 whole
routine over again. In the back of your mind you promise
yourself to do better, a promise you may or may not keep. Yet as normal as this daily routine has beco me for
millions of people, adap ting to it is a challenge  for the
human body, because as we now realize, each deviation
from a positive lifestyle registers at the cellular level. Here’s a summary of what is happening. The consequences
of negative input are daunting. What Negative Input Does
Disturbs overall balance, leading to inﬂammation. Moves errati cally though  the body, obstructed by chronic
stress and the toxic debris of negative input from the
past. Reinforces old neural pathways, making it much harder
to break bad habits. Contributes to abnormal cell function, including
precancerous anomalies. Weakens the immune system, impairing resistance to
disease. Contributes to premature aging. Creates a general sense of dullness, discomfort, and dis-
ease, the opposite of wellbeing. Because Quantum Healing  focus ed on the drama of
spontaneous remissions from cancer—so-called miracle
cures—the bigger message might not have struck with
enough force. So let me state it in unmistakable terms:
Input is under your contr ol. Without antic ipating cancer or
any other disorder, your chief aim every day should be to
maximize positive input and minimize negative input. We are badly in need of a new model for wellbeing. Most
people segment their lives into work, leisure, and family. Little time is left for self-care. Yet caring for yourself today
is exactly what determines your life for decades to come. True self-care embraces a person’s entire life. Taking
charge of your own wellbeing reaches into every corner
because it has to. Your brain processes every experience,
physical, mental, and spiritual, as input. Look at the
contrast that self-care makes when compared  to self-
neglect. 10 Keys to Self -Care
1. Making happiness a high priority. Versus:  Coasting along with our present state of
happiness and unhappiness. 2. Making sure your life has purpose and meaning. Versus:  Focusing on daily practicalities, even those
that seem routine and meaningless. 3. Living according to a higher vision. Versus:  Living for externals like a better job, more
money, a bigger house, etc. 4. Expanding your awareness in every decade of life. Versus:  Viewing youth as the peak of life and old age
as a dwindling decline. 5. Devoting time and attention to personal growth. Versus:  Staying the same as you always were and
feeling proud about it. 6. Following a sensible regimen of good diet and physical
activity. Versus:  Eating a diet high in sugar, fat, and calories. Promising yourself to exercise tomorrow, or next week. 7. Allowing your brain to reset by introducing downtime
several times a day. Versus:  Working your brain to the point of exhaustion
before allowing yourself to take a break. 8. Getting to know your inner world through meditation,
contemplation, and self -reﬂection. Versus:  Avoiding what you really feel. Fearing what
you might ﬁnd if you dared to look inside yourself. 9. Practicing gratitude and appreciation. Versus:  Grabbing as much as you can for yourself. Never forgetting to look out for number one. 10. Learning how to love and be loved. Versus:  Leaving romance behind in the past. Not
looking into the deep source of love in yourself. As you can see, self-care goes far beyond eating our
vegetables and signing up for the gym. It amounts to a new
model for success and happiness, a model that abundant
medical evidence suppor ts. I’ll say more about that as we
proceed. There’s a reason for giving these general
principles ﬁrst. In a world where massive  attention is given
to the next fad diet, the gym-honed body, and the beauty of
youth, the truth is that a shift in consciousness produces
far greater beneﬁts. Getting peop le to turn inward is an important aspect, but
they have to know why. What Quantum Healing  aimed at
was far more radical: seeing yourself in a new way, as a
child of the universe. On the basis  of that realization, self-
care cannot help but begin at the source, where your
consciousness merges with cosmic consciousness. You can’t
truly value yourself until this happens, and then self-care is
like caring for Nature itself. OceanofPDF. comCounting the number of cells in the human body is no
easier than counting the number of people in the world, but
the accepted  estimate is 50 trillion, or about 10,000 times
the Earth’s present population. Isolated and placed under a
microscope, the various kinds of cells—heart, liver, brain,
kidney, et cetera—look rather alike to the untrained eye. A
cell is basically a bag, enclosed by an outer membrane, the
cell wall, and ﬁlled with a mixture of water and swirling
chemicals. At the cente r of all but the red blood cells is a
core, the nucleus, which safeguards the tightly  twisted
coils of DNA. If you hold a speck of liver tissue on your
ﬁngertip, it looks like calf’s liver; you would be hard-
pressed to discern that it is speciﬁcally human. Even a
skilled geneticist would detect only a 2 percent diﬀerence
between our DNA and a gorilla’s. Of the liver cell’s many
functions, over ﬁve hundred at latest count, you would not
have a clue simply by looking at it. As clouded as the mind-body issue has become, one thing
is indisputable: somehow human cells have evolved to a
state of formidable intelligence. At any one time, thenumber of activities being coordinated in our bodies is
quite literally inﬁnite. Like the Earth’s ecosystems, our
physiology appears to operate in separate comp artments
that in fact are invisibly connected: we eat, breathe, talk,
think, digest our food, ﬁght oﬀ infections, purify our blood
of toxins, renew our cells, discard wastes, vote for
Republicans, and much more besides. Each of these
activities weaves its way into the fabric of the whole. (Our
ecology is more plane tlike than most people  realize. Creatures roam our surface, as unmindful of our hugeness
as we are of their minuteness. Colonies of mites, for
example, spend their entire life cycle in our eyelashes. ) Within the body’s vast array, the functions of any single
cell—such as one of the 15 billion neurons in the brain—ﬁll
a good-sized medical text. The volumes  devoted to any one
system of the body, such as the immune system or the
nervous system, take up several shelves in a medical
library. The healing mechanism resides somewhere in this overall
complexity, but it is elusive. There is no one organ of
healing. How does the body know what to do when it is
damaged, then. Medicine has no simple answer. Any one of
the processes involved in healing a superﬁcial cut—the
clotting of the blood, for example—is incredibly complex, so
much so that if the mechanism fails, as it does with
hemophiliacs, advanced scientiﬁc medicine is at a loss to
duplicate the impaired function. A doctor can prescribe
drugs that replace the missing clotting factor in the blood,
but these are temporary, artiﬁcial, and have numerous
undesirable side eﬀects. The body’s perfect timin g will be
absent, as well as the superb coordination of a dozen
related processes. By comparison, a man-made drug is a
stranger in a land where everyone else is blood kin. It can
never share the knowledge that everyone else was born
with. The body, we must admit, has a mind of its own. Once we
understand this mysterious aspect of our basic nature, then
the miraculous nature of curing cancer should disappear. Everyone’s body knows how to heal a cut, yet apparently
only a few people have  bodies that know how to cure
cancer. —
Every doctor realizes that it is nature who cures disease, a
statement ﬁrst written by Hippocrates two thousand years
ago. What is the diﬀerence, then, between natur e’s
ordinary form of healing and unusual or “miraculous”
healing. Perhaps the diﬀerence is small and exists only in
our heads. If you are peeling potatoes and cut your ﬁnger
with a slip of the knife, the cut heals by itself, and obviously
you are not wonder-struck, because the process of healing
—the clotting of the blood to close the wound, the
formation of a scab, and the regeneration of new skin and
blood vessels—seems altogether normal. Yet, we should be aware that this feeling of normalcy is
not the same as knowing what healing is or how to control
it. It is sobering to consider  how much of the knowle dge in
medical books pertains not to life but to death. By
performing aut


