’s patient, though considerably
younger than most Parkinson’s victims, had been  conﬁned
to his bed, suﬀering from constant, rhythmic tremors that
made him unable to walk without assistance. After the
surgery, he could walk, run, feed himself, work in his
garden, and, as a moving ﬁlm of him shows, once again
take his young children in his arms. Dr. Madrazo’s operation opened the door for other
Parkinson’s patients, of which there are over a million in
the United States alone. By the end of 1987, two hundred
similar operations had been performed throughout the
world. Madrazo performed twenty of these, all with
considerable success. (Previous attempts at the same
surgery had failed, as have many since. Madrazo believes
that his success is due to the exact location he chooses for
his implants.) But the long-term consequences are just now
being considered—sudden ly, and with little warning, neuro-
researchers are confronted with the science-ﬁction
possibility of a “brain transplant.”
What makes any brain-ti ssue graft such a shock is that
medicine has always believed that the brain could not heal
itself—which is why almost all brain damage, either by
accident or disease, has been considered irreversible. Onlyin 1969 did a researcher in Cambridge, Godfrey Raisman,
prove with an electron microscope that damag ed nerve
cells can sprout new growth. Now Madrazo has shown that
the brain not only can heal itself but will accept tissue from
other organs. His transplant for Parkinson’s was done with
cells from the adrenal gland, which also produces
dopamine; the surgery can also be performed using brain
tissue from another person or even from a pig fetus. Neuroscientists currently  hypothesize that the brain is
endowed with a complex chemical repair system that was
almost totally unknown a few years ago. A Swedish
research team has shown that memory loss in rats can be
reversed by injecting them with one of the brain’s major
repair chemicals, a key protein called NGF, or nerve growth
factor. By analogy, the brain damage associated with
Alzheimer’s disease, which also involves memory loss, may
be treatable in the same way. The Swedish experiment also
implies an advance over the brain-tissue graft, because it
did not use live tissues or require surgery. One after another, the basic tenets of brain physiology
are having to be reconsidered and drastically modiﬁed. The
breakthroughs continue  to be revolutionary: another
Swedish team has shown that nerve cells can be implanted
onto the retina of the eye, whose surface is just an
extension and spreading out of the optic nerve. After they
are implanted, the cells begin to grow new branches,
conﬁrming that regeneration in the brain is possible and
normal. Once again,  this research involved laboratory
animals and not human subjects, but the applications for
treating blind people are obvious; likewise, other grafts
may beneﬁt victims of traumatic brain injury, strokes, and
various brain disorders. I want to emphasize that none of these advances would
have been possible witho ut a change of concept on the part
of science. It is disturbing to think that the same doctorswho conﬁden tly speak today of healing the brain just as
conﬁdently pronounced it impossible in 1985. The roots of
the brain graft actually go back many years, to 1912, when
Elizabeth Dunn, a researcher at Rockefeller Institute,
successfully implanted nerve cells into a mouse ’s brain. Her research was greete d with total indiﬀerence. (One is
reminded that penicillium mold was observed to kill
bacteria more than 140 times, and accordingly written up
in the literature, before Alexander Fleming “discovered”
this fact. Previous to him, all the other researchers had
been annoyed that their carefully grown laboratory
cultures were being spoiled by the intrusion of the green
mold. Fleming himself threw out his infested bacter ia
cultures, only later realizing that he had a wonder drug in
the making.) Another pioneer in brain-graft research, Don M. Gash,
now at the University of Rochester, was pulled aside by a
senior facult y member at the beginning of his career and
told, “Dr. Gash, you’re a young man with a promising
career ahead of you. Don’t waste your time on a silly idea
that can’t be true.”
The very notion that there is a transplant at work arouses
intense skepticism. Critics of Madrazo’s procedure have
noted that the recovery time of his patients, which begins
within a few weeks after the brain cells are implanted, is
far too fast for the new tissue to “take.” It may be that the
brain is repairing itself totally on its own, releasing
chemicals in response to the surgical wound rather than
from the new cells (rather like an oyster releasing mother-
of-pearl in response to a bit of grit under its shell). —
Perhaps these ﬁndings are telling us not so much to
perform more transplant surgery but rather to look for new
abilities in the brain as a living, dynamic organ. For all thatit has been gloriﬁed by modern medicine, the brain has
been the most frozen part of the frozen sculpture model of
the body, since it alone could not repair itself. On the face
of it, this is a suspicious claim. All the cells in your body,
whether a hair follicle, a neuron, or a heart cell, grew out
of one double strand of DNA at the moment of conception. Everything you can do—think, speak, run, play the violin, or
rule a country—builds on a capacity programmed into that
one original  molecule. Therefore, to say that a neuron
cannot heal itself is the same as saying that its DNA has
been crippled. Is this a reasonable assumption? Certainly
the DNA has decided to become a brain cell instead of a
heart cell, and that involves expressing certain parts of its
potential while suppressing others. But this is totally diﬀerent from saying that any ability in
the DNA has been lost. Nothing is lost in DNA. Each cell in
the body contains all of DNA’s inﬁnite possibilities all of the
time, from the moment of conception until the moment of
death. Proof of this exists in the procedure called cloning:
theoretically, one can take a cell from the inside of your
cheek and, given the right conditions, produce an identical
copy of you, or a million identical copies. The genius of
nature is that she did not settle for a million identical
clones; indeed, only the lowest organisms consist of
identical cells, and most of them are single-celled, like the
amoeba. Yet, the distinction between an amoeba and a
human being  breaks down at the level of DNA, in this
sense: all of the amoeba is contained in its little packet of
DNA, and all of you is contained in yours. So it should not
be so surprising that a neuron actually can (under
circumstances we do not quite understand) decide to drop
its rule about not repairi ng itself and suddenly begin to do
just that. Its DNA is not crippled. The truth of the matter is that the brain is too complex to
be turned into a model, and science by deﬁnition workswith models. Models are useful, but without exception they
have blind spots built into them. To see brain function, or
any function  in the body, without a model, you would have
to see it as a very abstract and seemingly contradictory
thing, as non-change being preserved in the midst of
dynamic change. As non-change, the body is solid and stable, like a frozen
sculpture. As change, it is mobile and ﬂowing, like a river. In the scientiﬁc worldview inherited from Newton, it has
been almost impossible to hold both these aspects together
in one’s mind at the same time. I remember a physicist
remarking that for Newton, nature was like a billiard game. What he meant was that classical physics studies a
collection of solid objects—the billiard balls—moving along
straight lines propelled by ﬁxed laws of motion. The game
is to predict their paths, speed, momentum, and so on, like
an English gentleman at his evening game of snooker. To
make these calculations, however, you have to stop the
game and draw a model of it, complete with formulas for
the proper angles, trajectories, and so on. Science has accepted essentially a frozen, geometric way
of mapping out everything that happens in the material
world, so quite naturally the idea of the sculpture took
precedence over the idea of the river. But the river has not
stopped just to please science—the beauty of the human
body is that it is new every moment. Yet, how do you make
a map of the body for every moment? That is the next
dilemma we have to confront. If we can solve it, we will
come much closer to what we want, not more knowledge to
put into libraries, but new abilities to program  into our
cosmic computer. EXPANDING THE TOPICThe theme of this chapte r is that the body should  be freed
from any ﬁxed model of how it works. In a word, you should


, that
every thought performs telekinesis by inﬂuencing the
chemical state of the brain: We cross the mind-body barrier
every time we think. Shabda  also says that higher states of consciousness are
vibrational. This greatly simpliﬁes the whole issue of
enlightenment, making it a natural phenomenon like
weather, the stars, and hydrogen atoms. Vibration is the
great leveler. Therefore it fascinated me when Dr. Jeﬀery A. Martin started publishing results from his Ph. D. work in
psychology showing that higher consciousness is so natural
that it exists all around us. Martin posted an online message asking for responses
from people who thought they were enlightened. He got
more than 2,500 replies,  and from this pool he intensively
interviewed around ﬁfty subjects. At ﬁrst it was hard to ﬁnd
a common language. Feeling that you are enlightened is
personal, and it also sets you apart from normal society. Martin found that his subjects often were sensitized by
being outsiders, and revealing their unusual mental state
had led to such things as being sent to a psychia trist, put
on medication, or even being committed to a mental
hospital. Section summary:

Please provide a concise description of approximately 150-word limit summarizing key concepts mentioned throughout this passage. Avoid repetition whenever feasible, ensure accuracy preserves crucial specifics numbers/figures presented. Please summarize sections focusing primarily on discussing ayurverdic principles emphasizing enhanced cognitive potentialities achieved through transcendental practices involving "silent" realms and infinite possibilities. " Explain briefly discuss aspects relevant matters addressed regarding 'May' described

    Note : Be precise & avoid unnecessary elaborative descriptions and keep   approximation error below +/-10%. *

Here's a summarized version of roughly **145** characters:

Summary :

* Aging reversal/fight requires recognizing that official stance acknowledges lack of reversibility/stability. Charles Alexander teaches seniors mindfulness techniques improving cognition/mood/circulatory issues). No defined lifespan expected among practitioners vs others due unknown/untested ("here"). Unbound awareness shifts priorities/values aligning w/intelligence; adapting enables evolution/personhood ('non-duality', etc. ). Brain filters info limiting perceptions; acknowledge imperfections in filtering/outcome. Mentioned: Quantum entanglements, SuperString Theory/Richard Feynmann/Einstein/Schr&odinger/Hilbert Space

