 and skipping pulse, weak spells, perhaps even death. Even the improved broiling method previously shown in this section may involve too much browning, so
has been removed in the sixth edition. For rapid cleansing of arteries, cooking and browning food at high heat has to be avoided. Most people know that when food is cooked in a moist condition under foil, a cover,
or water, it will not brown unless or until it eventually dries out. This is because the
cooling effect of moisture evaporation ke eps the heat down, and forms a blanket of steam or vapor which protects the food from oxidation by air. Food cooked like this is
very little heat-damaged, and is far more healthful. Caution: Never line a pan with foil if you are going to put it on direct heat, because it will likely burn grease under the
foil and make fumes which may cause cancer. Pressure-cooking with steam is somewhat better, but it is still too hot, and the pot
may explode. An ancient pressure-less steaming method is the best of all, called "Cheng Long" or
"Jeng Loong" by the Chinese, and "au bain Marie" by the French, pronounced "O-ba-
Marie". This charming name means "in the bath of Marie". I have improved this grand old method as shown in the illustrations, and call it "vapor cooking" to distinguish it from pressure-cooker steaming. The food in an open bowl is set in an inch or two of water in an ordinary covered pot over direct heat. The water around the bowl boils,
makes steam (vapor) which fills the pot without pressure, and covers the food with a
blanket of steam which cooks fast but is not too hot. The lid is loose, so excess steam
leaks out around the rim or vent without pressure. Don't think vapor cooking is like a double-boiler, which has no steam above the
food, dries out the food and takes forever to cook. Vapor cooking is FAST, just as fast
as boiling or broiling, but preserves the natural taste, color, and nutritional value of the food. It produces delicious food without any rubber gasket "pressure cooker taste",
and saves so much work it's like getting out of the Stone Age. Two 1½ pint Pyrex bowls are shown cooked on one burner in a Mirro 876M oval
roaster, giving ample room to lift them out with a cloth. When one bowl is cooked in
a close-fitting round pot, a handle is needed to lift it out, as pictured on a Pyrex 1½
Qt. bowl. It is home-made from a 1" dia. round hardwood dowel rod or ¾" X 1"
square lumber, sawed off 6" long, with a slot sawed in the end 5/8" deep by 9/32"
wide, forming a fixed jaw to fit loosely over the bowl rim. The slot width stated gives
the right fit with a modern Pyrex bowl, about 1/32" loose. Other similar bowls like Fire-King or older bowls may require a different width. To use the handle, you just
slip the jaw on the rim, tip it back toward you to make it grab, and lift the bowl. It
seems like black magic to lift with a fixed jaw, but it works great, due to overhanging
weight making the bowl tilt and jam in the jaw. We have used these seven years and
haven't dropped a bowl yet, but don't advise  walking about with one, or passing it
over someone's head. Hardware stores have  or will get bowls, roasters, and dowel
rods for you. The rack shown in the roaster is not necessary, but it does save wear on the bottom, and boils quietly. As long as water is around the bowls, the food can never stick, scorch or boil over,
so requires no stirring, turning or wa tching, UNLESS THE WATER BOILS AWAY. It is best to start the cooker pre-heating on high heat with the water and bowls in it
before you get out the food. By the time you have the food ready to go in, the water likely will be boiling and you can cut the heat down right then so you won't forget to
and let the water boil away. This saves time also. Food never touches the pot, so you
don't have to wash it. The bowls go to the table to serve from, or even eat from if you
are alone, and wash as easily as a dish because there is never a dried-on ring like in a pot. No pots or serving dishes to wash! Water in the bowl with food is unnecessary and undesirable unless the recipe calls
for it. An arched or domed pot lid is best for vapor cooking, because a flat or depressed lid will drip condensed water into the food. Flat roaster lids (except enamel)
can easily be arched up about 1/4 inch by punching with the butt end of a hammer handle. To prevent too much extraction of juice from meat, fish, or fowl by the steam, cook
it flat in the bottom of a dish so it will soak up its own juice, or else wrap it with several layers of foil. The picture shows smothered chicken in a Corningware P-309
pie dish (or Pyrex 221 cake dish), vapor cooked in a covered electric frying pan. The
pie dish in a plain covered pan on the stove would be better, because you could
regulate the steam better. The control on an electric pan gives you either too much
steam or none. With broccoli, sliced potatoes, and zucchini all vapor cooked in one other bowl in addition to the dish of smothered chicken, this four course meal for four
people cost less than 40 cents per person, and was fit for a king. Many people are asking about electronic radar range ovens. They are allright as
long as you don't let the food overheat or brown. However, vapor cooking is so fast,
easy, and cheap it is hard to justify the cost, upkeep, and cleaning of an electronic
oven. Be sure to try vapor cooking. Y ou can stop watching, stirring, and washing
cookpots. You will love the food, cleanse your arteries, save work, and save plenty on your grocery, gas, and electric bills. (See page 28). NOTE: Chops and fish cook fast, don't over-cook. 34. THE FRESH FOOD DIET FOR AVOIDING AND
CURING ARTERIOSCLEROSIS
   The guiding principle of this diet is to eat fresh foods which have not been long
removed from their original living source, and to avoid eating long dead processed
and preserved foods, in which the fatty materials have become deteriorated and
hardened so that they become imbedded in our flesh and arteries as durable deposits. Due to recent research findings, the diet has been revised in the sixth edition. It has
been made more liberal in regard to items that cause only a trifling amount of harm,
and more drastic in the important areas. STARCHY FOODS
 EAT   AVOID
   Potatoes, bought in their own
skins, preferably the northern
grown russet type, also sweet
potatoes. Snap Beans (Green Beans). Note: Parboiled potatoes have a
better taste and are more digestible any way you fix them,
even baked in their own skins. See page 26. Bread, toast, rolls, biscuit,
crackers, cakes, pies, cookies,
pancakes, waffles, doughnuts, etc. made with flour. Flour in any form, such as
thickening for gravy, rue, or as a
dip for fried food. All ready-to-eat breakfast
cereals. Corn meal, grits, corn bread,
hush puppies, and the like. Macaroni, spaghetti, noodles, and
the like. Powdered starch. Ready
prepared "Quick" or dried potatoes. Dry beans and peas already
shelled. Canned beans and peas. Frozen beans and peas. Rice, farina, oatmeal, all
processed grains of every kind. MEAT AND FISH
 EAT   AVOID
   Any fresh meat, and seafood
you like. Frozen meat and
seafood if not staler than:    Smoked, salted, canned, or
dried meat and fish. Examples: Bacon
, ham, sausa ge, corned seafood if not staler than:
   Beef — 4 months old Pork — 3
months old Mutton & lamb — 4
months old Seafood — 2 months old
   Beef, chicken, lamb & mutton,
goat, geese, ducks, game, fish,
shrimp are all safe if fresh as
above described. beef, chipped beef, smoked fish,
sardines, anchovies, canned meats, soups. No artificial meats, or soy
protein concentrates. EGGS AND MILK
 EAT   AVOID
   Fresh eggs newly broken out of
the shell, not more than three a day, cooked any way except fried. Milk, no more than 1 quart a
day, none if it interferes with your
digestion. Sweet cream butter. Avoid it if
it doesn't taste right. Margarine. Imitation eggs. "High Protein"
milk, or other foods containing
soybean powder. OILS AND SHORTENING
 EAT   AVOID
   A little olive oil with vinegar or
wine as salad dressing, if you like


