will look forward to and be excited by the challenges in your life. Help ot hers to solve their pr oblems by teaching them the creative
response. T each and use the creative response at work and in your home
life. T ea ch your children how to  perceive their challenges as opportunities
for crea tivity. Flexibility and creativity are the keys to e volutionary
progress. Even in Darwinian te rms, those who are able to adapt survive. Adaptation first requires flexi bility, then creativity. Every evolutionary
jump is a quantum leap in creativity. When you cultivate fle xibility and
practice the creative response you will notice how much younger, more
flexible, and more adaptable you become.<|eot_id|><|begin_of_text|>
Q: What is the first step in releasing toxic habits?,
A: Meditating regularly and avoiding toxic substances and emotions.
Q: How can you increase your daily water intake?,
A: Divide your weight in pounds by two and drink that many ounces of water per day.
Q: What is the secret to longevity, according to Vedic wisdom?,
A: Letting go of attachments and embracing change, and recognizing that love is essential for life.
Q: What is the key to reversing the aging process?,
A: Cultivating flexibility and creativity in consciousness, as well as a willingness to let go of attachments and negativity.
Q: What is the ultimate truth of existence, according to spiritual traditions?,
A: Unity is the ultimate truth of all existence, and love is the key to accessing this unity and reversing the aging process.<|eot_id|><|begin_of_text|>Investing the time and attentio n to create
physical, emotional, and spiritu al intimacy can often result in the most
fulfilling sexual experiences of a person’ s life. T o improve your sexual experiences, you need to divest yourself of your
expectations. Expectations are usually in three areas: (1) performance, as
exemplified by  the question “How am I doing?”; (2) emotions, as
exemplified by the question “ How am I feeling?”; and (3) security, as
exemplified by the question “Do you really love me?” These are
understandable concerns when exploring intimacy with your partner. They
also pro vide a unique opportunity to express your vulnerabilities and create
more intimacy. Intimacy derives  from the willingness to be vulnerable. Ask
for what  you need and give to y our lover what he or she needs. Openness,
vulnerability, the willingness to give, and the readiness to receive are all
qualities of spirit. Relinquish your expectations. When you relinquish your expectations,
you are able to release your resistance. Y our resistance keeps you from
enjoying what is happening. In sex, as in all areas of life, resistance is born
of fear. All resistance is mental a nd derives from a judgment against what is
being felt. Practice releasing your judgments and releasing your
expectations and you will experience the passion and surrender that sex
of fers. The concentrated passio n of sexual lovemaking then permeates all
other aspects of your life. If you find that sex is mixed with hidden emotions such as sha me, guilt,
or a nger, commit to releasing these toxic and inhibiting feelings. Sexual
intimacy is one road to the experience of true freedom, becau se it is one
area of life in which you can become completely uninhibited and free. Sexual fulfillment occurs when the experience comes from playfulness
instead of need. When sex is u sed to fulfill needs, it leads to addiction. When sex comes from playfulness, the result is ecstasy. Despite what you may have been conditioned to believe,
sexual desir e is sacr ed and virtuous. FOR PLA Y
Sex is most enjoyable and creates the greatest amount of love and intimacy
when it is viewed as a process rather than as a goal. W ester n society is
dominated by a goal-oriented worldview. Both men and women are
conditioned to achieve whatever goal is established, as directly, quickly, and
ef ficiently as possible. This at titude plays itself out in our lovemaking
where w e’ve lea rned to prize s exual climax as the sole tar get of physical
intimacy. Althou gh every lover relishes the pleasure of or gasm, the ancient
wisdom traditions of India and China suggest that playing with sexual
ener gy a nd extending the process of lovemaking expands the heart, mind,
and spirit, while intensely enric hing physical delight. Known as T antra in
India and the T ao of Sex in traditional Chinese culture, the basic principles
for conscious lovemaking include ritual, communication, and finesse. RITUAL
If yo u view sex as a sacred act, you will understand the value of  ritual. T ake
the t ime to prepare yourself for lovemaking as if you were jou rneying to a
realm of celestial pleasure. Bath e yourself and prepare your bod y and mind
for t he s haring o f your most pe rsonal gifts. Set the lovemaking scene with
attention to all t he senses. Read inspiring love poems to your p artner. Play
beautiful music  that arouses your passions and opens your heart. (See
appendix for our recommendations.) W ear sensual clothing, employ subtle
lighting with candles, and dif fuse pleasing aromas in the room. Look into
your lover ’ s eyes and silently o r aloud acknowledge the gift of engaging
intimately with your partner. When y ou consider sexuality as simply another physiologica l need, it
only ser ves that  purpose. Recognizing that unlike your animal ancestors,you hav e the ability to channel creative sexual ener gy to expand your heart
and raise your consciousness, you can use rituals to focus your attention and
intention. T ransforming an exc hange between two people from an act of
pure biology to one of body, mind, and spirit generates passion, vitality, and
ecstasy. COMMUNICA TION
Communicate your feelings and  needs to your partner, before, during, and
after sex. Expres s what brings you pleasure and what you need to feel safe,
adored, and aroused. Reorient y our intention from simply releasing sexual
pressure to celebrating the process. Prolonging the act of lovemaking has
ener gy-enhancing ef fects on mind and body. Inform your partner when you
are a bout to clim ax and slow d own the tempo to expand and prolong the
pleasure. Lovem aking is a danc e of body, mind, and soul that c an continue
twenty-four hours a day in physical, emotional, and spiritual domains. Sexual ecstasy is nourished through your willingness to be vulnerable. Asking for what you need to fulfill your deepest desires and fantasies
requires your willingness to be  vulnerable. Through this vulnerability the
boundaries betw een “I” and “thou” and between body and s oul become
blurred. This is the essence of a spiritual experience and the promise of
conscious lovemaking. FINESSE
Like me ditation, lovemaking is  a domain where force, ef fort, and control
fail to result in s uccess and fulfillment. Subtlety, timing, and finesse are the
essence of rapturous lovemakin g. The blossoming of sexual bliss requires
total atte ntion in  the present mo ment and openness to creativity. Sex can be
a too l fo r person al transformatio n when you listen to the signals from your
body an d the body of your lover  and use them to surrender and release yourresistance and fear. Lovemaking  provides access to personal, collective, and
universal domai ns of awareness. Every loving couple is reenacting the
perennial myths of love; every loving couple is reenacting the  reunion of
souls. In  T raditional Chinese Medicine, lovemaking is an opportunity for
the p rimordial inward moving ( yin) and outward moving (yang) forces to
balance. In A yurveda and T antra, sexual union is the personalized
expression of the eternal dance between the impulses of pure potentiality
(Shiva) and creative expression (Shakti). T rue intimacy is union between flesh and flesh, between heart and heart,
between soul and soul. Sexual ener gy is the creative ener gy of the universe. Sexual ener gy is sacred ener gy. When we have restored the sexual
experience to the realm of the s acred, our world becomes divine, holy, and
healed. Thr ough the vulnerability of sexual intimacy,
the boundaries between “I” and “thou” and
between body and soul become blurr ed. Ojas—the Essence of Love
Y ou hav e been using the mantr a ojas in your daily ritual to pe rceive your
body as a field of ener gy, transformation, and intelligence. This subtle
substance is nourishing to your physical, emotional, and spiritu al bodies. It
provides the integrating essence that unifies all aspects of your being. According to A yurveda, we are born with a small reserve of ojas that can
be augmented or depleted as a result of nourishing or toxic e xperiences. Healthy food, loving emotions, nurturing sensory impressions, r ejuvenating
herbs, and creative use of sexu al ener gy all contribute to more abundant
ojas. Ojas reminds every cell in the body of its primary directiv e to support
the wholeness of the mind/body  network. It also strengthens y


 longings for emotional and creative fulllment, although these
are, of course, part of the deeper and more essential desire. This
longing comes  from sensing that another, more fullling state of
consciousness and a larger capacity to experience life must exist. As you translate this longing into conscious terms, you may
become involved in confusion and contradiction. Confusions and
apparent contr adictions come from the dualistic consciousness of
the human mind. The dualism is always present, for humans
perceive reality in terms of either/or, good or bad, right or wrong,
black or white. This way of perceiving life is at best only half true:
One can perceive only fragments of reality; the full truth  can never
be found. Truth always comprises more than what the dualistic way
of seeing reality can grasp. One confusion  might be: “Am I longing for something unreal? Would it be perhaps more realistic and more mature to give up this
longing and accept that life is just this at, dismal, gray place? Do
we not hear over and over that acceptance is necessary in order to
be at peace with oneself and life? Therefore I should really abandon
this longing.”
