 air, goes on just the
same as when you are awake. Your subconscious controls your
digestive processes and glandular secretions, as well as a ll the other
mysterious operations of your body. The hair on your face continues
to grow whether you are asleep or awake. Scientists tell us that the
 45  skin secretes much more perspiration during sleep than during t he
waking hours. Your eyes, ears, and other senses are active during sleep. Fo r
instance,   many of our great scientists have received answe rs to
perplexing problems while they were asleep. They saw the an-sw ers in
a dream. Oftentimes your conscious mind interferes with the normal rhythm
of the heart, lungs, and functioning of the stomach and intestines b y
worry, anxiety, fear, and depression. These pat-terns of thought
interfere with the harmonious functioning of your subconscious mind. When mentally disturbed, the best procedure is to let go, rela x, and
still the wheels of your thought processes. Speak to your subconscious mind, telling it to take over in pea ce,
harmony, and divine order. You will find that all the functions of your
body will become normal again. Be sure to speak to your
subconscious mind with authority and convic-tion, and it will confor m
to your command. Your subconscious seeks to preserve your life and restore you t o
health at all costs. It causes you to love your children, which a lso
illustrates an instinctive desire to preserve all life. Let us suppose you
accidentally ate some bad food. Your sub-conscious mind would
cause you to regurgitate it. If you in-advertently took some poison, your subconscious powers
would proceed to neutralize it. If you completely entrusted your self to
its wonderworking  power, you would be entirely restored to health. • How to get the subconscious to work for you
The first thing to realize is that your subconscious mind is al ways
working. It is active night and day, whether you act upon it or not. Your subconscious is the builder of your body, but you cannot
consciously perceive or hear that inner silent process. Your busi ness is
with your conscious mind and not your subconscious mind. Just keep
your conscious mind busy with the expectation of the best, and make
 46  sure the thoughts you habitually think are based on whatsoever thi ngs
are lovely, true, just, and of good report. Begin now to take c are of
your con-scious mind, knowing in your heart and soul that your
subcon-scious mind is always expressing, reproducing, and
manifesting according to your habitual thinking. Remember, just as water takes the shape of the pipe it f lows
through, the life principle in you flows through you according to the
nature of your thoughts. Claim that the healing presence in your
subconscious is flowing through you as harmony, health, peace, joy,
and abundance. Think of it as a living intelligence, a lovely
companion on the way. Firmly believe it is continually flowing
through you vivifying, inspiring, and prospering you. It will respond
exactly this way. It is done unto you as you believe. • Healing principle of the subconscious restores atrophied  optic
nerves
There is the well-known, duly authenticated case of Madame Bire of
France, recorded in the archives of the medical department of
Lourdes, France. She was blind; the optic nerves were atrophi ed and
useless. She visited Lourdes and had what she termed a mira culous
healing. Ruth Cranston, a Protestant young lady who investigated and
wrote about healings at Lourdes in McCalls magazine, November,
1955, writes about Madame Bire as follows: “At Lourdes she rega ined
her sight incredibly, with the optic nerves still lifeless  and useless, as
several doctors could testify after repeated examinations. A month
later, upon re-examination, it was found that the seeing mechanism
had been restored to normal. But at first, so far as medical
examination could tell, she was seeing with ‘dead eyes.’”
I have visited Lourdes several times where I, too, wit-nessed some
healings, and of course, as we shall explain in the next c hapter, there
is no doubt that healings take place at many shrines throughout the
world, Christian and non-Christian. 47  The waters of the shrine did not heal Madame Bire, to whom we
just referred, but by her own subconscious mind, which responded to
her belief. The healing principle within her subconscious mind responded to
the nature of her thought. Be-lief is a thought in the subconscious
mind. It means to accept something as true. The thought accepted
executes itself automatically. Undoubtedly, Madame Bire went to the shrine with expectancy and
great faith, knowing in her heart she would re-ceive a heali ng. Her
subconscious mind responded accordingly, releasing the ever-pres ent
healing forces. The subconscious mind, which created the eye, can
certainly bring a dead nerve back to life. What the creativ e principle
created, it can recreate. Accord-ing to your belief is it done unto you. • How to convey the idea of perfect health to your subconscious
mind
A Protestant minister I knew in Johannesburg, South Africa, told me
the method he used to convey the idea of perfect health to his
subconscious mind. He had cancer of the lung. His technique, as give n
to me in his own handwriting, is ex-actly as follows: “Severa l times a
day I would make certain that I was completely relaxed menta lly and
physically. I relaxed my body by speaking to it as follows, ‘My  feet
are relaxed, my ankles are relaxed, my legs are relaxed, my a bdominal
muscles are relaxed, my heart and lungs are relaxed, my head is
relaxed, my whole being is completely relaxed.’ After about f ive
minutes I would be in a sleepy drowsy state, and then I affirme d the
fol-lowing truth, ‘the perfection of God is now being expressed
through me. The idea of perfect health is now filling my sub-
conscious mind. The image God has of me is a perfect image, and  my
subconscious mind recreates my body in perfect accord-ance wi th the
perfect image held in the mind of God.’” This minister had a
remarkable healing. This is a simple easy way of conveying  the idea
of perfect health to your subconscious mind. 48  Another wonderful way to convey the idea of health to your
subconscious is through disciplined or scientific imagina-tion. I told a
man who was suffering from functional paralysis to make a v ivid
picture of himself walking around in his office, touching the des k,
answering the telephone, and doing all the things he ordinarily woul d
do if he were healed. I explained to him that this idea and mental picture of perfe ct health
would be accepted by his subconscious mind. He lived the role and actually felt himself back in the off ice. He
knew that he was giving his subconscious mind some-thing definite  to
work upon. His subconscious mind was the film upon which the picture was
impressed. One day, after several weeks of frequent conditioning of the m ind
with this mental pic-ture, the telephone rang by prearrangement  and
kept ringing while his wife and nurse were out. The telephone wa s
about twelve feet away, but nevertheless he managed to answer  it. He
was healed at that hour. The healing power of his subconscious mind responded to his
mental imagery, and a healing followed. This man had a mental block, which prevented impulses from the
brain reaching his legs; therefore, he said he could not wal k. When he
shifted his attention to the healing power within him, the powe r
flowed through, his focused attention, enabling him to walk. Whatsoever ye shall ask in prayer, believing, ye shall recei ve. MATT. 21:22. • Ideas worth remembering
1. Your subconscious mind controls all the vital processes of  your
body and knows the answer to all problems. 2. Prior to sleep, turn over a specific request to your subc on-scious
mind and prove its miracle-working power to yourself. 49  3. Whatever you impress on your subconscious mind is ex-pressed
on the screen of space as conditions, experiences, and events. Therefore, you should carefully watch all ideas and thoughts
entertained in your
conscious mind. 4. The law of action and reaction is universal. Your thought is
action, and the reaction is the automatic response of your
subconscious mind to your thought. Watch your thoughts! 5. All frustration is due to unfulfilled desires. If you dwell on
obstacles, delays, and difficulties, your subconscious mind res ponds
accordingly, and you are blocking your own good. 6. The Life Principle will flow through you rhythmically and
harmoniously if you consciously affirm: “I believe that the
subconscious power which gave me this desire is now fulfill- ing it
through me.” This dissolves all conflicts. 7. You can interfere with the normal rhythm of your heart, lungs,
and other organs by worry, anxiety, and fear. Feed your subconscious
with thoughts of harmony, health, and peace, and all the functions of


 that all is planned
according to God’ s will that I be blessed. I wi ll no t live in fear of the unfamiliar. I am open to the change s that
are p art of life, for they always bear new gifts. The past is ove r, but the
present is filled with the infinite gifts of God. I fac e today with a courageou s heart. I ignor e the voices tha t
would hold me to my past, and dwell eagerly in the newness of
now. I dwell in  the pr esent with an open heart, knowing m y
destiny will unfold with miracles and joy.DA Y 335
FOR REFLECTION
O n  G o d ’ s  P l a n
T rust that there is  a perfect plan for the unfolding of your highest  good,
which your rational mind canno t formulate. God’ s plan works, a nd yours
doesn’ t. Y ou cannot know how your part fits best into a lar ger  plan for
the h ealing of the world, but God does. Y our job is merely to open your
mind an d open your heart so th at a higher consciousness can t hen flow
through you.DA Y 336
I  g r e e t  n e w  p e o p l e  w i t h  a  k i n d  a n d  f r i e n d l y  h e a r t. E very me eting is according to divine assignment. May I see no
strangers, but only friends whom  I haven’ t met yet. May everyone who
comes into my presence feel a peaceful welcome from my heart to theirs. May all my encounters be holy t oday as I open my heart to everyone. May I bless eac h person in a room before I even enter it, and everyone
around me while I stand in their midst. Thus shall I experience the
miracles brought to me when my heart is open to love. Dear God,
Please post Y our angels ar ound me
T o always r emind me
Of the beauty of Y our childr en. May I never for get to bless them,
Regar dless of who they ar e.