, it
shrinks very quickly. If Eleanor survives for two more years,
she will enter the privileged ranks of patients who beat all
the odds. But what I want to portray here is the overall
change she has undergone. I asked her to write down the
history of her disease as seen from the inside. What she
sent me is a very remarkable document. It begins at the
most harrowing moment of her life, when she is about to
enter the operating room to have breast surgery:
Undrugged, I am lying in the pre-op holding area
by the doors of the O.R. at City of Hope Hospital. A nurse walks by carrying  a huge breast in a clear
plastic bag. My breasts seem so small, helpless,
and innocent. I had nursed my baby sons and felt
so good about my breas ts; they were feminine,
soft, and pretty—I truste d them. Now I am just
lying here, waiting for someone to cut away at
least one of them. I am scared  and shaking. Every nerve in my
body seems to be screaming for action, wanting
to run away before it is too late and I am pushed
through the doors to the O.R. I feel like I am
betraying my body to a rape of degradation. I am
35 years old, and this whole thing is going against
my sense of what is right. When it’s over, the emotional impact starts to
set in. My image of my body is bad—I don’t want
the doctors to see me, let alone my husband. I am
past naked. I am stripping oﬀ my feminine shape,
infected for weeks afterward, hooked to drains
whose tubes are sewn to my body. The red-topped
glass tubes rattle whenever I try to walk.Eventually Eleanor healed enough to begin six months of
chemotherapy. She was told that her chances of recovery
were high, but when a mammogram was taken of the
remaining breast, it was found to be cancerous as well. A
second mastectomy was scheduled:
Now I really want to escape. For months I have
heard that I had cancer, then didn’t have cancer,
then had cancer again. I am so wear y of surgeries
and uncertainty. I am sick from fever, horrible
night sweats, pain, humiliation, doubt about my
body, my spirit, my gender—everything. All that I
have trusted has let me down. Bilateral breast cancer, bilateral mastectomies,
and eventually bilateral breast reconstruction. I
hope this is the end, and I can get on to
recovering from my other symptoms. Then on to
wellness again, despite my odds. Soon afterwa rd, Eleanor  began to practice meditation. At
ﬁrst she approached her meditation with reserva tions and
even outrigh t skepticism, but these gave way to “a sense of
inner acceptance.” Four months later, in June 1986, she
found that she was accidentally pregnant. Eleanor’s
doctors had told her that her chemotherapy had made her
sterile, which happens to about 25 percent of younger
women, rising to 85 percent for women over 40. For those
who are not rendered sterile, giving birth is extremely
risky, but to Eleanor, the idea of having another child held a
special importance:
This pregnancy was symbolic to me of wholeness
and blending with nature. It was a miracle, and I
was happy. Then when my doctors said that I
should abort  this child to save my own life, itseemed like a nightmare. As the pregnancy
continued, I got even sicker. I was told that my
tests now indicated estro gen positive cancer, and
my chances for survival were slim. I protested
these facts and carried the baby, a decision that I
lived with in peace. After the successful delivery of a baby boy, Eleanor
discovered that her cancer had returned, this time to her
bones:
Back to cancer, and the roller-coaster ride began
all over again. The City of Hope doctors predicted
that I would live “perhaps six more months, but
probably not more than two years.” (This was
fourteen months ago, in March 1987.) The cancer
had advanced well into my bones (the X rays
revealed a dozen cancerous sites, principally in
the ribs and vertebrae), and I felt very sick,
literally to the bone. The treatment plan was full
doses of chemo “for the rest of your life.” That
didn’t sound like I’d be around too long. Eleanor responded poorly to chemotherapy, and on the
recommendation of her family doctor, who had suggested
meditation before, she visited Lancaster for Ayurvedic
treatment in June. When I reviewed her case, I recognized
that she was gravely ill; I couldn’t promise her a cure, but I
told Eleanor that there were more possibilities than she
realized—the inner core of herself had not been violated by
cancer, and we would try to bring her in touch with that
core. After two weeks, she began to feel much better, both
physically and mentally, and she left with no bone pain. Apparently this was the turning point:After returning back to work, to chemotherapy
and doubts, a special thing happened. A wild dove
had ﬂown inside the company warehouse one
morning and would not leave. Two or three  hours
later, when I came in, the bird followed my path
upstairs, through the halls leading toward my
oﬀice, and landed quietly on my desk in front of
me. I gently picked him up and all at once felt
overwhelmed as we shared each other’s comfort. A few months passed after we turned him loose
in the country. In September, I found that my
bone scans were not good, but not worse either. Chemotherapy was causing multiple side eﬀects. I
didn’t really mean to quit chemo, but I had
consistently bad blood counts, and that meant
that the chemo tempo rarily had to stop. I
immediately started feeling better and realized
that I wanted  no more chemo, even at the risk of
dying. In December  I visited Lancaster again. My time
there was wonderful; some special herbs had
come in for me, and I was given a primordial
sound technique to use at home. At the end of
December, another bone scan showed no change. This conﬁrmed my belief that chemo was
superﬁcial. I conti nued my technique s, and when
I returned in March, three months later, the bone
scan showed that all but one tiny pocket was
gone. The radiologist smiled and said he didn’t know
how this could have happened without chemo. He
hugged me, and when I left, he said, “This will
make history.” My family doctor called the
radiologist for a full interpretation of the scans;he got oﬀ the phone and told me that I was almost
completely recovered. As I got the news, I couldn’t stop the tears from
welling up. I wondered how I could  have ever
doubted this result. Touched by love and nature’s
perfection, I had one quiet, soft desire, to go sit
again against the earth, surrounded by peace in a
celebration of spring ﬂowers, and to enjoy all that
has happened and all that I am. In closing, I have to add that I am realistic; I
understand the typical Western approach to this
event. I also know that there are great
possibilities here. All the truths of my expe rience
somehow add up to one truth, but when I think
I’ve grasped it, it slips away. It leaves me feeling
humble and rather silly for trying to take apart
the wholeness. But I am very, very peaceful and
comfortable, having been assured again and
again that the wholeness is perfection. Eleanor has come a very long way. Last year she was in
the worst category for surviving her disease; now many
authorities like Dr. Ikemi would consider her case a
spontaneous regression. Her general health is good; there
is no sign of the body wasting away. Eight months after
undergoing the last chemotherapy, her bone cancer has
dwindled until there is only one small shadow on her X
rays, and this has not deﬁnitely proven to be cancerous. Her blood chemistry, which became abnormal as the result
of active disease, has now returned to the normal range—
this is much stronger proof than the X rays that Eleanor is
getting well. I have no fear for her now, even if she had to begin her
battle again. Eleanor is beyond battles—she radiates the
peacefulness she writes about, and spending time with hermakes me feel happy and secure, all the more because I
understand how rare her peace is. From the despair of
disease she has discover ed joy. At the moment when the
memory of health returned, it brought her enough power to
last a lifetime. EXPANDING THE TOPIC
The simple deﬁnition of quantum healing given in this
chapter is that quantum healing brings peace. I believe this
is still true, perhaps more than ever. At the time I was
writing, inﬂammation hadn’t been connected to cancer,
heart disease, and a host of lifestyle disorders. Inﬂammation is a myst


 the leeks. Add the Braggs, pepper, and other
spices. Sau té for 1 minute. Next, add the carrots and bell pepper. Sauté for 2 minutes and then add ½
cup v egetable stock. C ontinue to simmer 4  to 5 minutes. Add the corn, roasted pepper, and the rest of
the stock. Allow the soup to simmer until  the carrots are almost soft. In a small sauté pan, heat the
remaining 1 teaspoon of ghee and add the tortillas. Quickly stir -fry the tortillas until they become
crisp. Remove from heat and stir the tortillas into the soup along with the chopped cilantro. Divide
the avocad o among individual bowls. Ladl e the soup over the avocado and garnish with the cilantro
sprigs. Serve right away. Black Bean and Sweet Potato Enchiladas
1 cup black beans, soaked overnight, or one 12-ounce can
or ganic black beans
2 cups sweet potato, peeled and cubed into small pieces
1 teaspoon ghee
1 cup leeks, chopped
1 teaspoon black pepper
½ teaspoon red chili flakes
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 cup spinach or chard, chopped
½ teaspoon cinnamon
1 teaspoon oregano
1 teaspoon cumin
V egetable stock
¼ cup cilantro, stems removed and chopped

If you  are using dried  black beans, place the beans in a 3-or 4-quart pot, fill with water to a least 3
inches above the beans. Allow the black beans to cook until tender, about 1 hour. Rep lenish the water
as nec essary. Drain the beans from the pot  when they become tender. Bring a 2-quart pot of water to
a boil, add sweet potatoes and boil for 5 m inutes. The potatoes will be almost soft. Drain potatoes
and set aside. In a sauté pan, heat t he ghee and add the leeks, add pepper, chili flakes, and Braggs. Allow the
leeks to simmer 2 to 3 minutes. Reduce heat and add the cooked black beans and cooked sweet
potatoes. Continue to simmer on low heat. Add some vegetable stock if the mixture becomes too dry.Add t he gr eens to the mixture as it continues to simmer. Add the remaining spices. W ith a fork,
gently mash the ingredients together as they simmer. Stir in the cilantro and remove from the heat. Set aside. Enchilada Sauce
Y ou can pur chase a good-quality or ganic enchilada sauce at the  health food
stor e or make the following r ecipe. 1 teaspoon ghee
1 cup leeks or onions
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
3 cups or 5 medium-size tomatoes, chopped (peeling and
seeding optional)
1 teaspoon cumin
1 teaspoon coriander
2 teaspoons chili powder
1 cup tomato juice or vegetable stock
1 package of 12 corn tortillas

Heat the ghee in a s auté pan; add the leeks or onions, pepper, and Braggs. Allow  the leeks to
simmer 2 to 3 minut es. As the leeks begin to brown slightly, add the tomatoes and the rest of the
spices. Slowly add th e juice and continue to simmer for 20 to 30 minutes allowin g the juices to
reduce. Pu ree in a blender or use a hand b lender. This sauce should be smooth and a little bit thick. Heat the tortillas in a sauté pan one at a time. Place some of the sauce in a shallow pan and dip the
heated tort illa on both sides into the sauce. T ransfer into a sprayed baking pan. Fill th e heated tortilla
with the filling and roll over, tucking in each side. Repeat this procedure for each of the tortillas you
want to fill. Pour the remaining sauce over the rolled tortillas and bake covered at 35 0 degrees for 20
to 30 minu tes. Y ou can add dairy or soy cheese on top if you want. Garnish with freshly chopped
cilantro. Spanish Rice
1 cup basmati rice, or ganic, rinsed
2 cups plus 1 tablespoon vegetable stock
1 teaspoon ghee
½ cup leeks or onions
½ teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon paprika1 teaspoon chili powder
1 teaspoon cumin
½ cup corn, fresh or or ganic, frozen and defrosted
½ cup peas, fresh or or ganic, frozen and defrosted

Combine t he rice and 2 cups stock and cook in a rice cooker or on the stove until tender. In a
separate sauté pan, heat the ghee. Add the leeks, pepper, and Braggs, allowing the leeks to brown
slightly. Add the rem aining spices, corn, peas, and tablespoon of vegetable stock. Simmer for 1
minute. Stir the paprika mixture into the cooked rice. Mango and T omato Salsa
1 cup fresh mango or papaya, cubed
¼ cup orange or apple juice
¼ cup cilantro, chopped and loosely packed
¼ cup leeks or green onions, chopped (sauté leeks slightly first)
1 tablespoon lemon juice
1 tablespoon maple syrup
1 teaspoon coriander
½ teaspoon allspice
½ teaspoon cinnamon
½ teaspoon nutmeg
½ teaspoon cardamom, ground
¼ teaspoon crushed red pepper (cayenne)

