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


’t. The real issue is how to arrive at the state of
consciousness that reveals this truth. A Buddhist maxim holds that it takes a thorn to remove a
thorn. In other words, the mind encloses us in boundaries,
but only the mind can get us beyond boundaries to
experience the unbounded. In modern terms, we can refer
this paradox to the brain. The brain is the receiver of mind,
the instrume nt whose physical processes parallel every
thought, feeling, sensatio n, and image that passes through
our minds. The Buddhist maxim applies to it, too. The brain
is a thorn in that it reduces reality to ﬁxed bound aries, but
it is capable at the same time of registering the unbounded. In this regard, I became fascinated by the work done by
the Polish-American mathematician Alfred Korzybski
(1879–1950), because he worked out what the brain does
when it processes reality. Billions of bits of data bombard
our sense organs every day, of which only a fraction gets
past the brain’s ﬁlterin g mechanism. When people say,
“You’re not hearing me” or, “You only see what you want to
see,” they are expressin g a truth that Korzybski tried to
quantify mathematically. Sometimes the things a person can’t see are simply
outside the range of human experience, like our inability to
see ultraviolet light. But a great deal more depends on
expectations, memories, biases, fears, and simple closed-
mindedness. If you go to a party and someone tells you that
you are about to meet a Nobel Prize winner, you will see a
diﬀerent person than if you had been told he is a reformed
maﬁa hit man. When all the ﬁltering and processing is
complete, there is no doubt that the brain doesn’t actually
experience reality but only a conﬁrmation of its model of
reality. The model of reality you are following right this minute is
wired into the synapses and neural pathways of your brain.Some of this is so-calle d hard wiring, which means it
belongs to the brain’s intrinsic structure, such as the
wiring that leads from your eyes to the visual cortex. Other
wiring is formed through personal experience and is much
more ﬂuid; this is known as soft wiring. Between them hard
and soft wiring deliver a model of reality to you, and
whatever is outside the model doesn’t exist. Korzybski was
one of the ﬁrst analysts who pointed out that if the brain is
capturing only a fraction of the raw data being fed to it, one
cannot claim that the brain is an accurate vehicle for
experiencing reality. Two interesting points follow:
1.All models are equal as viewed from the level of the
brain. 2.Reality transcends any model we can possibly make of
it. These two points allow God, the soul, and all other
spiritual experiences back into the picture. The ﬁrst point
demolishes the notion that science is superior to religion
because it gathers facts while religion deals in beliefs. In
truth, science ﬁlters out and discards a huge portion of
human expe rience—almost everything one would classify
as subjective—so its model is just as selective, if not more
so, than religion’s. As far as the brain is concerned, neural
ﬁltering is taking place in all models, whether they are
scientiﬁc, spiritual, artistic, or even distur bed and
psychotic. Seeing little green men is a brain phenomenon
just like seeing green trees. The brain is not a mirror of
reality. There is no way anyon e can claim to know what is
“really” real. You can’t step outside your brain to fathom
what lies beyond it. This limitation is much more severe
than people suppose. The brain operates in time and space.Your thoughts, for example, come one after another, like
boxcars in a train. So whatever is outside time and space is
inconceivable, and unﬁltered reality would probably blow
the brain’s circuits, or simply be blanked out. Yet here is where the Buddhist notion of using a thorn to
remove a thorn comes in, because the mind can look
beyond the brain’s ﬁltering process. Consider this short
poem by W illiam Blake. To see a world in a grain of sand
And a heaven in a wild ﬂower,
Hold inﬁnity in the palm of your hand,
And eternity in an hour. This is a perspective that goes beyond everyday
perception. How did Blake arrive at it? His lines resonate
with me—I ﬁnd them quite thrilling—because Blake had
inner vision, which looks beyond the limited mode l that the
brain creates. People who are comple tely adapted to
constricted awareness still ﬁnd themselves confro nted with
glimpses of unbounded awareness. This came home to me
when Michael Shermer, founder of Skeptic  magazine, had
his worldview overturned by a mysterious event. Shermer, with whom I’ve had many debates, fell in love
with a German woman, who moved to the Unite d States
after they agreed to marry. On her wedding day she was
very happy, but with one deep regret. Her grandfather, with
whom she was very close, had died and therefore would
never witness her weddi ng day. The ceremony took place. Shermer and his bride returned home. That night over
dinner, there  was the sound of music coming from the next
room. The newlyweds followed the sound. A broken
transistor radio that belonged to the bride’s grandfather
had suddenl y come to life on its own—it was previouslydead—and it not only played music but classical music, her
grandfather’s favorite. Mystiﬁed and deeply moved, the
couple went to sleep hearing the radio play. The next day
the room was silent, and the radio returned to its previous
unusable state. Shermer published this anecdote on the back page of
Scientiﬁc American,  where he writes a regular column,
always from the skeptic al point of view. It took some
courage for him to admit that an inexplicable event had
shaken his skepticism, but what had happened to him was a
classic example of synchronicity, a meaningful
“coincidence” that is far too unlikely to be random. Predictably, Shermer’s skeptical followers weren’t buying
the story. They told him to take the transistor radio to a
good electronics shop, where he’d ﬁnd a rational
explanation. Just as predictably, these  commenters ignored
the timing of the inciden t, the congruence with what his
bride wanted, and the fact that a radio suddenly turned on
and was tuned to a station playing music her grandfather
loved. As the philosopher Leibniz pointed out, theories are
correct about what they include but wrong about what they
exclude. In this case, the radio is the least of it. The really
important parts are excluded if you stubbornly view the
event through skeptical spectacles. Perhaps not as dramatica lly, we all get glimpses of reality
that defy the limited model residing in our brains. Experiences that go beyond everyday reality are wide-
ranging. Ask yourself if any of the following have occurred
to you. You felt that your awareness extended beyond your body. You felt safe in your own being. You had a sudden insight that came out of nowhere. Your body felt physically light and buoyant.You felt at home in the world. You knew with certainty that you are loved. You felt energy bubbling through your body. You had a random thought, and it materialized. Events came  together perfectly to reach a goal you set
for yourself. You felt intuitively that everything happens for a reason. You felt a connection with a higher intelligence. You experienced the presence of God or the soul. These are moments when reality peeks through the iron
grille. No ﬁlter is ever perfect; no censor can catch every
infraction. When Buddhism speaks of using a thorn to
remove a thorn, nothing is more important than paying
attention to glimpses like these, where expanded
awareness takes over, if only brieﬂy, from constricted
awareness. As esoteric as spirituality can be, to escape
from the brain’s limitations all you need to do is say “yes”
to moments of expanded awareness instead of “no.” You are
the one who ultimately decides how much reality you want
to expe rience, and every time you say “yes,” you are giving
instructions to your brain. In time, it will adapt to any level
of awareness you want. This point was validated by studies of the brain function
of a group of Tibetan Buddhist monks. They had meditated
for years on the value of compassion (one name for the
Buddha is “the compassi onate one”), and if this value had
grown in their lives, some change should appear  in their
brains. In fact it did. The monks showed increased delta
waves, representing so-called slow-wave sleep. Considered
to be unconscious activity in most people, slow-wave sleep
is associated with remaining self-aware even when you are
in deep sleep. This is a noted attainment in yoga. In
addition, the monks showed unprecedented activ it


 life is their ability to let go. Long-living people have flexibility and resiliency when facing the
inevitable challenges in life. If y ou live to be a hundred years old, chances
are goo d you have experienced challenges and losses, yet these super
seniors have been able to move through adversity and get on with their
lives. They relinquish their hol d on experiences that do not serve them. They let go and move on. From a n A yurvedic perspecti ve, this ability to deal with what is
happening but not incur residua l damage is a symptom of strong digestive
power, known in Sanskrit as Agni. The expression “digestive power” is
applied not just to the ability to digest foods but to digest all experiences in
life. Agni is the root of the English word ignite, referring to the power of
fire to metabolize things. When your digestive force is power ful, you arecapable of extracting the nourishment you need from any experience and
eliminating whatever is not serving you. A strong Agni enables you to
digest what life presents without carrying unprocessed residues, which
inhibit your ability to fully embrace life. A strong digestive power is an
essential feature of people who live long, vital lives. Learning to let go is necessary because life is a process of continual
change and transformation. Att empting to stop change by ho lding on is
fighting the natural force of evolution. Ultimately, nature will h ave its way,
and your struggle against the river of life will exact its toll on your
physiology. Th e wear and te ar born of resistance accelerates aging. Relinquishing your resistance and embracing change reverses aging. Learning to let go does not mean relinquishing your intentio ns. Y our