May anyone in my pr esence
Feel Y our peace and love. Amen.DA Y 337
K i n d n e s s  i s  t h e  g r e a t e s t  p o w e r,  w i t h o u t  w h i c h  I  a m
w e a k. U nless I am kin d I am not aligned with love, regardless of my
intentions. Kindness is God’ s key that unlocks any door. W ith kindness I
work miracles, for kindness is the mark of love. How easy it is to for get how fra gile people are, not only myself but
everyone. T oday  may I be kind to whomever I meet, that they might feel
the blessed touch of someone sensitive to their heart. Dear God,
I know I’m on earth to be kind to others. How easily I am swayed by the ego’ s insistence
That something else, anything else,
Is sur ely mor e important. T oday I take a stand against the ego’ s insistence
And pray for an angel of kindness
T o touch my soul. May this seed bear fruit, dear God,
And make me a kinder person. Amen.DA Y 338
I n  a n y  m o m e n t,  i n  a n y  c i r c u m s t a n c e,  a  m i r a c l e  w i l l
o c c u r  i f  I  a l i g n  m y s e l f  w i t h  l o v e. T here is no order  of dif ficulty in miracles. One is not harder or bigger
than ano ther. I am a child of God, and God works miracles naturally. Miracles are built into the fabr ic of the universe, and I am e ntitled to
them because of who I am. Remembering w ho I am, I will not struggle today about anything. I
release a ll cares, all burdens, and  all questions to God. I will not  constrict
my ener gy, but rather relax in to His loving arms. From the re, every
circumstance in my life shall be miraculously lifted to divine right order. The mor e bur dens I carry, the mor e temptation I experience to
tighten, to worry, to contr ol, to constrict. Y et today I r emember to
do th e opposite. I r emember tha t miracles will occur in whateve r
situation I r elease to love. T oday I r elease them all.DA Y 339
I  a l l o w  e a c h  m o m e n t  t o  b e  e x a c t l y  a s  i t  i s. I  r eal ize that my  only true probl em is separating myself from G od. Y et
how dif f icult it feels at times to truly trust that He is there. T oday I open
my heart and relax my mind, in order to experience His presen ce in my
life. I a llow every m oment to be ex actly as it is. As I relax instead of
trying to  control, I see how all th ings get lifted to divine right order. God
is here and He is active in my  life, in any moment that I surrender to
Him. May every instant of my life be holy. Dear God,
I seek to r elease contr ol today,
Loosening my tight grip
And surr endering my life to Y ou. What I r elease fr om my hands, dear God,
Please take into Y our hands. T ake all that I cannot contr ol
And make it beautiful. Amen.DA Y 340
FOR REFLECTION
O n  F i n d i n g  Y o u r  C a l l i n g
O n th e spiritual plane, you h ave no competitors. There is no
competition for  your position, as you are a unique expression of the
Mind of God. Y ou not only have a place in the universe; you have an
essential function in the universe. Only you can do the job of being you,
and the universe  itself is incom plete without you. It is not arrogant but
humble to realize this, as you place yourself in service to the greatest
drama there is: the actualization of your own potential. Y our hig hest fun ction is simply to be the person you are capab le of
being, and from that ef fort—t he development of your kindness and
positivity, your vulnerability and availability to life, your calling will
emer ge.DA Y 341
M a y  G o d ’ s  w i l l  b e  d o n e. H ow easi ly the deeper truths reveal themselves when we allow
ourselves to see. May God’ s w ill (thought) be done (be manifest) on
earth (in my exp erience) as it is  in heaven (my abstract unders tanding). Forever and ever (moment after moment after moment). Amen ( and so it
is). T oday, I surrender all I think and all I do to the will of Go d, or
thought of love. May the love I  bring forth help cast out the fe ar of the
world. May my mind be a channel thr ough which the thoughts of heaven
make their way into the world. May God’ s emanations of love
find expr ession thr ough me in a ny way possible. May God’ s wi ll
be done in my life and everyone’ s. Amen.DA Y 342
N o  m a t t e r  w h a t  I  t h i n k  o r  d o,  t h e  u n i v e r s e  k n o w s. N o thoug ht is unrecorded in the ethers of the universe. The L aw of
Cause a nd Ef fe ct insures that w hatever I think will have an ef fect on
some lev el. As a friend once said to me, “The universe keeps a perfect
set of books.” T oday I seek right-minded thought, that only that which is
right shall be returned to me. I s urrend er my mind to the spir it of God, that my thoughts might be
lifted to  higher places. May I for go blame and embrace blessing, for go
fear and  embrace love, for go v iolence and embrace peace. Thus may I
become a co-creator with God. T oday I  pray my mind becom e an instrument of love and a
method of miracles. May my tho ughts be guided by the though ts
of G od, and tu rned into a ble ssing for myself and for all the
world.DA Y 343
M a y  m y  m i n d  b e c o m e  a n  o p e n  d o o r  t h r o u g h  w h i c h
m i r a c l e s  c


  and the HOUSE  colophon are registered trademarks of
Penguin R andom House LLC. Originally published in hardcover in the United States by Bantam Books, an
imprint of R andom House, a division of P enguin R andom House LLC, in 1989. ISBN 9781101884973
eBook ISBN 9780804179980
randomhousebooks.com
Book design by Jo Anne Metsch, adapted for eBook
Cover design: V ictoria Allen
Cover art: Francisco Javier Gomez Quesada
v4.1_r2
ep
OceanofPDF.comContents
Cover
Title P age
Copyright
Foreword
Introduction
Part I: The Hidden Physiology
Chapter 1: A fter the Miracle
Chapter 2: The Body Has a Mind of Its Own
Chapter 3: The Sculpture or the River? Chapter 4: Messengers from Inner Space
Chapter 5: Ghosts of Memory
Chapter 6: The Quantum Mechanical Human Body
Chapter 7: Nowhere and Everywhere
Chapter 8: Silent W itness
Chapter 9: The Mystery of the Gap
Part II: Body of Bliss
Chapter 10: In the Rishi’s W orld
Chapter 11: Birth of a Disease
Chapter 12: “ What Y ou See, Y ou Become”
Chapter 13: Body of Bliss
Chapter 14: The End of the W ar
Acknowledgments
Reading List
Bibliography
Bestsellers by Deepak ChopraAbout the Author
OceanofPDF.comWhenever the word quantum  comes  up, the word physics
follows automatically. This habit of mind made Quantum
Healing  a novel and provocati ve title in 1989, but its
author, a curious-minded endocrinologist outside  Boston,
was implying a legitimate question. If every atom and
molecule in the universe emerges from the quantum ﬁeld,
doesn’t this mean that our bodies do, too? The answer is
undoubtedly yes. In that case, we possess a quantum
mechanical body. Dr. Deepak Chopra then reasoned that
the mysteries of the human body, particularly the mystery
of healing, are inevitably immersed in the quantum ﬁeld. Very few scientists were thinking that way almost thirty
years ago. Medical schools approached the human body
essentially as a machine subdivided into the working parts
of a machine—organs, tissues, and cells. When the body
broke down through illness, something materia l was at
fault. Bacteria had entered to disrupt the mechanical
operation of an organ, or a worn-out part had failed. An
arthritic joint was consi dered similar to a tire with the
tread wearing thin. Modern scien tiﬁc medicin e goes into sophisticated  detail,
but in essence it embra ces the two basic principles that
bind all the sciences together: materialism and
reductionism. Materialism holds that there must be a
physical explanation for every phenomenon. Reductionismholds that complex problems can be broken down into
smaller component parts, wherein lie all solutions and
answers. Quantum Healing  blew the whistle on both
principles, not because they are inherently wrong, but
because they left out some extremely important things,
especially when it came to the human body. Materialism left out the mind-body connection. Mind isn’t
material. Yet our thoughts cause our bodies to move,
something we take for granted the minute we get out of
bed in the morning but which stands as a great mystery. When you break the body down into organs, tissues, and
cells, you can’t ﬁnd the slightest trace of a thought, and yet
the mind must be related to the body. How? Reductionism left out the holistic nature of the body. Trillions of cells cooperate to sustain one another, acting to
preserve overall balance and health. Up to a quadrillion
neural connections in the brain generate a microscopic
electrical storm, and yet the result is organized thought,
not a jumble of static. As skilled as medical science is at
dissecting body and brain, it has little to say about the
experience of life as a whole, yet that experience impinges
directly on who gets sick and who stays well. Deepak was not the ﬁrst to see these ﬂaws and
omissions, but Quantum Healing  was very bold in becoming
the ﬁrst book to oﬀer a path to new answers. He proposed
that quantum  physics describes an invisible domain from
which mind and body both emerge and unite. Quantum
Healing  struck a nerve by focusing on the most baﬄin g
phenomenon in medicine, spontaneous remission from
cancer. How could the most intractable of diseases, the
object of billion-dollar campaigns to ﬁnd a cure, suddenly
disappear from a patient’s body? Since oncology is a
numbers game, it was easier simply to ignore these
extraordinary cases as anomalies. But if science prides
itself on going wherever  reality leads us, such cases arewell docume nted in medical journals. They force us to
rethink the entire materi alist, reductionist model—Deepak
was willing to go there. Even today, not everyone  is willing. As a neurogeneticist,
I have  been fortunate to study the wondrous interplay of
genes and the brain. All organic processes are coded in our
DNA. Since that includes all brain processes, the mind-
body connection is directly engendered in our genes. The
same is true for healing,  another process that cannot take
place absent genetic activity. However, most geneticists
don’t think in such broad terms; our research studies are
extremely detailed and focused (my specialty is the
neurodegenerative disorder Alzheimer’s disease). The mind
is all too often left out of the equation, and as for quantum,
the word has traditionall y had no bearing on our training,
being the province of physics. Quantum Healing  looked past this long-accepted
compartmentalization, opening up genetics, along with
every other corner of physiology, to quantum thinking. I
didn’t delve into the mind-body connection when I ﬁrst
began my quest to end Alzheimer’s disease, but since it’s a
brain disorder, I discovered common ground with a broad
thinker like Deepak. After getting  excited about how our
interests and passions overlapped, we wrote a book, Super
Brain,  together. The gist of the book, based on solid
neuroscience, is that the brain is plastic, inﬂuenced by
thoughts, feelings, choices, and most important, self-
awareness. We also explored a radical possibility that
Quantum Healing  ﬁrst proposed: What if the mind is
creating the brain at the same time that the brain is
creating the mind? This was a mind-blowin g (or brain-
blowing) idea, because it ﬂew straight past the insistence
that only physical processes matter in the brain
(materialism) and that every answer lies at the level of the
neuron (reductionism).The basic research that was showing how messenger
molecules carry information from the brain to every cell in
the body was new when Quantum Healing  was published. Now our knowledge in this area is extremely sophisticated. The next frontier is the mind-gene connection. Here
Deepak and I have found the most exciting possibilities. We
are actively pursuing the beneﬁcial genetic chan ges that
occur in meditation and other contemplative practices. Long portrayed as spiritual, these are actually mind-body
techniques that speak to every cell and even deeper, to
every gene. The implications are explosive when it comes
to cutting-edge science in preventing or reversin g chronic
disorders, attacking the causes of aging, and ﬁghting
against the subtle imbal ances that lead to inﬂammation,
now the prime suspect in many disorders, including cancer. We are proposing that lifestyle choices, insofar as they
aﬀect a person’s genes, can lead to transformati on at the
level where personal evolution occurs. Genes are not the
ﬁxed, stable, immovable entities I was taught about; they
are ﬂuid and dynamic, and their activities are altered by
every experience, thought, word, and action in a person’s
life. So, why not direct your experience to inﬂuence your
genes in the most positive ways? Ground is being broken in
“self-directed biological transformation” (SDBT), our
phrase for personalized conscious evolution. (And a new
book is emerging from this concept, titled Super Genes,  to
bring SDBT into the practicalities of daily life.) Quantum Healing  didn’t set out to cure cancer or
Alzheimer’s or any other  intractable disease. It set out to
see the human body, and human existence in general,
through wiser eyes. As a scienti st I’m passionate about
genes and the brain; as a person I’m totally fascinated by
the origins of consciousness. Quantum Healing  galvanized
my intuition that these areas do not have to be separated. They belong together naturally, and once we feel securethat self-awareness is integral to the healthy workings of
the body, it will be integral to existence itself. Beyond that,
the possibilities are inﬁnite. —
Rudolph Tanzi, Ph.D., is director of the Genetics and Aging
Research Unit and vice chair of neuro logy at
Massachusetts General Hospital.