Hope helpful. Let me adjust further clarification requests please. Sources consulted :
[https://www. oceanpdf. com](http://%22)
Note: Accuracy checks < /+/- 10%) Ensure summaries adhere closely to primary sources referenced.<|eot_id|><|begin_of_text|>
Q: According to the text, what is the stance of gerontology on reversing or retarding the aging process?,
A: Gerontology recognizes no means to reverse or retard the aging process.
Q: What was the outcome of the study on the effects of meditation on the elderly participants?,
A: The meditators showed improved learning ability, lower blood pressure, and better mental health, and none of the participants died, whereas 24% of the non-meditators had passed away.
Q: What is the significance of the "bliss" technique in Ayurveda?,
A: The bliss technique is used to treat disease by re-establishing the proper sequence of vibrations in the body, which is believed to be the key to healing.
Q: What is the primary difference between the way the Tarahumara Indians and Westerners perceive reality?,
A: The Tarahumara Indians have adapted to a different "normal" that is more suitable to their lifestyle, whereas Westerners have a more limited perspective.
Q: What is the purpose of the "primordial sound" technique in Ayurveda?,
A: The primordial sound technique is used to "remind" the body of its natural connection to the universe and its underlying vibrations, allowing it to heal itself by re-establishing the proper sequence of sounds.<|eot_id|><|begin_of_text|>However, very early on he realized that as diﬀerent as
each person was, their experiences fell onto a continuum. There wasn’t  a single enlightened state but rather  a sliding
scale. To ﬁnd neutral ground, and to ﬁt the accepted model
of what doctoral research must look like, he adopted the
cumbersome tag Persistent Non-Symbolic Experience. “There is a shift in what it feels like to be you,” Martin
notes. “You move away from an individual sense of sense,
which is considered normal, to something else.”
Deﬁning what “something else” is wasn’t easy, because
these people came from diﬀerent backgrounds and were
inﬂuenced by cultural factors. However, Martin was able to
identify four areas of change. If you found yourself shifting into Location 1, it would be
typical to report that you have fewer thoughts than before. “You might say something to me like ‘All of my thoughts are
gone,’ and the kinds of thoughts that go away are ones that
refer to the individual self,” says Martin. Which isn’t
surprising if you are experiencing a loss of “I” as a separate
isolated being.Putting ourselves in their shoes, these people don’t keep
a runn ing story in their heads about what’s happening to
“me.” When they think about themselves, it fades away as
soon as they notice it. The same is true for their emotions,
which are fewer and more spontaneous. When anger arises,
it fades almost immediately. Emotions were still positive
and negative but rarely if ever extreme. The person could
be irritated when stuck in traﬀic, yet they didn’t carry the
residue of stress around with them afterward, and it would
never build into road rage. They felt a sense of inner peace
that could be interrupted, but quite soon it would return. Such a person is operating in a bigger “self space,”
rather than being cramped inside the narrow conﬁnes of
the ego. They feel freer and more expanded. This applies to
their bodies as well; they often report that the body has no
ﬁxed boundaries but extends in all directions. Once they
arrived in Location 1, people usually kept progres sing—the
highest state Martin calls Location 4—and they rarely
slipped back  or jumped ahead. Everything happened
internally, and for many the shift wasn’t spiritual. It was
just the way they experienced themselves. “If you sat in a roomful of people and a small percentage
belong to this altered sense of self,” says Martin, “you
wouldn’t be able to spot them. To all outer appearances
they are just like you and me.”
At the outset, before Martin’s research began to expand
to many other universities and countries, his typical subject
was a white male from the United States or Europe,
because women, for unknown reasons, were not eager to
volunteer as enlightened or to discuss what their
experiences were. Religious backgrounds were diverse,
spanning Eastern and Western faiths, yet most of the
subjects had done some kind of spiritual pract ice—they
wanted to be in a higher state of consciousness. Curiously,
around 14 percent had done nothing of this kind. They hadspontaneously popped into higher consciousness or, more
typically, drifted into it. They reporte d being in their new
state anywhere from forty years to as little as two or three. Martin’s research base has expanded to more than a
thousand subjects, which means we must ask ourselves if
“normal” isn’t a ﬁxed state but a spectrum, with
consciousness evolving much further than anyone has
previously predicted. At the very least, higher
consciousness has become much less exotic. It’s no longer
the province of sadhus and yogis in the Himalayas. Martin’s
study focused on body, emotions, sense of self, and
thoughts, which are value neutral, making his work
acceptable in the academy. But he found that the spiritual
dimension had also opene d up. Some subjects reported the
kind of open, clear, silent awareness associated with
Buddhism; others experienced the bliss I discuss in this
chapter. Still others had no idea what to make of their state
of awareness. But they were amazed at the amount of
wellbeing they were experiencing, and this grew as they
moved furth er along the spectrum. (Paradoxically, in
Location 4, all emotion  fell away, even love, and the
richness of bliss was replaced by what Martin calls
complete freedom. Yet his subje cts report that they don’t
miss the experience of emotions and bliss, because in
freedom they have found the very highest state of
wellbeing.) If it is startlin g to realize that enlightenment is all around
us, and that it’s a natural progression, even more intriguing
is the prospect that enlightenment is personal. The way
that you create your own reality doesn’t suddenly  come to
an end; enlightenment isn’t like jumping oﬀ a divin g board. There are as many kinds of enlightenment as there are
people, one might suppose. In a word, evolution itself is
evolving, like everything else.“Normal” won’t be valid until it broadens to include
everyone on the spectrum of consciousness. We will also
need to revise the old deﬁnitions of enlightenment, in fact,
to conform to the present age. The West has almost no
formal institutions, outside monasteries and convents,
geared for people who want to pursue higher states of
consciousness or who have already arrived there. Here’s
what “normal”


 love me. ” These are
understandable concerns when exploring intimacy with your partner. They
also pro vide a unique opportunity to express your vulnerabilities and create
more intimacy. Intimacy derives  from the willingness to be vulnerable. Ask
for what  you need and give to y our lover what he or she needs. Openness,
vulnerability, the willingness to give, and the readiness to receive are all
qualities of spirit. Relinquish your expectations. When you relinquish your expectations,
you are able to release your resistance. Y our resistance keeps you from
enjoying what is happening. In sex, as in all areas of life, resistance is born
of fear. All resistance is mental a nd derives from a judgment against what is
being felt. Practice releasing your judgments and releasing your
expectations and you will experience the passion and surrender that sex
of fers. The concentrated passio n of sexual lovemaking then permeates all
other aspects of your life. If you find that sex is mixed with hidden emotions such as sha me, guilt,
or a nger, commit to releasing these toxic and inhibiting feelings. Sexual
intimacy is one road to the experience of true freedom, becau se it is one
area of life in which you can become completely uninhibited and free. Sexual fulfillment occurs when the experience comes from playfulness
instead of need. When sex is u sed to fulfill needs, it leads to addiction. When sex comes from playfulness, the result is ecstasy. Despite what you may have been conditioned to believe,
sexual desir e is sacr ed and virtuous. FOR PLA Y
Sex is most enjoyable and creates the greatest amount of love and intimacy
when it is viewed as a process rather than as a goal. W ester n society is
dominated by a goal-oriented worldview. Both men and women are
conditioned to achieve whatever goal is established, as directly, quickly, and
ef ficiently as possible. This at titude plays itself out in our lovemaking
where w e’ve lea rned to prize s exual climax as the sole tar get of physical
intimacy. Althou gh every lover relishes the pleasure of or gasm, the ancient
wisdom traditions of India and China suggest that playing with sexual
ener gy a nd extending the process of lovemaking expands the heart, mind,
and spirit, while intensely enric hing physical delight. Known as T antra in
India and the T ao of Sex in traditional Chinese culture, the basic principles
for conscious lovemaking include ritual, communication, and finesse. RITUAL
If yo u view sex as a sacred act, you will understand the value of  ritual. T ake
the t ime to prepare yourself for lovemaking as if you were jou rneying to a
realm of celestial pleasure. Bath e yourself and prepare your bod y and mind
for t he s haring o f your most pe rsonal gifts. Set the lovemaking scene with
attention to all t he senses. Read inspiring love poems to your p artner. Play
beautiful music  that arouses your passions and opens your heart. (See
appendix for our recommendations. ) W ear sensual clothing, employ subtle
lighting with candles, and dif fuse pleasing aromas in the room. Look into
your lover ’ s eyes and silently o r aloud acknowledge the gift of engaging
intimately with your partner. When y ou consider sexuality as simply another physiologica l need, it
only ser ves that  purpose. Recognizing that unlike your animal ancestors,you hav e the ability to channel creative sexual ener gy to expand your heart
and raise your consciousness, you can use rituals to focus your attention and
intention. T ransforming an exc hange between two people from an act of
pure biology to one of body, mind, and spirit generates passion, vitality, and
ecstasy. COMMUNICA TION
Communicate your feelings and  needs to your partner, before, during, and
after sex. Expres s what brings you pleasure and what you need to feel safe,
adored, and aroused. Reorient y our intention from simply releasing sexual
pressure to celebrating the process. Prolonging the act of lovemaking has
ener gy-enhancing ef fects on mind and body. Inform your partner when you
are a bout to clim ax and slow d own the tempo to expand and prolong the
pleasure. Lovem aking is a danc e of body, mind, and soul that c an continue
twenty-four hours a day in physical, emotional, and spiritual domains. Sexual ecstasy is nourished through your willingness to be vulnerable. Asking for what you need to fulfill your deepest desires and fantasies
requires your willingness to be  vulnerable. Through this vulnerability the
boundaries betw een “I” and “thou” and between body and s oul become
blurred. This is the essence of a spiritual experience and the promise of
conscious lovemaking. FINESSE
Like me ditation, lovemaking is  a domain where force, ef fort, and control
fail to result in s uccess and fulfillment. Subtlety, timing, and finesse are the
essence of rapturous lovemakin g. The blossoming of sexual bliss requires
total atte ntion in  the present mo ment and openness to creativity. Sex can be
a too l fo r person al transformatio n when you listen to the signals from your
body an d the body of your lover  and use them to surrender and release yourresistance and fear. Lovemaking  provides access to personal, collective, and
universal domai ns of awareness. Every loving couple is reenacting the
perennial myths of love; every loving couple is reenacting the  reunion of
souls. In  T raditional Chinese Medicine, lovemaking is an opportunity for
the p rimordial inward moving ( yin) and outward moving (yang) forces to
balance. In A yurveda and T antra, sexual union is the personalized
expression of the eternal dance between the impulses of pure potentiality
(Shiva) and creative expression (Shakti). T rue intimacy is union between flesh and flesh, between heart and heart,
between soul and soul. Sexual ener gy is the creative ener gy of the universe. Sexual ener gy is sacred ener gy. When we have restored the sexual
experience to the realm of the s acred, our world becomes divine, holy, and
healed. Thr ough the vulnerability of sexual intimacy,
the boundaries between “I” and “thou” and
between body and soul become blurr ed. Ojas—the Essence of Love
Y ou hav e been using the mantr a ojas in your daily ritual to pe rceive your
body as a field of ener gy, transformation, and intelligence. This subtle
substance is nourishing to your physical, emotional, and spiritu al bodies. It
provides the integrating essence that unifies all aspects of your being. According to A yurveda, we are born with a small reserve of ojas that can
be augmented or depleted as a result of nourishing or toxic e xperiences. Healthy food, loving emotions, nurturing sensory impressions, r ejuvenating
herbs, and creative use of sexu al ener gy all contribute to more abundant
ojas. Ojas reminds every cell in the body of its primary directiv e to support
the wholeness of the mind/body  network. It also strengthens y our naturalimmunity. When  ojas is deplete d you become susceptible to d egenerative
disorders includ ing cancer. Therefore, protecting and incre asing your
supply of ojas is key to reversing the aging process. Ojas can  be depleted by excessive release of reproductive flui d. This is
important in men and forms the  basis of the idea that as you age, reducing
the frequency of ejaculation ca n improve your vitality. This su ggestion is
not base d upon morality; rather, it is an expression of the con servation of
ener gy. As a general principle, i f you are male, see if you can increase the
ratio of sexual experiences to ejaculation. If you are accustomed to
releasing sexual  tension every time you have sex, see if you c an go to an
every ot her time  pattern. Then try going to every third time. Although at
first you  may feel some sense of frustration, you will most lik ely quickly
begin to appreciate the enhanced ener gy and passion that you feel
throughout the day. If you are a woman, play with your partner to keep his
sexual ener gy aroused without immediately releasing it. When lovers
consciously direct their powerful sexual ener gy, they become more
attractive to each other. All aspects of lovemaking, in and outside of its
sexual expression, become more ecstatic. Nutrition for Ojas
According to A yurveda there are special foods and herbs  that have
distinctive ojas-enhancing ef fects. Fresh fruits and vegetables, whole grains,
nuts (particularly almonds), honey, and dairy derived from well-cared-for
cows are all enh ancing to ojas. Substances depleting ojas include alcohol,
tobacco, canned foods, highly processed foods, fried foods, and those
containing artificial sweeteners. Make your healthier choices without being
overly compulsive or rigid. Compulsivity and rigidity deplete ojas. Simply
be m ore conscious of your choices so that to the extent po ssible, you
increase the ojas in your life. HERBS AND OJAST


