 to build up all the evidence you can muster on behal f
of the healing power within, which created all the organs in the  first
 82  place, and which has a perfect pattern of every cell, nerve, and tissue
within it. Then, you render a verdict in the courthouse of your mind i n
favor of yourself or your patient. You liberate the sick one by faith
and spiritual understanding. Your mental and spiritual evidence is
overwhelming; they’re being but one mind, what you feel as true w ill
be resurrected in the experience of the patient. This pro cedure is
essentially the argumentative method used by Dr. Quimby of Main e
from 1849 to 1869. • The absolute method is like modern sound wave therapy
Many people throughout the world practice this form of prayer
treatment with wonderful results. The person using the absolute
method mentions the name of the patient, such as John Jones, then
quietly and silently thinks of God and His qualities and attrib utes,
such as, God is all bliss, boundless love, infinite intelligence, all-
powerful, boundless wisdom, absolute harmony, indescribable beauty,
and perfection. As he quietly thinks along these lines he is li fted up in
consciousness into a new spiritual wave length, at which times he
feels the infinite ocean of God’s love is now dissolving ever ything
unlike itself in the mind and body of John Jones for whom he is
praying. He feels all the power and love of God are now focused o n
John Jones, and whatever is bothering or vexing him is now
completely neutralized in the presence of the infinite ocean of life and
love. The absolute method of prayer might be likened to the sound wave
or sonic therapy recently shown me by a distin-guished physic ian in
Los Angeles. He has an ultra sound wave machine, which oscillate s at
a tremendous speed and sends sound waves to any area of the body to
which it is directed. These sound waves can be controlled, and he  told
me of achieving re-markable results in dissolving arthr itic calcareous
deposits, as well as the healing and removal of other disturbing
conditions. To the degree that we rise in consciousness by contemplat-ing
qualities and attributes of God, do we generate spiritual electronic
 83  waves of harmony, health, and peace. Many remark-able healings
follow this technique of prayer. •A cripple walks
Dr. Phineas Parkhurst Quimby, of whom we spoke previ-ously in
this
chapter, used the absolute method in the latter years of his h ealing
career. He was really the father of psychosomatic medici ne and the
first psychoanalyst. He had the capacity to diagnose clairv oyantly the
cause of the patient’s trouble, pains, and aches. The following is a condensed account of the healing of a cripple as
recorded in Quimby’s Manuscripts:
Quimby was called on to visit a woman who was lame, aged, and
bedridden. He states that her ailment was due to the fact tha t she was
imprisoned by a creed so small and contracted that she could not stand
upright and move about. She was living in the tomb of fear and
ignorance; furthermore, she was taking the Bible literally, and it
frightened her. “In this tomb,” Quimby said, “was the presence and
power of God trying to burst the bands, break through the bonds, a nd
rise from the dead.” When she would ask others for an explanation o f
some passage of the Bible, the answer would be a stone; then she
would hunger for the bread of life. Dr. Quimby diagnosed her case as
a mind cloudy and stagnated, due to excitation and fear, caused by the
inability to see clearly the meaning of the passage of t he Bible, which
she had been reading. This showed itself in the body by her hea vy and
sluggish feeling, which would terminate as paralysis. At this point Quimby asked her what was meant in the Bibl e verses:
Yet a little while am I with you, and then I go unto Him that sent  me. Ye shall seek me, and shall not find me: and where I am, thither y e
cannot come. JOHN 7:33-34. She replied that it meant Jesus went to heaven. Quimby explained what it really meant by telling her that being with
her a little while meant his explanation of her symptoms, feelings, and
 84  their causes; i.e., he had compassion and sympathy for her
momentarily, but he could not remain in that mental state. The  next
step was to go to Him that sent us, which, as Quimby pointed out, was
the creative power of God in all of us. Quimby immediately traveled in his mind and contem-plated the
divine ideal; i.e., the vitality, intelligence, harmony, and power of God
functioning in the sick person. This is why he said to the woman,
“Therefore, where I go you cannot come, for you are in your na rrow,
restricted belief, and I am in health.” This prayer and explana tion
produced an instantaneous sensa-tion, and a change came over her
mind. She walked without her crutches! Quimby said it was one of the
most singular of all his healings. She was, as it were, dead to error,
and to bring her to life or truth was to raise her from the dead. Quimby
quoted the resurrection of Christ and applied it to her own Christ  or
health; this produced a powerful effect on her. He also ex-p lained to
her that the truth, which she accepted, was the angel or idea, which
rolled away the stone of fear, ignorance, and superstition, thereb y,
releasing the healing power of God, which made her whole. • The decree method
Power goes into our word according to the feeling and faith beh ind
it. When we realize the power that moves the world is mov ing on our
behalf and is backing up our word, our confidence and assurance
grow. You do not try and add power to power; therefore, there must
be no mental striving, coercion, force, or mental wrestling. A young girl used the decree method on a young man who was
constantly phoning her, pressing her for dates, and meeting her at he r
place of business; she found it very difficult to get rid o f him. She
decreed as follows: “I release………unto God. He is in his true pla ce
at all times. I am free, and he is free. I now decree that my words go
forth into infinite mind and it brings it to pass. It is so.” She said he
vanished and she has never seen him since, adding, “It was as tho ugh
the ground swallowed him up.”
 85  Thou shalt decree a thing, and it shall be established unto thee: and
the light shall shine upon thy ways. JOB 22:28. • Serve yourself with scientific truth
1. Be a mental engineer and use tried and proven techniques in
building a grander and greater life. 2. Your desire is your prayer. Picture the fulfillment of your des ire
now and feel its reality, and you will experience the joy of the
answered prayer. 3. Desire to accomplish things the easy way—with the sure aid of
mental science. 4. You can build radiant health, success, and happiness by the
thoughts you think in the hidden studio of your mind. 5. Experiment scientifically until you personally prove that there is
always a direct response from the infinite intelli-gence of your
subconscious mind to your conscious think-ing. 6. Feel the joy and restfulness in foreseeing the certain
accomplishment of your desire. Any mental picture, which you have
in your mind, is the substance of things hoped for and the evidenc e of
things not seen. 7. A mental picture is worth a thousand words. Your subcon-scious
will bring to pass any picture held in the mind backed by faith. 8. Avoid all effort or mental coercion in prayer. Get into a sle epy,
drowsy state and lull yourself to sleep feeling and knowing that y our
prayer is answered. 9. Remember that the thankful heart is always close to the ri ches of
the universe. 10. To affirm is to state that it is so, and as you maintain this attitude
of mind as true, regardless of all evidence to the contrary, y ou will
receive an answer to your prayer. 86  11. Generate electronic waves of harmony, health, and peace by
thinking of the love and the glory of God. 12. What you decree and feel as true will come to pass. Dec ree
harmony, health, peace, and abundance. 87  7
The Tendency of the Subconscious Is
Lifeward
Over 90 percent of your mental life is subconscious, so men a nd
women who fail to make use of this marvelous power live withi n very
narrow limits. Your subconscious processes are always lifeward and con-st ructive. Your subconscious is the builder of your body and maintains all its
vital functions. It is on the job 24


 So far as our studies have shown, booze has little
or nothing to do with choked arteries one way or the other. In my sixty years I have seen no one better
themselves by drinking it, but I have seen dozens of fine talented people throw their lives away for it. Milk, freshly squeezed juices, canned tomato ju ice, tea, coffee, and soda pop (except lime-lemon) are
rated in descending health value in the order listed. Some people have a hard time digesting milk, some
are allergic to tomato or orange, others find coffee makes them nervous or nauseated. On balance, tea is
probably the blandest of all, though has little nutritional value except for the milk and sugar. It is a great mistake to make up a lot of fruit juice at  home and drink it later. It goes through important
changes in chemistry which greatly reduce the food value. Digestion begins in the mouth. As you chew your food, your saliva flows from two big glands under
your tongue and two at the angle of your lower jaw. Saliva is not just "spit", it contains important
digestive juices which mix with your food to mois ten it, neutralize toxins, and commence digestion. When you begin to chew, your stomach begins to secrete digestive juices and prepare itself to receive
the food at a regulated moderate rate. This is Nature's plan. How foolish we are to blend or juice a food
and drink it down quickly. We have shortcut our natu ral functions and cheated ourselves. Juice hits our
stomach in a concentrated unprepared condition, and ups ets our digestive process. Put that power juicer
or blender on a high shelf, and chew your food. That's what teeth are for. 20. HOW GOOD LIVESTOCK PRODUCTS CAN BE OBTAINED
   Healthful meat and eggs can be obtained and money saved by buying direct from
farmers who keep livestock in green pastures. There are many small abattoirs and meat packing plants that slaughter, cut, and
wrap meat on a personalized custom basis. These plants will help one find good
livestock, and so will the county farm and home agents. The meat can be kept in a locker plant or in a home freezer, but one should avoid
buying more at a time than can be used before it becomes stale. In the case of large animals, it is best to divide the meat between several families. It is essential to freeze meat rapidly, else it will not keep well. The frost-free
freezers have a concealed fan that circulates air when the door is closed, so they freeze meat much faster than the chest type. When storing un-frozen meat, it should
be off the bottom of the freezer on a rack, not touching the bottom, sides or other
packages. Not more than three pounds of un-frozen meat per cubic foot of freezer
should be put at one time in a chest type freezer, or five pounds per cubic foot in a
frost free freezer, otherwise it will freeze too slowly. If there is an ice plant nearby it is best to take the wrapped meat there to be quick frozen and then the freezer can be
filled at one time. Almost any livestock pasture may contain certain weeds and herbs which are foul tasting or slightly
poisonous, and when eaten by livestock during times of grass scarcity can cause adverse effects in food
