 an unnatural stale substance now known as oxy-
cholesterol, which is not found in fresh food or in the healthy human body. Similar mistakes have been made countless times by other scientists, using various unnatural
mixtures of stale processed foods in feeding trials for testing purposes, and then
assuming the choked artery results were typical of cholesterol foods. The cholesterol
theory for practical purposes is untrue, and its formulation was most unfortunate
because it deceived the world for fifty four years and indirectly caused untold deaths and misery by delaying discovery of th e true cause and cure. Many people have
needlessly been deprived of meat and eggs because of diets based on the deceptive Russian theory. 8. EFFECTS OF FRESH FOOD ON HUMANS
   It has been demonstrated that people adopting the fresh food diet have experienced
many benefits. Even though eating much meat, fat, eggs, and fresh raw milk every
day, blood cholesterol content has dropped  to levels usually found in young children. High blood pressure has dropped  to normal or below. Signs of arteriosclerosis in the
eyes, etc., have disappeared. Arthritis ha s been cured. Ear noises and high tone
deafness have been corrected. Enlarged pr ostate gland and fibrous enlarged womb
have returned to normal. Tooth decay and dental calculus or tartar have been stopped. Youthful vigor and appearance have been partially restored. Excess fat has been reduced and posture improved. Remarkable improvement in growth and health of
children has been obtained. For example:
   A fifty eight year old black man was prematurely aged, with a bent posture,
shuffling gait, irises of the eyes nearly c overed by the light gray atherosclerotic haze
called "arcus senilis," and skin the color of ashes. Given fresh food and fresh milk,
this man began to straighten up within ten days, and within a month was dramatically
improved. In two months his eyes had nearly cleared up so the natural brown color
was revealed, his skin was a smooth rich br own color, and he walked straight and
strong. Previously scorned as a worn out ol d man, he bought stylish new clothes, grew
a sharp mustache and sideburns, cut a swath among the ladies and had some fights. He told me they said "What is Mr. Ford doing to you? You are young  again!" A fourteen year old boy was put on good fresh food after a previous life on stale
food. Initially this boy was chalky pale, had poor thin hair, pimples, narrow shoulders and was a mouth breather with thick half closed eyelids. Receiving fresh food and
new raw milk, in a few months this boy was growing rapidly, had clear ruddy skin
and thick hair, alert eyes and kept his mouth closed. He soon developed a broad
shouldered herculean virility seldom seen in these times, with a muscular six foot two
hundred pound physique of awesome power. He attracted favorable comment wherever he went and was called the "jolly pink giant." But on going away to school
and eating stale food again, this young Hercules became pale and fat, his teeth decayed and he developed a hernia. A three year old child who was very th in and wretched, with a sad wizened face and
twisted jaw, was given an unlimited daily supply of new raw milk from a cow eating
green young oat and rye grass. On tasting the milk, this child refused all other food
and drink for several days and drank milk by the quart. Within a few weeks she grew so fast she had to have a whole new set of clothes, and became ruddy, happy and
robust. Upon sighting me even 100 yards away, she would shout "I love your milk, I
love your milk." Previously hardly leaving her mother's arms, this child turned into a
jumping jack. Her jaw straightened up to normal and she became an outstanding child in every way. 9. EXCESSIVE FATNESS IN HUMAN BEINGS
   Normal fat is a fluid oil stored in tiny living fat cells, is springy and well distributed
over the body producing an attractive appearance. But in modern people eating stale
foods, abnormal fat is developed in which many of the fat cells are dead and large
amounts of deteriorated fatty substances accumulate outside the cells as junk material. This is the type of flabby bloated fatness which people find repulsive and go on
starvation diets to avoid. This "stale food" type of fatness is hard to reduce, because
the fat is a semi-dead material which the body cannot utilize in the normal way even though almost starved. On the other hand, fat from fresh food is a "living" material,
and can be rapidly utilized and removed when the food intake is reduced. It has been demonstrated that the fresh food diet is an effective reducing diet, yet
maintains ample food intake to prevent hunger and permit full activity. The fat leaves first under the throat and in the abdomen, and within a few months lumpy dead fat is
removed throughout and a more attractive posture and figure obtained. 10. SEX AND STALE FOOD
   In experimental work it sometimes happens that unsought but useful results are
stumbled upon by good fortune. This occurred in my arteriosclerosis work and an
important relationship between stale food and sex was found. The accompanying picture shows the results of feeding pasteurized homogenized
milk to roosters, which caused severe stunting of the male sex glands or testicles. The
small deformed and diseased glands on the left came from roosters fed the store milk, whereas the large powerful gland on the right came from a rooster fed new raw milk. These results were typical of fifteen  roosters in each group, fed for a period of one
year starting with baby chicks. The store milk roosters did not develop big combs and
plumes, and some could hardly be distinguished from hens. They could not breed, and
were dejected spiritless birds. On the other hand, the male chicks receiving new raw milk grew rapidly into huge splendid roosters, fierce, powerful, and ready to fight or
breed on a second's notice. A few of the sex-inhibited roosters were  taken out of the experiment and given no
more milk. They recovered and became sexua lly active, but never reached the great
size and strength of the raw milk roosters. Similar testing was done with female ch ickens, and no sexual disturbances occurred. The only outward difference was that the raw milk hens were a little larger and better
looking. All chickens male and female which were fed store milk had greatly enlarged livers
of a light yellow color and fatty texture, whereas the raw milk chickens had normal
wine-red livers. No noticeable arteriosclerosis occurred on either milk. Other testing in later years revealed that male goats and rabbits also became
sexually deteriorated when fed mostly on stale food of any kind, not necessarily milk. Some of these male animals fed in confinement on commercial rabbit pellets or hay
and grain had infant sized sex glands even though full grown. Aside from actual deterioration of the sex glands, feeding of stale food was found to
depress sexual activity among even the normal goats of both sexes. Confined goats
fed hay and grain were dejected spiritless animals and very little breeding occurred. But within a few weeks after feeding fresh vegetation daily, these unhappy animals would cheer up and Cupid's arrows begin to fly. These findings are really not surprising, for Nature has evidently set controls upon
sex to discourage pregnancy during periods of poor food supply. An animal, or human, becoming pregnant when food was very scarce or poor would probably lose
her baby, and might well lose her life too. These results correspond very well to conditions among modern people. The young
women nowadays seem much the same as always, but many boys do not reach the age
of puberty until nearly twenty, and a large number remain sexually undeveloped or
perverted. Many doctors and marriage counselors have published articles telling of the
great numbers of wives who are finding their husbands inadequate. Our young men are adopting feminine hair styles and clothes, lacking pride of manhood. Female sex
is flaunted on every side, and skirts are going higher and higher, in an attempt to
awaken failing male interest. Any such display in earlier times when men were normal would have caused a stampede. The birth rate in the western industrialized
nations is dropping, but is holding up or rising in more primitive lands where people
eat fresher food. Sex among modern people is becoming more and more a neurotic
frustrated fixation, rather than the wholesome and dynamic physical relationship
designed by Nature. Large numbers of modern youths are unhappy and neurotic, protesting against a civilization with which they are somehow dissatisfied. They are constantly seeking something, but are not sure what it is. What they really lack is the fresh food to complete the structure of their physical bodies, so they can attain the
powers which are their natural birthright. If these unhappy youngsters could receive
high quality fresh food for a year or so, most of them would turn out to be as normal
as could be desired. 11. MICROBES AND MAN
   As Dr. René Dubos of the Rockefeller Institute has so well put it, all around us is
the "Unseen World" of microbes, or germs if you will, the tiny microscopic forms of
life which swarm in uncountable billions in the soil, water, air, or vegetation and in
the bodies of men and animals. The bacteria, viruses, protozoa, algae, fungi, plankton, and so on exist in many thousands of different kinds


 actually formed among
brain cells or how the bewilderingly vast number of
connections interrelate—millions of dendrites come
together at major junctio n points in the body, such as the
solar plexus,  not to mention the billions upon billions in the
brain itself. But experiments have shown that new
dendrites can be grown throughout life, up to advanced old
age. The current view is that this new growth easily
provides us with the physical structure for unimpaired
brain function. In a healthy brain, senility is not physically
normal. A rich multiplication of dendrites might even lie
behind growing wise in old age, a time when more and
more of life is seen in its totality—in other words, more
interconnected, just as the nerve cells are more
interconnected through their new dendrites. This exampl e illustrates how radically wrong medicine
can be if it insists that matter is superior to mind. To say
that a nerve cell creates thoughts may be true, but it is just
as true to say that thinking creates nerve cells. In the case
of the new dendrites,  it is the habit of thinking,
remembering, and being mentally active that creates the
new tissue. Nor is this an isolated ﬁnding. Curiously
enough, as soon as the concept of the “new old age” was
permissible in the eyes of doctors, our views of many forms
of degeneration began to alter. As long as you exercise, for example, your body’s
musculature will not wither, and your strength will be
unimpaired for life, altho ugh there will be a slow decline in
stamina. You can train for a mara thon at 65, provided you
are in good physical shape and train sensibly. Similarly,
your heart changes with age, growing less resilient and
pumping less blood per beat, but heart disease and
hardening of the arteries, thought absolutely normal with
old age a few decades ago, are now seen as avoidable, too,
depending on diet and lifestyle. Strokes, another given ofold age, have declined by 40 percent just in the last decade,
thanks to better control of hypertension and less fat in our
diets. A large  perce ntage of “unavoidable” senility has been
traced to vitamin deﬁciency, poor diet, and dehydration. The overall result of these ﬁndings is that old age is being
drastically reconsidered; a less obvious result is that the
whole body, at any stage of life, has to be rethought. —
What is happening on every front in medicine is that the
healthy body is showing  itself to be more resilient and
versatile than was hithe rto suspected. Whereas medical
school teache s that germ A causes disease B and is treated
by drug C, nature seems to feel that this is only one option
among many. The mental approach to treating cancer, for
instance, would have been ridiculed a decade ago. But
people do seem able to participate in their cancer
treatment, and even to control the course of the disease, by
using thoughts. In 1971, Dr. O. Carl Simonton, a radiologist
at the University of Texas, met a 61-year-old man with
throat cancer. The disease was very far progressed; the
patient could hardly swallow, and his weight had dropped
to 98 pounds. Not only was the prognosis extremely poor—the doctors
gave him a 5 percent chance of surviving ﬁve years after
treatment—but the patient was already so weak that it
seemed unlikely he would respond well to radiation, which
is the standard therapy for this condition. In desperation,
but also curious to try a psychological approach, Dr.
