 times daily, and her m other
had a most remarkable recovery after a few days, much to th e
amazement of her specialist. He complimented her on her great  faith
in the power of God. The conclusion arrived at in the daughter’s mind set the creative  law
of mind in motion on the subjective side of life, which manifested
itself through her mother’s body as perfect health and harmony. What
the daughter felt as true about her mother was simultaneously
resurrected in the experience of her mother. • Releasing the kinetic action of the subconscious mind
A psychologist friend of mine told me that one of his lungs was
infected. X rays and analysis showed the presence of tuber-cul osis. At
night before going to sleep he would quietly affirm, “Every ce ll,
nerve, tissue, and muscle of my lungs are now being made whole,
pure, and perfect. My whole body is being restored to health and
harmony.”
These are not his exact words, but they represent the es-se nce of
what  he affirmed. A complete healing followed in about a month’ s
time. Subsequent X rays showed a perfect healing. I wanted to know his method, so I asked him why he re-peated the
words prior to sleep. Here is his reply, “The kinetic act ion of the
subconscious mind continues throughout your sleep-time period. Hence, give the subconscious mind something good to work on as you
drop off into slumber.” This was a very wise answer. In t hinking of
harmony and perfect health, he never mentioned his trouble by name. I strongly suggest that you cease talking about your ail-ments o r
giving them a name. The only sap from which they draw life is  your
attention and fear of them. Like the above-mentioned psychologist,
 69  become a mental surgeon. Then your troubles will be cut off li ke dead
branches are pruned from a tree. If you are constantly naming your aches and symptoms, you inhibit
the kinetic action, which means the release of the healing power  and
energy of your subconscious mind. Further-more, by the law of your
own mind, these imaginings tend to take shape, as the thing I greatly
feared. Fill your mind with the great truths of life and walk forwar d in
the light of love. • Summary of your aids to health
1. Find out what it is that heals you. Realize that correct d irec-tions
given to your subconscious mind will heal your mind and body. 2. Develop a definite plan for turning over your requests or desi res
to your subconscious mind. 3. Imagine the end desired and feel its reality. Follow it through, and
you will get definite results. 4. Decide what belief is. Know that belief is a thought in your mi nd,
and what you think you create. 5. It is foolish to believe in sickness and something to hurt or to
harm you. Believe in perfect health, prosperity, peace, wealth, and
divine
guidance. 6. Great and noble thoughts upon which you habitually dwell
become great acts. 7. Apply the power of prayer therapy in your life. Choose a cert ain
plan, idea, or mental picture. Mentally and emo-tionally unite wi th
that idea, and as you remain faithful to your mental attitude, y our
prayer will be answered. 8. Always remember, if you really want the power to heal, you c an
have it through faith, which means knowledge of the working of your
conscious and subconscious mind. Faith comes with understanding. 70  9. Blind faith means that a person may get results in healing w ithout
any scientific understanding of the powers and forces involved. 10.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Perfect health is mine, and the
Law of Harmony operates in my mind and body. Beauty, love, peace,
and abundance are mine. The principle of right action and divine order
govern my entire life. I know my major premise is based on t he
eternal truths of life, and I know, feel, and believe that my
 36  subconscious mind responds according to the nature of my conscious
mind think-ing. ”
He wrote me as follows: “I repeated the above statements slowly,
quietly, and lovingly several times a day knowing that they wer e
sinking deep down into my subconscious mind, and that results must
follow. I am deeply grateful for the interview you gave me, and I
would like to add that all departments of my life are changing f or the
better. It works. ”
• The subconscious does not argue controversially
Your subconscious mind is all-wise and knows the answers to all
questions. It does not argue with you or talk back to you. It does not
say, “You must not impress me with that. ” For ex-ample, when y ou
say, “I can’t do this. ” “I am too old now. ” “I can’t meet this
obligation. ” “I was born on the wrong side of the tracks. ” “I don’t
know the right politician,” you are impregnating your subconsciou s
with these negative thoughts, and it responds accordingly. You are
actually blocking your own good, thereby bringing lack, limitation,
and frustration into your life. When you set up obstacles, impediments, and delays in your
conscious mind, you are denying the wisdom and intelli-gence
resident in your subconscious mind. You are actually say-ing in e ffect
that your subconscious mind cannot solve your problem. This leads to
mental and emotional congestion, fol-lowed by sickness and neurotic
tendencies. To realize your desire and overcome your frustration, affirm  boldly
several times a day: “The infinite intelligence which gav e me this
desire leads, guides, and reveals to me the perfect plan for t he
unfolding of my desire. I know the deeper wisdom of my
subconscious is now responding, and what I feel and claim wi thin is
expressed in the without. There is a balance, equilibrium, and
equanimity. ”
If you say, “There is no way out; I am lost; there is no way out  of
this dilemma; I am stymied and blocked,” you will get no answ er or
 37  response from your subconscious mind. If you want the subconscious
to work for you, give it the right request, and attain its co-op eration. It
is always working for you. It is con-trolling your heartbeat thi s minute
and also your breathing. It heals a cut on your finger, and its tendency
is lifeward, forever seeking to take care of you and preserve you. Your
subconscious has a mind of its own, but it accepts your patter ns of
thought and imagery. When you are seeking an answer to a problem, your sub-conscious
will respond, but it expects you to come to a decision and to a t rue
judgment in your conscious mind. You must acknowledge the answer
is in your subconscious mind. However, if you say, “I don’t think
there is any way out; I am all mixed up and confused; why don’t I get
an answer. ” you are neutralizing your prayer. Like the soldie r
marking time, you do not get anywhere. Still the wheels of your mind, relax, let go, and quietly affirm:  “My
subconscious knows the answer. It is responding to me now. I give
thanks because I know the infinite intelligence of my subc onscious
knows all things and is revealing the perfect answer to me  now. My
real conviction is now setting free the majesty and glory of m y
subconscious mind. I rejoice that it is so. ”
• Review of highlights
1. Think good, and good follows. Think evil, and evil follows. You
are what you think all day long. 2. Your subconscious mind does not argue with you. It ac-cepts
what your conscious mind decrees. If you say, “I can’t afford it,” it
may be true, but do not say it. Select a better thought, decree, “ I’ll buy
it. I  accept it in my mind. ”
3. You have the power to choose. Choose health and happiness. You
can choose to be friendly, or you can choose to be unfriendly. Choose
to be co-operative, joyous, friendly, lovable, and the whole world  will
respond. This is the best way to develop a wonderful personality. 38  4. Your conscious mind is the “watchman at the gate. ” Its chief
function is to protect your subconscious mind from false impres sions. Choose to believe that something good can happen and is happening
now. Your greatest power is your capacity to choose. Choose
happiness and abundance. 5. The suggestions and statements of others have no power to hurt
you. The only power is the movement of your own thought. You can
choose to reject the thoughts or statements of others and affir m the
good. You have the power to choose how you will react. 6. Watch what you say. You have to account for every idle word. Never say, “I will fail; I will lose my job; I can’t pay the rent. ” Your
subconscious cannot take a joke. It brings all these


 and Stale Food
Microbes and Man
Teeth and Stale Food Physical Strength and Resistance to Injury
Fatty Rubbish and Filth in Flour
Bran in Flour and Cereals
Quality of Meat and Eggs
Smoked and Salted Meat and Fish General Food Practices
Menus and Beverages
How Good Livestock Products Can Be Obtained
The Good Quality of Vegetables and Fruits
Sun-Dried Foods Refined Oils and Shortenings
Chocolate and Cocoa
Sugar Drugs, Vitamins and Food Concentrates
Yeast As a Vitamin Food
The Use of Localized Heat
Eating and Drinking Habits
Meat Eating Habits Indigestion, Bowel Problems and Ulcers
Where the Housewife Reigns Supreme
Cooking
The Fresh Food Diet for Avoiding and Curing Arteriosclerosis
Diet and the Medical Profession Future Improvements in Food Supply
Criticism of These Findings
A General View
Sources of Information List of References
  DIABETES AND SWEETS
   Ordinary sugar (sucrose) is normally changed by the digestive juices of healthy people into invert
sugar, which can be easily utilized by the body. But any sucrose absorbed into our system unchanged cannot be utilized as food, acts as a toxin throughout the body, and is excreted in the urine. This helps
explain why some people will show sugar in the urine only after eating ordinary sugar. They are not
truly diabetic, but they do have a weakened digestive system. These people are greatly helped by avoiding ordinary sugar. Honey is a good substitute for sugar, because it is pre-digested by the bees and
changed to invert sugar, thus it can be more safely utilized by these border-line diabetics who cannot
fully invert ordinary sugar. Authorities: Dr. E. V. McCollum, Johns Hopkins Univ., "History of Nutrition." McGraw-Hill Encyc. of Science 5-541, 13-236-239. It has recently been found that honey contains valuable natural digestive enzymes which can help us
digest our food. A couple of teaspoonfuls after meals makes a nice dessert, and often will do wonders
toward better digestion, increased strength, and im proved appearance. Delicious between-meal drinks
can be quickly made with honey. A few spoonfuls dissolved in a cup of warm water or milk make a tasty aromatic drink to replace coffee or tea. A dab of butter melting on the top gives extra flavor. Caution: Too much heat scalds honey and gives it a bitter after-taste. The warm water or milk should
not be too hot to bear on the hand. Honey varies greatly in color, taste, and dietary effect, so it is advisable to try several samples to obtain a supply which you find agreeable. Some types of honey are
too laxative in sensitive individuals. Honey from the colder and drier regions is often very mild and
good. EAR NOISES, DEAFNESS AND DIZZINESS
   Ear noises, deafness, and dizziness sometim es result from temporary conditions which can be
remedied by a good doctor or ear specialist. In older people these problems are very often caused by
gradual deterioration related to diet, and sometimes can be improved or corrected by the Fresh Food Diet. Heat treatment as described on page 32 often speeds relief, especially from dizziness. Heat is
applied to the ear area by placing an electric heating pad under the back of the neck and head while
lying on the back in bed. The heating pad should be pulled up against the ears on each side and held there by pillows. Heat should be applied for fifteen to thirty minutes, three times a day. Stay in bed for
a few minutes after removing the heating pad, aris e slowly, and watch your step, to avoid danger of
falling. This treatment increases blood circulation and helps clear arteries in the ear and neck area. LUNCHES
   Good lunches can be put up without bread. Irish or sweet potatoes cooked in their own skins are good
lunch items, eaten with butter. Raw carrot and celery sticks, lettuce, cabbage, tomatoes, radishes, etc.,