The way out of your confusio n can only be found when you take a
step beyond the dualism implicit in this dilemma. It is true that you
must accept your present state. It is true that life, as it manifests,
cannot be perfect. Yet this fact is not what truly makes you
unhappy, rather it is your demand that life should be perfect and be
handed to you in its perfection that creates a problem. If you go
deeply enough, you will inevitably discover that there is a part of
you that denies pain and frustration; a place where you are angry
and spiteful because there is no loving authority who will eliminate
undesirable experiences for you. Thus it is true that your longing for
this utopian kind of happier state is unrealistic and should be
abandoned. The False DesireBut does this truly mean that the longing per se stems from
immature, greedy, or neuroti c attitudes? No, my friends, it does not. There is an inner voice tellin g you there is much, much more to your
life and yourself than you are capable of experiencing at this time. How then can we nd clarity  about what is real and what is false
about your deepest longin g? The desire is false when your
personality wishes love and fulllment, perfection and happiness, or
pleasure and creative expansion without paying the price of strictest
self-confrontation. It is false when you do not assume the
responsibility for your prese nt state, or the state you long for. For
example, if you feel sorry for yourself because of your unfullled
life, and if you in any way blame others for your present state, no
matter how wrong those others may be, whether your parents, your
peers, your associates, or life as a whole, then you do not assume
responsibility. If this is the case, then in some way you also wish to
receive the new and better state as an unearned reward. You may
try to be a good little obedient follower of a powerful authority
gure in order to be rewarded. Since the reward in reality can never
come from the outside, no matter what you do, you must feel
disappointed, resentful, cheated, and angry, and you will resort
again and again to your old, destructive patterns that are in fact
responsible for the state that creates your unfullled longing. The Realistic Longing
The longing is realistic when you start from the premise that the
clue to fulllment must lie in you; when you wish to nd the attitudes
in you that prevent you from experiencing life in a fullled and
meaningful way; when you interpret the longing as a message from
the core of your inner being, sending you on a path that helps you
to nd your real self. However, when the inner message of longing is misinterpreted by
the negative, greedy, ungiving and demanding personality,
confusion sets in. The longing is then put into channels of
unrealizable fantasies of magic. You believe fulllment is supposedto be given to you, rather than attained through the courage and
honesty of looking at yourse lf as you now are, even at areas you
would rather avoid. If a life situation is painful and you react with
rage, complain ts, and other defenses against cleanly experiencing
this pain, you are not in truth about your present state. But if you
just let the pain be and feel it, without playing games like “it will
annihilate me,” or “it will last forever,” the experience will release
powerful creative energies to increasingly work for you in your life
and open the channels to your spiritual self. Feeling the pain will
also yield a deeper, fuller, and wiser understandin g of the
connections between cause and eect. For instance, you will see
how you attracted this particular pain. Such insight may not come
immediately, for the more you force it, the more it will elude you. But it will come if you stop the inner ghting and resisting. Do not abandon the longing itself. Take it seriou sly. In fact, cultivate
it and learn to understand it, so that you will follow its message and
take the inner  path to your core; go through that part which you
want to avoid, which is the real culprit solely responsib le for your
less than fullled and joyful state. Do not abando n the longing that comes from the sense that your
life could be much more, that there is a state in which you can live
without painfu l, tortured confusions, where you can function on a
level of inner resilience, contentment, and security, where you are
capable of deep feelings, of blissful pleasure and can express them,
where you are capable of meeting life without fear because you no
longer fear yourself. You will, therefore, nd life, even its problems,
a joyful challenge. If your inner problems can become a challenge
that gives spice to your life, the ensuing peace will be all the more
sweet. The tackling of these problems will give you a sense of your
own strength, resourcefulness, and creative ability. You will feel the
spiritual self owing through your veins, in your thoughts, in your
vision and your perceptions, so that decisions will be made from the
center of your being. When you live this way, occasional outer
problems are the salt of your life and become almost pleasurable. But the times of outer problems will become less frequent, and
peaceful, joyous, creative living will become the norm.Learning to Endure the State of Bliss
Right now, the saddest part of your longing is that deep inside
you know how your own body and soul are not even capable of
accepting and sustaining intense pleasure at this time. Pleasure
exists on all levels: spiritual, physical, emotional, and mental. However, spiritual pleasure, separated from the levels of everyday
functioning, is an illusion, because true spiritual bliss encompasses
the total personality. The personality must therefore learn to endure
a state of bliss. This it cannot  do unless it learns to endure whatever
is locked inside the psyche now: pain, meanness, malice, hate,
suering, guilt, fear, terror. All these must be transcen ded. Then,
and then only, can the human personality function in a blissful
state. Your longing to experie nce more pleasure is a message for you
to embark on a road that aords you the possibility of being in bliss. The state of existence I described need not be given up as
unrealistic or wishful thinking. It need not be given up because you
will earn it and make it your own by going through whatever in you
prevents you from experien cing it. This state already exists as a
dormant potential within you. It is not something that can be given
to you by others, or acquired through learning or eort. It unfolds
organically as a byproduct of your going on a path such as I am
privileged to show you. This brings us to the whole  question of what this path is. This
path is not new: It has existe d in many dierent forms for as long as
human beings  have lived on this earth. The forms and the ways
must change as humanity evolves, but the fundamental path
remains the same. The particular path—the “Pathwork”—in which I
guide you is anchored in ancient and perennial wisdom and yet it is
also new. It oers help for your psychological and spirit ual growth
at this present, critical stage in humanity’s evolution. The Pathwork and PsychotherapyThe pathwork is not psychotherapy, although aspects of it must
necessarily deal with areas psychotherapy also deals with. In the
framework of the pathwork,  the psychological approach is only a
side issue, a way of getting through obstructions. It is essential to
deal with confusions, inner misconceptions, misunderstandings,
destructive attitudes, aliena ting defenses, negative emotions, and
paralyzed feelings, all of which psychotherapy also attem pts to do
and even posits as its ultimat e goal. In contrast, the pathwork enters
its most important phase only after this rst


  can be
used by all three  doshas. At Soukya, the integrated wellness center near Bangalore where
Naturopathy is combined with other modalities to create individual
therapeutic programs, mud is used in three ways: as a local ized
application, as a pack and as a fu ll mud bath. Mud is harvested from
the man y ant hills found on site; as the ants have taken the mud
from dee p down, it’ s incredibly pure without any surface polluta nts. Therapists furth er prepare it by sieving it, washing it properly, and
sterilizing it by drying it in sun light. It is then stored carefull y in
airtight containers. “Mud is healing in itself,” expl ains the resident naturopath Dr
Usha Devi. “It has the property  of retaining temperature for a l ong
time, so  depending on the ailm ent, can be applied either hot or
cold. ” H ot mud is used for join t conditions such as arthritis an d to
reduce oedema or water retentio n in localized areas of the body, and
cold mu d helps in the treatment of skin diseases, such as psor iasis
for example. Sometimes, herbs may be added such as disinfecting neem and
turmeric if there is a possibility of infection and castor oil may  be
added to an abdominal pack in liver conditions. It helps stimulate
the circulation of blood towar ds the liver, thereby aiding in  the
detoxification process. Whichever mud therapy is assigned, the feeling is nurturing and
strengthening. The tightening experienced when the mud dries on
the skin is pleasant — be it hot or cold — and as it is straight from
nature, you can be sure it is doing good work. The full mud bath is
particularly invigorating: being slathered in soft, creamy mud, then
having it washed of f afterwards  is a self-indulgent treat. The skinfeels sof t, smooth, tight and tin gly afterwards — and there is no
need for extra moisturizing. Application of mud from top to toe may sound a bit messy (gross even), but it is an
invigorating experie nce especially if the body is wrapped in a blanket after
application. Micro elements from the mud are absorbed into the body and toxins
expelled leaving skin and internal organs refreshed. Mud from Soukya’ s organic site is harvested, mixed with pure water and made into
packs for a variety of uses. When placed on the abdomen, it is left for 20 minutes
to improve  digestion, strengthen the metabolism of the liver, prevent constipation
and speed  up blood circulation to the internal organs. Full of elements such as
iron, manganese, zinc, copper, chromium and cobalt, it is therapeutic in the
extreme. ksheera dhooma
Medicated Milk Steam
A particular A yurvedic method unique to Kerala,  ksheera
dhooma  is presc ribed f or patients with facial palsy, certain
nervous disorders, dif ficulty in voice and speech, headaches
and trigeminal neuralgia (the trigeminal nerve is a cranial
nerve t hat sup plies the face). The word  ksheera  translates
as “milk” and  dhooma  indicates a “fomentation by vapor”. Generally giv en to the fac e, although the steam may be
directed to other parts of the body suf fering from dif fe rent
conditions, it consists of a steaming with medicated milk. It
is considered a treatment for  vata  related disorders. First of all, a selection of herbs is boiled up with cow’ s milk, then
the steam issuing from the mix is passed through a tube to  the
af fected area of the body (this has first been oiled with medic ated
herbal oil chosen according to the body’ s constitution and
condition). The steam makes what is known in A yurvedic circles as
a fomen tation on the face, thereby allowing medicinal properties to
be absorbed. The idea is to stimulate nerve endings and open up the
micro-channels just below the skin’ s surface. At Soukya International Holistic Health Center, the medicated
milk is steamed through a papaya stalk onto the chosen area. This
allows t he prope rties of the herb s and the milk to mix with pap ain,