Simonton suggested that the man enhance his radiation
therapy through the use of visualization. He was taught to
visualize his cancer as vividly as possible. Then, using any
mental pictu re that appealed to him, he was asked to
visualize his immune system as the white blood cellssuccessfully attacked the cancer cells and swept them out
of the body, leaving only healthy cells behind. The man said he envisioned his immune cells as a
blizzard of white particles, covering the tumor like snow
burying a black rock. Dr. Simonton had him go home and
repeat this visualization at intervals throughout  the day. The man agreed, and soon his tumor seeme d to be
shrinking. In a few weeks it was deﬁnitely smaller, and his
response to radiation was almost free of side eﬀects; after
two months, the tumor was gone. Naturally, Dr. Simonton was surprised and baﬄed,
though elated that the psychological approach had been so
powerful. How does a thought defeat a cancer cell? The
mechanism was totally unknown—in fact, given the ﬁendish
complexity of the immune system and the nervous system,
both of which were obviously involved here, the mechanism
might be unknowable. For his part, the patient accepted his
cure without undue surprise. He told Dr. Simonton that
arthritis in his legs kept him from going stream-ﬁshing as
much as he liked. Now that the cancer was gone, why not
try visualizin g the arthritis away too? Within a few more
weeks, that is exactly what happened. The man remained
free of both cancer and arthritis for a follow-up period of
six years. This now-famous case is a landmark in mind-body
medicine, but unfortunately it is not the whole story. Dr.
Simonton’s visualization therapy (it has branched out into a
broad mind-b ody program ) does not reliably cure cancer. One of my patients used it with success to cure herself of
breast cancer, I believe, although she practiced the
technique on her own and not under a doctor’s scrutiny. Long-term statistical studies, however, dispute whether
such sporadic results are any better than those of
conventional treatment. At present, conventional  therapy
has a big edge. If a woman with breast cancer, for example,detects the tumor while it is still very small and localized,
the chances of curing her (a “cure” means surviving at
least three years without  a recurrence of the disease) are
currently better than 90 percent. In comparison, the
number of spontaneous remissions, at the most generous
estimate, would be well below 1⁄10 of 1 percent. Until a
mental or other alternative therapy outperforms radiation
and chemotherapy, it will not become the treatment of
choice. Although patients may long for such approaches,
most doctors still fear and distrust them. But even if Dr. Simonton’s patient were one of a kind, he
is enough to rock our conception of how the body cures
itself, for here is nature ﬁnding a way to combat death that
no doctor had ever tried—and here also is the dark
possibility that what the doctor usually tries is not helping
nature but stiﬂing it. Curious and adventurous doctors have ﬂocked to
experiment with mind-body innovations over the last
decade, from biofeedback and hypnotism to visualizations
and behavior modiﬁcation. The results across the board
have been amorphous and hard to interpret. Psychologist
Michael Lerner spent three years conducting an in-depth
study of forty clinics oﬀering alternative approaches to
cancer, whose metho ds ranged from herbs and
macrobiotics to visualization of positive mental images. He
found that these “complementary cancer centers” were
sought out by patients who were generally well educated
and prosperous, that the doctors running the clinics were
also serious and well intentioned, but that nothing close to
a cure for cancer had been discovered anywhere he visited. When he interviewed the patients, a fairly large
proportion (40 percent) thought that they had experienced
at least a temporary improvement in the quality  of their
lives. Another 40 percent reported that they experienc ed
actual medical improvements in their condition, lastingfrom a few days to a number of years. About 10 percent fell
at the extreme ends of the spectrum, one group saying that
they got nothing from the treatment and the other that they
were now partially or wholly recovered from their disease. Generally, the record of alternative approaches is that they
give a measure of comfort and relief to patients, but
disappointingly, the remission rates are not radically
diﬀerent from those of standard therapy. There are other problems that run deeper than
inconsistent results: the mind-body ﬁeld continu es to be
plagued by an inability to rigorously prove its basic tenet,
that the mind inﬂuences the body toward either health or
disease. It seems utterly self-evid ent that sick people and
healthy people enjoy diﬀerent states of mind, but the causal
connection is still elusive. In 1985 a major study of breast
cancer conducted at the University of Pennsylva nia failed
to ﬁnd any correlation between the mental attitude of
patients and their chances of surviving their disease
beyond two years. In an editori al accompan ying the study,
which appeared in the prestigious New England Journal of
Medicine, the whole concept of emotions aﬀecting cancer
was denounced. “Our belief in disease as a direct reﬂection
of mental


ice to the clinic. One October
day I walked into the dining hall and noticed one of the
cancer patients, a middle-aged man who was sitting quietly
in the corner, eating lunch with his wife. He had cancer of
the pancreas, a fatal condition that is also extremely
painful. When he had come in the door ﬁve days earlier, his
face was gray and creased after months of suﬀering. I
walked over now to say a few words. As I approac hed, he
casually looked up at me. It was one of those moments that
stops the heart. His face looked peaceful and relaxed; his
eyes were unmistakably touched with bliss. I asked himhow he felt. He said that he had no pain at all; after four
days of Ayurvedic treatment, he had taken hims elf oﬀ all
his pain medication. A few days later he left, and until the
time he died, he remained largely free of drugs. This is not yet a cure, but it is a huge step towa rd one. Consciousness would be curing people today, I am
convinced, except that we diagnose disease too late, after
years of stress have hardened the physiology and made it
diﬀicult for bliss to penet rate. But the gate is always open,
even if only by a crack. All the Ayurvedic healing
techniques operate on the premise that one treats the
patient ﬁrst, the disease second. The prospect of becoming a well person again, as
opposed to ﬁghting against a disorder known to be
incurable, gives hope to people who otherwise have
nothing to hold on to but grim statistics. One AIDS patient
in Germany has been treated with Ayurveda for two years
as part of a pilot program  conducted in Europe. Diagnosed
in 1984, he is still alive at the time of this writing in August
1988 (80 percent of AIDS  patients die within two years of
diagnosis); he leads a normal life and is without overt
symptoms. A similar program is under way in California, treating
AIDS patients under clinical observation to see if both the
latent and active phases  of the disease can be aﬀected. Both groups are small, and the subjects know that
Ayurveda is not promising a cure, but the supervising
physicians feel that they are seeing improvements,
particularly in the patients’ ability to withstand the
debilitating fatigue that saps the strength and will of AIDS
patients. Just to extend the latency period, giving a patient more
years before the disease produces symptoms, would be a
major breakthrough. However, I met one patient, not
connected with the clinic, who seems to have done betterthan that. A musician from Los Angeles in his early forties
came to be taught the bliss technique two years ago; I did
not see him again until this year, when he came to learn
primordial sound. I asked how he was doing, and he
answered that he had something important to tell me—he
had AIDS. The diagnosis had been made four years earlier after he
came down with pneumonia. Rather than the typical
pneumonia caused by the pneumococcus bacteria,  his came
from a protozoa known  as Pneumocystis carinii;  this
disease is one of the most common that strike AIDS
patients when their immune systems collapse. He
recovered from the attack and decided to change  his life. He learned to meditate, and for the ﬁrst time in his adult
life he gave up the habit ual routine of long nights, heavy
drinking, pills, smoking, and promiscuity that had been
attached to his career. (Interestingly, a survey of long-term
AIDS survivo rs shows that all of them have made this kind
of “take charge” decisi on over their disease. Standard
medicine cannot explain why this should be such a
lifesaver, but it is.) By the time he learned the bliss technique, two years
later, his health had improved to the point where he looked
totally normal. The bliss technique becam e a major focus of
his determination to overcome AIDS. “I don’t think of myself as ﬁghting my sickness,” he
remarked. “I’m just learning that all the unhappiness and
anguish I used to live with was wrong.” Inside, he began to
experience a much more  positive range of emotions—he
told me that he had never suspected that he could get
hooked on happiness. Today, four years after the original
diagnosis, he looks completely healthy, and except for a
certain amou nt of fatigue, he lives as if the AIDS were not
there.Each year’s international symposium on AIDS discloses
deeper gloom about defea ting it. AIDS is caused by the HIV
virus, plus its related mutations, which are a researcher’s
nightmare, because they belong to a particularly  baﬄing,
elusive class of organis ms called retroviruses. Even a
normal virus, such as the one responsible for colds, has
remarkable powers to elude the body’s immune system. Contrary to the way it responds to bacteria, our DNA
mysteriously forgets how to ﬁght against an invading virus
—in fact, it actually appears to cooperate with it. When a
virus comes near the cell wall, it melts through,
penetrating as if without resistance; it is next ushered
directly to the cell’s nucleus, where the DNA obligingly
shuts down normal operations and begins to manufacture
the proteins for making new viruses. A cold or ﬂu virus is content to let DNA build proteins for
it, but a retrovirus like HIV goes one better by blending
into the DNA’s own chemical strands, masking itself as the
host’s genetic material. There it sleeps until the day, which
may come years later, when the DNA is triggered to ﬁght
another disease. Then the retrovirus awak ens and begins to
replicate itself by the millions, using the host cell as an
incubator and eventually resulting in the host cell’s death. The cell bursts open, loosing a horde of lethal viruses into
the bloodstream. Every step of the cycle is so mysterious
and complica ted that the AIDS virus has quickly earned a
reputation for being the most complex disease organism
ever discovered. No drug is capable of treating it; AZT,
which helps postpone the active phase, is riddled with
major side eﬀects, making it impossible for some patients
to take the drug. This is not to deny Western medicine its own approach. When a life-threatening disease arises, it is necessary to
take drastic  measures —on this point there is no
disagreement. But I believe that viewing disease as adistortion of intelligence might represent a move toward a
deeper level of understanding, and therefore of treatment. Both cancer and AIDS seem to be cases where the proper
sequence of sutras must be unraveling at the deepest level. In other words, they are failures of intelligence, like “black