can be cleaned and cut ready to eat. If salad dressing containing oil is used, it should be put up separately and added at mealtime to prevent deterioration. Meats for lunches should be without gravy
or juice, like roast beef, chicken, etc. Stew type  foods or ground meats in a wet form should be avoided
in lunches because they rapidly ferment and break down into fatty rubbish. Raw fruits, nuts, honey, etc., make good dessert and snack items. Containers can be formed up by hand from heavy type
aluminum foil. Large mouth fruit jars of small size are convenient to eat from, as well as snap top thin
plastic food containers. Plastic or dry paper cups are useful, but waxed paper should be avoided because the wax dissolves into the food. Disposable plastic forks and spoons are available. Salt, pepper,
and sugar can be bought in disposable one-time paper packets. INSOMNIA CONTROL
   For sleep to come easily, the mind and body should be calm and at rest. If the heart is pounding fast
due to excitement, worry, emotion, stimulants, or recen t exercise, it may be hard to fall asleep. A rapid
heart rate and consequent sleeplessness may also be caused by a full stomach and by cold beverages
drunk at bedtime, due to the stomach's requirement for blood circulation to digest the food or warm up
the beverages. Preparation for sleep before bedtime is therefore important. These measures have been found to help sleep come easily:

   1. The evening meal should be eaten early, at least two hours before bedtime. 2. Avoid coffee, tea, cola drinks, nasal inhalers or drops, or any other stimulants for the last three or
four hours before bedtime. 3. Minimize the amount of fluids drunk at night, to avoid having to go to the bathroom in the middle of the night. Especially avoid any chilled beverage just before bedtime. If you must have some
beverage at bedtime, let it be warm, neither chilled nor extremely hot, and restrict it to a small cupful or
less, even if it is only water. 4. Relax and take it easy for at least a half hour before sleep time. During this period avoid exciting
or irritating conversation, work, worry, and physical activity. Going to bed a little early with some light reading matter is a good way to do this. 5. Do your bathing, hair and skin grooming, etc., before this half-hour pre-bedtime period. That kind
of thing raises the heart rate about the same as other kinds of work. 6. Try not to take problems and worries to bed with you. Our thinking ability is so poor at night we
are not likely to work out anything useful, but we certainly can keep ourselves awake trying. Think about pleasant subjects when you want to go to sleep. 7. Some people put themselves to sleep by tapping their bodies gently with a fingertip and counting
the taps. Better than counting sheep. 8. There is one last resort which for many people brings on sleep when all else fails, though I have no idea why: A teaspoonful or two of honey taken at bedtime. Some people keep a small jar of honey by
the bed, so they can take a nip of it if they should lie awake in the night. Habitual use of sleep-inducing drugs should be a voided or minimized because in time they may cause
injurious side effects. GENERAL NOTES
   Some people find that eating pork causes them to have indigestion, with a feeling of fullness and a
greasy aftertaste. This is caused by cooking it too fast, with too much heat. Pork is the most delicate meat of all and if highly heated becomes indigestible. If it begins to sputter and pop, it is too hot, and
should be turned over, basted, or the heat reduced. When slowly cooked, as shown on pages 37 and 38,
fresh uncured pork is easily digested and can be enj oyed as often as desired. It should be cooked slowly
until rawness in the center disappears. INTRODUCTION
   Arteriosclerosis and its kindred miseries have reached epidemic proportions in
modern times, and though it is widely agreed the disease is caused by food, no
successful explanation has previously been av ailable as to why or how it is caused or
by what foods. Conflicting academic theories have been presented, but the killer rages
unchecked, causing up to 10,000 heart attacks a day in the United States alone. There is a growing conviction that there is something seriously wrong with modern
food. There is, and the pitiful results of it are to be seen in every hospital, rest home,
cemetery, mental institution, and school for retarded children in the country. Some say our people have become dege nerate, that our morals are undermined, and
our civilization is becoming inefficient and decadent. The truth is that the people are
weakened and debilitated by poor food, with many of them so unhappy and miserable
that they vent their frustration and fury in senseless ways, not knowing where the real
hurt lies. But our old bloodlines are unchanged, our natural heritage of high intelligence, physical strength, and courage yet remain, and will quickly once more
find their full flower as in olden times when food deficiencies are corrected. We are not degenerate, only deteriorated. Many have blamed modern foods and advocated impractical fad diets but none have
told us what is actually wrong with the food or what we can do about


 one of exchanging a body doctor for a
head doctor.) A miracle cure, then, simply throws into high relief the
need to reexamine some of medicine’s basic concepts. Our
current logic  of healing can be impressive, or at least good
enough, as when we apply penicillin to cure an infection,
but nature’s logic can be awe-inspiring. Many physicians
have stood in wonder witnessing such cures as Chitra’s
without having a clue how to explain them; the standard
term for them is spontaneous remission, a convenie nt tag
that says little more than that the patient recovered by
himself. Spontaneous remissions are quite rare—one study
in 1985 estimated that they occur once in every twenty
thousand diagnosed cancer cases; some specialists believe
they are much rarer (fewer than ten per million), but no
one knows for sure. Recently I spent an evening with a leading oncologist, or
cancer specialist, from the Midwest, a doctor who treats
thousands of patients every year. I asked him if he knew of
any spontaneous remissions. He shrugged and said, “I feel
uncomfortable with that term. I have seen tumors
completely regress. It’s very rare, but it happens.”Did these regressions sometimes happen totally by
themselves? He admitted that they occasionally did. He
thought for a moment and mentioned that certain kinds of
melanoma—an extremely lethal skin cancer that kills very
quickly—are known to disappear by themselves. He
couldn’t explain why this happened. “I don’t stop to think
about these rare incidents,” he said. “Treating cancer is a
matter of statistics—we  go with the numbers. A huge
majority of patients respond to certain lines of treatment,
and there just isn’t time to ﬁnd out about the inﬁnitesimal
minority who recover for some unknown reason. Besides, it
is our experi ence that many of these regressions  are only
temporary.”
Did he think complete regressions were rarer than one in
a million? No, he answered, not that rare. Then, as a scientist, didn’t he want to ﬁnd out the
mechanism that lies behind them, even if the odds are one
in a million, or one in ten million? Again he shrugged. “Of
course there must be a mechanism behind it,” he conceded,
“but my practice is not set up to look into that. Let me give
you an example: eight years ago, a man came to see me
complaining of a painful chest cough. We X-rayed him, and
it turned out that he had a large tumor between his lungs. He was admitted to the hospital, we took a biopsy, and the
pathologist’s report diagnosed the tumor as oat-cell
carcinoma. This is an extremely deadly, very fast-growing
malignancy. “I told my patient that he must have immediate surgery
to relieve the pressure that his tumor was creating,
followed by radiation and chemotherapy. He was quite
disturbed by the prospect of treatment and refused. I
completely lost track of him after that. Eight years later, a
man came to see me with an enlarged lymph node in his
neck. I took a biopsy, and it turned out to be oat-c ell
carcinoma. Then I realized that it was the same man.“We took chest X rays, and there was no trace of lung
cancer. Normally, 99.99 percent of untreated patients
would have died in six months; as many as 90 percent
would not live ﬁve years even with maximum therapy. I
asked him what he had done for the earlier cancer, and he
told me he hadn’t done anything—he had just decided he
was not going to let himself die of cancer. And he may
refuse treatment again with this second cancer.”
By deﬁnition, scientiﬁc medicine deals in predictable
results. Yet, whenever spontaneous remissions appear,
their behavio r is completely unpredictable. They can occur
without the presence of any therapy, or they can
accompany conventional cancer treatment. The myriad
alternative approaches to cancer available in the United
States today may each have distinct merits, but no one has
proven that they prom ote spontaneous remissions any
better than standard radiation and chemotherapy, nor are
they apparently any worse. How advanced the cancer is
seems not to matter, either. Both tiny tumors and extremely
large masses of malig nancy can disappear, virtually
overnight. Because of their rarity and because they happen
as if by chan ce, spontane ous remissions have so far taught
us very little either about  the cause of cancer or about how
an “impossible” cure is achieved. It seem s reasonable to suppose that the body is ﬁghting
cancer all the time and winning a huge majority of the
battles. Many kinds of cancer can be induced, either in test
tubes or in laboratory animals, using toxic substances
(carcinogens), fatty diets, radiation, high doses of stress,
and viruses, among other  things. Since we are subjected to
all of these at a furious rate, they must be causing  damage
inside us. DNA is known to break down under these
extreme conditions; usually, however, it knows how to
repair itself or to detect the damaged material and discard
it.This means that early  cancers are probably  being
detected and combatted in the body on a regular  basis. If
you take this process and step it up in intensity, you have
the “miracle” of a spontaneous remission. It is no miracle
at all, in fact, but a natural process that has yet to be
explained, just as curing  pneumonia with penicil lin would
be a miracle  if you could not explain it through the germ
theory of disease. The point is that the mechanism behind
miracle cures is not mystical or random—and it deserves to
be investigated. —
In ordinary practice, once the miracle is over, the doctor
goes back to his routine, including his routine concepts. Even these, however, the stock -in-trade of medical school,
have buckled. To give just one example:  Since its inception
as a ﬁeld of rational scien tiﬁc study, medicine has accepted
the degeneration of brain function in elderly people as a
natural occurrence. This deterioration was thoroughly
documented with “hard” ﬁndings—as we age, our brains
shrink, grow lighter, and lose millions of neurons every
year. We have our full complem ent of neurons by age 2, and
by age 30, the number starts to decline. The loss of any
single brain cell is permanent, since neurons do not
regenerate. On the basis of this well-known fact, brain
decline seemed to be scientiﬁcally valid; sadly but
inevitably, to grow old must lead to memory loss, decreased
reasoning ability, impaired intelligence, and related
symptoms. These time- honored assumptions, however, have now
been shown to be wrong. Careful study of healthy elderly
people—as opposed to the sick, hospitalized ones whom
medicine habitually studi ed—has revealed that 80 percent
of healthy Americans, barring psychological distress (such
as loneliness, depression, or lack of outside stimulation),suﬀer no signiﬁcant memory loss as they age. The ability to
retain new information can decline, which is why old
people forget phone numbers, names, and the reason for
walking into a room; but the ability to remember past
events, calle d long-term memory, actually improves. (One
authority on aging quotes Cicero, who declared, “I’ve never
heard of an old man who forgot where his money was
hidden.”)