-search. At rst these words may give you perhaps only an
occasional glimpse, a temporary ickering emotion in you, but they
should be of help and open a door toward knowing yourself better,
toward evaluating your life with a more realistic and more mature
outlook. Now, are there any questions in connection with this lecture? QUESTION : It is very dicult for me to understand that one continually
chooses a love object who has exactly the same negative trends that one
or the other parent had. Is it reality that this particular person has these
trends? Or is it projection and response? ANSWER : It can be both and it can be either. In fact, most of the
time it is a combination. Certain aspects are unconsciou sly looked
for and found and they are actually similar. But the existing
similarities are enhanced by the person who is doing the recreation. They are not only projected qualities that are not really there, but
are latent in some degree without being manifested. These are
encouraged and strongly brought to the fore by the attitude of the
person with the unrecogniz ed inner problem. He or she fosters
something in the other person by provoking the reaction that is
similar to the parent’s. The provocation, which of course  is entirely
unconscious, is a very strong factor here. The sum total of a human personality consists of many aspects. Out of these, a few may be actually similar to some traits in the
recreator’s parent. The most outstanding would be a similar kind of
immaturity and incapacity to love. That alone is sucient and
potent enough in essence to reproduce the same situation. The same person would not react to others as he or she reacts to
you because it is you who constantly do the provokin g, thereby
reproducing conditions similar to your childhood for you to correct. Your fear, your self-punishment, your frustration, your anger, your
hostility, your withdrawal from giving out love and aection, allthese trends of the child in you constantly provoke the other person
and enhance a response coming from that part which is weak and
immature. However, a more mature person will aect others
dierently and will bring out that in them which is mature and
whole, for there is no person who does not have some mature
aspects. QUESTION : How can I make the distinction as to whether the other
person provoked me or I the other person? ANSWER : It is not necessary to nd who started it, for this is a
chain reaction, a vicious circle. It is useful to start by nding your
own provocation, perhaps in response to an open or hidden
provocation of the other person. Thus you will realize that because
you were provoked, you provoke the other person. And because you
do so, the other again responds in kind. But as you examine your
real reason, not the supercial one, the reason why you were hurt in
the rst place and therefore provoked, according to tonight’s lecture
you will no longer regard this hurt as disastrous. You will have a
dierent reacti on to the hurt, and, as a consequence, the hurt will
diminish autom atically. Therefore, you will no longer feel the need
to provoke the other person. Also, as the need to reproduce the
childhood situation decreases, you will become less withdrawn and
you will hurt others less and less, so that they will not have to
provoke you. If they do, you will now also understand that they
reacted out of the same childish blind needs as you did. Now you
can see how you ascribe dierent motivations to the other person’s
provocation than to your own, even if and when you actually realize
that you initiated the provocation. As you gain a diere nt view on
your own hurt, understandin g its real origin, you will gain the same
detachment from the reaction of the other person. You will nd
exactly the same reactions in yourself and in the other. As long as
the child’s conict remains unresolved in you, the dierence seems
enormous, but when you perceive reality, you begin to break the
repetitive, vicious circle.As you truly perceive such a mutual interplay, it will relieve the
feeling of isolation and guilt you all are burdened with. You are
constantly uctuating between your guilt and your accusation of
injustice you direct at those around you. The child in you feels itself
entirely diere nt from others, in a world of its own. It lives in such
a damaging illusion. As you solve this conict, your awareness of
other people will increase. As yet, you are so unaware of the reality
of other people. On the one hand you accuse them and are
inordinately hurt by them because you do not understand yourself
and therefore do not understand the other person. On the other
hand, and at the same time, you refuse to become aware when you
are hurt. This seems paradoxical, yet is not. As you experience for
yourself the interactions set forth tonight, you will nd this to be
true. While sometimes you may exaggerate a hurt, at other times
you do not allow yourself to know that it happened at all, because it
may not t the picture you have of the situation. It may spoil your
self-constructed idea, or it may not correspond to your desire at the
time. If the situation seems otherwise favorable and ts into your
preconceived idea, you leave out all that jars you, allowing it to
fester underne ath and create unconscious hostility. This entire
reaction inhibi ts your intuitive faculties, at least in this particular
respect. The constant provocation that goes on among human beings,
while it is hidden from your awareness now, is a reality you will
come to perceive very clearly. This will have a very liberating eect
on you and your surroundings. Go your way, my dearest ones, and may the blessings we bring to
all of you envelop and penetrate your body, soul, and spirit, so that
you open up your soul and become your real self, your own real self. Be blessed, my friends, be in peace, be in God. OceanofPDF.com4
The Real God and the God-Image
No one can avoid facing the question of God. Does such a Being
actually exist? How and where can I nd God, and what is the
truth behind the answers I have given myself so far, or behind the
confusion I feel? And what can the Pathwork Guide—an entity of
higher consciousness, an entity with an angel’s-eye view—teach us
that we have not read or heard before? Greetings. I bring you blessin gs in the name of God. Blessed is this
hour, my dearest friends. That the existence of God is so often questioned and that Divine
Presence is so rarely experien ced within the human soul is the result
of the distorted God-image most human beings harbor. The False Concept of God
Children experience their rst conict with authority  at an early
age. They also learn that God is the highest authority. Therefore it is
not surprising that children project their subjective experiences with
authority onto their imaginings about God. Hence a wrong
conclusion is formed about God, which is unconsciously carried into
adulthood. Children experience all lands of authority. When they are
prohibited from doing what they enjoy most, they experienceauthority as hostile. When parental authority indulges a child,
authority will be felt as benign. When there is a predominance of
one kind of authority in childhood, the reaction to that will become
the unconscious attitude toward God. In many instances, however,
children experience a mixture of both. Then the combination of
these two kinds of authority will form their image of God. In the
measure that a child experiences fear and frustration, to that
measure will fear and frustra tion unconsciously be felt toward God. God is then believed to be a punishing, severe, and often even an
unfair and unjust force that one has to contend with. I know, my
friends, that you do not think so consciously. But in the pathwork
you are asked to nd the emotional reactions that do not at all
correspond to your conscious  concepts on whatever subject. The less
the unconscious concept coincides with the conscious one, the
greater is the shock when one realizes the discrepancy. Practically everything the child enjoys most is forbidden. Whatever gives most pleasure is prohibited, usually for the child’s
own welfare; this the child  cannot understand. It happens that
parents also do this out of their own ignorance and fear. Thus it is
impressed on the child’s mind that for everything most pleasurable
in the world one is subject to punishment from God, the highest and
sternest authority. In addition, you are bound to encounter human injustice  in the
course of your life, in childhood as well as in adulthood. Particularly
if these  injustices are perpetrated by people who stand for authority
and are therefore unconsciously associated with God, your
unconscious belief in God’s severe injustice is strengthened. Such
experiences also intensify your fear of God. All this forms an image that makes, if properly analyzed, a
monster out of God. This god, living in your unconscious mind, is really
more of a satan. You yourself have