holes” where  bliss gets distorted out of its normal pattern. What makes both diseases so intractable is that the
distortion runs so deep— it is locked inside the DNA’s own
structure. This causes the cell’s self-repair mechanism
either to break down or turn against itself. In the case of
cancer, DNA actually seems to want to commit suicide by
ignoring its knowledge of proper cell division. In both diseases the distortion apparently penetrates as
far as the very force ﬁelds that hold DNA together. (Cell
physics is a complex ﬁeld, but it is believed that a cell
senses and interacts with viruses in the ﬁrst place by
detecting their chemical and electromagnetic resonances;
such signals are interpreted by the DNA and presumably
can also fool it.) From the perspective of the sutras, or Vedic sounds,
there must be a distor tion in the proper sequence of
intelligence as it unfolds into the relative world. “Hearing”
the virus in its vicinity, the DNA mistakes it for a friendly or
compatible sound, like the ancient Greek sailors who heard
the siren’s song and were lured to their destruction. This is
a believable explanation once one realizes that DNA, which
the virus is exploiting, is itself a bundle of vibrations. If this explanation is valid, then the remedy is to reshape
the improper sequence of sounds, using Ayurveda’s
primordial sound (known as Shruti  in the Sanskrit texts,
from the verb that means “to hear”). These sounds are
basically like pottery molds—by placing the mold back over
the distorted sequence, one guides the disrupted DNA back
into line. This treatment is subtle and gentle in its eﬀects,
but some preliminary results have been quite dramatic.Once the sequence of sound is restored, the tremendous
structural rigidity of the DNA should again protec t it from
future disruptions. In the near future Ayurveda will blossom, I believe, and
help us to create a new medicine, one of knowledge and
compassion. At its best, current medi cine already contains
these ingredients—the medical system is in trouble, but its
woes are transcended by caring individuals. They will be
the ﬁrst to see that Ayurveda is not in conﬂict with their
work as doctors; it can only help the process of recovery
and bring healing under our control. EXP


 i magination,
whether it was building sand castles at the beach or playing with your
make-believe fa mily of dolls. T oday, the very fact that you are alive is
evidence of your creativity, for you are co-creating your reality every
moment. Y ou are creating a new body/mind with every impulse of
experience and every breath you take. Learn to reawaken your creative
response and you will recapture the ener gy and enthusiasm of youth. In
addition to helping you grow younger, the creative process can be applied to
healing, relationships, the arts, and business. T AKING A CREA TIVE LEAP
Creativity is the process of takin g the raw ener gy, information, a nd material
of th e universe and transforming it into something that has never been
created before. Whether you are creating an original work of art, a new
piece of music, a unique software program, or a healing response to an
illness, creativity requires a leap in awareness. If you are improving on
something that already exists, that is innovation. Creativity brings
something into existence that has never been here before. There are nine b asic steps to the creative response. Become con scious of
these steps and use the creative response whenever you are facing an issue
or ch allenge in y our life. Y ou h ave unlimited creative potential  that can be
used to solve any problem you are facing. Intended Outcome
The first step of the creative response is to have a clear intended
outcome. Y ou must have a clear vision of  what it is that you want to have
unfold. If you are not certain about what you want, you are  unlikely to
fulfill yo ur needs. State your in tended outcome in clear positive language:
“I h ave a health y body with abundant ener gy. ” “My intimate r elationships
are l oving and nurturing. ” A void defining your intentions in ter ms of what
you don’ t want. Rather than saying “I want to leave this dreadful job,” state
your int ention as “I have a position that enables me to express my full
potential. ”
W rite down your intentions and review them regularly to be certain that
they ref lect your current desires. Although living in a state of flexibility
implies not being attached to a particular outcome, it is still e ssential that
you have unambiguous intentions. Formulate a clear intention and be
detached from the outcome. Information Gathering
The second step is information gathering. In this stage, learn everything
that is available about the issue you are facing. Become an expert on the
challenge that confronts you, recognizing that your particular variation is
unique. Read books, do research, use the Internet, explore spiritual
literature, go to lectures, participate in workshops, speak with friends and
family. G ather i nformation from  every possible source without judging or
filtering. Pay attention to the sensations in your body as you learn what
others have to say about your issue, noting which approaches feel
comfortable for you and which feel uncomfortable. Information Reshuffling and Information Analysis
As y ou gather in formation, your mind will digest what you are  learning,
formatting the information in ways that are useful to you. This process of
information r eshuffling takes place on both conscious  and subconscious
levels. The data is analyzed looking for patterns that can provide clues to a
new understanding of the issue. Incubation
The fourth step is incubation. In incubation, you allow your awareness to
settle in to a more expanded state of consciousness through meditation. Incubation is the stage of surren der. Having formed your intention, gathered
and resh uf fled t he information you obtained, the next step is to go beyond
the r ational mind and access a deeper domain of awareness to  orchestrate
the fulfillment of your intentio n. Use the So Hum meditatio n technique
described in Chapter 3 to quiet and expand your mind. Review your
intention for a few moments before you begin meditation and then let go. Letting go allows for something entirely new to arise in your awareness—
something that you had not conceived of before. Insight
When th e condit ions are right, y ou will experience the fifth step, which is
insight. Insight results from the rearranging of the previous relationships
and meanings into an entirely  new context, which then allows for an
entirely new interpretation. Insight is the creative leap— your perception
and interpretation of the issue c ompletely shifts. This new inner vision is
the esse nce of the creative re sponse. It precipitates from a domain of
awareness that is nonlocal. The  process of meditation allows y ou to enter
into this nonlocal domain that exists for eternity in the gaps between your
thoughts. When  you are able to go beyond your ideas about how things
should be, gaining access to thi s deeper domain, something unprecedented
emer ges. This is insight. Inspiration
When th e insight occurs, it spontaneously generates inspiration. The
level of enthusia sm that wells u p when insight dawns is a good barometer
that the insight is a real creative leap. When you really see things in a new
light, yo ur entire mind/body becomes ener gized. Y ou know in your mind
that your insight is true and you  feel in your body that the insi ght is right. Passion, exhilaration, excitement, joy, and enthusiasm are all si gns that the
insight that arose while you were incubating will solve your problem and
fulfill your intention. Implementation, Integration, Incarnation
It is now  your task to translate th e insight into action. Now that you know
what is necessar y to fulfill your intention, do it. Make the change, take the
step, and implement the a ction to actualize the creat ive response. Integrate
the c hange into your life. As yo u integrate and implement the insight into
your thin king and behavior, you incarnate it in your body. It becomes a par t
of you, and as a result you are a new person. Y ou have taken a creative leap
and have become a new body/mind. Ar chimedes, the Ar chetypal Cr eative Response
Archimedes was the greatest mathematician of his time. A third-century
B. C. native of S yracuse, Sicily, he was asked by King Hiero to determine if
the crow n that was made for him was of pure gold (Intention). Archimedes
knew th at if he c ould calculate the density of the crown he would be able to
determine if any other metals had been added (Information gathering). He
knew that density was weight ( mass) divided by volume. He could weigh
the crown on a scale, but due to its irregular shape, he did not know how to
find its precise volume. After considering this problem conti nuously for
days (Information r eshuffling), he was convinced by his servant to let the
puzzle g o for a little while and take a warm bath (Incubation). As he was
lowering himsel f into the tub, he noticed that his body displaced an amount
of water  equal to his volume. This led to the idea (Insight) that he could
calculate the density of the cr own by determining how much water it
displaced. He was so exuberant about his discovery (Inspiration) that
legend has it he ran through the streets of Syracuse shouting  “Eureka.,”
which in Greek means “I’ve fou nd it. ” As it turned out, the metalsmith had
diluted the gold with silver. As a n e xample of how this might work on a personal level, consider a
woman who is in constant turmoil because her spouse is not meeting her
expectations. In  her mind, he spends too much time alone or on the phone
with friends and colleagues. As a result of her distress and anxiety she has
been eating more, gaining weight, and losing her self-esteem. She dec ides to apply this nine-s tep creative process by first formulating
her i ntention, which is to feel se cure, appreciated, and loved. She makes the
commitment to read several pop ular books on relationships and is exposed
to a num ber of new perspectives. She learns meditation, which  she begins
practicing regularly. During a particularly deep sitting, she has the insight
that she has really been m issing her friends, and her resentment stems fr om
her husband’ s experiencing som ething that she would like for herself. She
becomes inspire d by the idea and makes plans to visit an old college
roommate in another town. Sh e so enjoys the few days that her entireattitude about her life complete ly shifts. She begins exercising and eating
better and all her relationships, including her marriage, improve. By s etting up the conditions th at allowed her to experience a  creative
quantum leap, she was able to access life ener gy that was  previously
unavailable to her. This ability to experience new creative solu tions to old
problems is the essence of flexibility and a key component of re versing the
aging process. OPPOR TUNITIES FOR CREA TIVITY
Use the nine-step process every  time you perceive a problem or challenge
in yo ur l ife. See  every challenge as an opportunity for creativity. When you
see ever y problem as an opportunity to practice the creative responses, you


•  Freeing Your Spiritual Self
•  Giving Up Illusions
•  Being Lived Through by the Spirit
2 The Idealized Self-Image
•  The Higher Self, the Lower Self, and the Mask
•  Fear of Pain and Punishment
•  The Moral Mask of the Idealized Self
•  Self-Acceptance
•  The Inner Tyrant
•  Estrangement from the Real Self
•  Giving Up the Idealized Self
•  Coming Home
3 Compulsion to Recreate and Overcome Childhood Hurts•  The Lack of Mature Love
•  Attempts to Remedy the Childhood Hurt in Adulthood
•  The Fallacy of this Strategy
•  Reexperiencing the Childhood Hurt