In tests where 70-year-olds were matched with 20-year-
olds, the older people performed better than the younger in
this area of memory. After they practiced the other kind of
memory—called short-te rm memory—for a few minutes
every day, the older group could almost match the younger
subjects, who were at their prime of mental functioning. Perhaps the “prime of life” should be extended. The
secret, as with almost every other “natural” decline in old
age, depends on habits of mind, not the circuitry in the
nervous system. As long as a person stays  mentally active,
he will remain as intelligent as in youth and middle age. People will still lose over one billion neurons throughout
their lifetime, at an average rate of 18 million per year, but
this loss is compensated for by another structure, the
branchlike ﬁlaments called dendrites, which connect the
nerve cells to one another. A nerve cell tends to be highly individual in shape, but
typically it has a bulbou s central section from which thin
arms radiate, like an octopus. These arms, or axons, end in
a swirl of tiny ﬁlaments that looked treelike to the early
anatomists, so they named them dendrites after the Greek
word for “tree.” Dendrites, which can vary in number from
less than a dozen to more than a thousand per cell, serve as
contact points, allowing the neuron to send signals to its
neighbors. By growing new dendrite s, a neuron can open
new channels of communication in every direction, like a
switchboard sprouting extra lines.It is not known how a thought is


diﬀerent relations in space. That would be your experience,
and nothing in the relative world exists outside experience. A bee approaching a ﬂower sees the nectar and blocks
out the petals—as far as the bee’s eye is concerne d, this is
what exists. For us, to see a bar magnet means seeing the
sharp outline of the iron but not the radiating magnetic
ﬁeld around it. Therefore, the iron is what exists, as far as
vision goes. Add in all the other senses, and you have the
world that you are creating. It was built up over 600 million
years by your DNA; ultimately, however, this world
expresses your inner intelligence, with DNA the adroitservant. It serves you in your way, as it serves other
creatures in theirs. DNA turns the vibrations of light into eyes and sound into
ears. It turns time into a matin g song for fruit ﬂies and into
the march of history for man. It gives bats their sonar and
snakes their sensitivity to infrared light. In each  and every
case, however, the DNA is merely the radio. One will never
discover the secret of space-time looking at DNA, or any
other materi al thing. The attempt is just as doomed as
tearing apart a radio’s wiring to ﬁnd where the music is. The rishis found the level of music—it is bliss. Bliss is the vibration that intelligence sends into the
world. In fact, we can map our existence in terms of a
single diagram that compresses mind, body, DNA, and bliss
into one undivided whole:
With good reason one could call this picture the circle of
life. In it we see bliss as a continuous signal, a loop thatconnects mind, body, and DNA in a lifelong conversation. All three participants share equally in what gets said—what
the mind knows is also known by the body and DNA. Your
experiences resonate on all three levels. You cannot be
happy or sad, sick or well, awake or asleep,  without
sending a message everywhere in inner space. You may not think that you can “talk” to your DNA
(another prejudice that comes from seeing DNA as only a
material blueprint), but in fact you do continually. The
ﬂeeting chem icals that race through you at the touch of
thought, the receptors hanging out on the cell wall waiting
for their messages, and every other speck of life are
manufactured by DNA. (I realize that I am truncating a
long process. DNA directly manufactures only genetic
material, but using its active twin, RNA, it gives rise to all
the proteins, cells, and tissues we have.) Thinking happens
at the level of DNA, because without the brain cell sending
out a neuropeptide or other messenger, there can be no
thought. The Ayurvedic technique called primordial sound takes
direct advantage of this. I drew  bliss as a circle to
represent a constant, unbroken signal. However, there can
be breaks in the circle. These occur when the DNA, the
mind, and the body are not perfectly synchronized. Ayurveda would say that many diseases begin where there
is such a break—bliss slips out of its groove, so to speak,
throwing oﬀ the cell’s intelligence. To repair the break, a
speciﬁc signal needs to be inserted back into the circle—a
primordial sound. In this way, a vibration is used to cure a
vibration. —
Treating disease with a mental sound is highly unusual, I
know. To understand it, we need to make a closer
connection between bliss and the quantum ﬁeld. By the1970s, the world’s atom smashers had been busy for forty
years, and now there were hundreds of “hadrons,” a class
of subatomic particles that were proliferating far too
abundantly to be conside red elementary by any standard. Didn’t the universe have simpler building blocks than this? The way out of the dilemma was found by theorizing that
all of these particles were variations not on a smaller
particle but on an underlying wave form. This wave form was dubbed a “superstring,” because it
behaves very much like a violin string. The superstring
theory holds that billions upon billions of unseen strings
pervade the universe, and their diﬀerent frequencies give
rise to all the matter and energy in creation. Certain
vibrations also turn into time and space—the preﬁx super
indicates that these strings actually reside far beyond our
limited four-dimensional reality. No one will ever see them,
no matter how powerful our instruments become. To clarify what a superstring is, physicist Michio Kaku
gives an analogy to music: imagine that a violin is enclosed
out of sight in a box. As its strings vibrate, diﬀerent
pitches, chords, sequences of notes, and timbres are
produced. If you were an alien who did not know what
music is, you would ﬁnd each of these things completely
diﬀerent from one another—the note C might be like a
hydrogen atom, while E-ﬂat was a photon. Only by opening
the box and seeing that indeed every sound came from one
violin would you be convinced that they had a uniﬁed
source. In the same way, nature’s fundamental ﬁeld is constantly
vibrating and producing variations upon the same “notes,”
but our senses are set up so that they turn this sameness
into diﬀerences. We perceive iron as a solid note, hydrogen
as a gaseous note, gravit y as a heavy note, and so on. Only
by exposing the superstrings would the underlying unity be
evident. They are exposed not by opening the box but bymathematical formulas that show that all forms of matter
and energy ﬁt the super-s tring model—as so far they all do. Therefore, quantum physics now has its ﬁrst good
candidate for a uniﬁed ﬁeld theory, justifying Einstein’s
faith in the order of the cosmos. Amazingly enough, the Vedic rishis also perceived that
the cosmos was pervaded by strings. These strings were
called sutras,  from which surgeons get the word suture. In
Sanskrit, sutra can mean  a stitch (or suture), but also a
thread or a verbal phrase. If you think of a sutra as a
thread, then the whole universe is woven like gossamer
from threads of intelligence, billions and billions of them. Like notes played on the unseen violin, the fundamental
level of the whole world, according to the Vedic rishis, is
made of sounds. Because they arise before anything else,
they are primordial—hence the term primordial sound. It takes more than one sound to make the universe. However, the rishis did have just one sound to begin with, a
vibration called Om, which appeared at the time we would
call the Big Bang. Om is a meaningless syllable—it simply
stands for the ﬁrst wave that breaks the cosmic silence. As
it breaks up into many tinier waves, Om subdivides into
diﬀerent subfrequencies  that compose the matter and
energy in our universe. Once you open your mind to the possibility, it is no more
surprising that stars, galaxies, and human beings can be
created from Om than from a superstring. Both are
abstract. Going back to the hidden violin, Kaku wrote, “The
tones create d by the vibrating string, such as C or B-ﬂat,
are not in themselves any more fundamental than any other
notes. What is fundamental, however, is the fact that a
single concept, vibrating strings, can explain the laws of
harmony”—or in the case of the universe, the laws of
nature.Om can be pictured as a straight line whose pitch rises
into inﬁnity, like the most super of superstrings. It is no
accident that the syllable Om sounds like the English
“hum”; when the rishis  tuned in to the sound of the
universe, they actually heard it as a cosmic hum. If you
were enlight ened, you would be able to hear the vibration
that is your own signatu re; for instance, you could “hear”
your DNA as a speciﬁc frequency vibrating in your
awareness. Likewise, each neuropeptide would grow out of
a sound, as would every other chemical. Starting with DNA, the whole body unfolds into many
levels, and at each one the sutra, or sequence of sound,
comes ﬁrst. Therefore, putting a primordial sound back into
the body is like remindin g it of what station it should be
tuned in to. On that basis, Ayurveda does not treat the body
as a lump of matter but as a web of sutras. —
Needless to say, it has taken me some time to explain all of
this to myself. When I ﬁrst began to administer the
Ayurvedic programs at the inpatient facility in Lancaster, I
kept one foot ﬁrmly planted in my private endocrinology
practice—although I felt in tune with Ayurvedic theory, I
was still nervous about its results. Every week I shuttled
back and forth from my oﬀ


 awareness and accelerate aging. Y ou
accelerate aging because, at a su btle level, every attachment is accompanied
by fear—fear of loss, fear of losing control, fear of losing approval. When
you evoke fear you set into motion the physiology of stress that accelerates
biological aging. Y ou must let go of this fear in order to reverse aging. The incl ination of the mind is to lean toward something that you hope
will brin g pleas ure or away fro m something that you fear will  bring pain. As a  res ult of this tendency, of t his inclination, you are unable t o remain in
the present moment. When y ou find yourself out of t he present moment, ask yourself, “What
is w rong with this moment. ”  Y ou will see that there are only two
possibilities: either you are resisting it or you are just not in it. If you are
resisting it, consciously surrender to the here and now. If you are just not in
it, gently  bring yourself back to the present. Open yourself to the infinite
possibilities that the present moment of fers. Y ou can cultivate present-mome nt awareness through the practice of alert
witnessing—shifting your attention from that which is observed to the silentever -present witness to the observation. In the midst of observation, come
back to the self. Y our observations change on a moment-to-moment basis. If you identify
who you are wi th your observations, your identity has no permanence. It
becomes a moment-to-moment fabrication. When you identi fy yourself
with the objects of your perception, which are in constant flux, you sacrifice
your tru e self for the objects of your self-image. If you identify yourself as
the presi dent of a company, as the owner of a luxury car, as the manager of
an a rtist or mu sician, your sense of self is dependent upon an external
source. This is sometimes kno wn as agency power because your power
derives from attachment to an external agency, be it an or ganization, bank
account, or relationship. The problem with agency power is th at when the
attachment ends, so does the power and your sense of self. The opposite of agency power  is self-power, which comes fr om your
inner connection to Spirit. Underlying all your observations and
experiences in life, underlying all your attachments to people, situations,
and circ umstances, is a domain of ever -present witnessing awareness. This
is your true self; this is your Spirit. In alert witnessing you shift your attention from goal orientation to
process orientation. Y ou become  completely flexible. Y ou are unattached to
outcome. Y ou are comfortable in the realm of uncertainty. When Spirit is
your int ernal ref erence point you neither anticipate nor resist—you simply
allow. When you walk a certain road, you have the intention to reach a
particular desti nation, but if more interesting opportunities present
themselves alon g the way, then  have the flexible inner attitude  to go with
the flow. This process can be s ummed up in one statement, “T ake it as it
comes. ” The process becomes the goal. Whenever you find yourself grasping or recoiling, anticipating or
