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


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

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


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


 are sitting down for the
same reason you sit down to play your scales on the piano, to learn. If you
sit down  to practice the piano and expect to be playing Beethoven when you
get up, you’re going to quit the piano. The same is true of meditation. The
reason you sit down to meditate  is to learn how to remain conscious inside
while your mind creates thoughts and your heart creates emotions. Whatever
is going on in there is fine—as long as you can objectively observe it. This
is called mindful meditation. Suppose someone says, “I can’t meditate. I sit down, and my mind
doesn’ t shut up. It just keeps talking and talking. ” That’ s actually a pretty
good state—you know you’re not your mind. You actually watched your
mind talk for fifteen minutes and noticed that it didn’ t shut up. You don’t
normally notice that. You norma lly get all involved in the thoughts the mind
is creati ng. This time you notic ed them, and you noticed that they did not
stop. That, in and of itself, is a form of witness consciousness. You were
witnessing the thoughts instead of getting lost in them. Don’ t call that a bad
meditation. If you practice the piano and make mistakes, that’s not a bad
practice session. Every practice session is about learning. Likewise, there is
no such thing as a bad meditation—there is just practicing being aware of
what is going on in there. Section summary:

Please provide a concise summarization of Chapter XXVI-XXXIII sections mentioned below

1-particular points emphasized repeatedly. * Love/Unconditional LOVE/Feeling OKAY/FREEING YOURSELF FROM PAST EXPERIENCE AND BLOCKAGES. 2-Main ideas expressed. * Change perspective & approach towards resolving blocks/patterns/stored memories/
    Clearing Inner Disturbsnces | WAKE UP TO THE REALITY OF LIFE |
3-Words/phrases repeated frequently. **(Your Name)**

Summary:

This chapter series focuses primarily on addressing humanity's inherent "dilemma" – seeking fulfillment via fleeting exterior sources ("outer solutions") whereas neglecting crucial inner transformations (''storage'' pattern accumulation). Key Points reiterated several Times:

Love//Free From Blocks/Past ExperieNCE|Feel Okay /FREE SELF-PROMPTED BY OUTER EVENTS

Main Ideas Presented :

Change Perspective&Approaches Resolving Block Patterns/Storing Memories/ClearIn Internal Disruptions| Wake UpToReality/LIFE |

Repetitive Phrasing Words/Discussed Topics :
•       'Accept',             •      ',          //            :         +++
Some additional key phrases include:

1-'Apprehension'(Fear)
2-"Sorrow"
5- ''. Sources cited include references from Christianity (`Matthew`), Buddhism/Yoga Philosophy., etc. ) [Note]

Also note that numerous examples/scenarios presented illustrate practical applications/demonstrates potential results/approval/unwavering trust/confidence/respect/fearlessness/free-spirited/safe/spiritually enlightened/beauty/enchantment/magical/elevated/high-priority/relevant/worthless/inadequate/lack/truth/rule/right/tolerance/intuition/harmony/diversification/vibrancy/excellency/empathetic/criticism/personalities/social skills/bold/deep/thought/protection/confrontation/recognition/adaptability/. Thus far,

A profound insight emerges: embracing the concept of loving oneself/loving others/the divine/god/gratitude/prayer/reflection/self-discovery/, recognizing that genuine satisfaction originates NOT OUTSIDE BUT INSIDE THROUGH FLOWERS ENERGY WITHIN YOU. Understanding HOW BEAUTIFUL HEAR TS ARE IN THIS PROCESS IS ESSENTIAL FOR SPIRTUAL GROWTH/Growth/Self-Awareness/Mental Health/Anger/Energy Flow. Source(s): Matthew 4:04–05

**References**
[Insert References].<|eot_id|><|begin_of_text|>
Q: What is the true nature of love, according to the text?,
A: It is not about finding it in someone or something outside, but rather about cultivating it from within by letting go of blockages and focusing on the love.
Q: What is the problem with trying to solve inner problems by rearranging the outside world?,
A: It does not address the root cause of the issue and can actually reinforce the blockages, leading to further suffering.
Q: What is the purpose of the heart, according to the text?,
A: The heart is meant to be a beautiful, free-flowing instrument that can create a wide range of emotions and experiences, but it's blocked by stored patterns and past experiences.
Q: What is the author suggesting as a solution to inner blockages?,
A: The author recommends letting go of these patterns and blockages through spiritual practices such as meditation, mantra, and acceptance, rather than trying to change the outside world.
Q: What is the author's advice on dealing with negative thoughts and emotions?,
A: The author suggests relaxing and releasing them, rather than resisting or suppressing them, and instead, focus on the present moment and let go of the past.<|eot_id|><|begin_of_text|>Of course, there are higher states of meditation than simply noticing
the mind, but you should not set expectations. Expectations are just another
mind-trip. Decid e that you are sitting down because you choos e to learn to
be present and work on yourself. This is a time when you don’t have so
many external distractions, so you can practice being present. That’ s all. You may not like what you see inside, but you are learning to be present
with it. Y ou’re learning to be at peace with what used to drive you crazy. To appre ciate the purpose of spiritual techniques, you have to realize
that you are addicted to your mind. You’re more addicted to your mind than
people are to drugs. In fact, the reason many people start doing drugs is to
get away  from their mind’ s incessant chatter. That’ s also why some people
start drinking—the mind can be impossible to live with. If you are like most
people, you are addicted to every single word your mind says. If your mind
suddenly says, “I don’t like it here, I want to leave,” you leave. If it says, “I
think something good will come from being here, I want to stay for awhile,” you stay. You are absorbed in your thoughts, and you follow
whatever the mind says. In essen ce, your mind is your guru, and you need to
back of f from that relationship. Changing your relationship with your mind is a major part of the
spiritual journey. You don’t do this by fighting with the mind and resisting
thoughts. You do this by learning not to listen to the mind. You are the
consciousness, and the mind is the object of consciousness. You must be
able to withdraw your attentio n from the mind, even when the mind is
talking. The easiest way to do this is to pay attention to something else. One
very common meditation technique is to pay attention to your breath. Just
watch your breath. Over time you will see that if you are watching your
breath go in and out, you are not focusing on the mind. If you try this very
simple technique of watching your breath, you’ll see how addicted you are
to the mind. One moment you’re sitting there watching your breath and not
being distracted by the mind. The next thing you know, you’re lost in your
thoughts. That is what’ s going to happen. You may not be able to sit there
for fifteen minutes and watch your breath. Good, that shows you how strong
your addiction is to the mind. The reason you lose focus on your breath is that consciousness gets
distracted by what your mind is saying. In other words, you stopped
watching your breath, and you started watching your mind. The moment
you catch on that you’ve done that, don’t get down on yourse lf. Just start
watching your breath again. The entire purpose is to practice gaining control
of your attention  so that it becomes yours again. What you pay attention to
determines your experiences in life. You should have the right to
consciously decide what to pay attention to. Until you learn to back away
from the mind, you have no choice; you pay attention to whatever your
mind says. There is one more element you can add to this simple meditation
technique we’ve been discussing. You’re not going to know right away that
you stopped watching your breath. You’re going to get lost in your mind,
and maybe fifteen minutes will go by. To help notice sooner, instead of just
watching your breath, count your breaths. Simply count a round of
inhale/exhale as one, then two, and so on. But don’t count to one hundred. Count to twenty-five and start over. That way you will see sooner that you
drifted off the breath. In/out…one, in/out…two, in/out…three. Watch your
breath go in and out of your abdomen. Just sit there and watch  your breathwhile you count to twenty-five, and then go back to one. If you find that
you’re at forty-three, just start over at one. Not a thought about it, just
immediately start counting at one. You now have a job to do that requires
you to be present. You must be conscious enough while watching your
breath to know to go back to one after you reach twenty-five. This doesn’ t
require thought—it just requires awareness. Some people turn mala beads