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


  to have  children,  will produce  very  healthy
well-balance d children. Som e perform Ovarian  Breathing  and then  proceed  directly  to
the Microcosmic Orbit  Medit ation. The practice  can be  done  any
time and  virtually  anywhere, once  you have  achieved  the direct
pathway from  the ovaries  to the  brain. When you find yourself  with
unstructur ed time, e.g.,  waiting in line, com muting, at your desk,
looking  at television,  in bed,  etc.,  carry out several  series  of
contractions. as many  as y ou choose  to fill the tim e available. The
main considerati on is that the  back  be properl y straight,  the chest
relaxed,  and the vagina  protected  from the  breeze. You must also
remem ber to touch  your tongu e to your palate  after  you practice
three  or four times. Take y our time to really  feel the  warmth  when you practice. Do
not rush  it, and  always maintain  the action  of the pumps as y ou
breathe  in and  out. Use a mo re mental than  physical pull when you
do the exercise. Let the  warm feeling  be y our guide. Always
remem ber to bring  the ener gy down to the navel  after  a few breat hs,
since the  navel  is roomy  and a safe  place  to store  this w arm vital
energy. It is highl y desirabl e to use Ovarian  Breathing  to tone  the pelvic
diaphra gm. The whole lower abdomen  is deeply  massaged  each
time the pelvic  diaphra gm flexes. Life- force  flows into the regio n
through  periodic  waves of breath  which stimulate the  glands  and
vital organs. Ovarian  Breathing  has tremendous  implications  for w omen’s
control  over  their  reproductiv e systems. There  is not  enough
evidence  to conclude  that women  can control  their  fertilit y through
this me thod. Histor y records,  how ever that when a woman
practices  the Orgasm ic Upward Draw, she can control  her cervix
and urethra  very well, squeezing  the urethra  (befor e the cervix)
tightly  so a ma n’s sperm cannot  enter  the cervix to  join w ith her
egg. There  is too  little evidence  to com e to any conclusions  about
the effectiveness  or reversibilit y of this  method  when used  for birth
control. However some women  are experimenting  with this method,
trusting  that it will be reversible  just by  stoppin g the practice  for a
couple  of months. These  wome n feel justified  in using  them selves
- 115  -Cultivating  Ovarian Power
as their  own laborato ries, since the  method is gentle  and appears
to be  under  control. So many  women,  out of despe ration to control
their reprod uctive  systems, have  already  accepte d the wholesale
experi mentatio n of dangero us birth  control  methods,  by suppose dly
trustw orthy institutions,  such  as IUDs, DES, m orning- after pills,
sequential  birth  control  pills, and forced  sterilization. 4. Ste ps to Practice
The follow ing is a step- by-step guide  throu gh the practice. a. Sit erect  on the  edge  of your chair  with your feet flat  on the
floor about  shoulde rs’ width apart. Make sure  you feel very relaxed. If you are tense,  do some stretching  exercises,  practice  the Inner
Smile to the tense  part,  or take a wa lk to disperse  tension. b. Find  the Ovarian  Palace  by placing  both  thumbs at  the navel
and forming  a triangle  with your index  fingers. Spread  your little
fingers:  the place  where they com e to rest is the site of your ovaries. Beco me a ware of them. Rub  the ovaries  until  they  become w arm. Concentrat e to produce  more ener gy from  the ovaries  and eggs. Use y our mind and  very little pressu re on the  P-C Muscl e to close
and open  the vagina. When you feel enough  energ y has been
generat ed, inhale  a short  sip of air,  bringing  the energ y to the
Ovarian  Palace. c. Inhale  another  sip of  air and  create  a do wnward pulling  action
of the  ovaries’  ener gy to the perin eum by  contracti ng the outer  and
inner  lips of  the vagina. Then  contract  and pull up the front  part of
the perineum so that  the energ y will travel  there. Maintain  an
awareness of the  front  part of the perineum for  a while. d. Exhale  and breat he normally  Rest and guide  the warm feeling
from your ovaries  to your perineum, letting  the ener gy flow to the
perineum via the uterus,  dow n through  the cervical  canal  and along
the back w all of the vagina. At the  same tim e feel  it flow  the few
inches  to the  perine um, an action  induce d by putting  your mind at
the perineum and  maintaining  your attention  there. Inhale  and exhale
several  times fro m the  ovaries  to build  up more energ y. The retentio n
of the  ovaries’  sexual  energ y (Ching  Chi)  at the  perine um is very
important,  for if you release  your attention,  the w arm ener gy will
leak out. e. Start at the Ovarian  Palace  and use Ovarian  Breathing,  inhaling
and exhaling  until  you feel that  the energ y is ready.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        5. 1 Deep  breathing issue s from  pelvic  and urogenital  diaphragm s. 1. Pelvic  Diaphragm
   The pelvic  diaphra gm is a muscular  wall that extends  across
the lower part of the  torso. It is suspen ded betw een the s ymphy ses
- 70 -Chapter  V
pubis  (pubic  bones)  in front  and the cocc yx (at the  bottom of the
spine)  in back. (Fig. 5. 2) There are several  organs  that penetrat e
this mu scular  partition  as it lies bet ween the pelvic cavity  and the
perineum. These  organs  are the ureth ra, the vagina  and the rectu m. One function  of the pelvic  diaphra gm is to suppor t these  organs :
therefor e, control  over  this diaphr agm provides  you with greater
control  over  these  orga ns. The pelvic  diaphra gm is also the  floor  of
the abdo minal  cavity, which contains  the stom ach, small and large
intestines,  liver  bladder  and kidney s. It lifts up  and helps  shape
these  vital organs. Anus
Pelvic Diaphra gm
Fig.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the pelvic diaphragm?,
A: To support the organs and provide control over them.
Q: What is the significance of the anus in Taoist practice?,
A: The anus is connected to the organs and glands, and its connection is crucial for the flow of Chi.
Q: What is the importance of the perineum in Ovarian Breathing?,
A: The perineum is a crucial point for the storage and circulation of Chi, and it is essential to maintain awareness and control over it.
Q: What is the role of the sacrum in Taoist practice?,
A: The sacrum assists in transforming raw sexual energy into life-force energy.
Q: What is the purpose of the cranial pump in Ovarian Breathing?,
A: The cranial pump helps to guide the energy up the spine and is essential for the circulation of Chi.<|eot_id|><|begin_of_text|>Inhalin g in short
sips, dra w the warm energ y from yo ur ovaries  to the perineum,
- 116  -Chapter  V
and then  by pulling  up the  middle and back of  the perineum, dra w
the energy  up to your coccyx,  located  at the very  botto m end  of
your spine. The sacral  hiatus,  an area  made m ostly of bone  and
located  a little up from


’s in front of them? They can’t do wrong
because their motive is pure. If the motive itself is pure and impersonal, in
the end, it will spread light. Be sure your motive is pure, then don’t look back. If somebody
criticizes your actions, just apolo gize and let go. Always be willing to learn. If you come from the highest place you can, there’ s no guilt, no shame. The
fruits of the best you can do are a very holy thing. If someth ing terriblecomes back from the best you can do, own it. It’s yours. Let it teach you. Let it make you better, so you’ll do better next time. Please, don’t feel bad
about it. Don’ t judge anything. It’s only when you didn’ t do your best—you
got personally disturbed and gave in to it—that’ s when you build karma and
things become really complicated. Practice letting go, and eventua lly you will find yourself in a seat of
awareness that can’t be disturbe d by anything you are experien cing. There
will always be a beautiful energy feeding you and raising you. At that point,
there are no more techniques; there are no more teachings. It all happens
naturally from then on. Intuitive ly, it dawns on you that this beau tiful energy
flow must be coming from somewhere. Yogananda wrote in Whispers from
Eternity (1949, 156), “O, what has become of me? Intoxication on
intoxication! Endless, indescribable throngs of divine intoxications
ceaselessly come to me!” Where is this energy coming from? You feel it as
a flow, just as if rushes of water were flowing upward within you. This is
not theoretical, it’s real. There is a constant experience of shakti, of spirit
flowing up inside you. It must be coming from somewhere. It has to have a
source. You are now ready for the next stage of your journey home—you
begin to seek the source. You will very quickly realize the mind cannot help you on this journey. Any focus on thoughts draws consciousness away from Self and diminishes
the energy flow. This is not an analytical or philosophical journe y. Only one
thing can seek the source of the energy flow: that which is exper iencing it—
your consciousness. To seek the source of a freshwater spring, you swim
toward the flow. You feel the current and go into it. It is the same when you
are seeking the source of the shakti flow. Your consciousness feels the flow
and melts into it. This becom es your entire spiritual practice. This is
surrender, real surrender. Heretofore, you’ve practiced surrender by letting go of your lower self. Now that you’ve learned to feel this higher energy flow inside, you
surrender to it. Until this final surrender, there is still a subject-object
experience: consciousness (subject) is experiencing the shakti flow (object). If you want to truly know the flow, you must fall into it, become one with it. To get closer to becoming one with flow, you must surrender your
entire sense of separation. It’s not enough to experience the energy, you
must release yourself into it. As you let go, the flow will pull you in. That’ s
where the great  masters went. In Sanskrit, the word yoga means “union.”Meher Baba said that when he first went into the highest state of
enlightenment, it was like a drop of water fell into the ocean. T ry to find that
drop. You can’t—it merged with the ocean. Christ said, “I and my Father are
one” (John 10:30). These teachings are the same. When you cease to
separate your sense of self from  this flow of the energy, it starts  to pull you
into it, and you become one with it. Yogananda called it a river of joy
flowing inside you. Your path is to find it, go there, get in, and drown. Now
we’re discussing the highest state, and everyone is capable of achieving this
state. Remember how we got here. We got here by letting go of the
blockages to this flow. The higher states are totally natural, but you
shouldn’ t be seeking them. Don’t be blocked and then try to experience
what it’s like to not be blocked. Get unblocked and the deeper  meditations
will come completely naturally. You’ll be minding your own business
watching TV, and you’ll fall into states that you couldn’ t reach after hours of
meditation. You will become a being of shakti, and she will take you into
ecstasy over and over again. There is nothing  more beautiful than the shakti flow. She is so fulfilling
that you would never block her again. If something happens and you feel
you want to defend yourself, don’t touch it. First let go of the part of you
that wants to close down, then deal with the outside. Use everything to let
go of what stands between you and the God-realized state. Start with the low-hanging fruit throughout the day and then progress
to letting go of your past. That’s a perfect way to begin meaningful
transformation. Once you learn how to let go of self-generated disturbances,
inevitably something bigger will happen. Because of the work you have
done on yourself, it will be totally natural for you to let go during more
challenging times. Don’ t wait until a terrible bomb goes off in your life to
wonder what to do dif ferently. You need to do the work of releasing yourself
in your everyda y life. You will then be able to handle anything life brings
your way. Like most things in life, these deeper spiritual states take time. Just do
the inner work, and the energy will start flowing. Once the floodgates open
within you, you’ll have all the help you need for the ascent. You are not
walking this path alone—all who walked before you are liftin g you. Just
keep letting go. No matter what happens, keep letting go. These states are
not going to happen all at once and then stay there. You’ll get rushes fromtime to time because something  opens up. It’s okay if it closes back down;
don’t worry. You still have work to do. Be diligent, but give it time. Eventually, the upward flow will never leave you. You will become a
knower of your soul, a knower  of spirit. When you can relax and release
into the deeper states, you will finally awaken to full self-realization. That’ s
what true enlightenment is. Enlightenment is not a spiritual experience—it
is a permanent spiritual state. No matter how deep you have gone, please do not say you’re
enlightened. Let that word be reserved for the great masters. Just be content. Don’ t build a spiritual ego. Spirituality is not about hanging out a shingle
that says, “I’m a spiritual perso n.” It is about letting go of that too. It is
about perpetually letting go of yourself completely. If you never stop doing
this, the energy will take over. Where you used to see your personal self
expressing, you will now see nothing but the flow of shakti. Surrender to the
flow. Give your life to it. Merge into it, and it will take you the rest of the
way. That is the final surrender. It has been such an honor to share these teachings with you. Please,
don’t let this be just another book you read and then go back to your normal
way of life. Do this work. This work is not about renunciation of life—it’ s
about truly experiencing life at the deepest level. If you let go of yourself on
a daily basis, under all circumstances, you will find what is greater than
yourself. That’ s just the way it works: Where you’re not, God is. Where
God is, you’re not. Now do you understand why Christ said the Kingdom is within you? It
is the very essence of your being. Your heights are incompreh ensible, and
you are perfectly capable of doing this work. Your inner states will just keep
getting higher and higher as you keep letting go. The fact that you are even
interested in these teachings means you’ve changed the world. You who do
the work of liberating yourself are to be deeply respected. With great love and respect,
Michael A. SingerAcknowledgments
Life is a great teacher. If you are open, every single situation has something
to teach you about yourself and the moment unfolding in front of you. I
begin by acknowledging how much this flow of life has taught me and has
led to the writing of Living Untether ed. I also acknowledge all those wise
beings who have walked this path before me and managed to guide me on
my exploration within. It is with deep humility and appreciation that I recognize the
tremendous work that my friend and product manager, Karen Entner, did on
this book. Her tireless and selfless service has instilled this work with a
sense of commitment and perfection rarely found in this world. I would also like to take this opportunity to thank my publishers, New
Harbinger Publications and Soun ds True, for their heartfelt work in bringing
Living Untether ed to fruition. They worked together seamlessly to meld
their great talents into one unifie d force