otherapy would actually promote a more virulent
disease than it cured. (Likewise, the persistent
staphylococcus infections  that patients come down with in
hospitals are often highly resistant to antibiotics, because
only the most vicious bacteria can live in the sterile
environment of operating rooms and withstand the
continual bombardment of penicillin injections.) One can
easily conceive of a strain of “super cancer” that might
arise from one or two malignant cells that had the
strongest resistance to treatment. In any case, the early promise that chemotherapy would
wipe out cancer in our generation, widely believed in the
1950s, has sobered. Now a few cancers at a time aredefeated, such as lymph ocytic leukemia in children and
some kinds of Hodgkin’s lymphoma, while other major
killers, such as lung and brain cancers, are virtually
untouchable through chemotherapy. —
Nothing I have said so far about the body’s know-how is
hypothetical. We have all been informed, doctors and public
alike, about the body’s wondrous intricacy. Yet we persist in
thinking of the body in an obsolete mold, as basically
matter, but with a smart technician inside who moves the
matter around. This technician was once called a soul; now
it tends to be demoted to a ghost inside the machine, but
the same emphasis remains. Because we see and touch our
bodies, carry  their solid weight around with us, and bump
into doors if we don’t watch out, the reality of the body
appears to be primarily material—such is the bias of our
world. But the bias has a huge blind spot in it. Despite the
overwhelming superiority  of the body’s know-how, which
scientists freely acknowledge, a minute amount of time and
money is spent trying to grasp the living body as a whole,
and for very good reason. The Greek philosopher
Heraclitus made the famous remark, “You cannot step into
the same river twice,” because the river is constantly being
changed by new water rushing in. The same holds true for
the body. All of us are much more like a river than anything
frozen in time and space. If you could see your body as it really is, you would never
see it the same way twice. Ninety-eight percent of the
atoms in your body were not there a year ago. The skeleton
that seems so solid was not there three months ago. The
conﬁguration of the bone  cells remains somewhat constant,
but atoms of all kinds pass freely back and forth throughthe cell walls, and by that means you acquire a new
skeleton every three months. The skin is new every month. You have a new stomach
lining every four days, with the actual surface cells that
contact food being renew ed every ﬁve minutes. The cells in
the liver turn over very slowly, but new atoms still ﬂow
through them, like water in a river course, making a new
liver every six weeks. Even within the brain, whose cells
are not replaced once they die, the content of carbon,
nitrogen, oxygen, and so on is totally diﬀerent today from a
year ago. It is as if you lived in a building whose brick s were
systemically taken out and replaced every year. If you keep
the same blueprint, then it will still look like the same
building. But it won’t be the same in actuality. The human
body also stands there looking much the same from day to
day, but through the processes of respiration, digestion,
elimination, and so forth, it is constantly and ever in
exchange with the rest of the world. Certain atoms—carbon, oxygen, hydrogen, and nitrogen
—pass through the body very quickly, being an essential
part of the things we use up the fastest—food, air, and
water. If it were up to only these four elements, we would
be creating new bodies for ourselves literally every month. However, the pace of renewal is slowed by other elements
that do not ﬂow through us very rapidly. The calcium bound
into our bones can take a whole year to replace itself—
some authorities extend the time to several years. Iron, the
component that makes red blood cells red, is held onto
quite tenaciously, being lost mainly through the sloughing
of dead skin cells or the actual loss of blood. Even though  the rates of change may diﬀer, change is
always there. What I am calling “intelligence” takes on the
role of guidin g this change so that we do not collapse into a
heap of brick s. That is one of the most obvious facts aboutthe physiology, but intelligence is so changeable, so quick
on the move—in other  words, so alive —that medical
textbooks devote almost no space to it at all. To get an idea of how limited our current knowle dge is,
consider the structure of a neuron. The neurons that
compose the brain and central nervous system “talk” to one
another across gaps called synapses. These gaps separate
the tiny branchlike ﬁlaments, the dendrites, that grow at
the ends of each nerve cell. Everyone possesses billions of
these cells, divided between the brain and the central
nervous system, and as we saw, each one is capable of
growing dozens or even hundreds of dendrites (the total
estimated at 100 million million), meaning that at any one
time, the possible combi nations of signals jumpin g across
the synapses  of the brain exceed the number of atoms in
the known universe. The signals also communicate with
one another at lightning speed. To read this sentence, your
brain takes a few milliseconds to arrange a precise pattern
of millions of signals, only to dissolve them instantly, never
to be repeated again in exactly the same way. In medical school, we were taught a simple model of how
neurons communicate: an electrical charge forms on one
side of the synapse, and when the charge is large enough,
it jump s like a spark across the gap to deliver a signal to
another nerve cell. Assuming that this is the correct
mechanism (in reality it isn’t), the description we learned in
our neurology textbook in 1966 told us next to nothing
about how neurons act in real life; the book model makes
sense only for a single nerve cell, isolated, stopped in time,
and stripped of context. In truth, the action taking  place at
the gaps in the nervous system is like that of a cosmic
computer reduced to a microcosmic scale. This awesome
computer operates continuously, handles hundreds of
programs at a time, deals in multiple billions of “bytes” ofinformation every second, and, most miraculous ly of all,
knows how to run itself. It is not really our medical training that was at fault here. How can any textbook possibly describe this whole
process? To think is to form patterns inside ourselves that
are just as complex, ﬂeeting, and rich in their diversity as is
reality itself. Thinking is the mirror of the world, and
nothing less. Science simply does not have the tools to look
at such a phenomenon, which is at once inﬁnite and alive. The living body will not stop to be studied, certain ly not as
a whole. So when it delivers a shock to science, as in a
spontaneous cure of cancer, medicine all but halts in its
tracks, bewildered to ﬁnd that life does not behave as
neatly as the laboratory model. In 1986, a shock was delivered that could turn the whole
ﬁeld of brain research on its head: a Mexican neuro-
surgeon, Dr. Ignacio Madrazo, successfully implanted
healthy new cells into the brain of a patient with
Parkinson’s disease. Not only did the transplant take, which previously was
considered impossible, but the patient showed an amazing
85 percent return to normal functioning. Before the
surgery, the patient, a Mexican farmer in his late thirties,
had been rendered virtually helpless by his disease. Parkinson’s strikes about 1 percent of people over age 50. It begins with muscle tremors, rigidity of the limbs, or a
tendency to move very slowly. The immedia te cause of
these symptoms is a deﬁciency of dopamine, the same
brain chemic al that leads to schizophrenia when it is in
oversupply. For reasons not yet known, the nerve cells that
produce dopamine, located in a part of the brain stem
called the substantia nigra, begin to die, creating the
deﬁciency. Without enou gh dopamin e, the brain’s ability to
regulate muscle movement is impaired and ﬁnally lost.Any or all three of Parkinson’s symptoms grows worse
over time, until the patient is totally incapacitated. The
playwright Eugene O’Neill contracted Parkinson’s in his
ﬁfties. It became increasingly diﬀicult for him to write as
his shaking became more  severe. He had planned a cycle of
four plays that were to be his masterpiece, but his disease
destroyed everything: one glance at the surviving
manuscripts reveals that O’Neill could barely form the
cramped, spidery, pathetically illegible letters. Through
heroic endurance, he managed to commit his words to
paper, but no one has ever been able to decipher what they
say. In Mexico, Madrazo


 when he came to learn
primordial sound. I asked how he was doing, and he
answered that he had something important to tell me—he
had AIDS. The diagnosis had been made four years earlier after he
came down with pneumonia. Rather than the typical
pneumonia caused by the pneumococcus bacteria,  his came
from a protozoa known  as Pneumocystis carinii;  this
disease is one of the most common that strike AIDS
patients when their immune systems collapse. He
recovered from the attack and decided to change  his life. He learned to meditate, and for the ﬁrst time in his adult
life he gave up the habit ual routine of long nights, heavy
drinking, pills, smoking, and promiscuity that had been
attached to his career. (Interestingly, a survey of long-term
AIDS survivo rs shows that all of them have made this kind
of “take charge” decisi on over their disease. Standard
medicine cannot explain why this should be such a
lifesaver, but it is. ) By the time he learned the bliss technique, two years
later, his health had improved to the point where he looked
totally normal. The bliss technique becam e a major focus of
his determination to overcome AIDS. “I don’t think of myself as ﬁghting my sickness,” he
remarked. “I’m just learning that all the unhappiness and
anguish I used to live with was wrong. ” Inside, he began to
experience a much more  positive range of emotions—he
told me that he had never suspected that he could get
hooked on happiness. Today, four years after the original
diagnosis, he looks completely healthy, and except for a
certain amou nt of fatigue, he lives as if the AIDS were not
there. Each year’s international symposium on AIDS discloses
deeper gloom about defea ting it. AIDS is caused by the HIV
virus, plus its related mutations, which are a researcher’s
nightmare, because they belong to a particularly  baﬄing,
elusive class of organis ms called retroviruses. Even a
normal virus, such as the one responsible for colds, has
remarkable powers to elude the body’s immune system. Contrary to the way it responds to bacteria, our DNA
mysteriously forgets how to ﬁght against an invading virus
—in fact, it actually appears to cooperate with it. When a
virus comes near the cell wall, it melts through,
penetrating as if without resistance; it is next ushered
directly to the cell’s nucleus, where the DNA obligingly
shuts down normal operations and begins to manufacture
the proteins for making new viruses. A cold or ﬂu virus is content to let DNA build proteins for
it, but a retrovirus like HIV goes one better by blending
into the DNA’s own chemical strands, masking itself as the
host’s genetic material. There it sleeps until the day, which
may come years later, when the DNA is triggered to ﬁght
another disease. Then the retrovirus awak ens and begins to
replicate itself by the millions, using the host cell as an
incubator and eventually resulting in the host cell’s death. The cell bursts open, loosing a horde of lethal viruses into
the bloodstream. Every step of the cycle is so mysterious
and complica ted that the AIDS virus has quickly earned a
reputation for being the most complex disease organism
ever discovered. No drug is capable of treating it; AZT,
which helps postpone the active phase, is riddled with
major side eﬀects, making it impossible for some patients
to take the drug. This is not to deny Western medicine its own approach. When a life-threatening disease arises, it is necessary to
take drastic  measures —on this point there is no
disagreement. But I believe that viewing disease as adistortion of intelligence might represent a move toward a
deeper level of understanding, and therefore of treatment. Both cancer and AIDS seem to be cases where the proper
sequence of sutras must be unraveling at the deepest level. In other words, they are failures of intelligence, like “black
holes” where  bliss gets distorted out of its normal pattern. What makes both diseases so intractable is that the
distortion runs so deep— it is locked inside the DNA’s own
structure. This causes the cell’s self-repair mechanism
either to break down or turn against itself. In the case of
cancer, DNA actually seems to want to commit suicide by
ignoring its knowledge of proper cell division. In both diseases the distortion apparently penetrates as
far as the very force ﬁelds that hold DNA together. (Cell
physics is a complex ﬁeld, but it is believed that a cell
senses and interacts with viruses in the ﬁrst place by
detecting their chemical and electromagnetic resonances;
such signals are interpreted by the DNA and presumably
can also fool it. ) From the perspective of the sutras, or Vedic sounds,
there must be a distor tion in the proper sequence of
intelligence as it unfolds into the relative world. “Hearing”
the virus in its vicinity, the DNA mistakes it for a friendly or
compatible sound, like the ancient Greek sailors who heard
the siren’s song and were lured to their destruction. This is
a believable explanation once one realizes that DNA, which
the virus is exploiting, is itself a bundle of vibrations. If this explanation is valid, then the remedy is to reshape
the improper sequence of sounds, using Ayurveda’s
primordial sound (known as Shruti  in the Sanskrit texts,
from the verb that means “to hear”). These sounds are
basically like pottery molds—by placing the mold back over
the distorted sequence, one guides the disrupted DNA back
into line. This treatment is subtle and gentle in its eﬀects,
but some preliminary results have been quite dramatic. Once the sequence of sound is restored, the tremendous
structural rigidity of the DNA should again protec t it from
future disruptions. In the near future Ayurveda will blossom, I believe, and
help us to create a new medicine, one of knowledge and
compassion. At its best, current medi cine already contains
these ingredients—the medical system is in trouble, but its
woes are transcended by caring individuals. They will be
the ﬁrst to see that Ayurveda is not in conﬂict with their
work as doctors; it can only help the process of recovery
and bring healing under our control. EXPANDING THE TOPIC
Looking back, I realize that the concept of a universe based
on vibrations, leading to the concept of the human body as
a bundle of vibrations, was a bridge too far for many. There
have been “vibrational healers” in every culture, if by
vibration we include light, sound, music, mantras, chants,
and shamanistic rituals. Probably the most comprehensive
“science of vibrations” is found in the area of Vedic
knowledge known as shabda,  the Sanskrit word for
“speech. ” The intriguing feature of shabda  is that it ﬁts the
demand of Western science for a reductionist model—every
phenomenon is reducible to a unique vibrational state—
while at the same time ﬁtting the “top-down” Eastern
approach, which sees all phenomena emerging from the
ﬁeld of consciousness. Yet anyone in a gotcha state of mind would ﬁnd it easy to
accuse vibrational healing of being a sham—the underlying
concept is too alien to materialistic thinking. Once again
quantum theory may bolster speculation, since there are
physicists now toying with the idea that if the universe
exists in Hilbert space (a strictly mathematical concept)and if Schrödinger’s equation holds true (the classic
equation that accounts for quantum probabilities
throughout the universe), there may be an elegan t way to
reduce creation to a single wave function. (The legendary
physicist Richard Feynm an long ago speculated that all
electrons may be reducible to one electron. ) Once again
this would be pure mathematics, yet by reducing the
physical universe to a single wave function that gets
entangled with itself to break down into the inﬁnite waves
that underlie inﬁnite particles, something unique happens. There is no longer a split between reductionism and a top-
down approach. One wave would give us a singular source
from which everything else can be derived. The
entanglement of the wave into countless subdivided waves
would satisfy the demand  for speciﬁc data that can be built
up into complex explanations for higher-order forms like
atoms, molecules, stars, galaxies, and so forth. Anyone who isn’t fully conversant in advanced
mathematics can only watch from the sidelines before such
a theory is accepted or rejected. Shabda  gives everyo ne a
chance to get back in the game, however, because of its
practical extension into healing and the power of
consciousness in general. A thought “in here” is
vibrationally connected to a result “out there,” and so two
worlds, mind  and matter, are bridged. A gotcha mentality is
rarely fair, but skepticism has no rebuttal to the unshakable
fact, stated by Sir John Eccles in an earlier chapter