resisting, shift your attention to your witnessing self. In this simple process
of coming back to the self, you return to the present moment. The present
moment is the doorway to the field of infinite possibilities. The presentmoment is characterized by infinite flexibility. Living in present-moment
awareness reverses the aging process. When you evoke fear you set into motion the physiology
of str ess that accelerates biological aging. Y ou must
let go of this fear in or der to r everse aging. FORGIVENESS
The grea t V edic scholar Eknath Easwawan tells a poignant story. At the end
of a lifet ime, a person’ s soul goes to a plane of existence where each life is
reviewed. The soul enters a the ater in which a movie of the r ecent life is
playing. The soul begins watch ing the movie but often has to turn away
because of terribly uncomforta ble scenes. Sins of omission and sins of
commission cramp the heart, and the scene becomes too painf ul to watch. As a result of n ot being able to watch the complete movie, im portant life
lessons are missed, and the soul must reincarnate to learn them in the next
lifetime. According to this story, the primary cause for not being able to watch the
painful scenes of life is a lack of for giveness—for others and for oneself. For giveness is the essence of let ting go. It means relinquishing attachments
to t he past and  clearing encumbrances that constrict the heart. These
constrictions are  the source of inertia, entropy, and aging. Release them to
grow younger. T ry this simple exercise:
Close your eyes, bring your atte ntion into your heart and ask if you are
holding on to any grievances, hostilities, resentments, or regrets. If any
come to mind, ask what occurred that led to the blockage in your heart. Then, ask what needs to occur now in order to release these t oxins. Look
for t he g ift that every life experience of fers, even painful ones, and express
your gratitude for the experience. Remember this beautiful expres sion from A Course in Miracles and refer
to it often: “Every decision I make is a choice between a grievance and a
miracle. ”
W e encourage you to choose a miracle. When things do not go  the way
you think they s hould, you could indulge in self-pity. Y ou cou ld complain
and gripe that life isn’ t fair. Y ou could lament about what y ou are not
getting and make yourself and everyone around you miserable. Or you
could se e the situation as anothe r opportunity for surrender, flexibility, and
expansion. Grievances, hostilities, resentments, and regrets become
festering emotional wounds that accelerate aging. For give and for get and
you will reverse the aging process. BREAKING HABITUAL P A TTERNS
It’ s easy  to become trapped in habitual patterns that do not ser ve you well
and promote inflexibility. Therefore it is very helpful to consciously
cultivate flexibility by relinquis hing things in your life and creating new
patterns of thinking and behaving. Practicing flexibility creates flexibility in
your nervous system by challenging your brain cells to make new
associations. The neurons in your nervous system and the cho ices in your
life are engaged  in a continuou s feedback loop. In your willin gness to try
new things, your neural networks become more flexible and o pen to new
perceptions, interpretations, and choices, which in turn support new
interneuronal connections. Here are a few suggestions of things you can do to break ou t of your
habitual behavioral patterns. T ry them for a week and observe what happens
to your body and mind. Change your diet
Change your exercise programChange your route to work
Change your bedtime
Meditate longer
Buy dif ferent clothing
W ear new colors
Listen to dif ferent kinds of music
Stop wearing a watch
W ear your watch on the other wrist
Go out to lunch with someone new
T ry a new restaurant
Change your opinion about something or someone
Call a friend you haven’ t spoken to in years
Answer the phone dif ferently
Change your voice mail message
Read a book that you usually wouldn’ t consider
W atch a dif ferent television show
Listen to a dif ferent radio station
T ake a new class
Let go of old ways and you w ill feel renewed. Learning to be flexible
means le arning t o access the mo st flexible domain of your being — the field
of t imeless awareness underly ing your mind and body. Th is realm offlexibility is the basis of growing younger. Immerse yourself in this field of
infinite flexibilit y on a daily basis through meditation. Have th e conscious
intention to think and act flexibly. Practice letting go whenever holding on
is no longer serving you. Cr eativity
Once you have cultivated flexib ility you are ready for creativ ity. W ithout
flexibility there can be no creativity. According to Amit Goswami, author of
Quantum Cr eativity, creativity is a discontinuous, nonalgorithmic quantum
jump from one pattern of thinking into a completely new o ne. It is a
quantum leap— a paradigm shift— from one pattern to anot her without
progressing through incremental steps in between. All the great creative
advances in the worlds of art, music, architecture, or science represent new
leaps of imagina tion that could not have been predicted on the basis of the
prevailing patterns. Once the creative leap is made, be it Einstein’ s theory
of re lativity, Picasso’ s cubism, o r music by the Beatles, the world is forever
changed. Y ou are by nature a creative being, although you may no longer think of
yourself this way. As a child you had a rich imagination, w hich is the
source of all creativity. Y our youthful flexibility and present-moment
awareness allowed for new perceptions and interpretations on an ongoing
basis. Y ou were capable of cre ating entire worlds with your


 so-called disease, thus giving that group of symptoms a
category and a name. This activity can be very expensive and time consuming, and is
often hazardous to the patient. Yet, what does it achieve. Does this tell us what
caused the problem or how to fix it. Not very often. Because only one disease exists,
spending a lot of time, money and resources to give a group of symptoms any one of
thousands of meaningless names is not a productive activity. Because of its focus on diagnosing and treating disease after it occurs, modern
medicine has paralyzed itself, which is why it cannot reverse our epidemic of
chronic disease. We cannot continue to perceive disease as something that strikes
like a bolt of lightning; people in good health do not become ill. The only way to
reduce disease is to promote health and thereby prevent disease in the first place. Treating Symptoms Versus Restoring Health
The best way to deal with any problem—in business, personal lives, engineering,
etc. —is to identify the cause, address the cause and solve the problem. Unfortunately, modern medicine does not focus on identifying the cause. Traditional medicine suppresses symptoms, usually by poisoning patients with
toxic drugs, removing essential body parts or exposing the patient to cancer-causing
radiation— sometimes, all three tactics. Meanwhile, diseases remain chronic, and
disease-care costs continue to escalate to unsustainable levels. Diseases are healed
with nutrients and the removal of toxins, not with drugs and surgical scalpels. Relying on Doctors Versus Relying on Yourself
Most people wait until they get sick, then go to a doctor and hope to get well. I did
this when I was ill, only to discover that my physicians had no idea how to make me
well. This practice negates our own responsibility for health. Do we really think we
can eat an unhealthful diet and live an unhealthful lifestyle and that our doctor will
make us well after we have worked so hard to make ourselves sick. Health and disease are choices. We, as a society and as individuals, are the ones
making those choices. Today, health is compromised at so many levels. If we want
to improve our health, prevent or reverse disease, and extend life, we have to make
special choices in order to compensate. We cannot rely on physicians to “fix” us
after we have spent decades making ourselves sick—almost all physicians are stuckin the old disease-care paradigm and have no idea how to restore cells to health. The responsibility for health is ours, and we must teach this to our children so
they and their children can claim their birthright to lifelong good health. We must
also ask our governments and society at large to make changes. Why do we allow
soft drink and candy vending machines into our schools. Why is it that medical
insurance covers failed traditional treatments but does not cover alternative
treatments that are safer and more effective. Why do we allow our government to
subsidize the dairy and sugar industries. Why do we allow genetically modified
foods to be sold without labeling and without adequate testing for safety. Why do
we continue to allow the use of fluoride in our drinking water. Why do we continue
to allow dentists to put mercury in people’s mouths. All of us need to address these
questions and many others. Eating Make-Believe Food Versus Eating Real Food
Until I educated myself, I used to think that what I purchased at the supermarket
was real food. What a surprise to find little or no real food in a supermarket. Imagine the public outcry if someone had announced to us that they were going to
drastically lower the nutritional content of our food. Yet, this is exactly what has
happened. Where is the outcry. We are all eating nutritionally deprived, toxic,
make-believe foods that have been proven incapable of supporting healthy life in
either animals or humans. Throughout this book we have looked at the history of the human diet and
environment and how dramatically these have changed, especially in the last
century. Our cells are designed with specific nutritional needs that are no longer
satisfied by typical modern diets and lifestyles. To achieve optimal health, we must
acquire daily all the nutrients for which we have genetic requirements. Scientist
Linus Pauling, a Nobel laureate, wrote that modern diets are incapable of supplying
optimal nutrient quantities, even if we make good food choices. According to
eminent scientist Emanuel Cheraskin, M. D., D. M.<|eot_id|><|begin_of_text|>
Q: What was the initial prognosis for the author's brother?,
A: The doctor initially estimated that his life expectancy was between six months and three years.
Q: What was the author's goal in writing this book?,
A: The author's goal was to share the knowledge and insights they gained from their own experience of recovering from a terminal illness, and to provide a new perspective on health and disease.
Q: What is the author's perspective on the role of doctors in health care?,
A: The author believes that most doctors are stuck in the old paradigm of disease care and are not equipped to help patients restore their health. The author emphasizes the importance of taking personal responsibility for one's health.
Q: What is the author's view on the role of germs in disease?,
A: The author argues that germs do not cause disease, but rather, a compromised immune system and poor lifestyle choices do. The author emphasizes the importance of optimizing one's immune system and making healthy choices to prevent disease.
Q: What is the author's opinion on the effectiveness of vitamin supplements?,
A: The author believes that most vitamin brands are ineffective and toxic, and that it is essential to find a high-quality, pure, and biologically active product.<|eot_id|><|begin_of_text|>Other Bantam New Age Books of interest to readers of THE PATHWORK OF SELF-
TRANSFORMATION:
BEYOND SUPERNATURE by Lyall Watson
CHANNELING: HOW  TO REACH OUT TO YOUR SPIRIT GUIDE by Kathryn Ridall,
Ph.D.
CREATIVE VISUALIZATION by Shakti Gawain
EDGAR CAYCE: THE SLEEPING PROPHET by Jess Stearn
EMMANUEL’S BOOK: A MANUAL FOR LIVING COMFORTABLY IN THE COSMOS
compiled by Pat Rodegast and Judith Stanton
EMMANUEL’S BOOK II: THE CHOICE  FOR LOVE compiled by Pat Rodegast and
Judith Stanton
FOCUSING by Eugene T. Gendlin, Ph.D. GOING WITHIN by Shirley MacLaine
IF YOU MEET THE BUDDHA ON THE ROAD, KILL HIM! by Sheldon Kopp
JOURNEY OF AWAKENING by Ram Dass
HANDS OF LIGHT by Barbara Ann Brennan
THE LAZY MAN’S GUIDE TO ENLIGHTENMENT by Thaddeus Golas
LIFE AFTER LIFE by Raymond A. Moody, Jr., M.D. OTHER LIVES, OTHER SELVES by Roger J. Woolger, Ph.D. THE SETH BOOKS by Jane Roberts
SHAMBHALA by Chögyam Trungpa
SOULMATES by Jess Stearn
SPIRIT COMMUNICATION by Kevin Ryerson and Stephanie Harolde
OceanofPDF.comOceanofPDF.comTHE PATHWORK OF SELF-TRANSFORMATION
A Bantam Book / May 1990
Bantam New Age and the accompanying gure design as well as the statement “the search for
meaning, growth and change” are trademarks of Bantam Books. All rights reserved. Copyright  © 1990 by The Pathwork Foundation. Cover photo copyright  © 1990 by James Enright / Stockphotos, Inc.