 facilitated by Neale. Schedules for these spiritual retreats, attended by
people from all over the world, are available from theFoundation upon request. The Foundation for Personal Growth
and Spiritual Understanding
PMB #1150
1257 Siskiyou Blvd. Ashland, OR 97520
(541) 482-8806
Fax: (541) 482-6523
email: recreating@cwg.cc
website: http://www.conversationswithgod.or gMillennium Legacies, Inc., MLI,
publishes books, audio and video tapes, music CDs
and other materials agreeing with and advancing the
message of the With God  series of books authored by
Neale Donald Walsch.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Bringers
of the
Light
By Neale Donald Walsch
Author of Conversations with God
Copyright  1995 by Neale Donald Walsch
All rights reserved, including the right to reproduce this
work in any form whatsoever, without permission
in writing from the author, except for brief passages
in connection with a review. Published by
Millennium Legacies Inc. PMB #1144
1257 Siskiyou Blvd. Ashland, OR 97520
Distributed by
Hampton Roads Publishing Company
1125 Stoney Ridge Road
Charlottesville, VA 22902
call: 1-800-766-8009
email: hrpc@hrpub. com
web site: http://www. hrpub. com
If you are unable to order this book from your local
bookseller, you may order directly from the distributor
above. Quantity discounts for organizations are available. Library of Congress Catalog Card Number:  00 091352
ISBN 0-9678755-0-1
10  9  8  7  6  5  4  3  2  1In memory of
Francis H. Treon
a Futzu (Master) in Gohn Dagow
(a classical, southern Chinese, soft,
monk form of self development),
who devoted his life to being a
Bringer of the Light. The world needs your
Light now. Not tomorrow. Now. Of course, you know this. That’s why you’ve found
your way to this book. This book will tell you how to shine your Light. It’s a very simple book, about a very simple process. Yet the process, though simple, may not seem easy. So listen. Watch. Pay attention. Listen to what this book has to say. Watch the
results in your life. And pay attention to how it’s all
falling together. It is falling together, you know. It may not look
like it, but it is. Usually when your life looks like it’s
falling apart, it’s really falling together. Often, for
the first time. There’s a reason for that. It has to do with a very
sound metaphysical principle. Briefly stated:As soon as you decide Who and What You Are,
everything unlike it will come into the space. Life has no choice but to show up this way, and so
you can expect it as sure as you’re reading this. It is important to understand this principle if you
are going to be a Bringer of the Light. It is a principle
you must understand, or you cannot hope to under-
take this work. However, before exploring this principle, you
should be thanked. You should be thanked for be-ing the kind of person who would want to read this
book. You don’t know how much that means to the
world right now. Unless you do. There’s a lot of pain out there. There’s a lot of
darkness. The world needs your Light right now. It really does. So. glad you could show up. Now the fun starts. Now the challenge gets underway in earnest. Now2Bringers of the LightNeale Donald Walsch 3
the healing begins. With you as the Healer. That’s what you’re here for, as if you didn’t know. That’s why you came to the Earth, in this body, in
this time and in this place. A Course in Miracles  puts it very directly:
You are in the room to heal the room. You are in the space to heal the space. There is no other reason for you to be here. All the information in this book falls into one of
two categories: Principles and Steps. There are five
of each. That is, Five Steps  toward becoming a
Bringer of the Light,  and Five Principles  which may
be used to better guide those steps. One of these Principles has just been stated. It
will be necessary to understand each of the Five Prin-
ciples in order to take the Steps necessary to be what
you now declare that you wish to be. This book will be woven like a tapestry, with the
Principles intertwined into a text describing the
Steps, so that you will clearly see the relationship
between the two. 4Bringers of the LightLet us look, then, at the first Step in your
process of becoming a Bringer of the Light
If you’re like most people, you may not have given
Life Purpose much thought in your earlier years. As
a result, you may have spent a great deal of time do-
ing things which at the end of your life will not mat-ter; will mean nothing. Not to you, not to anyone. What you really have to do if you want to get on the
fast track of evolution is to put each golden momentof Life to its highest and best use. You cannot know
what that is unless and until you decide on a
Bringers Step 1
Get clear about the
purpose of your life. Neale Donald Walsch 5Purpose. That is, you cannot decide how to get where
you are going until you decide  where  you are going. One day a man stopped his car at the corner of a
friendly street in a friendly town and motioned to a
friendly person standing nearby. “Excuse me,” the driver said, “but I seem to be
lost. Could you kindly give me directions. ”
“Certainly, sir,” said the person on the street. “Where are you trying to go. ”
“I don’t know,” the driver answered. “Well, sir,” said the person who was trying to help him,
“You must first tell me where you want to go before I cantell you how to get there. ”
If your life is directionless, it is because you have
not set a direction. If your life is without accom-
plishment, it is because you do not know what you
are seeking to accomplish. If your life has seemedpointless, it is because you have not sought to use it
as a tool with which to make  a point. Which brings us to Principle #1: Life is pointless. 6Bringers of the LightNeale Donald Walsch 7
Principle  #1
Life
is pointless. and that is
God’s Greatest Gift. 8Bringers of the Light
This may come as a shock to many of you who
think that there is a point to life, and that it
is our job to find it, to uncover it, to learn it, to un-
ravel it, to somehow, someday, somewhere discover
it — and then live up to it. It may come as a shock also to many others of you
who think that you have already  discovered the Point
of Life, and are living up to it. (Most people who fall
into this category haven’t really “discovered” the
Point of Life, they’ve been told what the Point of Life
is, and they’ve accepted that. ) Yet there is no Point to it all. Life has no point. If
Life had a Point, who would assign it one. And if
you say God, why would God create the Point, thenmake us all search for it for 50 years. (And, as a
society, for 50 thousand  years. ) And if you say God
does not make us search, but has given us the an-swer, why did God not give us the answer in a way in
which we could easily understand it, and with a for-
mula upon which we could all agree. And if you saythat God has done that, then you have not looked atNeale Donald Walsch 9
the world lately. No, God has not done that. And the reason God
has not told us what the Point of Life is, is that thereis no Point to Life. Life is pointless. And that is God’s greatest gift. Think about it. It is precisely because God has not emblazoned
His purpose across the pages of Life that Life itself is
an Open Book. A book that we get to write. We get
to decide what purpose we choose. If God had chosen a purpose — if God had a pur-
pose designed into the plan — would God not tell uswhat that purpose was. Would God allow us to spend
years, decades, centuries, searching, searching, search-
ing for the point of it all. Again, it must be said to those of you who are
now thinking, “But God did announce the purpose
of life. ”: if that is so, God did a pretty bad job of it,because if you look around you, you will see that no
one got it. Okay