 teaspoon salt
½ cup maple syrup
¼ cup canola oil or ghee
¼ cup mango puree or applesauce or mashed banana
12–15 almonds, whole

Place the flour, almon d/oat mixture, cinnamon, and salt into the mixing bowl. Mix together with a
wire whisk. In a separate bowl, combine the maple syrup, oil, and mango (or fruit puree) together and
mix with a wire whisk. Combine the wet and the dry ingredients with your hands (use  plastic bags on
your hands). Mix into a smooth consistency. Using a small 1-ounce scoop or a tablespoon, scoop
mixture onto a sprayed baking sheet. Make a small dip with your thumb and place a whole almond
into the center of the cookie. Bake at 350 degrees 20 to 25 minutes or until golden brown. IT ALIAN CUISINE
White Bean and V egetable Soup
Spinach and Eggplant Layer ed Pasta with PestoRoasted T omato Sauce
Garbanzo and Gr een Bean Stew
Roasted Carr ots with Fr esh Rosemary
Raspberry T ofu Sorbet

White Bean and V egetable Soup
1 cup white beans, soak in water overnight, strain and rinse in the morning
Place the beans in a soup pot. Fill the pot  with water to a level that is 2 inches above the beans. Bring to a boil. Allow the beans to cook u ntil soft, but not mushy. Replenish the wa ter as needed to
maintain a rolling boil. Strain the beans and reserve. Discard the liquid. 1 teaspoon ghee or olive oil
1 cup leeks, chopped

Sauté together 2 minutes, and then add, in order:
1 cup celery
½ teaspoon black pepper
1 teaspoon basil
1 teaspoon marjoram
1 teaspoon dill
1 teaspoon oregano
1 tablespoon Braggs Liquid Amino Acid
1 cup carrots, ¼-inch slices
1 cup cauliflower, cut into flowerets

Sauté together 5 minutes, stirring frequently. Next add:
1 cup zucchini
2 cups white beans, cooked
5–6 cups vegetable stock (enough to cover, plus one inch)
2 bay leaves
 Simmer together until the vegetables are tender, approximately 20 minutes. 1 cup, packed, mixed cooking greens or spinach
2 tablespoons or ganic tomato paste
1 tablespoon basil, fresh, sliced thinly
1 tablespoon parsley, fresh, chopped

Add the mixed greens, tomato paste, and fresh herbs toward the end. Stir until the p aste begins to
thicken. Serve in lar ge soup bowls. Spinach and Eggplant Layered Pasta with Pesto
Pesto
2 cups, packed, fresh basil, stems removed
1 cup broccoli, coarsely chopped and lightly sautéed
in 1 teaspoon olive oil
½ cup pine nuts (dry-roasted in a sauté pan until
golden brown)
2 tablespoons lemon juice
3 tablespoons olive oil
½ teaspoon Braggs Liquid Amino Acid or salt

In a food processor, place the basil and sautéed broccoli and pulse for 1 minute. Add the pine nuts,
lemon juice, oil, and Braggs. Puree until a smooth consistency is achieved. Pasta
9 fresh or dried 2 × 9-inch strips pasta
Use fresh pasta sheets if available or dry lasagna noodles. Cut fresh sheet into 2-inch strips. Use
the dry lasagna sheets as they are. Bring 3 quarts of water to a boil in a lar ge pot. Dip the noodles in
the boiling  water and cook until tender. B oil the fresh pasta 2 to 3 minutes, the dry pasta 6 to 7
minutes. R emove from  cooking water and set aside in fresh cool water until ready to  use. Drain just
before you assemble the casserole. Filling1 tablespoon Italian herb
2 teaspoons black pepper
1 tablespoon olive oil
1 tablespoon Braggs Liquid Amino Acid
1 lar ge or 2 medium eggplant, sliced in ¼-inch rounds
(approx. 18 slices), discard ends
2 pounds fresh spinach, cleaned and torn into pieces, blanched
for 2 minutes in boiling water, rinsed in cool water and set
aside, or two 10-ounce packages frozen spinach, defrosted
1 teaspoon dill, dried
1 teaspoon allspice
½ teaspoon paprika
¼ cup bread crumbs

Combine the Italian herb, 1 teaspoon pepper, oil, and Braggs. Place eggplant into a lar ge bowl and
drizzle the olive oil mixture on top. T oss the eggplant until well coated. On a sheet pan, lay out the
eggplant and roast in the oven for 20 minutes, or until the eggplant is almost tender. Remove from the
oven and cool. Place the spinach in a bowl  and add the dill, allspice, and remaining teaspoon of black
pepper. In a separate bowl, mix the paprika and bread crumbs together with your hands (use plastic
bags on your hands for cleanliness) and set aside. T o Assemble:
Spray an 8 × 8-inch-square casserole pan with olive oil or coat lightly with ghee. On the bottom of
the pan lay down three strips of pasta. Layer half of the eggplant on top of the pasta. Spread half the
pesto on top of the e ggplant. Layer half o f the spinach on top of the pesto; if des ired, add grated
cheese. Place another 3 strips of pasta on t op and press into the pan with your fingers. Layer the rest
of the  eggplant, pesto, and spinach in the same way. Place the remaining pasta on top of the spinach,
pressing it together with your fingertips. Brush olive oil or ghee lightly on top of the casserole,
sprinkle with paprika and bread crumbs. Cover with parchment paper and foil. Place in the oven at
350 degrees and bake for 30 minutes. Serve with Roasted T omato Sauce. Roasted T omato Sauce
Makes one quart
12 small tomatoes, washed and with a small “X” cut into the
top of each; cut of f the ends
¼ cup olive oil
1 teaspoon black pepper
4 sprigs rosemary, fresh, removed from stem1 tablespoon basil, dried
1 teaspoon thyme, dried
1 tablespoon balsamic vinegar

T o ro ast to matoes: In  a bowl, toss the tomatoes with the other ingredients, then place  in a shallow
roasting pan. Bake at  350 degrees for 20 to 30 minutes, or until the tomatoes are sof t and the skin is
easily removed. Allow to cool, then remove and discard skin. By hand, break up the tomatoes and
discard the seeds. Place the tomatoes into a strainer set inside a bowl to collect the juice. Set aside,
allowing the tomatoes to drain. 1 tablespoon ghee or olive oil
½ teaspoon red chili flakes
1 teaspoon black pepper
2 cups leeks or shallots, chopped

Place ghee  and spices into a heated 4-quart saucepan; add leeks and sauté until they are soft. Add
tomatoes and simmer at least 30 minutes or up to an hour on a very low heat. Add the following
except the parley and basil, during simmering. ½ cup roasted red pepper, fresh or canned, drained and
chopped
1 teaspoon balsamic vinegar
¼ cup parsley, fresh, chopped
½ cup basil, fresh, thinly sliced

Remove from heat, add parsley and basil and puree with a hand blender. Garbanzo and Green Bean Stew
1 cup garbanzo beans or chickpeas, covered with water and soaked overnight
Place the beans in a soup pot. Fill the pot  with water to a level that is 2 inches above the beans. Bring to a boil. Allow the beans to cook until soft but not mushy. Replenish the water as needed to
maintain a rolling boil. Strain the beans and set aside. Discard the liquid. 1 teaspoon ghee or olive oil
1 cup leeks, chopped1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
2 cups, packed, fresh green beans, stems removed, cut into
1-inch pieces
1 teaspoon basil, dried
1 teaspoon dill, dried
1 teaspoon oregano
½ cup vegetable stock
1½ cups fresh tomatoes, diced or or ganic diced canned
tomatoes
2 cups cooked garbanzo beans