•  How to Stop Recreating? 4 The Real God and the God-Image
•  The False Concept of God
•  Dissolving the God-Image
•  God Is Not Unjust
•  The True Concept of God
•  The Eternal, Divine Laws
•  God Is in You and Creates Through You
5 Unity and Duality
•  Understanding Is the Way to the Unied Plane
•  Obstructions to Finding the Real Self
•  Your Ego Versus Your Divine Center
•  The Transition from Dualistic Error to Unied Truth
6 The Forces of Love, Eros, and Sex
•  The Spiritual Meaning of the Erotic Force
•  The Dierence Between Eros and Love
•  The Fear of Eros and the Fear of Love
•  The Sex Force
•  The Ideal Partnership of Love
•  The Search for the Other Soul
•  The Pitfalls of Marriage
•  True Marriage
•  Separateness
•  Choice of Partner
•  Eros as a Bridge
7 The Spiritual Signicance of Relationship
•  Unequal Development of Parts of Consciousness
•  Elements of Dissension and Unication
•  Fulllment as a Yardstick for Personal Development
•  Who Is Responsible for the Relationship? •  Destructive Interactions
•  How to Reach for Fulllment and Pleasure
8 Emotional Growth and Its Function•  Numbing of Feelings to Avoid Unhappiness
•  Isolation
•  The Need to Exercise the Emotions
•  Allowing Immature Feelings to Surface
•  How to Activate the Growth Process
•  What Is True Security? •  If the Feelings Are Stunted, Love Cannot Grow
9 Real and False Needs
•  Awakening the Dormant Spiritual Potentials
•  The Unfulllment of the Child’s Legitimate Needs
•  How to Dissolve the Pain of the Unfullled Legitimate Needs
•  Overcoming the Resistance to Exposing False Needs
•  Present Suering Is the Result of Pursuing False Needs
•  Letting Go of the Demand for Fulllment of Unreal Needs
10 Innite Possibilities of Experience Hindered by Emotional Dependency
•  Everything in the World Exists in a State of Potentiality
•  Avoidance Motivation Closes Out New Vistas
•  A Cluster of Popular Misconceptions
•  Devices to Hide Weakness and Dependency on Others
•  The Child Within You Still Wants Validation from Others
•  Vicious Circle and Forcing-Current
•  Let Go—Let Out
•  Take O the Leash Around Your Neck
11 The Spiritual Meaning of Crisis
•  The Self-Perpetuating Force of Negative Emotions
•  Crisis Can Put an End to Negative Self-Perpetuation
•  Growth Is Possible Without “Dark Nights”
•  Outer Crisis and Inner Crisis
•  Leaving Crises Behind
•  The Message of Crises
12 The Meaning of Evil and Its Transcendence
•  Does Evil Exist? •  Right Acceptance of Evil
•  Evil as Distorted Creative Power
•  Liberating the Inner Beauty
•  Transformation
13 Self-Esteem•  The Inner Conict Between Self-Indulgence and Self-Rejection
•  What Brings Self-Respect? •  Using the Power of the Conscious Mind
•  Reconnection with the Instinctual Life
•  Unifying Love and Pleasure
14 Meditation for Three Voices: Ego, Lower Self, Higher Self
•  The Ego as Mediator
•  The Meditative Attitude
•  The Changes Eected by the Pathwork Meditation
•  The Reeducation of the Destructive Self
•  A Way to Begin Meditation
•  Reconciliation of the Paradoxes of Your Life
15 Connection Between the Ego and the Universal Power
•  The Universal Life Principle and the “Forgetful” Ego
•  The Conict Between Yearning For and Fearing the Real Self
•  Misinterpretations of the Universal Life Principle in Religion
•  How to Let Go of the Ego
•  Analogy with the Law of Gravity
•  The Human Reaction to the Real Self—Shame and Falsication
•  The Biblical Symbolism of Nakedness
16 Consciousness: Fascination with Creation
•  Knowing, Feeling, and Willing as Tools of Creative Consciousness
•  Three Conditions of Experiencing Yourself as the Universal Spirit
•  Self-Observation and Purication on Three Levels
•  The Origin of “Sin” or Evil
•  The Way Out of Negative Creation
17 Creative Emptiness
•  How to Open Up to the New Consciousness
•  The Way Leads Through Seeming Contradictions
•  A New Fullness Begins to Manifest
•  Puncturing the Closed Circuit of the Mind
•  Making Your Mind an Instrument of Unication
•  Going Into the Emptiness
•  The Actual Experience
•  The New Person As the Receptacle of the Universal Intelligence
•  The Function of the Intellect in the New Person
•  Entering the New, Greater LifeThe Voice Within: A Meditation from the Guide
Background: The Guide, Eva, and the Pathwork Foundation
List of Pathwork Lectures
Acknowledgment
About the Author
OceanofPDF.comI n t r o d u c t i o n
No matter where you are in life, what your profession is, what
your problems are, whether  you are young or old, this book will
help you see yourself and life in a new light. This new light
combines reaso n with love and illuminates a path-way leading into
your innermost self. This book is channeled material. Its true author is a discarnate
being who did not give himself a name, but who came to be known
as the Guide. He delivered, through Eva Pierrakos, 258 lectures on
the nature of psychological and spiritual reality and on the process
of personal spiritual development. This process came to be known as
the Pathwork and the transmissions were called the Pathwork
Lectures or the Guide Lectures. There are many volumes of channeled material in print today, and
it therefore seems right that we do our best to let the potential
reader know what distinguis hes this book from so many others. Let
us introduce you to the two principal distinguishing features of the
Pathwork guidance:
1. The channeled teachings  of the Pathwork Guide outline a
complete path for persona l transformat ion and spiritual self-
realization. 2. This path includes a profound understanding of personal
negativity—its sources, consequences, and a process to meet and
transform it. This process, as taught by the Guide, is unmatched
anywhere else.The goal of personal psychological work is to become self-
actualized, to realize our individual human potential for meaningful
work in the world and for loving relationships with others. The goal of spiritual practice  is to experience enlightenm ent, or
unitive consciousness, our oneness with all things. The aim of
spiritual work  is to know our innermost identity as God-inspired
beings, lled with love and light. A complete path must help us address both the frustrations in the
fulllment of our personal lives and the limitations that prevent our
spiritual awakening. Most approaches to personal and spiritual
growth oer us help for only part of this journey. We still want to
know: How can I get from where I am to where I want to be? Most present-day channeled material, as well as the esoteric
traditions of most religions, tell us that we create our own reality. But if this is so and I am indeed the creator of my life, what part of me is
it that creates events that I nd quite unpleasant? Why don’t I do a
better job of creating the life that I believe I want? Why are some aspects
of myself so hard to change? The most valuable contribution the Guide has made  to the
modern psych ological-spiritual quest is a practical, rational, and
honest way to get from where we are to


 between the thumb and
index finger helps with digestion. Many spas and clinics in India  of fer hand massage, often as a
prelude or to accompany another treatment. Comprising part of a
karashubakari  (“manicure” in Sanskrit), it can be particularly
pleasant. Many of these manicures utilize homemade herbal pastes,
scrubs and tonics and combine them with mainstream hand and nail
care such as cutting and filing nails, cuticle care and the application
of nail polish. O f particular note is the pampering manicure at the
Indus V alley A yurvedic Center: in this sequence, milk (high in lactic
acid) is used to soften hands; a disinfecting neem paste makes for a
tingling purifier ; herbal medicated oil according to one’ s  dosha  is
the base  for a vigorous hand massage; gelatine and lemon remo ves
dead surface cells while lemon  juice and sugar exfoliates; an d a
herbal pack made from  Multani mitti, milk and rosewater tightens
the skin. At over 90 minutes, it is a ritual to relish. A rich jade color, this neem paste is part of the relaxing herbal manicure given in
the comfortable Shringar Herbal Beauty Salon at the Indus Valley Ayurvedic
Center. In Indian salons, a manicure often includes a hand massage that extends all the
way up the arms. At the spa at Neemrana Fort Palace, a therapist locates
pressure points on the wrist — for deep cleansing as well as relaxation.Certain Aura spas’ therapists are trained in the art of a very particular hand
massage technique. Designed to release emotions, it can be quite a powerful
experience. Using thumbs and knuckl es, the therapist pushes up from the tip of
each finge r to release energy — and the same techniques are also employed
elsewhere on the body for a similar ef fect.foot care
In I ndia, when entering a hom e it is traditional to step across
the threshold with the right foot first. Shoes are often taken
of f, as they are when entering a temple or mosque (here feet
are often washed too), and touching the feet of an elder is
considered a mark of respect. As in other parts of Asia, feet
are full of symbolism. According to A yurvedic lore, an imbalance of  vata  lies at the heart
of all foot problems. As is u sual, most physicians recomm end
prevention rather than cure, stressing that regular foot care, pro per
posture and sensible footwea r also go a long way towards
ameliorating existing problems. Alternating hot and cold footbaths
help with aching feet and poor circulation, while regular foot
hygiene and exercise allow you to put your best foot forward at all
times. In  the same way that a footbath was traditionally of fered to
visitors after a l ong journey, today it often sets the tone at a spa. Given b efore a treatment, it benefits more than just the feet a s it
revitalizes the nervous system, improves circulation and provides a
feeling of general wellbeing. The  Charaka Samita  notes that the application of oil is the
best remedy for tired or neglected feet. It is said to alleviate coarse
and rough skin and reduce stif fness, fatigue and numbness. Furthermore, after a  padhabyangha  massage (foot massage with
oil), loca lized veins and ligaments are strengthened and feet bec ome
firm and  strong. In addition, vis ion is supposed to be enhanced, as
nerves in the soles of the feet are associated with the eyes.Padhabyangham  tends to concentrate on the pressure points
located on the soles of the feet, as it is believed that these are
connected by ener gy channels to internal or gans. Sesame or cooling
coconut oil is favored, and if the oil is enlivened with essential oils
such as peppermint,  tulsi  or black pepper, feet are also given an
antiseptic and tension-relieving  boost. It is said that a str ong
rotating, kneadi ng foot massage before bed results in a tranquil
night’ s sleep. At m any spas b oth in India and elsewhere, foot reflexology or
foot massage is a staple on the menu. Often given whilst a client lies
cocooned in a b ody wrap or as  one part of a foot ritual, there is
something wickedly sensual about having your feet nurtured in s uch
a m anne r. Anoth er option is to walk along an uneven path in bare
feet (as recommended at Soukya and Kalari Kovilakom): a couple
of ci rcumambulations around su ch a path sends messages from the
trigger p oints on  the soles of the feet through the meridian chan nels
to th e in ternal o r gans. Y our body will benefit, even if your feet feel
a little painful. “As the snake does n’t approach the eagle, so disease doesn’t affect the person
who mass ages his feet before sleepin g” goes an old Indian saying. As such, foot
massage to the  marma  points on the feet is a family activity, often given by
children to elders. Invigorating and enlivening, it is good not only for the feet, but
for the entire body. In the same way  that soap was eschewed for an  ubtan  scrub to