No part of this book may be reproduced or transmitted in any form or by any means, electronic
or mechanical, including photocopying, recording, or by any information storage and retrieval
system, without permission in writing from the publisher. For information address: Bantam Books. Library of Congress Cataloging-in-Publication Data
Guide (Spirit)
   The pathwork of self-transformation / [channeled] by Eva Pierrakos. p. cm. eISBN: 978-0-307-83047-0
   1. Spirit writings. 2. Self-realization —Miscellanea. 3. Spiritual life—Misce llanea. I.
Pierrakos, Eva, 1915–1979. II. Title. BF1301.G94 1990
133.9′3—dc2089–27802
Published simultaneously in the United States and Canada
Bantam Books are published by Bantam Books, a division of Bantam Doubleday Dell
Publishing Group, Inc. Its trademark, consisting of the words “Bantam Books” and the
portrayal of a rooster, is Registered in U.S. Patent and Trademark Oce and in other
countries. Marca Registrada. Bantam Books, New York, New York.v3.1
OceanofPDF.comC o n t e n t s
Cover
Other Bantam New Age Books
Title Page
Copyright
Introduction
1 What Is the Path? •  Longing for a Larger and More Fullling State of Consciousness
•  The False Desire
•  The Realistic Longing
•  Learning to Endure the State of Bliss
•  The Pathwork and Psychotherapy
•  The Pathwork and Spiritual Practice
•  How to Find Your Real Self
•  Positivity and Negativity Are One Energy Current
•  “Images,” or Wrong Conclusions
•  Progress on the Path


 on a tray. Preceded by a back
massage, it comprises a cleanse, exfoliate, tone, facial massage, clay mask and
moisturize. According to A yurvedic texts, the secret to lasting beauty is
ojas  or the subtle qu ality of vigor o r vitality that is the superfine
essence of the se ven  dhatus  or ti ssues of the body. If  ojas  is strong
and healthy, one has a radiant inner self; this, in turn, manif ests
itself in one’ s outer physical  appearance. Of course, a facial
treatment will help also, and it’ s important to note that m any
A yurvedic facial treatments, of fered at numerous spas and salons
throughout India, are designed  for both outer beauty and innerdetoxification. Often called  mukhalepam  (mukha  is “face”,
lepam  translates as “pack”), they condition and nourish the skin,
open blo cked po res, eliminate toxins internally and cleanse the face
to improve skin texture. A Rajasthani miniature painting depicts a maid helping her mistress with her
toilette (Mankot,  circa  1720).T raditionally, A yurvedic skin care recipes were formulated
according to the healing ingredients that women had to hand in t heir
immediate vicinity. They took into account the condition or  vikruti
of a  person’ s skin, and were  made in the kitchen and used
immediately. Cleansing, nourishing and protecting are the three key
components in A yurvedic skin care and a full treatment is composed
of eight steps: A thorough clean se with an  ubtan  paste; an oleation
massage on the reflex points an d ener gy meridians on the face; a
herbal steam or compress to bri ng out impurities; a gentle scru b to
stimulate circula tion and cleanse the pores; a mask or pack to deep
cleanse, tauten and/or nourish the skin; a toning and rejuvena ting
refresher to refine pores and tone the skin; a deep moisturizer to
protect the skin from the eleme nts and bacteria; and a gentle sp ray
mist to assist ab sorption of the moisturizer and bring vitality to the
entire complexion. Although it would be too tedious to outline all the invigorating
facials you may have the luck to come across in India, a few
deserve special mention for the  quality of their products and  the
skill of the ther apists. Aman spas should be sought out in New
Delhi and Rajasthan (see opp osite) as much for their sup erb
surrounds as their specialist treatments and Shahnaz Husain, the
herbal b eauty tour de force, i s another name to watch out for. Another must is the A yurvedic facial at Soukya that works on b oth
the inner and outer levels in order to develop  ojas. It goes  withou t
saying that all s ections are performed with A yurvedic herbs cho sen
according to one’ s constitution and present state of health,
combined with fresh fruits and vegetables selected according to skin
types. Milk, curd, mint, honey, turmeric and sandal form its b asis. The handpicked  ingredients supply much-needed vitamins and
minerals, while packs even out color tone, soothe and moisturize the
skin, an d leave the face soft and supple. Steam ensures that the
ingredients are absorbed into the deepest layer of the s kin,
stimulating it and ensuring healthy new cell growth. The Park Hotels’ line of day spas called Aura also of fer a
number of super -fresh, natural  facial sequences. Harnessing the
power of rare combinations of natural herbs, fruits, flowers and
spices, each is individually designed for dif ferent complexions. Those w ith dry skin would be well advised to try the saf fron and
almond number: a gentle anti-aging treatment, it uses pure  rawa
(semolina) for exfoliation and then gives skin a blast with a saf fronand almond mask. Saf fron is a powerful ingredient for boosting skin
longevity and almonds are high in vitamin  E, a crucial component in
skin sof tening. The result is th e minimizing of fine lines and a
refreshed, clearer complexion. Aman spas’ “Royal Beauty” or  Shahi Nikhar  is a complete facial  treatment fit for a
Maharani. Featuring such Indian exotics as honey, milk and rose, passion flower,
geranium, cassia flower and chamomile, it smells as good as it feels. Designed to
cleanse and soften skin, it also boosts  cell renewal and draws out pollutants from
the complexion.Cucumber traces its roots to northern India, although it is widely available in the
West. It contains natural salts, enzymes and vitamins essential for strong cell
growth and repair; in addition, it has a high mineral content and is a natural source
of antioxid ants. At Aura spas in Kolka ta, Chennai and New Delhi, cucumb er is
used on the skin as a sunburn soother, as well as a facial toner and moisturizer. The fresh apple facial, on the o ther hand, is recommended for
oily to normal skins. Kashmiri women, renowned for their clear, fair
complexions, have applied mashed apple and apricots, mixed with
honey, t o their faces for centuries. At Aura, slices of apple, ric h in
antioxidants and  creamed with humectant honey, are rubbed o n tothe f ace to rehyd rate and revitalize. W ith its fresh, fruity aroma  and
the gen tle nurturing movements of well-trained therapists, this
facial fires skin with an inner glow. The Kumarakom  mukhalepam  is an other one to look out for: it
is excellent for dry, oily and combination skins and for people with
dif ferent  doshas. Made entirely from ingredients fresh from the
market, it is a wonderfully na tural sequence. Utilizing a wheat
powder and juice combo to tig hten skin; an aloe vera massage; a
moisturizing cucumber freshener; a scrub from orange peel, ground
strawberry, guava and apple seeds to exfoliate; a crushed papaya
polish; a  pack of  Multani mitti  powder mixed with lots of fresh
produce and juice, it is good enough to eat!Inexpensive, fast and neat, threading works well to remove facial hair and stray
eyebrow hairs. Using teeth and hands, the practitioner utilizes a loop of cotton totrap a series of unwanted hairs and pull them from the skin. As with twee zers,
results last from two to four weeks. The energ izing facial treatment ingredients at Soukya (see  below ): While the
properties fom Soukya’ s delicate warmed herbal pouches penetrate into the skin
(see  left), a gentle  massage increases periphe ral circulation and oxygenates the
facial cells. Turmeric, a staple in Indian cuisine, doubles up as a beauty product
(see  right). When combined with  rawa  (semolina) and cleansing red sandal
powder, it ef fectively exfoliates dead skin cells.hand care
A yurvedic tex ts emphasize  the importance of self-care,
declaring that the body has the means to heal itself. As su ch,
there are numerous guidelines in the major medical treatises
for maintenance of healthy skin, or gans, digestive sys tem
and more. If  ojas  is strong and the life force is flowing
freely, a person looks dynamic, vigorous and well cared for. A toxin -free internal system is reflected externally w ith
glowing skin, bright eyes and healthy limbs. Similarly, such
a perso n is mentally asse rtive, emotionally caring and
spiritually pure. On t he other hand, if there are internal health problems, these may
be detec table externally. In many cases, they are reflected in the
state of one’ s finger nails. As nails are a by-product ( mala ) of bones
(asthi dhatu ), they often reflect problems within the body tissues
(dhatu ). For example, a liver conditio n called W ilson’ s Disease is
easily spotted by the formation of exaggerated lar ge whitish areas
on the nails. White spots on the nails show a calcium or zinc
deficiency, while brown lines running down the nail indicate
possible inflammatory bowel di sease. Brittle nails can warn of low
iron or V itamin A, kidney malf unction or poor circulation. Ridges
across the nails often accompany acute infections. A yurvedic doctors suggest regular nail inspection, and daily or
weekly hand and nail care. Hands are a vulnerable part of the body
and are subject to premature a ging, so need daily care. A handmassage is an ex cellent way to stimulate  marma  points and ener gy
meridians, thus releasing toxins  and invigorating  ojas. As  wit h the
face, certain points on the hands  are associated with various or g ans
and syst ems wit hin the body, so  a hand massage is not only loc ally
stimulating. For example, pressing gently into the center of the palm
stimulates the kidney area, while a massage


  element in  the
Taoist practice  of trans mitting  the energ y generat ed from the  sexual
organs  into a  higher  ener gy form. Thorax Diaphragm
Abdomen
Uterus
Pelvic Brim
Pelvic Diaphragm
Urogenital Di aphra gm
Bladder
Fig.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The Taoists  identify  two kinds  of pleasur e:
“losing- energ y pleasure ” and “gainin g-energy  pleasur e. ” Most  of
us are  well experie nced  in losing- energy pleasur e. We have  describe d the brief,  intense  pleasure  that drugs,  such
as ma rijuana,  heroin,  cocaine,  or ampheta mines,  introduce  into
the system as they  quickly  draw and burn  up life-force  from  a
person’s  orga ns, brain,  and glands. This is like a  bonfire  started
with gasoline;  it burns  very intensely  and is ver y gratif ying, but the
fuel is gone  and the fire beco mes extinguish ed all too  soon. The
increased  desire  to experience  that intense  excitem ent, follow ed
by the increased  use of drugs,  draws out the vital  energy  from the