 its
mechanisms is the homeostatic feedback loop, a self-
regulating device like that used in thermostats. A
thermostat is given a set point, such as 70 degrees F.,
which is like the set point of body temperature. The
apparatus is sensitive to a temperature range extending a
few degrees too high or too low. By turning the heat or air
conditioning on or oﬀ, it maintains a nearly even
temperature. The know-how in a thermostat is quite
limited; you could call it an intelligent switch, but it has
only one idea on its mind, whereas the body’s feedback
loops manage to balance not just body temperature but
blood pressure, water levels in the cells, glucose
metabolism, oxygen and carbon dioxide concen trations,
and on and on, not leavi ng out the thousands of separate
chemicals produced with exquisite precision every where in
the physiology. Since the thermostat always returns to its norm and so
does the body, isn’t this a kind of hard-wiring that cannot
be denied, that in fact is necessary to our existence? The
greatest of nineteenth-century physiologists, Claude
Bernard, made the famou s statement, “Free life is the ﬁxity
of our interior milieu”—i n other words, the ability of our
thermostats to hold their position makes us free. Brilliant
as this insight was, a drastic mistake has crept in with it. When a thermostat sense s that the room is 65 degrees or
75 instead of 70, those variations are mistakes;  only 70
degrees is right. In us, on the other hand, many settings
can be right; normal is just the point we return to most of
the time. If you ran a marathon without your blood
pressure, heart rate, glucose metabolism, and sweatproduction rising drastic ally above “normal,” you would
collapse. “Normal” is just the zone we like to live in. It is not a rule
but a preference. The Tarahumara Indians, perhaps
because they descend from ancient runners who carried
messages across the Andes to the Incan empire, have
adjusted to a “normal” that is diﬀerent from ours, more
suited to their way of life. In deﬁance of a meager diet,
what they wanted to do—to run ﬁfty miles a day—w as more
important than mere bodily norms. Their bodies adapted to
intelligence, no questions asked, and not the other way
around. Thanks to the habit of following one style of living,
it may be diﬀicult to adapt instantly when the mind desires
a change—o bese people should not jump from their
armchairs to join marathons—but the power of adaptation
can never be totally sacriﬁced. For all our internal “hard-
wiring” and thousands of homeostatic mechanism s, we can
change our skills, forget them, acquire new ones, and so
on. That is the ultimate glory of being a human being, and
it cannot be attained without total freedom. —
The West clearly has mixed feelings about the whole idea of
higher consciousness, compounded of longing, baﬄement,
and distaste. I travel at least two days a week, year round,
talking about Ayurveda to many kinds of audiences, both
medical and nonmedical, and very quickly I learned how
sensitive a chord I was striking. A CBC interviewer in
Canada introduced himself to me by demanding, “Can you
give me ﬁve reasons why you are not a fraud?”  A more
congenial interviewer in Los Angeles leaned toward me
with mystical anticipation and said, “Tell me, Doctor, have
you been here—before?” I was so startled I blurted, “We’re
all here all the time.”Since the 1960s, the proliferation of casual knowledge
about the East has been a blessing and a curse, for
although many people have picked up a few catch phrases
like nirvana, Atman,  and dharma, and almost everyone can
let the word karma  pass by in conversation without
blinking an eye, the actual sense of these words has been
garbled. I have tried to show that Vedic knowledge is
systematic and sound; that it is as far-reaching as our most
advanced science; and that many of the things we most
desire for ourselves, such as freedom from diseas e and an
unimpaired old age, can be approached through this great
body of understanding about human existence. But I would betray the rishis’ knowledge if I did not
present its ﬁnal expansion, which has no clearly deﬁned
precedent in the West—o r at best is conﬁned to religious
doctrine. The rishis were after a state of total awareness. For them, this was not philosophy or religion but a natural
form of human awareness. The fourth state, it turns out, is
not an end point but a doorway. And what is on the other
side? The only complete answer would have to come from
the thousands and thousa nds of pages of Vedic texts, which
function as the encyclopedia of experiences the rishis
recorded. The simplest answer is to say that what each
rishi encoun tered was the Self. An extremely accurate
depiction of meeting the Self was given by a meditator from
Connecticut:
One of the most regular experiences in my
meditation is of expanded awareness, of no longer
being conﬁne d to the inside of my head, but being
as inﬁnite or more inﬁnite than the universe. Sometimes I feel the boundaries of the mind
being push ed out, like the ever-widening
circumference of a circle, until the circle
disappears and only inﬁnity remains.It is a feeling of great freedom, but also one of
naturalness, far more real and natural than being
conﬁned to such a small space. Sometimes the
sense of inﬁnity is so strong that I lose the
sensation of body or matter—just inﬁnite,
unbounded awareness, an eternal, never-
changing continuum of consciousness. Everyone will have to respond to this in his own terms. I
hope that we have laid enough solid groundwor k so that
the account can appear  in its true light, not as a self-
delusion but as an actual encounter with the silent ﬁeld of
intelligence. Earlier, we noted that the body in its real
nature is non-change mixed with change. The reason why
that is so is that all of nature exhibits these two paradoxical
yet complementary states. As awareness expands, the huge
scope of change and the equally huge scope of non-change
dawn on the mind. An ancient Chinese poem  by Hsu Hsu
says:
The ﬁrst wave is receding
The second wave promptly arrives
So many layers of time
So many lives. Can we grant this beautiful openness of perception, at
once serene and all-encompassing, to an ordinary person
from Connecticut? I think we have to, for the same
biochemistry that sustains such an experience is available
to anyone, regardless of time. Our DNA has remembered
all the things that have ever happened to human beings. It
would be ridiculous to suppose that only Chinese or Indian
DNA can trigger higher states of consciousness; it would be
impoverished to claim that they are not real. Themeditator’s statement ends with this wonderfully exact
appreciation of quantum reality: “Sometimes there is an
interesting paradox of activity and rest all in one, and I feel
within my awareness that I am moving inﬁnitely fast and
remaining perfectly still at the same time. This is the
experience of the ever- changing along with the never-
changing.”
Anyone who wants to take the full beneﬁt of the Vedic
knowledge must come to grips with the fact that such
normally inconceivable states as inﬁnity, eternity, and
transcendence are real. These words  do not belong to the
vocabulary of the ordinary waking state, but they are not so
distant from it, either. We all have the power to make
reality. Why make it inside boun daries when the boundless
is so near? EXPANDING THE TOPIC
I often  refer  to skeptics in these expanded topics because
Quantum Healing  caused the skeptical beehive to buzz
rather violently. Skeptics view themselves as guardians of
scientiﬁc truth. They can just as easily be seen as the
society for the suppression of curiosity. Yet I sympathize
with anyone who can’t buy into Aham Brahmasmi,  the
Vedic assert ion that “I am the universe.” From the
viewpoint of everyday life, this simply seems impossible. At
best, Aham Brahmasmi  migh t be the otherworldly state
reached by enlightened sages long ago and far away. Yes and no. A person’s consciousness has to shift in order
to realize, in a higher state of awareness, that “I am the
universe.” But the statement can’t apply simply to these
few people. Only someone with medic al school training can
look through a microscope and identify T cells from the
immune system, yet everyone has T cells. So it’s not thetruth of Aham Brahmasmi  that we should doubt; either it’s
true or it isn


 to a
new understanding of the issue. Incubation
The fourth step is incubation. In incubation, you allow your awareness to
settle in to a more expanded state of consciousness through meditation. Incubation is the stage of surren der. Having formed your intention, gathered
and resh uf fled t he information you obtained, the next step is to go beyond
the r ational mind and access a deeper domain of awareness to  orchestrate
the fulfillment of your intentio n. Use the So Hum meditatio n technique
described in Chapter 3 to quiet and expand your mind. Review your
intention for a few moments before you begin meditation and then let go. Letting go allows for something entirely new to arise in your awareness—
something that you had not conceived of before.Insight
When th e condit ions are right, y ou will experience the fifth step, which is
insight. Insight results from the rearranging of the previous relationships
and meanings into an entirely  new context, which then allows for an
entirely new interpretation. Insight is the creative leap— your perception
and interpretation of the issue c ompletely shifts. This new inner vision is
the esse nce of the creative re sponse. It precipitates from a domain of
awareness that is nonlocal. The  process of meditation allows y ou to enter
into this nonlocal domain that exists for eternity in the gaps between your
thoughts. When  you are able to go beyond your ideas about how things
should be, gaining access to thi s deeper domain, something unprecedented
emer ges. This is insight. Inspiration
When th e insight occurs, it spontaneously generates inspiration. The
level of enthusia sm that wells u p when insight dawns is a good barometer
that the insight is a real creative leap. When you really see things in a new
light, yo ur entire mind/body becomes ener gized. Y ou know in your mind
that your insight is true and you  feel in your body that the insi ght is right. Passion, exhilaration, excitement, joy, and enthusiasm are all si gns that the
insight that arose while you were incubating will solve your problem and
fulfill your intention. Implementation, Integration, Incarnation
It is now  your task to translate th e insight into action. Now that you know
what is necessar y to fulfill your intention, do it. Make the change, take the
step, and implement the a ction to actualize the creat ive response. Integrate
the c hange into your life. As yo u integrate and implement the insight into
your thin king and behavior, you incarnate it in your body. It becomes a par t