products. The flavor of milk is easily affected by such plants as wild onion and garlic, bitterweed,
marsh elder, etc., and temporary symptoms such as nausea, dizziness, trembling, headache, and bowel upset can result from drinking weedy milk. It is a good plan to pen animals for a day or so before slaughter to allow time for weedy substances to
be cleared out of the meat. 21. THE GOOD QUALITY OF VEGETABLES AND FRUITS
   Few people know that the fruit and vegetables sold on the raw produce counters and roadside stands
are actually still living. Even though cut loose from the parent plant or soil and thus doomed, they still
live on for a period of weeks or months if they are kept cool and moist. These products if not wilted or
decayed are definitely fresh food. The nutritional quality of nearly all the fresh raw vegetables and fruits offered for sale is quite good,
far better than the livestock products commercially available. Organically raised produce is usually
superior and worthwhile if available in a fresh raw condition. Processing such as grinding, canning, cooking, and even freezing of course kills these products, and
after death they become stale and develop fatty rubbish faster than do meat products. "Left-over" cooked vegetables should not be eaten. Cook only enough for one meal. In the case of large vegetables like cabbage, cauliflower, broccoli, or celery, don't cook "the whole
thing" and have to eat left-overs. Cut off just enough for one meal, and leave the stem part still attached
so the rest can remain alive in the refrigerator for ot her meals in the next few days. If something like an
apple or melon becomes dried out or discolored where it was cut, trim off and discard a thin slice to get
down to the fresh part. In this way you can keep a variety of vegetables and enjoy them fresh for each meal. You can cook
several kinds together in one vapor-cooker bowl (Pag e 37) without the flavors mixing. The kinds which
take the longest to cook are put in first, and the quick-cooking kinds added at the proper time, so all will be done at once. Add butter and salt at the table, and you can eat like a king for only a few cents,
with little work and no pots to wash. Don't cook your vegetables down to a mush; only cook until
tender, to avoid destroying the vitamins and health factors. For defense against microbes, insects, and animal s, Nature has put toxic substances of various kinds
into all plants, otherwise they would have been completely devoured and perished from the earth long ago. This is why fruits and vegetables are a little bit toxic to us when we eat them, and if too much of
one kind at a time is eaten we may have stomach ache, headache, bowel upset, etc. Or if we eat the
same kind every day for a long period serious illness can result. But this is nothing to worry about, for there is no danger if we eat a variety of fruits and vegetables and not get into a rut by trying to live on
just one or two kinds. Many people have been misled into thinking that anything "natural" is harmless, but this is far from
true. Many plants and seeds, in fact nearly all plants except conventional vegetables, fruits and grains,
are much too toxic for humans to eat, and some are deadly poison. For instance, atropine and strychnine, two of the most deadly poisons, are extracted from plants. This is why we should stick to
conventional fruits and vegetables that have been found best by long experience. 22. SUN-DRIED FOODS
   In dried fruits the natural contents are gr eatly concentrated by removal of the water,
resulting in a tendency toward toxic reacti ons in sensitive persons. Dates frequently
cause sore spots in the mouth and lips as well as stomach upset. Fresh pineapple,
while not a dried food, can cause similar eff ects. The effect of dried figs in producing
loose bowels is widely known. Dried peaches and apricots have been known to have
such effects. Raisins are much milder, however some sensitive people have such symptoms from them. 23. REFINED OILS AND SHORTENINGS
   Fresh foods from either vegetable or an imal sources contain a considerable amount
of oil, so if fresh foods are eaten our oil requirements are well taken care of. Most commercial oils and shortenings are highly refined by heat and chemicals,
stabilizing them to such an extent that they are not readily assimilated by the flesh and
thus remain in the bloodstream, diluting the blood so grossly that nowadays when
people are autopsied after death large masse s of yellow oil are found in the heart
chambers and main arteries instead of blood. This shocking dilution  of the blood by
processed oils leads to nutritional deficien cies because the fat-soluble nutrients and
vitamins in the blood are dissolved in the oil and thus locked up and withheld from
use by the body. Any slight reduction in blood cholesterol due to eating these "poly-
unsaturated" oils is more apparent than real, only due to dilution of the blood by the oil. The Food and Drug Administration issued a ruling on December 10, 1959,
holding that any advertising claims for fats and oils having a beneficial effect on heart
disease are false and unlawful. "Tri-glycerides" are simply these oils diluting the
blood. Butter is one of the richest sources of high quality health-building materials, and has
delicious flavor as well. True, it costs more than margarine, but in the overall grocery
bill you would hardly find the difference. Margarine is an "empty calorie" food,
having little health-building value. Like some other foods, butter varies in quality, taste, and color due to the location
where the milk was produced, time of year, weather, care in churning and packing,
etc. Even under a single brand label, it will not always be the same, due to these
variations and the fact that packers buy wholesale lots from various parts of the country. It is wise to shop around and try different brands to find the best available in
your area. Besides the big national bra nds available everywhere, there are many
regional brands just


assailable now. Over the
past thirty years the network that transmits messages
throughout the body has been studied in much greater
detail, leaving no doubt that every thought, feeling, mood,
and belief crosses the bridge from mental to physical. But
these detailed researches into hormones,
neurotransmitters, immunomodulators, peptides, and
thousands of products expressed by genes has obscured
the simplicity of the mind-body connection. In simple terms, the entire system is a feedback loop,
with only two factors to consider, input and output. Input
enters the brain, output  exits. This is the nexus where
every process, mental or physical, meets every other, like
trillions of train tracks converging on a train station and
then exiting the station  to go their separate ways. The
reason for simplifying the almost inﬁnite complexity of a
living mind and body comes down to practicalities. Each of
us wants to know the right and wrong kind of input that
will aﬀect us. Positive Input
Pure food, air, and water
Positive emotions
Strong self -esteemLow stress, good coping skills in the face of stress
Moderate exercise
Good sleep (eight to nine hours every night)
Loving, supportive relationships
Inner contentment, lack of conﬂicts and tensions
Satisfying work
Meditation and other contemplative practices
Abstaining from alcohol, tobacco, and recreational drugs
Minimizing the use of prescription drugs
Healing old wounds and self-destructive conditioning
from the past
The reason that little or none of these things seem new is
that they don’t need to be. After decades of public
information about prevention and the rise of the wellness
movement, we know a great deal about positive lifestyle
changes (this isn’t the same as knowing all we need to
know about why these changes work). Input, positive or
negative, registers in every cell of the body, down to the
expression of your genes (that is, their complex chemical
output). The ﬂy in the ointment is that information isn’t the same
as motivation. People may know what’s good for them, but
they continue to live otherwise. The most common kinds of
negative input remain a mainstay in the lives of people who
sincerely want to change, including overuse of alcohol,
tobacco, and drugs; eating processed and junk foods;
tolerating a high level of stress; going short on sleep;
taking little or no exercis e. The Gallup organization, which
surveys the wellbeing of populations around the world, has
a top catego ry known as “thriving.” These are the people
who describe  themselves  as happy, safe, ﬁnancially secure,
and healthy—in short, they are enjoying a level of wellbeing
that most Americans would consider a basic minimum. Yetthe percentage of people who are thriving around the world
is dismally low, often under 10–15 percent, and even in the
prosperous developed West, it rarely rises above 33
percent. The fact that the United States continues to
consume antidepressants and tranquilizers in record
numbers attests to our inner unease, and by some
estimates the abuse of prescription painkillers is now a
cause of death surpassing the total deaths from illegal
substances. No amount of preaching about these things will work
over the long run. Prevention implies a level of fear, and
fear is a bad motivator except in short bursts. The body
resists being  in a state of chronic stress, and worrying
about your health is a form of stress. The only successful
long-term motivation is inspiration. It, too, can ﬂicker out
quickly. But there’s a secure kind of inspiration that comes
from valuing yourself with such conviction that you like and
enjoy the experience of giving your mind and body positive
inputs all the time. When I wrote Quantum Healing  I wanted to give the
human side of the mind-body connection, realizing that a
term like feedback loop,  adopted from computers and
information theory, sound s cold and abstract. But the whole
game comes down to input-output in the end. Without dwelling on the negative, let’s say that you’ve
had a stressful day. You feel wiped out by ﬁve o’clock, so
you grab a burger and fries instead of cooking at home. You
settle in with a drink or two to unwind. Your workload is
heavy, so you catch up by taking some of it home with you,
and by bedtime you ﬁnd your mind is still so active that
getting to sleep takes a while. Your alarm clock goes oﬀ at
the usual time the next morning, but you’ve managed only
six hours of sleep. No matter, it’s time to start the whole
routine over again. In the back of your mind you promise
yourself to do better, a promise you may or may not keep.Yet as normal as this daily routine has beco me for
millions of people, adap ting to it is a challenge  for the
human body, because as we now realize, each deviation
from a positive lifestyle registers at the cellular level. Here’s a summary of what is happening. The consequences
of negative input are daunting. What Negative Input Does
Disturbs overall balance, leading to inﬂammation. Moves errati cally though  the body, obstructed by chronic
stress and the toxic debris of negative input from the
past. Reinforces old neural pathways, making it much harder
to break bad habits. Contributes to abnormal cell function, including
precancerous anomalies. Weakens the immune system, impairing resistance to
disease. Contributes to premature aging. Creates a general sense of dullness, discomfort, and dis-