In a sauté pan, heat the ghee or olive oil and add the leeks. Add the pepper and the Braggs. Simmer
for 2 minu tes. Next, add the green beans and spices.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Investing the time and attentio n to create
physical, emotional, and spiritu al intimacy can often result in the most
fulfilling sexual experiences of a person’ s life. T o improve your sexual experiences, you need to divest yourself of your
expectations. Expectations are usually in three areas: (1) performance, as
exemplified by  the question “How am I doing. ”; (2) emotions, as
exemplified by the question “ How am I feeling. ”; and (3) security, as
exemplified by the question “Do you really


 parent. Instead, you will
look for a partner or for other human relationships with the aim ofnding the maturity you really need and want. In not demanding to
be loved as a child, you will be equally willing to love. However,
the child in you nds this impossible, no matter how much you may
otherwise be capable of it through development and progress. This
hidden conict eclipses your otherwise growing soul. If you already have a partner, the uncovering of this con ict may
show you how he or she is similar to your parents in certain
immature aspects. But since you now know that there is hardly a
really mature person, these immaturities in your partner will no
longer be the tragedy they were while you constantly sought to nd
your parent or parents again, which of course could never come to
pass. With your existing immaturity and incapacity, you may
nevertheless build a more mature relationship, free of the childish
compulsion to recreate and correct the past. You have no idea how preoccupied your subconscious is with the
process of reenacting the play, so to speak, only hoping  that “this
time it will be dierent.” And it never is! As time goes on, each
disappointment weighs heavier and your soul becomes more and
more discouraged. For those of my friends who have not yet reached certain depths
of their unexplored subconscious, this may sound quite preposterous
and contrived. However, those of you who have come to see the
power of your hidden trends, compulsions, and images will not only
readily believe  it, but will soon experience the truth of these words
in their own personal lives. You already know from other ndings
how potent are the workings of your subconscious mind, how
shrewdly it goes about its destructive and illogical ways. Reexperiencing the Childhood Hurt
If you learn to look at your problems and unfulllment from this
point of view and follow the usual process of allowing your
emotions to come to the fore, you will gain much further insight. But it will be necessary, my friends, to reexperience the longing and
the hurt of the crying child you were once, even though you werealso a happy one. Your happiness may have been valid and without
self-deception at all. For it is possible to be both happy and
unhappy. You may now be perfectly aware of the happy  aspects of
your childhoo d, but that which hurt deeply and that certain
something you greatly longed for—you did not even quite know
what—you were not aware of. You took the situation for granted. You did not know what was missing or even that there was anything
missing. This basic unhappin ess has to come to awareness now, if
you really want to proceed in inner growth. You have to
reexperience the acute pain you once suered but you pushed out of
sight. Now you have to look at this pain conscio us of the
understanding you have gained. Only by doing this will you grasp
the reality value of your current problems and see them in their true
light. Now, how can you manage to reexperience the hurts of so long ago? There is only one way, my friends. Take a current problem. Strip it
of all the superimposed layers of your reactions. The rst and most
handy layer is that of ration alization, that of “proving” that others,
or situations, are at fault, not your innermost conicts that make
you adopt the wrong attitud e to the actual problem that confronts
you. The next layer might be anger, resentment, anxiety, frustration. Behind all these reactions you will nd the hurt of not being loved. When you experience the hurt of not being loved in your current
dilemma, it will serve to reawaken the childhood hurt. While you
face the present hurt, think back and try to reconsider the situation
with your parents: what they gave you, how you really  felt about
them. You will become aware that in many ways you lacked a
certain something you never clearly saw before—you did not want
to see it. You will nd that this must have hurt you when you were
a child, but you may have forgotten this hurt on a consc ious level. Yet it is not forgotten at all. The hurt of your current problem is the
very same hurt. Now, reevaluate your present hurt, comparing it
with the childhood hurt. At last you will clearly see how it is one
and the same. No matter how true and understandable your present
pain is, it is nevertheless the same childhood pain. A little later you
will come to see how you contributed to bringing about the presentpain because of your desire to correct the childhood hurt. But at
rst you only have to feel the similarity of the pain. However, this
requires considerable eort, for there are many overlaying emotions
that cover the present pain as well as the past one. Before you have
succeeded in crystallizing the pain you are experiencing, you cannot
understand anything further in this respect. Once you can synchronize these two pains and realize that they
are one and the same, the next step is much easier. Then, by
perceiving the repetitious pattern in your various diculties, you
will learn to recognize the similarities between your paren ts and the
people who have caused you hurt or are causing you pain now. Experiencing these similarities emotionally will carry you further on
the particular road toward dissolving this basic conict. Mere
intellectual evaluation will not yield any benet. To be fruitful and
bring real results, the process of giving up the recreatio n must go
beyond mere intellectual knowledge. You have to allow yourself to
feel the pain of certain unfulllments now and also the pain of the
unfulllment of your childhood, then compare the two until, like
two separate picture slides,  they gradually move into focus and
become one. Experiencing the pain of now and the pain of then, you
will slowly come to understand how you thought you had to choose
the current situation becaus e deep inside you could not possibly
admit “defeat.” Once this happens, the insight you gain, the
experience you feel exactly as I say here, will enable you to take the
next step. It goes without saying that many people are not even aware of
any pain, past or present. They busily push it out of sight. Their
problems do not appear as “pain.” For them, the very rst step is to
become aware that this pain is present and that it hurts innitely
more as long as they have not become aware of it. Many people are
afraid of this pain and like to believe that by ignoring it they can
make it disappear. They chose such a means of relief only because
their conicts have become too great for them. How much more
wonderful it is for a person to choose this path with the wisdom and
conviction that a hidden conict, in the long run, does as much
damage as a manifest one. They will not fear to uncover the realemotion and will feel even in the temporary experienc e of acute
pain, that in that moment it turns into a healthy growing pain, free
of bitterness, tension, anxiety, and frustration. There are also those who tolerate the pain, but in a negat ive way,
always expecting it to be remedied from the outside. Such people
are in a way nearer to the solution because for them it will be quite
easy to see how the childish process still operates. The outside is the
oending parent, or both parents, projected onto other human
beings. They have only to redirect the approach to their pains. They
do not have to nd it. How to Stop Recreating? Only after experiencing all these emotions, and synchronizing the
“now” and the “then,” will you become aware of how you tried to
correct the situation. You will further see the folly of the
unconscious desire to recreate the childhood hurt, the frustrating
uselessness of it. You will survey all your actions and reactions with
this new understanding and insight, whereupon you will release
your parents. You will leave your childhood truly behind and start a
new, inner behavior pattern that will be innitely more constructive
and rewarding for you and for others. You will no longer seek to
master the situation you could not master as a child. You will go on
from where you are, forgetting and forgiving truly inside of you,
without even thinking that you have done so. You will no longer
need to be loved as you needed to be loved when you were a child. First you become aware that this is what you still wish, and then
you no longer seek this kind of love. Since you are no longer a child,
you will seek love in a dierent way, by giving it instead of
expecting it. It must always be emphasized, however, that many
people are not aware that they do expect it. Since the childish,
unconscious expectation was so often disappointed, they made
themselves give up all expectations and all desire for love. Needless
to say, this is neither genuine nor healthy, for it is a wrong extreme.To work on this inner conict is of great importance for all of
you, so that you gain a new outlook and further clarication in your
self