of you, and as a result you are a new person. Y ou have taken a creative leap
and have become a new body/mind.Ar chimedes, the Ar chetypal Cr eative Response
Archimedes was the greatest mathematician of his time. A third-century
B.C. native of S yracuse, Sicily, he was asked by King Hiero to determine if
the crow n that was made for him was of pure gold (Intention). Archimedes
knew th at if he c ould calculate the density of the crown he would be able to
determine if any other metals had been added (Information gathering). He
knew that density was weight ( mass) divided by volume. He could weigh
the crown on a scale, but due to its irregular shape, he did not know how to
find its precise volume. After considering this problem conti nuously for
days (Information r eshuffling), he was convinced by his servant to let the
puzzle g o for a little while and take a warm bath (Incubation). As he was
lowering himsel f into the tub, he noticed that his body displaced an amount
of water  equal to his volume. This led to the idea (Insight) that he could
calculate the density of the cr own by determining how much water it
displaced. He was so exuberant about his discovery (Inspiration) that
legend has it he ran through the streets of Syracuse shouting  “Eureka!,”
which in Greek means “I’ve fou nd it!” As it turned out, the metalsmith had
diluted the gold with silver. As a n e xample of how this might work on a personal level, consider a
woman who is in constant turmoil because her spouse is not meeting her
expectations. In  her mind, he spends too much time alone or on the phone
with friends and colleagues. As a result of her distress and anxiety she has
been eating more, gaining weight, and losing her self-esteem. She dec ides to apply this nine-s tep creative process by first formulating
her i ntention, which is to feel se cure, appreciated, and loved. She makes the
commitment to read several pop ular books on relationships and is exposed
to a num ber of new perspectives. She learns meditation, which  she begins
practicing regularly. During a particularly deep sitting, she has the insight
that she has really been m issing her friends, and her resentment stems fr om
her husband’ s experiencing som ething that she would like for herself. She
becomes inspire d by the idea and makes plans to visit an old college
roommate in another town. Sh e so enjoys the few days that her entireattitude about her life complete ly shifts. She begins exercising and eating
better and all her relationships, including her marriage, improve. By s etting up the conditions th at allowed her to experience a  creative
quantum leap, she was able to access life ener gy that was  previously
unavailable to her. This ability to experience new creative solu tions to old
problems is the essence of flexibility and a key component of re versing the
aging process. OPPOR TUNITIES FOR CREA TIVITY
Use the nine-step process every  time you perceive a problem or challenge
in yo ur l ife. See  every challenge as an opportunity for creativity. When you
see ever y problem as an opportunity to practice the creative responses, you
will look forward to and be excited by the challenges in your life. Help ot hers to solve their pr oblems by teaching them the creative
response. T each and use the creative response at work and in your home
life. T ea ch your children how to  perceive their challenges as opportunities
for crea tivity. Flexibility and creativity are the keys to e volutionary
progress. Even in Darwinian te rms, those who are able to adapt survive. Adaptation first requires flexi bility, then creativity. Every evolutionary
jump is a quantum leap in creativity. When you cultivate fle xibility and
practice the creative response you will notice how much younger, more
flexible, and more adaptable you become. Every day in every way,
I am incr easing my mental and physical capacity. My Biostat is set at a healthy ____ years of age. I look and feel a healthy ____ years old. I am r eversing my biological age:By changing my per ception of my body, its aging and time;
Thr ough two kinds of deep r est—r estful awar eness and  r estful sleep;
By nurturing my body thr ough healthy foods;
By using nutritional complements wisely;
By enhancing mind/body integration;
Thr ough exer cise;
By eliminating toxins fr om my life; and
By cultivating flexibility and cr eativity in consciousness. 1 0
Y ou Can Reverse Y our Biological
Age Through Love

ACTION STEP # 9
I am r eversing my biological age by making love the most  important thing
in my life. I put this into practice by:
Listening attentively and without interruption. Expr essing my appr eciation to at least one person every day in an
honest and sincer e manner. Consciously engaging in loving touch with those close to me, and
becoming awar e of my sexual ener gy in all its differ ent  expr essions. Love heals. Love r enews. Love makes you feel safe. Love brings you closer to God. Love conquers all fear.Love makes you young. Love r everses the aging pr ocess. Y ou can reverse your biological age through love. Love is the essence of
life. For human beings, love is as essential as food and water, and without
it, we cannot su rvive. Love is not just a psychological experience; love
transforms biology. Mammalian babies from bunnies to chimpa nzees fail to
develop normally if they are de prived of their mother ’ s love. A lthough we
are not usually accustomed to considering love in scientific terms, over the
past twenty-fiv e years, scientific studies have provided indisputable
evidence that the experience of love has profound life-supporting ef fects on
our physiology. Scientific studie s show that by  merely observing acts of com passion,
your immunity is enhanced. David McClelland of Harvard University found
that college students increase their production of salivary antibodies when
watching a film of Mother T eresa comforting a child, whereas their
antibody levels are depressed when watching war scenes. David Spiegel’ s
studies from Stanford University have taught us that women facing
metastatic cance r who participate in caring support groups live, on average,
twice as long a s those who d o not. W e know that men suf fering heart
attacks w ho bel ieve that their w ives love them


which are indeed matters for trained professionals, maintaining your health is a
matter of preventing deficiency and toxicity and requires little or no outside
assistance. We like to think of ourselves as so technologically advanced, so smart, so
sophisticated... able to invent computers, land on the moon and build space
stations. Yet people we consider primitive lived much longer and healthier lives than
we do. By optimizing their six pathways and minimizing the two causes of disease,
these populations showed us that the potential for human health is extraordinary. These people did not suffer from the chronic and degenerative diseases that are the
norm in our society; in fact they rarely, if ever, suffered from the common cold. A massive misconception in America is that most of us are healthy. In reality,
most of us are sick. You don’t have to look sick to be sick. We are living proof that
it is entirely possible to achieve normal growth rates and have a healthy appearance
while being undernourished and in a state of compromised health. Our
unprecedented epidemic of chronic and degenerative disease is clearly the result ofeating a diet consisting of adulterated and devitalized foods; exposure to the lethal
effects of polluted air, water and food; and exposure to manmade electromagnetic
radiation. Yet, as a society, we have failed to come to grips with this reality,
partially because we are still stuck in the obsolete medical paradigm of the “germs
and genes theory” of disease, and partially because powerful economic incentives
exist to maintain the status quo. Do we think we can continue to eat nutritionally deficient diets, diets rich in
make-believe foods made from sugar, white flour and processed oils, diets that will
not even sustain healthy life in rats, and still be healthy? Can we continue to live
sedentary lifestyles when we know that physical activity is absolutely essential to
health? Can we continue to use products that poison us with toxins that
bioaccumulate in our tissues and cause cellular malfunction? Can we support
wellness without learning stress-management techniques? Can we continue to live
and work in ways that deprive us of healthy, full-spectrum light and adequate sleep? Chronic diseases such as cancer, heart disease, hypertension, diabetes, arthritis,
asthma, allergies and osteoporosis are entirely preventable. By learning and
universally applying the concepts of one disease, two causes and six pathways, our
society could eliminate today’s epidemic of chronic disease. We must teach
everyone, including our schoolchildren, how to understand and take personal
responsibility for the two causes of disease and how to form the positive habits that
will result in lifelong good health. Health is a choice. Disease is the result of poor
choices, and almost all diseases are preventable. Throughout this book, you have learned the keys to a long and healthy life:
perspective, power and perseverance. Understanding my theory of disease brings you
a new perspective on health and modern medicine. Using that knowledge creates the
power to choose your destiny. Persevere with the right choices along all six
pathways toward health, and you will never be sick again!R
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 and
harmful folk practices, and as developments and discoveries were
made, i t added to its repertoire of remedies and practi ces. Nowadays, Una ni practitioners  combine herbal medical remedies
with dietary advice, regimental therapy, psychological practices,
sur gery and spiritual discipline. As w ith other ho listic practices,  a Unani  hakim  tends to look at
the patient as a whole — mentally, physically, emotionally and
spiritually — before prescribing  a course of treatment. Dr Mathai of
the integrative medicinal retreat called Soukya explains: “Unani
aims to promote  positive health and prevent diseases and is based
around s ix essentials: good air a nd water, a balanced diet, exercise
and rest, psychic movement and rest, sleep and wakefulness, and
evacuation and retention. Remedies are usually herbal, although
ingredients of animal, marine an d mineral origin are used. Humoral
theory (the presence and balance of blood, phlegm, yellow bile and
black bile) is at its heart, and the temperament of a person is
accordingly exp ressed by Sanguine, Phlegmatic, Choleric and
Melancholic. According to Unani theories, any change in these
humors brings about changes i n the status of health of a human
body. ”A copy of the  Makhzani-Hikmat  or  The Family Doctor and Hakeem: An
Encyclopaedia of Domestic Medicine and Surgery  by Dr H Ghulam Jilani in Urdu. It is open on a page that deals with medication for migraine. All Unani medicines are made from 100 percent natural ingredients including
