is interpreted, and thus it appears that they cannot see.
Again, Hahnemann; ‘With the hearing perfectly sound nothing is heard distinctly. ’ That idea is what the provers report. You may ask, “What is your name?” They hear everything, but it seems that they cannot hear, or that the process is exceedingly slow. They think, ‘What is my name? My name?…’ “…George,” comes the answer, finally. And similarly, ‘With perfectly constituted gustatory organs everything seems to have lost its taste. ’ The inability to process sensory data is virtually complete.
The above description that Hahnemann provides is not all that constitutes the Helleborus state, rather it provides us with hints of what we shall ultimately find in such cases. One will see the difficulty in communication, the difficulty in perceiving and in responding. The awareness of his situation, the communication with his surroundings is tremendously slow and seriously impaired. It is difficult to understand this state of mind.
Suppose a Helleborus individual were standing in front of a group of people, and one of them were to move in order to see him more clearly. He sees the movement, but cannot interpret what is happening, or, if he can interpret it, it takes a long time: Oh, she has moved… she has moved in order to see me because… because she couldn’t see me from over there… there was a tall man in front of her.’ Such a mental process is automatic and instantaneous for a person with normal awarenessp; for Helleborus it is incredibly slow and belaboured. This slowness and stupefaction are described in the materia medica.
In the eyes of a Helleborus patient, one can see the effort he is making to answer as correctly as possible. He makes every effort to answer, but his mind provides no help. In the beginning there is what could almost be recognised as a tinge of fright in his eyes. This tinge will in later stages become tremendous, overpowering fright.