 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, a few. A few think they have gotten it. They10Bringers of the Light
know the purpose of life, and it’s just all the rest of
the people who don’t understand. Well, that, of course, is the stance taken by many
of the Earth’s major religions! These religions teach
that they know the purpose of life. There is even a
religion or two which says it is the purpose of life,
and that all we have to do is follow the dictates of
that particular religion and we will have pleased God
mightily — and be saved. On the other hand, if we do not follow the dic-
tates of that particular religion, we will be sent to
the everlasting fires of hell. None of this would be such a problem if it weren’t
for the fact that there are hundreds of organized re-
ligions making essentially the same claim. Could God have really botched the job this badly? If God really established a purpose for Life, and re-
ally wanted us to know what that was, do you sup-pose this is the best God could do when it comes to
communicating that to us in a way we could all un-
derstand?Neale Donald Walsch 11
Or is it possible that the reason we can’t seem to
agree on the point of it all is that there simply is no
point? In fact, that is exactly the case. Yet this may be
difficult to accept for many people until it becomes
clear why there is no point. There is no point because God wants us to create  a
purpose for our life. And if God had already cre-
ated that purpose, He would have robbed us of the
greatest opportunity, and the greatest tool, that wehave as we seek to perform the function  of life. Because, you see, while Life does not have a pur-
pose, it does have a function. Purpose  and function  are not at all the same thing. A clock functions  by ticking, for the purpose  of telling
time. A car functions  by internal combustion, for the
purpose  of moving people from place to place. A
microwave oven functions by causing food molecules
to vibrate very fast, for the purpose of heating food. Life functions in a particular way, but for no prede-
termined purpose. That’s because God created as the12Bringers of the Light
function of Life the determining  of a purpose. Put
another way:
God, you see, is in the constant process of creat-
ing and recreating Itself anew. God is in each mo-ment deciding what God is going to be next. This is
God’s most exciting function. (In fact, it is God’s
only function.) This is pure creation. (For a better, and complete, understanding of this
Truth, see Conversations with God - Book One (Putnam
Publishing Company, New York City, NY).Your function
is to create the
point of your life. In so doing, you create Your Self. You decide
who and what you really are —
and who you are going to be. Neale Donald Walsch 13
This principle is presented here so that you may
understand that God has not assigned  a purpose or a
point to your life. God is waiting for you to do that. It is you who must create a raison d’etre. And that is
what you have not yet done. You have not created a
reason for being.14Bringers of the Light
So Step 1  here is to decide and to declare  what life
is all about — for you. What is the purpose of
your life? If you can’t answer that question,  go to a
larger one: What is the Purpose of Life in general? Now... and here’s the tricky part...  do not look any-
where else for an answer. Just sit down and decide this
for yourself. Don’t ask yourself...  tell yourself! Tell yourself the purpose of Life in General, and
then tell yourself what your purpose in life is going
to be. Now your first reaction to this suggestion may very
likely be a feeling of “overwhelm”...   as in “I’m on
overwhelm. ”
You may think that the subject is just too big; that
the topic is outside the sphere of your understand-
ing. It is not. And you will see that it is not themoment you give yourself permission to truly start
thinking about this. Truly start thinking about the real purpose of life
and all sorts of ideas will begin to come to you. They
will crowd in on you so fast, you won’t know whatNeale Donald Walsch 15
hit you. Soon, if you stay with the process, you’ll start
discriminating. That is, your mind will start throw-
ing out the absurd ideas and will quickly find itselfleft with only a few good ones. And just as soon as it
reduces the list to those few, it will reduce the list
even further. Left to your own devices, you will comeup with what you think the purpose of life might be
before you know it. That is to say, you will know it before you know it. In truth, there is a great deal that you know that
you do not know that you know. You are carrying
around knowledge you do not know that you have.Or, to put this another way, you don’t know the half of
what you know. The only way to find out what you know is to  call
upon yourself to know it. That is a mouthful right there, and you may want
to go over that statement again. ‘The only way to find out what you know is to call
upon yourself to know it.’
The problem will not be in your not knowing the16Bringers of the Light
purpose of Life, the problem will be in your believing
that you know it. In other words, it will be easier deciding for your-
self what the purpose of Life is than it will be toagree with yourself that your answer could be cor-
rect! The reason for this is that you still think that there
is a “correct answer” — and if there is, you couldn’t
possibly have just guessed it! Yet there is no “correct answer!”The function of your life is to give the question an
answer  — and the answer that you give to the ques-
tion is the “correct answer.”
Yes... God has given you that much authority. Yes...God has given you that much freedom. Yes...God has given you that much power to create. You do not believe this, and so you have spent
years trying to figure out the Purpose of Life. And
all the while, Life (God) has been waiting for you to
decide  Its purpose.Neale Donald Walsch 17
For now, don’t try to understand this whole
process, or the why’s and wherefore’s of it. For
now, just follow instructions. It’ll all become more
clear to you later. This book is about how to be-come a Bringer of the Light. It is not about explaining
the metaphysics of the entire universe. Because of
its limited scope, this book requires that you takesome statements on faith and simply follow instruc-
tions. The instruction is:
Get clear about the
purpose of your life. So do that now. Right now, write out the Pur-
pose of your Life. Make a Statement of Purpose.As suggested earlier, if you have to start with a
larger statement, do so. Complete the following sen-
tence:The purpose of  life in general is...
_________________________________
__________________________________________________________________
Then complete a second sentence:
The purpose of My Life is...
_________________________________
__________________________________________________________________
Have you done that? Good. Now you can go on. What? Not finished yet? Stuck? Can’t seem to
do it? Re-read Conversations with God. Take notes
this time. Then, re-read the first pages of this book. Take more notes if you have to. Look deeply at what
you don’t seem to understand. Or, if you have un-derstanding, but just can’t seem to bring yourself to18Bringers of the Lightdo it, look deeply at what you cannot allow yourself
to do. This is a process in itself, which will be very valu-
able to you. When you feel you can clearly state the purpose
of life in general, and the purpose of your life in
particular, move on. Neale Donald Walsch 1920Bringers of the Light
Some of you may have already done this –  or may
have started  with a statement of Beingness. If you
have, go right to Step 3. For those of you who have not made this transla-
tion, or don’t even know what is being talked about
here, read on. To be a Bringer of the Light  one must understand
the difference between “doing,” and “being,” and
between “doingness” and “beingness.”
Bringers Step 2
T ranslate your purpose
from Doingness
to Beingness.Neale Donald Walsch 21
Right Livelihood is seldom attained through a
doingness decision... although it may involve  a
doingness function  somewhere along the way. Right Livelihood is