the active enzyme in papaya,  before it reaches its destinat ion. Papain is helpful in loosening and dissolving the top layer of d ead
skin cells, so, in this case, it helps prepare the skin for the
absorption of the medicated herbs. The treatment is prescribed oncea da y fo r three, five or seven day s consecutively and may be of f ered
in c ombination with other trea tments. It’ s a good example o f a
traditional therapy of fered in modern surrounds. A therapist directs steam from boiling medicated milk on to the face of a patie nt at
the integrated wellness center called Soukya. Known as a  swedan  (fomentation)
therapy,  ksheera dhooma  is tradition ally prescribed for people with  vata  related
disorders (any muscle, ligament, joint or nerve-related disorder). netra tarpanam
Vasthi Therapy for the Eyes
At an A yurved a clinic,  netra tarpanam  is seen as an oral
eye care treatment to help w ith eye strain, dryness of ey es,
poor sight and other eye-rela ted conditions. It is believed to
strengthen the  muscles round the eyes, cool the eyes, oleate
the area  round the eyes and may even help with myopia. As
with all A yurvedic prescriptions, at least a two-week course
is s uggested, and during th e course of the treatment the
patient should not be exposed to harsh light. The treatment uses the mediu m of ghee or  gritham, a type  of
clarified butter that is used all  over India in cooking. “Ghee has
what we call  samskarika anuvarthana  in Sanskrit,” explains
A yurvedic doctor, Dr Y ogesh, “this means it has the specific quality
of being  able to absorb propert ies of herbal products and transfer
them into the skin. ” Depending on the condition,  triphala gritham,
good for the eyesight, or  jeevanthyadhi gritham, a ghee that helps
develop immunity, may be used. T o keep the ghe e in place over the eye socket, a dough of black
or g reen gram fl our paste (gram powder mixed with water) is m ade
and stuc k around both eye cavities. A small amount of ghee me lted
to room temperature is then poured into the watertight enclosure, so
that it fills the contained area a nd makes the eyelashes sink s hut. The ghee is kept on the eyes for 20 minutes, during which time the
patient is encouraged to move the eyes around. It is a slightly fiddly process, and may not be for everybody. Some people experience a burning sensation when the medicatedghee is poured in, and having t o hold still for a long time isn’ t to
every body’ s liking. Strictly speaking,  netra tarpanam  is a  vasthi  therapy (see pages 32–35), as
medicated ghee is kept trapped on a topical area in a watertight “reservoir” of
dough. Whilst the ghee rests in its place, eyes should be rolled around, opened
and closed, thereby allowing the ghee’ s properties to be fully absorbed. kizhi therapy
The Hot Herbal Pouch
In A yurveda, the herbal poultice is a time-honored tradition
of healing with heat. Packed with goodness, warm ed
pouches of herbs, plants, roots, and more, have been applied
to sore, sprained or sad bodies for centuries. Classified as a
swedanam  (Sanskrit for sweat therapy) in the V edic texts,
the herbal poultice is both detoxifying and healing. Specially selected ingredients are tied tightly in natural
cloth, s teamed for a few min utes, then dipped in medicated
herbal oil and applied to the body. On application, the heat
induces sweating, thereby helping to bring toxins to the
surface of the skin; then, once the pores are open, s kin
absorbs the properties of the herbs for healing. The  kizhi  (Mahalayam word for bundle) has proved so popular over
the c enturies, its fame has sprea d to other cultures too. Many South
East Asi an herbal healthcare practices rely on the herbal poultice to
relieve sore muscles and joint pains, while in India, hospi tals,
homestays, spas, wellness centers and salons of fer various forms
both as a stand -alone treatmen t or in conjunction with ano ther
therapy such as massage. The content, method of application and
usage varies widely. Patrapotlaswedanam
The Sanskrit name for this an cient A yurvedic treatment is taken
from  patra  meaning “leaves”,  potla


 a short  sip and  close  the vagina  by pulling  downward,
thereb y pulling  the energy  down to the perineum, and  then  contract
and pull the  front  part of the  perineum up ward to bring  energ y to
this area. Rest for  a while and be aware of the  energ y that travels
from the  ovaries  down to the vagina,  clitoris and  perineum. Inhale  a
short  sip and  pull up the middle and back  part of the  perine um
toward the coccy x to bring  the energ y to the  sacru m. Slightly tilt the
sacru m out ward as if y ou were pushing  the sacru m to the w all. Pause  for a  while and feel the Sacral  Pump activate. Inhale  a short
sip again  without exhaling,  and tilt your spine  outward against  the
imaginary  wall to straight en T-11. This wi ll create  an upw ard
pumping  action  which will pull the ovaries’  energy  up to  T-11. (Fig. 5-21)  Retain the ener gy at this point  until  the area  feels  full and  until
you feel the  energ y continue  to open  T-n and move up  by itself. When yo u feel uncomfortable  exhale  and regulate  your breath. (3) Flexing the  T-11 Point  assists in  activating the  Sacral  and
Cranial Pumps and the  Adrenal  Minipump. As previousl y noted,  Ovarian  energy  is denser  than  Chi. You will
have  to accom modate it b y flexing  the part of your back  housing  T-
11 in and  out, thereb y straighteni ng the spine  at this point  and
loosening  it for  freer  passage  of the  warm energ y. Then allow  your
sacru m, T-11  and neck  to relax  back  to their  normal positions. This
action  will help to activate  both  the Sacral  and Cranial  Pum ps, as
well as anoth er mini pump located  at the adre nal glands,  a little at
a tim e. If y ou have  trouble  feeling  this,  return  again  to the  Ovarian
Palace and repeat  the process. Practice  nine  times, then exhale
and relax  every  part of the  body. Concent rate on T-11 and feel the
energy  flow up to this point. In Taoist  practice  we rega rd T-11 as the  adren al glands’  energy
center  The adre nal glands  sit atop  your kidne ys end can act as  a
mini pump. W hen you arch  the T-11 point  you create  a vacuu m (or
mini pump) in  this area  to push  the energ y up higher. The sacrum,
- 99 -Cultivating  Ovarian Power
T-11
Fig. 5.21 Guiding  Energy up to T-11. T-11, C- 7 and  Jade  Pillow  in Taoism  all are  regar ded as places
that have  the ability  to transform sexual  energ y into life- force  energ y. In the  T-11  area  the Door  of Life  (the Ming Men, or mid-point  of the
spine)  is also  located. The Min g Men does  not have  this propert y,
but in the  Microcosmic Orbit  it is regar ded as a  very  important
safety  point,  as w ell as the strengthe ning point  of the  kidne ys. - 100  -Chapter  V
D. Fourth  Stati on: C-7, Sexual Energy Transformation Point
   Your next stopping  point  is at  cervical- 7, or C- 7, located  at the
point  of your spine  at the base  of your neck. You can feel it as  the
vertebra  that sticks out  when you bend  your head  down. This point
controls  the energ y provided  to the  hands  and neck, and  is the
connecting  point  providing  pow er to the scapula e and spinal  cord. This point  also has  the ability  to transform sexual  energ y into life-
force  energ y. (1) Collecting Energy in  the Ovarian Palace
   Practice  in the  sam e ma nner describe d above. Collect the
ovaries’  energ y at the  Ovarian  Palace. Inhale  with a short  sip, close
the vagina  slightly, pulling  the energy  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 ener gy
at this  point. Be a ware of the Ching Chi that  has been  brought
there. Inhale  in short  sips,  close the  vagina  tightly  and concent rate
on retaining  the ovaries’  energy  at the front  part of the perin eum. Exhale  and retur n to the ovaries,  but maintain  a part  of your
awareness at the  perineum to  retain  the energ y that you 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 C-7
   Once  you feel that  enoug h ovaries’  energy  has been  collected,
inhale  a short  sip of air  and close  the vagina,  pulling  the ovaries’
energy  downward toward the perin eum, and  then  pull the front  part
of the  perine um upward to bring  energ y to this  area. Rest for a
while and be aware of the energy  that travels  from the ovaries
downto the vagina,  clitoris  and perineum. Inhale  a short  sip and
contact  the middle and  back  part of the perineum, and  then  pull the
energy  up to  the sacru m, T-11  and C-7. When you reach  C-7,
push  slightly  from the sternu m, to the  back,  and feel the push  of C-
7 and  both  should ers as they  activate  to dra w the energ y up. (Fig. 5.22)  This action  will activate  the thymus  gland  to increase  the
upward pulling  power. Hold the  energ y at this point  as com fortabl y
as you can. Now  during  practice  you will find that gradu ally you are
able to hold  your breat h longer  and increase  your capacity  to intake
- 101  -Cultivating  Ovarian Power
air. Exhale,  and then  let your sacru m, T-11 and neck  relax,  returnin g
to their  normal positions. Concentrate  on C-7. This action  will help
to activate  all three  pumps (Sacral,  Adrenal  and Cranial)  a little  at a
time. If yo u have  trouble  feeling  this action,  retur n to the Ovarian
Palace and repeat  the process. Practice  nine  times. Remember
that you must retur n to the source  of ener gy in order  to bring  it to
the higher  center. C-7
Fig. 5.22 Guiding  Energy up to C-7. - 102  -Chapter  V
E. Fifth Station: Jade Pillow,  Mini- Storage an d Transform ation
Point for Sexual Energy
   Your next stopping  place  is your Jade  Pillow. This is located  at
the back of  your head  between cervical- 1, or C- 1, and  the base  of
the skull. This point  also can  serve  as a sm all storage  and
transformation  point  for sexual  energ y. (1) Collecting Energy in  the Ovarian Palace
   Practice  in the  sam e ma nner as previously  describe d. Collect
the ovaries’  energ y at the  Ovarian  Palace. Close  the vagina  with a
minimal mo vement of  the Chi Muscle,  pulling  down the ovaries’
energy  to the  perineum. Feel  the sensation  as the  vagina  closes,
and then  pull up the  front  part of the  perineum to  bring  the ovaries’
energy  to this point. Hold y our breat h and retain  the ener gy at the
front part of the perineum. Be a ware of the Ching  Chi that  has been
brought  there. Exhale  and return  to


 during meditation, others do mantra. These are just ways to help keep your consciousness on something other
than your wandering thoughts. So, meditation is easy—if you understand
that it’s not about having spiritual experiences. Please don’t worry about
that. Just practice being presen t. If you do this on a regular basis, you’re
going to find that you are consciously aware during the day when your
samskaras get hit. Now it’s just a question of your level of commitment. Every single time you start to get disturbed, are you willing to relax and
release? Or do you still need to go through another round of expressing and
defending your blockages?Chapter 34. Handling the Bigger Stuff
Real spiritual practice  entails devoting  every moment of your life to your
liberation. Life is your real guru. It’s challenging you to either move further
away from Self or come back to Self. Life is your friend. Everything that
happens in life is an opportunity to get better at freeing yourself from