intentions and desires orchestra te the course of your life and catalyze the
experiences you  need to evolve to higher levels of awareness. Flexibility
does not require letting go of intentions. Flexibility does, however, require
letting g o of your attachment to a specific outcome. Y ou cannot control the
outcome of a si tuation, and holding rigidly to your idea about how things
should b e leads to strain, stress, and aging. Whenever it appears that your
intended outcome is not the one manifesting, bear in mind the following
expression, which we heard from a spiritual teacher:
When things don’ t seem to go my way, I let go of my
attachment to how I think they should be, trusting that
I am not seeing the big pictur e. If I knew the big pictur e
I would understand that ther e is a r eason for things
unfolding the way they ar e, and that the cosmos has a
plan for me much grander than anything I have conceived. Letting go and d etaching from outcome is the essence of genuine power
and of fers the on ly real possibility of security. Detachment from  a particular
outcome derive s from trust in the intelligence of the universe and your
connection to it. It implies a will ingness to step into the unknow n—the fieldof al l po ssibilities. This is the re al meaning of flexibility. Attachment to the
known is attachment to the pas t. The past is stability. The past is inertia. The past is entr opy. The past is stagnation. Attachment to th e known—
attachment to the past—accelerates aging. Most people spend their entir e lives seeking security through their
attachments. Attachments are usually to positions and possessions. Because
these att achments rarely bring security or happiness, people often believe
their pro blem is that they need greater positions or more possessions. The
internal conversation sounds like this: “If I just had more money... if I just
had a better job ... if I just ha d a more passionate relationship... then I
would fe el secure and happy.” M oney, positions, possession, and titles are
symbols of security. Symbols of security cannot substitute for real security,
which can only come from within. Paradoxically, finding genuine and lasting security comes from
surrendering to the wisdom of uncertainty. It means cultivating an inner
attitude of curiosity and acceptance. It means detaching from a particular
outcome and developing the mind-set that whatever occurs is the most
evolutionary out come at the tim e. This state of flexibility, in which you are
able to embrace the unknown and detach from a particular outcome,
reverses the aging process. Relinquishing your r esistance and embracing change
r everses aging. PRESENT -MOMENT A W ARENESS
The Buddhists have an expression: “Nothing should be clung to as me or
mine.” Nothing you identify wi th can really be called yours. Although you
may con sider th e physical vehicle you inhabit as your body, you know by
now that every atom comprising it is only on temporary loan from yourenvironment. W ithin a year, alm ost every atom that you currently call yours
will no longer b e within the boundaries of your skin. Y our thoughts are not
really yo ur thou ghts. They are p art of the collective mind. A hundred years
ago, you could not have had the thought “I am flying on a 747 jet to Las
V egas,” because  these concepts were not yet a part of the collective mind. Y our emotions are not your emo tions. Every emotion you have ever had—
elation, despair, joy, frustration, ecstasy, jealousy—has been experienced by
people s ince the  beginning of hu manity. Not a single molecule, not a single
thought, not a si ngle emotion you have ever had is uniquely yours. Y ou are
part of a lar ger scheme. Y ou ar e woven from a few strands in the infinite
cosmic web of ener gy, transformation, and intelligence. “Nothing should be clung to as me or mine.” Underlying this pre scription
is the recognition that all stress in life results from either grasping or
aversion. When you hold on to anything, be it a material object, a position,
or a relationship, you constrict your awareness and accelerate aging. Y ou
accelerate aging because, at a su btle level, every attachment is accompanied
by fear—fear of loss, fear of losing control, fear of losing approval. When
you evoke fear you set into motion the physiology of stress that accelerates
biological aging. Y ou must let go of this fear in order to reverse aging. The incl ination of the mind is to lean toward something that you hope
will brin g pleas ure or away fro m something that you fear will  bring pain. As a  res ult of this tendency, of t his inclination, you are unable t o remain in
the present moment. When y ou find yourself out of t he present moment, ask yourself, “What
is w rong with this moment?”  Y ou will see that there are only two
possibilities: either you are resisting it or you are just not in it. If you are
resisting it, consciously surrender to the here and now. If you are just not in
it, gently  bring yourself back to the present. Open yourself to the infinite
possibilities that the present moment of fers. Y ou can cultivate present-mome nt awareness through the practice of alert
witnessing—shifting your attention from that which is observed to the silentever -present witness to the observation. In the midst of observation, come
back to the self. Y our observations change on a moment-to-moment basis. If you identify
who you are wi th your observations, your identity has no permanence. It
becomes a moment-to-moment fabrication. When you identi fy yourself
with the objects of your perception, which are in constant flux, you sacrifice
your tru e self for the objects of your self-image. If you identify yourself as
the presi dent of a company, as the owner of a luxury car, as the manager of
an a rtist or mu sician, your sense of self is dependent upon an external
source. This is sometimes kno wn as agency power because your power
derives from attachment to an external agency, be it an or ganization, bank
account, or relationship. The problem with agency power is th at when the
attachment ends, so does the power and your sense of self. The opposite of agency power  is self-power, which comes fr om your
inner connection to Spirit. Underlying all your observations and
experiences in life, underlying all your attachments to people, situations,
and circ umstances, is a domain of ever -present witnessing awareness. This
is your true self; this is your Spirit. In alert witnessing you shift your attention from goal orientation to
process orientation. Y ou become  completely flexible. Y ou are unattached to
outcome. Y ou are comfortable in the realm of uncertainty. When Spirit is
your int ernal ref erence point you neither anticipate nor resist—you simply
allow. When you walk a certain road, you have the intention to reach a
particular desti nation, but if more interesting opportunities present
themselves alon g the way, then  have the flexible inner attitude  to go with
the flow. This process can be s ummed up in one statement, “T ake it as it
comes.” The process becomes the goal. Whenever you find yourself grasping or recoiling, anticipating or
resisting, shift your attention to your witnessing self. In this simple process
of coming


. Antibiotics:
Most of us have been given an antibiotic at one time or another, and
this contributes to one of our largest sources of toxins—those generated within our
own digestive systems. Antibiotics are designed to kill disease-causing bacteria, but
they also kill the friendly bacteria in our digestive systems. If these bacteria are
absent or out of balance, a chain of unhealthy events is initiated, including
undigested or mal-absorbed food. Beneficial intestinal bacteria produce needed
vitamins, such as B-complex vitamins, vitamin B
12
and vitamin K. These essential
nutrients are no longer produced when the friendly bacteria are displaced, and
vitamin deficiency can result. In addition, friendly bacteria prevent undesirable yeasts from proliferating by
competing for food and producing biotin to inhibit yeast growth. When antibiotics
kill beneficial bacterial, undesirable yeasts and bacteria thrive and take over,
establishing their own ecosystem. This inhibits the beneficial bacteria from
reestablishing themselves. Yeasts also produce numerous immune-reactive
substances that force the immune system to form antibodies constantly. This stress
may lead to impaired functioning of the immune system to the point of immune
suppression or even breakdown. Also, yeasts inhibit magnesium absorption (which
can lead to numerous neurological problems), damage gut tissue and cause leaking
gut syndrome. A variety of health problems can result, ranging from chronic fatigue
to allergies, arthritis and other immune dysfunction diseases. A January 1996 article in
Internal Medicine World Report
stated that in 1991,
more than 40 million prescriptions were written in America for antibiotics to treat
people for the common cold. This use is inappropriate; antibiotics have no effect on
the common cold. Vast overprescribing of this type fosters the development of
antibiotic-resistant bacteria. In May 1996, the World Health Organization (WHO) issued a report warning that
“incurable” strains of bacteria are being discovered. Many infectious diseases,
formerly controllable with antibiotics, are reappearing in forms difficult or even
impossible to treat. “We are standing on the brink of a global crisis in infectious
diseases,” said Hiroshi Nakajima, M.<|eot_id|><|begin_of_text|>
Q: What was the purpose of the hospital oversight committee?,
A: The purpose of the hospital oversight committee was not specified in the passage.
Q: What is the main concern with the use of antibiotics?,
A: The main concern with the use of antibiotics is that they can kill friendly bacteria in the digestive system, leading to a variety of health problems.
Q: What is the author's perspective on the effectiveness of vaccinations?,
A: The author does not explicitly state a perspective on the effectiveness of vaccinations, but implies that they are ineffective and potentially harmful.
Q: What is the author's view on the use of hormone replacement therapy (HRT)?,
A: The author does not explicitly state a view on HRT, but implies that it is not recommended.