plants, herbs and minerals. This  mufaras  or medici ne made by Hakim Sayed
Riazuddin in Mysore contains musk, amber, silver, gold and  zafaran  leaf. It is
reputed to be helpful for excessive palpitation of the heart. A Unani application used on the skin to help with white pigmentation marks. Made
at Soukya mainly from  bakuchi  or  Psoralea corylifolia  seeds, it is anti-fungal and
anti-protozoal. Repeated applications over a period of time result in a gradual
fading of the discoloration. Many herbal preparations in In dia are as likely to be Unani in
origin as they are A yurvedic, as historically the two overlapsignificantly. Unani herbology is well documented and spa
treatments such as body polishes and wraps often use ingredients
from the Unani pharmacopoeia. There are a number of pastes,
formulated from fresh herbs, seeds and roots, suitable for ailm ents
such as vitiligo, eczema, psoriasis, bronchial asthma and arthritis. This is good news for suf ferers, as many such ailments do not have
a cure in W estern medicine. A case in point is a thick herbal paste used at Soukya to reduce
skin pigmentation or leucoderma. Psoralea corylifolia  seeds are
boiled in milk, t hen dried (not in direct sunlight), with the pro cess
being repeated seven times in total. Afterwards, the mix is ground
into a powder, some other ingredients are added and a little bi t of
water makes it i nto a paste. Ov er a period of a month, the paste is
applied on to t he specific areas of the skin daily for 20 to  45
minutes and the area held in  direct sunlight. Afterwards, it is
washed of f. Patients report a di minishing of the bright white s pots
with time. However, as with A y urvedic remedies, there is no q uick
fix. siddha  Tamil Herbal Healing
Perhaps not so well known outside India as A yurveda,
Siddha is an a ncient form of natural medicine that has b een
practiced in T amil Nadu for centuries. T aking its name fr om
18 T amil  siddhars  (devotees of Shiva who attained  siddhi
or p erfection),  it shares wit h A yurveda the theory of f ive
elements and three  doshas, whic h are referred to a s
muppini  in T amil. However, unlik e A yurveda, Siddha
divides the body according to the five elements. So, earth
corresponds to  the legs, water to the abdomen, fire to the
chest, a ir to the neck and sp ace to the head. It also relates
the five elements to bodily fluids. The fundamental principles of Siddha medicine are encapsulated in
several T amil texts. Like all Hindu philosophers, the  siddhars
believed, that all life should seek oneness with God, so a produc tive
long life  was to be encouraged. Their basic premise was that the
universe consist s of two essential entities — matter and ener gy  —
that are found in five primordial elements:  munn  (solids),  neer
(fluids),  thee  (radiance),  vayu  (gas) and  aakasam  (ether). If these
elements are maintained in equilibrium, the result is health; if there
is disruption, the result is disease. Alchemical idea s dominate Siddha medicine, with its  materia
medica  consisting of herbs, roots, sa lts, metals and mineral
compounds. The 18  siddhars  classified 4,448  diseases and
prescribed med icines according ly. Nevertheless,  bhasmas  (finepowders made from incinerated and purified metals and minerals)
are at the forefront of their prescriptions. However, as with
A yurveda, other common preparations include  choornam
(powders),  kashayam  (decoctions),  lehyam  (confections),
gritham  (ghee preparations) and  tailam  (oils). Siddha specialities
are  chunna  (metallic preparations that be come alkaline after
purification),  mezhugu  (waxy preparations) and  kattu
(preparations tha t are impervious to water and fire). The medicines
are generally taken internally, although there are some external
applications also. The Siddha system includes not  only medicine and alchemy but
also yoga and p hilosophy. Diet  is an important part of Siddha, as
doctors identify and associate dif ferent food types with dif ferent
doshas, a nd the pursui t of longevity w ithout illness and a useful,
spiritual life is its ultimate aim. The spiritual aspect of healing,
wellness and being at one w ith the Divine cannot be under -
emphasized: it lies at the heart of all Siddha discipline. It is not often th at visitors to Ind ia come across Siddha practices
outside T amil Nadu, but sometimes you will be lucky. Aura spas at
the forward-loo king Park Hotels of fer a type of  marma  massage
prescribed main ly for rheumatics that dates from pre-V edic time s in
Siddha culture. Using medicated herbal oils it tar gets the  marma
points t o release stored emotions in order to restore me ntal,
emotional and spiritual equilib rium. Each point is related to a
particular concept: for example, shoulder points store emotions of
responsibility an d sternum points relate to the heart, so the masseur
concentrates on  dif ferent areas for dif ferent ef fects. It is an
extremely powerful treatment that sometimes results in intense
emotional outpouring and tension release. A Siddha preparation made at Soukya from neem leaves and turmeric used as an
external paste in the treatment of psoriasis. A selection of miner als in raw, incinerat ed, semi-cooked and purified form, all used
in Siddha formulations. They include iron, mercury, arsenic and sulphur. The photos on these two pages show various pressure positions given in a type of
marma  massage that dates back to pre-V edic times in Siddha culture. Using
medicated herbal oils, it was prescribed mainly for rheumatics. Here, it has been
resurrected at Aura spas in the forward-thinking Park Hotels. “The 107  marma
points are targeted to release stored emotions in order to restore mental,
emotional and spiritual equilibrium,” explains spa director Megha Dinesh. “Each
point is related to a particular concept: ie the knee is related to death, that’s why
so many older people get arthritis in the knee. Shoulder points store the emotions
of respon sibility and the sternum points are related to the heart, so people  with
hunched shoulders may be loveless. ” She goes on to add that the treatment is
very powerful and can have long-lasti ng effects especially if particular areas are
targeted for very specific results. Therapists tend to use elbows and knuckles as well as the palm of the hand when
targeting particular  marma  points. It’s believed that pranic flow can become
blocked, so pressure at such points helps release the vital force; at the same time
pent-up emotions may be subconsciously released too. It’s reported that clients
often have intense reactions to this treatment, so it should not be undertaken


 urinate. Sexologists  assure  wome n that if the
pressure  is continued  there  will be a transition  to sexual arous al. One  of my  students  reported : “When I w orked in a w omen -
controlled  clinic, w e always talked  rather  glow ingly of the  virtues  of
the diaphragm. Ever y once  in a while a woman  would tell us that
she didn’t like the diaphragm becaus e it interfer ed with her sexual
enjoyment,  that it covered  up something. That was before  the G-
Spot became w ell known, and I think no w that that was probabl y
what these  women  were talking  about.”
    Som e women  find that stim ulation  of the  G-Spot can  trigger  an
- 47 -Women’ s Sexu al Anatomy
Pelvic Bone
Urethral Spo ngeBladder
Ova
   riesG-Spot
Penis
Uterus
Vagina(a) Shallow  thrust ma ssages the
area of the G-Spot
Pelvic Bone
Bladder
Ova
   riesUrethra l
Spon geG-Spot
Uterus
Penis
Vagina(b) Deep  thrust ma ssages the
deeper areas of the vagina by
passing  the G-Spot
Fig. 2.4 Shallow  and Deep  Thrust
- 48 -Chapter  II
orgasm, wh ile many women  enjoy G-Spot stimulation  as part of
the whole pano ply of sexual stim ulation. F. Fem ale Ejaculation
    An ancient  Taoist  Maste r discovere d that a woman,  when
reaching  a higher  point  of orgasm, had  differe nt respo nses  which
ejaculated  different  “waters.” Three  waters, or types  of fluid,  involved
in fem ale orgas ms w ere found  to exist. The lubrication  experience d
during  arous al is consider ed the first water: the fluids em itted during
a normal orgasm are  the second  water: and the third  water of a
female ejaculation,  never  experience d by many women, is release d
from the  G-Spot. How ever with or without G-Spot stim ulation,  there
are wome n who ejaculate  when they have  an orgasm. This
ejaculation,  which can be quite  copious,  produc es fluid  that is m uch
like sem inal fluid. It is definitel y not urine. How ever many women
who have  experie nced  ejaculation  report  that they were dism ayed
and embarrassed, feeling  certain  that they  had urinated. They  then
learned  to w ithhold this reaction. Now  that the fact of  women’s
ejaculations  is know n, there  will probabl y be much relief,  relaxation,
and increased  pleasure  by the women  who have  this capacity. As
yet, no researc h has discovered  where this fluid is ma de or stored. G. First Lubricative  Fluid of  the Va gina
    Inside  the vagina  the walls rest against  each  other:  but the
potential  for space  exists. With a plastic  speculum, flashlight  and
mirror you can look  inside  the vagina  yourself. You will prob ably
first see  the pink,  ridged  walls of the vagina. The ma ny folds  account
for its tre mendous  elasticity  During  sexual arous al, lubricative  fluid
oozes  out of the  walls in a kind of sweating action. At the  back  of
the vagina  is the  cervix, the  only portion  of the  uterus  visible  in the
vagina. The cervix  is round  with a hole  or slit in it. This is the  openin g
of the  cervical  canal  which goes  into the  uterus. Most  sexologists
agree  that w omen  have  little sensation  beyond the outer  third  section
of the  vagina. However many wome n strongl y disagree,  saying
that they  experience  terrific  pleasure  with deep  penet ration either
by penis  or finger  at the back of  the vagina,  and many women  feel
pleasura ble contracti ons of the  uterus  during  orgasm. There  may be mucous dispersing  from the  cervix. The source
and purpose  of the  mucous  will be discussed  in the  next section. - 49 -Women’s Sexual Anatomy
H. PC Muscle  and Chi Muscle
  Feeling  around  the peripher y of the  vagina  at about  the depth  of
one knuckle,  you may be able  to discern  the edges  of the
Pubococcy geal Muscle  (PC, also  sometimes referred  to as the
Love  Muscle. (Fig. 2.5)
Pubococcy geus  Fiber to Vagina
       Pubovaginal is
(Anter ior Part of Levator  Ani)
Urethra l Orific e
Puborectal is
HymenSphincter Urethr ae
Vaginal Orifice and
  Vagi nal W all
Levator  Ani
Tuber Ischii
Anus
Fig. 2.5 Love Mu scle includes  the Pubococcygeus  (PC Mu scle),
               Pubovaginalis  and Pubo- Rectalis
   A contraction  of the vagina  is a contractio n of the PC Muscl e.