 is in
confusion, you need to develop  skills for finding your center. To do that,
isolate two times in your workda y when things are most hectic and stressful
for you (momen ts of heaviest workload are an obvious choic e, as is the
afternoon rush hour going home ). Now plan to take five minutes to center
yourself just before these two periods, using the following technique:
Find a place where you can be alone, one that is as quiet as possible. Sit
comfortably and close your eyes. Pay attention to your breathin g, focusing
on the passage of air into and out of your nostrils. See the air as faint swirls
coming into your nostrils and gently flowing out again. After two minutes,
begin to feel your body (i.e., note the sensations inside your body, on yourskin, the weight of your limbs, etc.). After a minute, gently bring your
attention to the center of your chest and lightly rest it there. Within a few
seconds your attention will probably be distracted by a fleeting thought or
sensation. Don’ t resist this, but when you notice what is happening, gently
return your focus to your chest. End the exercise by sitting quietly, doing
nothing. Although this is a very simpl e technique, the dischar ge of negative
energies it produces is often quite dramatic—you can feel a heavy burden
lifting off your shoulders and sense a lightness and calm infusing your
whole being. Most important, you will begin to experience  that being
centered is actually the most natural and comfortable way to be in any
situation, no matter how hectic. Centering is a way to return to your self and
become unmoored from the confusion around you. 5. Being childlike
Write down two or three thing s you can do tomorrow that are totally
childlike. Think of something that evokes childhood for you—eating an ice
cream cone, being on the playground, playing games with the shapes of
clouds. Begin to incorporate these activities more and more into your
present life. Your goal is to find that place inside you where you are still a
carefree child. The new paradigm tells us that no event ever disappears; it
only recedes out of conscious awareness back into the field. Therefore, your
childhood is still there with you, ready to be evoked and integrated into
your being. The activity you choose should be fun but not adult fun; even if you feel
you have outgrown hopscotch,  jump rope, or toys, find something that
irresistibly brings back your happiness as a child (baking a comforting
dessert such as apple pie or bread pudding is a good suggestion). When you
carry out your childlike activity, be a child. Perhaps you will decide to go to
a playground to swing or to climb on a jungle gym or just to participate by
watching children at play. Put your mind into the innocent, carefree mode
that children exhibit. The feelin g you are trying to recapture here is not a
return to childhood but someth ing much more profound, as stated by the
brilliant writer and therapist A. H. Almaas.“When we look at a child,” Almaas writes, “we see that the sense of
fullness, of intrinsic aliveness, of joy in being, is not the result of something
else. There is value in just being oneself; it is not because of something one
does or doesn’ t do. It is there in the beginning, when we were children, but
slowly it gets lost.” What usuall y happens over time is that we lose track of
the joy inside us; there may be numerous sources of pleasure and success
outside us, but they don’ t match our feelings, which may remain at very low
levels of worthiness and satisfaction. Ultimately, the desire to be young again is a symbol of the deeper desire
to remai n new. Babies and young children have no problem with this. By
putting yourself back into the most childlike mindset you can imagine, you
open the way for learning, as Almaas puts it, that “we are the pleasure, we
are the joy, we are the most profound significance and the highest value.”
6. Being self-r eferral
The highest state of consciousness available to us is unity, which erases
the distinction between observ er and observed. In unity, everything you
once thought was “out there” is seen to be part of yourself. What prevents
this expe rience is a false sense of self built from images of past experience. Self-image is necessary to a very limited extent; you have to know your
identity and profession and other technical matters. But most people weight
their self-image with a multitude  of opinions, beliefs, likes and dislikes, and
other extraneous baggage. To get rid of this baggage and reexperience
yourself as a free, uncluttered person, you have to work at stripping away
the crusted varnish of self-image. Your action plan can take many different directions in accomplishing this
goal. • You can take up a new activity that is totally incongruous with your
self-image. Take up aerobic dancing if you are a gray-flanneled business
executive, or weight lifting if you’re a housewife. Expose yourself to people
and situations that challenge you to grow beyond old habits. • Volunteer to work with the homeless or the disabled. Being confronted
with people who are very different from you, learning to overcome yourinnate fear and resistance to them, and finally seeing yourself in them is a
powerful way to find your common humanity. • Write your autobiography. Putting down every detail of your life as
candidly and honestly as possible will help you detach from ingrained
attitudes by showing you wher e they came from. The act of writing also
forces you to articulate things you normally take for granted, such as how
you feel about your parents and your career. Be as detailed and explicit as
possible. Conce ntrate on how you felt at every period of your life. Don’ t
justify your actions or make yourself out to be better than you are. If you
find it difficult to express yourself, try to unlock the flow of words by
writing about yourself in the third person: “John was dominated by a father
he both loved and feared,” rather than, “I was dominated by a father I both
loved and feared.”
• Resolv e to take one step every day to correct some behavior that you
know isn’t an expression of the real you. For example, you may be an
habitual people- pleaser who always says what other people like to hear. The
next time you find yourself falling into that trap, say what you really feel. The situation doesn’ t have to be dramatic or earthshaking. Someone might
remark, “The bus is always late, isn’t it?” or, “Things are really running
down around here.” Instead of chiming in to agree with their complaint,
state how you actually feel about things. On the other hand, if you are
always outspoke n and tend to feel that others should listen to you, stop
yourself and listen to them for a change. These simple exercises can
actually be quite challenging; you need to learn to lower your social facade,
and the more you practice, the less critical you will find it is to wear the
mask. • Expand  your efforts in meditat ion, Yoga, creative visualization, or other
inner disciplines that take you outside your confined awareness.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Sometimes a person feels compelled to
try to shatter the entire body of experience he or she has creat ed over the
years; people who suddenly change jobs or plunge into divorce without
provocation are often motivated by an inability to revise their inner world. They may project the blame outward, onto an unsuitable job or unloved
wife. What has actually becom e intolerable, however, is their internalized
experience. Toxic memories have accumulated inside the person to the
point where perfectly neutral situations—meeting the boss at the water
cooler, watching the wife brush her teeth in the morning—arouse deep-
seated negative emotions. Running away is an attempt to relieve these
emotions, but the tactic rarely works because what we want to run away
from has become part of ourselves. Time-bound versus Timeless Awareness
Throughout this book I’ve argued that how you age depends on how you
metabolize your experience. And in the final analysis, how you metabolize
time is the most  important aspect of this process, because time is the most
fundamental experience. A key lesson in the spiritual teachings of J. Krishnamurti was this: “Time is the psychological enemy of man,” meaning
that we are psychologically undermined and deprived of our real selves by
the feeling that time is an absolute over which we have no control. We
somehow forget that we can choose whether to make time our enemy in the
first place. It’s possible to have actual experiences of timelessness, and when that
happens, there is a shift from time-bound awareness to timeless awareness. Time-bound awareness is defined by:
•  Exter nal goals (approval from others; material possessions; salary;
climbing the ladder of professional success)
•  Deadlines and time pressure
•  Self-image built up from past experiences
•  Lessons learned from past hurts and failures
•  Fear of change, fear of death
•