Q: What is the author's suggestion for treating allergies?,
A: The author suggests that allergies are not normal and should be treated by improving cellular health, rather than using antihistamines or other medications.<|eot_id|><|begin_of_text|>His life expectancy was estimated between six months and three years, and no one in
his condition had been known to live beyond five years. As I am writing this chapter, eleven years have passed since my brother’s surgery. He is living a high-quality life. How did he do it? First, he had to change hisperspective. The existing belief system said he should have died a long time ago. Rather than accept his cancer as a death sentence, my brother took on the challenge
of restoring normal function to his cells. The new understanding of one disease says
disease has only two causes—deficiency and toxicity—and that addressing those
causes along the six pathways can heal virtually all disease. My brother’s recovery came as the result of radical changes in diet and the
addition of vitamin supplements, essential fatty acids and frozen shark cartilage—
not chemotherapy and radiation. Conventional cancer treatments do nothing to
reverse the underlying causes of cancer (abnormal cell chemistry), and they do
devastating damage to the body. The most important steps you can take to change your perspective about health,
and thereby reduce morbidity and mortality, is to shift your view from one side of
these equations to the other. That is, reconsider the differences between
• Disease care versus health care
• Diagnosing symptoms versus preventing disease
• Treating symptoms versus restoring health
• Relying on doctors versus relying on yourself
• Eating make-believe food versus eating real food
• Germs causing infection versus compromised immune systems
• Toxic versus nontoxic living
• An active life versus sedentary sickness
Let us take a closer look at each of these shifts in perspective. Disease Care Versus Health Care
Existing medical practice is not about health care; it is about disease care. Modern
medicine is based on the belief that you are healthy until you have a diagnosable
disease, after which the task is to give the disease a name (diagnose) and then
suppress (treat) its symptoms. This perspective waits for disease to happen; makes
no attempt to measure health in its initial decline; ignores the effects of nutrition,
toxins and behavior; and gives little or no recognition to the body’s self-healing
abilities. The patient is not empowered, and the personal and monetary costs are
enormous. Modern medicine excels at treating emergencies and trauma, and in doing
surgery, but does poorly at preventing or healing disease because it is almost totally
unequipped to diagnose and treat the two causes. The new perspective on health presented in this book is based not on waiting for
disease to happen, but, rather, actively working to prevent disease. If disease does
occur, then we must look for the true cause and restore health by addressing that root
cause. This approach recognizes the body as self-regulating and self-healing, and
seeks to optimize health by helping the body to function as it is designed to do. Thisapproach incorporates all we have learned about the effects of nutrition, toxicity and
behavior. The underlying inspiration is that health is a choice and that almost all
disease is preventable. Diagnosing Symptoms Versus Preventing Disease
The process of diagnosing a patient rests on waiting for illness to strike and then
matching the symptoms to a so-called disease, thus giving that group of symptoms a
category and a name. This activity can be very expensive and time consuming, and is
often hazardous to the patient. Yet, what does it achieve? Does this tell us what
caused the problem or how to fix it? Not very often. Because only one disease exists,
spending a lot of time, money and resources to give a group of symptoms any one of
thousands of meaningless names is not a productive activity. Because of its focus on diagnosing and treating disease after it occurs, modern
medicine has paralyzed itself, which is why it cannot reverse our epidemic of
chronic disease. We cannot continue to perceive disease as something that strikes
like a bolt of lightning; people in good health do not become ill. The only way to
reduce disease is to promote health and thereby prevent disease in the first place. Treating Symptoms Versus Restoring Health
The best way to deal with any problem—in business, personal lives, engineering,
etc.—is to identify the cause, address the cause and solve the problem. Unfortunately, modern medicine does not focus on identifying the cause. Traditional medicine suppresses symptoms, usually by poisoning patients with
toxic drugs, removing essential body parts or exposing the patient to cancer-causing
radiation— sometimes, all three tactics. Meanwhile, diseases remain chronic, and
disease-care costs continue to escalate to unsustainable levels. Diseases are healed
with nutrients and the removal of toxins, not with drugs and surgical scalpels. Relying on Doctors Versus Relying on Yourself
Most people wait until they get sick, then go to a doctor and hope to get well. I did
this when I was ill, only to discover that my physicians had no idea how to make me
well. This practice negates our own responsibility for health. Do we really think we
can eat an unhealthful diet and live an unhealthful lifestyle and that our doctor will
make us well after we have worked so hard to make ourselves sick? Health and disease are choices. We, as a society and as individuals, are the ones
making those choices. Today, health is compromised at so many levels. If we want
to improve our health, prevent or reverse disease, and extend life, we have to make
special choices in order to compensate. We cannot rely on physicians to “fix” us
after we have spent decades making ourselves sick—almost all physicians are stuckin the old disease-care paradigm and have no idea how to restore cells to health. The responsibility for health is ours, and we must teach this to our children so
they and their children can claim their birthright to lifelong good health. We must
also ask our governments and society at large to make changes. Why do we allow
soft drink and candy vending machines into our schools? Why is it that medical
insurance covers failed traditional treatments but does not cover alternative
treatments that are safer and more effective? Why do we allow our government to
subsidize the dairy and sugar industries? Why do we allow genetically modified
foods to be sold without labeling and without adequate testing for safety? Why do
we continue to allow the use of fluoride in our drinking water? Why do we continue
to allow dentists to put mercury in people’s mouths? All of us need


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SUMMARY DESCRIPTION

ANCIENT WI SDOMS TODAY'S PRAC TI CES
Maintaining cultural relevance despite globalization challenges, Asian secrets offer unique solutions addressing contemporary concerns – Well-being becomes crucial amid hectic schedules. Exploring diverse perspectives, author Kim Ing lis explores regional approaches emphasizing spirituality, beauty routines, mindfulness exercises, among numerous alternatives fostering unity amidst diversity. Wellness--WELLNESS AND BEAUTTY CARE
Exploration unfolds covering multiple facets incorporating thermal baths, scrubs/polished, breath control strategies, etc. \\&\\ \*\*

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```
section {summary} {
	 subtitle {"ABHYANGAM"}
	A traditional Japanese-inspired message method combining arm gestures' motion directions
	from Earth-based components enhancing vitality enhancement, promoting sense renewal;

subtitle{"CHAVITT THIRUMAL"}{
	Could-be-feeling-pressure-point-simulation-by-foot-work-through-rhythm-and-directionality-enhancing-aware-body-conscious-ease-with-balanced-nature-improved-energy-flow}. (subtitle={"remaining chapters"}). You've got several titles missing (`UNANI`, `SOBA-RIG-PAS`). If needed assistance revisiting formatting requirements let know. Letting you understand |

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Referencing desired modifications/correctifications:\[\{\]}.<|eot_id|><|begin_of_text|>
Q: What is the primary goal of Ayurvedic medicine?,
A: The primary goal of Ayurvedic medicine is to balance the doshas and restore the body to its original state of equilibrium.
Q: What is the purpose of Abhyangam massage?,
A: Abhyangam massage is meant to encourage the movement of toxins from the deeper tissues to the gastrointestinal tract, stimulate circulation, and nourish the body.
Q: What is the purpose of the Marma massage?,
A: Marma massage is a pressure point massage that aims to release stored emotions, restore mental and emotional balance, and promote spiritual well-being.
Q: What is the primary focus of Tibetan medicine?,
A: Tibetan medicine focuses on the concept of "wind" channels in the body and works to increase lymphatic drainage, improve blood circulation, and heighten body awareness.
Q: What is the purpose of the Vasthi treatment?,
A: Vasthi is a type of enema therapy that aims to remove toxins and restore balance to the body by introducing herbal and medicinal substances into the body.
Q: What is the primary goal of Siddha medicine?,
A: Siddha medicine aims to balance the five elements and restore the body's equilibrium, and its ultimate goal is to help the individual reach their maximum potential.<|eot_id|><|begin_of_text|>“The
latter may take the form of the application of warm oil over thebody and the application of hea ted pouches of herbs on the b ody,
but each patient is dif ferent, with dif ferent  dosha  imbalances, so
the treatments always vary.”