cleanse and purify the body, A yurvedic physicians and beauty
therapists recom mend cleaning the feet with a scrub. Not only does
this exfo liate de ad skin cells, it helps prevent foot odor and fu ngal
and bact erial infections. For a v ery Indian sensation, try the Masala
spice scrub at T aj spas: a boost for the circulation, it promotes deep
cleansing. Another winner is the or ganic thyme and peppermint
scrub at Quan sp a in Mumbai: when followed by a  marma  massage
with  parijat  oil, it leaves the whole body profoundly relaxed.The floral footbath is a staple at Indian spas, as it is elsewhere around the globe. Jasmine, rose, frangipani and chrysanthemum blooms are all popular.The four steps at Neemrana Fort Palace’ s sublime  sirolepam  treatment includes a
head massage that extends to the face, neck and shoulder areas, a mud and
yogurt pack that penetrates deeply into the epidermal layer of the scalp, a
shampoo and a final conditioner. Traditionally, hair packs were covered with leaf
wraps. hair care
Indian women are renowned for their dark, thick and
lustrous locks. Ancient texts contain numerous reference s to
treatments, rinses, lotions, infusions and pastes for
beautifying, s trengthening and improving hair hea lth,
emphasizing how Indians have always prized hair as an
integral part of beauty.Indian women traditionally sport long tresses as this Keralan portrait on glass
illustrates. Often depicting everyday household activities, such paintings were
probably introduced  to India by the British in the 18th century. Subject matter
included religious themes, portraiture, folk art, and more. Their usage was purely
decorative. In I ndian paintings, women are depicted with long hair or
ornamented hairstyles, and the pantheon of Hindu goddesses always
wear ela borate h eadgear. Simila rly, Indian brides take great prid e in
their hairstyles, with dif ferent areas favoring dif ferent styles. The
Punjabi bride wears a red  parandi  (a type of silk tassel) in her hair,
while Be ngali and Maharashtran brides opt for buns decorated w ith
white flo wers. Further south in T amil Nadu, white, orange and pink
blossoms are woven around a central plait, while Keralan br ides
sport a veil of jasmine buds tied to form anet. In the  Kumarasambhavam, the famous Sanskrit epic poem by
the poet Kalidasa, the hair pre parations for the goddess Parvati’ s
wedding to Shiva are described  in detail: first her maids dried and
scented her hair with incense, then they plaited it into a grac eful
braid, an d finally decorated it with inlaid flowers and a garland of
madhuka  flowers woven with  durva  grass. Scenting the hair with smoke or incense  (dhoop)  while it dries
is a  tradition th at has been practiced by Indian womenfolk for
centuries. Burning charcoal, mixed with  sallaki  or frankincense (a
powder made from the gum of the  Boswellia serrata  tree), is
placed on an ear then or brass tr ay and wafted beneath long tres ses. The ancient equivalent of a ha ir dryer, it helps with drying a fterwashing, imparts fragrance to the hair and prevents fungal
infections, dandruf f and other hair problems. Shampoos were traditionally made from herbal powders, both
A yurvedic and otherwise, and many are still in use today. Popular
herbs for cleansing are the h ighly sc


 Tao System’s Ovarian  Kung  Fu trainin g, we
practice  to gain,  increase,  collect and  transfo rm ovarian  (sexual)
energy ; It is i mportant  to remem ber that building  up energy  in your
body  without know ing what to do  with it is dange rous. Som e systems
advocate  releasing  the ener gy from  time to time in so me w ay, like
releasing  a pressur e valve. They  will reco mmend occasional
outw ard-pouring  orgas ms for this  purpose. The Universal  Tao
System, however: stresses  the importance  of learnin g the
Microcosmic Orbit,  the means by which the ener gy can be
circulated  in the body  ultimately  to be stored  in a safe area  (the
navel)  for later  use and transformation  into a higher  form  of energy. If you consider  a computer  analog y, learning  how  to push  a button
will not teach  you how to opera te a computer. Although  pushing  the
- 34 -Chapter  I
button  will give  you a result,  until  you know and underst and the
system, yo u will not be able  to control  that result. To insure  proper
training  in the art of  Healing  Love,  the concepts,  the steps involved,
and an idea  of the  pleasure  that lies ahead  will be explained  in
detail. G. Wo men’s Sexual Energy
1. The  Ovaries  contain Life Force  Energy. As previousl y stated,  the Ching  (principal)  energy  of a w oman
provides  her with life-force  energy. This life- force  energ y is
contained  to a large  extent  in the ovaries. It is here  that the hormones
are produce d that determine  a woman’s  breasts,  voice,  etc. The
ovaries  constantl y produce  sexual energy. The Ovarian  Breathing
Process  to be  taught  in this book  releases  the energy  produced  by
the ovaries,  and makes it possible  to store  this energy, which has
a Yang (active)  qualit y, in the  woman’s  body  After  ovulation  and
before  menstruation  the ener gy is mi lder as  the properti es of the
energy  change  from  Yang to Yin (passive). Also, during  this part  of
the cycle  the energy  is at its highest  stage  of development  for
absorptio n and transfo rmation. Ovarian  Breathing,  if practiced  ever y day, can start  the
absorptio n process  and conserve  the life-force  energ y that other wise
would be lost  through  menstruation. This is the process  by which
the sexual ener gy is transfo rmed to Chi. As a result  of this practice,
wome n often  notice  a distinct  shortening  of the durati on of the
menstrual  flow, or a decre ase of cram ps or other  problems
associated  with their  periods. With continued  practice  menstruatio n
may cease,  because  all the  sexual ener gy is being  transformed
into a higher  life-force  ener gy. Under  ordin ary circum stances  menstruation  can stop  for a
variety  of reaso ns, such  as poor  diet,  depression,  emotional  stress,
childbirth  or menopause. Since a  functioning  body  draws its energ y
from ever y resourc e it has,  a body  requiring  additional  energy
makes co mpensations  to suppl y that energ y where it is neede d. A
nursing  mother for exam ple, will not experie nce menstruation,
because  the blood  normally involved  in the  menstrual  cycle would
be draw n to the  breast  and converted  into milk. Mens truation
resumes only  when nursing  stops. Women athletes,  when under
strict training,  will cease  menstruating  because  all the energy  has
- 35 -Taoist View  of Wom an’s
been  transfe rred into physical fitness. Similarly, it should  be noted
that many wome n, after  menopause,  lead  very active,  health y lives,
and usually  do well in pursuing  their  careers,  because  their  bodies
now have  the benefit  of energ y formerly  require d to maintain their
monthly  cycles. It is beneficial  to unde rstan d that menstruation  is for  the purpose
of the  next  generati on. Energy  not used  for this purpose  but
conserved  through  Ovarian  Breathin g becomes part  of the vital
energy  of the  body  thereb y prolongin g youth and providing  ample
energy  for transfo rmation  into a  higher  form of energ y. The
transformed  energy  is a creative  and healing  energ y which can
raise  a woman’s  life-force  potential  and ultim ately increas e her
spiritual  energ y. Also, the  cessation  of menstruation  can be
reversed  at an y time and  restore d to normal flo w after  a few months
of stopping  the practice. 2. Ovarian  Energy Devel ops a Hi gher Consciousness
    Ovarian  energy  is the  energ y used  for the development of  one’s
higher  conscious ness. These  practices  that transfo rm the sexual
energy  into Chi provide  the foundati on for the  spiritual  exercises
that transform sexual  and Chi energ y into Shen,  a sheer  spiritual
energy. The process  of cleansing  the internal  organs  of negative
emotions  described  previously  is called  “inner  alche my” by the
Taoists, and  it is this  inner  alche my that restor es to the orga ns
their birthright  of love,  joy, gentleness,  kindness,  respect,  honesty
fairness,  and righte ousn ess. Once  the organs  are cleansed  and
healthy, and you have  develop ed the abilit y to transfe r and transfo rm
sexual  energy  into life-force  energ y, the spiritual  development  can
begin. It is at  this level  that the generativ e energ y of the  ovaries  is
used  in what the Taoists  call “giving  birth  to yourself,. which means
developing  the spirit body  from wh ich you will attain  enlightenment. 3. Ovary Energy--the Best Co smetic
   The ovaries  contribute  most of their  energ y during  sexual
arousal. Many  other  organs  are contributo rs--the liver spleen,
kidney s, heart,  lungs,  and brain,  as w ell as glands- the pineal,  pituitary
thymus,  thyroid and adrenal. All of these  energies  blend  togeth er to
form sexual  energ y, a highl y charge d force  that brings  us to the
point  of orgasm. It is at this point  that our  habit  of losing- energ y
- 36 -Chapter  I
pleasure  must be over  come. By  doing  Ovarian  Kung  Fu exercises,
we can transfer  this energ y to a higher  qualit y ener gy by moving it
up the spine  to the brain. Because  the prope rty of sexual  energy
during  arous al is Yang (or active)  in natur e, you can revitalize  the
nervous  system, increase  brain  power and memory, and stay
healthy  and youthful. As a great  secret  taught  by the Taoist  sages
to em presses  and concubines,  these  methods  enabled  the women
in an  emperor’s  court  to maintain  their  sexual  activity, beaut y, and
health  for a long  time. Ma ny Taoist women  consider  the results  of
these  exercises  to be the  best  cosm etic in existence.<|eot_id|><|begin_of_text|>
Q: What are the two types of pleasure identified by the Taoists?,
A: Losing-energ y pleasure and gaining-energy pleasure.
Q: What is the main difference in the way men and women experience orgasm?,
A: The text does not explicitly state this, but it implies that men's orgasm is not the same as women's, as it only focuses on the female perspective.
Q: What is the significance of the Ovarian Kung Fu exercises?,
A: The Ovarian Kung Fu exercises help to recycle and conserve the sexual energy, allowing women to maintain their sexual activity and overall health.
Q: What is the goal of the first level of Taoist meditation?,
A: The goal is to develop self-awareness of the physical body and learn to circulate and control the life-force energy.
Q: What is the


mantra, you are simply using your will to shift the focus of your
consciousness from the samskara-generated thoughts to the mantra. Mantra is a gift. It’s like a built-in vacation. If you do the work
necessary to instill the mantra in a layer of your mind, it will change your
life. First off, the mantra does not have to be a traditional Sanskrit mantra
like Om Namah Shivaya or Om Mani Padme Hum. It can be a name or word
for God, like Jesus, Adonai, or Allah. In fact, a very powerful mantra is
simply God, God, God. If all these seem too religious for you, a great thing
to have going in your mind is: I’m alwa ys fine, I’m always fine, I’m always
fine. How nice woul d it be to be reminded of any of these throughout your
day. It is not difficult to instill the mantra in your mind—all it takes is
repetition. You can start practicing mantra during the time you put asideeach morning and evening for your spiritual practices. Even just fifteen
minutes will go a long way. A good technique is to tie the mantra to your
breath going in and out. Then during the day, come back to it whenever