ease, the opposite of wellbeing. Because Quantum Healing  focus ed on the drama of
spontaneous remissions from cancer—so-called miracle
cures—the bigger message might not have struck with
enough force. So let me state it in unmistakable terms:
Input is under your contr ol. Without antic ipating cancer or
any other disorder, your chief aim every day should be to
maximize positive input and minimize negative input. We are badly in need of a new model for wellbeing. Most
people segment their lives into work, leisure, and family. Little time is left for self-care. Yet caring for yourself today
is exactly what determines your life for decades to come.True self-care embraces a person’s entire life. Taking
charge of your own wellbeing reaches into every corner
because it has to. Your brain processes every experience,
physical, mental, and spiritual, as input. Look at the
contrast that self-care makes when compared  to self-
neglect. 10 Keys to Self -Care
1.Making happiness a high priority. Versus:  Coasting along with our present state of
happiness and unhappiness. 2.Making sure your life has purpose and meaning. Versus:  Focusing on daily practicalities, even those
that seem routine and meaningless. 3.Living according to a higher vision. Versus:  Living for externals like a better job, more
money, a bigger house, etc. 4.Expanding your awareness in every decade of life. Versus:  Viewing youth as the peak of life and old age
as a dwindling decline. 5.Devoting time and attention to personal growth. Versus:  Staying the same as you always were and
feeling proud about it. 6.Following a sensible regimen of good diet and physical
activity. Versus:  Eating a diet high in sugar, fat, and calories. Promising yourself to exercise tomorrow, or next week. 7.Allowing your brain to reset by introducing downtime
several times a day.Versus:  Working your brain to the point of exhaustion
before allowing yourself to take a break. 8.Getting to know your inner world through meditation,
contemplation, and self -reﬂection. Versus:  Avoiding what you really feel. Fearing what
you might ﬁnd if you dared to look inside yourself. 9.Practicing gratitude and appreciation. Versus:  Grabbing as much as you can for yourself. Never forgetting to look out for number one. 10.Learning how to love and be loved. Versus:  Leaving romance behind in the past. Not
looking into the deep source of love in yourself. As you can see, self-care goes far beyond eating our
vegetables and signing up for the gym. It amounts to a new
model for success and happiness, a model that abundant
medical evidence suppor ts. I’ll say more about that as we
proceed. There’s a reason for giving these general
principles ﬁrst. In a world where massive  attention is given
to the next fad diet, the gym-honed body, and the beauty of
youth, the truth is that a shift in consciousness produces
far greater beneﬁts. Getting peop le to turn inward is an important aspect, but
they have to know why. What Quantum Healing  aimed at
was far more radical: seeing yourself in a new way, as a
child of the universe. On the basis  of that realization, self-
care cannot help but begin at the source, where your
consciousness merges with cosmic consciousness. You can’t
truly value yourself until this happens, and then self-care is
like caring for Nature itself. OceanofPDF.comCounting the number of cells in the human body is no
easier than counting


cancer. It is not necessary for the cancer cells to disappear
entirely, Dr. Ikemi notes— he looks for other signs, such as
that the tumor is growing abnormally slowly, the patient
has not wasted away, and the malignancy has not spread to
other parts of the body. These signs are enough to indicate
a spontaneous regression in Ikemi’s view, and Laura ﬁts
them all. Laura was already meditating when I ﬁrst saw her. In
1987 she went through two weeks of inpatient Ayurvedic
treatment and was taught primordial sound and the bliss
technique, both of which can be used during meditation. Let us say that the mind has settled down in meditation and
is expe riencing itself as silence. Bliss is in that silence, just
as intelligenc e is. You cannot “feel” that you are intelligent,
but you can feel bliss. The bliss technique bring s it out for
the mind to register in various ways—as warmth in some
part of the body, tingling, a ﬂowing sensation, or several
other physical manifestations. Bliss remains abstract, but a
sort of “after glow” is being picked up during the technique. Primordial sound, on the other hand, is quite focused—it
brings the awareness of bliss directly to the diseased area
of the body. (One does not have to think of all this as
happening separately. The bliss level of awareness is
always present; the techniques simply draw the conscious
mind to it. Once bliss is experienc ed, the mind-body
connection has been made. ) As soon as she learned the techniques, Laura felt
immediate positive eﬀec ts. The primord ial sounds went
right to the breast area, she told me. At times they induced
a throbbing feeling, heat, or even pain; most of the time,
however, she would sit down with pain in that area and the
technique would cause it to go away. The most dramatic
results, subjectively, came from the introduction of bliss. I
asked Laura to write out her experiences for me, whether
joyful or painful or just indiﬀerent, and she agreed to. The
latest report says this:
The experien ces during the bliss technique are
not as profound as when  I started one and a half
years ago, but then there was such deep-rooted
fear and sorrow, a feeling of helplessness andintense anxiety, so the contrast was quite great
when I began to experience such joy and bliss. At that time there were large black holes
experienced in my awareness. I do not see the
black holes anymore, and the feeling of constant
happiness is more stable. Yet days still come
when the joy and bliss are so powerful that I can
hardly contain them. I rarely experience fear
anymore, just some general anxiety that I can
usually control with a little attention. While other women in her position are devastated by
their treatments and left with the deepest scars, physically
and mentally, it is amazing that Laura, though still
suspended between life and death, can end her letter this
way:
A year and a half ago, I was only 99 percent sure
that the cancer would be eliminated. It has only
been in the last month that I have grown 100
percent sure. I have no doubts now. I feel
conﬁdent in the support of nature. I still don’t
know the exact form nature’s help will take, or
the timing for it, but I am less concerned about
the ﬁnal manifestation than I am about the
breakthrough in consciousness. I can see clearly
in my awareness the perfect breast. Laura is a sensitive observer of her own awareness, and
she sees its ﬂow very exactly. To her, there is a huge
diﬀerence, from the inside, between being sick and
becoming well. The techniques she is using do not call for
visualization, but she says that she can see the tumor grow
whenever she feels anxious or sorrowful. This imagerepresents, I believe, a direct link between her awareness
and the progress of the cancer. What will the ﬁnal outcome be. She and I agree that the
process itself is the outcome; every day is a whole—not a
step toward some dreame d-of recovery, but an end in itself,
to be lived in its fullness as if no disease existed. Because I
am much more indoctrinated by my past medical
experiences with cancer than Laura is, I often think that
she is far ahead of me in her joyful conﬁdence. —
Bliss is both objective and subjective. You can feel it as a
sensation, but it also eﬀects measurable change—it can
alter the heart rate, blood pressure, hormone secretions, or
anything else for that matter. This is what allows bliss to be
useful medically. The patient  is using the Ayurvedic
techniques “in his head,” but the bliss being experienced is
re-creating his body at the same time. What is happ ening is
that the body is receivin g a signal from its own blueprint,
not a material blueprint but the one that exists in
consciousness. Because the blueprint is invisible, it has to ﬁnd a way to
cross over into material existence. To do that, nature
employs bliss—it is a vibration that bridges mind and
matter, allowing each bit of the body to be paired with a bit
of intelligence:
This diagram shows the mind-body connection as being like
a radio broadcast: mind is sending out impulses of
intelligence, DNA receives them, and bliss is the carrier
signal. On paper, these three elements have to be
separated, but in reality they are completely fused. The
message, the messenger, and the receiver are one. Of
course, we have looked at the mind-body connection dozens
of times before, but we didn’t have the “glue” that keeps
mind and body from ﬂying in separate directions—bliss. DNA now takes on special importance. A single
neuropeptide, or any other messenger molecule, carries
only a tiny bit of the signal that mind is sending. Adrenaline, for example, is correlated to fear. This seems to
imply that each thought activates one molecule, but that
would be like saying that 101. 5 on an FM radio  receives
only one song. In fact, the body can receive an inﬁnite
variety of signals, thanks to DNA. We are used to thinkin g of DNA as an unchanging
blueprint, albeit “the blueprint of life. ” DNA is nowhere
near so static. I was sitting quietly two days ago when I had
a glimpse of DNA in my mind’s eye. I saw DNA speeded up
so that one human lifetime, from the moment of inception
to the moment of death, ﬁt into the space of a few minutes. What I saw wasn’t a chem ical but a process of incredible
richness and dynamism. Everything in life pours  out of
DNA—ﬂesh, bones, blood, heart, and nervous system; a
baby’s ﬁrst word and a toddler’s ﬁrst step; the maturing of
reason in the brain’s cortex; the play of emotions, thoughts,
and desires that ﬂicker like summer lightning  through
every cell. All of this is DNA. To call it a blueprint is to take
the husk and miss the fruit. Imagine yourself going to a
Mercedes dealer, paying thirty thousand dollars, and
having him hand over a car’s blueprint instead of a car. Now imagine the blueprint actually turning into the car—
not only that, but starting  itself, driving down the road, andreplacing its own spare parts. Then the blueprint would be
equal to DNA. (It would also need another quite amazing
talent: any part—the carburetor, the tires, even a chip of
paint on the door—would  have to know how to turn into a
whole car. ) Whatever it is that make s DNA so dynamic is not visible
in its material makeup; molecules themselves are passive
participants in time. They can change, as oxygen and
hydrogen change when they combine to form water, but
DNA actively  shapes the course of time. This is such an
important feature that I need to explain it at length;
otherwise, the real miracle of DNA will be lost on us. In the past few years, researchers have been intrigued by
one particular gene, called the per gene, in the DNA of a
fruit ﬂy. As part of their inherited behavior, fruit ﬂies sing
in the evening to call their mates. Normally, they repeat
their call quite rhythmically, once every 60 seconds. Ronald Konopka, a research professor at Clarkson
University, ﬁrst linked the rhythm of the fruit ﬂy’s song to
the per (for “periodic”) gene. He also found that the rhythm