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


 unconditional love you find the solution to the mystery of
manifestation. Once you truly know that you are ‘not separate or
alone, fear is replaced by unconditional love and you have gained
access to the Holy Spirit. The ego is where fears originate, with constant messages that you
are incomplete and need more, that you need to win to be better in
comparison to others. With its unceasing pressure, the ego keeps you
in a constant state of turmoil and anxiety. Here is where all fears are
birthed and nurtured within you.. To accept unconditional love as your premise for living, you will
have to tell the ego that there is no need to prove anything and that
all you want or hope for is already here. The ego, moreover, needs to
be taught that you are connected to a creative source that is far more
powerful than the ego. You are able to detach from how it has to show up, and you can
send out the energy of unconditional love with your thoughts wher-
ever you go, trusting that it is all in order. No demands, no pressure. A simple knowing accompanied by an unconditionally loving atti-
tude. With this kind of declaration, fear is removed from your life
and is replaced with love. Remember the biblical quote, “Perfect love
casteth out all fear.”
Fear and love are unable to reside simultaneously within you. If
you are afraid, you have cast out love. If you are experiencing perfect
love, which is within your free will, then you have cast out fear. This principle of unconditional love as a prerequisite to manifest-
ing your own destiny is a tough one to put into practice full-time. Yet
you can begin this process by working on it one step at a time, begin-
ning right now. Below are some suggestions for living and radiating
unconditional love. 105
WAYNE W. DYER
SOME WAYS OF PUTTING UNCONDITIONAL LOVE INTO
PRACTICE go
Keep uppermost in mind that love transforms. Every single act of
love releases blocked energy in your body. Unconditional love heals
the body and the mind. Keep reminding yourself of this truth until
it becomes your reality. Love is a frequency that you can choose to
tune into, just as you tune into a frequency on the radio. The polarity of love is fear. Fear is a current of energy that literally
runs through your body and is produced when you feel cut off from
the source of unconditional love. Every time you experience fear,
ask yourself, “What is going on that I have substituted fear for love
in this moment?” This kind of self-talk will bring you back to an
awareness that fear is running through you because you have lost
your alignment with love. In this moment of insight, send the fear energy out of your body
by embracing unconditional love. In those moments of fear, your
anxiety about failing, not receiving approval, your appearance, your
grades or whatever can be traced to the absence of unconditional
love. Go to your source when you are experiencing fear and you will
find fears dissipating almost instantly,
Remember that love is experienced in your thoughts and in your
acts of oneness. The more you consider yourself connected to the
divine source, the more you will act in loving ways to all others. Acquire a private, nonpublicized and regular habit of meditating. With every breath you take, feel yourself taking in unconditional
love. With every exhalation, expel thoughts of fear. This personal
exercise can be your lifeline to unconditional love and to the world
of manifesting. 106
Manifest Your Destiny
When you go outside for a walk, use your breath to bring in the
essence of love and feel it flowing throughout your body. Simply use
your breath as a means of inhaling love from the divine source, and
exhaling fear in the next breath. You will feel yourself relaxing and
knowing more joy and freedom. Pick one day to practice this exercise with a partner of your choice. Make a decision to think, act and radiate nothing but unconditional
love for the entire twenty-four-hour period, including your dreams. Every moment of this mutually agreed upon day will be infused
with only love. This means that the moment a moralizing or judgmental thought
enters, you immediately shift it out of your inner field and replace it
with one of unconditional love. If this works for you for one day, see
if you can extend it for another day or two. The longer you can stay
with this exercise, the more dramatic the changes. You will begin to notice synchronistic events showing up and you
will feel as if God is taking special care of you. You will notice an
increase in energy; an interesting shift in your dreams as they
become more intense and spiritual; you will observe yourself
attracting things that previously seemed to stay away; you will most
assuredly note an increase in joy, bliss and a growth in your relation-
ships as well. Make a decision to turn over your most difficult challenges in the
area of unconditional love to God. Simply turn them over with a
request such as, “I have been unable to bring love into my life in
these areas, and I am asking for your divine guidance in accomplish-
ing this. I still think angry and hateful thoughts toward these peo-
ple, and I am asking you to show me the way to unconditional
love.”
By acknowledging that you feel powerless, you admit that your
107
WAYNE W. DYER
conditioning and life experiences have not given you the tools to
radiate love in these places. But you are also acknowledging that you
know there is a higher energy and you ask that higher force to guide
you. By turning it over, you place your complete trust in the God
force and admit that you cannot break the ego’s stronghold. In your silent moments of prayer do not be afraid to ask for help. If
you want to remove fear and hatred in the spirit of wanting peace,
help will be forthcoming. Place no restrictions on how that help is
to show up in your life. Simply ask honestly, and when it does show
up, give thanks. Know the connection between manifesting your heart’s desire and
unconditional love. Unconditional love is the energy of the uni-
verse, it is what God is, and, therefore, what you are as well. Without your connection to this love, you lose your connection to
the creative processes. You cannot attract to yourself that which you are already con-
nected to if you have short-circuited the connection. The presence
of unconditional love is in all things that you wish to attract as well
as in you. Keep it honestly, and you keep your ability to “know that
ye are a god.” Lose it, and you lose your godliness. It is that simple. Remind yourself of this when you ask why your desires aren’t
showing up in your life. The answer will invariably have something
to do with an absence of unconditional love someplace in your
inner world. You do not need to fool yourself with unconditional love. If you do
not love the personality of another, be open and honest about it, but
you can still love the essence, the truth of everyone on this planet
and beyond. See the unfolding in everyone, even if their behavior
108
Manifest Your Destiny
conflicts with what you know to be divine and holy. Know that their
egos have gotten a stranglehold on them and twisted their divine
essence right out of their behavior, but still send love to the essence
that is behind that action. The more you are able to see past the personality and the indi-
vidual behavior, the more you will be a beacon of light for the entire
planet. It is through a change in consciousness that our world is
going to be transformed, and that new consciousness is one in
which love is going to triumph over the passions of the ego. Send
love out past the appearance with which you are in disagreement
and it may shift right before your eyes. Make your word law! Keep this harmony within yourself and you
will experience love in virtually ail settings. If you say it, live up to it
lovingly. This gives you a sense of inner balance that is missing in
those who live with self-repudiation and guilt. The more you prac-
tice “My word is law. I must keep it,” the more balanced your life
becomes. The universe runs on balance, and the energy that keeps it in bal-
ance is love. By declaring yourself as a person who keeps his word,
you align yourself with the loving essence of the world. I have witnessed unconditional love in action in the story of Kaye
O’Bara, who has been caring for her comatose daughter for twenty-
seven years. On an hourly basis—I (along with my wife Marcelene) told
her story in a short inspirational book titled A Promise Is a Promise and I
urge you to familiarize youself with this truly astonishing saga of uncon-
ditional love in action—you will feel the inspiration as you read this
remarkable story and you will know that you will be helping them out as
well, since all royalties go directly to these two divine souls. 109
WAYNE W. DYER
This concludes the sixth principle for manifesting. Unconditional
love is the cornerstone of your mental picturing. You refuse to allow
any contrary, ego-driven thought to enter the inner kingdom of love. If you activate this principle you will have revealed a truth that
eludes most people.