391991 91-20722
615.5'32—dc20 CIP
FirstpublishedinGreatBritainbyMacmillanLondonLimited. FirstU.S.Edition:December1991
10987654321
FormysonDaniel
CONTENTS
Acknowledgements ix
Introduction xi
HowToUseThisBookxi
PARTI:History,PrinciplesandPrescribing
1TheHistoryofHomeopathy 3
2PrinciplesandConcepts 11
3MythsandMisapprehensions 17
4TakingtheCase20
5Prescribing24
PARTII:TheMateriaMedicasandRepertories
ExternalMateriaMedicaandRepertory31
InternalMateriaMedica38
InternalRepertory165
PARTIII:PrescribingGuidelinesandFollow-through
StressasaCauseofDisease201
DiseasesYouCanTreatUsingThisBook203
Case-takingQuestionnaireandSymptomChecklists227
RepertorisingChart230
SampleCases232
PARTIV:TheAppendices
Glossary247
First-AidKits249
Index250
LastWord254
A
ACKNOWLEDGEMENTS
Iwishtothankfirstmyauthorfriendswhohelpedmeorganisethechaos-Robin
ShohetandJaneHowardforenablingmeactuallytositdownandwrite,andMaggi
SikkingandSilvieTurnerfortheirconstantsupportandencouragement. Sincerethankstoallwhohelpedwiththisprojectoverthepastfouryears,
especiallyAndreeRyan,EricaDay,FrancisTreuherz,JaneHarter,JennyHaxworth,
JohnTomlinson,LyndaBallinger,MahavirBall,MikeStrange,RachelPacker,and
RozFishel.AlsothankstoLizPepperellforherdelightfuldrawings. SpecialthankstotheteamatMacmillanwhosupportedmeunstintinglyinmy
strugglesasafirst-timeauthor...especiallytoKatrinaWhonewhosepatienceand
senseofhumourkeptmegoingwhenallelsefailed. Iwouldlikealsotoexpressmuchlovefor,andappreciation of,myteachers;my
parentswhosowedtheseedsofwhoandwhatIamtoday;J.R.Worsleywhohelped
medigthoseseedsintotheearth;TerryCooperandJennerRothwhohelpedmefind
thoseseedsagainandrediscovertheirworth;allthegreathomeopathicteachers,
bothdeadandalive,who,bothinwordandspirit,wateredregularlythegrowing
plant;myfriendsandfamilywhohavesupportedmeinallweathers;andmy
patientswhotaughtmesomuchandwhofinallymadeitpossibleforthistreeofmine
tobearfruit.Thankyou. INTRODUCTION
Thepracticeofhomeopathy,whetherintheconsult-
ingroomorinthehome,isadelightandachallenge. Usedcarefullyandwisely,itishighlyeffectivein
curingawiderangeofillnesses,fromminorhealth
problemstoveryseriousconditions.Thisbook
focusesoneverydaycomplaintsthatyoucantreat
yourself. Iamconcernedthatpeoplewhoareusing
homeopathicmedicinesshouldknowtheirpotential
andusethemwithrespect,especiallysincetheyare
nowsoldoverthecounterinmostchemistsand
health-foodshops,withveryfewguidelines. Inthisclimateofgreaterlifeexpectancyandyet
increasingill-healthanddisillusionmentwithmodern
wonderdrugs,peoplearequestioningthequalityof
theirhealthcareandlookingforsafeandeffective
waystotreatillnessaswellastoimprovetheirhealth. Homeopathy offersasafealternativeasitseeksto
improvethegenerallevelofhealthofthewholeper-
son,emotionallyaswellasphysically,andassuchis
playinganimportantroleinthemovementbacktoa
moreholisticapproachtohealth. Ibelievethatconventionalmedicinesshouldbe
usedsparinglyandthattheirindiscriminateusefor
minorailmentsisinappropriate. Idonotintendto
makecomparisonsbetweenorthodoxandalternative
medicineinthisbook;nordoIwishtobelittlethework
andintentionsoforthodoxdoctors.Nonetheless,
manypeopleareundermining theirgeneralhealthby
abusing(over-using)antibioticsandotherstrong
medicationsfortrivialcomplaints.Thisextendeduse
canleadeventuallytoresistancetothedrugsthem-
selves;toallergies;and,ofcourse,toaneventual
breakdownoftheimmunesystem.Homeopathy car-
riesnoneoftheserisksandinfactbooststhebody's
vitality.Ianticipatethatmanyusersofthisbookwillalready
havehadsomeexperienceofhomeopathyandtheuse
ofhomeopathicmedicinesinthehome,andwillbe
familiarwiththeapproachofsomeofthefirst-aid
guidesalreadyobtainable.Manybookscurrently
availableonfirst-aidhomeopathyoversimplifythe
'art'ofhomeopathicprescribingandhavegiventhe
falseimpressionthatprescribingahomeopathicrem-
edyissimplyamatteroflookingup,say,'boils',and
givingtheoneremedythatislisted.Thiswillalways
beahit-or-missaffair,withtheremedyworkingfor
onlyapercentageofthosepeoplewhotakeit. Homeopathicprescribing isnotthatsimple.This
bookmimicsthewayaprofessionalhomeopath
works.Asahomeopath,mytoolsforprescribingare
theMateriaMedicaandtheRepertory.TheMateria
Medicaissimplyafullaccountofthehomeopathic
remediesandtheRepertory isacross-referenced
indexoftheinformationpresentedintheMateria
Medica.WhatIpresenthereisasimplifiedformof
thesebookswheretheyapplytofirst-aidprescribing,
translatedwherepossibleintolay-person'sterms. Withinthelimitationsimposedbythesizeofthis
book,theinformationherewillhelpyoutomake
remedyselectionmoreaccurate.Thisbookalsolooks
attheprinciplesunderlyingthetheoryofhomeo-
pathy,aswellasathowtoprescribe-howtospotthe
symptomsorsignsofdiseaseandhowtoclassifythem
sothattheycanbeusedtofindthebestremedy.My
aimistohelptheseriousfirst-aidertousethese
principlestoprescribesuccessfully,asIintroduceyou
toawholenewwayofdefiningandtreatingillness. MirandaCastro
London,1990
HOWTOUSETHISBOOK
Thegoalofthisbookistoenableyoutouse
homeopathicmedicinessafelyandeffectivelyathome
inavarietyoffirst-aidsituations,fromaccidentsand
injuriestobackache,coughs,colds,childhood ill-
nesses,earaches,flu,food-poisoning, sorethroats,
teethingandmanyothercommoncomplaints. Mostofthehomeopathic first-aidbookscurrently
availablehaveattemptedtosimplifytheprocessof
findingaremedy(ashomeopathicmedicinesare
called)inordertomakehomeopathymoreaccessible. Thishasresultedinsomedisappointment, asmany
peoplehavefoundtheirattemptstouse'natural'
medicinetobeahit-or-missaffair.Thisbookaimsto
rightthiserrorbymimickingthemethodthatapro-
fessionalhomeopathuses.Tothisendtherearethree
mainsections:
PartI:History,PrinciplesandPrescribing
Thissection(Chapters1-5)introducesthehistoryand
theoryofhomeopathy,includingitsguidingprin-
ciples;itdefinesthosecomplaintsyoucansafelytreat
yourselfandguidesyouthroughtakingacaseand
prescribing. PartII:TheMateriaMedicasand
Repertories
Thisisthemainpartofthebookandisdividedinto
twosections:externalremedies(drops,lotions,
creamsandointments)andinternalremedies(tabletstakeninternally).EachhasaMateriaMedica-an
alphabeticallyarrangedlistofdetaileddescriptionsof
theremedies;andaRepertory-anindexofsymptoms
orcomplaintstoguideyoutothecorrectremedyinthe
MateriaMedica. PartIII:PrescribingGuidelinesand
Follow-through
Thispartincludesclearguidelinesonwhichcom-
plaintsyoucantreatusingthisbook.Italsogives
practicalmeasuresthatmaybehelpfulorimportantin
eachcomplaint. Itisessentialtoreadthisinconjunction
withtheremedypicturesinPart11.Followingthisare
questionnairesandchartstoassistyouin'takingyour
case'andprescribing.Finally,therearetensample
casesillustratingtheapplicationoftheprinciplesof
homeopathy,whichyoucanuseasexamplesortotest
yourselftoseehowwellyouhaveunderstoodthe
homeopathicprocessesoutlinedinthisbook. PartIV:TheAppendices
Theseincludeaglossaryprovidingbriefdefinitionsof
anyunusualtermsusedinthebookandasectionofhow
tostockupaf