yourself—dying to be reborn. If you sincerely work on releasing the low-
hanging fruit, and if you remain centered in the seat of Self as your past
samskaras are released, you will become a more conscious being. You will
no longer have to come back to center after a dif ficult conversation, you will
remain centered during the entire experience. At first, this is difficult. Just
keep working on it. Make this the most important thing in your life—
because it is. It really is the only rational way to live your life. It’s not a
religious techniq ue; it’s simply deciding to wake up and make something
great of yourself. If you constantly let go, you will eventually achieve a state of perpetual
presence. You will be established in the seat of Self, and you will never
leave that seat again for the rest of your life. No matter what happens, no
matter who dies, no matter who leaves you, no matter what. All that stuff
can still come up, but you will have the power to decide what to do about it. There will be time you never had before, between the event and your
reaction to it. Things start to unfold as if in slow motion—even reactive
thoughts and emotions. This gives you time to relax and let go. We are now ready to address the bigger stuff. As you let go, and there
is less small stuff, the bigger things will come up all by them selves. You
may start having very intense dreams. You may be driving in the car and
begin feeling powerful emotion s for no apparent reason. Good, you don’t
need a reason. It is simply energy, the shakti, trying to push up because you
have given her the room to do so. She is your best friend. This energy flowinside is helping you, and it’ s always trying to push up. Y ou don’ t need to do
anything except  keep letting go. What if something happens that’s a really
bad situation? The house catches fire. Y ou lose your job. That’ s certainly not
low-hanging fruit. If you are sincere on this path, what do you do? First let
go. Always let go of your huma n reaction first. If you are upset and cannot
deal with the situation, what good are you? If you can’t handle the sight of
blood, you are of no use at the scene of an accident. First let go of your
personal reactio n so that you can serve the situation to the best of your
ability. Let’s take a real-life example. You get a phone call informing you that
your sixteen-yea r-old son had drugs in his school locker. Difficult things
like this happen in the world. You may not like it, but you are going to have
to deal with it. Perhaps your mind starts up, “How could he do this to me? Oh, my god, what did I do wrong? My husband’ s going to be so mad at me. We’re having enough trouble in our relationship. This could be the end of
my marriage. Why do I deserve  this?” What on Earth has all that personal
melodrama got to do with your son’s problem? Those are your problems,
and you need to let them go. You’re not supposed to be interact ing with the
world outside based on your blockages inside. All that personal talk has
nothing to do with the problem at hand. It has to do with the fact that this
situation hit your blockages, and now you’re reacting to your issues instead
of your child’ s issue. If you allow that to happen, you’re going to make
every decision based on what makes you feel better, which is likely not what
is best for the situation at hand. If you take things personally, you will try to protect yourself by
avoiding disturbing experiences. But difficult situations present an
opportunity to change that dynamic. The way to do that is to let go of your
entire personal reaction to the situation. You just let it go. You don’t let go
of the situation—you let go of your reaction to the situation. Go to the
principal’ s office, but not to protect yourself. Go because your son needs
help. Go because the principal needs help with the situation. Go because
you’re the parent, and your son is your responsibility. Do your best to raise
the energy in a constructive manner. You can’t do this if you’re focusing on
your embarrassment, fears, and other personal reactions. Bottom line, you let go of the personal so you can interact properly
with what’ s in front of you. It’s the same thing in business. You’re in a
meeting, and they’re discussing a project. You have a bright idea that youwant to contribute. So you put it out there, but it gets shot down. That hurts. Of course it does. You have an ego in there, and it’s going to get bothered. Now for the rest of the meeting, either you don’t contribu te anything
because you’re sulking, or you keep bringing up proof that what you said
wasn’ t so dumb. You no longer  belong in that meeting. Your presence has
become about you, not about the project. You can’t work like that. Your
underlying motive can’t ever be about you. It has to be about serving what’ s
happening in front of you. To the absolute best of your ability, you always
serve life as it unfolds before you. The process of letting go becomes how you work on yourself. Your
only decision is: Are you going to let go or not? It’s your choice. Either
you’re working on yourself on a regular basis or you’re not. The blockages
inside you that generate personal thoughts and emotions are nothing but
leftover samskar as. They are based on past issues you couldn’ t handle, and
they will tend to lead you in the wrong direction. Learn to express your
higher Self. Express the deeper part of your being that’s in harmony with
life. Keep letting go. The entire spiritual path is letting go of yourself. What
will happen if you do this? That’ s what we’ll explore next. We’re going to
deal with what life is meant to be like for every single person. Regardless of
what has ever happened to you or what you’ve ever done—it really doesn’ t
matter. If you let go of the samskaras inside of you, they will no longer
affect your life. You can truly be free of your past. This is what living
untether ed means. It means to let go of yourself, to transcend your persona l
self as Buddha taught, to die to be reborn as Christ taught. It is the essence
of all spiritual teachings, and it is the truth. Everyone is capab le of freeing
themselves, if they are willing to do the inner work.PART VIII:
Living a Life of AcceptanceChapter 35. Dealing with Blocked Energies
One thing is for certain, we are all conscious inside. The question is: What
are we conscious of? Pretty much everyone is aware that there are
constantly changing energies within that can be overwhelming at times. Even if they don’t understand the energies, to stay upright in life, people
either push the energies away or try to release them through outer
expression. Though both these efforts cause their own sets of problems, they
are better than drowning inside. When people are actually drow ning in water, what do they do? They
try to grab some thing solid, like a board floating by, so they don’t sink. That
is how most people live their lives. They are grabbing onto whatever they
can so they don’t drown. Generally, what they’re grabbing onto is
something outside themselves. They think that if others respected them
more and treated them better, it wouldn’ t be so caustic inside. If someone
would just truly  love them and be loyal to them, then they’d be okay. The
problem is, if they manage to get what they want, they will grab ahold for
dear life and never let go, whic h creates its own issues. Even worse, if the
outside world ever stops givin g them what they want, they will start to
drown again. If you want to see how much you cling to the outside world in order to
avoid drowning inside, just see what happens when the world doesn’ t unfold
the way you expect. What happens when someone very close to you


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


  Distraction by past and future (worries, regrets, anticipations,
fantasies)
•  Longing for security (never permanently achieved)•  Selfish ness, limited point of view (typical motivation: “What’ s in it for
me. ”)
Timeless awareness is defined by:
•  Internal goals (happiness; self-acceptance; creativity; satisfaction that
one is doing one’ s best at all times)
•  Freedom from time pressure; sense that time is abundant and open-
ended
•  Little thought of self-image; action focused on the present moment
•  Reliance on intuition and leaps of imagination
•  Detachment from change and turmoil; no fear of death
•  Positive experiences of Being
•  Selfle ssness; altruism; sense of shared humanity (typical motivation:
“Can I help. ”)
•  Sense of personal immortality
Although I have described them  as opposites, there is in fact a whole
range of experience running from completely time-bound to completely
timeless awaren ess. A person who dreads his mortality, who is consumed
by success and deadlines and depends solely on external motivations, would
be almost pathologically time-bound, yet we can all see some of these traits
in ourselves. On the other hand, the saint who lives only for God, whose
experience of Being is constant and certain, represents the extreme freedom
of timel essness. Most people do not manifest either extreme; and yet in
many ways our deepest traits and attitudes are based on how we relate to
time and metab olize it. To discover where you are on the scale of time-
bound versus timeless awareness, answer the following questionnaire. QUESTIONNAIRE: HOW DO YOU MET ABOLIZE TIME. Read the following sentences and check off each one that applies to
you fairly often or that you generally agree with. Some of thestatements in Part 1 may seem to contradict others in Part 2, but that
doesn’ t matter. Even if you have seemingly opposed traits and
opinions, answer each statement on its own. Part 1
  1. There’s barely enough time in the day to do all the things I have
to. 2. I’m sometimes too exhausted at night to get to sleep. 3. I’ve had to abandon several important goals I set for myself
when I was younger. 4. I’m less idealistic than I used to be. 5. It bothers me to let unpaid bills sit around. 6. I’m more cautious now about making new friends and entering
serious relationships. 7. I’ve learned a lot from the school of hard knocks. 8. I spend more time and attention on my career than on my friends
and family. 9. I could be a lot wiser about how I spend my money. 10. Life is a balance of losses and gains; I just try to have more gains
than losses. 11. In a loving relationship, the other person should be counted  on to
meet my needs. 12. It sometimes hurts to remember the people I have let down. 13. Being loved is one of the most important things I can think of. 14. I don’ t like authority figures. 15. For me, one of the most frightening prospects about old age is
loneliness. Part 1 score ______
Part 2
  1. I do what I love, I love what I do.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting as the reason why some people change their jobs or get divorced without provocation?,
A: An inability to revise their inner world and the accumulation of toxic memories.
Q: What is the author arguing is not the cause of aging, according to Einstein's theory?,
A: Death is not the cause of aging, but rather a natural part of the cycle of life and death.
Q: What is the author suggesting as the source of our fear of death?,
A: The belief in death, which is a result of our inner conditioning and lack of understanding of the true nature of reality.
Q: What is the author proposing as a way to overcome the fear of death and achieve a sense of freedom?,
A: By recognizing that death is not an enemy, but rather a natural part of the cycle of life and death, and by learning to detach from the fear of death.