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


with energ y until it feels open:  enjoy the feeling  of love,  joy and
peace:  then  bring  it dow n to the  solar  plexus  and to the navel. Collect
the sexual ener gy at the navel where it can  be safet y stored. Fig. 5.26  Tongue  touches the p alate so the energy  can flow down. H. Collecting the  Ovaries’  Sexual Energy at the Navel
    It is ver y important  to end by storing  the energy  in the navel. Most  ill effects  of the practice  are caused  by an excess of  energ y
in the  head  or the heart. The navel  can safel y handle  the increased
energy  generate d by the ovaries. - 109  -Cultivating  Ovarian Power
(1) Sp iraling  the Energy around your Navel Center
    To collect  the ovaries’  energy  concent rate on your navel  area,
which is about  one and a half  inches  inside  your body. Use your
mind, ey es and other  senses  to mentally  move the  energ y in and
out, spiraling  it aroun d your navel  36 times. Do not  spiral  above  the
thoracic  diaphr agm or  below  the pubic  bone. Start by spiraling
counterclock wise outward. (Fig. 5.27(a) ) Then  reverse  the directio n
of the  spiral  and bring  it back to  the navel,  circling it clockw ise 24
times. (Fig. 5.27(b) ) Use your finger  as a guide  the first few times. The energ y is now  safel y stored  in yo ur navel,  available  to you
whenever and wherever your body  needs  it. (a) Co llect the energy  in the n avel,  circling
     it 36 tim es counterc lockwise,  and
Fig. 5.27  Collecting  Smiling  Energy  in the Navel
- 110  -Chapter  V
(b) 24 times cl ockwise
Fig. 5.27  Collecting  Smiling  Energy  in the Navel
I. Collecting  Energy in the Heart
   The energ y can also be  stored  in the  heart. If you are a Yang
body  type (meaning  your energ y runs  hotter  than  most people,
perhaps  manifesting  in a hot temper),  you should  not start  by storing
the sexual ener gy in the heart  center. Instead, begin  by storing  it in
the navel. Once the navel  is filled,  this is an  indication  that the
channels  are open  enough  to begin  to store  energy  in the heart
without problems. The heart  center  is a pow erhouse for a woman. It is the  seat  of
love, joy, happiness,  and is the  center  of rejuvenati on since  it is the
site of  the thymus  gland. With this center  open  a woman  will
experience  these  positive  emotions  along  with an energ etic
- 111  -Cultivating  Ovarian Power
approac h toward herself,  and she will be provide d with abundant
healing  ener gy to heal  herself  and others. If the  heart  center  is
opened  before  she is read y, the Microcosmic Orbit  will not be
complete  and the energy  will not circulate  prope rty. The sexual
energy  can adher e to the heart,  and the heat  gene rated and
congested  there  can cause  great  problems such  as uneasiness,
shortness  of breath,  or pain  in the  chest. If these  problems happ en
to you, practice  the Healing  Sound  of the  heart  as detailed  in the
book  Taoist Ways to Transf orm Stress into Vitality, lightly tap the
chest  and the heart,  and use your hands  to brush  your chest  down·
ward until y ou belch  to release  the trappe d energ y. (a) To col lect the en ergy in the heart,
Spiral arou nd the heart collection po int 36
       times counterclockwise,  and
Fig. 5.28  Collecting  Smiling  Energy  in the Heart
- 112  -Chapter  V
(b) 24 times cl ockwise. Fig. 5.28  Collecting  Smiling  Energy  in the Heart
(1) Sp iraiing  the Energy around your Heart Center
    To collect  the ovaries’  energy  in the heart,  concentr ate on your
heart  center  located  up one inch  from the  lower tip of the sternum,
and about  one and a half  inches  inside  your body. It is approximately
three  inches  in dimension. Use y our mind, e yes and other  senses
to me ntally move the  energy  in and out, spiraling  aroun d your heart
center  36 times. (Fig. 5.28(a )) Do not  spiral  above  the diaphra gm
or below  the pubic  bone. Start b y spiraling  counte rclock wise
outw ard. Then reverse  the direction  of the spiral,  returning  the energ y
to the  heart  center  circling  it 24  times. (Fig. 5.28(b) ) Use your finger
- 113  -Cultivating  Ovarian Power
as a guide  for the first fe w times. The energy  is no w safely  stored
in your heart  center  available  whenever and wherever your body
needs  it. J. Bringing Energy to the  Brain  With One  Action
   In the beginni ng travel  from station  to station,  until you feel that
the back chann el, or Governor  Channel,  is m ore open. Once you
have  mastered  the process  you can practice  the Ovarian  Breathing
exercise  and the energ y will travel  up to the brain  in one  sweet
drawing-up of  the “stra w,” using  a single,  clean  inhalatio n and one
contraction  of the  vagina. Exhale,  then  inhale  and bring  the energ y
up again. Practice  this a  few times, but  since the  ovarian  energ y is
warm, be sure  to put  your tongue  up to your palate  and bring  the
energy  down to the navel. Eventually  all you will need  is your
concentrati on on both  your ovaries  and the crow n of your head  to
mentally  move the  sexual  energ y from the  ovaries  all the  way up to
the brain  in one  step. K. Effects  of Ovarian  Energy
    This subtle  exercise  puts  you in touch  with your Ovarian  energ y. Women report  that they  feel the  energ y moving up  their  spine:  som e
say it feels  wide, thick like hone y, and slow. Most  wome n who
perceive  the temperatu re at all sa y it feels  warm. Some women
experience  it as cool  at first, but  after  practicing  for a while, notice
it changes  to w arm. Som e experienc e sensations  in their  genitals
or on their  thighs,  usually  describin g them as w arm to hot. M any
wome n describe  the energy  as warmer wider heavier  or thicker
than the organ  Chi energy  circulate d in the Micr ocosmic Orbit. This
is because  the Ovarian  energy  is heavier  and denser :
    It is not  unusual  that the energy  feels  cold  when there  is a lot of
healing  going  on, such as  in women  who have  menstrual  problems. The sensations  can var y over  time. What is important  to know  is
that if the  energy  feels  warm, it mu st be  circulated  and not left up  in
the head. One  session  of Ovarian  Breathing  should  take  about  ten minutes. When co mpleted  four to seven  times a week, women  have  reporte d
noticeable  changes  in their  menstrual  cycles,  such as  less bleeding,
leas cramping,  and a reductio n in breast  pain. With continue d
practice,  menstruatio n ceases. The energy  conserve d in such a
manner  beco mes part of the  vital energy  of the body  increasing  the
- 114  -Chapter  V
available  energ y for transformation  into a higher  form. Also, there
is historical  evidence  that the w omen  who practice  Ovarian  Kung
Fu, when they  decide


 The answer is
simple: love wants to express itself and enthusiasm wants to create. Once
the energy is no longer blocked and is flowing freely, personal needs are no
longer your motivation. Your actions are the expression of love and
gratitude for life. Y our whole life becomes an act of service. Even your relationships become  acts of service to other human beings. You don’t need anything from a relationship, but love loves to express itself. If you have tremendous love going on inside you, people will be attracted to
you. You don’t have to worry about attracting somebody or keeping them
interested in you. People are attracted to light. It’s very natura l. If there is
someone special, you shower them with love day and night, expecting
nothing in return. Love is a very unique gift—it is just as beaut iful for both
the giver and the receiver. Life is so simple once you are okay inside. Y ou don’ t do things because
of the fruits they bear; each moment is whole and complete within itself. You reach the point where there is nothing more sacred than the spirit
flowing inside you. There can be moments of disturbance, but you don’t
have to do anything about them. They come and they go, and they don’t
affect your energy flow, unless you let them. You will come to realize that
this energy inside you knows what it’s doing. It is not only beautiful, it is
intelligent. If you let it, it will fix everything. The uprising energy will do all
the inner work for you. Y our only job is to not interfere—to surrender. Let’s go even deeper to explore what happens next. The ener gy flowing
inside you is so beautiful that your consciousness is naturally attracted to it. What you are experiencing is everything you ever hoped to feel from the
outside but could only taste for a moment. You fall completely in love with
the spiritual energy flow. Once you’re being fed by the inner flow, your
outer life will be fine. Before you cleared the blockages, you needed the
world to be a certain way for you to be okay. This created a struggle with
life on a daily basis. When you let go enough to clear the inner energy flow,
the struggling ceases. You realiz e through direct experience that everything
you ever wanted  is flowing inside you, and the battle will pretty much be
over.Attraction to the unconditional flow of inner ener gy is a wonderful love
affair. In fact, the Bible says, “And thou shalt love the Lord thy God with all
thine heart, and with all thy soul, and with all thy might” (Deut. 6:5). Now,
you do. That is the ultimate commandment in the Old Testament, and Jesus
repeated it many times. You no longer have to worry about how to “love
God” because what’s flowing inside of you is spirit, and you naturally love
it with all your heart. You like being high, and spirit is the ultimate high. It’s
higher than any drug could ever take you. It’s higher than any relationship
you could ever have. The love and joy it brings will never stop unless you
stop it. That river will flow every moment of your life unless you dam it up. But now you know better. Once the energy starts spontaneously flowing,
you won’t touch it. You just respect it, honor it, and appreciate it. You
inwardly say, “Thank you,” and keep letting go. That becomes your only
prayer— thank you, thank you so much. Now that this energy is flowing  inside you, it will clean up the rest of
your blockages. This will not happen immediately; you must be willing to
let them go naturally. The shakti will push the samskaras out if you let her. Your entire life becomes spiritual—about spirit. You rest into the beautiful
flow of the energy, and it gives you the strength to let go of what needs to be
cleansed. In time, you learn to enjoy every moment of this journey. It is
freeing you, taking you to God. When you are settling into the upward flow of energy, that is a state of
true contentmen t. Contentment doesn’ t mean you’re lazy. It means you are
not being disturbed inside. What is going on inside you is so beautiful that,
for the first time in your life, you feel completely at peace. You’re not
looking for anything. If you look out into the world, you see what’ s there—
not what you want or don’t want to be there. The experience of the outside
doesn’ t stimulat e any preferences inside of you. It just comes in, passes
through, and leaves you as it found you—in a state of ecstatic well-being.Chapter 39. In the World but Not of It
Once you have reached a deep level of inner clarity, you will notice that just
because you are content with reality doesn’ t mean you don’t interact with it. The world continues to appear  before you, but there’ s nothi ng personal
about it anymore. It is just the part of creation passing before you at that
moment. Reality  doesn’ t bother you because you don’t need anything from
it. It simply exists and you simply exist—in perfect harmony. Every moment
unfolding in front of you is there for you to serve. It can be as simple as
appreciating it, or you may be able to raise the energy of the moment
passing before you. A smile, a kind word, a helping hand—these are all
ways of raising the energy as it passes by. Doing your job to the best of your
ability, taking care of your family, serving your community—these simple
acts are just as much service to the universe as anything else. Imagine you’re taking a walk and there’ s a piece of paper on the side of
the road. You feel the disharmony, and you pick it up. It’s not a “have to” or
a “supposed to”; you’re simply an artist making the world more beautiful. Your mind doesn’ t say, “I’ll pick this one up, but I’m not going to pick up
every single piece of litter.” Nor does your mind say, “What idiot threw this
piece of paper down here? This is the kind of person who ruins the world.”
No. You are simply a spontaneous being who is in harmony with life. You
expect nothing back from your actions because they were not done for
approval or recognition. You can’t help but share the beautiful energy going
on insid e of you with the mome nt in front of you. The highest life you can
live is when every single moment that passes befor e you is better  off because
it did. Serve the present moment with all your heart and soul. Imagine what
the world would be like if everyone did that. Start by raising what appears before you. If you can’t even serve what
is put in front of you, how are you going to change the world? If you aregetting so upset about conditions in the world that you’re  edgy with
everyone around you, you’re not helping anyone. If you can’t create
harmony in your own household, what right do you have to complain that
countries are shooting missiles at each other? You have to live a life that, if
everyone lived it, there would be peace. If you can’t do that, you are part of
the problem, not the solution. It’s all about letting go of yourself. The world
is going to come in, and it’s going to hit what’ s left of your samskaras. What
you feel going on inside when that happens is reactive energy. Don’ t ever
act based on that. You will just be polluting the environment with your inner
blockages. No good can come from that. A spiritual life is not about adhering to a given set of rules—it’ s about
never acting based on your personal energy. You won’ t be able to do that to
start with, so work on it. When the energy gets disturbed, just let it go. Your
initial reaction will generally be your personal stuff coming up. If you let it
go, you’ll be able to interact with the moment in front of you in a more
constructive manner. Simply ask yourself, “Is there something I can be
doing to serve the moment in front of me? Not for me; I already let go of
me. Now  that I’m clear and nonreactive, is there something I can do to raise
the moment as it passes by?”
Once you learn to let go of the reactionary noise of personal thoughts
and emotions, things will become clear. You will know how to work with
the situation in front of you. If you’re conscious, present, and paying
attention, you will know what to do. The moment in front of you is talking
to you. It doesn’ t have to be in words. The piece of paper on the ground, the
person who needs some help, whatever it is, your respon se becomes
obvious. The deepest truth is that it doesn’ t even matter what you do. What
matters is where you’re coming  from. What matters is your motive. If your
motive is to let go of yourself and serve the moment in front of you, you are
worthy of great respect. How would you like to meet some body whose
entire motive and purpose in life is to first let go of their personal blockages
and then do their best to serve what