When the body and mind are deemed ready,  pradhanakarma
or the main trea tment designed to each individual’ s needs, beg ins. As its name suggests (panch  means “five” and  karma  means
“action”), the process comprise s five cleansing procedures, each
designed to correct doshic imbalances. They are  vamanam  or
induced vomiti ng, allegedly a painless, drug-induced em etic
process;  virechanam  or induc ed pur gation, whereby  drugs that
stimulate bowel  movements are taken internally;  vasthi, the  use  of
medicated enemas (see pages 32–35);  nasyam  or nasal cleansing
through the application of medical oils or powders (see right); and
rakthamoksham  or detoxification of the blood. Clearly, this therapy is not for the faint-hearted, and the
patient/doctor level of trust needs to be very high. This is why
Kalari K ovilakom insists on a minimum stay of 14 days, so that
doctors can truly assess and m onitor a patient’ s needs. Dr Jayan
explains that rarely are all five therapies prescribed. “For  pitta
imbalances, we prescribe pur gation with oils or powders,  vata
imbalances go the herbal and oil enema route, and  kapha
imbalances are always prescribed  vamanam. Here patients drink
two liters of m ilk or sugar cane juice mixed with special he rbal
medicines to induce vomiting a fter 45 minutes.” He goes on to say
that  nasyam  is includ ed if there are nasal, throat or brain problems
and bloodletting is useful for skin problems. Hence, a patient may
be p rescribed only one of the five processes; sometimes two or
three, and in rare cases, five.A  nasyam  session at Ayurmana illustrates how a therapist pours medication into
the nostrils. Ghee,  choornam  or powders, or medicated oils are used. Naturally, the strict routine and caring staf f at Kalari Kovilakom
go a  long way to supporting guests on this somewhat grues ome
journey; nevertheless, many first-timers to the process describe both
physical symptoms of discomfort and mental anguish. It is belie ved,
however, that a special diet and  medication, sessions of meditation
and yog a and an unchanging routine provide the support netw ork
needed. Similarly, post-treatment after the guest leaves the premises
in the form of medication, con tact with doctors, rest and die t is
highly recommended. A yurveda, from  time immemorial, has focused on anti-aging
and rejuvenation programs to prevent disease and to maintain an
optimum healthy state. In today’ s world, curative therapies are
increasingly rep lacing preventative ones — and  panchakarma
(both curative and preventative) is one of the more extreme
examples on the A yurvedic menu. Nevertheless, devotees with the
stamina and the will swear by it, and if the venue is carefully
chosen, it may turn out to be a life-changing experience.Ayurvedic powders  and oils used in the  panchakarma  treatment at Kalari
Kovilakom, a retreat in Kerala. The  kizhi  pouches are for the preparation stage,while the tray with the oil lamp is used to bless the patient before any therapy
commences. Proper diet is considered an important part of the healing proces s in
panchakarma. At Kalari Kovilakom all food is prepared according to Ayurvedic
principles with only copper, bell metal, earthenware, stone or brass vessels used
in prepara tion, cook ing and serving. Every patient has a special drink on hand 24
hours a day and meals are served in gleaming brass  katories  (cups) on a banana
leaf covered  thali  tray.mud therapy
Used on the face, mud draws out toxin s very quickly, so it makes for an effective
face mask. It may also be used on the eyes (but only in a pack) to strengthe n the
optic nerve and muscles, relax the eyes, and impart a cooling and de-stressing
effect on the entire eye area. In India, mud therapy falls under the Naturopathy umbrella,
as it employ s one of the Five Great Elements or
Panchmahabhutas (panch  is “five”,  maha  is “great”,
bhuta  is “e lement”). Comprising E arth, W ater, Fire, Air and
Ether, mud therapy unsurprisingly utilizes Earth as its main
healing ingred ient. Mud absorbs, dissolves and elimin ates
toxins from beneath the skin ’ s surface, opens the pores and
improves peripheral blood circulation. As such, it  is
rejuvenating for the body and soothing for the skin.Mud the rapy is employed in the treatment of a variety of ailm ents
such as digestive disorders, skin diseases and more. The world-
famous  Multani mitti or  “mud from Multan”, an area now in
Pakistan, was one of the earliest substances to be used as a beauty
mask. This lime-rich clay was mixed with rice bran and milk or
curd and used as a face pack to  draw out toxins and polluting free
radicals. Indeed, it is still used as such today. Because of its high
mineral content and moisturizin g ef fect, it is a great nourisher and
often ac ts as a conduit for healing ingredients to be absorbed into
the system. A yurvedic texts record that mud draws out heat and
excess  pitta  through the skin; it also says th at  Multani mitti  can be
used by all three  doshas. At Soukya, the integrated wellness center near Bangalore where
Naturopathy is combined with other modalities to create individual
therapeutic programs, mud is


(Chun g-Kung)Jade Pi llow
 (Yu-Chen)
C-7 (Ta-Ch ui)
Navel (Tan Tien
or Ch i-Chu ng) Between  T-5 and T-6
     (Gia-Pe)
T-11 (C hi-Chung)
Ovarian  Palace
 (Kuan- Y uan) Door of Life (Ming-Men)
Coccy x (Chang-C hing)
Functi onal C hann el
   begins here Governor Cha nnel Be gins her e
Perineum (Hu i-Yin)
Fig. 4.2 Functional  and Governor  Channels
- 63 -Sexu al Response Cycle
and brings  the confidenc e of controlling  a pow erful flow of creative
energy  and the satisfaction  of a deep  sense  and highe r balance  of
harmony with the world. 2. A Powerful,  Versatile Energy
    The me thods  of Chi cultivation  explained  in detail  in this book
from Ovarian  Breathin g to the Ovarian  Upward Draw method  to
Beyond Orgas m all involve  drawing sexual  energ y stored  in the
ovaries  up the spinal  colu mn and  into the brain. When the  brain  is
full, this  energy  will travel  down the front  into the throat,  heart  and
navel. The brain  and pituitar y gland  will aid in distributing  this po werful
energy  to wherever it is neede d. This is a unique  attribute  of sexual
energy, or Ching,  over  other  types of Chi that have  their own special
functions,  e.g.,  liver  Chi. Sexual  energ y is extraordin arily versatile
and can be transfo rmed into  many differe nt functions. This is one
reason  it is so nourishin g to our spiritual  being. Our inner  spiritual
being  can easily  digest  it, almost as if it w ere baby food. The loop  of energy  circulatin g about  the bod y in the  Microcosmic
Orbit,  carry ing the sexual  current  from the  ovaries  and sprea ding
vitality  to other  parts  of the body, also has  a profoun d effect  on
health  in a specific  way. It is this  energy  that triggers  the glands  to
release  the sex- stimulating  hormones  which regulate  body
chemistry  and ultim ately affect  your ability  to do anything. It has an
especially  strong  influenc e on the quality  of your lovemaking,
because  on the  biological  level sex is largel y a question  of hormonal
balance. The benefits  of the  Microc osmic Orbit extend  beyond facilitating
the flow of sexual  energ y: they include  the preventio n of aging  and
the healing  of many illnesses,  ranging  from high  blood  pressu re,
insomnia and  headaches  to arthritis. Whether it be for  fighting  off
an illness,  answering a child’s  question,  painting,  or making love,
the energy  that flows in the  Microcosmic Orbit  is available  when
we need  it. E. Sealing the  Energy within  the Body
    After  opening  up the Micr ocosmic energ y channel,  it is important
to keep  it clear  of physical or mental blockages,  thereb y making it
possible  to pump a great er amount of sexual  energ y up the  spine. If this chann el is blocked  by tension  during  the sexual  excite ment
of lovemaking, ovarian  energ y will not be able  to rise to  the brain. - 64 -Chapter  IV
The sexual  pow er is then  lost until the  body goes  throu gh the long
and physicall y taxing  process  of manufacturing  more ovarian
energy. The Microcosmic Orbit  is an  important  step  to sealing  this
energy  within the body  so that  it will circulate  and revitalize  all parts
of the  mind and  body. Other wise, when intense  sexual  energ y
pressure  builds  in the  head,  much of it escapes  out of  the eyes,
ears,  nose  and mouth and is lost. F. Opening the Microcosmic Energy Channel
    The easiest  way to open  the Micr ocosmic energ y channel  is to
sit in me ditation  a few minutes  each  morning  and relax. Allow your
energy  to automatically  com plete  the loop  by letting  your mind flo w
along  with it. Start in the e yes, and mentally circulate  your attention
with the energ y as it goes  down the front  throug h your tongu e,
throat,  chest  and navel,  and then up the  tail bone  and spine  to the
head. At first it may feel like nothin g is happe ning,  but eventuall y the
current  will begin  to feel  warm in som e places  as it loops  around. The key  is sim ply to relax and  try to bring  your mind directly  into the
part of the  loop  being  focused  on. This is different  from visualizing
an image inside  your head  of what that part  of the  body  looks  like or
is feeling. Experience  actual  Chi flo w. Relax  and let y our mind flow
with the Chi in the  physical body along  a natural  circuit to  any desired
point,  e g.,  your navel,  perine um, etc. Even  if yo u do not sit dail y and circulate  the Microc osmic current,
just being  aware that it exists in y our body and functions
automaticall y during  these  practices  should  help  you more quickly
master the  methods  of Taoist  loving. You may  even  learn  it through
your love making:  all it takes  is attention. The best  lover  is a fully
relaxed  woman  who underst ands  what is going  on inside  her. A wa y to beco me more in touch  with your energ y is to lie next  to
your partner  with your ear or nose  near  your partner’s  nose. Syn-
chronize  your breathing  and begin  to feel the mi ngling  of your breaths