orinanelderlypersonwhohas
injuredahip. Arnicawillbeneededinitiallytoreducetheswellingandtopreventbruisingaroundthesiteoftheinjury;
thiswillmaketheplastercastmorecomfortable. Homeopathicremedieswillhelptoalleviatethepain
andspeedupthehealingofabrokenbone.Youmay
needtogivetheremediesforalongerperiodoftime
thanisnecessaryforothercomplaints,thatisuntilthe
bonehasproperlyset. DO
•taketheappropriateremedyforshock. •keepafracturedlimbimmobile. •seekemergencyhelpassoonaspossible. •applyacoldcompressoricepack(apacketof
frozenpeasisideal)totheaffectedpart. •consultagoodgeneralfirst-aidbookforhowto
dealwithfractureswhilewaitingforemergency
help. •takehomeopathicremediestoalleviatepainand
speedhealingbothbeforeandafterthebonehas
been'set'. DON'T
•moveafracturedlimb. SEEKHELPAFTERANINJURYIF
•thereisseverepain,especiallyonnormal
movement. •theinjuredpartisswollenandtheareabeyonditis
blue,coldornumb. •theinjuredpartcannotbeusedandlooksanodd
shape. •thearmorlegisadifferentlength. •ajointisunnaturallylooseor,conversely, itis
impossibletostraighten it. •youhaveanycausetosuspectafracture. Bruises
Treatwithboththeappropriateinternalandexternal
homeopathicremedies. DO
•hr.veanX-raytocheckforfracturefollowinga
severefall(seeBrokenbonesandHeadinjuries). Burnsandscalds
Burnsarecausedbydryheat,andscaldsbymoistheat
(steamorhotliquids).Minorburnsandscaldspro-
ducerednessandmoreseriousburnsproduceblister-
ing.Veryseriousburns,wherethelayersofskinhave
burntthrough,maybepainlessifthenerveendings
havebeendestroyed. DO
•treatforshockimmediately. •plungeaminorburnintocoldwaterimmediately
andkeepitimmerseduntilitnolongerfeelshot. •coveraseriousburnwithalightdressingandseek
medicalhelp. 208•Catarrh DISEASESYOUCANTREATUSINGTHISBOOK
•learnhowtodealwithburnsonafirst-aidcourse
orfromagoodbook. •sootheaburntmouthortonguebysuckingice
cubesoranicelolly. •sipwaterfrequently ifyouhavebeenburned. •takesensiblesafetymeasurestoavoidburns,
especiallywithchildreninthehome.Forexample,
useplugcoversforemptysockets,keepmatches
outofreach. DON'T
•burstblisters. •leavechildrenunattendednearfiresorcooking. •rubbutterorgreaseonburns. SEEKHELPIF
•theburnissevere. •theburncoversanarealargerthanthehand. •thefaceorgenitalsareburned. •swellingorrednessdevelopsorpusoozesfromthe
burn. •theburnwaselectrical.Don'tpullsomeoneaway
fromthesourceofanelectricalburnwithbare
hands.Useawoodenchairorbroom(oranything
ofnon-conductive material)tobreakthecontact. Givemouth-to-mouth resuscitation ifnecessary. CatarrhseeCommoncold,Hayfever
ChickenpoxseeChildhood
illnesses/Fever/Cause forconcern
Chilblains
DO
•keeptheaffectedlimbswarmanddry. •takeregularexercisetoimprovecirculation. DON'T
•subjectyourfeet/handstoextremechangesin
temperature, forexampleputtingicyfeetintohot
water. •exposethehandsorfeettounnecessarycold. SEEKHELPIF
•chilblainsaresevere. •theybreak. •theyrecurfrequentlythroughoutthewinter. ChildbirthseeLabourpains
Childhoodillnesses
Whenchildrenaresubjectedtonewenvironments
suchasschooltheirimmunesystemstaketimeto
buildupstrength,causingthemto'succumb'to
variousillnesses.Thiscanbeatryingtimeforparents,
especially ifthereareseveralchildreninafamily
gettingsickoneafteranother.Butchildhoodillnessesarenotnecessarilya'bad'thing.Theyprovideachild
withtheopportunity todevelopresistanceand
strength.Childrenwhohavesuccessfullycome
throughachildhoodillnesswithoutmedicalinterfer-
enceareseentobestrongerafterwardsandoftenhave
agrowthspurt-eitherphysicallyormentallyorboth. Itisimportanttonurseasickchildthrougha
childhoodillness.Thismayseemobvious,butitis
becomingincreasinglycommontogivechildrenanti-
bioticsandCalpplandtoencouragethemtocarryona
normallife,includinggoingtoschool.Ifyouarea
workingparentyouwillneedtoprepareyourselffor
thefactthatyourchildrenwillfallillfromtimetotime
andwillneednursing,eitherbyyouorwiththehelp
ofgoodchildcare. Ifyouarenotprepared, itiseasy
tofeelharassedandresentfulwhenevertheydofall
ill,andbeingsickisaneventthatdeservesspecial
treatment. Encouragebedrestforaverysickchild.Makeupa
bedinthesittingroomsothatheorshedoesn'tfeel
shutofffromfamilylife.Keepexcitementlevelsdown
andencouragequietactivitiessuchasreading,draw-
ing,playingboardgames,watchingalittletelevision
andlisteningtotheradio.Sickchildrenusuallylove
beingreadto.Makesuretheygetlotsofextrasleep
(withearlynightsandnaps)andencouragethemto
drinkplentyoffluids,preferablywaterordilutedfruit
juice(notsquashorfizzydrinks).Don'tfeedachild
whoissickandisn'thungry.Inanycasediscourage
junkfoodandgivesmall,nutritiousmealstoasick
childwhowishestoeat. Keepahot,feverishchildcool,andachillyfeverish
childwarm.Don'ttakeachildwithafeveroutandbe
carefulnottooverdothingsintheconvalescentstage
ofachildhoodillnessasrelapsesarecommonatthis
time. Don'tworryifsickchildrenregresstemporarily,
suckingthings,wettingthebed,andsoon.Achild
whoissickeningforsomethingmayregressasafirst
symptomthatheorsheisnotwell.Ineithercasethis
behaviourwillpassastheyrecover;itshouldnotbe
punished. Explainclearly(eventoaveryyoungchild)whatis
wrongandsayhowlongtheillnessislikelytolast. Makesuggestionsaboutwhatthechildcandotohelp
him-orherselfgetbetterquickly-
Ifyouareaparentnursingonechildafteranother
throughachildhoodillness,makesureyougetoutat
leastonceadaytorelievethetediumandrecharge
yourenergytokeepyouhealthyandsane! Beforeprescribingahomeopathicremedy,assess
howwellyourchildiscopingwiththediseaseand
whetherheorsheneedsaremedy. Achildwhoisunwellanddoesn'trecoverfroma
childhoodillnessalwaysneedsconstitutional treat-
ment. DISEASESYOUCANTREATUSINGTHISBOOK Childhoodillnesses •209
NEVERGIVEACHILDASPIRINORDISPRIN
DURINGORAFTERACHILDHOODILLNESSAS
THISCANCAUSESERIOUSCOMPLICATIONS. ForgeneralwarningsymptomsseeCauseforConcern
(page203). Incubationandinfectiousperiodsvary,sothein-
formationregardingthemintheindividualillness
entriesbelowshouldbeusedasaroughguideonly. Chickenpox
Incubationperiod:7-21days.Infectiousperiod:afewdays
beforeonset,untillastspotorblisterhasformeda
scab. Chickenpoxgenerallyoccursinamildforminvery
youngchildrenandinamoresevereforminolder
children.Adultscanalsosuffersevereattacks-and
thesamevirus(Herpeszoster)mayproduceshingles. Homeopathictreatmentwillhelpenormously. DO
•taketheappropriatehomeopathicremediesasand
whenneededtospeedrecoveryandsoothe
itching. •avoiddirectcontactwiththeelderly;thechicken
poxviruscanoccurinadultsintheformof
shingles,asometimespainfulandprotracted
disease. DON'T
•pickthespots.Thiswillleavescars. SEEKHELPIF
•thespotsbecomebadlyinflamed(infected). •thespotsaffecttheeyes(notjusttheeyelids). Germanmeasles
Incubationperiod:14-21days.Infectiousperiod:fivedays
beforeandse


 are in a state of bliss and complete acceptance and
your desires are the same as your experience of life. Your mind blocks
the vision of your highest awareness. Deep within you is the awareness
of the perfect state, in which your ability to attract to yourself the
115
WAYNE W. DYER
object of your desires is more immediate and less left to chance than
when your mind is in charge. With siddhi consciousness you are at
peace and your inner knowing begins to replace your thoughts. Using sound at the level of siddhi consciousness is like using a differ-
ent language. Your highest self has its own language. When your body is
stilled and totally in the present, thoughts disappear. Then you can
start the exquisite process of meditating with sound. It is the magic of
this sound meditation that I am going to explain in the seventh princi-
ple. This is a technique to take you beyond the constraints of the ego
and the mind, to a place within yourself where you can change your
vibrational frequency through the use of the sounds of creation. The act of creation itself is a sound. When understood and put to
use, sound will heighten your awareness of the siddhi consciousness
within you. THE MAGIC OF THE SOUNDS OF CREATION
As you begin to incorporate these ideas of the power of sound into
your consciousness, going beyond the darkness of your mind to the
light of your highest self, think about these words that open the book
of John in the New Testament: “In the beginning was the Word, and
the Word was with God, and the Word was God. ”
The word “God” has the same sound that is in virtually all of the
names for the original creator. All recorded history of humankind,
including primitive cultures, Eastern and Western religions and other
traditions, describes a creator of the word and humankind. Here is a
list of names used for the creator. Can you identify the sound that is
consistent in all of these names. Ra Tat
Krishna Sugmad
Rama Gaiana
Buddha Mahanta
116
Manifest Your Destiny
Waaken Tanka Mahavira
Ahdonay Anu
Brahma Khoda
Siddha Akua
Ahura Mazda Atva
Shiva Nanak
Jehovah Osenbula
Maheo Yahweh
Kami Sama God
Nagual Ato
Kali Durga Allah
The obvious sound that is in all of these names for the creator is
the sound aaah. This sound is the sound of creation, and it is the
sound of joy. Aaah expresses a feeling of bliss and joy. The sounds of
creation and joy are synonymous. It is not an accident that the name for the creator in all languages
contains the sound aaah. The sound aaah is the only sound that
humans make effortlessly by simply taking in a breath, and without
moving the lips, tongue, jaw or teeth, letting the sound of aaah flow
out. If you move any of these, the sound changes. Aaah is the sound
of effortless perfection, as is creation itself effortless and perfect. This sound of aaah, the sound of creation, is one that you will
want to use as you practice the language of siddhi consciousness. The
sound takes you beyond the incessant self-dialogue that characterizes
your mind. When you repeat the sound of aaah in connection with
your manifestation meditation practice, you are literally repeating the
name of God. In Reflection of the Self Swami Muktananda gives these words to his
devotees who desire to know more about the state of siddhi con-
sciousness. With eyes brimming with love, sing His name. All inner mysteries will be disclosed. 117
WAYNE W. DYER
Every bird and plant
will reveal itself to you as Brahman. The knowledge of Vedanta will manifest everywhere. O dear one, keep chanting God’s name
while sitting, or standing,
or involved in the world. Never forget Him. Unite your mind with the Self. He explained that these names for God have specific combina-
tions of inherently powerful syllables that have the ability to call forth
the experience of God within us. Ancient sages vocalized the sounds
vibrating in the different chakras of the body during meditation. Making these sounds acquaints us, perhaps for the first time, with
the subtle God force within ourselves. Over two thousand years ago, Patanjali set down his highly cele-
brated yoga sutras, which were designed to guide seekers to the high-
est state of awareness, known as siddhi consciousness. Patanjali is
considered, by millions of people who have studied his yoga sutras,
to be the greatest scientist of the inner world to have ever lived. Patanjali offered this advice to students seeking the power of the
highest state of consciousness: “Repeat and meditate on Aum. ” Aum is
a symbol for the universal sound of creation. Patanjali explained that
when the body is left, the mind disappears and what is heard is the
sound of aum. Repeating this sound causes the disappearance of
obstacles and an awakening of a new higher consciousness that is the
creative energy. When we practice we actually become the universal
sound itself. It is the yoga (the coming together) of the observer and
the observed. Continually chant God’s name is the advice of the masters of self-
awareness to those who seek to participate in the act of creating and
manifesting. The sound of aaah is the sound of God. Repeat it sev-
118
Manifest Your Destiny
eral times and you will immediately feel the sense of joy and nour-
ishment that occurs. Make the repetition of the name of God a daily
meditation practice and you will literally transform yourself into this
universal sound of creation. You will become one with the sound
that mediates between the world of form and the highest frequen-
cies of the spiritual world. The aaah sound meditation will benefit from your developing a
mental picture of your own creation capacities for manifesting. One
way to accomplish this is to see yourself as a generator projecting
energy vibrating with the aaah God sound. Picture the sound emanat-
ing through chakra openings in your body, connecting with what you
want to attract or create in your world of form. THE CREATION MEDITATION AND THE TWO MANIFESTING
CHAKRAS
Of the total of the seven chakras of the body there are two that
are significant in learning this manifesting technique. The base
chakra, or the sex center, is one, and the third eye chakra, or the
mind chakra, located between the eyebrows, is the other. Imagine a
channel that exists in your body between the base chakra and your
third eye. You are going to clear this imaginary passageway between
these two chakras and feel yourself open the third eye so that you
can imaginatively project your manifesting energy out of the new
opening. /
The base chakra is the center of procreation. The third eye chakra is
the chakra for the purpose of manifestation. Think of your third eye,
which is invisible to the naked eye, as the part of you that makes
extended contact with the physical world. This third eye chakra can vol-
untarily register or see the vibrations of dimensions beyond the physical
plane, but only when you can convince yourself of this truth and can
119
WAYNE W. DYER
unclog this opening. You are attempting to open this third eye through
the language of your siddhi consciousness, using your rational left brain,
which maintains that this is nonsense, and impossible as well. Now remembering that the sound of aaah is the sound of joy as
well as the God sound (“and the Word was God in the beginning”),
think about the sound that accompanies the process of procreation. The sound of aaah is the most common sound heard in the very act
of procreation, and more often than not, God’s name is repeated as a
soul arrives from the world of the unseen into the world of material-
ized form: “Oh God. ” “Oh my God. ” “Aaah. ”
Initially this may seem amusing, yet it is valid and incontrovertible
that these are universal clues to the process of manifestation. The
energy released through the root or base chakra brings about procre-
ation. And what has taken place. A release of energy from the base
chakra received by another base chakra, and a soul connects to form
from the unseen to the manifested, all accompanied by the sound of
aaah. There is no doubt about this one. The energy released through
the third eye chakra is called re-creation, or manifestation. Learning this technique of sound manifesting involves really noth-
ing more than opening up the channel that exists between these two
chakras in your body. By repeating the sound aaah in the manner |
have described at the end of this seventh principle, and feeling that
energy moving up from the procreation center of your being to the
third eye, and then ultimately opening that third eye with your own
etheric energy by using this sound, you put out into the world an
unconditionally loving energy that will bring about the creation of
your heart’s desire. With manifesting, you send out a release of
energy from the “mind chakra,” or third eye, and connect it to that
which you desire.