with herbs such as echinacea
(Echinacea  spp., p. 92), it will often
reduce the frequency and intensity
of acne blemishes where hormonal
imbalance is a major factor. Self-help Uses
■ Aiding conception, p. 316. ■ Decreased estrogen &
progesterone levels, p. 316. ■ Irregular cycle, p. 315.Dried berries
 QCaution Excess can cause formication (a sensation of ants
crawling on the skin). Concurrent use with the contraceptive pill
or fertility treatment is not advisable. Avoid in pregnancy. In rare
cases may cause gastrointestinal upset, headache, or dizziness. Tincture  (to make, p. 292). For an irregular cycle, take 40 drops with water
daily for 3 months. US_150-151_Viburnum_Vitex.indd   151 26/02/16   4:00 pm
152Withania somniferaKey medicinal plantsWithania somnifera (Solanaceae)
AshwagandhaAshwagandha
A stout shrub growing to 5 ft (1.5 m), with oval leaves and greenish or yellow flowers. Ashwagandha has powerful medicinal
properties proven by research. Habitat & Cultivation
Ashwagandha is found in India,
the Mediterranean, and the Middle East. It is propagated from seed  or cuttings in spring. The leaves are harvested in spring, and the fruit  and root in autumn. Key Constituents
■ Alkaloids
■ Steroidal lactones (withanolides)
■ Iron
Key Actions
■ Adaptogenic
■ Tonic
■ Mild sedative
Research
■ Chronic stress Clinical research
has been wide-ranging and examined many aspects of ashwagandha’s potential medicinal uses, many linked to the withanolides, compounds similar to the body’s own steroid hormones. A 2012 Indian clinical trial noted that those taking ashwagandha had lower stress
levels and an increased sense of well-being, as well as lower cortisol and blood pressure levels. ■ Anxiety and tension
Ashwagandha has been proven to
reduce anxiety and tension in at least 6 clinical trials. In a 2009 Canadian trial, ashwagandha, paired with dietary advice and a multivitamin supplement, was found more effective in decreasing anxiety than psychotherapy and a placebo. Those taking ashwagandha also reported improved concentration and less fatigue. ■ Male fertility Two clinical trials
testing ashwagandha’s role as a male sexual tonic indicate that the herb markedly improves semen quality. Another clinical trial failed to find any benefit in aiding erectile dysfunction. ■ Other actions Ashwagandha has
also been researched for its use as a tonic suitable for children, to improve muscle strength and mental function in the elderly, for arthritis, and to enhance immune function. Ashwagandha is thought to have anticancer activity. Traditional
& Current Uses
■ Ayurvedic tonic Ashwagandha
has always been valued in Ayurveda
for its tonic, strengthening, and relaxing properties. Robert Svoboda in Ayurveda: Life, Health, and Longevity states that it “clarifies the mind, calms and strengthens the nerves, and promotes sound restful sleep.”
■ Restorative Today, the herb is still
prized as a tonic, but valued also for its unusual combination of actions. As a tonic, it strengthens and supports physical and mental performance, yet at the same time it relieves anxiety Parts Used
Key Preparations & Their UsesLeaves contain the most
withanolides, constituents that inhibit cancer cell growth. Root is powdered or made into decoctions and taken as a strengthening  and calming tonic. Fresh rootDried leaves
Fresh plant
Dried root
Decoction of the root (to make, p. 291). For stress, decoct 5 g with 1/3 cup (75 ml)
water and take over 2 days.Powder  made from the leaves. For anemia, take 1⁄2 tsp in a little
water once a day.Berries are chewed in India to help in convalescence. Fresh berries Dried berriesAshwagandha has been called “Indian ginseng” because it is
used in Ayurveda in much the same way that ginseng is used in Chinese medicine: to improve vitality and to aid recovery after chronic illness. Today, ashwagandha seems to be an herb designed to deal with the busy nature of modern life. It invigorates when fatigued, eases the impact of stress and anxiety, and aids sleep—all traditional uses largely supported by clinical research. and, as its botanical name suggests,
encourages better sleep quality. It is an excellent herb for convalescence. ■ Inflammatory conditions
Ashwagandha can be a useful addition to treatment for chronic inflammatory diseases such as rheumatoid arthritis and psoriasis. ■ Long-term stress By reducing
overactivity and encouraging rest and relaxation, ashwagandha is
useful in countering the debility that accompanies long-term stress. ■ Anemia Aswagandha’s high iron
content makes it useful in anemia. Self-help Uses
■ Long-term stress &
 convalescence, pp. 308 & 319. ■ Male fertility, p. 316.Capsules of powdered root (to make, p. 292). For nervous exhaustion,
take 1 –2 g a day with water. US_152-153_Withania_Zanthoxylum.indd   152 26/02/16   4:00 pm153Zanthoxylum americanumKey medicinal plants
Decoction  For poor circulation, decoct
3 tsp ginger and 3 tsp prickly ash berries
with 3 cups (750 ml) water ( see p. 291). T ake 3/4 cup (150 ml) twice a day. Tablets  T ake tablets, which often contain
other herbs, for arthritis and rheumatism. Lotion  For poor circulation in the legs, make
a decoction of bark (p. 291) and apply.Tincture  of bark (to make, p. 292). For arthritis, take 20 drops with
water 3 times a day.Zanthoxylum americanum  (Rutaceae)
Prickly ash, Toothache Tree
Indigenous to North America, prickly ash is
a warming, stimulating herb for circulation. It was
held in high regard by Native North Americans for its
medicinal properties, and both the bark and berries
were chewed to alleviate rheumatism and toothache. Today, prickly ash is mainly given for arthritic
and rheumatic conditions, but it is also helpful for
certain digestive problems and for leg ulcers. Habitat & Cultivation
Prickly ash is native to southern
Canada and northern, central, and
western parts of the U.S., preferring
moist, shady sites such as woodlands. It is propagated from seed in
autumn. The bark is harvested in
spring and the berries are collected
in summer. Related Species
Southern prickly ash ( Z. clava-herculis )
grows in the central and southern
U.S., where it is used interchangeably
with prickly ash. Chuan jiao
(Z. bungeanum ) is given in Chinese
herbal medicine for “cold” patterns
of illness causing abdominal pain. Z. capense  is taken for colic in
South Africa. Z. zanthoxyloides  is a
traditional West African herb for
rheumatic conditions. Key Constituents
■ Isoquinoline alkaloids
■ Furanocoumarins
■ Lignans
■ Volatile oil
■ TanninsKey Actions
■ Circulatory stimulant
■ Increases sweating
■ Antirheumatic
■ Antifungal
Research
■ Antifungal  Research into prickly
ash is limited, though a 2005 study
found extracts from prickly ash fruit
and leaf demonstrated antifungal
activity. Traditional
& Current Uses
■ North American herb  Prickly
ash was a Native American remedy
for toothache and rheumatism. It was
used in the U.S. during the 19th
century as a circulatory stimulant and
to treat arthritis. ■ Arthritic conditions  Western
herbalists regard northern prickly
ash as a prime remedy for rheumatic
and arthritic problems. It stimulates
blood flow to painful and stiff joints,
promoting the supply of oxygen and
nutrients to the area and removing
waste products. ■ Circulation  The herb improves
circulation in intermittent claudication
and Raynaud’s disease, conditions
where the arteries of the limbs have
narrowed, preventing sufficient blood
reaching the hand or leg muscles. ■ Other uses  Prickly ash relieves gas
and diarrhea and tones the digestive
tract. It is applied topically to treat leg
ulcers and chronic pelvic
inflammatory disease. Self-help Uses
■ Back pain, p. 313. ■ Poor circulation, p. 302Prickly ash
A deciduous shrub
growing to 10 ft (3 m),
with thorny gray
branches and
compound leaves. Prickly ash  is antirheumatic and improves
circulation.Parts Used
Key Preparations & Their UsesBark is considered to
have a stronger effect
than the berries. It is
used in preparations
to stimulate blood flow.