could change. When the per gene mutates, it produces
faster or slower intervals  between calls: one ﬂy sings every
40 seconds, another every 80 seconds. What is so fascinating about this discovery is that each
kind of ﬂy times its existence to a diﬀerent length of day. The normal, 60-second ﬂy follows a 24-hour day; the faster,
40-second ﬂy a shorter day of 18 to 20 hours;  and


 ntrol, cajole, withhold, seduce, and manipulate  and simply
allow the universe and life to u nfold. This creates a natural state of ease,
which predisposes you to lightheartedness and laughter. Laughter is the best medicine for body and mind. Scientific studies have
shown that laughter can enliven  the immune system, raise pain  thresholds
and ease depression. W e encourage you to have the intention to lighten up
and be open to the wonder an d delight of living a human life. Remind
yourself, remind  your friends, and remind your loved ones not to allow
terminal seriousness to consume the life force. Suggestions for Playfulness and Laughter
Spend time with children
Go to toy stores
Play with your animals
Go to an improvisational theater show
W atch funny movies
Go to a comedy store
Rent old Candid Camera episodes
W atch Marx Brothers moviesGo to the beach
T ake a ski trip
W atch I Love Lucy reruns
Ride your bicycle
Go bowling
Rent Rollerblades
Go to a baseball game
Start a pillow fight
T ell jokes
Play board games
T ickle someone
Have a staring contest
Throw a costume party
Go to an animal-free circus
Dance
Have a tea party
Go to an ice cream shop
Bake cookies
Blow bubbles
Play miniature golfGo to the batting cages
W atch people at shopping malls
Go to an amusement park
Paint with watercolors
Rent a sailboat
Go on a picnic
Make up lists of fun and playful things to do
The timeless domain of play is the r ealm of Spirit. Spirit is innately playful. According to V edic science, the purpose of life is the expansion of
happiness. Crea tion is a marve lous divine play that assigns e ach of us a
dif ferent role. The Sanskrit wor d for this play is leela. Y ou can  take your
role very  serious ly and miss life’ s magic, or you can recognize that you are
eternal Spirit disguising yourse lf as an actor and celebrate the leela. Not
taking life or yo urself too seriously does not mean being irres ponsible. In
actuality, if you recognize the c osmic play you become more responsible,
for y ou see ever y thought, word, and action as an expression of the divine
playwright. Relish the magic and the mystery in every moment. Laughter is a s ymptom of spirituality. Laughter is the flow  of love,
coursing throug h your body. L aughter is the nectar of pres ent-moment
awareness. Invite mor e enthusiasm into your life. Invite mor e playfulness. Invite mor e lightheartedness. Invite mor e laughter. One of our fav orite playful and lighthearted cosmic revelers is the
fourteenth-century mystic Hafiz, whose poems have been  translated
recently by Daniel Ladinsky. H afiz invites us all to join in the cosmic
dance. What is laughter? What is this pr ecious love and laughter
Budding in our hearts? It is the glorious sound
Of a soul waking up! Play and enjoy. It will keep you young in body, mind, and soul. Every day in every way,
I am incr easing my mental and physical capacity. My Biostat is set at a healthy ____ years of age. I look and feel a healthy ____ years old. I am r eversing my biological age:
By changing my per ception of my body, its aging and time;
Thr ough two kinds of deep r est—r estful awar eness and  r estful sleep;
By nurturing my body thr ough healthy foods;
By using nutritional complements wisely;
By enhancing mind/body integration;
Thr ough exer cise;By eliminating toxins fr om my life;
By cultivating flexibility and cr eativity in consciousness;
Thr ough love; and
By maintaining a youthful mind. E p i l o g u e
In James Hilton’ s classic 1933 work Lost Horizon, th e c entral character, Hugh Conway, unex pectedly
finds hims elf in a remote T ibetan land called Shangri-La. He soon discovers that the inhabitants of
this domain  are playing by a dif ferent set of rules, for sickness, aging, and death are rare phenomena. The high lama of the monastery, for example, informs Conway that as a result of secret antiaging
practices, he has been alive for more than two hundred and fifty years! Soon after arriving, Conway finds himsel f attracted to Lo-T sen, an enchanting nine teen-year -old
Chinese girl who plays music each evening for the resident monks. He eventually learns that the girl
longs to escape from Shangri-La. Despite  her comfortable existence in paradise, she yearns for the
experience of contrast that Shangri-La, with its absence of suf fering, aging, and  death, cannot
provide. Conway, his younger associate, and Lo-T s en leave Shangri-La on a treacherous journey back to
civilization. W e do not learn their fate unt il the epilogue, when it is revealed that Conway has been
brought to a mission hospital in China by an old, frail woman, who immediately succumbs to a
feverish illness. Leaving Shangri-La has unmasked the woman’ s real age, which is over a hundred
years old. W e are left only to imagine the ultimate destiny of Hugh Conway. As long as human be ings have existed, w e have dreamt of lands like Shangri-La. W e envision
these domains as exo tic places with lush valleys, beautiful natural scenery, and pur e mountain air. And yet Shangri-La is not a place. It is a state of consciousness in which one lives in a timeless
reality, where all m aterial things are e xperienced as endless transformations of ener gy and
intelligence, where suf fering, aging, entropy, and even death do not exist. While such  a place may at first seem desirable, the story of Shangri-La reminds us t hat as human
beings we require contrast, meaning, and purpose for our lives to be worth living. Osh o tells the story
of a man who dreams  that immediately upon his arrival at a celestial plane, an attendant informs him
that a nything he de sires will instantly manifest. The man asks for a meal an d the attendant
instantaneously creates a sumptuous feast for him. The man asks for entertainment and the attendant
immediately conjures up a band of actors and musicians to amuse him. He expresses sensual
yearning an d beautiful women are instantly  manifested to indulge his sexual fantasies. Although he is
initially fascinated with his experience, after a few days the man becomes bored and asks the
attendant if  he can pr ovide some work for him to do. The attendant politely informs him that he can
give the man anything he wants except purposeful activity. The man replies, “I cannot spend all my
time witho ut something useful to do. I m ight as well be in Hell!” to which the at tendant replies,
“Where do you think you are?”
According to A yurveda, human life span depends upon our collective consciousness. In V edic
mythology, human consciousness goes through four cycles, known in Sanskrit as yugas. In each
yuga, the life span of human beings chan ges. In the first cycle, known as Sat  Y uga, 75 percent of
people are living enlightened lives, and therefore most people live a very long tim e. If we are tobelieve the Old T estament, people, as exemplified by Methuselah, can live to a thousand years of age
in Sat Y uga. The s econd yuga is called Dwarpa Y uga. In thi s age about 50 percent of people are in a higher
state o f con sciousness. In Dwarpa Y uga the  average life span is purported to be about 500 years. The
third cycle of time is called T r eta Y uga. In this age 25 percent of people are in higher states of
consciousness and the average life span is supposed to be 250 years. Finally, we  come to the fourth cycle, known as Kala Y uga, in which only a handful of people are
experiencing higher states of consciousnes s. According to A yurveda, this is our curre nt age. But even
in Ka la Y uga, the average life span is supposed to be a hundred years, so most huma n beings are not
even reaching their full potential in Kala Y uga. This stage is sometimes referred t o as the age of
darkness because people are experiencing  such a small fraction of their vast mental and physical
potential. Critics may  dismiss these theories as part o f mythology, but as Joseph Campbell, the distinguished
explorer o f mythology, once said, “Mythology contains more truth than history.” Mythology
expresses the greatest aspirations, desires, and ambitions of the collective imagination. The time may
be coming when we can fulfill these aspira tions. The theory of collective consciousness states that if
just 1  percent of people were experiencing higher states of consciousness, there would be a
completely dif ferent expression of society. Everything would change: the crime rate w ould plummet,


hardship. The existence of the diculties is a proof to you that you
are not your idealized self, and this robs you of the false self-
condence you tried to establish with the creation of the idealized
self. There are personality types who know perfectly well that they
cannot identify  with their idealized self. But they do not know this
in a healthy way. They despair. They believe they ought to be able
to live up to it. Their whole life is permeated with a sense  of failure,
while the former type experi ences it only on more consc ious levels
when outer and inner conditions culminate in showi ng up the
phantom of the idealized self for what it really is: an illusion, a
pretense, a dishonesty. It amounts to saying: “I know I am
imperfect, but I make believe I am perfect.” Not to recognize this
dishonesty is comparatively easy when rationalized by
conscientiousness, honorable  standards and goals, and a desire to be
good.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Other Bantam New Age Books of interest to readers of THE PATHWORK OF SELF-
TRANSFORMATION:
BEYOND SUPERNATURE by Lyall Watson
CHANNELING: HOW  TO REACH OUT TO YOUR SPIRIT GUIDE by Kathryn Ridall,
Ph. D. CREATIVE VISUALIZATION by Shakti Gawain
EDGAR CAYCE: THE SLEEPING PROPHET by Jess Stearn
EMMANUEL’S BOOK: A MANUAL FOR LIVING COMFORTABLY IN THE COSMOS
compiled by Pat Rodegast and Judith Stanton
EMMANUEL’S BOOK II: THE CHOICE  FOR LOVE compiled by Pat Rodegast and
Judith Stanton
FOCUSING by Eugene T. Gendlin, Ph.<|eot_id|><|begin_of_text|>
Q: What is the primary goal of the book "The Pathwork of Self-Transformation"?,
A: The primary goal of the book is to help readers understand and transform their inner self, rather than trying to change their outer circumstances.
Q: What is the main difference between the Pathwork and other spiritual practices?,
A: The Pathwork is a holistic approach that addresses both the ego and the negative aspects of the self, whereas other spiritual practices may only focus on reaching a higher state of consciousness without acknowledging and transforming the negative aspects.
Q: What is the concept of the "lower self" in the Pathwork?,
A: The lower self is the part of the personality that is responsible for negativity, separation, egotism, fear, and distrust. It is a distortion of the one divine energy and can be transformed back into its original, life-affirming state.
Q: What is the role of the "Guide" in the Pathwork?,
A: The Guide is a channeled being who provides guidance and support for personal and spiritual growth, helping individuals overcome their negative tendencies and reach a state of self-acceptance and self-love.