certain events occur. For example, you could say a few repetitions of the
mantra before you pick up the phone and after you put it down. It just takes
a mome nt, and you are making a major investment in becoming a more
conscious, cente red being. Do it whenever you get into or out of your car, as
well as when you enter or leave your house or office. No one will even
notice. It is just a moment’ s pause that will change everything over time. Before you eat, say the mantra. If you are eating by yourself, you can have
fun inwardly repeating the mantra while you chew your food. Make it a
game—how many recurring events in your everyday life can you set up to
remind you to practice the mantra. Here’ s a good use of your smartphone:
set up a repeatin g reminder to do the mantra. Over time, you will train your
mind to always have the mantra going on in the background during your
daily life. Even if you have done this work on yourself, a fateful day will
inevitably arrive. Something will happen and your emotions or thoughts will
start to get upset. You’ll be on the verge of losing it, but the mantra will
catch your attention just enough to give you the choice—go down or go up. You immediately shift your awareness off the mess and onto the mantra, and
your life changes. The mantra does not stop you from having constructive
thoughts; it just sits there as a safety net to catch you if you start to fall. When you have some time to actually rest back into the mantra, you will
become filled with peace and well-being. It’s like a vacation from the
personal mind. How would you like it if the moment you sat down, tension
and stress melted away as you fell back into the lap of the mantra. All this
is available to you—free of charge. Just be willing to make the investment
in yourself. Notice that with mantra you are learning to surrender the hold
that the personal mind has on you. The final technique we will discuss for freeing yourself from yourself
is generally termed witness consciousness,  and it includes the powerful
practice of relaxing and releasin g. Witness consciousness is deeper than the
other techniques because, in the end, it doesn’ t require working with the
mind. Positive thinking involve s creating positive thoughts to replace the
negative ones. Mantra involves creating a layer of mind that provides a
peaceful and steady environmen t for rising above the lower layers. Witnessconsciousness is simply noticing that you are noticing what the mind is
doing. You don’t need to interact with the mind. You don’t need to do
anything. Just be the one who notices that the mind is creating thoughts, and
you are aware of them. In order to do that, you can’t be disturbed by the
thoughts that are being created. If the thoughts bother you, you will leave
the seat of objective observati on and try to change the mind. To truly
achieve witness consciousness, you must be willing to let the thoughts be as
they may and simply be aware that you are aware of them. If you want to experience true witness consciousness, just look in front
of you. Do you see what’ s there. Don’ t think about it, just see it. That’ s
witness conscio usness. It’s just seeing. You are simpl y witnessing what’ s
there. Now, turn your head and look around. Practice the imme diacy of just
seeing. Notice that your thoughts often have something to say about what
you see. Can you simply notice these thoughts like you noticed what was
outside, or do you have to do something about them. Thoughts,  emotions—
they come up by themselves. Good, now simply notice them. When you reach the state wher e you can observe what is going on in
the mind and heart, you’ll notic e that you’re not always comf ortable with
what’ s happening inside. What is more, there is the tendency to want to
willfully do something about it. That’ s very natural. If you want to willfully
do something, here’ s what you do—relax. This is certainly not the intuitive
thing to do. You want to prote ct yourself from the inner disturbance by
getting rid of it. That struggle just makes it worse. You are capable of
simply relaxing and not engagi ng with the disturbed energies. At first this
seems impossibl e because you’re trying to get the disturbance itself to relax. Don’ t do that; You relax. You who notices the disturbance are not the
disturbance. You are witnessing the disturbance, and you are welcome to
relax in the face of it. You are in the seat of awareness, way back inside, watching the dance
of mind and heart. It’s a very natural place, this place back inside. If you
don’t get pulled into the thoughts and emotions, you can just relax and
notice. Don’ t think about it. The moment you see what’ s going on—just
relax. Relax your shoulders, relax your tummy, relax your buttocks, and
most importantly, relax your heart. Even if the heart itself won’ t relax, the
area around your heart will. You have willpower in there, use it. Here’ s what
you do with your will: relax and release. First relax through your initial
resistance, then release the disturbed energy that comes up. When you dothis, you are actually providing space for the release of the samskaras
causing the disturbance. You are giving them more room to release because
you’re not struggling with the thoughts and emotions they are creating. Eventually there  is no struggle,  as you have created distance between the
seat of Self and the noisy mind. To be free, you need distance between those
two—subject and object. Spirituality is not about changing the objects you’re looking at. Spirituality is about accepting the objects but not getting sucke d into them. It’s about being detached and feeling at peace with whatever your mind and
heart are doing. When you are totally comfortable with everything that can
come from your mind and heart, they will stop creating inner disturbance. You don’t know that yet, but it’s true. People often ask whether the mind
will keep talking once you are at peace with it. The mind is talking because
you’re not okay, and it’s trying  to figure out how to be okay  by getting
things the way you want. Once you’re okay in there, there’ s much less to
talk about. Whe n you’re in the presence of someone you love, you’re not
thinking about how to find love. You’re just experiencing the beauty of the
love. Likewise, when you are okay in there, you will not be thinking about
how to be okay. You will just be relaxing into the quiet state of peaceful
well-being. This requires that you be okay with your thoughts and emotions. Relaxing in their presence is a good start to being okay with them. If you
can’t willfully relax in the face of thoughts and emotions, you will have to
do something about them. You will get pulled down into them and attempt
to do something  to fix what is bothering you. Better to simply relax and
allow the samsk aras the room they need to release. When you relax back
into witness consciousness, you are surrendering to the reality of what’ s
happening. First relax, then lean away. You who notices are at a distance from
what you are noticing. You don’t have to think about it. Just notice that what
you are seeing in there, thoughts and emotions, are all distinct and at a
distance from you. Now, lean away from their noise. The mind and
emotions make noise. That is not a problem. Just relax and lean away from
the noise. When you lean away from the noise, you are creating distance
between You (the consciousn ess) and the objects of consciousness (the
thoughts and emotions). In that distance, the samskaras have room to release
their energy. It’s going to get uncomfortable, and that’s natural. The
discomfort you are experienci ng is the discomfort of s


, 182–183, 188
Estriol, 21, 96, 97Estrogen, 4–5, 13–27, 41,
43–44, 50–51, 55, 68, 70, 71, 76, 77, 80, 81–88, 89, 91, 93, 94, 96–98, 100, 144, 146, 161, 163, 175, 179, 182–183, 185, 187–190, 193, 200–201, 206–207
in men, 76, 105, 106, 107, 108, 109, 111–112, 117, 120, 153, 157
Estrogen dominance, 13–27,
43–44, 50–51, 77, 84, 93, 120, 132, 138, 142–143, 146, 186, 189215 INDEX 216 THE MIRACLE OF BIO-IDENTICAL HORMONES
44, 55, 88, 101, 107, 108,
109, 110, 118–120, 128, 135, 136, 138, 142–143, 150, 168–171, 172, 173, 174–175, 179, 185–186, 187, 190
overproduction of,
see
hyperinsulinemia
Irregular periods, 80, 141
Kegel maneuver, 100
Ketostix, 172–173
Lee, John, M.D., 20, 193, 195
Lescol, 151, 164Levothyroxine, 30Levoxyl, 30, 32, 33Lexapro, 162Libido (sex drive), 37, 44, 62,
71, 76, 80, 88, 99, 100, 103, 104–105, 106, 118, 120
Lipitor, 30, 150, 164, 201Lipogenic (fat-creating)
hormones, 5, 22, 84, 123,
128, 161, 163, 175, 189
Lithium, 125, 128Lopressor, 31, 162
Lupron, 112
Luteinizing hormone (LH), 25,
86
Lycopene, 73, 112Heart, 5, 21, 31, 32, 75, 79,
82, 84, 88, 89, 98, 104, 121,
150, 151–152, 157, 163, 169, 178, 197, 199, 200,
201, 202
High blood pressure, 36, 42,
164
Homocysteine, 21, 202–203Hot flashes, 16, 24–25, 80, 86,
87, 89, 96, 97, 100, 183
Human growth hormone
(HGH), 101, 177–179
Hyperinsulinemia, 11, 18, 39,
42, 55, 107, 109, 110,
118–120, 128, 129, 131–132, 142–143, 144, 145, 150, 153, 157, 164, 171
Hypertension, 166Hypoglycemia, 39, 44, 107,
109, 110, 119–120, 129, 131–132, 134, 135, 136, 143
and adrenaline, 110, 129, 131, 135
Hypothalamus, 86Hysterectomy, 14, 18, 23, 80,
188
Insulin-like growth factor
(IGF-1), 179
Inderal, 48–49, 162Insulin, 11, 18, 22, 23, 42, 43,  217 INDEX
Obesity, 55–56, 88, 118, 120,
121, 141, 153–159, 163, 165–175, 182–184, 185, 191–197
Osteopenia, 67–70Osteoporosis, 5, 19–20, 22, 41,
67–74, 75, 81, 87, 88, 98, 103, 104, 108–109, 120, 122
Ovarian cancer, 19, 23, 84, 85,
189, 200–201
Parkinson’s disease, 76, 151,
202
Paxil, 37, 39, 40, 44, 125, 128,
162
Perimenopause, 5, 23, 76, 86Pituitary gland, 25, 31, 42, 86,
96, 97, 144, 178
PMS (premenstrual syndrome),
70, 80, 84, 87, 93, 94, 142, 145
Polycystic ovarian syndrome
(PCOS), 144, 145
Postpartum depression, 53–57,
94, 146, 185
Pravachol, 151, 164
Prednisone, 40, 41, 43, 44
Pregnancy, 18, 35, 55, 56–57,
84, 86, 93, 94–95, 97, 98, 142, 145, 146, 179, 184–185, 206Macular degeneration, 106, 202
Magnesium, 65, 70, 73Melatonin, 71–72Memory, 22, 29, 32, 76, 151,
152
Menopause, 4–5, 8, 20, 23, 47,
48–49, 51, 68, 79–89, 91–93, 96–102, 163, 179, 193, 206
Menstrual bleeding, 93Menstrual cramps, 70, 80, 84,
87, 93, 94, 138, 141, 142, 144, 145, 189
Menstrual headaches, 101
Meridia, 182–183, 186–187Metformin, 119, 174Mevacor, 151, 164Migraine headache, 19, 22,
47–51, 84, 87, 93, 138, 141, 143, 145, 146, 186, 189
Miscarriage, 19, 43, 94, 95,
146, 185
Morning sickness, 19, 43, 56,
146
Multiple sclerosis (MS), 22, 73
Neuropathy, 22
Night sweats, 25, 86, 87, 96,
97, 100, 154
Norpramin, 162 218 THE MIRACLE OF BIO-IDENTICAL HORMONES
Saw palmetto, 106
Selective serotonin reuptake
inhibitor (SSRI), 162, 186
Selenium, 112Sexual dysfunction. Seelibido
Sleep, 14, 17, 43, 59, 61–62,
71, 76, 155, 169, 183
Statin drugs, 30, 150–151, 152,
164
Stress, 64, 65, 72, 77, 101, 128,
129–130, 173–174
Strokes, 5, 21, 50, 79, 82, 84,
199, 200, 201, 202
Somers, Suzanne, xvi, 83–85,
92, 98
Syndrome X, 120, 150, 170,
172, 174
Synthroid, 14, 15, 27, 30, 32,
33, 38, 40, 41, 192, 194, 195
Tamoxifen, 19, 112
T estosterone, 25, 37, 62,
70–71, 76, 86, 87, 88, 89,
91, 96, 97, 98–100, 102,
103–107, 111–112, 117, 120–121, 144, 155
Thyroid, 14, 16, 18, 23, 26–27,
29–33, 37–38, 39, 41–42,
43–44, 49, 51, 54, 56, 62, 64–65, 118, 135, 144, 146,


 fill in the places where old ones are dying. This
is creation and destruction in perfect balance, leaving no room  for death. Time therefore cannot catch up with the hydra; it only dies by accident, lack
of food, drought, or some other external cause. The secret of eternal youth, then, is a balanced metabolism, a constant
chemical flow that processes food, air, and water in perfect equilibrium,