organs  as we ll as from the brain  and bone  marrow. Som e of the entert ainment  we seek  is also losing- energy
pleasure. When we  are entertai ned in excess  with activities  such
as watching television,  energy  from our  organs  is required  to pa y
attention,  and so our  life-force  energ y is dra wn out toward the event
we are watching and heari ng. We imagine ourselves  to feel good
because  we perceive  ourselv es as relaxing,  thereb y decreasin g
our stress. We do feel the  release,  but our vital organs  are being
drained  of their  life-force  by this excessive  energy  expenditur e. This
stress  to our  organs  creates  a negative  energy : and if they  do not
have  the means to  transform it back  into positive  energy, we will
accu mulate  too much and  eventuall y our negative  emotions w ill
burst  out. Even  though  something  such as  quiet  music can help  us relax
and create  a sense  of harmony  in the  body, too much attention  to it
will make our eyes, ears and nervous  system lose  energ y to the
outside. After wards, we continuall y seek ne w songs,  movies and
show s becaus e these  things  are never  satisfy ing our needs,  but
are further  arousing  and increasing  our need  for stim ulation. The
more w e try to satisfy  one or two of the senses  by an outside  means,
the greater  the need  for satisfaction  we create  for all the  senses. When yo u try to satisf y the mouth and  tongu e, the eyes, ears  and
nose  need  som ething  to stimulate them. It is a never -ending,
- 32 -Chapter I
increasing  requirement  of the  senses. Multi billion- dollar  businesses
have  arisen  to satisfy  our senses. They make tre mendous  profits
because  ultimately  they  do not reall y satisf y us or  bring  us true joy
and true happiness. If these  companies  created  entert ainment  that
would satisfy  us for a long  time, they  would go out of business. The Taoists rega rd our organs  as the body ’s parents  and the
senses  as the  children. When they  separ ate there  is no  harmony,
but rather  disharmon y and need. People  try to search  for happiness,
satisfaction  and love  outside  of themselves  rather  than  within. They
listen to  the desires  of their  bodies  rather  than  their  minds and
spirits. The more the y search,  the mo re they  create  a need  and will
never  reall y find what they are looking  force  Instead  they create  a
deterior ation  within themselves. True  happiness,  true joy and true
satisfaction  com e with inner  peace. By  turning  inward we will not lose the  energ y outw ard, and so
can gain energy  for ourselves. For exam ple, if we  eat a tast y food
but do not  have  an inner  harmony  in our  organs  and senses,  our
eyes will want more, like  children  in a toy store. We might decide  to
see a movie, and  then  the ears  want to be  stim ulated  as w ell. We
then might decide  to go to a nightclub  or a bar  In the  end we might
feel the need  to get  drunk,  to sm oke, or  take  drugs. Turning  sexual
energy  and the resulta nt orgasm in ward is the  first step to  gaining-
energy  pleasure  and to a control  of the  senses. Once  you have
more sexual  energ y inside,  the organs  will become stronge r and
will then  be able  to control,  satisf y: and balance  the senses. 4. Beyond Orgas m
    The normal out ward-pouring  orgasm is a form  of losing- energ y
pleasure,  i. e., w e release  life-force  energ y out and we experienc e
pleasure. In the  Taoist vie w of arousal,  how ever it is the  fusion  of all
the energy  contrib uted by the organs  and glands  with the highl y
refined  sexual ener gy that creates  orgas mic energ y. Rather  than
releasing  orgas ms outw ard, as in the  normal sexual act,  we learn
to turn  this energ y inward to rec ycle, increase  and highl y refine  it. Through  the practice  of the  life-force  meditation  know n as the
Microcosmic Orbit  meditation,  we begin  to learn  how  to recy cle the
ovaries’  energ y. In the  beginni ng it is difficult and  you must practice
to retain  the energy  within yourself, but once  you feel and gain
control  of your own ener gy: you will experience  new  pleasur es
which are indescrib able. This sensation  is called  “Beyond Orgas m”
or “Valley  Orgasm. ”
- 33 -Taoist View  of Wom an’s
    The concept  of an  orgasm that  is “Bey ond Orgasm” is difficult
to explain  becaus e we do not have  a word in Western languag es
or a cultural  concept  to express  it. It is a ne w idea  to us. Remember
however that when the automobile w as invented,  few people
thought  it could  replace  the horse. Later  people  realized  the benefits
of the  horseless  carriage. Cultivation  of “Bey ond Orgasm” can  be compared  to climbing a
10,000- foot mountain. In normal orgasm w e run up 1,000  feet and
run back  dow n and try again  tomorrow  to get  past  1,000  feet. Most
people  climb the  mountain  this way, perhaps  reaching  2,000  feet
on a good  day The sensations  may  be limited to the  genitals  or
rhythmic pulsations,  and relaxation  may be experienced  throug hout
the entire  body, but the energ y itself is lost to  the universe  and can
no longer  be develope d inside  the body. “Beyond Orgas m” goes
further  and further  each  time. W hen you climb this 10,00 0-foot
mountain,  you climb to 1,000  feet,  rest,  set up camp and  spend  the
night. The next  day you climb further,  rest and camp, and  you
continue  in this ma nner until  you reach  the peak. There  you enter
another  realm of pleasure. F. What is Ovarian  Kung  Fu. Originall y the Taoist sexual  exercises  were called  “Ovarian  Kung
Fu”. Som e students  feel this  sounds  too violent  or too much like
martial arts. The term  “kung  fu,” how ever means discipline  or
intensive  work, referrin g to one who puts  time into  practice. Ovarian
Kung  Fu im plies an  expression  of po wer and control,  of the ability
to take  com mand of  one’s  body  and sexual  life. In the Universal


blockages, and your mind is going to talk about it. Fine, be that as it may—
you don’t have to listen. It’s that simple. If you know your mind doesn’ t
know what it’s talking about, why listen. As we’ve seen, the personal mind
can’t know anything except for the data it has collected. That data is nothing
compared to the universal set of data it has missed every moment. The data
the mind has in there is what we call statistically insignificant. That’ s why
the mind changes its mind so often. Give it one more experience, and it will
view things dif ferently. Interesting that we keep listening to it anyway. A wise person doesn’ t renounce the world; they honor the reality that’s
unfolding in front of them. Likewise, a wise person doesn’ t renounce the
use of their mind ; they just don’t listen to the personal mind because it’s lost
in thoughts about itself. The personal mind is not going to solve your
problems. It’s doing the best it can with the limited data it has, but its efforts
don’t generally work out so well. Regarding the heart, a wise person allows the heart to freely express
itself inwardly but does not get lost in it. Some people say, “Follow your
heart. ” They must not be referri ng to the personal heart because it’s all over
the place on a day-to-day basis. Fortunately, there is a higher heart to follow. Once energy flows past the middle of the fourth chakra, it enters a deeper
heart that doesn’ t change, ever. There’ s a constant upward flow of beautiful
energy. It brings waves of bliss so powerful you can hardly focus outwardly. It wafts over you, and you settle  back into this beautiful peace that surpasses
all unde rstanding. The peace you have because you got what you wanted—
that’s understandable. This peace comes over you and stays for no reason,
completely unconditionally—that’ s what your higher heart has to offer you. This is the gift of your spiritual heart. To expe rience your spiritual heart, you must learn to rise above your
personal heart. The personal heart is very strong and very emotional. It’s not
easy to pierce through the personal heart, but it is possible. First, check to
see if your heart’ s expressions are based on current reality or the thoughts in
your mind. Thoughts of what went wrong in the past, and what might go
wrong in the future, create emotions that are out of tune with reality. There
is no end to the mess this can create in your heart. Since the energies that
build up in the heart must have a channel for release, these emotions will
spill over into your external life and can create quite a disturbance. If your emotions are in harmony  with the reality unfolding before you,
they are generally healthy and support the quality of your life. When both
your heart and mind are in harmony with reality, energies don’t release
outwardly because nothing is blocking them. The power of these unblocked
energies passing through the lower heart can then be utilized to rise into the
higher parts of the heart. Because you are neither suppressing nor
expressing, the deeper spiritu al states begin to unfold. You can still
contribute to what’ s happening outside, but your actions are not personal in
nature. They are simply beautiful moment-to-moment interactions with
reality that are serving the flow of life. Reaching this state requires clearing out the samskaras that are
blocking the energy flow and not putting any more in there. To do this, learn
to handle your heart. This takes practice, just like you practice the piano, a
sport, or anything else. We will explore this process in great depth in the
following chapters. What it requires is a change in attitude: You begin to
accept that things are going to happen, they’re going to hit your heart, andyour mind is going to create thoughts to release the built-up energies. You
commit to being okay with this process. This attitude of acceptance is very
different from suppressing the emotions and thoughts or letting yourself get
lost in them. Just honor what the heart is doing and learn to sit back and
relax behind it. Emotions can become like a breeze blowing across your face
—nothing to do except experience the experience. Appreciate the work your heart is doing to push out the samskaras you
have collected over the years. Your heart will do the work—all  you need to
do is allow the purification to take place. At first, it’s not easy to relax in the
face of what you’ve spent your life avoiding. But it is certainly worth it
because the reward is love, freedom, and constant inspiration. After all,
you’ve already been through so much pain for so little gain. The bottom line is that you’re a beautiful being. You’re a being of great
love, light, and inspiration. You are made in the image of God. The god who
created the whole universe exists inside of you, but you don’t realize that. You’re lost thinking that the world outside has to be a certain way for you to