 precedents. The herb arenaria rubra (Carophyllaceae)
Sandwort,
Sand Spurrey
Description  Herbaceous, low-growing, sticky,
and hairy annual. Has small thin leaves and pale pink flowers growing to
1⁄4 in (6 mm) across. US_158-179_Abies_balsa_Boswe_serratta.indd   170 26/02/16   12:47 pm171 other medicinal PlantsArmor AciA rustic A n A
Habitat & Cultivation  Found in the wild
throughout Europe, Asia, and Australia, sandwort
thrives in sandy and gravelly places, especially close
to the sea. Parts Used  Aerial parts. Medicinal Actions & Uses  Sandwort is a
diuretic herb that is thought to relax the muscle
walls of the urinary tubules and bladder. Sandwort
is most commonly taken in the form of an infusion
to treat kidney stones, acute and chronic cystitis,
and other conditions of the bladder. Related Species  Seabeach sandwort
(A. peploides ), a closely related northern plant,
is eaten by the Inuit of Alaska as a fresh, pickled,
or oil-preserved vegetable. In Iceland, this plant
is fermented and eaten in the same way as
sauerkraut. Rupturewort ( Herniaria glabra, p. 219),
which is a European plant, has medicinal properties
that are similar to those of sandwort. Argemone mexicana
(Papaveraceae)
Mexican Poppy,
Chicalote
Description  Prickly annual growing to 3 ft
(1 m). Has spiny white-veined leaves and large
yellow flowers with delicate petals. Habitat & Cultivation  Mexican poppy grows
in tropical regions from the southernmost U.S. to
South America. It favors dry soil and is often found
in tobacco fields. Parts Used  Aerial parts, latex, seeds. Constituents  Mexican poppy contains
isoquinoline alkaloids similar to those in the opium
poppy ( Papaver somniferum, p. 244). History & Folklore  Like most poppies, this
plant exudes a milky latex, which was traditionally
used in Ecuador to treat cataracts. Medicinal Actions & Uses Commonly used
through much of Latin America, the whole plant
acts as a mild painkiller and sedative, and is taken  to relieve muscle ache, toothache, and neuralgic
pain. The fresh latex contains protein-dissolving
properties and is traditionally applied to warts
and cold sores. The flowers and seeds are mildly
expectorant and can be used to treat irritable
coughs and asthma. Related Species  In Hawaii, the latex of A. glauca
is also used to treat warts. QCautions  Excessive use can cause glaucoma. Use only under professional supervision. Arisaema spp. (Araceae)
Tian Nan Xing
Description  Perennial herb growing to 3 ft
(1 m). Has star-shaped leaves and purple-white
or green pitcher-like bracts. Habitat & Cultivation  Tian nan xing  grows
wild in eastern Asia, especially in China, where it
is widely cultivated. The rhizome is unearthed in
autumn or winter. Part Used  Dried rhizome. Constituents  Tian nan xing  contains
triterpenoid saponins and benzoic acid. Medicinal Actions & Uses  In Chinese herbal
medicine, tian nan xing  is thought to encourage the
coughing up of phlegm. The dried rhizome is used
principally for chest problems. When prescribed
internally it is always combined with fresh ginger
root ( Zingiber officinale, p. 155). The fresh rhizome
is only ever used externally, for ulcers and other
skin conditions. Related Species  Jack-in-the-pulpit or Indian
turnip ( A. triphyllum ), a North American species,
is a treatment for chest conditions. RQ Cautions  T ake only under professional
supervision. The fresh rhizome is very toxic;
use only the dried rhizome internally.of the fresh juice to induce labor. Theophrastus
(c. 372–286 bce) records that the plant was used
to treat disorders of the uterus, reptile bites, and
sores on the head. Medicinal Actions & Uses  No longer in use
today and banned in Europe and North America,
birthwort was formerly used to treat wounds,
sores, and snake bite. It has been taken after
childbirth to prevent infection and is also a potent
menstruation-inducing herb and a (very dangerous)
abortifacient. A decoction was taken to encourage
healing of ulcers. Birthwort has also been used for
asthma and bronchitis. Research  Birthwort illustrates the fact that though
a plant is natural, this has no bearing on its safety. Aristolochic acid (present within birthwort) is a
kidney toxin that induces kidney failure and cancer
within the kidneys and urinary tract. However, the
slow rate of development of symptoms has meant
that in the past no connection was made between
these kidney symptoms and the herb. These toxic
effects apply to birthwort and all Aristolochia  species
that contain aristolochic acid. Kidney failure and
death from aristolochic acid is relatively rare in the
West but is “reaching potentially epidemic
proportions in the East,” according to research
published in T aiwan in 2013. Many species of
Aristolochia  continue to be used in Oriental herbal
medicine in countries such as China, Japan, and
T aiwan. All species of Aristolochia  are banned in
most Western countries. RCaution  Under no circumstance use
birthwort or any Aristolochia  species as medicines. Mexican poppy flowers have expectorant properties
and are useful for treating coughs.Aristolochia clematitis
(Aristolochiaceae)
Birthwort
Description  Unpleasant-smelling perennial with
heart-shaped leaves and tubular yellow flowers
with flattened lips. Habitat & Cultivation  Native to central
and southern Europe, birthwort is also found in
southwestern Asia. The root is unearthed in
spring or autumn. Parts Used  Root, aerial parts. Constituents  Birthwort contains aristolochic
acids, a volatile oil, and tannins. While stimulating
white blood cell activity, aristolochic acid is
carcinogenic and toxic to the kidneys ( see Research ). History & Folklore  Aristolochia  means
“excellent birth,” and refers to the traditional use Armoracia rusticana syn. colchlearia armoracia
(Brassicaceae)
Horseradish
Description  Perennial with a deep tap root,
leaves up to 20 in (50 cm) long, and clusters of
4-petaled white flowers. Habitat & Cultivation  Native to Europe and
western Asia, this herb is widely cultivated for its
root, unearthed in autumn. Parts Used Root, leaves. Constituents  Horseradish root contains
glucosilinates (mainly sinigrin), flavonoids,
asparagine, resin, and vitamin C. On being crushed,
sinigrin produces allyl isothiocyanate, an antibiotic
substance. The flavonoids have been shown to
be antioxidant. History & Folklore  Pliny (23–79 ce) probably
had horseradish in mind when describing a plant
that warded off scorpions, but for most of its long
history, horseradish has been used mainly as a
diuretic herb. It is a popular condiment, particularly
in Britain and central Europe. US_158-179_Abies_balsa_Boswe_serratta.indd   171 26/02/16   12:47 pm
172
other medicinal PlantsArnicA  mont A n A
Medicinal Actions & Uses  Now undervalued
as a medicinal herb, horseradish has many healing
properties. It strongly stimulates digestion, increasing gastric secretions and appetite. It is  a good diuretic and promotes perspiration,
making it useful in fevers, colds, and flu. It is also expectorant and mildly antibiotic, and can be of  use in both respiratory and urinary tract infections. A sandwich of freshly grated root is a home remedy for hay fever. Externally, a poultice of the root can soothe chilblains. Cautions  Over-consumption of horseradish
may irritate the gastrointestinal tract. The
plant should be avoided by those with low
thyroid function. A horseradish poultice may cause blistering.Artemisia abrotanum (Asteraceae)
Southernwood
Description  Strongly aromatic, shrubby
perennial, growing to 3 ft (1 m). Has woody stems, feathery silver-green leaves, and yellow flowers. Habitat & Cultivation  Native to southern
Europe, this herb is rare in the wild but is cultivated for the perfume industry and, to a lesser extent,  for herbal medicine. The aerial parts are harvested in late summer.Cautions  Do not take during pregnancy. Not suitable for children under 12 unless prescribed professionally. Artemisia capillaris (