 to be infused or simmered for
the maximum time to optimize its medicinal
action. Infusions should be infused for 15 minutes
and decoctions should be simmered for 30 minutes. Press the soaked herb through the strainer or sieve
to remove as much liquid as possible. Small amounts
of neat tincture can be added to the cooled syrup to
increase its effectiveness. Syrups Made with Tinctures
Syrups may also be made with tinctures instead of
infusions or decoctions. Combine 500 g of honey
or unrefined sugar with 1 cup (250 ml) of water. Gently heat until all the sugar or honey has
dissolved and the mixture has thickened. Remove
from the heat. Once cool, stir 1 part of the
tincture, or mixture of tinctures, into 3 parts of the
syrup and bottle as directed opposite.Tonic Wines
Tonic wines are an agreeable way to take strengthening and tonic herbs to
increase vitality and improve digestion. Neither strictly medicinal, nor simply
appealing to the palate, they are easy to prepare at home. Tonic wines are
made by steeping tonic herbs, such as dong quai ( Angelica sinensis, p. 63), or
bitter herbs, such as southernwood ( Artemisia abrotanum, p. 172), in red or
white wine for several weeks. Syrups
Honey and unrefined sugar are effective preservatives and can be combined
with infusions or decoctions to make syrups and cordials. They have the
additional benefit of having a soothing action, and therefore make a perfect
vehicle for cough mixtures as well as relieving sore throats. With their sweet
taste, syrups can disguise the taste of unpalatable herbs and are therefore
greatly appreciated by children. Standard Quantity
100 g dried or 200 g fresh tonic herbs or
25 g dried bitter herbs and 1 quart (1 liter) of
red or white wine
Standard Dosage
Drink 1/3 cup (70 ml) each day before a meal. Storage
Use a ceramic vat with a tap at its base, or a
sterilized glass jar. Store for 3–4 months, ensuring
wine covers the herbs. If the herbs become
moldy, discard the remedy. Standard Quantity
2 cups (500 ml) infusion or decoction (see p.
291), infused or heated for the maximum time
(see left); 500 g honey or unrefined sugar
Standard Dosage
T ake 1–2 tsp (5–10 ml) 3 times a day. Storage
Store in dark glass bottles with cork tops in a
cool place for up to 6 months.1Place the herb in a large, clean jar or vat. Pour in enough wine to cover the herb
completely. Close the jar securely, shake
carefully, and leave to stand. 1Pour the infusion or decoction into a pan. Add the
honey or sugar. Gently heat, stirring constantly
until all the honey or sugar has dissolved and the
mixture has a syrupy consistency. Remove from the
heat and cool.2Pour the cooled syrup into sterilized glass
 jars using a funnel and store in a cool, dark
place. Seal the jars with cork stoppers, because
syrups are prone to ferment and may explode if
kept in screw-topped bottles.2Allow the wine to mature over 2–6
weeks, then take a dose from the
tap or jar. Regularly top off the mixture
with wine. US_292-293_Tinctures.indd   293 26/02/16   4:43 pm
294
herbal remedies for home useHot Infused Oils
Although hot infused oils can last up to a year,
they are most potent when used fresh. If only
using infused oils occasionally, make a smaller
quantity than the standard amount with the same proportion of herb to oil. The wine press may be replaced with a jug—when cool enough to touch, squeeze the oil through the jelly bag as illustrated in Cold Infused Oils below. Many herbs make effective hot infused oils,
especially spicy herbs such as ginger (Zingiber officinale, p. 155), cayenne (Capsicum frutescens,  p. 74), and pepper (Piper nigrum, p. 250). These oils can be rubbed into the skin to relieve rheumatic and arthritic pain, improve local blood flow, and relax muscles. Other hot infused oils from leafy herbs, such as comfrey (Symphytum officinale,  p. 138), speed wound healing. Oil infused with mullein (Verbascum thapsus, p. 281) is used for earache and ear infections, and chickweed (Stellaria media, p. 272) ointment may be produced from
a hot infused oil (see p. 295). Cold Infused Oils
Making a cold infused oil is a slow process and involves leaving a jar packed with herbs and oil  to stand for several weeks. Sunlight encourages the plant to release its active constituents into the oil. It is the most suitable method of oil infusion for fresh plant material, especially the more delicate parts, such as flowers. St. John’s wort (Hypericum perforatum, p. 106), calendula (Calendula officinalis, p. 73), and melilot (Melilotus officinalis, p. 234) are three of the most commonly produced cold infused oils. St. John’s wort oil is anti-inflammatory and analgesic, and may be applied topically or taken internally (after consulting an herbalist) for peptic ulceration. Olive oil is particularly suitable for cold infusion as it rarely turns rancid. The intensity of sunlight and length of time an herb is infused affects the concentration of its medicinal constituents. For greater strength, add the extracted oil to a fresh supply of herbs and infuse again.Infused Oils
Infusing an herb in oil allows its active, fat-soluble ingredients to be extracted;
hot infused oils are simmered, while cold infused oils are heated naturally by the sun. Both types of oil can be used externally as massage oils or added to creams and ointments. Infused oil should not be confused with essential oil, which is an active constituent naturally present in a plant and has specific medicinal properties and a distinct aroma. Essential oil may be added to an infused oil to increase its medicinal efficacy.Standard Quantity (infused oils)
250 g dried or 500 g fresh herb to 3 cups (750
ml) olive, sunflower, or other good-quality vegetable oil
Storage
Store in sterilized, airtight, dark glass bottles  for up to 1 year; for the best results, use within  6 months. 1Stir the chopped herb and oil together in a
glass bowl over a saucepan of boiling water. Cover and simmer gently for 2–3 hours. 2Remove from the heat and allow the
mixture to cool, then pour into the wine press (or jug if not available) with a jelly bag in place. Collect the strained oil in a jug, pressing all the liquid out of the herb. 3Pour the infused oil into clean, dark
glass bottles, using a funnel. Seal and label each bottle. 1Place the herb in a clear glass jar. Pour in oil until it
completely covers the herb, close the jar, and shake well. Place the jar in a sunny spot, such as on a windowsill, and leave for 2–6 weeks. 2Pour the oil and herb mixture into a jelly bag,
secured to the rim of a jug or bowl with string (or use a wine press as pictured above in hot infused oils). Allow the oil to filter through the bag. 3Squeeze out the remaining oil from the bag. Pour the
infused oil into dark glass bottles, label, and store. Alternatively, repeat the whole process with the infused oil and fresh herbs. US_294-295_Infused_Oils.indd   294 26/02/16   4:43 pm295 herbal remedies for home use
Ointments can be made with dozens of bases
and they vary in consistency, depending on the
constituents and proportions used. The simplest
way to make a soft, all-purpose ointment is to use
petroleum jelly or soft paraffin wax (other methods
are explained below). Petroleum jelly is impermeable
to water and provides a protective barrier for the
skin. Single herbs or mixtures of herbs may be
used as required, provided they are finely cut, and
essential oil can be stirred into the ointment just
before straining. Different Consistencies
A solid  and relatively grease-free ointment will
spread easily and is useful for preparations such as
lip balms. This may be made by using alternatives
to mineral oils. Melt 140 g of coconut oil with
120 g of beeswax and 100 g of powdered herb. Simmer gently for 90 minutes in a glass bowl set
in a pan of boiling water or a double boiler, then
strain and pour into jars. A less solid  ointment, for conditions such as skin
rashes, may be made by combining olive oil and
beeswax. Melt 60 g of beeswax with 2 cups (500
ml) of olive oil and 120 g of dried or 300 g of
fresh herb in a glass bowl