Q: What is the author suggesting as a way to overcome the limitations of our daily routine and find a sense of fulfillment?,
A: By recognizing the unity of all things and the interconnectedness of all life, and by taking steps to cultivate a sense of detachment from the external world and focus on the present moment.<|eot_id|><|begin_of_text|>These
practices are useful to everyone, but if you truly dedicate yourself to them,
you will walk even faster down the road to discovering the Self. 7. Practicing nonattachment
To be unattached means that you are free from outside influences that
overshadow your real self. This lesson isn’t one our culture teaches us.Modern people place a high value on being committed, excited, passionate,
deeply involved, and so forth, and they fail to realize that these qualities are
not the opposite  of nonattachment. To be committed to a relationship, for
example, ultimately means to have enough love and understanding to let the
other person be who he or she wants to be. Being passionate  about your
work means giving yourself the creative space to approach it from all
angles, finding new directions and opportunities. These new opportunities
can only come from your inner creative core, which you will not be able to
contact if you are immersed in and overwhelmed by the details of your
work. The paradox is that to get the most passion from life, you must be able to
stand back and be yourself. Passion and commitment, love and dedication,
self-worth and fulfillment—all are born in Being; they are qualities of the
essential self that blossom when  you are free from narrow attachments. For
most of us, the person who loved us most dearly was our mother, but if you
reflect on it, this love often implied power and control. As a child you had
to do what your mother said or her love might be withdrawn. “I’m your
mother, you have to pay attention to me” is the opposite of “I love you, and
my greatest happiness is to see you become what you want.” The first
statement may come from love, but it is not a love that easily permits
freedom. Finding your freedom is necessary, and it involves letting go of
expectations, preconceived outcomes, and egotistical points of view. Consider two mothers, each standing in the aisle of a supermarket trying to
handle an upset child who is crying loudly and attracting attention. One
mother is angry and embarrasse d; her primary motive is to stop the child
from making a scene, but of course this doesn’ t work with small children. When they are upset, they are upset. Their feelings are their world, and
making a scene in the market doesn’t mean anything to them. So when the
mother commands, “All right, stop crying. I mean it, stop right now,” the
child knows that his feelings aren’ t really being heard and therefore he isn’t
being allowed to really exist. The mother just wants a result ; she wants
things to turn out a certain way. The second mother, on the other hand, sees that her child is genuinely
upset, and she doesn’ t care about how she looks to others. She isn’ t thinkingabout the situation as it af fects her; instead, she feels for her child and wants
him to be happy again. She says things such as, “What’ s wrong? Did
something scare you? It’s all right, I’m here.” The words she uses are not
the critic al thing—she might just pick up and caress her child for a moment. The child’ s quantum mechanica l body senses that his feelings  have been
understood. Therefore, there is no threat, because his mother ’s intention is
to heal, not merely to end a disagreeable situation. Your quantum mechanical body  has all the sensitivity of a child’ s, and
you can use that sensitivity to get back to your true self, which exists above
and beyond the troubling circum stances of your life. Again, the matter of
self-image is involved. Being oriented to your true self, not to your self-
image, is the most basic healing attitude anyone can take. When you are
oriented to the self, you use your feelings, your needs, and your values as a
jumping-of f point for finding that level of your being where feelings, needs,
and values are already fulfille d. This self doesn’ t exist in action, yet
paradoxically you can find it through action. It will appear as a silent witness that stands back from activity simply to
observe and appreciate what is going on. Soldiers in battle and daredevil
adventurers often feel themselves becoming peaceful, unattached observers
completely divorced from the frantic activity around them. Speaking for
myself, I’ve found that moment s of nonattachment are characterized by the
following:
•  I am present with my body. •  My breathing becomes very refined, approaching stillness. •  Mental activity has calmed down. •  I feel no threat; there is a certainty of belonging. •  I perceive my inner world as an open space with no boundaries;
awareness exten ds in all directions rather than being focused on
specific thoughts. •  Self-a c


Hyp.,Lack.,Sil. Toglands(breasts,testicles,etc.):Con. Tohead:Am. cold,inflamed,sensitive,stonyhardlumps,
swollen:Con. Tomuscles:Am. Tonervesnerve-richpartsofthebody:Hyp.,
Stap. Topalmofhandorsoleoffoot:Led. Toshins:Ruta. With:
shock(anxietyandfear):Aco. foreignbody:Sil. Scars:
becomelumpy:Sil. becomered:Lach. arepainful,breakopenandorsuppurate:
Sil. Better:
coldcompresses:Led. Worse:
heat:Led. touch:Hep-s.,Stap. Causes:
accident:Hyp.,Stap. afterdentaltreatment:Am.,Hyp.,Stap. childbirth:Stap. episiotomy:Hep-s.,Hyp.,Sil.,Stap. nails:Led. splinter:Hyp.,Led.,Sil. surgery:Am.,Hyp.,Sil.,Stap. InsectbitesseeBites/Stings
InsomniaAco.,Ars.,Bell.,Bell-p.,Calc-c,Calc-p.,
Cham.,Cocc,Coff.,Con.,Kali-c,Kali-p.,
Mag-c,Mag-m.,Nat-c,Nat-m.,Nit-ac,
Nux-v.,Op.,Pho-ac,Phos.,Puis.,Rhus-t.,
Sep.,Sil.,Sul. Dreams
anxious:Aco.,Ars.,Calc-c,Cocc,Kali-c,
Nat-c,Nat-m.,Nit-ac,Phos.,Puis. nightmares:Ars.,Cocc,Con.,Kali-c,Sil.,
Sul. vivid:Sil.,Sul. unpleasant:Sul. vivid:Nat-m.Sleep:
disturbed:Sul. restless:Aco.,Ars.,Bell.,Cocc,Puis.,
Rhus-t.,Sil.,Sul. unrefreshing:Mag-c.,Mag-m.,Nit-ac,
Pho-ac,Sul. Sleepless:Pho-ac. aftermidnight:Pho-ac,Rhus-t.,Sil. after2a.m.:Nit-ac. after3.a.m.:Bell-p.,Mag-c,Nux-v. afterwaking:Sil. beforemidnight:Con.,Kali-c
Waking:
around3a.m.:Nux-v.,Sep. difficult:Calc-p.
early:Nat-c,Nux-v.
frequent:Pho-ac,Puis.,Sul. fromcold:Puis. late:Calc-p.,Nux-v.,Sul. With:
emptyfeelinginpitofstomach:Kali-p.
grindingofteeth:Bell. sleepiness: Bell.,Cliam.,Op.,Phos.,Puis.,
Sep. Better:
shortnaps:Sul. Worse:
around1-2a.m. :Kali-c
after2a.m. :Nit-ac
after3a.m.:Bell-p.,Sep. after3,4,or5a.m.:Sul. aftermidnight:Ars.,Sil. beforemidnight:Calc-c,Calc-p.,Kali-c,
Puis. Causes:
alcohol:Nux-v.
anxiety:Ars.,Cocc,Kali-p.
coffee:Nux-v.
excitement:Kali-p.,Nux-v.
grief:Nat-m.
mentalstrain:Kali-p.,Nux-v.
nervousexhaustion:Kali-p.
over-activemind:Ars.,Calc<.,Coff.,Nux-v.,
Puis. over-excitement: Coff. overwork:Nux-v.
repeatingthoughts:Puis. shock:Ars. worry:Calc-c
Introspective (seealsoBroody;Morose;
Uncommunicative) Cocc,Ign.,Nat-c,Puis. IntrovertedNat-m. Irritable(seealsoAngry)Ant-c,Ap.,Ars.,Bry.,
Carb-v.,Caust.,Cham.,Cina,Ferr-m.,Hep-s.,
Kali-c,Kali-s.,Lye,Mag-c,Nat-c,Nat-m.,
Nit-ac,Nux-v.,Petr.,Pho-ac,Phos.,Puis.,
INTERNALREPERTORY Jointpain•187
Rhe.,Rhus-t.,Sep.,Sil.,Stap.,Sul.,Sul-ac,
Ver-a.,Zinc. Children:Cham.,Cina,Mag-c.
Beforestools:Bor. Onwaking:Lye
JealousAp.,Lach.,Puis. JointpainAp.,Am.,Bell-p.,Bty.,Calc-c.,Calc-p.,
Caul.,Caust.,Cham.,Colch.,Dulc,Ferr-m.,
Heps.,Kali-b.,Kali-c.,Kalis.,Led.,Lye.,
Mercs.,Nit-ac.,Puis.,Rhod.,Rhus-t.,Sul. Feetcold:Kalis. Joints:
icycold:Led. hot:Led. stiff:Led. Pains:
aching:Rhus-t.
acute:Colch. alternatingwith:
indigestion: Kali-b. cough:Kali-b. arms:Ferr-m.,Kali-c,Rhod. upper:Ferr-m.
inback:Caust. bones:Nit-ac,Puis.,Ruta. burning:Ap.,Caust.,Mercs.,Sul. cramping:Calc-c.
drawing:Rhod. feet:Colch.,Led.,Ruta. fingers:Heps. flyaround:Caul. gnawing:Caust. hands:Colch.,Led.,Ruta. hips:Heps.,Kali-c,Kalis. right:Led. irregular:Caul. injoints:Caust.,Puis. legs:Kali-c,Kalis.,Nit-ac,Rhod. lowerback:Ruta. inneck:Caust. partslainon:Ruta. pressing:Caust. pulling:Heps.,Puis. shoulders:Ferr-m.,Heps.,Kali-c,Rhod. left:Led. insmalljoints:Caul. inonespot:Kali-b. sore/bruised:Am.,Heps.,Kali-b.,Kali-c,
Puis.,Rhus-t.,Ruta. shooting:Rhus-t.
splinter-like: Nit-ac. stinging:Ap. stitching:Bry.,Caust.,Ferr-m.,Kali-c,Nit-ac. tearing:Caust.,Colch.,Ferr-m.,Heps.,
Kali-c,Lye,Mercs.,Nit-ac,Rhod.,
Rhus-t.,Sul.violent:Cham. wandering:Kali-b.,Kalis.,Puis. With:
heaviness:Rhus-t.
lameness:Rhus-t.,Ruta. numbness:Cham. restlesslegs:Kali-c.
stiffness:Caust.,Rhus-t.
swelling:Ap.,Bry.,Colch. weaknessofarms:Kali-c. Better:
afteracommoncold:Led. coldcompresses:Led.,Puis. coldbathing:Led. continuedmovement:Rhus-t.
freshair:Kalis.,Puis. gentlemovement:Ferr-m.,Puis. heat:Caust.,Heps.,Rhus-t.
movement:Dulc,Kali-c,Kalis.,Lye,
Rhod. pressure:Bry. completerest:Bry. stretchingoutlimb:Rhod. uncovering:Led. walking:Kali-c,Kalis.,Lye,Puis.,Rhus-t.
warmcompresses:Rhus-t.
warmth:Caust.,Colch. warmthofbed:Caust.,Lye,Rhus-t. Worse:
around2-3a.m.:Kali-c. inbed:Mercs. beginningtomove:Ferr-m.,Lye,Puis.,
Rhus-t.
bendingarmbackwards:Ferr-m.
changeofweather:Rhod. gettingchilled:Rhus-t.
cold:Bry.,Calc-p.,Colch.,Heps. dampweather:Rhus-t.
drycold:Caust. cold,wetweather:Calc-p.,Colch. afteracommoncold:Puis. duringafever:Lye,Rhus-t.
gettingupfromsitting:Caust. heat:Kalis.,Led.,Puis. liftingarmup:Ferr-m.
lyingonthepainfulpart:Kali-c.
night:Dulc,Led.,Mercs.,Nit-ac,Rhus-t.
slightestmovement:Bry. movement:Colch.,Led. sittingdown:Dulc,Lye,Rhus-t.,Rhod. stormyweather:Rhod. summer:Kalis. touch:Am. walking:Ruta.,Sul. warmweather:Colch. warmthofbed:Led.,Puis.,Sul. J
188Jumpy INTERNALREPERTORY
wetweather:Calc-c,Mercs.,Puis.,Rhod. wine:Led. Causes:
gettingchilledafterbeingveryhot:Bell-p.