Q: What is the key to overcoming the idealized self-image?,
A: The key is to recognize and accept the negative aspects of oneself, and then work to transform them, rather than trying to hide or deny them.<|eot_id|><|begin_of_text|>Self-Acceptance
The genuine desire to better oneself leads one to accept one’s
personality as it is now. If this basic premise is the main governing
force of your motivation for perfection, any discovery of where you
fall short of your ideals will not throw you into depressio n, anxiety,
and guilt, but will rather strengthen you. You will not need to
exaggerate the “badness” of the behavior in question, nor will you
defend yourse lf against it with the excuse that it is the fault of
others, of life, of fate. You will gain an objective view of yourself in
this respect, and this view will liberate you. You will fully assume
responsibility for the faulty attitude, being willing to take the
consequences upon yourself. When you act out your idealized self,
you dread nothing more than that, for taking the responsibility of
your shortcom ings upon yourself is tantamount to saying, “I am not
my idealized self.”The Inner Tyrant
Feelings of failure, frustratio n, and compulsion, as well as guilt
and shame, are the most outstanding indications that your idealized
self is at work. These are the consciously felt emotions  out of all
those that lie hidden underneath. Actually, the basis of the tyranny
of the idealized self-image is the sense of false shame  and false guilt
that this image  produces when one cannot live up to it. In addition,
the idealized self also manifests false needs, which are superimposed
and articially created, like the need for glory, the need to triumph,
to satisfy vanity or pride. The pursuit of these needs never results in
true fulllment. The idealized self has been called into existence in order to attain
self-condence and therefore, nally, happiness, pleasure supreme. The stronger its presence, the more genuine self-condence fades
away. Since you cannot live up to its standards, you think even less
of yourself than you origin ally did. It is therefore obvious that
genuine self-condence can be established only when you remove
the superstructure, which is this merciless tyrant, your idealized
self. Yes, you could have self-co ndence if the idealized self were
really you; and if you could live up to these standards. Since this is
impossible and since, deep down, you know perfectly well you are
not anything like what you think you are supposed to be, you build
up additional insecurity with this “super self,” and further vicious
circles come into existence. The original insecurity, which was
supposedly whisked away by the establishment of the idealized self,
steadily increa ses. It snowballs, and becomes worse and worse. The
more insecure you feel, the more stringent the demands of the
superstructure or idealized self, the less you are able to live up to it,
and the more insecure you feel. It is very important to see how this
vicious circle works. But this cannot be done until and unless you
become fully aware of the devious, subtle, unconscious ways in
which this idealized self-ima ge exists in your particular case. Askyourself in what particular areas it manifests. What causes and
eects are connected with it? Estrangement from the Real Self
A furth er and drastic result of this problem is the constantly
increasing estrangement from the real self. The idealized self is a
falsity. It is a rigid, articiall y constructed imitation of a live human
being. You may invest it with many aspects of your real being;
nevertheless, it remains an articial construct. The more you invest
your energies, your persona lity, your thought processes, concepts,
ideas, and ideals into it, the more strength you take from the center
of your being, which alone is amenable to growth. This center of
your being is the only part of you, the real you, that can live, grow,
and be. It is the only part that can properly guide you. It alone
functions with all your capacities. It is exible and intuitive. Its
feelings alone are true and valid even if, for the moment, they are
not yet fully in truth and reality, in perfection and purity. But the
feelings of the real self function in perfection relative to what you
are now. The more you take out of that live center in order to invest
into the robot you have created, the more estranged you become
from the real self and the more you weaken and impoverish it. In the course of this work, you have sometimes come upon the
puzzling and often frightenin g question: “Who am I really?”  This is
the result of the discrepancy and struggle between the real and the
false self. Only upon solving  this most vital and profoun d question
will your live center respond and function to its full capacity, will
your intuition begin to function to its full capacity, will you become
spontaneous, free of all compulsions, will you trust in your feelings
because they will have an opportunity to mature and grow. Feelings
will become every bit as reliable to you as your reasoning power
and your intellect. All this is the nal nding of self. Before this can be done, a great
many hurdles have to be overcome. It seems to you that this is a
life-or-death struggle. You still believe you need the idealized self inorder to live and be happy. Once you understand that this is not so,
you will be able to give up the pseudo-defense that makes the
maintenance and cultivation of the idealized self seem so necessary. Once you understand that the idealized self was supposed to solve
the particular problems in your life above and beyond your need for
happiness, pleasure, and security, you will come to see the wrong
conclusion of this theory. Once you go a step still further and
recognize the damage the idealized self has brought into your life,
you will shed it as the burden it is. No conviction, theory, or words
you hear will make you give it up, but the recognition of what
specically it was


 like the Japanese, Indians often cleanse themselves before entering a
bath or shower. Brass vessels are favored.Made from rosewoo d, this bath at Kalari Kovilakom is purely medicinal. During a
prolonged detox such as  panchakarma, the skin often erupts with pustules as
poisons are expelled from the body, so a soothing, medicated bath in this little tub
helps surface healing.One notable bath from the Him alayan region is the Bhutanese
stone-heated bath or  sman-chu. Based on the T ibetan medical
system known as  Soba Rig-pa, it works on the same principle as
hot ston e massage. Using the h ealing power of heat from pristine
mountain hot springs, the warmth from the water stimulates
peripheral circulation and ca n also penetrate deeper, helping
arthritic or rheumatic conditions. The Bhutanese often add herbs
such as artemesia, sage and ephedra to the water, and often use a
salt scrub prior to a dip. Indians traditionally  eschewed soap for an  ubtan  scrub for cleansing while
bathing. This  ubtan  from Udaivilas consists of turmeric, sandalwood, green gram
flour and yogurt. The turmeric leaves skin with a golden glow, while the
sandalwood is soothing and antiseptic  and the yogurt moisturizing and enzyme
rich.rasashastra
Healing With Gems, Crystals, Metals and
Minerals
In A yurveda, gems and prec ious metals are used to balance
planetary influences, increase life force or  prana, and cure
certain diseas es. Their preparation and prescription f alls
under the branch of A yurvedic medicine known as
rasashastra  (literally “mercury medicine”). It developed
relatively late in the A yurvedic calendar, probably aro und
the 8th century, but its pract ices were soon assimilated into
mainstream A yurveda. Rasashastra  basically falls into two
separate categories:  dehavaad  or the “treating of diseases”
and  lohavaad  or the “chemical manufacture of medicines”. In India n spas today, a prescription of gems, metals or minerals is
rare: they are more commonl y found in clinics and hospitals. However, the tradition of using such substances has found new life
in a number of skincare formulations invented by entrepreneurial
chemists and doctors. T iny flecks of gold leaf or silver foil, or
crushed diamonds and pearls, blended with botanical extracts, have
found their way into innovative products. Facials using such
ingredients are the latest in Ind ian skincare: Receive the elixir of
life (gold) through the skin —  and detoxify; use a crushed p earl
exfoliator — and see the dif fer ence in your complexion. And, for
the ultim ate in anti-aging, dazzle with a diamond rehydrator; you
can justify the extravagance, as it’ s doing you good.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “The
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


 neck  and skull
bones. In the beginning  use a wall as a guide  by pushing  the sacrum
against  the wall, thereb y exerting  force  on it. Hold the  energ y at the
sacru m for  a while, then  exhale,  but continue  to focus y our attentio n
on this point. - 95 -Cultivating  Ovarian Power
(3) Opening  the Sacral  Hiatus
    The hiatus  openin g of the sacru m is an  indentatio n in the bone
of the  sacrum located  a little  up from the  tip of your spine,  and is
the place  through  which, once  open ed, you will draw your warm,
ovarian  ener gy into the spine,  (Fig. 5.19)  It is usually  a little difficult
to work because  ovarian  energ y is denser  than  Chi and  has to be
pumped  throug h. Som e people  experience  pain,  a tingling
sensation,  or “pins  and needl es” when this energy  enters  the hiatus. If this happ ens to you, do not be  upset. You can help  pass the
energy  through  the hiatus  if yo u are having  trouble  by gentl y
massaging  the area  with a silk cloth from ti me to tim e.
(4) Resting to Feel the Energy mo ve Unas sisted
    No w let your sacru m and  neck  relax  back  to their  normal
positions. As the y relax  you will feel the energy  move by itself,
assisted  by the activation  of both  the Sacral  and Cranial  Pum ps. At
the same ti me practice  Ovarian  Breathin g. Bring  the energ y up to
the sacru m again  and hold it there  until  you can feel  the hiatus  at
the sacru m open  and the ener gy gradu ally move up. You will actuall y
feel the w arm ener gy move up  a little  at a time. Practice nine  times,
then rest. The resting  perio d is ver y important. Many times while
you are resting  the energ y will rise up through  the point  you had
been  focusing  on. If  you can,  still y our mind and  use it to guide  the
energy  along  the path way you have  been  working on for a while,
and then  rest your mind and  let the ener gy move by itself: the  energ y
will automatically  flow through  this path way
(5) Exercise  to help open the  Sacrum
   If y ou have  trouble  feeling  the energ y at the  sacrum, the follow ing
exercise  can be helpful  in openin g the sacru m. Try rocking  your
sacru m back  and forth  and then  hold  the hips  stationar y moving
the sacru m onl y. The sacrum  and the hips  are three  separate  pieces
of bone  which eventuall y beco me fused  because  we do not exercise
them. (Fig. 5.20)  Use both  hands  to hold  the hips  and try to rock
the sacru m. In  the beginning  it is difficult  to do,  but after  a while you
will grad ually separ ate the hips  from  the sacrum. Yo u can also  ask
a friend  to hold  your sacrum wi th one hand  while his other  hand  is
on your hip in  order  to let y ou know if it is the  hip or  the sacru m that
you are moving. After  this exercise  hold  still and  observ e the effect
of the  pump ing. - 96 -Chapter  V
1 Hip Bone2 Sacru m3 Hip Bone
Fig. 5.20  Sacrum and the hip bones are three separate piece s of bone
           which,  through  lack of  exercise, become fused. (6) Sacrum  assists in transf orming Raw Sexual Energy  into
Life-F orce Energy. The Taoist ma sters  discovered  that the sacru m has  the ability
to transfo rm sexual ener gy into a life- force  energ y that is m ore
readily  accepted  by the organs  and glands. Therefor e, the
practitione r must be  aware of the state  of the energy  enteri ng the
middle part  of the body. Some people  practice  by pulling  up only
the middle part  of the perin eum, causing  the raw ovaries’  energ y to
shoot  up the middle part of the bod y and beco me stuck  in the  organs
and glands. Unaccustomed  to handlin g this kind of  raw sexual
energy, the orga ns and glands  will suffer  from such disorders  as
indigestion,  overheati ng (especially  the liver),  pain  in the  kidney s
and back,  and worst of all, heart  congestion. These and  other
symptom s have  come to be  know n as the  “Kundalini  Syndrome,”
and they  occur  because  the perso n is not  open  enou gh to channel
- 97 -Cultivating  Ovarian Power
this ra w sexual  energy  befor e it enters  the vital organs. This
phenomenon  is me ntioned  in the  books  entitled  Kwantida-Psychotic
or Transcendental,  by Lee Sanella,  M.D.,  and Stalking the Wild
Pendulum,  by Itzhak  Bentov. These  books  contain  examples of
many people  who suffer  from the inability  to control  the rising  energ y. The energ y they  hold in their  hearts  or in their heads  is either  too
raw or too hot for those  organs,  with parts  of the orga ns having  an
allergic  reaction  to that  energ y. How ever the symptoms disappear ed
once  they  learned  about  and felt the connection  of the  tongue  to
the roof of the  mouth during  the Micr ocosmic Orbit  meditation. This
connection  allow s the energ y flowing up the  spine  throu gh the major
stations  to transfo rm into life-force  energ y and flow down to the
navel. Man y never  know how  to escape  their  probl em of too  much
raw sexual  energ y rising  up because  they never  learn  how  to bring
the energy  to the proper  channels  to circulate  it back  down. Once  you have  practiced  Ovarian  Breathing  and have  felt the