be okay. This is the human  predicament, and nothing is going to
meaningfully change until you learn to live from a deeper place. To get out
of this predicam ent, you’ve got some work to do, and the work is on
yourself. To quote Rumi, the great thirteenth-century Persian poet,
“Yesterday I was clever, so I wanted to change the world. Today I am wise,
so I am changing myself. ”PART VII:
Learning to Let GoChapter 30. Techniques for Freeing Yourself
Logically, it doesn’ t make sense  to store inside of you the experiences that
bothered you the most. If you do that, you will build your own internal
house of horrors and will struggle to be comfortable inside. This is the root
cause of all anxiety, tension, and psychological disturbances. This cannot be
fixed until you deal with it at its root. As long as you are holding inside of
you that which bothered you ten or twenty years ago, you are going to
suffer. Once your intent is to use every moment of your life to free yourself,
the question becomes how to do that. Believe it or not, your sincere intent to
be free is more important than any technique you can use. You’re in there,
and if you understand these teachings, you realize you don’t want blockages
in there. They make life extremely difficult. So you commit to letting them
go. Traditionally, there are some powerful techniques for freeing yourself
during your everyday life, and we will discuss three of them in very broad
terms. The first technique is called positive thinking. Yogananda used to teach
that every time you have a negative thought, replace it with a positive one. This is a very basic and useful technique for bringing about change. It is
based on the two types of thoughts we discussed earlier: those created
willfully and those that happen automatically. If you notice your mind
giving you a hard time while you’re driving—those are automatically
generated thoug hts. You are not purposely creating them. Now try purposely
creating positive  thoughts about the situation. If the person in front of you is
driving much slower than the speed limit, you might say inside your mind,
“Wow. What an opportunity to relax. I can’t be in a rush becaus e the person
in front of me won’ t let me. I guess it’s time to watch my breath, calm
down, and learn to enjoy the experience. ” You’re welcome to do that ineveryday life. You’re not fighting with your mind or pushin g away the
negative thoughts. You’re simply replacing the automatically generated
thoughts with willfully created  ones. Don’ t fight, just replace. It doesn’ t
matter if the negative thoughts continue in the background; just focus on the
positive though ts you are willfully creating. Over time, your willfully
created thoughts will replace the automatically generated ones. This is a
very healthy thing to do. Simply apply your will to offset or neutralize the
effect of your samskaras. Over time, this will develop a more positive mind,
which is a much nicer environment to live in. The next technique is very traditional and is broadly referre d to as
mantra. In the most general sense, “mantra” means training your mind to
repeat a simple word or phrase  over and over until it gets stuck in your
mind. Just like a song can get stuck in your mind, a mantra can get stuck in
your mind. We all experience that our minds can work in layers. You can be
paying attention to someone speaking, and there can still be thoughts going
on “in the back of your mind. ” Your mind is so brilliant it can multitask. It
can create thoughts at multiple levels, and you can be aware of these layers
simultaneously. Mantra is offering you a layer of mind that is always there
—balanced, pleasant, a safe place to rest. As the mantra effortlessly goes on
in the backgroun d, it gives you the choice of which layer of mind you want
to focus on. When the habitual thoughts come up from your samskaras, you
don’t have to fight with them or even replace them. You just shift your
consciousness onto the mantra. With positive thinking, you are continually
using your will to neutralize negative thoughts with positive  ones. With


 become more knowledgeable about bio-identicalhormones and how the body functions, a whole new era inhealth care will be ushered in. The main force driving thisrevolution will be patients who simply want to feel better.208 THE MIRACLE OF BIO-IDENTICAL HORMONES  A philosopher once said
that all new ideas must go through three phases. First, they are ridiculed. Next, they are viciously attacked. Years later, they are accepted as self-evident truths. Then people say, “Oh yes, we’ve known this all along.”FOR MORE INFORMATION
The International Academy of
Compounding Pharmacists
P.O. Box 1365, Sugar Land, TX 77487
T oll-Free Referral Line—800.927.4227
referrals for all continents
Phone—281.933.8400   Fax—281.495.0602
Website—www.iacprx.org   Email—iacpinfo@iacprx.org
Pharmacy Compounding
Accreditation Board
P.O. Box 282, 106 S. Dodge Street, Algona, IA 50511
Phone—515.341.1250   Website—www.pcab.info
Platt Medical Center
72-785 Frank Sinatra Dr., Ste.100, Rancho Mirage, CA 92270
Phone—877.DR.PLATTWebsite—www.drplatt.com Email—questions@drplatt.com
211INDEX
213Acid reflux, 36, 42, 43
Actonel, 68ADD/ADHD, 33, 57, 65,
109–110, 129, 131–139, 142–143, 147
Adrenal gland, 75, 77, 89, 101,
129, 173
Adrenaline, 33, 65, 66, 110,
129, 130, 131, 132, 135, 136, 137, 138, 162, 173
Afternoon fatigue, 107, 108,
134, 136, 143
Allergies, 39, 41, 43, 44Alzheimer’s disease, 22, 73, 76,
84, 88, 99, 103, 104, 108, 120, 151, 202
Andropause, 103–113Anger, 23–24, 39, 43, 61–62,
63–64, 65, 66, 110, 136, 137, 138, 157Anti-depressants, 40, 43, 44,
45, 54, 56, 123, 146, 161–162, 186
Anti-inflammatory drugs, 164Armour, 33Aromatase inhibitor, 106Arthritis, 23, 76, 84, 89, 101,
178
Asthma, 39, 40–41, 43, 44, 84,
87, 93, 108–109, 138, 145, 146, 181–184, 185, 189, 190
Atenolol, 31, 162Autism, 137Auto-immune disease, 76, 84
Beta-blockers, 31, 162–163
BiEst cream, 96, 97Binova, 68Bio-identical, definition of, xvii,
205–206214 THE MIRACLE OF BIO-IDENTICAL HORMONES
Chronic fatigue, 13, 40, 76
Chrysin, 106Coenzyme Q-10, 30, 65,
150–151, 152, 164
Colon cancer, 19, 23, 72, 84,
85, 105, 108, 110, 202
Congestive heart failure (CHF),
88, 104, 121, 178
Coronary artery disease, 31, 69,
82, 103, 169, 201
Cortisol, 23, 129, 173–174Cramps. Seemenstrual cramps
C-reaction protein (C-RP), 202
Crestor, 151, 164
Cytomel, 33
Depakote, 125, 128
Depression, 14, 37, 39, 42, 43,
44, 76, 103, 104, 108, 109, 146, 162
postpartum,
see postpar-
tum depression
Desipramine, 162DEXA scan, 67–69DHEA, 70, 71, 75–77, 86, 87,
89, 91, 96, 97, 100–102, 110–111, 203
7-keto, 76, 102
Diabetes, adult-onset (type II),
88, 115–121, 136, 138, 142, 143, 146, 166, 178, 199, 200Bi-polar, 125, 27, 128, 130,
146, 147
Birth control pills, 19, 70,
144–145
Brain, 17, 22, 56, 75, 95, 109,
127, 128, 136, 137, 146, 151, 152, 162
brain fatigue, and blood sugar, 39, 43, 107, 131, 132, 135, 138brain fog, 87
Breast cancer, 6, 7, 19, 21, 23,
72, 75, 76, 81, 82, 84, 85, 89, 146, 163, 179, 185, 187, 188, 189
Breast tenderness, 70, 84, 87,
93, 94, 142, 189
Breathing exercise, 66
CA-125, 200–201
Calcium, 68, 69–70, 73Cancer: breast; cervical; colon;
ovarian; prostate; uterine; vaginal. See individual listings
Celexa, 162
Cellulite, 5, 84, 163Cerebrovascular disease, 82Cervical cancer, 19, 84Cholesterol, 30–31, 32, 42, 89,
100, 101, 107, 120, 149–152, 169, 172, 194, 201, 202Estrone, 21
Exercise, 15, 72, 74, 116, 144,
168, 174
Fat cells, 118–119, 120, 150,
162, 170, 179, 185, 189
Fat metabolism, 18, 26, 29, 49,
51, 76, 86, 87, 89, 98, 107, 118, 120, 123, 132, 142, 144, 145, 161, 162, 163, 164, 167, 168, 169–170, 171, 186, 187, 189, 190
Fatigue, 13, 14, 16, 18, 24, 32,
35–45, 56, 59, 63, 65, 76, 107, 119, 135
Fertility, 94–95Fibrocystic disease, 20, 84, 87,
142–143, 189
Fibroids, 14, 18, 20, 43, 50, 84,
87, 138, 142, 146, 189
Fibromyalgia, 23–24, 39, 43,
44, 59–66, 110, 136, 138, 155, 157, 159
Fosamax, 68
Gallbladder, 84, 181–182, 186,
190
Gluconeogenesis, 132
Glucophage, 119, 174Glycogen, 169, 174, 196
Hay fever, 41Diet, the, 11, 15, 38, 49, 54,
62, 117, 118, 121, 133, 135, 155, 157, 182, 184
Dieting, 10–11, 51, 64,
115–116, 121, 167–168, 171, 185, 192–193, 196–197
Dihydrotestosterone (DHT),
105–106, 107
Diuretics, 164D-ribose, 65
Effexor, 125, 128, 162
Elavil, 162Endometriosis, 20, 35, 43, 84,
87, 138, 146, 189
Estradiol, 21, 76, 96, 97, 105,
106, 107, 110, 111, 112


 belief in death as
an extinction doomed your body  to decay, age, and die, just as did so many
before you in exactly the same way. It isn’t death that hurts us but the dread of its inevitability. We all felt an
ache, a hole in our hearts that was left when the first cherished thing in ourlives died. A gap was left for fear to fill, and since nothing else has filled it
since, we haven’ t yet been able to confront death. Loss is the most potent
cause of anxiety and also the most dif ficult to face. In adulthood, aging reminds us of loss; therefore it forces us to look into
this gap that was opened in childhood. To free oneself from death is the
goal of all religions: “O Death,  where is thy sting? O grave, where is thy
victory?” Saint Paul asks in his letter to the tiny Christian band in Corinth. He then supplies the answer: “The sting of death is sin,” mean ing error or
the fall from grace. In other words, death is the result of man’ s separation
from the Divine, which is witho ut death. By implication, immortality is our
true life. But what about the pet canary, cat, or dog who died in our childhood? It
perished withou t having any such theological beliefs. However, to say that
an animal died is to put things in human terms. Look out the window at a
tree. Is it alive or dead? It is both at the same time: Its old leaves are dead,
as is the seed the tree sprouted from. The wood inside the trunk is dead,
except for the thin ring of cambium, less than one-sixteenth  of an inch
thick, that feeds the leaves, which themselves are largely composed of
nonliving fibers of cellulose. When leaves turn in autumn, their dead
skeletons fall to the ground, but until then they are part of the living tree. Moreover, the food, air, and water circulating through the tree are no
more alive than when they were locked up in rocks and raindrops; the soil
that sustains the tree is only ground-down stone and decayed compounds
from prior trees. What we call a living tree is a composite of life and death,
and any division between one and the other is mostly in our heads. Any
plant or animal is just one stage in the constant cycling and recycling of
elements that goes on eternally. That whole cycle is life, and the cycling is
the living. The fact that we try to freeze the cycle into stop-mot ion and say,
“Now this tree is alive, now this tree is dead,” represents how our minds