without losing a stitch to entrop y. DNA learned to manage this balancing
act hundreds of millions of years ago. In that sense, death is a late
development on the evolutionary chain, but even among higher  organisms,
DNA exerts considerable control over death. The common honeybee, for
example, can change its age at will. Every beehive needs young workers
whose job is to stay indoors to feed and care for newly hatching larvae. After three week s, these workers grow up and move on to become mature
foragers, the bees who fly from the hive to collect pollen from flowers. At any given period, however, there may be too many young workers or
too many old foragers. In the spring so many new larvae may be hatching
that the hive lacks mature foragers and needs more very quickly. When that
happens, some of the young workers age into foragers in one week instead
of the usual three and fly off seeking food. On the other hand, if a swarm ofbees splits off to form a new colony, it is likely to be compose d mostly of
old forager bees. Sensing a shortage of young workers, some of these old
foragers will reverse their ages and become young again—they regenerate
the horm ones of youthful workers and even regrow the withered glands
needed to produce food for the hatching larvae. When bee researchers first discovered this behavior, they were
astonished. They realized that aging isn’t a one-way process dictated by a
fixed timetable for the honeybee, aging is “plastic”—able to go back and
forth, slow down or speed up; the real mystery is why this does not hold
true for higher life-forms. I would contend that aging is always  plastic, but
that we have cemented it in place through our belief in death, the inevitable
end point on the fixed timetable of growing old. “Honeybee colonies are
rhythmic entitie s that must constantly cope with changes in population size
and structure, food availability, predators, and weather,” wrote bee
researcher Gene  Robinson. With only slight changes, one could adopt this
model for the human body: It is a mammoth hive of 50 trillion cells that
grow old or stay young accordin g to what is needed by the whole colony at
any given moment. Floating inside every cell’s watery interior is a self-destruct mechanism
in the form of sealed packets of corrosive enzymes. These enzymes may or
may not be responsible for “normal” aging, but they undoubtedly serve
special purposes. After a scavenging white cell, or macrophage, has
ingested a large number of bacteria or viruses, for example, it eliminates
them by unleashing these digestive enzymes; in the process, the
macrophage also dies. This is not a random act of violence but a highly
conscious decision. For the overall good of the body, the cell destroys itself. The same deliberate self-sacrifice takes place millions of times  a day in
our largest organ, the skin. As a physical object a living skin cell is very
frail, far too tender to stand up to the elements. Our outermost layer of skin,
the epidermis, is therefore comp osed entirely of dead cells, which are hard
enough to stand up to all the bumping, scraping, jostling, and knocking
about that comes our way. These cells did not perish from exposure to the air. Rather, as a young
skin cell is produced in the dermis—the inner lining of the skin—it gets
pushed toward the surface by the pressure of newer cells growing fromunderneath. During this time the cell begins to accumulate a protein inside
itself called keratin, the same horny substance as that found in our hair and
nails. The keratin replaces the soft part of the cell, making it harder and
harder. By the time it actually reaches the air, each skin cell contains
enough keratin to protect our bodies against wind, sun, and rain. The cell
then fulfills its mission by dying, leaving no trace behind when it gets
sloughed off to make way for the next wave of growing cells. By knowing
when to die, the skin cell helps to ensure the survival of the whole body. At the opposite extreme, a cancer cell endangers the whole body by not
knowing how to die. A cancer cell is basically a runaway immortalist: It
tries to survive on its own terms, disregarding the fate of every other cell. Insane as this behavior seems, it still represents a choice woven into
Nature’ s scheme; every cell’s DNA is outfitted with specialized genes,
called oncogene s, that apparently switch on before cancer can be triggered. According to another recent hypothesis, there are genes in the first
chromosome of human DNA that would allow every cell to divide
indefinitely if activated. Scientists have not yet found a reason for cells to
pursue their own immortality. Perhaps this switch is a holdover from our
ancient evolutio nary past. Or is it a latent power we haven’ t yet learned to
tap? People exert much more choice over their aging and death than we are
ready to acknowledge. Although  we call ourselves “victims” of old age and
death, the stark truth is that for many of us, growing old and dying offer the
only escape from an unfulfill ing life. Such escapist motives play an
important part, I believe, in the phenomenon of early-retirement death,
discussed in Part One. Another variation on this theme is “anniversary
death,” in which someone dies on the same date as a beloved spouse or
child passed away. Studies of Chinese and Jewish communities have
disclosed that their mortality rate dips dramatically just before important
religious holidays, only to rise immediately afterward. People were waiting
for one more New Year or Passover before they finally let go. It shouldn’ t
take a study to tell us that people cling to life when somethin g dear is at
stake. The most recent instance I saw of this occurred with an old man, the
victim of several severe stroke s, and his grandson. The man had finallyreached the point of incapacity and was hospitalized with little hope of ever
going home again. He drifted along in a weak, semiconscious state; every
time he was lucid enough to speak, he pointed to his grandson’ s picture and
mumbled, “Where is he, where is he?”
The dying man’ s children called the grandson, who rushed to Boston. When he arrived at the hospital, a change came over the old man. He smiled
and caressed the young man who meant so much to him. They held hands
and chatted quietly, alone together for most of the day. When the grandson
left, expecting to return in the morning, everyone told him how much better
his grandfather looked. Two hours later the old man died in his sleep. As I
think about this incident, I wonder how any researcher could hope to
quantify the forces that sustain life as long as there is hope or love to look
forward to. From the outside we cannot know with any certainty what a
person’ s body is responding to. The whole af fair is much too personal. When the handbook on suicide, Final Exit, became a surprise bestseller
several years ago, its primary audience consisted of people afflicted with
incurable disease or chronic physical or emotional pain. Nature’s form of
slow suicide, aging, was not quick enough for them. Appalling as that may
sound, a life of pain and sickn ess would be even more appall ing without
some release. “If it were not for death,” an Indian guru once told his
disciples, “we would all be condemned to eternal senility.”
Even without senility, life can simply run its course. “I look forward to
death,” said Redden Couch, a retired farmer from Port Angeles,
Washington, “because of all the things I’ve done that I can’t do now. I don’t
have any fear of death at all. If I were to die right now, it would be just fine. I’m ready anytim e.” Do these words express resignation, seren ity, apathy,
courage, defeat? We cannot know. As it happens, Redden Couc h made this
statement on his 100th birthda y and was still alive at 104. Despite his
words, his deeper self apparently had more living to do. All these examples show that death doesn’ t have just one value, either
positive or negative. Dying is a form of change, and as such it has to be
seen within the larger framework of non-change. “People have a wrong idea
about death,” Maharishi once remarked to me. “They see it as an end, but it
is really a beginning.” You may call that an article of faith, but to me it’s a
realistic stateme nt of fact. In the flow of life, destruction never has the lastword; creation brings a phoenix out of the ashes every time. Every cell
knows how to divide to form two cells; every shattered atom can regroup
into new atoms


ul. coldwind:Nux-v.,Rhus-t.
commoncold:Merc-s.,Nux-v.
dampweather:Nux-v.,Rhus-t.,Sil.,Sul. draughts:Sil. emotions:Stap. excitement:Coloc.,Puis.,Stap. excitedconversation: Sul. eyestrain:Kali-c,Lye,Pho-ac,Ruta.,Sil. fright:Aco. gettingheadwet(haircut):Bell. gettingwet:Calc-c,Rhus-t.
grief:Pho-ac,Stap. headinjury:Naf-s.
ice-cream:Puis. ironing:Bry. irregularsleep:Cocc. lifting:Rhus-t.
lossofsleep:Cocc,Nux-v.
menopause:Lach. mentalexertion:Calc-c,Calc-p.,Kali-p.,
Nat-c,Nat-p.,Nux-v.,Pho-ac. -
mentalstrain:Chin.,Lye,Nat-c,Nux-v.,
Pho-ac. nerves:Agar.,Chin. over-eating:Nux-v.
over-exposure tosun:Bell.,Bry.,Clon.,Lach. overwork:Calc-p.,Kali-p.,Sil.,Zinc. physicalexertion:Calc-p.
rheumatism:Merc-s.
running:Puis. shock:Aco. summer:Nat-c.
sunstroke:Nat-c.
beforeathunderstorm: Phos. travelling(car/coach/train etc.):Sil. vexation:Coloc,Stap. winter:Sul. HeadinjuriesseeInjuriestohead
HeartburnseeIndigestion
Heavyfeeling(seealsoSluggish)
Generally:Gels.,Phos.,Sep. HerpesseeColdsores
HivesAp.,Dulc,Rhus-t.,Urt-u. Rash:
biting:Urt-u. burning:Rhus-t.,Urt-u.itching:Rhus-t.,Urt-u. lumpy:Dulc
stinging:Rhus-t.,Urt-u. With:
fever:Ap. jointpain:Rhus-t.,Urt-u. sweating:Ap. Better:
rubbing:Urt-u. Worse:
cold:Rhus-t.
exercise:Urt-u. heat:Dulc,Urt-u. night:Ap.,Urt-u. afterscratching:Dulc,Rhus-t. Causes:
gettingchilled/wet:Rhus-t.
gettingcold:Dulc. coldair:Rhus-t.
duringafever:Rhus-t.
insects:Urt-u. stingingnettles:Urt-u. HoarsenessArg-n.,Bell.,Calc-c,Carb-v.,Caust.,
Phos.,Rhus-t.(seealsoVoicelost;Sore
throat,Withhoarseness)
Causedby:
over-usingvoice:Arg-n.,Caust.,Phos.,
Rhus-t.
voicelost:Caust. Painful:Bell.,Phos. Painless:Calc-c,Carb-v.
Whencrying:Bell. Worse:
evening:Carb-v.,Caust.,Phos. morning:Calc-c,Carb-v.,Caust.,Phos. HomesickIgn.,Pho-ac. HotflushesCocc.,Kali-c.,Lach.,Nat-s.,Phos.,Sep.,
Sul-ac
Flushmovesupthebody:Sep.
With:
headache:Lach. palpitations:Lach. hotsweats:Lach. Worse:
duringtheafternoon:Sep.
duringtheevening:Sep.
aftersweating:Sep. Causes:
menopause:Lach.,Sul-ac. HurriedArg-n,Hep-s.,Sul-ac. Whileeating:Hep-s.,Sul-ac. Atwork:Sul-ac
Whilespeaking:Arg-n.,Hep-s.
Whilewaiting:Arg-n.
Whilewalking:Arg-n.,Sul-ac. Whilewriting:Sul-ac. INTERNALREPERTORY Injuries•185
IdealisticIgn. Impatient(seealsoIrritable)Cham.,Heps.,Nux-v.,
Sul. ImpulsiveArg-n.,Heps.,Nux-v.
IndecisiveBar-c.,Lyc. Indifferent(seealsoApathetic)Carb-v.,Nat-m.,
Nat-p.,Pho-ac,Rhe.,Sep. Duringafever:Op.,Pho-ac. Children:Rhe. toplaying:Rhe. Toeverything:Carb-v.
Toownchildren:Sep.
Tofamily:Sep.
Tolovedones:Sep.
Topersonalappearance (i.e.,scruffy):Sul. Towork:Sep.
IndigestionAnt-c.,Arg-n.,Ars.,Calc-c,Carb-v.,
Caust.,Chin.,Ign.,Kali-b.,Lye,Kali<.,
Kali-m.,Kali-p.,Mag-c,Mercs.,Nat-c,
Nat-m.,Nat-p.,Nats.,Nux-v.,Phos.,Puis.,
Sul. (seeFlatulence;Taste)
Belches:
acrid:Lye. bitter:Chin.,Nats.,Nux-v.,Puis. difficult:Arg-n. empty:Ant-c,Arg-n.,Carb-v.,Caust.,
Kali-b.,Lye,Puis,Sul. greasy:Mag-c.
incomplete,ineffectual.Chin.,Nat-m.
loud:Arg-n. sour:Calc-c,Carb-v.,Chin.,Ign.,Kali-b.,
Lye,Mag-c,Nat-c,Nat-m.,Nat-p.,Nats.,
Nux-v.,Sul. tastingoffoodeaten:Ant-c,Caust.,Chin.,
Nat-m.,Puis. Belly/stomach feels:
bloated:Ant-c,Arg-n.,Calc-c,Carb-v.,
Chin.,Kali-c,Mag-c,Nat-p.,Nats.,
Nux-v.,Sul. empty:Ant-c,Ign.,Kali-p.,Lye,Nux-v.,
Puis.,Sul. at11a.m.:Sul. full:Ant-c,Caust.,Kali<.,Lye
veryquickly(wheneating):Lye
hard:Calc-c.
rumbling:Mag-c. Nervous:Kali-p.