gettingcold:Dulc,Heps. damp:Dulc. wetweather:Calc-r. Jumpy(seealsoAnxious;Restless)Bar-c,Bor.,
Kali-c,Kali-p.,Nat-c,Nats.,Phos.,Sil. LabourpainsCaul.,Cham.,Cimi.,Gels.,Kali-c,
Puis.,Sep. Pains:
inback:Gels.,Kali-c,Puis. distressing:Cham.,Gels.,Kali-c,Sep. flyingaround:Cimi. ineffectual:Caul.,Kali-c,Puis. irregular:Caul.,Puis. severe:Cham.,Sep. sore,bruised:Cimi. stop:Caul.,Cimi.,Kali-c,Puis. unbearable:Cham. weak:Cimi.,Gels.,Kali-c


 It is with unconditional love that you find your
true connection to the divine energy that is in all things. It is a choice
you can make. You were given the choice to express your free will. It
is your gift from God. When you express love, you align with that same love that was
granted to you with the gift of your free will. When you express
anger, hatred, envy and violence, you have allied yourself with the
ego, and have prevented yourself from truly being a co-creator of
your life with the divine source of energy that we call God. 110
MEDITATING TO THE SOUND OF CREATION
The Seventh Principle
his seventh principle of manifesting will challenge your con-
ditioning more than any of the other eight principles. However, while
it contradicts your beliefs about how you fit into the universe, it also
expands your ability to create and attract the objects of your heart’s
desire. This principle describes a very practical application of mani-
festing at the same time that it invites you to open up to a new idea
and a very different practice each day. I can assure you that there is much to learn and gain from this
practice of sound meditation. I have been using it with wondrous
results. Others who have done this meditation on a regular basis have
experienced dramatic shifts in their lives, and have been able to man-
ifest what they previously believed to be impossible. WAYNE W. DYER
As you begin opening yourself to this soul-nourishing practice of
chanting to the sounds of creation, spend some time carefully reread-
ing the other eight principles. When you begin to practice these two
daily manifestation meditations, you need to trust in your highest self
and meditate with unconditional love. Reviewing the other eight prin-
ciples will help to make trust and love available. I carefully studied a great deal of spiritual literature before writ-
ing this seventh principle. Using sounds to change the vibrations of
our frequency is a spiritual practice that has remained obscure over
the centuries. Many of the ancient masters kept these secrets of
manifesting hidden because of the fear of misuse. In this time of
spiritual revolution, individual and collective receptivity is causing
these spiritual practices to reappear and reveal their value to us. Meditating with sound can work dramatically in your personal life
and can also facilitate a new awareness of our collective abilities to
manifest a world free of the demands and petty issues of the ego. I feel blessed to have a spiritual teacher, Shri Guruji, make these
meditations available to me to teach to others who are open to these
ideas. I have written about them as I have come to know them, and
I present this seventh principle knowing that many of my readers
will find it contradictory to their conditioned life experiences. Nevertheless, I know it to be valid and I encourage you to open your
mind to your unique capacity to become a manifester for yourself,
and more particularly, for the entire planet’s evolutionary spiraling
upward out of the grip of the ego, which emphasizes separating our-
selves from the very force of creation. This seventh principle is about using sound as a tool for opening
to the potential and power of your creative force. Sounds have the
power to generate your ability to attract to yourself that which you
desire. Three key words describing this principle are the title of the
following section. 12
Manifest Your Destiny
SOUNDS HAVE POWER
Sounds are a powerful energy. Every sound is a vibration made of
waves oscillating at a particular frequency. The frequency range of the
human ear is approximately sixteen thousand vibrations, up to
roughly forty thousand vibrations, per second. Higher up on the
scale, with increasingly faster vibrations, is electricity, at about one
thousand million vibrations per second. At two hundred billion
vibrations per second we find heat. Light and color are at five hun-
dred billion vibrations per second, and an X ray manifests at two tril-
lion vibrations per second. It is theorized that thoughts and the
unknown etheric and spiritual dimensions are in the realm of
increased vibrations beyond anything that is calculable at this point in
time. Vibrational frequencies are very clearly the very nature of our
material universe. Sound as we hear it is low on the scale, just above forms, or solids,
in its speed of frequency. Sound is the intermediary between the
abstract idea and the concrete form of the material world. Sounds
literally mold the abstract world of thought and spirit into shapes. “Let there be light, and there was light” is the biblical description of
creation. Or in other words “Let the vibrations of light emanate from
my command.”
In ancient ceremonial rites, words, sounds and shapes combine to
achieve certain ends. Each letter in a word signifies a sound and
records the expression of a particular sound. Differing sounds were
written out for their own purposes. Sounds have an impact on us in myriad ways. An eidophone is an
instrument constructed of a tightly stretched drum surface upon
which a pasty substance is spread. Sounds and words are then uttered
below the surface, and different sounds produce different shapes and
forms in the paste. Some of these are replicas of animals, flowers and
other creations of nature. When sand is used rather than paste, the
113
WAYNE W. DYER
sand forms geometric shapes and designs that correspond to the let-
ters of the alphabet. When the sounds are strident and unpleasant,
they produce displeasing patterns. Experiments of this nature illus-
trate the impact that sounds can have on us. The discordant and harassing sounds of machines, such as thud-
ding, screaming and grating noises bombarding our consciousness,
make it difficult to be serene and peaceful. Discordant sounds can
cause internal illness. But sound has healing properties when it is
harmonious and soothing. Healing takes place to the accompaniment
of soothing harmonies and nature’s music interspersed with spiritu-
ally nourishing silence. In addition to healing, sound is used in the creation process,
which is the central concern of this seventh principle of spiritual
manifestation. When we use the sounds of nature that are most con-
sistent with the act of creation, we begin to attract the material form
that we desire from those much higher frequencies that our senses
cannot process. Keep in mind that sound is the vibrational frequency between the
world of solid matter or form as we know it and the higher vibra-
tional frequencies of the formless world of universal spirit. Learning
how to use sound is a way of harnessing its power for manifesting
thought into the world of form. Manifesting is knowing how to make
contact with that spiritual vibrational frequency while we are living
inside a body in a materialized world. Sound is the only vibrational frequency that we can utilize and
change with our senses. All other frequencies are beyond our ability
to harness and experience to change our vibrational frequency. Pay
attention to words and sounds because they can attract positive or
negative influences into your life. Harmonious sounds are the ones
that most contribute to a balanced and creative life. But before going into the actual use of meditation sounds it is nec-
114
Manifest Your Destiny
essary to learn how to prepare yourself to use sounds in your daily
meditation. Manifesting is not done by the mind. You need to gain
access to a method that will take you beyond the mind to a state of
consciousness that transcends your thoughts. This higher state of
consciousness beyond the mind is called siddhi awareness. UNDERSTANDING SIDDHI CONSCIOUSNESS
Siddhi consciousness is a perfect state of awareness in which there
is a complete absence of doubt and no delay between the origination
of a thought and its materialization into the world of form. It is an
unlimited state of being in which creation occurs instantly, without
any time lag from thought to form. When we contemplate this state
of grace, our minds immediately begin to challenge this idea and pro-
vide us with many reasons as to why it is impossible. Siddhi consciousness, however, has absolutely nothing to do with
the mind. Let that sink in. Siddhi consciousness is beyond the mind. This state of graceful being has nothing to do with the mind, whose
nature is a constant inner monologue. The mind frets continually
about an unlimited number of desires that can never be adequately
fulfilled. You can give your body great pleasures with booze and sex;
give it fancy automobiles and delectable gourmet meals; body mas-
sages and every other imaginable delight. The next morning, when it
recovers, your mind has a new list of demands taped to your fore-
head, asking for more and more of what it can never get enough of. This is the nature of the mind, which is ruled by the ego. Your mind, then, is only a barrier to experiencing siddhi conscious-
ness wherein you are in a state of bliss and complete acceptance and
your desires are the same as your experience of life. Your mind blocks
the vision of your highest awareness. Deep within you is the awareness
of the perfect state, in which your ability to attract to yourself the
115
WAYNE W. DYER
object of your desires is more immediate and less left to chance than
when your mind is in charge. With siddhi consciousness you are at
peace and your inner knowing begins to replace your thoughts. Using sound at the level of siddhi consciousness is like using a differ-
ent language.


 Berries are made
into remedies for
poor circulation. Dried chopped barkFresh bark
Dried berriesFresh plant
 QCautions  Avoid in pregnancy and while breastfeeding.Berries and bark
were chewed
for toothache
US_152-153_Withania_Zanthoxylum.indd   153 26/02/16   4:00 pm
154Zea maysKey medicinal plants Y ellow, inner
cornsilk is  used medicinallyZea mays (Poaceae)
Corn, Maize, Cornsilk, Yu Mi Shu (Chinese)Corn
An annual grass reaching 10 ft (3 m), with plumelike  male flowers. Female flowers produce cobs. Corn’s Latin name reflects its value—
zea means “cause of life” and mays means
“our mother.”
Habitat & Cultivation
Cultivated almost universally as a
food crop, corn is native to the Andes and Central America, possibly originating in Peru. It is propagated from seed in spring. The cornsilk  is harvested with the ripe cob in summer, then separated and dried.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Recent research has confirmed
traditional herbal knowledge, proving that the herb has
a remarkable ability to protect the liver from damage
resulting from alcoholic and other types of poisoning. Today, milk thistle is widely used in the West for the
treatment of a range of liver conditions. Tablets  are prescribed for long-term treatment of liver disorders. Spiny, thistle-
like leaves are
gray-green
Seeds contain silymarin,
which protects the liver. They are the main part
used in remedies. Flower heads  are eaten as a tonic
food and can be used in remedies. Fresh flower
head
Dried flower
head
Seeds
US_136-137_Serenoa_Silybum. indd   137 26/02/16   4:00 pm
138Symphytum officinaleKey Medicinal plants
Aerial parts are rich
in anti-inflammatory and astringent substances. Root is harvested in autumn when the allantoin levels are highest. Infused oil of leaves
(to make, p. 294). Apply to sprains. Chopping leaves  For boils, apply as a poultice (see p. 295). Ointment of leaves  (to make, p.<|eot_id|><|begin_of_text|>
Q: What is the primary use of milk thistle?,
A: To protect the liver from damage resulting from poisoning.