 you know everything about food, this book is a must r ead. Bringing balance in our body and our life is something we face daily and to
think we can do that with the foods we consume is quite a discovery. Much
mor e than a diet or a r ecipe book, the wisdom offer ed her e will help you
bring balance and healing in your kitchen and…your life. Obsessed with
counting calories, we overlook the most important ingr edient in our
nutrition, that is the ener gy it holds and imparts to our body and our mind
and how it affects our Consciousness. The wisdom offer ed her e, wher e
A yurveda meets W estern lifestyle, is pr ofound for pr eventing disease and for
healing. The added bonus is the captivating pr ose that will invite you into the book
and will ring true for you. It is a CLASSIC, to be r ead, r er ead, shar ed and
gifted. Every paragraph is an aha moment. Susan Niedzielski B.S. M.A.,
Educator, Y oga T eacher, A yurveda PractitionerCopyright © 2018 Meena Puri / A yurvedic Healing Center LLC. All rights reserved. No portion of
this book may be reproduced mechanically, electronically, or by any other means, including
photocopying, without permission of the publisher. It is illegal to copy this book, post it to a website,
or distribute it by any other means without permission from the publisher. ISBN: 978-1-7328793-1-7
Published by A yurvedic Healing Center LLC
Photos by Simone Kitschke
Cover Design by T revor Stooke
Book Design by Janet Rouss
The Information in this book is based on A yurvedic Principles that have been practiced for thousands
of years. I encourage you to use the information to promote self healing. It is not intended, however,
to replace professional medical care or treatment. For any medical conditions, always consult a
licensed health care professional.A  t r i b u t e  t o  m y  f a t h e r. I f  o n l y  I  h a d  y o u r  w i s d o m.T h e  a r t  o f  h e a l i n g  c o m e s  f r o m  n a t u r e,
n o t  f r o m  t h e  p h y s i c i a n. T h e r e f o r e  t h e
p h y s i c i a n  m u s t  s t a r t  f r o m  n a t u r e,  w i t h
a n  o p e n  m i n d. Phillipus Aur eolus ParacelsusC O N T E N T S
Foreword
Preface
How this book is or ganized
Section I Our Challenges
Chapter 1 Guilt and Shame
Chapter 2 Emotional Hunger
Chapter 3 Our Disconnection from Food
Chapter 4 Overconsumption and Addiction
Chapter 5 Lack of Personal Responsibility
Section II A yurveda Offers Solutions
Chapter 6 A yurveda Fills the Gap
Chapter 7 Consciousness and its Role in Healing
Chapter 8 The Bigger Context
Chapter 9 Our Connection with Creation
Chapter 10 Ener gy, Quality, and Balance
Chapter 1 1 Digestibility
Chapter 12 What Makes Food A yurvedic? Section III Healing: A Collective Concept
Chapter 13 It T akes a V illage
Chapter 14 I Dream of a Dif ferent W orld
Chapter 15 Food is Our Medicine
Section IV Recipes: Let the Healing Begin in Y our KitchenChapter 16 Stocking Y our A yurvedic Pantry
Chapter 17 Be Y our Own Master Chef
Chapter 18 Notes About the Recipes
Chapter 19 Recipes
More About the Author
Bibliography
End notesA C K N O W L E D G E M E N T S  A N D  G R A T I T U D E
Y ears ago, I volunteered to hos t a Y oga Fundraiser to help a student serve
kids in an underdeveloped community in Peru. W e had a great turnout and I
was able to fit 22 students into my small home studio. W e used every inch
of the space in the studio and I managed to teach Y oga while I was
practically plastered to the wall. The high light of  the event was the Indian lunch I had prepared. Plans to eat
outside were undermined by an  unusually strong wind, so at meal-time I
lined my living room and kitchen with tables and chairs. It turned out to be
a memorable experience for all, and, most importantly, we raised over $700. This money went a long way to help the kids in Peru. It was at this eve nt that many participants suggested I teach a co oking class,
as they had real ly enjoyed the lunch. Of course, I laughed it of f as I had
never fo llowed a recipe or mea sured anything while cooking. I did it all
instinctively and by feel. In order to teach, I would have to write out the
exact rec ipes and that felt like a jarring idea; it felt like work I didn’ t want
to do. The sug gestions were sincere and persistent, however. I mentioned the idea
to m y friend, Alison, who no t only gave me encouragement, but also
transcribed a recipe while I talk ed it out. This led to me teaching a class on
the secrets of In dian Cooking in a middle school’ s skills room,  to about 15
people. They not only thoroughly enjoyed the dishes we had prepared, but
really appreciated learning all about the spices; they loved being able to add
new dishes to their repertoire. What followed were more coo king classes and after I grad uated from
A yurveda Schoo l, I started to teach an A yurvedic nutrition a nd cookingprogram right out of my kitchen. I fielded constant requests for a cookbook. That fundraiser meal really was the starting point for this book, which
started out as a way to share the recipes but ended with a lot more than that. I’ve lear ned tha t anything can t urn into the first step towards an unknown
future, o r even to a goal that we may have never imagined. I am grateful to
all t hose who encouraged me  and suggested I write this book. I am
especially grateful to my friend, Alison, who transferred that one recipe
from my head to paper and made me realize that writing a recipe down was
not all that dif ficult after all. W ith the  yoga studio housed right below my kitchen, my students often say
things like, “It smells so good. What are you cooking? Y ou should do a
book!” Thank you for your kind  and encouraging comments, your trust and,
moreover, for appreciating the  meals that I prepare at our meditation
retreats and special events. I h ave thorough ly enjoyed cooking the recipes that you will find in this
book, particularly because of my friend and photographer, Simone
Kitschke. W ithout her, this book would not be possible. W e had many
sessions of cooking, taking pictures, eating and repeating this pattern, and
we had a blast. My Indian pas sion and her German discipline could not
have been a better match, and I can say that we were in the “z one” every
session. Things flowed and came together seamlessly. W e also got
immediate feedback on the recipes from her husband, our “la b rat,” and
Simone called me a mad scien tist better fitted for an entertainment show
than a cooking show. Thank you, Simone! I wonder what we will do next? Many th anks to my editor Susan  Crossman, not only for her support of my
ideas an d passio n but for questioning me enough to pull a boo k out of me
and for being there every time I needed a sounding board. T here are so
many o thers who have contributed to this book through their
encouragement, feedback, support and their trust in me. Amongst those are
my leaf sisters and colleagues Rhonda Egidio and Sue Niedzi elski. I will
always r emember my book being read to me by you both. And thanks to my
business coach, Sherri Richards, who told me it will only take me a month
to write a book; it didn’ t but you did inspire me. I am grateful for Dr. Shekhar Annam bhotla for his continuous support in whatever I do. I amgrateful for my dear client, Chuck Hammond, for trusting in my work and
of fering many valuable suggestions and quotes for the book. I am always
grateful for my family and my friends for believing in me and always
cheering me on. Last but not least, I am grateful for all of my teachers, includi ng the ones
who came in th e guise of tough clients and students. Y ou have taught me
more than you will know. But in particular, I want to of fer my deepest
gratitude to the o ne and only Dr. Paul Dugliss, my teacher and mentor, who
opened the world of A yurveda  and healing to me