You can tell for  sure  that that is what you are feeling  if you can
squeeze  your fingers  with it. The  PC Muscl e is one  part of a grou p
of mu scles w e refer  to as the  Chi Muscle. The Chi Muscle  surro unds
the anus,  vagina,  and ureth ra and provides  support  for the
reprod uctive  organs. (Fig. 2.6) This is the  muscle of  Perineum
Power and is associated  by the Taoists  with many organs  of the
body, as w ill be described  in Chapter  5. - 50 -Chapter  II
Suspensory  Ligament
Round Li gament
Glans
Ischiocavernosus Muscle
Urogenital Di aphra gm
Vulvocavernosus  Muscle
Transverse Perin eal Muscle
Anus
Puboc occcygeus  Muscle
Anal Sph incter Muscle
Pelvic Diaphragm
Fig. 2.6 Chi Mu scle includes the Urogenital  Diaphragm,  the Pelvic
Diaphragm, the An al Sphincter  Muscle and Pubococcy geus (PC M uscle). A we ll-exercised  PC Muscle  is conside red by som e sexologists
to be  the key to healthy  sexual  functionin g for both  men and  women. Poor  muscle tone  leads  to sexual  difficulties  as well as other
physiologic problems, such  as difficulty  in childbirth  and urinar y
incontinenc e. In fact, the  first profession al to publicize  the
importance  of good  PC tone  taught  exercises  to w omen  in
prepar ation  for childbirth. His name, Kegel,  is still associated  with
these  exercises. The PC Muscle  is crucial  to Ovarian  Kung  Fu
exercises. You can test  the tone  of the  PC Muscle  by interr uptin g a strea m
of urine. This abilit y is due  solel y to the  PC Muscle. Man y wome n
have  beco me dexterous  at squeezin g this muscle because  they
- 51 -Women’ s Sexu al Anatomy
found  it enha nced  their  sexual  pleasure. Sexologist  Bryce Britton,  in her book  The Love Muscle:  Every
woman’s Guide t o Intensifying Sexual Pleasure,  includes  detailed
descriptions  of ho w to use  the PC Muscle  as w ell as outlining  an
exercise  program for  sexual  fitness. I. Perineal  Sponge
    Inside  the back  part of the  entra nce to the vagina  is anothe r
area of blood  vessels  called  the perin eal spong e. (Fig. 2.7) During
sexual  arousal  the perine al sponge  thickens,  narro wing the entranc e
to the  vagina. Ovar y
Egg Tube
Ureter
UterusCervix
Os
Bladder
Urethral Spo nge
Shaft
GlansVagina
Rectum
Pelvic Diaphra gm
Anal Sph incter Muscle
Anus
Legs   Urog enital D iaphragm
Perineal Spon ge
Outer Li p
Inner Li p
Clitora l Opening to the Vag ina


 the mind is
doing. You don’t need to interact with the mind. You don’t need to do
anything. Just be the one who notices that the mind is creating thoughts, and
you are aware of them. In order to do that, you can’t be disturbed by the
thoughts that are being created. If the thoughts bother you, you will leave
the seat of objective observati on and try to change the mind. To truly
achieve witness consciousness, you must be willing to let the thoughts be as
they may and simply be aware that you are aware of them. If you want to experience true witness consciousness, just look in front
of you. Do you see what’ s there? Don’ t think about it, just see it. That’ s
witness conscio usness. It’s just seeing. You are simpl y witnessing what’ s
there. Now, turn your head and look around. Practice the imme diacy of just
seeing. Notice that your thoughts often have something to say about what
you see. Can you simply notice these thoughts like you noticed what was
outside, or do you have to do something about them? Thoughts,  emotions—
they come up by themselves. Good, now simply notice them. When you reach the state wher e you can observe what is going on in
the mind and heart, you’ll notic e that you’re not always comf ortable with
what’ s happening inside. What is more, there is the tendency to want to
willfully do something about it. That’ s very natural. If you want to willfully
do something, here’ s what you do—relax. This is certainly not the intuitive
thing to do. You want to prote ct yourself from the inner disturbance by
getting rid of it. That struggle just makes it worse. You are capable of
simply relaxing and not engagi ng with the disturbed energies. At first this
seems impossibl e because you’re trying to get the disturbance itself to relax. Don’ t do that; You relax. You who notices the disturbance are not the
disturbance. You are witnessing the disturbance, and you are welcome to
relax in the face of it. You are in the seat of awareness, way back inside, watching the dance
of mind and heart. It’s a very natural place, this place back inside. If you
don’t get pulled into the thoughts and emotions, you can just relax and
notice. Don’ t think about it. The moment you see what’ s going on—just
relax. Relax your shoulders, relax your tummy, relax your buttocks, and
most importantly, relax your heart. Even if the heart itself won’ t relax, the
area around your heart will. You have willpower in there, use it. Here’ s what
you do with your will: relax and release. First relax through your initial
resistance, then release the disturbed energy that comes up. When you dothis, you are actually providing space for the release of the samskaras
causing the disturbance. You are giving them more room to release because
you’re not struggling with the thoughts and emotions they are creating. Eventually there  is no struggle,  as you have created distance between the
seat of Self and the noisy mind. To be free, you need distance between those
two—subject and object. Spirituality is not about changing the objects you’re looking at. Spirituality is about accepting the objects but not getting sucke d into them. It’s about being detached and feeling at peace with whatever your mind and
heart are doing. When you are totally comfortable with everything that can
come from your mind and heart, they will stop creating inner disturbance. You don’t know that yet, but it’s true. People often ask whether the mind
will keep talking once you are at peace with it. The mind is talking because
you’re not okay, and it’s trying  to figure out how to be okay  by getting
things the way you want. Once you’re okay in there, there’ s much less to
talk about. Whe n you’re in the presence of someone you love, you’re not
thinking about how to find love. You’re just experiencing the beauty of the
love. Likewise, when you are okay in there, you will not be thinking about
how to be okay. You will just be relaxing into the quiet state of peaceful
well-being. This requires that you be okay with your thoughts and emotions. Relaxing in their presence is a good start to being okay with them. If you
can’t willfully relax in the face of thoughts and emotions, you will have to
do something about them. You will get pulled down into them and attempt
to do something  to fix what is bothering you. Better to simply relax and
allow the samsk aras the room they need to release. When you relax back
into witness consciousness, you are surrendering to the reality of what’ s
happening. First relax, then lean away. You who notices are at a distance from
what you are noticing. You don’t have to think about it. Just notice that what
you are seeing in there, thoughts and emotions, are all distinct and at a
distance from you. Now, lean away from their noise. The mind and
emotions make noise. That is not a problem. Just relax and lean away from
the noise. When you lean away from the noise, you are creating distance
between You (the consciousn ess) and the objects of consciousness (the
thoughts and emotions). In that distance, the samskaras have room to release
their energy. It’s going to get uncomfortable, and that’s natural. The
discomfort you are experienci ng is the discomfort of samskaras beingreleased. They were stored with pain; they are going to release with pain—if
you let them. This is the pain that ends all pain.Chapter 31. Low-Hanging Fruit
The best way to let go of stored pocke ts of pain is to practice. Just as you
practice scales to learn the piano or practice a sport to get good at it, so you
practice letting go to learn how to do it. You start with simple things. We
call these the low-hanging fruit. There are many situations each day when
you create inner disturbance for absolutely no good reason. Bothering
yourself about the car in front of you does no good at all. It only makes you
tense and uptigh t. The cost-benefit analysis is one-hundred-perc ent cost and
zero benefit. Letting go of that tendency should be easy, but it’s not. You
will find that you’re in the habit of insisting and demanding that things
should be the way you want, even if it’s irrational. Things are the way they
are because of all the influences that made them that way. You are not going
to change the weather by complaining about it. If you are wise, you will
start to change your reactions to reality instead of fighting with reality. By
doing so, you will change your relationship with yoursel f and with
everything else. Start with the small things to prove to yourself that you are capable of
doing this. Working with yourself at this level is practicing letting go. Once
you are able to relax and release through the relatively easy stuff, you will
find you are better able to deal with the bigger situations. You are training
yourself to deal with yourself. Lots of differen t experiences in life fall into the low-hanging fruit
category. A good practice for letting go can be found in your relationship
with the weather. Believe it or not, you can use the weather for tremendous
spiritual growth. There’ s alway s weather out there: hot, cold, windy, dry,
humid, and everything in between. The weather has nothing to do with you. It has to do with the forces that are causing it to be the way it is. If you can’t
handle the weat her without getting disturbed, how are you going to handleanything else? Complaining about the weather is a perfect example of
something that has a one-hundred-percent cost and zero benefit. What do
you gain by complaining about the weather? Nothing, except to get upset. “I
couldn’ t handle the heat today. It was terrible. I was sweating. I hated it.”
Congratulations, you didn’ t have a nice day, and it didn’ t change the
weather one bit. Eventually, you start to work with yourself. When your mind
complains about the weather, don’t fight with it. If you want, you can use
positive thinking. For example, when the mind starts up with, “It’s hot; I’m
so hot,” instead of getting into that, ask yourself, “How did it get hot? What
does that mean ‘it’s hot’?” Use your mind to remind you that there’ s a star
ninety-three million miles away that is so hot you can actually feel its heat. That’ s amazing. Use your higher mind to appreciate and respect reality
instead of complaining about it. When you do this, you are willfully using
your mind for something positive and constructive. Y ou are raising yourself. Though this practice of positive  thinking is beneficial, ultimately, what
you need to do is relax and release past the disturbance. If you bother to
relax and release, you won’ t be so hot. After all, You in there can’t get hot—
you can only experience that the body is hot. You are way back inside,
witnessing the experience of heat.


 a long time andhave worked for many people. But it will not work unless thebody’s hormones are in balance. Since hormone levels decrease as we age, the older you are,
the likelier it is that your hormones may need to be adjusted.For reasons discussed throughout this book, finding a doctorwho can balance your hormones successfully, using the naturalhormones that involve the fewest side effects, may not be easy.A compounding pharmacy may be able to direct you to aphysician who works with bio-identical hormones. And hope-fully this book will provide enough information, hints, andexamples to help you in your quest for proper treatment.175 PERMANENT WEIGHT LOSS  HUMAN GROWTH
HORMONE—HGH
chapter TWENTY– ONE
One hormone I have not mentioned until now is human
growth hormone (HGH). It regulates how the body grows,repairs itself, and burns fat. Interest in HGH replacement therapy has been on the
increase ever since the publication of an article in the
New
England Journal of Medicine that showed HGH’s rejuvenating
potential. Daniel Rudman, M.D. documented the effects ofsix months of HGH supplementation upon 21 men aged 61to 81 years. The results were remarkable. Every area measuredshowed improvement—their body fat decreased, their leanbody mass increased, their skin became thicker, and their bonedensity increased. He said it was equivalent to undoing 10 to20 years of aging. Now dubbed the “fountain of youth hormone,” HGH has
become a star feature at anti-aging clinics around the country.T oday more people are being exposed to HGH than everbefore, and it may possibly be of benefit when used correctly. 177QUESTIONS ARISE
However, as with any hormone, you must weigh the benefits
against the risks. The primary role of HGH after age 30 is tohelp the body repair tissues—the growth stage is over. Givinghigh dosages of a hormone that can promote the growth oftissue may lead to unwanted side effects: acromegaly(enlargement of bony tissue), enlargement of the heart leadingto congestive heart failure, carpal tunnel syndrome, andarthritis. As people get older, there is always the possibility ofcancerous tissue sitting somewhere in their bodies. HGH couldstimulate the growth of that tissue. (Note that when HGH isused in children to stimulate normal levels of growth it doublestheir chances of getting childhood leukemia.) HGH is notrecommended for people with diabetes. HGH is the main hormone put out by the pituitary gland. Taking inappropriately high doses, especially over prolongedperiods, can suppress the pituitary gland. It’s the master gland,which can affect all other endocrine glands in the body, so thismay create even more problems. However, there are ways of elevating HGH levels without
giving HGH directly. This can be done through manipulatingother hormones or by giving supplements called secretoguesthat stimulate HGH production. This is a much less expensiveapproach than the usual high price tag charged by many anti-aging clinics for HGH injections. OTHER CONCERNS
I have a lot of respect for nature. It seems to know what it’s