work. Fearing decay and disintegration, we label them death when in fact
they are only change. Like the tree, the canary is just a stage of life. At an earlier time the
canary was an egg, before that a fertilized cell, and before that, birdseed
being eaten by its mother, who turned the food into the egg that was to be
laid. After the canary dies, it will decompose, its elements will nourishplants, and the plants will set seed to feed other birds. How much of this
endless round, if any, is death, and how much is just our view of things—
including oursel ves? You may think that death is an awful event awaiting
you in the future, when in actuality parts of your body are dying every
second. Your stomach lining dies partially every time you diges t food, only
to be replaced by new tissue. The same is true of your skin, hair, toenails,
blood cells, and every other tissue. You may assume  that death is your enemy, but all these cells are dying in
order to keep you alive. If your stomach lining didn’ t die and get replaced
over and over, gastric juices would sear a hole in your stomach wall after a
few hours, and then all of you would die. The line between what is living
and what is dead gets very blurry the closer you look. Parts of your body
are much more alive than others. Muscles have a faster metabolism than fat;
brain, heart, and liver cells rarely if ever duplicate after birth, while
stomach, skin, and blood cells replace themselves in a matter of days,
weeks, and months. A strang e fact of human anatom y is that if we could somehow remove all
the cells in our bodies, the remaining form would still look very much like a
person. Our structural parts resemble a free-standing coral reef composed of
mineralized bone, plus ligaments, tendons, connective tissue, and water,
with all our cells tucked away inside, the way coral polyps are tucked in the
calcified reef they have secreted. Like the reef, which carries the ocean around within it, we are about two-
thirds salty brine. But these dead parts of ourselves exchange their atoms
freely with the environment: If hurt they heal; if pressure is put on them,
they slowly change form to relieve the stress. So how much of the body is
alive and how much dead? Even to say “my body” implies  a division that doesn’ t necessa rily exist. Is the air in my lungs part of my body? If so, what about the air I’m about to
inhale or the air I just exhaled? The world “out there” is composed of
trillions of atoms that either once were or soon will be me, and the whole
packet of matter and energy we call Earth is necessary to keep me alive. I
could as easily say that I am just a cell in this larger body, and since I need
the whole planet to sustain myself, everything on Earth is part of my body. If that is true, then nothing should be considered dead—rotting carrion, theworms and fungi that feed off them, even the bones of my ancestors are
caught in the same tidal wave of life that carries me on its crest. Some people recoil from all this talk about death, denying any interest in
it. They  don’t fear death, they say, or if they do, it doesn’ t haunt them or
hold the kind of power over them I have been describing. Why dwell on
such a morbid subject? Isn’t it healthier simply to accept the inevitable and
live for today? The answer to this objection is that unconscious forces are at
work in us. We may all concede that we are going to die, but except in
moments when we have to be present with the dead or dying, our dread is
kept under wraps. This is almo st a biological necessity—I can’t imagine
how I could keep going if the thought of my own death came to the surface
of thought more than once or twice a year. (Being a doctor, I am forced to
see death much more often than that, but closing the eyes of a deceased
cancer patient doesn’ t automatically bring my own mortality to mind. I may
feel sad, but I do not see my own eyes closing.) The fact that we all protect ourselves from dread doesn’ t mean that we
have control over it. From within its dark pit, fear is still exerting control
over us. For one thing, the very fact that we can’t stand to imag ine our own
death invests it with tremendous  power, as if death had an electrified fence
around it with 10 million volts running through it and a huge sign reading
DO NOT TOUCH! We don’t. And because death is fenced off in the mind, we
don’t really know much about it. Fear of death should be renamed
ignorance of death. I feel quite sure that nothing makes people age faster than fear. Grief runs
a close second; every doctor has witnessed the appalling deterioration that
can befall widowed men and women. But nothing beats fear at this
particular game : A patient who has received the diagnosis of terminal
cancer can withe r away very quickly, almost before your eyes. Not that this
always happens. There are inner qualities that fight off fear, such as courage
or faith in God,  and some people can summon these qualities in times of
dreadful crisis. But if fear gets through, it will do its work sure enough. The
point is not that death is a fiction, but that our belief in death creates
limitations where none need exist.The Uses of Dying
One assumption we all tend to make is that death is somehow unnatural
and, by implication, evil. I cannot agree. Nature is very tolerant and flexible
about how death is used, or not used; and in the larger picture, questions of
good and evil tend to look rather  arbitrary. If you consider how life operates
from the genetic level, DNA long ago discovered the secret of creating
ageless cells, in the form of amoebas, algae, bacteria, etc., whose
generations extend back without interruption. The appearance and
disappearance of any single amoeba is insignificant, for life keeps cranking
out amoebas from the same genes. Nature also went on to assemble more
complex ageless  creatures. The hydra, for example, is a prim itive water
animal that can grow new cells as fast as old ones are shed. Com posed of a
foot, a thin stalk, and a flower like cluster of tiny tentacles, the hydra is
always growing at one end and dying at the other, renewing its entire body
every two weeks. Its cells exist in perfect flow, with new ones moving
along the assem bly line to


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hot:Ap.,Each.,Sul. Nervous:Chin.,Coff.,Kali-p.,Puis.,Zinc. Pains:
aching:Gels. backofhead:Bell.,Carb-v.,Cimi.,Cocc,
Eup-p.,Gels.,Nux-v.,Petr.,Pho-ac,
Rhus-t.,Sil.,Stap. aboveeyes:Kali-c.
behindeyeballs:Bry. inbones:Nit-ac,Sep. burning:Aco.,Ars.,Calc-c,Merc-s.,Phos.,
Sil.,Sul. bursting:Aco.,Bell.,Bry.,Calc-c,Glon.,
Each.,Phos.,Sep.,Sul.,Zinc. eyes:Bell. forehead:Ars.,Bell.,Bry.,Cocc,Ferr-m.,
Ign.,Kali-c,Kali-s.,Each.,Eye,Merc-s.,Nat-m.,Nat-p.,Nux-v.,Phos.,Puis.,Sil.,
Stap.,Sul.,Zinc. hammering: Bell.,Ferr-m.,Glon.,Nat-m.,
Sil.,Sul. leftsideofface:Coloc. maddening:Calc-c.
napeofneck:Cocc,Pho-ac. one-sided:Coff.,Kali-p.,Pho-ac,Puis. pressing:Carb-v.,Chin.,Each.,Eye,Merc-s.,
Nat-c.tNat-m.,Nit-ac,Nux-v.,Petr.,
Pho-ac,Phos.,Puis.,Sep.,Sil.,Stap.,Sul. pressingout:Cimi. pressingup:Cimi. pulling:Stap. pulsating:Bell. recurringatregularintervals:Ars.,Kali-b.,
Mag-c,Nit-ac
rheumatic:Rhus-t.
rightsideofhead:Mag-p.
shooting:Kali-c,Mag-c,Mag-p.,Sep. sidesofhead:Kali-s.,Phos.,Ruta.,Zinc. sinuses:Kali-b.,Sil. sore,bruised:Chin.,Eup-p.,Gels.,lp.,
Merc-s.,Nux-v.,Puis.,Ruta.,Sil.,Stap. spasmodic:Mag-c,Mag-p.
splitting:Nat-m.
spreadingto:
backofhead:Gels.,Each. forehead:Gels. topofhead:Sil. toear:Coloc. eyes:Mag-m.,Nit-ac,Sil. stabbing:Ap.,lgn. startandstopsuddenly:Bell. stitching:Kali-s.
stupefying:Nux-v.
sudden:Ap. tearing:Coloc,Kali-c,Mag-c,Nux-v.,Rhod.,
Sep.,Zinc. temples:Bell.,Each.,Eye,Mag-m.,Nat-m.,
Zinc. throbbing:Aco.,Ars.,Bell.,Chin.,Eup-p.,
Ferr-m.,Glon.,Each.,Lye,Nat-m.,Phos.,
Puis.,Sep.,Sil.,Sul. topofhead:Cimi.,Each.,Pho-ac,Sul. violent:Bell,Bry.,Glon.,lgn.,Each.,Rhus-t.,
Sil. inwaves:Sep.
scalpfeelssensitive:Chin. Pupilsdilated:Gels. Scalpfeels:
tight:Ap. sensitive:Chin. sore:Ap. Urinationfrequent:Gels. Visionblurred:Gels. INTERNALREPERTORY Headache •183
With:
belching:Mag-m.
biliousness:Nux-v.
coldfeet:Gels. dizziness:Nux-v.
eyestrain:Ruta. faintness:Glon. fever:Eup-p.
heaviness:Petr. hotflushes:Glon. hungerbefore/duringheadache:Phos. nausea:Cocc,Petr.,Sul. sweatingontheforehead:Nat-c.
thirst:Mag-m.
thirstlessness: Ferr-m.
vomiting:Ip. Better:
forbindingupthehead:Arg-n.
closingeyes:Sil. forcold:Phos.,Sul. forcoldcompresses:Bry.,Glon.,Phos.,Sul. aftereating:Lach.,Sep. eveninginbed:Nux-v.
excitement:Nux-v.,Pho-ac. forfreshair:Ars.,Cimi.,Kali-s.,Lye,Phos.,
Puis.,Sep.,Zinc. gentlewalking:Rhus-t.
gettingup:Nux-v.,Phos.,Rhod. inthemorning:Nux-v.
heat:Mag-p.,Sil. forlyingdown:Calc-c,Ferr-m.,Puis.,Sil. inaquiet,darkroom:Si7. withheadhigh:Puis. forlyinginadarkenedroom:Bell. massage:Phos. movement:Rhus-t.
forfirmpressure:Chin.,Ferr-m.,Mag-p.,
Nat-m.,Puis. forpressure:Bell.,Bry.,Glon.,Mag-c,
Nux-v.
forrestinghead:Bell. aftersleep:Phos. sunset:Glon. urinating:Gels. walking:Mag-c,Phos.,Puis.,Rhod. inthefreshair:Puis.,Rhod. wrappinguphead:Nux-v.,Rhod.,Rhus-t.,
Sil. Worse:
10a.m.-3p.m.:Nat-m. forbendingdown:Bell.,Merc-s.,Puis.,Sep. Sul. blowingnose:Puis.,Sul. gettingchilled:Sil. forcold:Bell.,Kali-c,Mag-p.,Nux-v.,Phos. gettingheadcold:Sep.,Sil.gettingfeetcold:Sil. forcoughing:Bry.,Lye,Nat-m.,Phos.,
Sul. dampweather:Rhod. daylight:Phos.,Sil. afterdrinkingwine:Zinc. aftereating:Nat-c,Nat-m.,Nux-v.,Puis.,
Sul. emotions:Nat-m.
evening:Kali-s.
excitement:Nat-m.
movingeyes:Nux-v.
duringafever:Nat-m.
aftergettingup:Bry.,Sul. gettingupfromlyingdown:Pho-ac,Sil. hotdrinks:Phos.,Puis. jarringmovement:Glon.,Nit-ac,Sil. forheat:Ars.,Bell.,Glon.,Puis. leftside:Kali-c,Lach. forlight:Bell.,Calc-c.
lyingdown:Lach.,Mag-c
duringmenstrualperiod:Bell.,Glon.,Lye,
Nat-m.,Sep. mentalexertion:Glon.,Nat-c,Nat-m.
inthemorning:Agar.,Sul. movinghead:Ferr-m.,Gels. movement:Gels.,Nit-ac. atnight:Merc-s.,Nit-ac
fornoise:Calc-c,Coff.,Nit-ac
gettingoverheated:Lye
pressure:Lach.,Mag-m.,Nit-ac
reading/writing: Nat-m.
ontherightsideofthehead:Calc-c.
running:Puis. shakinghead:Nux-v.
smokyroom:Ign. warmroom:Kali-s.
sneezing:Sul. standing:Puis. stuffyroom:Kali-s.,Phos.,Puis. exposuretosun:Bell. summer:Glon. sunrise:Glon. sweating:Eup-p.
talking:Nat-m.
thinking:Nat-c,Nat-m.
travelling:Sep.
before/during athunderstorm: Rhod. touch:Coloc,Stap. turningheadquickly:Nat-c.
fortyinguphair:Bell. onwaking:Lach.,Nat-m.,Nit-ac
forwalking:Bell.,Glon.,Lach.,Nit-ac,Sul. walkingupstairs:Sil. walkingheavily:Sil. warmthofbed:Lye,Sul. J
184•Headinjuries INTERNALREPERTORY
wine:Zinc. wrappinguphead:Lye,Mag-m.,Phos. Causes:
alcohol:Agar.,Lack.,Nux-v.
anaemia:Calc-p.
artificiallight(workingin):Sep.,Sil. changeofweather:Bry.,Rhus-t.
gettingchilled:Aco.,Mag-p.
coldair:Bell.,Rhod.,Rhus-t.,Sil. cold,dampweather:Bry.,Calc-c,S