Combine together, chill, and serve. Baked V anilla Flan with Maple Syrup
12 ounces silken tofu, low-fat, firm, or extra firm
¼ cup maple syrup
2 teaspoons vanilla extract
2 teaspoons arrowroot powder
pinch cloves
6 teaspoons raw turbinado sugar
6 teaspoons maple syrup
W ith a blender or food processor blend th e first five ingredients together until smooth. Spray or
butter 6 baking dishes. Divide the tofu mixture into the 6 dishes. Bake at 350 degrees  for 15 minutes. Remove fro m the oven and sprinkle 1 teaspoon of sugar and pour 1 teaspoon of maple syrup onto the
top of each dessert dish. Place back into the oven for 5 minutes or until the tops are golden brown. Serve warm. FRENCH CUISINE
Cr eamy Asparagus Soup
Spinach, Leek, and Potato T art
Braised Gr een Beans Amandine
Swiss Char d and Arugula with Lemon T arragon Dr essing
Poached Pears with Blackberries

Creamy Asparagus Soup
2 teaspoons ghee
2 lar ge leeks, chopped
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
¼ pound white potatoes, peeled and cubed
1 tablespoon tarragon
1 teaspoon thyme
¾ pound asparagus, discard bottom 1½ inch and cut into
1-inch pieces
4–6 cups vegetable stock or to cover potatoes in pot
½ teaspoon nutmeg
2 tablespoons parsley, chopped

In a lar ge soup pot, heat the ghee. Sauté th e leeks and add pepper and Braggs. Contin ue to simmer
the le eks. Add the potatoes, tarragon, and thyme. Sauté until the potatoes are browned. Add the
asparagus pieces and cover the vegetables with vegetable stock. Simmer until the potatoes are tender. Puree the soup into a smooth consistency  by using either a handheld blender, standard blender, or
food processor. Garnish soup with nutmeg and parsley.Spinach, Leek, and Potato T art
Crust
1½ cups or ganic unbleached white flour or whole wheat
pastry flour
½ teaspoon salt
½ cup butter (or soy mar garine), chilled and cut into pieces
1 teaspoon lemon juice or vinegar
¼ cup water, chilled

Place the “S” blade in the food processor. Put the flour and salt in the bottom of t he processor. T urn on the machine and begin to drop the butter pieces into the flour mixture, a few  at a time. Once
all th e butter is in the food processor, switch to “pulse” and pulse the dough un til the mixture
resembles a coarse m eal. Add the lemon juice and pulse 3 to 4 times. T urn the food processor to “on”
and s lowly drizzle th e water into the mixture until stif f dough begins to form. T urn  the dough out
onto a floured countertop. Bring the dough  together with your hands and form into a flat, round disk. Roll o ut the dough evenly, using a rolling pin. Gently place the rolled dough into a sprayed 9- or 10-
inch tart pan. Using your fingers, begin to press the dough toward the outer edges and create a ½-inch
edge along the wall of the tart pan. Place the tart in the refrigerator until you are ready to assemble. Filling
2 teaspoons ghee or olive oil
4 medium-size red potatoes, sliced very thinly in rounds
2 lar ge leeks, sliced thinly in rounds
1 teaspoon black pepper
1 teaspoon basil, dried
1 teaspoon sage, dried
2 teaspoons Braggs Liquid Amino Acid or tamari sauce
4 packed cups spinach, or ganic, or one 10-ounce package
frozen, defrosted and chopped
1 teaspoon dill


-ima ge exists in your particular case. Askyourself in what particular areas it manifests. What causes and
eects are connected with it. Estrangement from the Real Self
A furth er and drastic result of this problem is the constantly
increasing estrangement from the real self. The idealized self is a
falsity. It is a rigid, articiall y constructed imitation of a live human
being. You may invest it with many aspects of your real being;
nevertheless, it remains an articial construct. The more you invest
your energies, your persona lity, your thought processes, concepts,
ideas, and ideals into it, the more strength you take from the center
of your being, which alone is amenable to growth. This center of
your being is the only part of you, the real you, that can live, grow,
and be. It is the only part that can properly guide you. It alone
functions with all your capacities. It is exible and intuitive. Its
feelings alone are true and valid even if, for the moment, they are
not yet fully in truth and reality, in perfection and purity. But the
feelings of the real self function in perfection relative to what you
are now. The more you take out of that live center in order to invest
into the robot you have created, the more estranged you become
from the real self and the more you weaken and impoverish it. In the course of this work, you have sometimes come upon the
puzzling and often frightenin g question: “Who am I really. ”  This is
the result of the discrepancy and struggle between the real and the
false self. Only upon solving  this most vital and profoun d question
will your live center respond and function to its full capacity, will
your intuition begin to function to its full capacity, will you become
spontaneous, free of all compulsions, will you trust in your feelings
because they will have an opportunity to mature and grow. Feelings
will become every bit as reliable to you as your reasoning power
and your intellect. All this is the nal nding of self. Before this can be done, a great
many hurdles have to be overcome. It seems to you that this is a
life-or-death struggle. You still believe you need the idealized self inorder to live and be happy. Once you understand that this is not so,
you will be able to give up the pseudo-defense that makes the
maintenance and cultivation of the idealized self seem so necessary. Once you understand that the idealized self was supposed to solve
the particular problems in your life above and beyond your need for
happiness, pleasure, and security, you will come to see the wrong
conclusion of this theory. Once you go a step still further and
recognize the damage the idealized self has brought into your life,
you will shed it as the burden it is. No conviction, theory, or words
you hear will make you give it up, but the recognition of what
specically it was supposed to solve and what damage it has done
and is continui ng to do will enable you to dissolve this image of all
images. Needless to say, you also have to recognize most particularly and
in detail what your idealized  self’s specic demands and standards
are, and, further, you have to see their unreasonableness, their
impossibility. When you have a feeling of acute anxiety and
depression, consider the fact that your idealized self may feel
questioned and threatened, either by your own limitations, by
others, or by life. Recognize the self-contempt that underlies the
anxiety or depression. When you are compulsively angry at others,
consider the possibility that this is but an externalizatio n of your
anger at yourself for not living up to the standards of your false self. Do not let it get away with using the excuse of outer problems to
account for acute depression  or fear. Look into the question from
this new angle. Your private and personal work will help you in this
direction, but it is almost impossible to do it alone. Only after you
have made some substantia l progress will you recognize that so
many of these outer problems are directly or indirectly the result of
the discrepancy between your capacities and the standar ds of your
idealized self and how you deal with this conict. So, as you proceed in this particular phase of the work, you will
come to understand the exact nature of your idealized self: Its
demands, its requirements of self and others in order to maintain
the illusion. Once you fully see that what you regarded as
commendable is really pride  and pretense, you will have gained amost substantial insight that enables you to weaken the impact of
the idealized self. Then, and then only, will you realize the
tremendous self-punishment you inict upon yourself. For whenever
you fall short, as you are bound to, you feel so impatient, so
irritated, that your feelings can snowball into fury and wrath at
yourself. This fury and wrath  are often projected on others because
it is too unbea rable to be aware of self-hate, unless one unrolls this
whole process and sees it entire, in the light. Neverthele ss, even if
this hate is unloaded upon others, the eect on the self is still there
and it can cause disease, accident, loss, and outer failur e in many
ways. Giving Up the Idealized Self
When you make the very rst steps toward giving up the idealized
self, you will feel a sense of liberation as never before. Then you
will be truly born again; your real self will emerge. Then you will
rest within your real self, centered within. Then you will truly grow,
not only on the outer fringes that may have been free of the
idealized self’s dictatorship, but in every part of your being. This
will change many things. First will come changes in your reactions
to life, to incidents, to yourself and others. This changed reaction
will be astounding enough, but, little by little, outer things are also
bound to change. Your dier ent attitude will have new eects. The
overcoming of your idealized self means overcoming an important
aspect of the duality between life and death. At present you are not even aware of the pressure of your
idealized self, of the shame, humiliation, exposure you fear and
sometimes feel, of the tension, strain, and compulsion. If you have
an occasional glimpse of such emotions, you do not as yet connect
them with the fantastic demands of your idealized self. Only after
fully seeing these fanta stic expectations and their often
contradictory imperatives will you relinquish them. The initial inner
freedom gained in this way will allow you to deal with life and to
stand in life. You will no longer have to hold on frantic ally to theidealized self. The mere inner activity of holding on so frantically
generates a pervasive clima te of holding on in gener al. This is
sometimes lived out in external attitudes, but most often it is an
inner quality or attitude. As you proceed in this new phase of your
work, you will sense and feel this inner tightness and gradually you
will recognize the basic damage it causes. It makes the letting go of
many an attitude impossible. It makes it unduly dicult to go
through any change that would allow life to bring forth joy and a
spirit of vigor. You keep yourself contained within yourself and
thereby you go against life in one of its most fundamental aspects. The words are insucient; you have to sense rather what  I mean. You will know exactly when you have weakened your idealized self
by fully understanding its function, its causes and eects. Then you
will gain the great freedom of giving yourself to life because you no
longer have to hide something from yourself and others. You will be
able to squander yoursel f into life, not in an unhealthy,
unreasonable way, but healthily as nature squanders herself. Then,
and then only will you know the beauty of living. You cannot approach this most important part of your inner work
with a general concept. As usual, your most insignicant daily
reactions, considered from this viewpoint, will yield the necessary
results. So continue your self-search out of these new considerations
and do not be impatient if it takes time and relaxed eort. Coming Home
One more word: The dieren ce between the real and the idealized
self is often not a question of quantity, but rather of quali ty. That is,
the original motivation is dierent in these two selves. This will not
be easy to see, but as you recognize the demands, the
contradictions, the cause-and-eect sequences, the dierence in
motivation will gradually become clear to you. Another important
consideration is the time element. The idealized self wants to be
perfect, accord ing to its specic demands, right now. The real self
knows this cannot be and does not consider this fact painful. Of course you are not perfec t. Your present self is a complex of
everything you are at the moment. Of course you have your basic
egocentricity, but if you own up to it, you can cope with it. You can
learn to understand it and therefore diminish