 you will actually rejoice should
things take a downward turn.”
The reason you will rejoice is that you will know
— for you will see “opposition” as a sure and certain
sign — that you are on the journey of transforma-
tion; the road to glory; the higher path. It is now important for you to also know that  in a
very real  metaphysical sense, there is “a light at the
end of the tunnel.”  The appearance and the effectof these negative opposites we have talked about is
but temporary, and their purpose is to heal forever
any negative feeling you have had about the outer
experiences of your life. Here is how this healing occurs. Let’s use Peace once again as our example. Let’s
say that you are a parent, and you have made the
declaration, “I am Peace. ”  Now the moment you
make that declaration, everything unlike  “peace” will
come into your experience. And so the kids will
start making noise — more noise than ever before!56Bringers of the LightYet now you will be at choice in responding to this,
for now you will know and understand  why this is hap-
pening. You may choose to see this “opposite” as a gift
bearer, bringing you a chance to experience and ex-
press peace, or as a thief, stealing your peace from you. Let’s assume you choose to be peace. With this
commitment and focus, you do not respond in the
old way; you do not become just as noisy and cha-
otic as the kids, raising your voice and demandingthat they quiet down. You simply, peacefully and
calmly, move through the moment. Before you know it, the kids may actually calm
down themselves, having picked up your energy. Even if they do not, it will not matter. You have
mastered the moment. You have changed the expe-rience. Staying with this focus in the days and weeks
which follow will show the children that becoming
noisy is no longer a way of getting attention. In fact,they see just the opposite. This will produce a great
awakening — in both you and your children.Neale Donald Walsch 57The next thing that you will notice is that more
peacefulness prevails. So will it be in every area of your life. Whatever
you choose to “be,” its opposite number will appear
(or it will become more apparent that it was always
there!). Then, as you heal the illusion that this“opposite” is who you are, and move with determined
focus into the continued and ever larger expression
of Who You Really  Are, that which opposed you no
longer has any effect; you have rendered it null and
void. And, as with all Masters, never again will you con-
demn that which others call evil, for you will know
that what you resist persists, and what you look at
disappears. That is,  it ceases to hold its present
form, it ceases to produce its present effect. And you will be surrounded by the darkness, yet
curse it not. And then you, as with all Masters, willbecome a Bringer of the Light.58Bringers of the LightRecreating Step 5
Allow form to
create itself. We come now finally to the question of Form. What form shall your service take? What
will being a Bringer of the Light  “look like”? There are two ways to go about turning your heart’s
deepest desire into physical form. You may seek tomake your desires fit into a predetermined form, or
you may allow the form to create itself. It is strongly suggested that the latter course be taken.When we insist that our desires be made manifest
in a particular form, we, in effect, limit God. Yet
when we leave every option open, we make a spacefor marvelous creation.Neale Donald Walsch 59One of the first questions asked by people who
wish to serve o thers is, “What can I do to be a Bringer of
the Light?”  That should be the last question people ask. Move first toward the State of Beingness in which
a Bringer of the Light   resides, then allow the
“doingness” of your life to flow from that. What is that State of Beingness? It is whatever
you imagine it to be. You get to choose. You get to
decide. What is the Light you wish to share; that you wish
to bring to, and call forth in, others? If you could
give it a name, what would that be? There is something burning inside of you which
you know would, if ever fully released and fully ex-
pressed, make the lives of others better. What is that? What does that feel like? Remember, it is not something you would be do-
ing. It is something you would be being. Is it loving? Caring? Healing? You can be more
of that no matter what you are doing. Yet the magic of it is, the more of that you are60Bringers of the Lightbeing, the more what you are doing  will fall perfectly
into place to allow you to “be” even more of that! Trust this process. It works. You will discover that forms — physical ways to
“be” a thing — will suddenly start to just “show up.”
Perhaps just one example here might make what
we are trying to say a bit more clear. A man once decided that he wanted to “be” the
thing called “healing.”  This was a State of Being
which he felt deeply within his soul, and he wishedto express that. Now he couldn’t find a “job” out there in the so-
called “real world” which allowed him to “do that.”He looked in the want ads, but he didn’t see  many
Help Wanted ads which said, “Major national cor-
poration looking for healer,” or, “Local companyseeks healer for great entrance level position.”
Discouraged, but undaunted, he decided to open
his own business; start his own “practice.”  Still, hehad no form, no mold, into which to pour the mak-
ings of his desire. So he created a form. He wouldNeale Donald Walsch 6162Bringers of the Light
be, he decided, a “crystal healer.”  Or maybe a “mas-
sage therapist.”  Or perhaps a “psycho-spiritual coun-selor.”  Or a “new age minister” for a church of his
own devise. He created a form which felt like it might work,
and opened for business. And all was fine. Except
hardly anyone came. And the few who did come
didn’t get the value, so left him with little or noth-ing. And he didn’t feel “right” asking a fee, because,
after all, he had just made the whole game up, quite
literally, and he felt ashamed and embarrassed — if
not to say, a bit guilty — to ask for or require what he
felt he did not deserve. So he starved to death. Not literally, of course. But figuratively, yes. His life by this time had turned
to Jell-o. His partner left him, pronouncing him
“crazy” as a result of this “midlife crisis” throughwhich he was apparently moving. His old friends,
too, thought he had flipped. And where once he
had been really quite capable of taking care of him-self, now he was living on the county, or taking gov-Neale Donald Walsch 63
ernment welfare in some other form, or, at best,
barely eking by — but he was willing to make the
sacrifice, because, after all, he was “doing what hewanted to do.”
On his best days he could even justify  the present
state of his existence with that pronouncement. Still,something deep inside him told him there was a “lie”
somewhere; an untruth. A formula he didn’t know,
a secret nobody told him. It shouldn’t be this diffi-cult to serve God or man, he told himself, some-
times bitterly. It shouldn’t be this hard. It isn’t.The secret is, do not force the form. Allow the Form
to create itself. This brings us to Principle #5:64Bringers of the LightNeale Donald Walsch 65
Principle #5
Beingness
becomes
form.66Bringers of the Light
It is a fact of the Universe that you are a Being
in formation. You do not need to bring any
other “information” except what you are to the pro-
cess of Life in order for What You Are to be made
manifest in Form. You merely need to allow theprocess of “formation” to take place in its own way,
in its own time. And what is “its own way”? That is what this
book has been explaining. Let’s summarize it here. The way Beingness becomes Form is, first,
through self conception. That is, the Being con-ceives of what it wishes to “be” next (Steps 1 & 2). It then moves into that State of Being immediately,
regardless of external conditions or circumstances(Step 3), or indeed, in response to them (Step 4). Fi-
nally, it shapes  itself around its own self concept,
producing ways to experience in form  that which it
has been experiencing in formlessness. Until all five steps are completed, you will find
yourself