is nevertheless the least of the three. It is a device,
there to do our bidding. Do not, therefore, get caught up in things of the body. Take care of t he body, for sure —
just as you would take care of your car or your home or any other valuable possession. Yet
do not confuse yourself about Who You Are. You are not the body. You are not the mind. You are not even the soul. You are all
three —and more. You a re the Spirit that forms  all three. You are The Energy. You are The
Essence. Please do not regret
all those moments that have brought you
Here. If you are reading this,
then your perseverance has been answered,
and a Grace is coming. So for now, hold on lo osely to where you are. And like knots on a rope that mark your reaching,
hand over hand
you will continue to climb — sometimes through ecstasy,
sometimes through white agony,
higher
into evermore light. This same formula over
and over again. Until that day  you find yourself
just a beacon;
only flame. In a place
where even Love Itself  has come undone. —‘Love Itself’  © 2006 Em Claire  23. LIFE’S WONDER
I HAVE KNOWN MANY  people who never really think about life. “I’m too busy,” they tell me. “I’ll leave that to writers and poets.”
For this reason many people find themselves living in a world where stuff is going on
that no one seems to want to have going on. How it is pos sible for six billion people to want
the same thing and not be able to get it? they ask. What kind of a world is this? they want to
know. Or, in the words of that heart -sinking song by Peggy Lee from so many years ago, “Is
that all there is?” If that’s all  there is... somebody send in the clowns, because this has got
to be a circus. But it’s not a circus, it’s a beautifully orchestrated symphony, with God as the conductor
and all of us as the musicians. All we have to do to make beautiful music together is know
the score. When we see life as it really is, it all suddenly makes sense. Then the changes that are
occurring are seen as gifts and not burdens. And then future changes will be
demonstrations of creation, not tests of endurance. Life is a process. It is not something that is “just happening,” it is something that is
happening on purpose. There is something that life is designed to do. What is the outcome
that life is trying to produce? That is the question of the hour. Indeed, of the century. The an swer can be offered at two
levels... UNIVERSALLY: Life is the process by which God expresses  God, experiences  God, and
expands  God. INDIVIDUALLY: Life is intended to produce for you a direct experience of who you really
are—and then, an opportunity to g o to the next level in your expression of that. Put simply, the purpose of life is to know life and to express more life through the
process of life itself, manifested through all the individuations of life —in this particular
case: You. Life meets its purp ose through the process called  Change. That is, Life (God) is always changing in order to always be creating and recreating Itself
anew, in a way that expands Itself. Many people in the world think that God (as opposed to humans) causes Change, in the
sens e that God causes everything. Ah, but does God? Is there even a God at all (in the sense
of a Supreme Being existing apart and separate from us) who would or could do that? And
if there is, why would God cause one Change and not another? Why would God do “ this”
and not “that,” favor this person or project and not that one? What are God’s criteria? Yes, there are those who believe that God is pulling the levers, for reasons known only to
Him and, presumably, those who follow the One True Religion (whatever religion that
might be in any particular case). So what is true about all this? Is “God” pulling the levers? Or is life a process that runs all
by itself? The answer is no to both questions. “God” (as that separate, Supreme Being) is not
pulling the levers... and... life is not a process that runs all by itself. Life’s wonder is that it is a process in which you, as a sentient being filled with the
consciousness of self -awareness, have the opportunity to create your own experience and
your o wn reality, to know yourself as you appear to be, to express yourself as you came to
be, and finally, to recreate yourself as you wish to be in the next grandest version of
yourself. Life’s wonder is that the whole human race, jointly, has the same opportu nity! We
are, daily, co -creating our collective reality. Life’s wonder is that it is a glorious adventure and a sweet, sweet journey, and I know
and understand that it does not appear to be that way for many, many people. Indeed, it is
when I see the suffe ring of others that I am the most tempted to give up my idea about life’s
wonder, about this being a friendly universe, and about God being a friendly God. We talked about this earlier, and I have been given answers to this riddle often. Yet there
are stil l times when my mind is perplexed and my heart is heavy and only my soul is at
peace in the midst of all of the travail that I witness being visited upon the lives of others, if
not in my own life. Why the travail? I ask, even though I have been given the answer. Why the tragedies? I
cry. And the One Soul replies... Once again, my sweet, caring, compassionate one, you do not and cannot know
of the “soul assignment” which has been given to —and accepted by —another
blessed Individuation of God. Yet can you not believe Me when I tell you that no
Aspect of Divinity can be, at the soul level, victimized or damaged in any way? I
know that at the human level, hurt and victimization exist. Yet I tell you this:
outward manifestation is part of the inward journey of  all entities and cannot be
fully explained or understood in human terms because of the limitations of the
current human perspective. Yet this perspective can shift. And it will. All the human
race needs is one more Shifter here and there, one more person committed to the
Change that will Change Everything. The One Soul then inspired me to write this:
Let me see if I can give you a speck of an insight into a much higher and far more
complex truth than what you may have previously considered. Have you ever d one
something for yourself or for another or for a cause that looked like it hurt or
damaged you in some way —but you did it anyway, for the larger good? I thought about that for a while. I remembered things I have done for myself that “looked
like” they hu rt or damaged me, but that really, in the long run, were “for my own good.” I
immediately came up with a good -sized list. Then I took a look at things I have done for others that did me no good at all —that, in
fact, actually damaged me in some way —but that  I did anyway, because I loved that other
person, or that project. Again, I came up with a pretty healthy list. Now the One Soul inspired me to ask myself:
Can you begin to understand how souls could be doing the same kind of thing? Does it seem to you pos sible that soul -beings would do this as part of their
journey —to advance either their own evolution... or the evolution of another? I had to admit that suddenly I had a better conceptual understanding of all of this. Then I
suddenly saw a “movie” in my head. I was caused to imagine an exchange between myself
and another soul. In my vision I was walking down a sidewalk in some city and I came
across a street person leaning up against a building, clothes a mess, hair oily from not
having been washed in wee ks, and smelling... well, interesting... for lack of a better
description. The street person held out a small paper cup as I passed by. “Would you have any spare
change?” she mumbled. Oh, this same person is on this same spot six days out of seven, I said to myself. She’s got
a real racket going. Why bother even looking for work when you can pick up who knows
how many dollars a week just standing here asking for it? I passed her by without giving her so much as a look... but then I turned b ack and
headed straight for her. “Tell me something,” I blurted. “Why don’t you just get a job like
everybody else rather than standing here asking people for money?”
“If I did,” the bag lady replied, “who would be here to let you see who you really are —?”
I was stunned by her answer. Stunned into silence. I invite you, now, to move into that silence yourself. Consider her reply. How