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

This passage discusses several aspects of Ayurvedic holistic approaches. 1. **Praktivism**: Praptives apply wax-cooled oil/poweder on clients' ears/nasal passages to relieve issues linked to Pitta/Kapa balances. *   "Netta Tarapan" Facial Care

*      No description provided. *

Please ensure accuracy and brevity summarization. Also refrain yourself from repetition. Here's accurate yet concise version:

Ayurvedic Treatments

**Therapies**
These alternative remedies focus primarily on correcting _DOSHA_ (_digestion_) imbalanced individuals. •       Each dosage varied due to distinct DOSHAA compositions. **Panachakra Treatment**

Patients undergo intensive fasting & hydration program;
Following consultations, personalized protocols begin ((4)-(7)-days). Some reported side-effects:-pain,-anguish.,,

Post-Treatment Support Needed:

Focusing on preventive measures instead Curatives are becoming less prominent)

Beauty Enhancement Rituals
Traditional methods emphasizing overall Well-being

Cleansing + Nasion | Skin Rejuvenators| Anti-Aging Solutions|
Natural Skincare Recipes

Body Wraps/Masks/Dermal Absortion Techniques
Various Options Available

Hand CarE/Rights Massage|

Foot Masssage/Foot Soaks/Skin Strengthening Technique Used Worldwide. Water-Themed Healing Practices
Spiritual Purificational Waterspaces Water-Side Encounters
Internal Organelle Repair Methods Through Subsequent Processes
Skin Conditioning Strategies. Nature-Influenced Wellness Programs

References Added Texts

Note adjustments needed. Please let know. Thanks. Sources cited mentioned as follows:

Source #

Title [Text](https://www. source. com)
Publication Date
Author Name.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the "fomentation" process in Panchakarma treatment?,
A: The purpose of fomentation is to induce sweating, which helps to eliminate toxins and promote detoxification.
Q: What is the significance of the ingredients used in the Navara Kizhi treatment at Soukya?,
A: The ingredients are chosen according to the patient's constitution and health status, and are designed to nourish and rejuvenate the skin.
Q: What is the significance of the ingredients used in the Kumarakom's body wrap treatment?,
A: The ingredients are chosen according to the patient's dosha imbalance, and are designed to detoxify and nourish the body.
Q: What is the purpose of the oil used in the Navara Kizhi treatment?,
A: The oil is used to stimulate circulation, relieve tension, and nourish the body.
Q: What is the significance of the ingredients used in the Kizhi therapy?,
A: The ingredients are chosen according to the patient's constitution and health status, and are designed to detoxify and rejuvenate the skin.<|eot_id|><|begin_of_text|>Metals and MineralsLess ex otic, but extremely powerful nonetheless, is the use of
minerals and metals in A yurveda. Because many metals and
minerals contain certain impurities and/ or toxins, they need to
under go a number of treatments before they are deemed safe to
ingest. These processes are kno wn as  shodhana  (purification) and
marana  (literally “kill”; heating and turning into ash), and may
often be lengthy and complicated. For example, heavy metals such
as m ercury, gold, silver, copper, iron, lead and tin are heated and
treated with such substances as cow’ s urine, milk, ghee and
buttermilk before use. If they are to be taken in ash form, they are
ground i nto a powder and incinerated; at other times they are added
to water to create elixirs for drinking. Dr Sreenarayanan of Ananda Spa points out that all A yurvedic
medicines are 100 percent natura l, so it is unsurprising that minerals
and metals are utilized. “Minerals and metals come from the earth,”
he p oints out, “and if they a re purified properly, can be very
powerful.” He goes on to say t hat in 90 percent of cases they are
ingested either as a  bhasma  (ash) or as pills, but such prescr iptions
must be accompanied by an ext remely strict diet for the medica tion
to w ork. He cit es mercury for chronic conditions like cancer and
arthritis; silver in rejuvenation treatments; gold for vigor and
vitality as well as bone prob lems; iron for anemia and bl ood
impurities; and lead for chronic skin conditions. Gemstones
In I ndia, jewels (often worn  as uncut stones) are not only
decorative, but are believed to hold certain powers. Some of these
are e motional or superstitious o n the part of the wearer, but others
are distinctly therapeutic. Gem therapists say that the vibrational
healing ener gies  of a gem or me tal may be transferred to a person if
it is worn close to the body. Some people wear them for he alth
reasons, others for luck, others for peace of mind.Enriched with amino acids and minerals, this pearl mask from Shahnaz Husa in is
deeply rejuvenating.Grounding stones used in therapy.The body’s bio-magnetic field extends at least eight inches out from the surface of
the skin, so when a crystal pendulum is held above another crystal positioned on a
chakra  point, it is more than likely to move. This gives vital information to a crystal
therapist, who is trying to free up energy flows and bring the body back to balance. Although not strictly gems, pearls have been used for decoration, health, good
luck and cuisine for centuries in India. If the pearl is your birth stone, it is said to
be doubly powerful.According to Dr Sreenarayanan, only certain stones have
healing properties and they must always be purified before use. “Gems may be soaked in running water (preferably water f rom
sacred places such as the Ganges) and the water is drunk for health
benefits,” he says, “Or they may be


  ener gy
with her partne r and can begin  to approac h the experienc e of the
“Valley  Orgasm” or  “Beyond Orgas m” state, an experie nce of
heighten ed awareness for both  partn ers. As the two different  souls
or two spirits (Yin and Yang) unite,  an alchem ical fusion  of energ y
occurs  that gives birth  to a ne w consciousness  for both  partne rs. As they  reach  the point  of “Be yond Orgas m,” each  having  opene d
their Microc osmic Or  bit, Thrusting  Channel  and Belt Chann el, both
will feel the sexual  energ y shoot  out of their  hearts  to the  tops  of
their heads. A. So lo Practice
   The im portance  of Single  Cultivation,  especiall y at the beginning,
is strongly  recom mended. With solo  practice  you will be better
able to tune  into your own responses  and thereb y have  more control
over your sexual  energy. Betw een the time you start  to experience
sexual  excite ment and  the time an orgasm is i mminent is a gap
you can pla y within. If you start the  Orgasmic Draw  when you are
only slightl y arouse d, you will not feel  very much sensation. If you
wait until  you are at the  point  of pouri ng the energ y out, you may or
may not be  able  to capture  and prevent  it from leaving  your body. Your solo practice  is invaluable  in enabling  you to sense  these
distinctions  and turn them into reflexes. After  you have  practiced  and feel you have  learned  the Orgas mic
Draw  well, you can try it with a partne r but it should  be a  partner
who is interest ed in these  practices  or who is aw are that you want
to rec ycle your sexual  energ y. It is im portant  to be  perfectly  frank
with your partne r so that both  of you know what is going  on. - 131  -Orgasmic Upward Draw
B. Practicing  with a Partner
   If y ou have  a partner  who is also  practicing  the Big Draw  and
Testic le Breathing,  you are one of the  luckier  ones. You will have
the opportu nity to experience  the exchange  of energ y with your
partner  and the possibility  of enterin g into the “Bey ond Orgasm”
state  mentioned  above. If, ho wever you have  mastered  the
techniques  of the  Healing  Love  exercise,  and your male partne r
does  not practice  these  Taoist Secrets  of Love  techniques, you will
be far superio r to him. Then, if you use the Orgas mic Dra w on him,
you will drain  his life-force  from him, possibly  causing  him great
harm and  creatin g negative  forces  within yourself. The w ord Tao me ans “way” and,  as describe d above,  those
who seek  union  with the Tao are trying to find  the “way” of the  universe
from which all of natur e procee ds. There  are many paths  to travel
along  this “way” and many have  sought  a path  in which sex is
perceived  as spirituall y undesir able. Such people  recoil  from  Taoist
Dual Cultivation  and label  those  who practice  it as follo wing the
“Left- Hand  Path”  (as opposed  to the “Right- Hand  Path” of celibac y). Dual Cultivation,  properl y practiced,  is a safe  path,  reaping  benefits
for the bod y mind and  spirit. C. Overview  of the Orgas mic Draw
     In  the Ovarian  Breathing  exercise  you moved w arm repro ductive
sexual  energy  (ovaria n ener gy or Ching  Chi), that  lies in the  ovarian
in its Y ang state,  up to the  head  and then  dow n into the  body. With
the Ovarian  Com pression  exercise  you forced  the Chi energ y that
is produce d in the vital  organs  and glands- heart,  Lungs,  spleen,
thymus  and,  etc: dow n to mi x with the warm Ching Chi  resting  in
the sexual orga ns to heat  up this region. Then y ou moved the
resulting  warm ener gy upward and circulated  it. In  the Orgas mic Dra w you will arouse  yourself in the  direction  of
an orgas m, collect  all the  organs’  and glands’  energ y to mi x with
the sexual ener gy): move that  orgas mic feeling  inward and extend
it longer  and at a higher  center  to be  then  moved into the  organs,
glands  and finall y the nervous  system, so  that the orgas m reach es
energy  cell of the  body. As a result  you will experienc e a new  kind
of orgasm w hich you have  never  experience d befor e. The cool,
Yin, sexual  energy  stored  in the  ovaries  is at your com mand. Y ou
can gather  it quickl y and build  rapidl y to a clim ax, turning  it inw ard
and thereb y extending  the orgasm for  as long as yo u desire,  or you
- 132  -Chapter VI
can deposit  it in the  “slow cooker”  for a longer  and more voluptuous
experience. Ultimately  the erection  of the  clitoris and the intern al
sensations  of fullness  and expansion  will result  in a rh ythmic
outpouri ng release. Once  you master this  Taoist techniqu e, you
will find the easiest  flowing channel  in the  body  flows directl y up to
the brain  and higher  center  of the body. Practice is essential  since
initially  you must learn  to control  the anus  Chi Muscl e and the
involuntar y muscle of the  pelvic  diaphra gm to change  the rhythmic
outpouri ng of energ y into an in ward and upward draw of energy,
and to help  push  the sexual  energ y up through  the spine  into the
upper  body
1. Four Levels of  the Orgasmic Upward Draw Practi ce
A. Beginning  Stage
   You will use the muscles of the  fists, jaw s, neck, feet,  perin eum,
buttocks,  and abdomen  to help  activate  the Sacral  and Cranial
Pumps, divert  the ovarian  ener gy and orgasmic feeling,  and push
the energy  upward into the organs  and glands  in the  amused  state. B. Intermediate St age
   You will use less mu scles tension  of the  fists. jaw s and feet,
increase  your reliance  on the Chi Muscle  of the  perine um, pelvic
diaphra gm and sphincter  and emp loy the Sacral and  Cranial  Pumps
to help  move the  sexual  energ y upw ard. C. Adv anced  Stage
   Less  muscle tension  of the Chi Muscle  of the  perine um will be
require d and more use of  the Sacral and Cranial  Pumps to provide
greater  pow er for the mind to mo ve Ching Chi to the  crown center. By concentrati ng power at the  upper  part of the  crown, you will
draw the energy  from  the lo wer center  to the  higher  center. D. Most Adv anced  Stage
   You will only use pure  mind control:  there  is no  need  for use of
muscles. The mi nd’s po wer will com mand the  ovaries’  sexual  power
to mo ve up  and down into the organs,  glands  and nervous  system,
and to envelop, pack  and revitalize  it at your will. - 133  -Orgasmic Upward Draw
2. Explanati on of Procedure
    In this exercise  you will need  to arouse  yourself 95 to  99 percent
of the  way to orgasm. As yo u master the Orgas mic Dra w, you may
fine tune your orgasm and  graduall y cultivate  it to go  beyond 100 to
200 percent  arousal,  even  up to  1,000  percen t. To initiall y achieve
arousal  you will massage  the breasts. Once  you feel that  orgasm
is imminent,  you will stop  and practice  the Orgasmic Draw  method
three  to nine  times per  session,  or until the  orgasm turns  inward,
flowing into the  Micr ocosmic Orbit  and entering  into the orga ns
and glands  as the