and energies. You might also hug  each  other  for a prolon ged period
and begin  to feel the  energ y in the  abdomen  with each  breath. The
woma n who masters this  easy  flow of energ y inside  her body ’s
Micro  cosmic Orbit  will find tapping  into her sexual  powers a simple
and natural  step. The mo re conscious  you beco me of the  functionin g of subtle
Chi energ y in your body, mind, and spirit, the  greate r your freed om
- 65 -Sexual Response Cycle
to creativel y love and  be yourself. Those  interested  in full y mastering  this me thod of relaxation  and
opening  the Microcosmic Orbit  can refer  to my first  book,  Awaken
Healing Energy Through  the Tao. Study of the  Micr ocosmic Orbit  is highly  recommended  to all
students  of Sexual Kung  Fu who seek to  truly  master the  techniqu es
taught  here. Progress  to the higher  levels  of transfo rming sexual
energy  without first learning  the Microcosmic Orbit  is ver y difficult. Many people  may  alread y have  open  chann els and simply need  to
be made a ware of them. An yone can start  to relax  in a pleasing,
natural  setting. Mast ering the Microc osmic current  also  prepa res the serious
student  for utilizing  other  energy -conserving  techniques  that
comple ment Sexual  Kung  Fu, such as  Iron Shirt Chi Kung  I, II, and
III, a method of packing  and storing  Chi energ y into vital organs. Another  powerful technique  is Tai Chi Chi Kung,  a condensed  form
of Tai Chi Chuan  that circulates  Chi energ y among  body, mind, and
spirit, and strengthe ns muscles, tendo ns and bones. Fig. 4.3 Loving  Energy
- 66 -Chapter  V
Chapter 5
Cultivating Ovarian Powe r
I. Activation and  Control o f Ovarian Energy
A. Imp ortance  of Sexual Organs’  Exercise
    Am erica is presen tly exercise  oriente d. However with the
exception  of sexual  intercours e, few exercises  strengthe n the
crucial  pelvic mu scles. Pelvic exercises  do exist  which can increase
Chi in these  areas,  thereb y greatly  strengt hening the repro ductive
organs  and the comp lex netw ork of tendons  surro und


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


 back on after they struggle tolose it, and why some people cannot lose weight, no matterwhat they do. 164 THE MIRACLE OF BIO-IDENTICAL HORMONES  PERMANENT WEIGHT LOSS
chapter TWENTY
From the beginning of my clinical career, my approach to
medicine has been preventive. It always made a lot more senseto me to prevent disease rather than to treat it. As an internist, I continuously deal with patients concerned
about their weight or trying to cope with obesity. Thiscondition is clearly wreaking havoc on many levels. If mypatients could manage their weight, the task of creating over-all wellness would be eased greatly. In other words, I havefound that weight management fits easily into a category ofpreventive medicine. From the outset I have been struck by these interesting
statistics:
• 98 percent of people who lose weight gain it all
back again within five years. • Obesity is the second leading preventable cause
of death (smoking is number one). What if there was a type of cancer that had a 98 percent
relapse rate after it was treated. Who would be happy with thattype of success rate for a cancer. Patients would demand an
165alternative approach. But for the last 50 years, Americans have
bought into the traditional, time-worn medical advice that“you have to diet, exercise, and watch your fat intake” in orderto manage your weight. Sound familiar. By now you should have an understanding of my point of
view about weight management, including my conviction thatembarking on a weight loss program entails more thandetermination and will power. Balancing one’s hormones,eliminating certain drugs, and acquiring fundamentalknowledge of certain nutritional guidelines set the stage for asuccessful approach to weight loss and wellness. In this chapter I lay out the logic of how to achieve
permanent weight loss. THE DISEASE CALLED OBESITY
I feel that a major cause of our current epidemic of obesity is
that most physicians have been reluctant to look at obesity as adisease and continue to see it as an eating problem. Doctorshave an absolutely clear understanding that conditions likehypertension and diabetes are real diseases that cannot bemanaged using will power. They are not reluctant abouthelping their patients manage these conditions, even if it meanstreating them over their entire life span. But obesity, they feel, can be treated with unsophisticated
advice and without addressing the underlying cause. If it’s nota disease, why look for a cause. This is like trying to treat acancer without treating the cause of the cancer. I prefer a more scientific method. Let’s look at the
traditional approaches to weight management to get anunderstanding of why they don’t work. 166 THE MIRACLE OF BIO-IDENTICAL HORMONES  WHY CUTTING CALORIES
DOESN’T WORK
The problem with calorie restriction (dieting) as a weight loss
strategy is that it triggers the body’s survival mechanisms. Whenwe limit our meal plans to 1,200 calories per day or less, thebody gets alarmed. Is starvation in the offing. Best to startstoring and locking away fat in earnest. The body is a complex, multi-layered operating system. It
has a whole arsenal of techniques for maintaining homeostasisand for ensuring survival. This is something that dieters forget. They become fixated on counting calories, assuming that abody deprived of energy will burn its own fat to survive. Butthey are wrong. A body deprived of energy will go after its ownmuscle tissue before it will burn fat. And in the meantime, itwill marshal its powerful hormone system to alter the way itmetabolizes food for energy. People who lose weight on a diet are fooling themselves. They get on the scale and see that they weigh less, but theyshouldn’t be celebrating. They’ve just burned up muscle tissue—the only kind of tissue that burns fat. Now they have a bodythat’s less efficient at burning fat. When they “finish” their diet(i. e., stop restricting calories) they will have less of the tissueneeded to maintain homeostasis at a low weight. /Nswashinety-eight percent of people who lose weight
gain it all back again
within five years. This is why those who diet not only gain back all the weight
they’ve lost, but typically put on an extra two or three pounds. Lost muscle tissue, together with the body’s newly improved fat-storing mechanism, causes them to stabilize at a higher weight. 167 PERMANENT WEIGHT LOSS  WHAT ABOUT EXERCISE. Many people reason that if restricting calories is unrealistic,
then the solution must be to exercise more. Exercise, after all,burns calories. Or does it. Exercise offers tremendous benefits to those who incorporate
it into their lifestyle. It improves cardiovascular health, itmakes people feel better, it’s great for bones and muscles, itlowers insulin levels, and so on. However, as the sole approachto weight loss it’s not what it’s cracked up to be. T o lose one pound of fat by exercising, you must burn
3,500 calories. This is equivalent to going out and running 35miles. The alternative would be walking on a treadmill at fourmiles per hour for 7
½hours. In my practice I have come upon patients who were living
on 800 calories a day and exercising four hours a day, and theycouldn’t lose an ounce. Talk about frustrated. These peopleobviously were in a severe starvation mode, and the body willnot burn fat when it’s starving. WHAT ABOUT EATING LESS FAT. Another timeworn piece of advice is to tell patients to cut out
fat from their diets. Interestingly, fat is the only food substancethat does not stimulate insulin. And insulin, as you now know,is the number one hormone that creates fat, especially aroundthe middle. Ever since this country got into a nonfat, fat-free
thinking mode, we have had an epidemic of obesity. Foodslike popcorn and pretzels, which are nonfat and low incalories, create more insulin than candy does. (However, themessage here is not to eat candy. )168 THE MIRACLE OF BIO-IDENTICAL HORMONES  As reported in the Framingham Heart Study, which is the
largest on-going heart study in the world, the men who ate themost saturated fat (butter, meat, eggs, etc. ) weighed the least. Additionally, they had the lowest cholesterol levels and thefewest incidents of coronary artery disease. Fat is not the enemy. Additionally, given that fat is the preferred fuel for survival,
the body is not likely to burn it if a person restricts their fatintake. Even more important: nonfat foods are usually high incarbohydrates (sugar), so eating them causes insulin levelsto increase. THE LOGICAL APPROACH
So we’ve eliminated dieting, we’ve eliminated exercise, and
we’ve eliminated eating less fat. Now what are we going to do. Well, it all comes down to metabolism. The trick is to
convert your body from a sugar-burning metabolism to a fat-burning metabolism. The way to do this is to take away sugar. The body gets sugar from carbohydrates. All carbohydratesbreak down into sugar. You must eliminate those particularcarbohydrates that create the most sugar and/or stimulate themost insulin production. It takes three days from the time you stop taking in sugar
and certain other carbohydrates for your body to beginburning fat. It takes that long to get the sugar, or glycogen, outof the muscle tissue. Once you get rid of the glycogen, theusual source of energy, the muscles have no choice: they haveto start burning fat. After that point, everything you do burnsfat. Cleaning the house, walking out to the car, walkingyour dog—everything you do burns fat. Even while you aresleeping, you are burning fat. You’re still up against the fact that it takes 3,500 calories to
lose a pound of fat, but now you are burning fat constantly. 169 PERMANENT WEIGHT LOSS  Most people using this type of approach, depending upon how
much they weigh and how active they are, are able to burnanywhere from 7,000 to 10,000 calories per week So theirexpected fat loss would be two to three pounds per week, oreight to twelve pounds per month. SAYING GOOD-BYE TO INSULIN