Painsinthestomach:
burning:i4rs.,Carb-v.,Phos.,Sul. cramping:Carb-v.,Caust.,Lye,Nat-m.,
Nux-v.
pressing:Calc-c,Caust.,Chin.,Lye,Nat-m.
Nux-v.,Puis. sore,bruised:Kali-c,Nat-c,Nux-v.,Phos. With:
diarrhoea:Kali-m.flatulence:Arg-n.,Calc-c,Carb-v.,Sul. afterbreakfast:Nats. heartburn:Ars.,Calc-c,Lye,Mag-c,
Mercs.,Nat-p.,Nux-v.,Puis. nausea:Arg-n.,Carb-v.,Mag-c,Nat-c.
stoolspale:Kali-m.
violenthiccups:Nat-m. Better:
belching:Arg-n.,Carb-v.,Ign.,Kali-b.,
Kali-c,Lye
hotdrinks:Ars.,Nux-v.
afterpassingastool:Nats. passingwind:Carb-v.
warmthofbed:Nux-v. Worse:
afterbelching:Chin. aftercabbage:Mag-c.
afterdrinking:Chin.,Sul. aftereating:Arg-n.,Carb-v.,Chin.,Kali-b.,
Kali-c,Lye,Nux-v.,Phos.,Puis.,Sul. fruit:Chin. milk:Mag<.,Sul. atnight:Puis. onions:Lye
rich/fattyfood:Carb-v.,Puis. starchyfood:Kali-m.,Nat-m.,Nats. tightclothing:Lye,Nux-v. Causes:
abdominalsurgery:Chin. alcohol:Nux-v.
beer:Kali-b. coffee:Nux-v.
grief:Ign. mentalstrain:Nux-v.
nervousexhaustion:Kali-p.
over-eating:Nux-v.
overwork:Kali-p.
pregnancy:Mercs. rich/fattyfood:Nux-v.,Puis. InjuriesAco.,Am.,Bell.,Calc-s.,Calen.,Con.,
Heps.,Hyp.,Lach.,Led.,Phos.,Ruta.,Sil.,
Stap. (seealsoBites/Stings;Brokenbones;
Bruises;Sprains;Strains)
Cuts/wounds:
bleedfreely:Aco.,Bell.,Lach.,Phos. blood:
brightred:Phos. slowtoclot:Phos. crushed:Hyp. inflamed:Heps.,Sil. withrednessaround:Heps. withdirt/splinter stillinside:Si7. withpusinside:Sil. withpusoozing:Calc-s.
painful:Calen.,Heps.,Hyp.,Sil.,Stap. shooting:Hyp. 1
186•Insectbites INTERNALREPERTORY
sore-bruised:Am.,Hep-s.,Ruta. splinter-like:Hep-s.
stitchingtearing:Stap. painfuloutofproportiontotheinjury:
Calen. suppurate:Calc-s.,Calen.,Sil. withbruising:Am. Tofingerstoes(crushed):Hyp. Laceratedwounds(torn):Calen.,Hyp.,Led. Puncturedwounds(withaknife,ornail,etc. )-'
Hyp.,Led. Slowtoheal:Calc-s.,Hep-s.,


 It is with unconditional love that you find your
true connection to the divine energy that is in all things. It is a choice
you can make. You were given the choice to express your free will. It
is your gift from God. When you express love, you align with that same love that was
granted to you with the gift of your free will. When you express
anger, hatred, envy and violence, you have allied yourself with the
ego, and have prevented yourself from truly being a co-creator of
your life with the divine source of energy that we call God. 110
MEDITATING TO THE SOUND OF CREATION
The Seventh Principle
his seventh principle of manifesting will challenge your con-
ditioning more than any of the other eight principles. However, while
it contradicts your beliefs about how you fit into the universe, it also
expands your ability to create and attract the objects of your heart’s
desire. This principle describes a very practical application of mani-
festing at the same time that it invites you to open up to a new idea
and a very different practice each day. I can assure you that there is much to learn and gain from this
practice of sound meditation. I have been using it with wondrous
results. Others who have done this meditation on a regular basis have
experienced dramatic shifts in their lives, and have been able to man-
ifest what they previously believed to be impossible. WAYNE W. DYER
As you begin opening yourself to this soul-nourishing practice of
chanting to the sounds of creation, spend some time carefully reread-
ing the other eight principles. When you begin to practice these two
daily manifestation meditations, you need to trust in your highest self
and meditate with unconditional love. Reviewing the other eight prin-
ciples will help to make trust and love available. I carefully studied a great deal of spiritual literature before writ-
ing this seventh principle. Using sounds to change the vibrations of
our frequency is a spiritual practice that has remained obscure over
the centuries. Many of the ancient masters kept these secrets of
manifesting hidden because of the fear of misuse. In this time of
spiritual revolution, individual and collective receptivity is causing
these spiritual practices to reappear and reveal their value to us. Meditating with sound can work dramatically in your personal life
and can also facilitate a new awareness of our collective abilities to
manifest a world free of the demands and petty issues of the ego. I feel blessed to have a spiritual teacher, Shri Guruji, make these
meditations available to me to teach to others who are open to these
ideas. I have written about them as I have come to know them, and
I present this seventh principle knowing that many of my readers
will find it contradictory to their conditioned life experiences. Nevertheless, I know it to be valid and I encourage you to open your
mind to your unique capacity to become a manifester for yourself,
and more particularly, for the entire planet’s evolutionary spiraling
upward out of the grip of the ego, which emphasizes separating our-
selves from the very force of creation. This seventh principle is about using sound as a tool for opening
to the potential and power of your creative force. Sounds have the
power to generate your ability to attract to yourself that which you
desire. Three key words describing this principle are the title of the
following section. 12
Manifest Your Destiny
SOUNDS HAVE POWER
Sounds are a powerful energy. Every sound is a vibration made of
waves oscillating at a particular frequency. The frequency range of the
human ear is approximately sixteen thousand vibrations, up to
roughly forty thousand vibrations, per second. Higher up on the
scale, with increasingly faster vibrations, is electricity, at about one
thousand million vibrations per second. At two hundred billion
vibrations per second we find heat. Light and color are at five hun-
dred billion vibrations per second, and an X ray manifests at two tril-
lion vibrations per second. It is theorized that thoughts and the
unknown etheric and spiritual dimensions are in the realm of
increased vibrations beyond anything that is calculable at this point in
time. Vibrational frequencies are very clearly the very nature of our
material universe. Sound as we hear it is low on the scale, just above forms, or solids,
in its speed of frequency. Sound is the intermediary between the
abstract idea and the concrete form of the material world. Sounds
literally mold the abstract world of thought and spirit into shapes. “Let there be light, and there was light” is the biblical description of
creation. Or in other words “Let the vibrations of light emanate from
my command.”
In ancient ceremonial rites, words, sounds and shapes combine to
achieve certain ends. Each letter in a word signifies a sound and
records the expression of a particular sound. Differing sounds were
written out for their own purposes. Sounds have an impact on us in myriad ways. An eidophone is an
instrument constructed of a tightly stretched drum surface upon
which a pasty substance is spread. Sounds and words are then uttered
below the surface, and different sounds produce different shapes and
forms in the paste. Some of these are replicas of animals, flowers and
other creations of nature. When sand is used rather than paste, the
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sand forms geometric shapes and designs that correspond to the let-
ters of the alphabet. When the sounds are strident and unpleasant,
they produce displeasing patterns. Experiments of this nature illus-
trate the impact that sounds can have on us. The discordant and harassing sounds of machines, such as thud-
ding, screaming and grating noises bombarding our consciousness,
make it difficult to be serene and peaceful. Discordant sounds can
cause internal illness. But sound has healing properties when it is
harmonious and soothing. Healing takes place to the accompaniment
of soothing harmonies and nature’s music interspersed with spiritu-
ally nourishing silence. In addition to healing, sound is used in the creation process,
which is the central concern of this seventh principle of spiritual
manifestation. When we use the sounds of nature that are most con-
sistent with the act of creation, we begin to attract the material form
that we desire from those much higher frequencies that our senses
cannot process. Keep in mind that sound is the vibrational frequency between the
world of solid matter or form as we know it and the higher vibra-
tional frequencies of the formless world of universal spirit. Learning
how to use sound is a way of harnessing its power for manifesting
thought into the world of form. Manifesting is knowing how to make
contact with that spiritual vibrational frequency while we are living
inside a body in a materialized world. Sound is the only vibrational frequency that we can utilize and
change with our senses. All other frequencies are beyond our ability
to harness and experience to change our vibrational frequency. Pay
attention to words and sounds because they can attract positive or
negative influences into your life. Harmonious sounds are the ones
that most contribute to a balanced and creative life. But before going into the actual use of meditation sounds it is nec-
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Manifest Your Destiny
essary to learn how to prepare yourself to use sounds in your daily
meditation. Manifesting is not done by the mind. You need to gain
access to a method that will take you beyond the mind to a state of
consciousness that transcends your thoughts. This higher state of
consciousness beyond the mind is called siddhi awareness. UNDERSTANDING SIDDHI CONSCIOUSNESS
Siddhi consciousness is a perfect state of awareness in which there
is a complete absence of doubt and no delay between the origination
of a thought and its materialization into the world of form. It is an
unlimited state of being in which creation occurs instantly, without
any time lag from thought to form. When we contemplate this state
of grace, our minds immediately begin to challenge this idea and pro-
vide us with many reasons as to why it is impossible. Siddhi consciousness, however, has absolutely nothing to do with
the mind. Let that sink in. Siddhi consciousness is beyond the mind. This state of graceful being has nothing to do with the mind, whose
nature is a constant inner monologue. The mind frets continually
about an unlimited number of desires that can never be adequately
fulfilled. You can give your body great pleasures with booze and sex;
give it fancy automobiles and delectable gourmet meals; body mas-
sages and every other imaginable delight. The next morning, when it
recovers, your mind has a new list of demands taped to your fore-
head, asking for more and more of what it can never get enough of. This is the nature of the mind, which is ruled by the ego. Your mind, then, is only a barrier to experiencing siddhi conscious-
ness wherein you are in a state of bliss and complete acceptance and
your desires are the same as your experience of life. Your mind blocks
the vision of your highest awareness. Deep within you is the awareness
of the perfect state, in which your ability to attract to yourself the
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object of your desires is more immediate and less left to chance than
when your mind is in charge. With siddhi consciousness you are at
peace and your inner knowing begins to replace your thoughts. Using sound at the level of siddhi consciousness is like using a differ-
ent language.