g h you at all
times. How would you answer. Would you say, “I’m too busy and I don’t
like any discomfort”. Or would you meet the challenge and say, “Anything. I would be willing to go throu gh anything to permanently live in such a
state”. Fortunately, you have the ability; that is not the problem. But do you
have the strength of intent to take the deep spiritual journey to liberation. Will is like a muscle—you build it by exercising it. Practice saying,
“I’m the boss in here. This is my house. I’m the only one living in here, and
I have the right to make it a nice place to live. ” It’s not about becoming acontrol freak in there—it’ s about learning to surrender. Surrender is not
about suppression, and it’ s not about control. Surrender is about letting go of
weakness and being committed enough to carry out your intent. Surrender is
handling anythi ng that needs to be released inside and letting it pass
through. Remember, it was you who willfully resisted past events, which
caused samskaras to be stored. Why not learn to willfully relax and release
as the blockages cleanse so you can experience the beautiful inner energy
flow as it is meant to be. If you practice letting go of your blockages, not only will you get to
live in an elevated inner state, you will also become a blessing on the Earth. Anyplace you go, anything you do, will carry a blessing for others. If you
stay with this process every day, you will get there. Put time aside to remind
yourself who you are and to recall your commitment to cleaning up inside. Morning and evening practices will help you do this. It doesn’ t have to be
much time; just enough to relax and release, come back to center, and
remember to use every moment  of your life to let go of your blockages. If
you do that, the rest will happe n by itself. It is a natural process that will
take place. Always remember, it is spirit’ s job to liberate you from yourself. Shakti
wants to be free, but you’re in the way. When shakti starts to push the
blockages up, you’re going to have the tendency to push them back down
because it’s not comfortable to live in that fire. You stored past disturbances
in there, and it doesn’ t feel good when they are stirred up. Imagine that
somebody’ s talking to you, and you’re feeling strong and confident about
the conversation. Suddenly, they say something that hits your blockages,
and you start to feel your strength drop out from under you. If you are
sincere, you use the situation for your growth. It’s not the time to argue with
the person; it’s the time to grow spiritually. Calm and centered, you
inwardly ask, “What’ s happenin g inside of me. What blockage  got hit that
caused this shift in energy to take place. ” Then, to use the situation for
growth, you relax and allow the energy to push the blockage up. You don’t
have to do anyth ing except not interfere with the process. Shakti will do her
job of pushing up—you have to do your job of letting go. To reme mber to do this in the moment, establish the practice of
recalling your intention every morning: “The purpose of my day is letting
go of my blockages and evolving spiritually. ” Then every evening,
remember: “The  purpose of my day was to let go of my blockages andevolve spiritually. ” Never complain about what happened—just inwardly
release the events of the day so they don’t leave samskaras. Don’ t let
anything remain stuck in there. Once you get good at this, you will learn to
do it throughout the day. Do your best with each interaction, then let it go. Always rememb er what’ s going on: you’re in there, and something is
happening that’s causing the energy to shift inside. Your tendenc y is to push
it away if you don’t like it or grab onto it if you do. It’s as if you have hands
in there,  and you use them to try to control the inner experience. Surrender
means—don’ t do that. That’ s all it means. It means you’re ready, willing,
and able to sit in the seat of consciousness when the energy shifts and just
let it go. Your interaction with the energy is similar to when you decide to stop
smoking or break any other habit. You’re going to feel the tendency to
resume the habit. It feels like a magnetic pull on you to go in that direction. The same thing happens when a blockage gets hit. It has attractive power
that draws you into it. You need to see that. You need to notice that it keeps
pulling on you, and sometimes  it won’ t leave you alone. That’ s not bad,
that’s good. Just relax more. It’s all about relaxing. If you’re using your will
to relax,  you can’t use your inner hands to push energy away or grab onto it. Someday, you’re going to remember this discussion. Something is
going to wake up inside, and you’ll know just what we’ve been talking
about. You’ll observe the energy pulling on you, and you will try to let go. For the first time you’ll realize what is actually happening—you are
struggling with yourself. You are both sides of the struggle. Part of you
wants to let go but part still wants to give in to the pull of the energy. Once
you sincerely want to let go of the old habitual energy flows, you will
realize that you have all the power you need inside. You’re the only one
living in there. You just need to deeply relax and stop fighting with yourself. At that point something amazing  is going to happen: All the energy that was
pulling you down and out changes direction. It begins to lift you in and up. This is the transmutation of the energy, and it is real. As liberat ion becomes
the meaning of your life, this inner process will step up signifi cantly. Once
you learn that your center of intent is stronger than any of the habitual
energy flows caused by your samskaras, you will sit quietly within, in the
seat of consciousness, and allow the process of purification to take place. Every day, every moment, you have the opportunity to explore the greatness
of your being. Letting go like this is not a struggle or an act of control. It is much
subtler than that. Perhaps this analogy will help. Imagine you’re in a game
of tug-o f-war. You are alone on one end of the rope, and an entire NFL
football team is on the other end. You’re in big trouble. The force pulling
you in the team’ s direction is very strong. You’ve studied all the latest
techniques for how to dig in your heels, how to best use your bodyweight,
and anything else the experts could teach about standing your ground in a
tug-of-war. You’re doing all the techniques, but they’re not working. Suddenly, Yoda, the great sage from Star Wars shows up to help (he
thinks everyone’ s name is Luke). Yoda: Luke, you know not how to do this. Let go. Let go, Luke. Luke: What do you mean, let go. If I let go, they will pull me
through the mud, headfirst. Yoda: Let go, you must. Luke: I don’ t get it. How do I just let go when this great force is
pulling on me. Yoda: Relax hands, Luke. Relax your hands. Luke: No, not hands—feet, legs, and body position. That’ s how to
end this tug-of-war. Yoda: Over it will be, Luke, if you relax your hands. Turns out, it’s true. If you relax your hands during a tug-of-w ar, the
struggle will immediately be over. No more rope. No more pull. No matter
how strong the pull is, if you relax your hands, you can go home and have
lunch. That’ s all you really wanted to begin with. Who said you had to take
the whole football team home with you. Just relax and let go, and the whole
struggle will be over. That’ s exactly what it’s like to surrender. You’re in
there, and the energy is pulling  you into it. Please don’t fight it. Just relax
your inner hands and let go. If this sounds very Zen, good, because it is. Y ou
don’t need to be strong; you need to be wise. The blocked energy can’t take
you anywhere if you simply relax and let go. Over time, you will find there is a place inside you that is behind the
commotion of the storm. You can simply relax and fall back into that place. This is the place  from which you are noticing the inner commotion, and this
place is still, quiet, and there are never any storms. That is the seat of Self. You don’ t find your way back to Self—you simply cease to leave. If you work
on this, you will come to a beautiful state within that is alwa ys there for
you. It is a place of refuge, and all you ever need to