sexual  energy  circulate  and beco me transformed,  your organs  will
begin  to adapt  to and withstand the ovaries  raw sexual  energy. This energy  can then  be directly  transformed  and refuted  whenever
the body  requires  it without problems arising. C. Third  Stati on: T-11, Sexual- Energy Transform ation Point
If you have  managed  to bring  the energ y up through  the sacru m,
spend  the next  week drawing the ovaries’  energ y to T-11  (the
eleventh  thoracic  vertebr a) in your mid-back  opposite  your solar
plexus. T-11 also  has the abilit y to transform the  sexual energy  into
life-force  energy. (1) Collecting Energy in  the Ovarian Palace
In the  sam e ma nner as above,  start  with Ovarian  Breathing,
collecting  the ovaries’  energ y in the  Ovarian  Palace  by opening
and closing  the vagina  with a minimal movement of  the Chi Muscle. Inhale  with a short  sip, close  the vagina  slightl y, pulling  the energ y
downward toward the perineum. Then  contract  and pull up the front
part of the  perine um and  pause  for a while, holding  your breath  and
retaining  the energy  at this point. Be aware of the  Ching  Chi that
has been  brough t there. Inhale  in short  sips, close  the vagina  tightly
and concentra te on retainin g the ovaries’  energ y at the front  part of
the perineum. Exhale  and return  to the  ovaries,  but maintain  a part
- 98 -Chapter  V
of your awareness at the perineum to retain  the energy  that y ou
have  brought  there. Continue  to practice  Ovarian  Breathing  by
opening  and closing  the vagina  slightly  and collecting  the energy  in
the Ovarian  Palace. (2) Drawing  Energy  to T-11
   Once  you feel that  enoug h ovaries’  energy  has been  collected,
inhale  using


behaves in a way that doesn’ t align with your model? Your mind and heart
catch fire. This happens even if the person hasn’ t actually done anything. All that is needed is for your mind to think, “What if my husband leaves
me? Sally’s husband left her. If Sam ever left me, I would just die.” That’ s
all it takes, and you feel pain and disturbance. All the energies become
unsettled inside. Why does this happen? It happens because you’ve beentrying to build a place of solidity within your mind that you can hold on to. As long as everything reasonably reinforces that, you feel safe and relatively
okay. But you have distanced yourself from the core of your being by
clinging to something outside. That’ s what we do, and it doesn’t work. If
you want to grow spiritually, if you want to have a beautiful life instead of a
midlife crisis, you need to do the inner work. A midlif e crisis happens when you’ve been building and clinging and
fighting for half your life in order to be okay, and you’re not. You’re simply
not free and at peace inside, even though you have the kids, the marriage,
the job. As it turns out, midlife crises are perfectly reasonable. It’s
surprising more people don’t have them. Halfway through your life, you
realize it hasn’ t worked—you’re still not okay. Sure, you’re okay as long the
spouse behaves, the kids do well in school, and you get respect at your job. As long as all this happens, and your finances hold up, you’re conditionally
okay. But inside you know it can change on a dime, so you must keep
struggling to stay ahead. That’ s why life is a struggle. The alternative is to clean up the mess inside. Someday you will realize
you are not drowning. You’re simply sitting on a planet spinning around the
middle of absolutely nowhere. That’ s the truth of the matter. The Cassini
spacecraft took a picture of the Earth from two million miles out. The Earth
is just a small dot in the middl e of dark, empty space. How can you drop
down onto the nicest planet there is and not be okay? We’ve looked far and
wide with our space telescopes, and we haven’ t found anything, anywhere,
even close to the majesty of the Earth. Basically, you won the lottery! You
dropped down onto this phenomenal planet that’s always exciting,
challenging, and growthful. It has all sorts of colors, shapes, and sounds—
it’s unbelievably  amazing. Yet, what do you do? You suffer. Why? It’s not
the planet causing you to suf fer—it’ s the stuf f you have stored inside. The logical questions become: Why are you storing all this stuff inside
you? And if you’re going to store stuff inside, why not make it nice stuff? People collect all sorts of things as hobbies. Some collect spoons, teacups,
stamps, or coins from all over the world. But you had a brilliant idea for a
hobby—let’ s collect bad experiences. That’ s what you did: “I’m going to
collect every bad experience I ever had and keep it inside me so it can
bother me for the rest of my life.” How can that work out well? If you keep
doing it, you’re going to collect more and more bad experiences, and your
life will get heavier and heavier.Are you really going to continue making your life so difficult? In
essence,  you are causing  yourself to be unhappy, then you’re going outside
and demanding that the world somehow make you happy. The world cannot
make you happy while you’re inside making yourself unhappy. It’s that
simple. You have to work on letting go of the root cause of suffering. The
spiritual path is always about letting go of yourself, and that means dealing
with the blocked ener gies. The blocked energies inside are going to build up and need release if
you don’t deal with them. These  energies may release in the form of anger,
verbal or physical fighting, and other bursts of uncontrolled behavior. When
you allow the energies to release unconsciously like this, you’re not in
charge. The energies will tend to follow the path of least resistance, as
determined by the samskaras. When you allow this to happen, the
uncontrolled energy carves channels within you that will make it easier to
flow that way again. The energy flow becomes a habit. Not only is “losing
it” unhealthy because of what you may say or do outside, but you also
increased the probability of losing it in the same way again. This can cause
all kinds of trouble. Any time you’re not in charge in there, there’ s going to
be trouble. It’ s that simple. Understanding this process of blocking and then expressing energies
helps us have compassion for our own past behaviors, as well as for others. Compassion means you understand the root cause of people ’s behavior. People have trouble handling their blocked energies, and in most cases, they
have not been taught how to channel the energies to a higher level. There is
a higher level of our being, and those lower energies can be raised up. You
have access to a much higher way to deal with inner energies than to simply
step aside and let them express. That doesn’ t mean they should be
suppressed. Your choices are not limited to expression or suppression. As
we will discuss, there’ s a third choice, transmutation, and that’s where true
spirituality comes in.Chapter 36. Transmutation of the Energy
Suppression blocks inner energy; unchanneled expression wastes its power. The highest use of the energy is transmutation. Most people know nothing
about transmutin g the energy, yet it is the essence of spirituality. Currently,
your natural energy flow is blocked by the samskaras in your lower energy
centers. When the energy tries to release, you either push it back down or
allow it to blow  off some steam externally. This external release solves
nothing in the long run—the energy will just build back up behind your
blockages. The release is temporary because the cause of the blocked energy
has not been addressed. What if, when the energy tries to come up, you see it as an opportunity
to get rid of the blockage it’s hitting? The energy is going to attempt to
release the samskara by pushing it out of the way. The probl em is if the
blockage was stored with pain, it’s going to come back up with pain. Instead
of pushing it back down because you can’t handle the experience, or
releasing it outside as a way of relief, you can relax and release at such a
deep level that you allow the blockage to pass without resistance. That is
what transmutation of the energy means. It involves using the rising energy
as a positive force by allowing it to cleanse whatever was blocking it. This is the highe st way to work with your inner energy—use it to grow
spiritually. Use it to let go of the blockages that are keeping you trapped. It
is those blockag es that cause suffering. They only allow you to be okay if
things are a certain way. This creates discomfort, anxiety, and fear about
life. That discomfort drives people to seek all sorts of distractions, which
just creates more turmoil. We all know about this cycle of disturbance and
temporary relief. Now you know there is a much higher way to live. If you
are willing to release the blocka ges, over time the energy will find its way
up. It will push the samskaras out of the way, and the next thing you know,you won’t even be able to relate to how you used to be. This is especially
true about how you used to deal with some people around you. You’ll wish
you could go back and say, “I am so sorry. I was so lost.” You will see how
relationships used to be about finding a way to be more comf ortable with
yourself. Once the blockages begin to clear, the energy will find its way into
your heart, and that will comfort and sustain you. Relationships will
naturally be about love and caring—all of them will be about serving others. They will no longer be about control or getting something you need. This is
what happens as the ener gy is free to rise within you. If you release the blockages, the energy will naturally rise higher. You
will not have to fight with it—the energy wants to come up. Always
remember, the energy wants to go up. You do not have to force it. It is best
for long-term spiritual growth if the energy is allowed to rise naturally. When you get blockages out of the way, you will feel a steady upward flow
of energy. Eventually, you will realize that the shakti wishes to express
something so beautiful, it will leave you breathless. You will begin to know
a peace that “passeth all understanding” (Phil. 4:7). You won’ t need
anything. Your natural state is so beautiful; you are whole and complete
within yourself. It simply depends on your willingness to work with the
energies. If you do, shakti will go higher and higher until eventually it
moves as fountains of joy flowi ng out the higher energy centers. As it does,
your entire relationship with this world


 easily attained through a
beingness decision... which leads to a doingness
function somewhere along the way. To move into Right Livelihood, one must decide
what one wishes to BE, not what one wishes to DO. Doingness must spring from Beingness, not the otherway around. To understand the difference between these two
life experiences, explore Principle #2. “Doingness”
is a function of the body,
“Beingness”
is a function of the soul.22Bringers of the LightNeale Donald Walsch 23
Principle  #2
You are a
Human Being
not a
Human Doing.24Bringers of the Light
It is true that every minute of your life your body
is doing something. Yet it is doing something
for a reason. Everything you have willfully causedyour body to do, you have caused it to do because
there is some state of being you wish to achieve... and you know no other way to achieve it. Think about this a minute. Your body goes through the motions of eating –
you cause it to eat; you make it “do” that – becauseyou want it to be nourished. You are seeking to be
the thing called healthy. You sleep because you are trying to be the thing
called rested –  which you know leads to the same
thing as above... namely, healthy. You sit because you are trying to be the thing called
comfortable. You stand because you are trying to more
of the thing called mobile. You talk because you are try-
ing to be the thing called understood. You listen because
you are trying to be the thing called understanding. The list goes on and on, but it never changes. Al-
ways it points through the thing called Doing, to aNeale Donald Walsch 25
thing called Being. Everything you willfully cause your body to do, it
does in order to assist you in achieving a state of Be-
ing. Do the following exercise. In the chart, make a
list of things your body has done recently, then indi-
cate the Beingness  you were seeking to achieve. We’ve started the list for you, to give you an ex-
ample of how to complete the entries. This is an excellent exercise to help you define
and clarify the motives behind all of your actions. Doingness                Beingness I wish to achieve
Reading this Book Wisdom, clarity, understanding
Writing the author Sharing, connecting, expressing
Cleaning the dishesFill this in yourself26Bringers of the Light
Now it is true that there are some things your
body does which you do not willfully cause
it to do. When your body does one of these things,it is doing it automatically, not willfully. The body’s
automatic responses are reflections or announce-
ments of a State of Beingness which has already beenattained, rather than attempts to attain one. Did you follow that? Are you clear about this? Let’s look at some examples. When you laugh, that is an automatic  response to
a State of Beingness which has already been attained,
called happy, joyful — or, in some cases, nervous. When you cry, that is an automatic response to a
State of Beingness which has already been attained,
called sad, sorrowful —  or, in some cases, happy. When your heart rate increases wildly, that is an
automatic response to a State of Beingness which
has already been attained, called excited — or, in some
cases, scared. When your heart rate decreases, producing a  slow
and steady pulse, that is an automatic response to aNeale Donald Walsch 27
In both cases it is the mind which is causing the
body, signaling the body, to “do” what it is “doing”
— and it is the mind which thinks that “doingness”
is the only way to achieve “beingness.”