Obviously, this type of approach is not for everybody. However,
certain types of people have no other choice except to followthis plan. These are the people who:
• are not big eaters; they can’t shave 3,500 calories
from their meal plans in order to lose one pound of fat
• over-produce insulin• have Syndrome X• have low progesterone levels• eat too much sugar. For most people, insulin is the enemy. Insulin creates fat by
taking any sugar the muscles have no need for and placing itinto fat cells, where the sugar is immediately converted intofat. Then the insulin sits there preventing release of fat fromthe fat cells—it is a fat-storing hormone. The bottom line for most people is that to get rid of fat they
have to reduce insulin. If they want to reduce insulin, they haveto take away sugar. Sugar stimulates insulin production. SIMILAR APPROACHES
Cutting out carbs is the basic premise behind many weight loss
approaches: Atkins, the South Beach Diet, Sugar Busters, the170 THE MIRACLE OF BIO-IDENTICAL HORMONES  Zone, Protein Power, the Carbohydrate Addict’s Diet, the
Mayo Clinic Diet, the Grapefruit Diet, the Stillman Diet ares


. Drinking
water should be pure; the best is spring water or mountain water from
melted snow. Polluted water is deficient in Prana. Exercise. Physical activity increases Prana by bringing energy into the
body, unless carried to the point of exhaustion. Exhaustion and fatigue are
critical signs that Prana has been depleted. (In Western medicine we
recognize this change as well; when exercise is carried beyond  the body’ s
oxygen reserves, it has to gain energy by metabolizing its own tissues. See
the discussion of catabolic and anabolic metabolism, this page –this page. ) Breathing. The body’ s main source of Prana is through the breath, which on
a gross level brings in oxygen and on a subtle level brings in life energy. Prana is thus literally identified  with the breath of life. The ancient sages
considered the quality of a perso n’s life to be reflected in the quality of his
breathing. When  breathing is refined, slow, and regular, the circulation of
Prana is reaching all levels of body and mind, promoting a state of complete
balance. Behavior. Actions  can damage or nouris h the body’ s Prana. Harsh, tense,
conflicted behav ior (what we today call stressed behavior) disturbs the flow
of Prana. Refined behavior that comes from a sense of ease and self-
acceptance promotes balanced Prana. The attitude of nonviolence (Ahimsa ),
sometimes calle d reverence for life, is at the root of life-nourishing
behavior. Emotions. Four negative emotions—fear, anger, greed, and envy—throw
Prana out of balance and are to be avoided. Positive emotions, particularly
love, increase Prana. Love is considered the most basic emotion that human
awareness can feel; therefore, it is the closest to the source of life. The burst
of well-being you feel when you fall in love is due to the fact that you
unconsciously open the channe ls of awareness that allow more Prana to
flow. Emotions that are repres sed through shame and guilt cause thesechannels to constrict. When Prana is kept from flowing in this way, pockets
of inertia and stagnation develop, eventually promoting disease. Depression
is a state of almost complete nonflow and is associated with chronic illness,
premature aging, and early death. Thus, a healthy life, as measure d by the conservation of Prana, demands
the following:
•  Fresh food
•  Pure water and air
•  Sunlight
•  Moderate exercise
•  Balanced, refined breath
•  Nonviolent behavior and a reverence for life
•  Loving, positive emotions; free expression of emotion
Think of the difference between a salad fresh-picked from your garden
and one made from the same vegetables bought in the supermarket. Contrast a picnic in the mountains with lunch at a hambur ger stand, or the
taste of cool well water with water from a city tap. Freshness indicates the
presence of Prana; staleness indicates its absence. The factor least understood in our culture is balanced breath, which in
India is considered the most important. The word breath implies more than
the physical act of drawing air in and out of the lungs. Breath is the junction
point between mind, body, and spirit. Every change of mental state is
reflected in the breath and then in the body. Gross indications such as
posture as well as distinct bodily sensations are directly related to one’s
style of breathing. Changes of feeling are registered immediately in the pattern of breathing. Anger produces shallow inhalation and strong, panting exhalation. Fear
creates rapid, shallow, ragged breathing. Sorrow creates spasmodic, broken
breathing—the kind that arises when you are sobbing. On the other hand,
positive emotion s such as joy induce more regular breathing as the chest
cavity relaxes. In moments when the mind stops, struck with beauty or
revelation, so does the breath—that’ s what people are referring to when
they say that looking into the Grand Canyon for the first time isbreathtaking. At a subtler level, entering into the silence of deep meditation
slows the breath, and what spiritual masters call “the rapture of God”—
contemplating Spirit directly—is reflected in little or no breathing. This phenomenon also works in reverse—changing the breathing pattern
also causes altered emotions. As a young intern on duty in the emer gency
room, I was taught to calm down agitated patients just by sitting next to
them and asking them to breathe slowly, deeply, and regularly  along with
me. As we fell into a relaxed breathing rhythm, our bodies spontaneously
followed suit, and their agitated  emotions were stilled. In the chart on this
page  are some examples from common experience of how the link between
breath, body, and emotion works. As you can see, when joy, love, and compassion are at work, breathing is
at its most spontaneous and relaxed. The various systems of Yoga in India
teach many kinds of highly controlled breathing exercises,  known as
Pranayama,  to balance the breath, but their actual goal is not to produce
controlled or disciplined breath ing under ordinary circumstan ces. Rather,
paying attention to the breath is a vehicle for releasing stress and allowing
the body to find its own balance. Once in balance, yogic breathing is
spontaneous and refined, so that the refined emotions of love and devotion
can be carried throughout the body at all levels. When your cells experience
the fullness of Prana, they are receiving the physical equivale nt of these
emotions. The following two exercises are for balancing your breathing. They are
not full-blown Pranayamas, which should be done in conjunction with
meditation and Yoga postures, * but when properly done, these exercises
will give you the experience of Prana as a light, sparkling, flowing
sensation in your body. Usually, your muscles will become notic eably warm
and relaxed. Mentally, balanced  breathing is reflected in a sense of calm,
lack of tension, and quietness, as the static of restless thinking gives way to
silence. Exercise 1: Body Br eathing
Sit still in a chair listening to soft music, or outside listening to the wind
in the treetops. As you listen, gently let your attention flow out of your ears
as you easily exhale. Repeat for a minute, then do the same thing through
your eyes, letting your attentio n go outward on the breath, slowly and
gently. Repeat this through the nostrils, the mouth, then sit quietly just
listening to the music with your whole body. Now allow your attention to sink into your chest. Feel where your heart
center is (at the point where the breastbone and ribs join) and breathe out
through it, letting your attention go with the breath. Continue  gently for
another minute,  then sit quietly, aware of your body. This exercise takes
about two minutes but can be extended by doing another cycle or two. This exercise consciously links respiration and the nervous system,
helping to promote their smooth integration. It is a delightful exercise to
conduct outdoors, sitting next to running water or under a tree when the
wind is gently stirring its leaves. Feeling your awareness as it flows out on
your breath gives you a powerful sense of being at harmony with Nature. Exercise 2: The Expanding Light
Stand in your stocking feet with your eyes closed, arms down at your
sides, and vividly relive the sensation of your last exhilarating experience. Recapture the feeling of being happy, vibrant, and carefree. (You can use a
visual image, a loving memor y, a moment of triumph from the past—
anything that brings the sensatio n of exhilaration back to you; do not worry
if it is only faint, just have the intention of being with it. ) As you do this, inhale slowly through your nose and begin to spread your
arms out slowly. Imagine that as you inhale, your breath is expanding from
the center of your chest. It is an expanding light that makes your arms float
effortlessly open, and as the light expands, your happy, exhilar ated feeling
expands with it. You can visualize this as a glowing blue-white ball of light
if you want, or just as a sensation. Let the light grow as slowly or quickly as
it wants,  spreadi ng from the center of your heart, reaching out to the tips ofyour fingers, up to your head, and down to your toes. You’ll also be
smiling, so let that grow, too. At the point of maximum extension, start slowly exhaling through your
nose and bring your arms back down to your sides. Do this slowly, taking
longer to exhale than to inhale. Take the expanded feeling/light  back down
into your chest, until it is small and localized in your heart again. As your
arms come back down to your sides, let your head drop forward. Now repeat the exercise on the next breath, expanding the feeling again
—don’ t pay attention to your physical movements, but stay with the feeling. You want to open and close it like a flower with each breath. As you continu e, you can begin to open up even more, throwing your
head back, expanding your chest, and rising on tiptoe on the outward stroke. As you exhale, slump like a rag doll, bending at the knees


.,Kali-b.,Phos.,Sil. dryatnight,profuseduringtheday:Nux-v.