Q: What is the traditional use of comfrey?,
A: As a wound-healing agent and for the treatment of broken bones.
Q: What is the primary use of bilberry?,
A: To improve the eyesight and treat various skin conditions.
Q: What is the primary use of bilberry?,
A: To improve the eyesight and treat various skin conditions.
Q: What is the primary use of ashwagandha?,
A: To improve vitality, reduce stress, and promote relaxation.
Q: What is the primary use of prickly ash?,
A: To relieve arthritic and rheumatic conditions.<|eot_id|><|begin_of_text|>Related Species
Cornsmut (Ustilago zeae), a fungus that grows on corn, is used by the Zuni of New Mexico to speed childbirth and stop uterine hemorrhage. Key Constituents
■ Flavonoids
■ Carotenoids
Cob:
■ Anthocyanins (purple corn)
Cornsilk:
■ Carotenoids
■ Volatile oil
■ Sterols
Key Actions
■ Urinary demulcent
■ Diuretic■ Mildly stimulates bile secretion
■ Gently lowers blood pressure
Research
■ Purple corn Purple corn contains
unusually high levels of anthocyanins, dark red or blue plant pigments  that have strong antioxidant and protective effects within the body. A 2007 paper reported that, weight for weight, purple corn contained nearly four times more anthocyanins than blueberries, suggesting that purple corn could be a key dietary source of anthocyanins. ■ Carotenoids Corncob and
cornsilk contain high levels of carotenoids (including lutein and zeaxanthin), compounds that are thought to protect the eye from oxidative damage. Zeaxanthin in particular is thought to protect against age-related macular degeneration. Traditional &
Current Uses
■ Traditional herb Corn meal has
been used by Native Americans for
a wide range of ailments. It makes
an effective poultice and has been given in Mayan, Incan, and American medicine to treat bruises, swellings, sores, boils, and similar conditions. Virgil J. Vogel writes that “the Chickasaw Indians treated itching skin, followed by sores when scratched, by burning old corncobs and holding the affected part over the smoke.”
■ Urinary remedy Cornsilk is
a gentle-acting diuretic with mild antibiotic activity. It can help in acute and chronic cases of cystitis and is commonly used in prostate disorders. It may also prove useful in frequent urination and bladder irritability. ■ Kidney stones Cornsilk is
thought to have a beneficial effect  on the kidneys, reducing kidney stone formation and relieving some of  the symptoms of existing stones. ■ Chinese remedy In China, Parts Used
Key Preparations & Their UsesCornsilk (stamens)
can be used fresh or dried as a remedy for urinary disorders.Meal is used externally to treat bruises and other skin problems. Fresh
cornsilk Fresh meal Dried cornsilk
Infusion of cornsilk (to make,
p. 291) is soothing. For cystitis,
 drink 2 cups (500 ml) daily.Decoction of meal (to make, p. 291). Apply as a poultice (see p. 295) to
sores and boils. cornsilk is used to treat fluid
retention and jaundice. Self-help Uses
■ Fluid retention in
 pregnancy, p. 317. ■ Urinary infections, p. 314.The outer leaves of corn are
stripped to reveal the cornsilk and meal.The staple food of Central and South America for at least
4,000 years, corn is also used medicinally in countless different ways. The Aztecs gave a corn meal decoction  for dysentery and “heat in the heart,” and to increase breast-milk production. Cornsilk (the silky fronds wrapped around the cob) has always been the part most used medicinally, and it is of particular value in treating  urinary conditions. Tincture of cornsilk (to make, p. 292). For cystitis, combine 1⁄3 cup (80 ml) with
1 tbsp of buchu tincture and take 1 tsp with water 3 times a day. Capsules of cornsilk (to make, p. 292). For edema, take 2 g daily. US_154-155_Zea_Zingiber.indd   154 26/02/16   4:00 pm155Zingiber officinaleKey medicinal plants
Infusion  (to make, p. 291). For nausea, drink 3/4 cup
(150 ml) 3 times a day. Essential oil  For arthritic
aches and pains, dilute
5 drops in 20 drops carrier
oil and apply ( see p. 297).Y ellowish fresh rhizome
is strongly aromaticZingiber officinale  (Zingiberaceae)
Ginger, Sheng Jian (Chinese), Singabera (Sanskrit)
Habitat & Cultivation
Native to Asia, ginger is grown
throughout the tropics. It is
propagated by dividing the
rootstock. Ginger flourishes in
fertile soil and needs plenty of
rain. The rhizome is unearthed
when the plant is 10 months old. It is washed, soaked, and sometimes
boiled and peeled. Related Species
Various Zingiber  species are used
medicinally, but no other has benefits
equal to ginger. Turmeric ( Curcuma
longa, p. 90) is a close relative. Key Constituents
■ Volatile oil (1–3%)
 —zingiberene (20–30%)
■ Oleoresin (4–7.5%)
 —gingerol, shogaols
Key Actions
■ Anti-inflammatory
■ Circulatory stimulant
■ Antiemetic
■ Antiviral
■ Digestive stimulantResearch
■ Digestive health Ginger speeds
up the rate of gastric emptying and
aids the absorption of nutrients from
the digestive tract. By improving iron
absorption, it helps to treat anemia. Clinical trials indicate that it can
relieve nausea and vomiting. ■ Morning sickness A 2013
Australian review of clinical trials
using ginger to relieve pregnancy-
induced nausea and vomiting
concluded that “The best available
evidence suggests that ginger is a safe
and effective treatment for PNV.”
■ Pain relief  Several small-
scale research studies have found
that ginger reduces muscle pain,
for example, after exercise. This is because of a potent anti-
inflammatory action. One study
found that after 2 months of
treatment, ginger was as effective
in relieving menstrual cramps as
mefenamic acid (an aspirin-type
painkiller). A 2014 Iranian clinical
trial


. Cover and place in a
warm oven for 3 hours, then remove, strain, and
pour into jars. This ointment can also be made by
combining 2 cups (500 ml) of hot infused oil ( see
p. 294) with 60 g of melted beeswax. A poultice of self-heal ( Prunella vulgaris, p. 256)
relieves sprains and fractures, while St. John’s wort
(Hypericum perforatum, p. 106) can help ease muscle
or nerve pains. Drawing Boils & Infected Wounds
Slippery elm powder ( Ulmus rubra, p. 145)
mixed with calendula ( Calendula officinalis, p. 73)
tincture or myrrh ( Commiphora molmol, p. 85)
tincture makes a useful poultice for drawing boils
and wounds.Ointments
Ointments contain oils or fats heated with herbs and, unlike creams, contain no
water. As a result, ointments form a separate layer on the surface of the skin. They protect against injury or inflammation of damaged skin and carry active
medicinal constituents, such as essential oils, to the affected area. Ointments
are useful in conditions such as hemorrhoids or where protection is needed
from moisture, as in chapped lips and diaper rash. Poultices
A poultice is a mixture of fresh, dried, or powdered herbs that is applied to an
affected area. Poultices are used to ease nerve or muscle pains, sprains, or broken
bones, and to draw pus from infected wounds, ulcers, or boils.Standard Quantity
60 g dried or 150 g fresh herb (or mixture
of herbs) to 500 g of petroleum jelly or soft
paraffin wax
Standard Application
Apply a little 3 times a day. Storage
Store in sterilized, dark glass jars with lids for up
to 3 months. Standard Quantity
Sufficient herb to cover the affected area
Standard Application
Apply a new poultice every 2–3 hours. Repeat
as often as required.1Melt the petroleum jelly or wax
in a glass bowl set in a pan of
boiling water, or use a double
boiler. Add the finely cut herb
and simmer for 15 minutes,
stirring continuously. 1Simmer the herb for 2 minutes. Squeeze out any
excess liquid, rub some oil on the affected area to
prevent sticking, and apply the herb while hot.2Bandage the
herb securely
in place using gauze or
cotton strips. Leave on for
up to 3 hours, as required.2Pour the herb mixture
into a jelly bag secured
to the rim of a jug with
string, and allow the liquid
to filter through. 3Wearing rubber gloves, squeeze as much of the
hot herb mixture as possible through the bag into
the jug.4Quickly pour the molten
ointment into jars before
it sets in the jug. Place the
lid on each jar without
securing it firmly. When
cool, tighten the lids
and label. US_294-295_Infused_Oils.indd   295 26/02/16   4:43 pm
296
herbal remedies for home useSmall quantities of additional ingredients such as
tinctures, powders, and essential oils can be added to a cream before or after it is put in jars. Adding an essential oil, such as 1 ml of tea tree (Melaleuca alternifolia, p. 112), to 1/2 cup (100 ml) of cream, counters mold growth and lengthens shelf life, as does 1 tsp (5 ml) of borax. Other recipes for making cream use infusions, tinctures, or infused oils. After an accident or sports injury, bruising and
swelling can often be reduced or prevented
if a hot compress is swiftly applied, provided the skin is unbroken. Cold compresses are particularly useful in soothing inflammation, cooling fevers, and easing headaches. Both hot and cold compresses should be frequently soaked and reapplied for maximum benefit. Applying a Lotion
As specified, make an infusion or decoction
(see p. 291), and strain it well. Alternatively,
dilute a tincture with water. Soak a clean cloth
in the lotion and wring it out thoroughly. Then
gently bathe the affected area with the cloth (rather than laying it on the skin as you would  a compress).Creams
Making a cream involves combining oil or fat and water in an emulsion. If the
process is rushed, the oil and water may separate. Unlike ointments, creams blend with the skin and have the advantage of being cooling and soothing
while at the same time allowing the skin to breathe and sweat naturally. They can, however, deteriorate quite quickly and are best stored in dark, airtight  jars in a refrigerator. Compresses & Lotions
Lotions are water-based herbal preparations such as infusions, decoctions,  or diluted tinctures that are used to bathe inflamed or irritated skin. Compresses are cloths soaked in a lotion and held against the skin. Lotions and compresses are both simple ways to use herbs externally and can be very effective in relieving swelling, bruising, and pain, soothing inflammation and headaches, and cooling fevers.Standard Quantity
30 g dried or 75 g fresh herb, 150 g emulsifying
wax, 70 g glycerine, and 1/3 cup (80 ml) water
Standard Dosage
Rub a little into the affected area 2–3 times a day. Storage
Store in sterilized, airtight, dark glass jars in a refrigerator for up to 3 months. Standard Quantity of Lotion
2 cups (500 ml) infusion or decoction, or 5 tsp (25 ml) tincture in 2 cups (500 ml) water
Standard Application of
Compress or Lotion
Use as required. Prepare a fresh compress or
lotion when it cools (if hot) or when it dries  (if cool). Storage
Store lotions in sterilized bottles, with lids, in a refrigerator for up to 2 days. 1Melt the emulsifying