 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 is a pretext by
which we give ourselves permission to feel love. Only you can open and
close your heart. The power of love to nurture and sustain us depends on
our commitment to it “in here. ”
It is important to talk about love, to think about it, to seek it out, and to
encourage it. To put this in the form of an exercise, make a commitment to
yourself to do the following:
1. Think  about love. Take time to recall the love you shared with your
parents, the times you expressed love to your siblings and friends. Dwell upon what is most lovable  about the person who is most loving
in your life today. Read deeply the poetry of love, such as is found in
Shakespeare’ s sonnets, and the scriptures of love, such as that
contained in the New Testament or in the devotional hymns of the
Rig V eda. 2. Talk about love. Express your feelings directly to someone you
love. If you cannot do it verball y, write a letter or a poem. You don’t
have to send it; the exercise is for you, to stimulate the state of love in
every cell. But sending it is preferable, for you want to hear
expressions of love in return. Don’ t let your love be something taken
for granted. Put a note for your loved one to find in his or her pocket
or on the kitchen table. 3. Seek out love. This is possible in many ways. Intimacy in our
society is closel y identified with sexual encounters, but it is an act of
love to give help to the homeless and the sick, to deliver a sincere
compliment, or to write a note of thanks and praise. People like to
hear that they are loved and appreciated, and if you seek out
opportunities to fulfill their needs in this area, their gratitude will be
mirrored in your physiology as the bliss of being loved in return. 4. Encou rage love. As parents we often teach our children that being
openly affectionate and loving is appropriate for babies and toddlers
but not for anyo ne older than that. In teaching manners and respect,
we often  create a gap that love is too sensitive and shy to cross. We
inflict this sense of separation on our children because it was inflicted
on us. The story  of almost everyone is a story of love waiting to be
coaxed out, of affection that has to wait in silence because it is afraid
to emer ge. So take it as your duty to give those around you permission to love. Encourage their affection by showing it yourself, without regard for what
you may get in return. Real love gains complete satisfaction  simply by
flowing out to what is loved; if love comes back, that is an added joy, but it
isn’t required or demanded. Love that has no ulterior motive is rare—all the
psychological theories based on selfish love certainly are confirmed by
what we observ e all around us. But even the most demanding  and selfish
love is love of a sort. It is a drop taken from the ocean, and if you encourage
it, it can swell to become the ocean. The education of love begins in a moment and ends in eternity. It is
sparked by feelings of delight and resolves into the peace that belongs toBeing itself. In some haunting lines of poetry Kahlil Gibran expressed this
truth:
Yet the timeless in you is aware of life’ s timelessness
and knows that yesterday is but today’ s memory and
tomorrow
is today’ s dream
and that which sings and contemplates in you is still
dwelling
within the bounds of that moment which scattered the stars
into space. Use love as your mirror of the timeless; let it nurture your certai nty that you
are beyond change, beyond the memory of yesterday and the dream of
tomorrow. There are infinite ways to discover your true Bein g, but love
holds the brightest torch. If you follow it, you will be guided beyond the
limits of age and death. Come out of the circle of time and find yourself in
the circle of love. OceanofPDF. comABOUT THE AUTHOR
Deepak Chopra is the author of more than fifty books translated in
over thirty-five languages including numerous New York Times
bestsellers in both the fiction and nonfiction categories. www. deepakchopra. com
OceanofPDF. comALSO BY DEEPAK CHOPRA
Reinventing the Body, Resurr ecting the Soul
The Ultimate Happiness Pr escription
Available fr om Harmony Books wher ever books ar e soldThe Third Jesus: The Christ W e Cannot Ignor e
Life After Death: The Burden of Pr oof
Why Is God Laughing. The Path to Joy and Spiritual
OptimismThe Spontaneous Fulfillment of Desir e:
Harnessing the Infinite Power of Coincidence
The Book of Secr ets:
Unlocking the Hidden Dimensions of Y our Life
How to Know God:
The Soul’ s Journey into the Mystery of Mysteries
Available fr om Thr ee Rivers Pr ess wher ever books ar e sold
OceanofPDF. comWat’s next on
your reading list. Discover your next
great read. Get personalized book picks and up-to-date news about this author. Sign up now.<|eot_id|><|begin_of_text|>
Q: What is the author's advice for cultivating love?,
A: The author advises to make a commitment to your own love, think about love, talk about love, seek out love, and encourage love in others.
Q: What is the author's definition of love?,
A: The author defines love as a state of being that is always present and timeless, transcending the limitations of the physical world.
Q: What is the difference between "being in love" and "being love"?,
A: According to the author, "being in love" is a temporary and selfish experience, whereas "being love" is a state of being that is timeless and transcendent.
Q: What is the author's view on the concept of love in modern society?,
A: The author criticizes the cultural emphasis on attachment and commitment, arguing that these are not the same as love and can actually create a sense of separation and unhappiness.
Q: What is the author's advice for cultivating self-awareness?,
A: The author suggests that people should focus on cultivating their own inner love and self-acceptance, rather than seeking external validation or attachment to others.<|eot_id|><|begin_of_text|>TheComplete
1HOMEOPATHY
HANDBOOK
Safeandeffectivewaystotreat
fevers-coughs-coldsand
sorethroats-childhoodailments-
foodpoisoning-flu-andawide
rangeofeverydaycomplaints3
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ALLENCOUNTYPUBLICLIBRARY
V318330160
615.27c
bro,Miranda. Thecompletehomeopathy
handb
DONOTREMOVE
CARDSFROMPOCKET
ALLENCOUNTYPUBLICLIBRARY
FORTWAYNE,INDIANA46802
Youmayreturnthisbooktoanyagency,branch,
orbookmobileoftheAllenCountyPublicLibrary. DEMCO
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THECOMPLETEHOMEOPATHYHANDBOOK
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COMPLETE
HOMEOPATHY
HANDBOOK
AGuidetoEveryday
HealthCare
MirandaCastroR.s.Hom. St.Martin'sPress
NewYork
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H.Way**'",<*aI",
Notetothereader. Itisadvisabletoseektheguidanceofaphysicianbeforeimplementingtheapproachtohealthsuggestedin
thisbook.Itisessentialthatanyreaderwhohasanyreasontosuspectthatheorshesuffersfromillnesscheck
withhisorherdoctorbeforeattemptingtotreatitwiththismethod.Neitherthisnoranyotherbookshould
beusedasasubstituteforprofessionalmedicalcareortreatment. thecompletehomeopathyhandbook.Copyright©1990byMirandaCastro.Illustrationscopyright©1990byLiz
Pepperell.Allrightsreserved.PrintedintheUnitedStatesofAmerica.Nopartofthisbookmaybeusedor
reproducedinanymannerembodiedincriticalarticlesorreviews.Forinformation,addressSt.Martin'sPress,
175FifthAvenue,NewYork,N.Y.10010. LibraryofCongressCataloging-in-Publicarion Data
Castro,Miranda. Thecompletehomeopathyhandbook /MirandaCastro,
p.cm. Includesindex. ISBN0-312-06320-2
1.Homeopathy—Popularworks. I.Title. RX76.C


 ifitspreadsto
theankle. Backacheandbackinjuries
Homeopathicremedieswillprovidereliefforanacute
problem,butseekhelpfromanosteopathoraphysio-
therapist.Chronic(long-term)backproblemsneed
long-termtreatment.Thereisanincreasedtendencytobackproblemsin
peoplewhoareoverweight.Themusclesinaweak
backcanbestrengthenedandfurtherproblems
avertedbygentleexercise. DO
•restasmuchaspossible. •useheatorcoldtoeasethepain. DON'T
•furtherstressthebackbyliftingheavybags,etc. SEEKHELPIF
backpainisaccompaniedbyfever. theurinesmellsstrongorisbloody(itlookspink
orisfleckedwithredorbrown). thereistroublewitheitherbowelsorbladder. itisdifficulttomovethelegsortheyfeelnumb. NBNEVERATTEMPTTOTREATASERIOUS
BACKINJURYYOURSELF. Bedwetting
Ihaveincludedafewremediesthatcanhelpincasesof
occasionalbedwettinginchildren. DO
•cutoutallfruitjuicesfromthedietandgivewater
instead. •investigatewhetherthebedwetting isrelatedto
emotionalstress,suchasproblemsatschoolorat
home,andtalkaboutitinahelpfuland
sympatheticway.Seekcounsellinghelpif
necessary. DON'T
•punishachildforwettingthebed. SEEKHELPIF
•itisaccompaniedbyanincreasedthirst. •anyofthesymptomsbelowaccompanythe
bedwetting(especiallyinanolderchildwhowas
formerly'dry'atnight):
painonurinating;verycopiousurination;
frequenturination;bloodintheurine(itlooks
pinkorreddish);painintheabdomen;fever;
paininthekidneys(inthebackjustabove
thewaist). Bites/stings
Homeopathicremediescanbeusedtotreatbitesand
stingsinternallyandexternally,andcanhelppeople
whoseemverysusceptibletobeingbittenbecomeless
attractivetoinsects(largedosesofgarlicinitsnatural
formoraspearlsisalsothoughttobeagoodpreven-
tive).Somepeoplecanhavesevereallergicreactions
tobites,withgreatswelling;theserequireurgent
medicalhelp. J
206•Blackeye DISEASESYOUCANTREATUSINGTHISBOOK
DO
•useaninsectrepellent(homeopathicor
otherwise). •usea'bitelotion'(seepage34)assoonaspossible
afterbeingbitten. •scrapeoutabeeorwaspstingwithasterilised
needle-tiptopreventthepoisonsacfromreleasing
morevenomintothepuncture.Cleanthesiteto
preventinfection,bathingitincoldwater. •bevigilantaroundchildrenwhoareeatingsweet
thingsoutdoorsinthesummeraswaspsare
attractedbvthesmellandstingveryreadily. DON'T
•killinsectswithinsectsprays-thesearetoxicto
somedegreewheninhaled. SEEKHELPIF
•abitebecomesunbearablypainfuloritchy. •theswellingisverysevereorspreadsrapidly. •thelips,tongueorjointsbecomeswollen. •thereisdifficultybreathing,orthestingisinthe
mouthorthroat. •thepersonhaspreviouslyhadaverysevere
responseafterbeingstungbythesameinsect. •thereisfaintnessorconfusion. BlackeyeseeEyeinjuries
Blisters
Blisterscanresultfromburns(seeBurns),including
sunburn,frictionorchemicals,andoccasionallyfrom
insectbites.Theycanalsobecausedbyinfectionssuch
asherpes(coldsoresorshingles),chickenpoxor
impetigo,orbychronicskincomplaintslikeeczema;
theseconditionsrequireprofessionaltreatment.Blood
blisterscausedbyinjuryneedtobetreatedlikea
bruise. DO
•avoidfurtherfrictionorexposuretosun. •avoidinfectionbycoveringablisterwithasterile
dressinguntilithasstartedtodryout,thenexpose
totheairtospeedhealing. DON'T
•bursttheblister. SEEKHELPIF
•blistersbecomeinfected,andtheareabecomes
inflamedand/orswollen. •severepaindevelops. Bloodpoisoning(septicaemia)
Thiscondition,whichischaracterisedbyahighfever
andaslowpulse,isalwaysamedicalemergency. Itis
causedbythespreadofbacteriaintheblood,usually
throughacontaminatedwoundor(rarely)afterchild-
birthwithsomeoftheplacentabeingretained. Ihaveincludedoneremedyforthetreatmentofthiscom-
plaintincaseofanemergencywhereyouareunableto
getimmediatehospitalhelp. Boils
Ihaveincludedacoupleofremediesforthetreatment
ofminor,occasionalboils. DO
•restandeatwell. •usehotcompressestobringtheboiltoa'head',
andthenkeepcoveredwithadrydressinguntil
theboilhasstoppeddischarging,thenleaveopen
totheairtoheal. DON'T
•'squeeze'boilsuntiltheyareready. SEEKHELPIF
•boilsareaccompaniedbyasevereheadache,high
feverorastiffneck. •rednessorswellingspreadsoutsignificantlyfrom
thesiteoftheboil. •thereisseverepain. •thereisnoimprovementfromself-prescribing
withinthreedays. •theboilhasopenedbutisstilldischargingpusand
isn'thealingafteraweek. •theboilisonthefaceandisaccompaniedby
swollenglandsintheneck. Breastfeedingproblems
Minorcomplaintsintheearlydaysofbreastfeeding
arecommon.Homeopathy iswonderfulathelpingto
dealwiththesewithoutharmingthebaby. DO
•useabreastfeedingcounsellorforsupportand
advice(TheNationalChildbirthTrustandLa
LecheLeaguehaveanationwidenetworkof
counsellors.RingtheirLondonofficesforyour
localcontact.) •rest,drinkplentyoffluidsandeatwellandvery
regularly. •wearacomfortable,supportivebra(preferably
cotton). •makesurethewholeareola(especiallythepart
belowthenipple)istakenintothebaby'smouth. •positionthebaby'sheadproperlybycradlingitin
yourrighthandwhenputtingittotheleftbreast,
andviceversa. •self-prescribe forthespecificproblemsbelow:
Breastabscesses(Mastitis)
Prompttreatmentcanclearupanacutebreastinfec-
tion(mastitis)andpreventamoreseriousabscess
fromdeveloping.Breastabscessescanalsooccurin
womenwhoarenotbreastfeeding; first-aid
DISEASESYOUCANTREATUSINGTHISBOOK Burnsandscalds•207
prescribingcanhelpthese,butaprofessionalhomeo-
pathshouldalwaysbeconsulted iftheproblemrecurs. DO
•followthegeneralguidelinesabove. •applyhotandcoldcompressesalternately. •breastfeedmoreoftenandinavarietyofpositions
todrainallthemilkfromthebreast. DON'T
•stopbreastfeeding. SEEKHELPIF
•self-prescribing hasn'thelpedwithin24-48hours. •thereisfever. •theglandsinthearmpitsareswollen. Crackednipples
DO
•seekadvicefromabreastfeedingcounsellor(see
above)onhowtopositionthebabycorrectly. •keepthenipplescleananddry. •exposethenipplestotheairtopromotehealing. DON'T
•usecreamsotherthanthosesuggestedinthe
ExternalMateriaMedica. •giveup! SEEKHELPIF
•thereisbleedingorseverepain. Engorgedbreasts
Thiscommonconditionoftenoccurswhenthebreast-
milkfirstcomesin.Homeopathicremediescanallevi-
atepainanddiscomfortandhelptostabilisethemilk
supply. DO
•breastfeedfrequently. •expresssomemilkifthebabycan't'latchon'until
thenipplehassoftened-useapumpifyouare
unabletohandexpress. •alternatehotandcoldcompressestoproviderelief. Breastlumps
Thesemaybetender(mastitis)andcanbeworrying
whilebreastfeeding.Theyareharmlessandrespond
welltohomeopathictreatment. Ihaveincludedafew
remediesforbreastlumpsbutdomakesurethatyou
seekprofessionalhelpiftheydon'tclearwithinashort
time. Brokenbones
Fracturesaresometimesdifficulttospot,particularly
inthewristofachildwhohasfallenontoanout-
stretchedhand,