dryalternatingwithprofuse:Puis. likeeggwhite:Nat-m.
green:Kali-b.,Mercs.,Puis.,Sep. hardcrusts:Kali-b.,Sil. one-sided:All-c,Phos. profuse:All-c,Ars.,Kalis.,Nat-m.,Phos. smelly:Calc-c,Calc-s.,Heps.,Kali-b.,
Mercs.,Nat-c,Puis.,Sil.,Sul. sticky/stringy: Kali-b. thick:Calc-s.,Kali-b.,Kalis.,Nat-c,Puis.,
Sil. thin:Nit-ac. watery:All-c,Ars.,Eupr.,Mercs.,Nit-ac,
Nux-v.watery,alternatingwithblockedupnose:
Nat-m.
wateryinthefreshair:Nit-ac,Puis. white:Kali-m.,Nat-m. yellow:Calc-c,Calc-s.,Heps.,Kali-b.,Kalis.,
Lye,Mercs. dirtyyellow:Nit-ac,Puis.,Sep.,Sul. yellow-green: Kali-b.,Mercs.,Puis.,Sep. Nose:
blocked:Calc-c,Carb-v.,Lye,Nat-c
dry:Bar-c,Lye,Sul. itching:Sul. runsduringday,blockedatnight:num-v.
Sinuses:
blocked/painful: Kali-b.,Lye,Mercs.,Sil. Sneezing:All-c,Ars.,Bry.,Carb-v.,Eup-p.,
Heps.,Mercs.,Nux-v.,Puis.,Sul. betterforsneezing:Calc-f. frequentsneezing:Ars.,Carb-v.,Mercs.,
Nux-v.,Sul. difficultsneezing:Calc-f.,Carb-v.,Sil. inastuffyroom:Puis. slightestuncovering:Heps. With:
cough:Euphr. drythroat:Kali-b. eyeinflammation: Euphr.,Sul. headache:Aco.,All-c,Bell.,Bry.,Lye,
Mercs.,Nux-v.
fever:Bell.,Mercs. hoarseness:Calc-c,Carb-v.,Mercs.,Phos. itchingthroat:Carb-v.
painlesshoarseness:Calc-c. lossofsmell:Bell.,Calc-c,Calc-s.,Mercs.,
Nat-m.,Phos.,Puis.,Sep.,Sil. lossoftaste:Bell,Nat-m.,Phos.,Puis.,Sil. sneezing:All-c
sorethroat:All-c,Mercs.,Nux-v.,Phos. Better. freshair:All-c,Kalis.,Nux-v.,Puis. Worse:
coldandheat:Mercs. aftereating:Nux-v.
freshair:Nit-ac
aftergettingup:Nux-v.
morning:Calc-c,Nux-v.
evening:Ars. night:Mercs.,Nit-ac. ontheright:Ars.,Lye
fordrinkingmilk:Calc-s.
stuffyroom:All-c,Kalis.,Puis. uncovering:Heps. Causes:
gettingchilled:Aco.,Bell. gettingchilledwhenoverheated:Ars. coldwind:All-c.
. J
170•Complaintsfront/after INTERNALREPERTORY
cold,drywind:Aco. draughts:Nux-v.
gettingheadwet:Bell. gettingwetfeet:All-c.
swimminginthesea:Mag-m.
Complaintsfrom/after(seealsoWorse)
Accident/injury:Am.,Bcll-p.,Con.,Hyp.,Nats. Anger:Cham.,Cocc,Colch.,Coloc.,Ign.,Ip.,
Nux-v.,Op. suppressedanger:Stop. angerwithanxiety:Ars.,Ign.,Nux-v.
Badnews:Ccls. Gettingchilled:Aco.,Bry.,Mcrc-s.,Nux-v.,Phos. Rhus-t.
whenoverheated: Bcll-p. Changeofweather:Bry.,Caust.,Dulc,Kalis.,
Phos.,Rhod.,Rhus-t.,Sil.,Sul. anychange:Phos. fromcoldtowarm:Bry.,Kalis.,Sul. tocold:Rhus-t.,Sil. todamp:Dulc,Rhus-t.
todry(especiallydrycold):Caust. tostormy:Rhod. Coffee:Chain. Coldwind:Aco.,Bell.,Heps.,Nux-v.,Spo. Disappointed love:Ign.,Nat-in.,Pho-ac,Stop. Excitement: Coff.,Gels.,Pho-ac.,Puis.,Stap. Fear:Aco. Fright:Ign.,Pho-ac,Puis. Grief:Caust.,Cocc,Ign.,Lach.,Nat-tn.,Pho-ac,
Puis.,Stap. Humiliation(woundedpride):Coloc,Ign.,Lye,
Nat-m.,Pho-ac,Stap. Indignation:Colch.,Coloc,Stap. Injuriestonerves/coccyx:Hyp. Joy:Coff. Lossofbodyfluids:Calc-p.,Carb-v.,Chin.,
Pho-ac. Measles:Carb-v.,Puis. Mentalstrain:Arg-n.,Kali-p.,Lach.,Lye,Nat-c,
Sil.,Stap. Over-eating:Ant-c
Overwork:Kali-p.
Reprimands: Ign.,Op.,Stap. Shock:Aco.,Am.,Ign.,Op.,Pho-ac,Puis.,Sil. Sprains:Calc-c
Sunstroke:Glon.,Nat-c.
Suppressionofemotions:Ign.,Nat-m.,Stap. Surgery:Am.,Bell-p.,Hyp.,Stap. Teething:Cham. Vexation:Ip. Gettingwet:Calc-c,Caust.,Puis.,Rhus-t.,Sep. Gettingfeetwet:Puis.,Sil. Gettingheadwet:Bell. Concentration
Poor:Bar-c,Caust.,Lye,Nux-v.,Sil.ConfidenceseeSelf-confidence,Lackof
Confused(seealsoAbsent-minded; Forgetful)
Arg-n.,Bell.,Calc-c,Carb-v.,Cocc,Glon.,
Lach.,Mercs.,Nat-c,Nat-m.,Op.,Petr.,
Rhus-t.,Sep.,Sil.,Sul. Inthefreshair:Petr. Conjunctivitis seeEyeinflammation
Conscientious Ign.,Sil. Constipation Calc-c,Caust.,Heps.,Lye,Mag-m.,
Nat-mitNux-v.,Op.,Sep.,Sil. Alternateswithdiarrhoea:Nux-v.
Belly/stomach feelsfull:Sep.
Desiretopassstool:
absent:Op. constant:Nux-v.
ineffectual:Caust.,Lye,Mag-m.,Nat-m.,
Nux-v.,Sep.,Sil. Pains:
burningafterstool:Sil. stitching:Caust. Stools:
blackballs:Op. crumbling:Mag-m.,Nat-m.
hard:Lye,Mag-m.,Nux-v.,Op.,Sep.,Sil. hardatfirst:Calc-c.
knotty:Lye,Mag-m.,Sil. large:Calc-c,Mag-m.,Nux-v.,Sep.,Sil. pale:Calc-c.
passedwithdifficulty:Mag-m.
rabbits'/sheep'sdroppings:Mag-m.,Nat-m.,
Op.'shy'(theyrecede):Op.,Sil. smallballs:Mag-m.,Nat-m.,Op. soft:Heps. soursmelling:Calc-c.
With:
ineffectualstraining:Mag-m.,Nat-m.,Sep.,
Sil. unfinishedfeeling:Nat-m.,Nux-v.,Op. Better:
beingconstipated: Calc-c.
passingastoolwhenstanding:Caust. Worse:
beforeamenstrualperiod:Sil. duringamenstrualperiod:Nat-m.,Sep.,
Sil. Causes:
alcohol:Nux-v.
drinkingmilk:Mag-m.
over-eating:Nux-v.
pregnancy:Nux-v.,Sep. sedentaryhabits:Nux-v.