 materialistic science, overlooks much about human nature. We are the only creatures on earth who can change our biology by what we
think and feel. We possess the only nervous system that is aware of the
phenomenon of aging. Old lions  and tigers do not realize what is happening
to them—but we do. And because we are aware, our mental state influences
what we are aware of. It would  be impossible to isolate a single thought or feeling, a single
belief or assump tion, that doesn’ t have some effect on aging, either directly
or indire ctly. Our cells are constantly eavesdropping on our thoughts and
being changed by them. A bout of depression can wreak havoc with the
immune system;  falling in love can boost it. Despair and hopelessness raise
the risk of heart attacks and cancer, thereby shortening life. Joy and
fulfillment keep us healthy and extend life. This means that the line
between biology and psychology can’ t really be drawn with any certainty. A
remembered stress, which is only a wisp of thought, releases the same flood
of destructive hormones as the stress itself.Because the mind influences every cell in the body, human aging is fluid
and changeable; it can speed up, slow down, stop for a time, and even
reverse itself. Hundreds of research findings from the last three decades
have verified that aging is much  more dependent on the individu al than was
ever dreamed of in the past. However, the most significant breakthrough is not contained in isolated
findings but in a completely new worldview. The ten assumption s of the old
paradigm do not accurately describe our reality. They are inven tions of the
human mind that we have turned into rules. To challenge aging at its core,
this entire worldview must be challenged first, for nothing holds more
power over the body than beliefs of the mind. Each assumption of the old paradigm can be replaced with a more
complete and expanded version  of the truth. These new assumptions are
also just ideas created by the human mind, but they allow us much more
freedom and power. They give us the ability to rewrite the program of aging
that now directs our cells. The ten new assumptions are:
  1. The physic al world, including our bodies, is a response of the
observer. We create our bodies as we create the experience of our
world. 2. In their essential state, our bodies are composed of energy and
information, not solid matter. This energy and information is an
outcropping of infinite fields of energy and information spanning
the universe. 3. The mind and body are inseparably one. The unity that is “me”
separates into two streams of experience. I experience the
subjective stream as thoughts, feelings, and desires. I experience
the objective stream as my body. At a deeper level, however, the
two strea ms meet at a single creative source. It is from this sourc e
that we are meant to live. 4. The biochem istry of the body is a product of awareness. Beliefs,
thoughts, and emotions create the chemical reactions that uphold
life in every cell. An aging cell is the end product of awareness
that has for gotten how to remain new. 5. Perception appears to be automatic, but in fact it is a learned
phenomenon. The world you live in, including the experience of
your body, is completely dictated by how you learned to perceiv e
it. If you chang e your perception, you change the experience of
your body and your world. 6. Impulses of intelligence create your body in new forms every
second. What you are is the sum total of these impulses, and by
changing their patterns, you will change. 7. Although each person seems separate and independent, all of us
are conn ected to patterns of intelligence that govern the whole
cosmos. Our bodies are part of a universal body, our minds an
aspect of a universal mind. 8. Time does not exist as an absolute, but only eternity. Time is
quantified eternity, timelessness chopped up into bits and pieces
(seconds, hours, days, years) by us. What we call linear time is a
reflection of how we perceive change. If we could perceive the
changeless, time would cease to exist as we know it. W e can learn
to start metabolizing non-change, eternity, the absolute. By doing
that, we will be ready to create the physiology of immortality. 9. Each of us inhabits a reality lying beyond all change. Deep inside
us, unknown to the five senses, is an innermost core of being,  a
field of non-cha nge that creates personality, ego, and body. This
being is our essential state—it is who we really are. 10. We are not victims of aging, sickness, and death. These are part
of the scenery, not the seer, who is immune to any form of
change. This seer is the spirit, the expression of eternal being. These are vast assumptions, the makings of a new reality, yet all are
grounded in the discoveries of quantum physics made almost a hundred
years ago. The seeds of this new paradigm were planted by Einstein, Bohr,
Heisenber g, and the other pioneers of quantum physics, who realized that
the accepted way of viewing the physical world was false. Although things
“out there” appear to be real, there is no proof of reality apart from the
observer. No two people share exactly the same universe. Every worldview
creates its own world.I want to convince you that you are much more than your limited body,
ego, and personality. The rules of cause and effect as you accept them have
squeezed you into the volume of a body and the span of a lifetime. In
reality, the field of human life is open and unbounded. At its deepest level,
your body is ageless, your mind timeless. Once you identif y with that
reality, which is consistent with the quantum worldview, aging will
fundamentally change. Ending the Tyranny of the Senses
Why do we accept anything as real? Because we can see and touch it. Everyone has a prejudice in favor of things that are reassur ingly three-
dimensional, as reported to us by our five senses. Sight, hearing, touch,
taste, and smell serve to reinforce the same message: things are what they
seem. According to this reality, the Earth is flat, the ground beneath your
feet is stationary, the sun rises in the east and sets in the west, all because it
seems that way to the senses. As long as the five senses were accepted
without question, such facts were immutable. Einstein realized that time and space are also products of our five senses;
we see and touch things that occupy three dimensions, and we experience
events as happening in sequential order. Yet Einstein and his colleagues
were able to remove this mask of appearances. They reassembl ed time and
space into a new geometry that had no beginning or end, no edges, no
solidity. Every solid particle in the universe turned out to be a ghostly
bundle of ener gy vibrating in an immense void. The old space-ti me model was smashed, replaced by a timeless, flowing
field of constan t transformation. This quantum field isn’t separate from us
—it is us. Where Natu re goes to create stars, galaxies, quarks, and leptons,
you and I go to create ourselves. The great advantage of this new
worldview is that it is so immensely creative—the human body, like
everything else in the cosmos, is constantly being made anew every second. Although your senses report that you inhabit a solid body in time and space,
this is only the most superficial layer of reality. Your body is something farmore miraculou s—a flowing organism empowered by millions of years of
intelligence. This intelligence is dedicated to overseeing the constant
change that takes place inside you. Every cell is a miniature terminal
connected to the cosmic computer. From this perspective, it hardly  seems possible that human beings could
age at all. Weak and helpless as a newborn baby appears, it is superbly
defended against time’ s ravag es. If a baby could preserve its nearly
invulnerable immune status, we would all live at least two hundred years,
according to physiologists’ estim ates. If a baby could preserve its glistening
smooth arteries,  as supple as silk, cholesterol would not find anywhere to
lodge, and heart disease would be unknown. Each of a newborn’ s 50 trillion
cells is limpid as a raindrop, without a trace of toxic debris; such cells have
no reaso n to age, because nothing inside them has begun to disrupt their
perfect function ing. A baby’ s cells are not really new, however —the atoms
in them have been circulating through the cosmos for billions of years. But
the baby  is made new by an invisible intelligence that has come together to
shape a unique life-form. The timeless field has invented a new dance step,
the pulsating rhythms of a newborn’ s body. Aging is a mask  for the loss of this intelligence. Quantum physics tells us
that there is no end to the cosm ic dance—the universal field of energy and
information never stops transfor ming itself, becoming new at every second. Our bodies obey this same creative impulse. An estimated  6 trillion
reactions are taking place in each cell every second. If this stream of
transformation ever stopped, your cells would fall