If you are still unclear about the automatic  vs. will-
ful paradigm, talk to any actor about it. For an actor, being told to “laugh out loud,” or to
“begin to cry on that line,” can be a nightmare...un-
less the actor has learned to be the thing that creates
the automatic response  the director requires. Yes, there are so-called “technical” actors who can
produce the bodily action on command... but in
more recent years it has been the “method” actors —actors such as Dustin Hoffman, Al Pacino, MerylState of Beingness which has already been attained,
called peaceful, serene. So we see that  Automatic Doingness Functions of the
body are used by the mind to reflect  a Beingness State,
while Willful Doingness Functions are used by the mind
to achieve  a Beingness State.28Bringers of the Light
Streep — who have gained the widest respect. Many
say their acting seems somehow more “real.”  That is
because they are not “acting like.”  They are being. In “method acting” the actor thinks of a thing, or
remembers a time, which produced the same emotional
response in the past as the one now called for by the
script. By this device the actor’s mind tricks the body,causing it to cry, or to smile, or even to break into
gales of laughter. When the mind sends the body a
signal, the body doesn’t know whether what the mindis experiencing is “real,” or only a memory. To the
body, it is all the same. That is why the body’s heart rate will increase, and
the body itself may even break out in a cold sweat, at
the memory of a beautiful woman, or a wonderful
man, and a passionately romantic time. Nothing ishappening in the present moment, but the body
doesn’t know that. It receives precisely the same sig-
nals from the brain as it did when the adventure wasfirst experienced. Fear can likewise be recreated with a memory,Neale Donald Walsch 29
which in turn produces bodily responses exactly as
if the experience was occurring all over again. To repeat, then:  the mind can “tell” the body to
“do” things for two different reasons. It can tell the
body to “do” something in order to achieve a State of
Being (this is called a Willful Action), or it can tell
the body to “do” something in order to demonstrate
the State of Being it has already achieved (this is called
an Automatic Response). In any event, you are always being something. And
your body is always demonstrating what you are be-ing. Sometimes the demonstration is very subtle,
and sometimes it is not, but the demonstration never
ends. Your body is a living
demonstration of the
state of beingness
in which your soul resides.30Bringers of the Light
Returning now to Step 2, what you are asked to
do is take a look at the declaration you came up with
in Step 1  when asked to declare your Life Purpose. Is the declaration a statement of   “beingness” or a
statement of “doingness”? If it is a statement of “doingness,” Step 2 now
asks you to translate that into a Statement of Beingness. Use the chart on page 22 as a guide. The reason you are asked to do this is that only
when your Doing flows out of your place of Being, an-
nouncing it rather than seeking to create it, can you ever
be centered enough to become a Bringer of the Light. Most of the world has this “being/doing” para-
digm backwards. People are running around every-
where doing, doing, doing, and hoping by this de-vice to one day achieve a state of beingness (“happy,”
“peaceful,” “abundant,” “enlightened”...whatever)
that will make it all worthwhile. The sad thing about all this is that for most people,
it doesn’t work out that way. They spend their whole
life doing this and doing that, doing this and doingNeale Donald Walsch 31
that, and all they wind up with is a great big pile of
“do-do.”
So complete Step 2  now, if you haven’t already
done so. Take any doingness statement which mayhave found itself into your declaration of Life Pur-
pose and translate it into a beingness description. Then...move on.32Bringers of the Light
Bringers Step 3
Adopt right now
the state of being
you have described,
no matter what you are doing
Okay, you’ve moved through the first two steps
toward Right Livelihood and toward becom-
ing a Bringer of the Light. A person in “right livelihood,” by the way, is a
Bringer of the Light. That is because all people in right
livelihood are being who they really are...and Who You
Really Are is the very Light you are seeking to bring! Did you get that? Did you hear that? There is no
brighter Light in the Universe than the Light of your
Beingness. Therefore, let your light so shine beforeNeale Donald Walsch 33
men, that they may see your good works, and glorify
your Father which is in heaven. For He said unto them, “Is a candle brought to be put
under a bushel, or under a bed, and not to be set on a
candlestick? Neither do men light a candle, and put itunder a bushel, but on a candlestick; and it giveth light
unto all that are in the house.”
Remember, you are in the room to heal the room.


ceptance flows out into the environment. Things “out there”
seem intimate to me, an extension of myself. This experience of unity is also my working definition of love. For most of
us love is an emotion that comes and goes; we feel it intensely at times,
while at other times we don’t feel it at all. But the essence of love isn’t afeeling—it is a state of being. Or to be more exact, it is the state in which
you are in contact with Being. Someone who is truly experiencing love
feels tremendously real and alive, with no desire to do anything except exist
within the fulfill ment of love. Love’s greatest action is simply to be, which
is no action. That is why love is a supreme state of nonattachm ent and yet
the most satisfying state. For your action plan to succeed,  you need to find an outlet for your love,
a place where you can give it freely. The more openly you experience love,
on what ever terms, the closer you will come to finding its essence. Love
that doesn’t flow is no love at all; it is just yearning and longing. The
renowned mythologist Joseph Campbell pointed the way for expressing
love when he said, “Follow your bliss.” Bliss is the tingling rush of love in
action, the flow of Being as it reaches out to meet itself and curl back with
delight in contact. Love wants to find itself, and when the circuit is
complete, bliss flows. Ask yourself, “Where do I find bliss?” then write
down the steps you can take to increase this experience in your life. Do not confuse pleasure with love. There are many things that give
pleasure, such as watching television, with very little love in them. Love
certainly brings pleasure but in a more profound way. Carrying  a meal to a
shut-in is an act of love that is far more pleasurable than watching
television, for example, and there is much more to learn from such an action
in terms of sharing, compassion, and understanding. So don’t be distracted by superficial pleasures. The deep joy and delight
that exist at the core of life must be diligently uncovered. When you make
your list, you’ll  find that many  of your most cherished mome nts of bliss
have gone forever. For example, you cannot duplicate the first new feeling
of fallin g in love with the perso n to whom you are now married. But love
has depth after depth. As you make your list, you will remember how you
felt the day your children were born, and in that reminder is a clue: Your
children can still be a source of bliss, if you resolve to reach deeper into
your relationship with them. Nothing is more important than reconnecting
with your bliss. Nothing is as rich. Nothing is more real. Exercise 2: Being Love versus Being in LoveI’d like to explore the state of love further, because it is the surest road
back to Being. The ancient sages declared that ultimately everything is
made of consciousness, and when we experience consciousness purely, with
no extra neous images or assumptions, that is love. The great Bengali poet
Rabindranath Tagore declared, “Love is not a mere impulse; it must contain
truth, which is law.” The merging of love, truth, and reality is the great
revelation of unity consciousness, the moment when a person can truthfully
say, “I am the All,” and, “I am love,” in the same breath. Seen from this
perspective, love is the feeling-s tate that is always present when  a person is
perfectly aligned with dharma, the flow of evolution. Being in love is not the same state as this. When you fall in love, an
opening is created for repressed feelings to rush forth and attach themselves
to another person. If the love is deep enough, the other person seems ideal
and perfect (this has nothing to do with his or her actual state, which could
be quite imperfect and even destructive). But the force of love changes
reality by changing the perce iver. Why and how does this happen? Physiologists have measured the increase in certain key neurotransmitters
such as serotonin in the brains of people who are in love, but chemicals are
only crude markers. Clearly, serotonin does not cause people to fall in love;
it is only the biochemical basis for the pleasant sensations triggered by
being in love. In a series of revealing exper iments, Harvard psychologist David C.
McClelland probed the physiology of love. He had a group of subjects view
a short film of Mother Teresa in her daily work of caring for sick and
abandoned child ren in Calcutta. The film displayed a profound  outpouring
of love. As the audience watched the film, McClelland discov ered that a
marker in their immune systems increased—this was SIgA, or salivary
immunoglobulin antigen. High levels of SIgA, as measured in people’ s
saliva, indicates a high immune response; as it happens, an elevated
immune response is also characteristic of people who have recently fallen in
love. (The popular saying “If you don’t want to catch a cold, fall in love”
recognizes this connection between emotions and physiology.) Curiously, when  the film was over and the audience was asked their
opinion of Mother Teresa, not everyone found her work laudable. Some had
objections of one kind or another, centering on differences in religiousbelief, while others reported feeling disturbed by the sight of children who
were starving or suffering from  leprosy. Yet all the audienc e members
experienced an increase in SIgA levels; their physical response to love
appeared to be more powerful than their rational attitudes. This led
McClelland to question one of the most popular definitions of love in
modern psychol ogy, which holds that love is a reflexive response that arises
when two people meet to fill each other ’s needs. According to that
definition, love would depend on a person’ s conscious evalua tion of the
benefits he or she was getting in a relationship. But here were people whose
bodies were responding at a much deeper level, deeper even than pleasure. McClelland also found that the positive effect on the viewers’ immune
response decline d and disappeared an hour or two after they had viewed the
film. It remained highest among  those subjects who reported a strong sense
of being loved in their own lives and having strong ties to family and
friends. This implied that some  people are already in a state conducive to
love. Instead of experiencing it as a passing state, they had incorporated it
as a trait. In other words, the statement of the enlightened sage, “I am love,”
was present in these people, if to a smaller degree. What is love as a trait rather than as a passing phase? Even the most
passionate exper ience of being in love eventually cools off, leaving people
dismayed to find that little real love, in a lasting sense, remains. Pondering
this problem, McClelland wondered what had become of the experiences
described in the poetry of love. These experiences did not refer to the
selfish advantages of being in love but to altruistic, undying devotion. Was
Shakespeare simply wrong when he declared, “Love is not love which
alters when it alteration finds, or bends with the remover to remove. Oh no! It is an ever-fixed mark that looks on tempest and is never shaken.”