doing. When using hormones to alter the natural pattern, onemust always consider the logic of it. Giving high dosages of178 THE MIRACLE OF BIO-IDENTICAL HORMONES  HGH at a time when the body no longer needs high levels may
be problematic. The same is true with estrogen replacement. A woman
never stops making estrogen. It is produced, for instance, in fatcells, in skin cells, and in the adrenal glands. The high levelscustomarily given in hormone replacement therapy are neededonly when a woman is trying to get pregnant—not a likelyscenario in menopausal women. This is another situation inwhich the risks may far outweigh the apparent benefits. One last thought to keep in mind: A major reason for the
popularity of HGH is the high level of interest in anti-agingremedies. HGH stimulates the production of IGF-1 (insulin-like growth factor-1) in the liver. In fact, levels of IGF-1 areused to monitor HGH production. Recent studies indicate,however, that IGF-1 may actually speed up the aging process;it is considered the number two hormone to do this. Insulin,by the way, is number one. Another concern is that high levels of IGF-1 are found in
the cancerous tissues of people with breast and prostate cancer.My feeling is that the jury is still out when it comes to usingHGH. It may possibly be administered safely with carefullycontrolled dosages and monitoring for untoward effects:edema, tingling in the fingertips, arthritic pains, and unwantedgrowths. However, the bottom line regarding the use of HGHis that it may be illegal to prescribe it. Congress passed a lawyears ago addressing the off-label use of HGH that declaresit illegal to use HGH as an anti-aging drug or for otherunsupported claims.179 HUMAN GR OWTH HORMONE—HGH  DOCTORS DON’T ALWAYS
LISTEN—SHIRLEY M. ’S STORY
chapter TWENTY–TWO
Before she came to see me at age 50, Shirley had suffered from
asthma and severe headaches for her entire adult life. Doctorswere unable to help her with either problem, or with theweight gain that started in her 20s. As I helped Shirley master her weight I was able to remove
the cause of her asthma and headaches, too. I only wish shehad come to me earlier. She would have been spared ahysterectomy and the removal of her gallbladder. Medicalstudies have shown that 90 percent of hysterectomies may notbe necessary. Shirley’s story should strike a familiar note with patients
who, when seeking help from the conventional medicalcommunity, feel they are being ignored and misunderstood. For the first 21 years of my life I was healthy and skinny as a
rail. I weighed around 103 pounds. Although I developedasthma as a teenager, other than that, I didn’t have a lot ofmedical problems. All of that changed after I had my first baby. That’s when my
weight began to fluctuate and I started experiencing painfulheadaches. I went from a size 3 to a size 13, and the headaches
181began affecting my ability to function. After my second pregnancy
I went up to a size 18 and the headaches got even worse. I triedliving on aspirin to control the pain, but it didn’t work. At the age of 45 I hit a wall with my weight. I’d always
followed the Dr. Atkins diet to lose weight, but suddenly it didn’twork anymore. So I tried different things. I tried eating smallportions, eating low fat, low sugar, whole grains, fresh fruits andvegetables. I tried eating yogurt and popcorn and oatmeal. Ithought these foods were good for me and would help me, but allthey did was make me bigger. As I got older my asthma attacks went out of control. It almost
seemed as though the more weight I gained, the worse the asthmagot. I started carrying my inhaler with me all of the time. After my third baby I had gained so much weight I lost all the
muscle control in my tummy. I was pear-shaped. I had skinny legs,skinny arms, and a huge stomach. My doctor at the time told methat if I tried to carry another baby I’d probably drag it on theground so I decided not to have any more babies. I had my uterusremoved. That was in 1988. I had other medical problems at that time as well. I had to
have a bladder operation—it seemed like everything was fallingout of me! One day I had an attack, doubling over in pain, avery sharp pain in the whole stomach. I was taken to a doctorwho diagnosed gallbladder and scheduled me for surgery.Unfortunately, after that surgery I had constant diarrhea. I alsohad high cholesterol. All my hormones had gone out of whack. My doctor at the time prescribed Premarin for me and also
Meridia, a diet pill for weight loss (I was up to a size 20). In anattempt to understand my failing health, I was reading a lot, andI got hold of some literature that was critical of Premarin. I sharedit with this doctor. She told me it was nonsense. She said that sinceI did not have a uterus, I needed estrogen. She changed myPremarin to an estradiol patch, another type of estrogen.182 THE MIRACLE OF BIO-IDENTICAL HORMONES  I began waking up every morning with headaches. It got so
that I dreaded going to sleep at night because I knew that when Iwoke up I’d have this excruciating pain. I had no energy andstarted experiencing hot flashes. When I discussed these symptomswith my doctor and suggested that the estradiol patch and theMeridia might not be helping me, she made me feel like a failure.It was as though it was my fault that I could not lose weight. I was so worried about my failing health that I started
talking to everyone I met looking for advice. Through acompounding pharmacist I found my way to Dr. Platt. At our first meeting, Dr. Platt did a very thorough history on
me. He wanted to know everything about my medical history, myparents’ medical history, my sister, my husband, everything. Hehad me take a blood test on my first visit. He did a completehormone panel and, after looking over the


 and waist. Don’ t
speed up the movements, however, just proceed slowly and rhythmically. You’ll notice that this is an extremely pleasant exercise, because as you
open, your body fills with breat h, awareness, and enjoyment all at once—
the sensation is light, warm, tingling. As you close, the body relaxes and
slumps under its own weight, becoming more grounded and still. You are
exploring a complete range of feeling, which allows the subtle breath to
penetrate into every channel. The Vata Connection
As we get older, there is a natural tendency for Prana to diminish; this must
be count ered to preserve youthfulness. In India, longevity was traditionally
assigned to a branch of learning called Ayurveda,  derived from two Sanskrit
roots, Ayus, or “life,” and Veda, meaning “science” or “knowle dge. ” This
ancient “scienc e of life” is usually referred to as India’ s traditional
medicine, but there is a deeper spiritual basis for Ayurveda. The most
famous verse from the ancient Ayurvedic texts says, Ayurveda amritanam
(“Ayurveda is for immortality”). The meaning is twofold: Ayurveda is for
promoting longe vity without limit, and it does this from a belief that life
essentially is immortal. According to A yurveda, the life ener gy, or Prana, is channeled throughout
our bodies by a “wind” known as Vata. Vata is one of the three metabolic
principles ( doshas ) that give form to every living thing, be it a mosquito, an
elephant, a human being, a planet, a star, or the entire cosmos. Vata is
responsible for movement of every kind. In the human body it is divided
into five parts:
Prana V ata regulates the nervous system. Udana V ata regulates cognitive skills, speech, and memory. Samana V ata regulates digestion. Vyana V ata regulates circulation. Apana V ata regulates excretion. All five aspects of V ata are controlled by the first and most important, Prana
Vata, for as the name implies, this dosha brings in Prana, the life force,
which is then distributed to the rest of the body. When Prana Vata is out of
balance, there is general disruption throughout the system. Ayurveda holds
that old age is a particularly sensitive time for such imbalances. Vata is
naturally higher in old age, and if a person has not been careful to keep
Prana V ata in balance, the following symptoms will result:
SYMPT OMS OF V ATA IMBALANCE
Physical symptoms Mental/behavioral symptoms
Dry or rough skin; wrinkles Insomnia
Chronic underweight; muscle
wastingWorry, anxiety
Weak kidneys; loss of
bladder controlDepression
Weak or irregular heartbeat
Fatigue
ConstipationConfusion, restless thoughts
Common arthritis Intolerance to stress
Nonspecific aches and pains Intolerance to coldWeakened immunity
(susceptibility to colds,
pneumonia, and other
infections)
You’ll immedia tely notice the close match between these disorders of
imbalanced Vata and aging. As the “wind” of the body, Vata is cold, drying,
and piercing. When Vata is aggravated, it is as if a withering wind begins to
stir inside. Usually the first place to which aggravated Vata will travel is the
joints, initiating a range of joint problems beginning with minor aches and
pains (these cause trouble especially during winter, the season that is worst
for Vata disturbance) and ending with degenerative arthritis if the
aggravation persists. Since every cell contains Vata dosha, the effects of aggravating it are not
confined to the joints. The whole body begins to shrivel and dry up; the
bowels become dry, tight, and constipated; racked with insomnia  and worry,
the person languishes, prey to ever-increasing aches and pains. Millions of
prescriptions for painkillers, tranquilizers, and sleeping pills are written by
baffled doctors who cannot explain why elderly patients start exhibiting
such symptoms, since usually there is nothing organically wrong. In
medical terminology, organic  means that a physical organ shows signs of
disease or malfunction. Physicians tend to dismiss symptoms without
organic cause as psychosomatic or idiopathic (unexplainable). Old people rarely suf fer from just one of the symptoms of V ata imbalance
and many suffer them on a broad scale. If multiple drugs are prescribed for
each symptom, new imbalances  begin to pile up, for the body cannot help
but react with imbalance to painkillers, diuretics, tranquilizers, sleeping
pills, beta blockers, and all the other medications commonly prescribed for
the elderly. Whether we like it or not, a symptom is something the body
wants to express—it is a message—and drugs suppress that expression. How fast you age is intimately linked to the speed and intensity of Vata
aggravation. Some people are extremely prone to Vata imbalance, while
others are not. Some people may get aggravated Vata in their fingers,
leading to arthritis, while others  get it in their intestines, leading to chronic
constipation. What can cause Vata imbalance. Ayurveda follows the principle of
complementarity—“like speaks to like. ” What this means is that any quality
Vata dosha possesses will be stimulated by the same quality outside your
body. These qualities are as follows. QUALITIES OF V ATA DOSHA
Dry
Cold
Changeable
Rough
Moving
Light
Subtle
Quick
Leads other doshas
Anything in your environment that contains the above traits will increase
Vata. For example:
Dry weather; dry foods (crackers, cereals, potato chips, etc. ) Cold weather; cold food and drink
Changeable: sudden life changes; death in family; loss of job; mood
swings; sudden change of season; etc. Rough-textured materials next to the skin; rough words or behavior
Moving: travel; falling down; physical exercise or labor; exposure to
drafts or wind
Light foods that have a high air content, particularly raw fruits and
vegetables
Subtle changes of mood, a subtle draft
Quick: any activity, physical or mental, requiring speed; being made
to rush
Let me illustrate  how these qualities (called gunas  in Sanskrit) interact. If
my kidneys detect a fluid shortage in my bloodstream, they secrete aspecific chemical messenger—angiotensin 2—which gets carried to the
hypothalamus in the brain and is converted into a mental event: I feel
thirsty. This feeling then prompts me to act by getting a glass of water. In Ayurvedic terms, what has happened is a steady flow of one impulse
of intelligence—V ata—as it registers the needs of 50 trillion cells
simultaneously. Vata has the quality of being dry, and it increases under any
kind of dry condition. Dry crackers, dry desert heat, dry cold from air-
conditioning, and even dry wit all serve to increase Vata. Dryness make us
thirsty because our bodies detect this increased Vata, and the signal will
persist until something wet, such as a drink of water, brings the opposite
quality into play and V ata falls back into line. Vata is the easiest dosha to push out of balance, but also the easiest to
bring back. Since Prana Vata, the most important aspect of this dosha,
regulates the nervous system,  it shifts with the slightest thought or
sensation. By doing the thing s that are needed to keep Prana Vata in
balance, we have a complete system for conserving Prana and defeating the
aging process at an extremely subtle level. This means we must pay some
attention to Vata every day, whic h is in fact quite a natural and easy thing to
do. Vata can be “pacified”—i. e., kept in balance—through various lifestyle
measures. PACIFYING V ATA
To keep  Vata dosha in balance, you need to keep the following  qualities in
mind:
Regular: regular habits; mealtimes; bedtime; work
schedule
Warm: warm, well-cooked food; sunshine;
avoidance of cold food and drink
Nourishing: rich, nourishing, even heavy foods in cold
weather; nurturing emotions
Relaxing: taking time for adequate rest; avoidance of
stressful situations, overexcitement, and
overexertionStable: stable relationships and work; stable home
life
Calming: quiet, orderly work environment; gentle
massage (particularly good is warm oil
massage using sesame oil)
Steady: steady supply of food and water to body; not
skipping meals or going on an empty
stomach
A dosha  is pacified by qualities it lacks. Because Vata tends to make
people erratic, irregular, and inconsistent, it is helpful to coun ter with the
oposite—steadiness and regularity. Small matters such as not skipping
meals and going to bed on time pay large dividends in pacifying Vata. Prolonged expo sure to stress creates serious Vata imbalance, so special
attention has to be paid to giving yourself a quiet, orderly work
environment. Cheerful conditions at work greatly relieve the Vata tendency
to


?,
A: Silica (Sil.)
