, homeopathy can ease the tendency to fret over rather minute battles. This tendency denotes “real” anxiety, in which panic over circumstances at hand does not indicate disharmony within, but an inability to cope; however, if this anxiety is not treated appropriately, it can impair bodily processes later on.

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When physical anxiety exists in a mild form, without acknowledgement from the sufferer, it may lead to restlessness, obsessive compulsions, and/or the classic altered personality. I did not believe I had anxiety last year- not until my digestive issues spiraled out of control; I just never relaxed. I spent 2015 a complete and utter maniac, full of worry with a grave yearn for control, and 2016 a complete and utter maniac with a purpose- to regain my life, my mind, me back, all the while attempting to keep my shit together long enough to function (“wired and tired” 24/7). I was so afraid of my body, specifically my heart, which tormented me to no end… how would I have mended this oddball fear, which so obviously arose out of my digestive issues, without homeopathy?

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My physical condition had profound effects on my mind and I missed out on the joys of life- in experience and most importantly perception- because of it. This outlook had been skewed for two years, and while 2016 brought blatant strife, I had direction backing me, the knowledge that I would find myself again; 2015 was just a disaster, calamity of lost identity, in which there was no light, no love, and no understanding of why I could not feel life anymore. How many others suffer to a lesser degree? Whose physical signs of distress go largely undetected?

Subliminal manifestations of disharmony ensue.

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These are our less-compassionate, angrier, over-bearing, unmotivated, control-oriented, urge-fulfilling members of society, and they’re everywhere, concomitant with the theory that many of us suffer in silence.

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And even if we’re not suffering per se, we could be better.

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The aforementioned urge is a prime example of disharmony as it relates to moodiness. You have an urge to satisfy the self, The Ego, the part of you that feels vaguely out of control yet you bear the repercussions of. You feel the need to lash out, to react to a circumstance even though you know it’s wrong, such as when you impulsively choose violence or make a bad move on the road. You are fighting something, but you don’t know what it is, so you assume it’s yourself. You are not as calm as you are meant to be.

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Again, the propensity to act this way- utilizing these modes- already exists due to innate tendencies; however, they are amplified by an amplified lower self. The heightened urge is not normal; what the urge regards is.

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When depression becomes chronic, and numbness overshadows all other perceptions of life, the function of the vital force has been compromised. The mind’s impression of sentiments onto the body, or vice versa, may instigate this condition. Irrespective of the source, the body wants to live and is excited to live; the mind will reflect this attitude when homeostasis is present. 

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Make no mistake, if you suffer from suicidal tendencies, they must arise out of an unnatural disconnection to the self. We are not born suicidal. You are not feeling the worth of your own life because you have detached yourself from the joys of existence- albeit unintentionally- and this lack of joy, of course, lies in suppressed emotion, which must have arisen out of physical dysfunction or an experience that jarred your ability to see the light in so much darkness.

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Indeed, despite the gradual decline we treat as normal (which may never actually lead to suicidal inclinations; the personality is then only subtly altered), we should feel like our children do, with the same zest for sheer existence they have. We may have been battered by hardship, but that should only strengthen and expand our appreciation for the light, not squander it until it can no longer be seen. Our perceptions should remain as they always have been with only wisdom to differentiate the former from the latter.

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With love,

Riles

 

 

We already agree cancer manifests due to a mixture of intrinsic and environmental factors; mood disorders are no different. An outside influence must have modified physiological processes within perpetually, excessively; poor personality traits are thus amplified.