opathsandtomuchin-fightingbetween'high'
(30andabove)and'low'(upto30)prescribers. Kent'smajorpublishedworksarehisRepertory,his
PhilosophyandhisMateriaMedica.TheRepertory,
whichismoresystematicandreadable-andtherefore
moreaccessible-thanearlierones,istheonestillmost
inusetoday.HisMateriaMedicawas-andis-also
themostaccessibletodate.Hedeveloped'pictures'of
theremedies-'constitutional types',astheybecame
known-fromthepatients'emotionalsymptoms,
identifying,forexample,'Sulphurpatients',whowere
scruffyandlazy('raggedphilosophers', ashetermed
them).Thisapproachmovedawayfromthepurely
scientificandpathologicalunderstanding oftherem-
edies.ThosewhoadoptedKent'snewmethods,along
withhigh-potency prescribing,becameknownas
Kentians.Hisinfluenceincreasedafterhisdeath,both
intheUSAandabroad. 8•TheNineteenthCentury THEHISTORYOFHOMEOPATHY
TheNineteenthCentury
HomeopathyintheUSA
Inthe1820s,whenhomeopathyarrivedintheUSA,
thestateoforthodoxmedicinewas,ifanything,worse
thanitwasinEurope.Thepracticeofalmostcom-
pletelydrainingthebodyofblood(four-fifthswerelet)
wasadvocated,evenforchildren.Adrugknownas
'Calomel'(Mercuriuschloride),whichhadbeenintro-
ducedoriginallytocuresyphilis,wasusedasastan-
dard'purgative'; itssideeffectswerelossofteethand
seizureofthejawsnecessitatingmajorsurgery,and/or
deathfrommercurypoisoning. Asmanyordinarypeopleconsultedherbalistsand
bone-setters,homeopathywaseasilyacceptedand
quicklyflourished.Homeopathswereseentobewell-
educatedandhard-workingpeople,andthe'meta-
physical'backgroundappealedtomanychurch
people.Itwasadoptedinparticularbyfollowersof
Swedenborg(1689-1772),avisionarywho'received'
informationaboutthespiritworldandthecosmosand
believedthathewasavehicleforanewreligious
revelation.Hiswritingsappealedtopeoplewhowere
studyingthenewsciences,suchasDarwinism,and
whowereconcernedabouttheconflictbetweenscience
andorthodoxreligion.Formanyhomeopaths this
blendofreasonandmysticismwasideal.Kent,like
HeringandmanyotherAmericanhomeopaths,wasa
Swedenborgian. In1846theAmericanMedicalAssociationwas
founded.Itadoptedacodeofethicswhichforbadeits
membersfromconsultinghomeopaths,andlocaland
statemedicalsocietiesweretoldtopurgethemselves
ofhomeopathsandtheirsympathisers.Nonetheless,
homeopathyhadmadeapositivemarkonorthodox
medicine-blood-lettingabated,medicaltrainingim-
provedandseveralhomeopathicremediesfoundtheir
wayintoallopathicprescribing.Publicdemandfor
homeopathictreatmentcontinued. The1860sthroughtothe1880ssawtheheydayof
Americanhomeopathy. Practitionersprovedevery
conceivableremedy,oftenatgreatcosttotheirown
health;someeveninvolvedtheirchildreninthe
provings.Hospitalsandtrainingprogrammeswere
establishedand,atitspeak,therewerefifty-six
homeopathichospitals,thirteenmentalasylums,nine
homeopathicchildren'shospitalsandfifteensanator-
iums,withthousandsoftrainedhomeopaths
throughoutthecountry.Thehomeopathictraining
collegesexcludedneitherwomennorblackpeople,as
wasthecasewiththeirallopathiccounterparts. Ashomeopathyappearedtobecomemoresettledin
theUSAbothfinanciallyandpolitically,intense
battlesdevelopedbetweenhigh-andlow-potencyprescribers.Thepuristsbecamehigh-potency prescri-
bers,centredaroundKent'steachings;therevisionists
becamelow-potencyprescriberswhomovedtowards
pathologicaldiagnosis,giving,forexample,a
homeopathicprescriptionforanulcerratherthan
treatingthepatient'sconstitution (i.e.takinginto
accountthewholepersonandthe'totalsymptom
picture').Britishhomeopathsmaintainedamorebal-
ancedpracticethanintheUSA,usingbothhighand
lowpotenciesforprescribing. HomeopathyinBritain
In1826ayoungdoctorcalledFrederickHerveyFoster
QuinvisitedHahnemanninGermanyandspentsome
timestudyingwiththeLeipzighomeopaths; laterhe
studiedforayearwithHahnemanninParis.Hewasa
verywellconnectedyoungmanwithaflourishing
practiceandasocialnetworktomatch.Hehadbeen
appointedphysiciantoNapoleoninexileonSt
Helena,butNapoleonhaddiedbeforehecouldtake
upthepost.In1831Quincaughtcholerawhilevisiting
Europetostudyhomeopathictreatmentsforthe
epidemicandwascuredwithHahnemann's
prescriptionofCamphor. In1832QuinsetupahomeopathicpracticeinLon-
don,wherehetreatedmanyfamouspeople,including
DickensandThackeray,andin1844heestablished
theBritishHomoeopathicSociety(latertheFacultyof
Homoeopathy).HefoundedtheLondonHomoeopathic
Hospitalin1849. Itisinterestingtonotethatduringthecholera
outbreakof1854inLondon,theBoardofHealth
suppressedthefactthatdeathsattheHomoeopathic
Hospitalwereamere16.4percent,comparedwiththe
50percentaverageforotherhospitals.Whenchal-
lenged,theBoardexplained:'Thefigureswouldgive
sanctiontoapracticeopposedtothemaintenanceof
truthandtheprogressofscience. '*
AftertheCrimeanWar(1853-6),whichledtothe
formationofapropernursingserviceunderFlorence
Nightingale,amedicalbillwasintroducedtoParlia-
mentwhichwouldhavemadehomeopathy illegal,
butQuin'sfriendsintheHouseofLordssecureda
savingamendment. IfQuinwasthepracticalandfashionableforcebe-
hindtheestablishment ofhomeopathy inEngland,
thetwomostinfluentialwritersandteacherswere
RobertDudgeon,whotranslatedHahnemann's texts
intoEnglish,andRichardHughes,amildmanwitha
conciliatoryattitudetowardstheorthodoxmedical
establishmentaswellasarigorousandscientificatti-
tudetowardshomeopathy.Hughesrejectedthevital-
*PinchuckandClark,MedicineforBeginners,Writersand
Readers,London,1984. THEHISTORYOFHOMEOPATHY TheTwentiethCentury •9
forcetheoriesofHahnemannandtookastricter
attitudetowardsprovingsandMateriaMedicathan
Hahnemannhaddoneinhislateryears.Hedistrusted
high-potencyprescribingandridiculedtheAmerican
high-potencymachines.Hugheslookedtoaworld
'wheretherivalrybetweenhomeopathicandallo-
pathicpractitionerswouldnolongerembitterdoctors
andperplexpatients',whichwouldhavemeantthe
assimilationofhomeopathyintoallopathy.Hewas
dubbeda'half-homeopath' andhisinfluencefaded
afterhisdeath. QueenAdelaide,wifeofKingWilliamIV,brought
homeopathyfromhernativeSaxonytotheEnglish
royalfamily.Albert,QueenVictoria'sconsort,wasthe
sonofDukeErnstofSaxe-Coburgwhohademployed
Hahnemannin1792torunahumanelunaticasylumin
Germany.TheEnglishroyalfamilymaintainsan
activeinvolvement inhomeopathy tothisday.The
Queenhasherownconsultanthomeopathandcarries
her'blackbox'ofhomeopathicremedieswithheron
allhertravels. THETWENTIETHCENTURY
BythetimeofHahnemann'sdeathin1843,
homeopathywasestablishedthroughouttheworld,
althoughthemutualantagonismanddistrustbetween
homeopathsandallopathscontinuedtohinderits
progress. Developments inmedicinearoundthecloseofthe
nineteenthcenturystrengthenedtheorthodoxcamp:
sciencehadprovedtheexistenceofmicrobes,theold
practicesHahnemannhadcondemnedweredim-
inishing,andpowerfulnewdrugswerebeingde-
veloped.Theriseofmedicinebecamesynonymous
withtheriseofthepharmaceutical industry-an
effectiveandwealthylobbyingforcebehindallo-
pathicmedicine.Asthepositionofallopathybecame
stronger,thehomeopathicestablishment