wax in a glass
bowl set in a pan of boiling water,  or a double boiler. Add the glycerine, water, and herb while stirring, and simmer for 3 hours. 2Strain the mixture through a wine press or  a jelly bag. Stir slowly but continuously until
it cools and sets. 3With a small knife or spatula, place the set cream into dark glass jars. Tighten the lids and label. Store
in a refrigerator as soon as possible. 1Wash your hands thoroughly and soak a soft cloth or clean washcloth in the lotion. Wring out the
excess liquid. Before applying, rub some oil on the affected area to prevent sticking. 2Place the compress against the affected area. For pain and swellings, secure the compress with
plastic film and safety pins and leave for up to 1–2 hours. Reapply as required.Applying a Compress
US_296-297_Creams.indd   296 26/02/16   4:43 pm297Inhalations
using essential
oil relieve many
respiratory complaints.herbal remedies for home use Other Preparations
Different herbal preparations suit different ailments. Most of the following
preparations provide localized relief. Steam inhalations, for example, help
clear various respiratory complaints; gargles and mouthwashes soothe sore
throats and mouth ulcers; massage oils can ease aching muscles; and skin
washes relieve inflamed skin conditions. Steam Inhalations
Steam inhalations are an effective way to clear
congestion and relieve sinusitis, hay fever, and
bronchial asthma. The combination of steam and
antiseptic ingredients clears the airways
throughout the respiratory system. To make  Pour 1 quart of freshly boiled water into
a large bowl, add 5 –10 drops of essen tial oil, and
stir well. Alternatively, make an infusion of 25 g of
herb to 1 quart of water, brew for 15 minutes, and
pour into a bowl. Cover the head and bowl with a
towel, close the eyes, and inhale the steam for
about 10 minutes or until the preparation
cools. After a steam inhalation, it
is advisable to stay in a warm
room for 15 minutes to allow
the airways to adjust and
any congestion to clear. Gargles & Mouthwashes
Gargles and mouthwashes usually contain astringent
herbs, which tighten the mucous membranes of the
mouth and throat. Astringent herbs such as rhatany
(Krameria triandra, p. 225) and myrrh ( Commiphora
molmol, p. 85), can be made more palatable and
more effective for sore throats by adding a little
licorice ( Glycyrrhiza glabra, p. 101) or a pinch of
cayenne pepper ( Capsicum frutescens, p. 74) to the
preparation. As gargles and mouthwashes are made
from infusions, decoctions, or diluted tinctures, they
can generally be swallowed for internal treatment.


 in the mos t authentic,
compassionate and complete wa y possible. W ith such a strong foundation, I
can only rise and I am forever grateful for him. I ded icate this book to all of my students and clients. It is my sincere hope
that thro ugh my  thoughts, stories and the handful of recipes I ha ve included
here, you can b ecome self-relia nt and confident enough to no t only take
care of your bas ic need for food, but to gain a much broader un derstanding
of what it means to be “healthy.” I hope you enjoy following th ese recipes
as much  as I hav e enjoyed putting them together for this book, a nd that they
serve you well for years to come. T o Y our Happy Health,
Meena Puri
Milford, MI October 2018F O R E W O R D
Y ou are in for a pleasant surprise with this book. It is so much more than a
cookbook or even an introductio n to A yurvedic Nutrition. What Meena has
done is of fer a wonderful exploration of eating and enjoying food that
integrates the profound insights of the East with the modern w orld of the
W est. She is a unique presenter — highly qualified to bridge Ea st and W est,
and she does this in a way that is full of authenticity and practicality. What yo u will learn about in th is book is that which is most ne ar and dear
to y ou. M eena g ives a treasure trove of wisdom and knowledge about you
— abou t your inner psychology  and about how your body works. This is
the inne r secret of A yurveda and these secrets are made available through
her pers onal experience and her years of practice applying the art and
science of A yurvedic nutrition with her clients. She cuts through all the
confusion and the allure of fad diets and all of the conditioning that we have
had sinc e childhood around eating. She restores the most fundamental truth
of life — that food is to be enjoy ed. And she shows how this can be done in
a way that is simple and healthy. This book goes way beyond the common exposition of A yurvedic Nutrition
as kn owing the doshic quality of a food and thus what body type it might be
good for. It is one thing to look up that knowledge. It is quite another thing
to b e able to integrate A yurvedic principles around digestion and healthy
diet into our modern culture. This is Meena’ s forte. So, whil e you may be attracted  to this book by its colorful and appealing
photos, know that you are in fo r a real treat — an exploration of how to
return to  simplic ity and common sense when it comes to eating that frees us
to be able to enjoy and digest and utilize food as never before.Those who have been blessed t o have experienced Meena’ s cooking know
that this book is full of wonder. If you haven’ t had that pleasu re, then you
may fee l her laughter and her c aring spirit coming through the words and
recipes you are about to experience. T ake the se gifts and know that t his book represents the best com bination of
higher wisdom and practical knowledge presented in a down-to-Earth
manner. Enjoy! Paul Dugliss, M.D. A yurveda Specialist and Practitioner of T raditional Chinese Medicine
Academic Dean and Dir ector of New W orld A yurveda
Author of Enlightened Nutrition, A yurveda - the Power to Heal, Capturing
the Bliss, A yurveda and the Y oga of Emotions, Living Beyond Y our W ildest
Dr eams, Think with the Heart, Love with the Mind, Patanjali in the LightP R E F A C E
I g rew up in a small town in India where there were no restaura nts. I never
saw food  in a can, or a freezer, and it rarely came in a package. W e did not
own a fridge fo r the longest time. In fact, in our neighborhoo d, only one
family had a fr idge. W e often went to their house for ice with which to
make lemonade in the summers. When we did finally get a fridge, it was
treated like a pri zed possession and my mom put it in a corner of our living
room with some decorations on top. The fridge was a gift from my brother,
who live d in Canada. He bough t it for us one day when he came home to
visit. There was to be no more ru nning to the neighbor ’ s house f or ice for us
and, as a bonus, we started to make mango ice-cream. No fruits or
vegetables ever went into the fridge. W e actually did not know what to use
it for. In c ontrast, we had four kitchens. Y es, we did! Anytime there was an
addition made to the house, my mom made sure to put a kitchen in it. In
those days kitchens were very  basic and small. I don’ t remember ever
seeing a n electronic gadget in one, but there would be a portab le pantry, a
few open shelves for dishes, maybe a small cabinet with some food in clay
and tin jars insid e, perhaps some pickles, a wooden box for spices and some
other dr ied food. One of our kitchens was on a rooftop, right  outside the
indoor kitchen. The outdoor kitchen included a stove made out of clay. It
had an opening in it through which we would put wood and cow dung
patties f or fire. W e adjusted th e heat by either pulling the wood out or
putting more in. The indoor stoves were made of clay and me tal, and we
used coa l for fire. No push of a button and minor adjustment of a dial to
control the heat, not to mention the fact that on damp days, it took some
doing to start th e fire; there wa s also smoke to deal with. W e cooked our
food while sitting down on a stool and we sat on the kitchen floor to eat ithot and fresh. Food has never tasted as good to me since then. It was Simple
Goodness! Food was made fresh at meal times and rarely were ther e leftovers. Sometimes we ate together and many times one person cooked while the
others at e. Bakin g was something we did not do, as ovens were uncommon. Every no w and then, we would outsource the baking of cookies to someone
who did have a n oven. W e wo uld give him the ingredients—flour, butter
and sugar—and, in return, we w ould get a tin full of cookies. M y mom or
sisters m ade fresh snacks whenever the desire struck. So, overeating was
never re ally an issue. Being the youngest, I cooked the least and did most of
the running around, fetching this or that. But during summer holidays, I had
to have a turn cooking. I remember playing with dough and cu tting it with
round sharp bowls to make a perfectly round chapati, which is Indian flat
bread. Noticing that I played m ore than I cooked and was too slow, my
sister generally dismissed me. T oday it is hard to imagine that I was ever
slow at anything, but that is the family rumor. Food no urished us on many levels. It was never used as a reward, nor as a
punishment; there was never any talk of eating too much or eating too little. W e ate when we were hungry and for got about it the rest of th e time. My
dad, bei ng a doctor, was very h ealthy and did not allow anything of poor
quality i nto the house. W e had an abundance of seasonal fresh fruit and
vegetables. Bein g a lar ge family of eleven kids, food disappea red quickly. Sometimes, one of us would ta ke someone else’ s portion of that special
snack that a gue st had brought, or even eat it all, making my mom wonder
what ha d happe ned to it. I don’ t remember feeling any guilt about food. Ever! Using written recipes was unheard of. Knowledge and information about
food wa s shared verbally and I learned to cook mostly just by being around
food. The kitchen was the pures t place in our home, kind of lik e a temple. Shoes were not a llowed inside it, and it was cleaned after every meal. There
were no dirty d ishes lying around. And food was of fered to The Gods on
special o ccasions. It seemed like there was a special occasion  every day. Every morning, the kitchen floor was washed, the soot that had
accumulated fro m cooking the previous meal was cleaned out, and the claystove wa s freshe ned with new clay. My mom would say that God does not
enter a house with a dirty kitchen. W e had no TV in those days. When we ate, that’ s all we did. There were no
distractions to distort the experience! There were fewer opportunities to
overeat, as the amount of food prepared was tailored to the number of
people in the h ouse. W ith a l ar ge family, our concern was more about
whether everybody would get enough to eat, rather than whether someone
might overeat or whether there might be leftovers. W e did