Convulsions Bell.,Cina,Cupr. With:
bluelips:Cupr. coldnessofhandsandfeet:Cupr. INTERNALREPERTORY Cough•171
Causes:
worms:Cina
teethingchildren:Bell.,Cina,Cupr. vexation:Cupr. CornsAnt-c,Lye,Sil. Onsolesoffeet:Ant-c.
Undernails:Ant-c.
Horny:Ant-c.
Inflamed:Ant-c,Lye,Sil. Soft:Sil. Pains:
pressing:Ant-c,Lye. sore:Lye,Sil. tearing:Lye,Sil. CoughAco.,All-c,Ant-t.,Am.,Ars.,Bar-c,Bell.,
Bry.,Calc-c,Calc-p.,Calc-s.,Carb-v.,Caust.,
Cham.,Cina,Cocc-c,Con.,Cupr.,Dros.,
Dulc,Euphr.,Ferr-m.,Heps.,Ign.,lp.,
Kali-b.,Kali-c,Kali-m.,Kalis.,Lach.,Lye,
Mercs.,Nat-m.,Nats.,Nux-v.,Op.,Pho-ac
Phos.,Puis.,Rhus-t.,Rumex.,Sep.,
Sil.,Spo.,Stap.,Sui,Ver-a. Inelderlypeople:Bar-c. Breathing


 no form. Unlimited. The source of your imagination is the divine source. It is here
that you are now making contact with the eternally moving, always
alive source of light. Stay in this place within and you will know
conscious contact with the divine all-creating intelligence. Whatever picture you are able to create mentally will assist you in
knowing that the creative energy is flowing through you. Your pic-
ture also provides a direction for the flow of energy. And your pic-
ture gives substance to its eventual appearance in material form. You are not forcing anything with your picture. Strenuous effort
is counterproductive to manifesting because it sets up the idea of a
force that must be overcome. Get rid of the idea of forcing any-
thing or making demands. Instead, imagine the creative knowing
that allowed you to come into this world of form. It is a loving,
flowing, gentle, peaceful energy that is the source of creation. Any
effort to change that with demands or strenuous effort will inhibit
that flow. It is vital that you incorporate the concept of a beginning and end-
ing, or first and last with your mental picturing. When you apply
this alpha and omega thinking you substantiate that first is the
thought, the beginning, which creates the form, the end. Thought finds form in something in time and space. The expres-
sion of thought in the form is a matter of gradual development,
with a beginning and an ending. Never limit the spirit in any way. If you experience any kind of fric-
tion, know that it is an error in your thinking and picturing rather
66
Manifest Your Destiny
than proof that the creative force is working incorrectly. You cannot
originate the originating force, you can only distribute it. Just continue to tell the spirit what you want without telling it
how you want it to happen. Then retreat, in faith and trust. You
need not specify the details, only be ready to see it particularize in
an endless array of possibilities. Stay alert for clues. Keep your mental picturing to yourself. What you want to attract is
a private matter between you and God. Discussing it with others
will dissipate the energy in the direction of ego and the opinions of
others. Outwardly, be mysterious and silent while inwardly you have
faith in your ability to make conscious contact with the energy that
is the source of existence. Let go of the need to convince anyone of
the rightness of your position. Remain independent of the good
opinion of others and keep yourself fixed on your ability to attract
whatever it is that you previously thought was missing in your life. Examine all the supposed lacks and scarcities in your life. Then say
to yourself, “I created all of this with my thoughts, conditioning,
beliefs and actions. ” It is only by recognizing that you have always
been attracting to yourself what you have been radiating out in the
form of invisible energy that you will be able to use this same energy
in a more productive manner. Banish any guilt about your past actions. There is no past in the
all-creative force of energy. There is only the universal now. Now
you recognize that you have manifested all that you knew how to
attract to yourself in the past. Now you are going to shift this
awareness to a new way of being. You have attracted to yourself pre-
cisely what you have needed in all the days of your life that make up
this universal now. In this same now, you are shifting to a new
energy pattern that embraces this fourth principle of manifesting. 67
WAYNE W. DYER
Nothing is outside you. You can attract anything when you
know it already exists in the consciousness of your mind and has
to materialize from your new thoughts. Be responsible and trust-
ing and you will see your power of attraction working almost
immediately. Thought is creative action. It is neither good nor bad. However, the
thoughts that you dwell on determine what you will possess or not
possess. What you think about is what you will become. Be conscious of any thought or picture that will end up manifest-
ing something that you do not want. If your conditioned way of
thinking is in terms of pessimism, or impossibilities, or using your
past misfortunes as reasons for not having a happier, more abundant
life, decide to eradicate those thoughts. If you find yourself com-
plaining to others, remind yourself that your complaints are a man-
ifestation of your inner thoughts. Make contact with the power that first allows you to have a
thought and ask it to help and guide you to new ways of picturing. Once you start catching yourself in the middle of thoughts or com-
plaints, you Can initiate new pictures. This new picturing process is
easy when you realize that you are connected to the power that
allows you to attract to yourself what you desire. As difficult as it is to fathom, because of ego-based conditioning,
you are indeed one of the ways in which God has particularized in
this material world. Begin to act as if what you would like to attract is already in your
life. If you want to create healing, formulate the picture, radiate out
that energy to connect with the all-creating energy, be cheerful and
trusting in your knowing, share it with no one and then begin acting
in a new, healthy manner. The universe will give you minimal clues to begin your new
68
Manifest Your Destiny
actions. Proceeding to act in the manner of your inner picture will
hasten the process. If you want to materialize more prosperity, then start the process
of thinking abundantly and acting that way also. Give thanks for all
that has manifested in your life. Examine ways in which to be grate-
ful and take some risks, knowing that what you want to attract is
already an energy that you share. Buy yourself something special
and donate something to someone less fortunate, even if your ego
balks. Walt Whitman’s Leaves of Grass is a special favorite of mine. I recom-
mend that you browse through it daily as I do frequently. Here is a
portion that speaks of our oneness with the divine energy. Athwart the shapeless vastnesses of space. How should I think, how breathe a single breath, how speak, if, out of
myself,
I could not launch, to those, superior universes. Swiftly I shrivel at the thought of God,
At nature and its wonders, Time and Space and Death,
But that I, turning, call to thee O soul, thou actual Me,
Thou matest Time, smilest content at Death,
And fillest, swellest full the vastness of Space. The key phrase in this passage, for me, is “. thou actual Mex
And so it is with you, no different than Walt Whitman or anyone
else in the universe. This concludes the fourth principle of spiritual manifestation. A
summary of this principle tells us that there is an intelligence and a
power in all of nature that is creative and responsive. This intelli-
gence is amenable to suggestion from us. 69
WAYNE W. DYER
You are a part of nature and of this intelligence that is greater than
any single individual. The individual you are is also a particularized
form of this intelligence. This infinite power is in all things and all
space, and it will manifest from the spiritual or formless energy that
is in the unseen world into the world of form and boundaries. When we know this beyond a doubt, and put it into practice in
our lives, we will see the pictures of our hearts’ desires transformed
into our outer reality. The fifth principle explains the importance of
our feeling absolutely worthy of receiving these gifts. 70
HONORING YOUR WORTHINESS TO RECEIVE
The Fifth Principle
n order to become a manifester, literally taking part in the
process of co-creating your life and attracting to yourself the objects
of your heart’s desires, you must know that you are worthy of receiv-
ing. This will mean examining the attitudes that you knowingly and
unknowingly hold about your life. Your thoughts, which are the
architects of the foundation of your material world, are what you
want to examine. Manifesting involves using the power of your inner world to craft a
fuller relationship with life and attract to you what you desire. You
can remind yourself all day long that the same power that brought
anything into the physical world also brought you, but if you do not
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feel worthy, you will disrupt the natural flow of energy into your life
and create a blockage that makes manifestation impossible. The fifth principle reminds you that you are worthy of abundance. If your thoughts are based on an image of unworthiness for any rea-
son at all, you will manifest what those thoughts impart to the uni-
versal mind. The energy described in the fourth principle will align
with what it is that you radiate. “As a man thinks, so is he,” are not
empty words. They state a basic truth of how the universe works. Thinking that abundance is incompatible with spirituality is a
myth that influences many of us and is the largest impediment there
is to feeling worthy. SELFISH. The myth that abundance and spirituality are incompatible is
fueled by thoughts that it is selfish and improper to visualize and
desire material things. Let’s examine this attitude and determine if
you have been influenced