Q: What is a symptom of Urtica urens (Urt-u) that may indicate the need for the remedy?,
A: Sweating: at night, particularly on the back of the head and neck.
Q: What is a common use of Sulphuric acid (Sul.) in industrial processes?,
A: It is used to make portland cement, concrete, mortar, and sandstone.<|eot_id|><|begin_of_text|>transparent:Nat-m.,Phos. white:Lye,Nat-m.,Phos.,Sep. yellow:Calc-c,Calc-p.,Calc-s.,Heps.,Lye,
Phos.,Puis.,Sep.,Sil. yellow-green: Puis. Paininchest:Am.,Bell.,Bry.,Caust.,Dros.,Ign.,
Kali-b.,Kali-e,Phos.,Spo. burning:Phos.,Rumex.,Spo. cutting:Kali-e
mustholdchesttocough:Am.,Bry.,Dros. racking:Ign. raw:Caust. sharp:Bell. short:Ign. sore,bruised:Am.,Kali-b.,Rumex.,Spo. stitching:Bry.,Ign.,Kali-c,Rumex. Paininstomach:Bry. With:
bloodshoteyes:Am. blueface:Dros.,Ip. drythroat:Cocc-c.
lumpsensationinthethroat:Lach. nausea:Ip.,Kali-e,Puis. nosebleeds:Am.,Dros.,Ip. retching:Carb-v.,Cina,Dros.,Heps.,Ip.,
Puis. sleepiness:Ant-t.
splittingheadache:Bry. sweating:Ars.,Heps.,Phos. vomiting:Ant-t.,Bry.,Dros.,Heps.,Ip.,
Kali-c.
whenhawkingupmucus:Nux-v. vomitingofmucus:Dros.voicehoarse:Aco.,Bell.,Caust.,Dros.,
Heps.,Kali-b.,Spo. Better:
drinking/eating: Spo. freshair:Bry.,Cocc-c.,Puis. heat:Phos. hotdrinks:Ars.,Lye,Nux-v.,Rhus-t.,Sil. lyingdown:Euphr. lyingonpainfulside:Bry. pressure:Dros. forsipsofcoldwater:Caust.,Cupr. sittingup:Puis.,Sep. mustsitup:Ars.,Con.,Phos.,Puis.,Sep. mustsitupassoonascoughstarts,to
coughupmucusandthencanrest:
Con. walkingslowly:Ferr-m. Worse:
around11.30p.m.:Cocc-c. around3a.m.:Kali-c. gettingwarminbed:Caust.,Puis. bendingheadforward:Caust. breathingincoldair:Caust.,Rumex. changeoftemperature:Phos. fromwarmtocold:Phos.,Rumex. fromcoldtowarm:Phos. becomingcold:Ars.,Heps.,Kali-c,Nux-v.,
Phos.,Rhus-t.,Rumex.,Sil. coldair:All-e,Caust.,Nux-v.,Phos.,Rumex. singlepartsofthebodybecomingcold:
Heps.,Rhus-t.
colddrinks:Ars. coughing:lgn.,Sul. crying:Am. damp,wetweather:Dule,Nats. daytime:Spo. deepbreathing:Bell.,Bry.,Con.,Kali-c.
drinking:Dros. dry,cold:Aco.,Heps. eating:Kali-b.,Nux-v. evening:Ars.,Calc-c,Carb-v.,Heps.,lgn.,
Kali-c,Mercs.,Nit-ac,Puis. eveninginbed:Calc-c,Con.,Heps.,Ign.,
Lach.,Lye,Mercs.,Nat-m.,Sep.,Sul. eveningbeforemidnight:Heps.,Phos. excitement:Spo. duringfever:Aco.,Ars.,Calc-c,Con.,Ip.,
Kali-c,Nat-m.,Nux-v.,Phos. freshair:Ars.,Phos.,Rumex. heat:Kali-c,Kalis.,Puis. leftside:Rumex. lyingonleftside:Phos. lyingonrightside:Mercs. lyingdown:Ap.,Ars.,Caust.,Con.,Dros.,
Kali-c,Lye,Puis.,Rumex.,Sep.,Sul. mustsitup:<4rs.,Con.,Puis.,Sep. INTERNALREPERTORY Cystitis •173
morning:Calc<.,Euphr.,Kali<.,Nux-v.,
Phos.,Puis.,Rumex.,Sul. beforegettingup:Nux-v.
aftergettingup:Cina,Ferr-m.,Phos. movement:Ferr-m.
physicalexertion:Puis. movementofchest:Bry.,Chin.,Nux-v.
movingarms:Nat-m.
night:Aco.,Ars.,Bar-c,Bell.,Calc-c,
Carb-v.,Cham.,Kali-c,Kali-s.,Lach.,Lye
Merc-s.,Puis.,Sep.,Sul. ongoingtosleep:Lye. beforemidnight:Carb-v.,Hep-s.
aftermidnight:Ars.,Dros. playingthepiano:Calc-c.
readingaloud:Phos. rightlung:Bry. duringsleep:Op. fallingsleep:Op. stuffyroom:Ant<.,Cocc-c,Kali-s.,Puis. warmroom:Kali-s.
talking:Dros.,Kali-c,Rumex. teething:Calc-p.
touch:Lach. uncovering:Hep-s.,Rhus-t.,Rumex. hands:Hep-s.,Rhus-t.
feetorhead:Sil. walking:Ferr-m.
onwakinginthemorning:Kali-b.,Nux-v.,
Op.,Rumex.,Sil. warmthofbed:Op. Causes:
cold,drywind:Aco.,Hep-s.
gettingchilled:Bell.,Kali-c.
dampweather:Dulc. aftermeasles:Dros.,Puis. suppressedanger:Stap. swimmingincoldwater:Rhus-t.
Cracksatcornersofmouth/around nostrilsAnt-c.
CrampCalc-c,Calc-p.,Caust.,Coloc,Cupr.,Lye,
Mag-p.,Sul. Arm:Mag-p.
Calf:Calc-c,Calc-p.,Cham.,Coloc,Cupr.,Lye,
Sul. Foot:Caust.,Cupr. Fingersandhandwhenwriting:Mag-p.
Hand:Calc-c,Mag-p.
Leg:Coloc,Cupr.,Sul. Solesoffeet:Calc-c,Caust.,Sul. Thigh:Coloc,Sul. Toe:Calc-c,Caust. Wrist:Mag-p. Better:
heat:Mag-p. Worse:
atnight:Calc-c,Caust.,Lye,Sul.inbed:Calc<.,Sul. childbirth:Cupr. duringpregnancy:Calc-c.
stretchingleginbed:Calc-c.
whenwalking:Calc-p.,Sul. Causes:
childbirth:Cupr. prolongeduseofhands:Mag-p.
CravingsseeLikes
CriticalArs.,Sul. Croup(seeCoughforsymptoms)Aco.,Calc-s.,
Hep-s.,Kali-b.,Lach.,Phos.,Spo. Onlyonwaking:Calc-s.
Recurrent:Hep-s. Worse:
aftersleep:Lach. onwaking:Lach. CystitisAco.,Ap.,Ars.,Canth.,Caust.,Dulc,Lye,
Merc-c,Merc-s.,Nux-v.,Puis.,Sars.,Sep.,
Stap.,Sul. Desiretourinate:
constant:Ap.,Canth.,Merc-c,Merc-s.,Sul. withdraggingdownpaininpelvis:Sep. frequent:Ap.,Canth.,Caust.,Lye,Merc<.,
Merc-s.,Nux-v.,Puis.,Stap.,Sul. ineffectual:Ars.,Canth.,Caust.,Lye,
Merc-s.,Nux-v.,Puis.,Sars. painful:Merc-c
urgent:Canth.,Nux-v.,Puis.,Sep.,Sul. Pains:
aching:Lye
burning:Ap.,Ars.,Canth.,Caust.,Merc-c,
Merc-s.,Nux-v.,Sul. cutting:Canth.,Lye,Sars. pressing:Aco.,Ap.,Lye,Nux-v.,Sep. severe:Merc<. spasmodic:Puis. stinging:Ap. stitching:Lye
Urination:
burning:Caust. constant:Ap. difficult:Caust.,Merc-c.
dribbling:Merc-c.,Merc-s.,Sars. frequent:Ap.,Canth.,Caust.,Lye,Merc-c,
Merc-s.,Nux-v.,Puis.,Sars.,Sep.,Stap. ineffectual:Nux-v.
involuntary:Caust.,Dulc,Stap. slow:Sars. canonlypassurinewhilestanding:Sars. waitslongtimeforittostart:Caust.,Lye
Sep.
withunfinishedfeeling:Ars.,Caust. Urine:
brownlikebeer:Sul. burning:Nux-v.,Sul. J
174•Dazed INTERNALREPERTORY
cloudy:Sep.
copious:Puis.,Sul. dark:Merc-c,Mercs. darkbrown:Sep.
green:Merc-c,Sars