McClelland also knew of instances cited in the psychological literature
where people were in loving relationships that made no sense in terms of
gaining any objective benefits. Such people felt deep love and devotion
despite the fact that they had no rational reason for feeling that way. What all this implied to McClelland was that love is a state that
transcends reason and whose purpose is simply to allow the experience of a
larger shared reality. One critical matter in this regard was a person’ s
reaction to the death of a loved one. If two people were in love just for whatthey could get, their interdependence would form the basis for loving and
being loved. Thus, the death of the loved one would cause great  pain as the
bond was ripped apart. Certainly this could be observed in real-life
relationships, but McClelland felt from personal experience that something
very dif ferent was possible:
The death of a loved partner should cause intense suffering and
grief, according to this theory. Yet when my wife died of cancer a few
years ago, I did not react in this way. We had been very much in love,
happily married for 42 years, had raised five children to well-ad justed
maturity…yet when she died I did not feel the amount of pain that the
theory would require that I should feel.…What the experience felt
like was much closer to the poet’s view of love. We had felt that we
were part of something that was much bigger than ourselves—w hich
had nurtured and supported us throughout our long life together and
which continued to support me after her death. This describes a step into the realm of timeless love. When two people
use their love for each other as a doorway into this realm, the death of the
loved one does not close the door or deprive the other of the flow of love. Ultimately, all love comes from within. We are deluding ourselv es when we
believe that another person is who we love; the other person


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burning:Bor.,Merc-s.,Nit-ac,Sep. copious:Sep.
likecottagecheese:Sep.
greenish:Merc-s.
likeeggwhite:Bor.,Nat-m.,Sep. smelly:Merc-s.,Nit-ac,Sep. thin:Nit-ac. yellow:Sep.
white:Bor.,Nat-m.
With:
dryness:Sep.
itching:Nit-ac,Sep. Worse:
beforemenstrualperiod:Sep.
betweenmenstrualperiods:Bor.,Sep. duringpregnancy:Sep.
atnight:Merc-s.
Thrush(oral)inbabiesandchildren,ofgums
and/ortongue:Bor.,Kali-m.,Merc-s.,Nat-m.,
Sul-ac
Inbreastfeedingbabies:Bor.,Kali-m.
Tongue/gums: Sul-ac. coatedwhite:Kali-m.,Nat-m.
hot/dry/bleeds easily:Bor. With:
excesssaliva:Bor.,Merc-s. Worse:
forfeeding(inbabies):Bor. fortouch:Bor. TidyArs.,Nux-v.
Timepasses
quickly:Cocc. slowly:Glon. INTERNALREPERTORY Travelsickness •195
TimidseeShy
TiredseeApathetic;Exhaustion;Sluggish
Tongue
Brown-coated: Bry. Cold:Ver-a. Cracked:Mercs.,Nit-ac. Darkred:Bapt. Dirtywhite:Bry. Fieryred:Ap. Green:Nats. Red:Bell.,Phos. Red-edged:Ars.,Sul. Redstripedowncentre(whiteedges):Caust. Red-tipped:Arg-n.,Ars.,Phyt.,Rhus-t.,Sul. Strawberry: Bell. White-coated:Ant-c,Ant-t.,Bell.,Calc-c.,Kali-b.,
Kali-m.,Puis.,Sul. Yellow:Kalis.,Merc-c,Mercs.,Nat-p.,Puis. attheback:Nat-p.
Toothache(seealsoTeething)Ant-c,Am.,Calc-c,
Cham.,Coff.,Heps.,Kali-c,Lach.,Mag-c,
Mag-p.,Mercs.,Nux-v.,Puis.,Rhod.,
Rhus-t,Sep.,Sil.,Stop.,Sul. Cheeksswollen:Lach.,Mercs. Children:Cham.,Coff.,Stap. Faceswollen:Sil. Glandsswollen:Sil. Gumsbleeding:Heps. Innervouspatients:Coff. Pains:
gnawing:Ant-c,Calc-c,Puis.,Stap. grumbling:Rhod. indecayedteeth:Ant-c,Stap. ingoodteeth:Aco. pressing:Mercs. pulling:Puis.,Sep. shooting/spasmodic: Coff. spreadingupto:
ears:Mercs.,Rhod.,Sep.,Stap.,Sul. face:Mercs. head:Ant-c.
sore,bruised:Mercs. stitching:Kali-c,Lach.,Puis.,Sep. tearing:Aco.,Mercs.,Sep.,Stap. throbbing:Lach.,Sep.,Sul. unbearable:Cham. Better:
coldwater:Coff.,Puis. aftereating:Rhod. freshair(forwalkinginthefreshair):Ant-c
Puis. heat:Mag-p.,Mercs.,Nux-v.,Rhod.,Rhus-t.
rubbingcheeks:Mercs. warmcompresses:Mag-p.,Mercs.,Nux-v.,
Rhod.,Rhus-t.
externalwarmth:Nux-v.winter:Nux-v.
wrappinguphead:Nux-v.,Sil. Worse:
bitingteethtogether:Sep.
brushingteeth:Lach. cold:Mag-c.
coldair:Calc-c,Mercs.,Sul. colddrinks/food:Ant-c,Heps.,Kali-c,
Lach.,Rhus-t.,Sep.,Stap. drawingcoldinthroughteeth:Calc-c,
Mercs. whileeatinganddrinking:Kali-c,Mercs. aftereating:Ant-c,Stap. freshair:Sul. heat(compresses/hot waterbottle):Coff.,
Puis. hotdrinks/food:Calc-c,Cham.,Coff.,Kali-c,
Lach.,Puis.,Sep. duringamenstrualperiod:Lach.,Sep.,Stap. nightinbed:Ant-c,Mag-c,Mercs.,Sul. duringpregnancy:Sep.
pressure:Cham. beforeastorm:Rhod. springtime:Lach. stuffyroom:Puis. touch:Sep.
touchoftongue:Ant-c.
warmthofbed:Cham.,Mercs.,Puis. washingwithcoldwater:Sul. winter:Heps.,Mercs.,Nux-v.,Rhus-t.,Sil. Causes:
abscess:Heps.,Mercs.,Sil. anger:Cham. cold,dampweather:Cal-c,Mercs.,Rhus-t.
cold,drywind:Aco. concussion:Am. draughts:Calc-c,Sul. afteranextraction:Nux-v.
afterafilling:Am.,Nux-v.
gettingwet:Lach. pregnancy:Mag-c,Sep. teething:Mag-p.,Puis.,Sil. travelling:Mag-c.
winter:Sil. Toothdecay
Crumbling:Calc-f.
Decaying:Calc-f.
TouchyseeIrritable;Sensitive
TravelsicknessBor.,Cocc,Nux-v.,Petr.,Sep.,
Stap.,Tab. With:
biliousness:Sep.
diarrhoea:Cocc. dizziness:Cocc
faint-likefeeling:Cocc,Nux-v.
headache:Cocc,Nux-v.,Petr.,Sep. J
196•Trembling INTERNALREPERTORY
nausea:Bor.,Cocc,Nux-ik,Petr.,Sep.,
Tab. deathly,intermittent,violentnausea:
Tab. vomiting:Bor.,Cocc,Petr.,Sep.,Tab. food:Sep.
bile:Sep. Better:
lyingdown:Cocc,Nux-i>. freshair:Tab. Worse:
fordownwardmovement:Bor. afterdrinking:Cocc. aftereating:Cocc,Nux-u.,Sep. freshair:Cocc,Nux-v.,Petr. morning:Sep.
movement:Cocc,Tab. sittingup:Cocc. stuffyroom:Tab. tobacco:Nux-v.,Tab. Causes:
pregnancy:Sep.
travelling:Petr. TremblingAgar.,Cimi.,Cocc,Gels.,Zinc
Fromemotion:Cocc. TwitchyAgar.,Zinc. Uncommunicative (seealsoBroody;Introspective)
Carb-a.,Cocc,Glon.,Pho-ac,Phos.,Ver-a.,
Zinc. UnforgivingNit-ac
UrineseeRetentionofurine
UrticariaseeHives
VaricoseveinsFerr-m.,Ham.,Puis. Legsandthighs:Ham. Painful:
Painsstinging:Puis. Swollen:Ferr-m.,Ham. Worse:
duringpregnancy:Ferr-m.,Ham.,Puis. forcouch:Ham. afterchildbirth:Ham. VoicelostArg-n.,Carb-v.,Caust.,Phos. Insingers:Arg-n.,Caust.,Phos. Painless:Phos. Sudden:Caust. Worseintheevening:Carb-v.
Vomiting(seealsoFoodpoisoning;Travel
sickness)Ant-c,Ant-t.,Ars.,Bry.,Calc-c,
Cham.,Chin.,Colch.,Ferr-m.,lp.,Nux-v.,
Phos.,Sep.,Sit.,Sul-ac,Tab.,Ver-a. Belly/stomach feelcold:Ver-a. Inbreastfedbabies:Ant-c,Sil. Difficult:Ant-t.
Easy:Ars.,Cham. Exhausting:Tab. Frequent:Ars.,Chin.Duringpregnancy:Ant-c,Nat-s.,Nux-v.,Sep.,
Tab. Painsinthestomach:
burning:Colch.,Phos. cramping/griping: Ver-a. sore,bruised:Colch. Sudden(whileeating):Ferr-m. Violent:Ars.,Phos.,Tab.,Ver-a. Vomit:
bile:Ant-c,Ars.,Cham.,lp.,Nux-v.,Phos.,
Sep.',Ver-a. bitter:Bry.,Nux-v.,Phos. curdledmilk:Ant-c,Calc-c,Sil. food:Ars.,Chin.,Ferr-m.,Ip. green:Ip. mucus:Nux-v.,Phos.,Ver-a. smelly:Ars.,Nux-v.,Sep. sour:Ant-t.,Calc-c,Chin.,Nux-v.,Sul-ac,
Tab.,Ver-a. violent:Phos.,Tab. watery:Ars.,Bry.,Ver-a. yellow:Phos.,Ver-a. With:
diarrhoea:Ars.,Ver-a. dizziness:Ver-a. faintnessaftervomiting:Ars. fever:A)it-t.
headache:Ip. hiccupingaftervomiting:Ver-a.