 youself with this truly astonishing saga of uncon-
ditional love in action—you will feel the inspiration as you read this
remarkable story and you will know that you will be helping them out as
well, since all royalties go directly to these two divine souls. 109
WAYNE W. DYER
This concludes the sixth principle for manifesting. Unconditional
love is the cornerstone of your mental picturing. You refuse to allow
any contrary, ego-driven thought to enter the inner kingdom of love. If you activate this principle you will have revealed a truth that
eludes most people. It is with unconditional love that you find your
true connection to the divine energy that is in all things. It is a choice
you can make. You were given the choice to express your free will. It
is your gift from God. When you express love, you align with that same love that was
granted to you with the gift of your free will. When you express
anger, hatred, envy and violence, you have allied yourself with the
ego, and have prevented yourself from truly being a co-creator of
your life with the divine source of energy that we call God. 110
MEDITATING TO THE SOUND OF CREATION
The Seventh Principle
his seventh principle of manifesting will challenge your con-
ditioning more than any of the other eight principles. However, while
it contradicts your beliefs about how you fit into the universe, it also
expands your ability to create and attract the objects of your heart’s
desire. This principle describes a very practical application of mani-
festing at the same time that it invites you to open up to a new idea
and a very different practice each day. I can assure you that there is much to learn and gain from this
practice of sound meditation. I have been using it with wondrous
results. Others who have done this meditation on a regular basis have
experienced dramatic shifts in their lives, and have been able to man-
ifest what they previously believed to be impossible. WAYNE W. DYER
As you begin opening yourself to this soul-nourishing practice of
chanting to the sounds of creation, spend some time carefully reread-
ing the other eight principles. When you begin to practice these two
daily manifestation meditations, you need to trust in your highest self
and meditate with unconditional love. Reviewing the other eight prin-
ciples will help to make trust and love available. I carefully studied a great deal of spiritual literature before writ-
ing this seventh principle. Using sounds to change the vibrations of
our frequency is a spiritual practice that has remained obscure over
the centuries. Many of the ancient masters kept these secrets of
manifesting hidden because of the fear of misuse. In this time of
spiritual revolution, individual and collective receptivity is causing
these spiritual practices to reappear and reveal their value to us. Meditating with sound can work dramatically in your personal life
and can also facilitate a new awareness of our collective abilities to
manifest a world free of the demands and petty issues of the ego. I feel blessed to have a spiritual teacher, Shri Guruji, make these
meditations available to me to teach to others who are open to these
ideas. I have written about them as I have come to know them, and
I present this seventh principle knowing that many of my readers
will find it contradictory to their conditioned life experiences. Nevertheless, I know it to be valid and I encourage you to open your
mind to your unique capacity to become a manifester for yourself,
and more particularly, for the entire planet’s evolutionary spiraling
upward out of the grip of the ego, which emphasizes separating our-
selves from the very force of creation. This seventh principle is about using sound as a tool for opening
to the potential and power of your creative force. Sounds have the
power to generate your ability to attract to yourself that which you
desire. Three key words describing this principle are the title of the
following section. 12
Manifest Your Destiny
SOUNDS HAVE POWER
Sounds are a powerful energy. Every sound is a vibration made of
waves oscillating at a particular frequency. The frequency range of the
human ear is approximately sixteen thousand vibrations, up to
roughly forty thousand vibrations, per second. Higher up on the
scale, with increasingly faster vibrations, is electricity, at about one
thousand million vibrations per second. At two hundred billion
vibrations per second we find heat. Light and color are at five hun-
dred billion vibrations per second, and an X ray manifests at two tril-
lion vibrations per second. It is theorized that thoughts and the
unknown etheric and spiritual dimensions are in the realm of
increased vibrations beyond anything that is calculable at this point in
time. Vibrational frequencies are very clearly the very nature of our
material universe. Sound as we hear it is low on the scale, just above forms, or solids,
in its speed of frequency. Sound is the intermediary between the
abstract idea and the concrete form of the material world. Sounds
literally mold the abstract world of thought and spirit into shapes. “Let there be light, and there was light” is the biblical description of
creation. Or in other words “Let the vibrations of light emanate from
my command. ”
In ancient ceremonial rites, words, sounds and shapes combine to
achieve certain ends. Each letter in a word signifies a sound and
records the expression of a particular sound. Differing sounds were
written out for their own purposes. Sounds have an impact on us in myriad ways. An eidophone is an
instrument constructed of a tightly stretched drum surface upon
which a pasty substance is spread. Sounds and words are then uttered
below the surface, and different sounds produce different shapes and
forms in the paste. Some of these are replicas of animals, flowers and
other creations of nature. When sand is used rather than paste, the
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WAYNE W. DYER
sand forms geometric shapes and designs that correspond to the let-
ters of the alphabet. When the sounds are strident and unpleasant,
they produce displeasing patterns. Experiments of this nature illus-
trate the impact that sounds can have on us. The discordant and harassing sounds of machines, such as thud-
ding, screaming and grating noises bombarding our consciousness,
make it difficult to be serene and peaceful. Discordant sounds can
cause internal illness. But sound has healing properties when it is
harmonious and soothing. Healing takes place to the accompaniment
of soothing harmonies and nature’s music interspersed with spiritu-
ally nourishing silence. In addition to healing, sound is used in the creation process,
which is the central concern of this seventh principle of spiritual
manifestation. When we use the sounds of nature that are most con-
sistent with the act of creation, we begin to attract the material form
that we desire from those much higher frequencies that our senses
cannot process. Keep in mind that sound is the vibrational frequency between the
world of solid matter or form as we know it and the higher vibra-
tional frequencies of the formless world of universal spirit. Learning
how to use sound is a way of harnessing its power for manifesting
thought into the world of form. Manifesting is knowing how to make
contact with that spiritual vibrational frequency while we are living
inside a body in a materialized world. Sound is the only vibrational frequency that we can utilize and
change with our senses. All other frequencies are beyond our ability
to harness and experience to change our vibrational frequency. Pay
attention to words and sounds because they can attract positive or
negative influences into your life. Harmonious sounds are the ones
that most contribute to a balanced and creative life. But before going into the actual use of meditation sounds it is nec-
114
Manifest Your Destiny
essary to learn how to prepare yourself to use sounds in your daily
meditation. Manifesting is not done by the mind. You need to gain
access to a method that will take you beyond the mind to a state of
consciousness that transcends your thoughts. This higher state of
consciousness beyond the mind is called siddhi awareness. UNDERSTANDING SIDDHI CONSCIOUSNESS
Siddhi consciousness is a perfect state of awareness in which there
is a complete absence of doubt and no delay between the origination
of a thought and its materialization into the world of form. It is an
unlimited state of being in which creation occurs instantly, without
any time lag from thought to form. When we contemplate this state
of grace, our minds immediately begin to challenge this idea and pro-
vide us with many reasons as to why it is impossible. Siddhi consciousness, however, has absolutely nothing to do with
the mind. Let that sink in. Siddhi consciousness is beyond the mind. This state of graceful being has nothing to do with the mind, whose
nature is a constant inner monologue. The mind frets continually
about an unlimited number of desires that can never be adequately
fulfilled. You can give your body great pleasures with booze and sex;
give it fancy automobiles and delectable gourmet meals; body mas-
sages and every other imaginable delight. The next morning, when it
recovers, your mind has a new list of demands taped to your fore-
head, asking for more and more of what it can never get enough of. This is the nature of the mind, which is ruled by the ego. Your mind, then, is only a barrier to experiencing siddhi conscious-
ness wherein you