 Eyeinflammation
Eyeinfectionsinsmallbabiesneedprofessionalhelpif
theydon'tclearquickly(withinacoupleofdays)and
easily. DO
•bathetheeye(seepage33)andtakethe
appropriateinternalremedyifneeded. •washyourhandseverytimeyoutouchthe
infectedeyetopreventspreadingtheinfectionto
theothereyeortoanotherperson. DON'T
•rubinflamedeyesasthiscanmakethemworse. •everusecortisonedropsintheeyeunless
prescribedforaspecificcomplaint. SEEKHELPIF
•thesymptompersists,especiallyinanewborn
baby. DISEASESYOUCANTREATUSINGTHISBOOK Fever•215
•thereisseverepainintheeye,especially ifitis
causedbybrightlights. •thesightisaffectedinanyway. Eyeinjuries
DO
•bathetheeye(seepage33);flushoutimmediately
withlotsofwaterifchemicalsentertheeye. •taketheappropriateinternalremedyifneededand
applyalightbandageorscarftoaveryswollen(or
black)eyetorestitsothatitcanheal. •removeparticlesofdustfromthelidwithacotton
bud. DON'T
•leaveeyemake-uponatnightasitirritatestheeye. SEEKHELPIF
•thereisaforeignbodythatyoucannotremove. •theforeignbodywasmadeofiron-thoughthe
bodyitselfmaynolongerbeinyoureye,itmay
haveleftrustdeposits. •thesightisaffectedinanyway. •thereisbleedingoraclearfluiddischargefromthe
siteofthewoundintheeyeitself. •chemicalsgetintotheeye. Eyestrain
DO
•taketheappropriateinternalandexternal
remedies. •resttheeyesforaslongasisneeded. •haveyoureyestestedfairlyfrequently ifyousuffer
fromrecurringeyestrain. •usegoodlightforcloseorfinework,oreven
readinginbed. Faintness
DO
•eatifitisalongtimesinceyourlastmeal. •liedownwiththefeetraisedifexposedtostrong
sunshineorhot,stuffyconditions,andtakein
somefluids. DON'T
•subsistonsnacksifworkinghard. SEEKHELPIF
•youexperienceyourheartbeatingfasterorslower
thannormal,orifthefaintnessisaccompaniedby
chestpain,weaknessanywhere,blurredvision,
confusionordifficultyspeaking. •youfeelbreathless. •yourlegsareswollen.Fever
Seealsoearache,sorethroat,cough,etc.,ifthefever
accompaniesthese. Inmanyinfectionsfeversareanessentialpartof
thehealingprocessandareoftenunderestimated
partlybecausetheyevokefearthroughlackofunder-
standingoftheirpurpose.Afeverishelpfuland
necessary,whetherassociatedwithacoldoroneofthe
moreserious'childhoodillnesses'.Throughunder-
standingthatafeverisasymptomofdiseaseandnota
diseaseinitselfwecancometoseefeversasalliesand
notenemies. Somepeoplehavefeversthatrecur,after,say,
glandularfeverormalaria;thesearenottobeconfused
withthefeverswearediscussinghereandshould
alwaysbereferredtoaprofessionalhomeopath. Ahightemperaturegenerallyindicatesthatthe
body'sdefencemechanism isfightinganinfectionand
temperaturevariationsindicatehowitiscoping. Duringafeverthehealingreactionsofthebodyare
speededup:theheartbeatsfaster,carryingtheblood
morequicklytotheorgans;respiration isquicker,
increasingoxygenintake;andperspirationincreases,
helpingthebodytocooldownnaturally.Attemptsto
suppressorcontrolafeverartificiallywithparaceta-
mol,orevenwithhomeopathicremedies,arelikelyto
confusethebody'snaturaleffortstohealitself. Hippocratessaid,'GivemeafeverandIcancure
thechild. 'Aweakchildmaybeendlessly'sick',
neitherveryillnorverywell,butwithnosignificant
riseintemperature.Amorerobustchildwhose
temperaturesoarsmaylookandfeelveryill,therefore
givingmorecauseforconcernbutisillforashorter
timeandrecoversmorequickly. Eachpersonhastheirownpatternoffallingilland
willexperiencedifferentfeversymptoms;oneindi-
vidualmayfeelhotwithahighfeverwhileanother
mayfeelchillyandshiver.Thelattermaybeirritable
andintolerantofanydisturbanceandneedtobekept
warm.Anothermaybeachingandrestless,maymoan
andcomplain.Yetanothermaysweatprofusely,be
thirstyandslightlydelirious.Onepersonmaywant
company,someonetotalkto,andanotherwillwantto
bealone.Eachresponsewilldemanditsindividual,
butsimilar,remedy. Theaveragenormaltemperatureinahealthyhu-
manissaidtobe98.4°For37°C,butitcanvaryquite
markedly.Mostpeople,adultsandchildren,canruna
feverofupto104°F(40°C)forashortperiod-oreven
severaldays-withnodanger.Itisnormalforhealthy
infantsandchildrentothrowhighfevers(103°F/39.5°C
andover)withaninfection.Atemperatureof105°F
(40.5°C)iscauseforconcernbutitisonlywhenit
passesabove106°F(41°C)thatthereisarisktolife. Feversusuallypeaktowardsnight-timeanddrop
216•Flatulence DISEASESYOUCANTREATUSINGTHISBOOK
bythefollowingmorning,sothatatemperatureof
104CF/40°Cregisteredintheeveningmavrecuron
subsequentevenings.Adropintemperature inthe
morningdoesnotmeanthatthefeverispastitspeak. Itcanriseandfallseveraltimesoverseveraldays
beforefinallyreturningtonormal. Hallucinations.ndtantrumsinchildrensome-
timesaccompanyhighfevers.Thesearedistressing
butnotdangerous.Keepacloseeyeonyourchildand
seekprofessionalhelpifthesesymptomsdon'tclear
upquicklvwithself-prescribing. DO
•takethetemperaturewithathermometer foran
accuratereading.Afeverstrip(fortheforehead)is
aroughguideonlyandahandheldonthe
foreheadisnexttouseless.Atemperaturetakenby
tuckingthethermometer tightlyunderthearmpit
willreadafractionlowerthanthattakenunderthe
tongue.Thethermometershouldbeleftunderthe
armpitforatleastfiveminutesratherthanthree
minutesunderthetongue. •provideacalmenvironment foryourfeverish
patientandbeguidedbytheirneeds.Many
childrenwithahighfeverwillnotwishtoeat.This
isagoodsign:fastingencouragesthebodyfurther
toeliminatetoxicwastesandhelpsitfocuson
recovery.Encourageahungrypatienttotakelight
dishessuchasvegetablesoup,raworstewedfruit
withhoney.Water,lemonandhoneyordiluted
freshfruitjuices,warmedorcoldasdesired,are
besttodrink.Breastmilkisfineforanursingbaby
andisprobablyallthatwillbewanted. •avoidtea,coffee,chocolate,alcoholandsugaras
theystimulatethesystemwhenitneedstorest. •encourageafeverishpatienttodrink,atleastsips
ofwateratfrequentintervals.Childrenwhoare
reluctanttodrinkwilloftensuckonawetsponge
orflannel,especially ifthewateriswarm.Ortry
anicecubeorfrozenfruitjuice. •immerseafeverishbutnotdesperately illchildin
thebathfromtimetotimetobringdownthefever. Thirstlesschildrenwilloftendrinkthebathwater
asanaddedbonus! •spongedownifthefevergoesabove103°F/104°F
(40GC)andyourpatientfeelsuncomfortable (hot
andsweaty).Exposeandspongeonelimbatatime
untilitfeelscooltothetouch.Dryandreplaceit
underthecoversbeforegoingontothenextlimb. Thiswillhelpthetemperaturetodropbyoneor
twodegreesFahrenheitandcanberepeatedas
oftenasnecessary.Spongingthefaceandforehead
alonecanalsogiverelief. •prescribehomeopathicremedieswherethefeveris
oneofanumberofsymptoms, i.e.wherethe
patientisclearlysufferingfromsay,earacheora
sorethroatandafever.Ifthefirstsymptomtoariseisafeverthenwaitforothersymptomstosurface
beforeprescribing.Containthefever,againif
necessary,bys


 ego is in charge of your life. But when you recognize the connection between your infinite self
and the God force, you will know that God has been patient with you
no matter how long it took you to come around, regardless of how
far you may have wandered and no matter how much you may have
refused to listen. Infinite patience produces almost immediate results in your life. You become free when you relax your insistence to have it now, and
you increase your awareness that you actually do have it now, already,
even though it may not have shown up as you would like it in your
immediate surroundings. As an infinitely patient person you know
that you are already where you want to be, that there are no acci-
dents and that all that appears to be missing is nothing more than an
illusion perpetrated by your ego. With this awareness, impatience leaves, and you stop looking for
results of your manifestation meditation. You turn your thoughts to
135
WAYNE W. DYER
the affairs of your life, knowing that you are not alone. Your patience
allows you to remain in silent appreciation for all that is manifested
in your life. This practice of patient detachment from outcome is a
foreign concept to those of us who have been taught that goals, suc-
cess symbols and the accumulation of merit badges are the ways to
feel important and fit into our culture. You have achieved peace with
your infinite patience, and peace is what enlightenment is all about. What follows is a guide for living with: the seeming paradox of
attempting to manifest something into your life, and at the same time
not being attached to when and how it shows up. A STEP-BY-STEP PLAN FOR PUTTING PATIENT DETACHMENT
INTO YOUR MANIFESTATION PRACTICE
Understand the essence of what you desire. What you desire is not
necessarily in the realm of things. If you want to manifest money, for
example, notice if your attention is centered on the dollars or on
the experience and feeling of financial security. Ask yourself what
you want this money. for. Put your attention on the joyous experi-
ences that you associate with what you are desiring rather than
focusing on a new automobile or a new boss or a different partner. The experience is the essence of your desire. The essence is always located where you experience your feel-
ings. By putting your attention on the inner feelings, you shift from
being gratified by externals to the experience of gratification. The
essence of your desire is a feeling of well-being and joy and an align-
ment with the universal spirit. Then you will see many things show-
ing up in your life that will lead you to the inner-directed path. They may have nothing to do with what you originally thought you
wanted or needed. You may feel that you truly want to manifest more income and a
136
Manifest Your Destiny
promotion, but if you find the essence of this desire, it may revolve
around more security and a sense of well-being. Detach yourself
from the in-the-world promotion and increase in pay: Instead, put
your manifesting energy around the very essence of your wanting to
feel more secure and less stressed. You will probably begin to see
things arriving in your life and reducing your anxiety. Again, they
may seem to have very little to do with what you originally thought
you wanted. Banish the doubt and enter into the realm of certainty. Remove all
doubts concerning your ability to manifest the essence of your
desires. Review what you have read up until this point and remind
yourself, whenever any doubt creeps in, that you and the universal
intelligence are one and the same, and that this universal intelli-
gence is in all things. Section summary:

(Your summarizer's notes)

Please summarize the passage regarding "Unconditional Acceptance" – Wayne Dywer

Provide accurate summaries based solely
    - Specific Details:
      * None mentioned. Anti-Reiteration Mechanisms:

Note: Please avoid redundancy across sections,
especially

Summary Summary

[Insert summarized version].<|eot_id|><|begin_of_text|>
Q: What is the author's perspective on destiny?,
A: Destiny is not pre-ordained, but rather is ordained by each individual's thoughts and choices.
Q: What is the source of true joy and peace?,
A: Unconditional love, which is the energy of the universe, and the absence of fear.
Q: What is the role of the ego in the manifestation process?,
A: The ego is a barrier to manifestation, as it creates an illusion of separation and fear, and prevents the connection with the divine source.
Q: What is the purpose of the meditation practice described in the book?,
A: To connect with the divine source, transcend the ego, and align with the universal intelligence, allowing for the manifestation of desires.
Q: What is the key to infinite patience and peace?,
A: Recognizing the connection with the universal intelligence and the illusion of separation, and trusting that the universe will provide what is needed, rather than trying to control the outcome.<|eot_id|><|begin_of_text|>You know this and you know that you can con-
nect to this energy in a way that will fulfill the essence of your
desires. I recommend that you review the second principle in this
book, and the entire chapter titled “Banish the Doubt” in Your
Sacred Self; if you want to reinforce this idea. When you have removed the doubt about your ability to mani-
fest, it will be easy to detach yourself from the outcome and all of
the details. Your trust in yourself and in the divine energy of the
universe is all that you will need. Leave your expectations and go about your business. Once you have
put your aaah meditation out into the universe through the opening
of the third eye, simply forget about it and get on with the business
of your daily life. Do not keep looking for reasons to disbelievé your
ability to attract to yourself what you desire. Practice the patience that God has always displayed toward you
during your tumultuous times. You will find comfort in the silent
137
WAYNE W. DYER
inner knowing and in your relationship to God. Maintain your daily work and play regime with a new sense of
peace, originating in your inner knowing alent what is manifesting
for you. Remain completely detached from the inclination to mea-
sure and calculate what is and is not showing up for you. In fact, it may take some time after your desires have manifested
for you to even be aware that they are here! There may be a time
when you notice that it has already begun to happen and you realize
that you did not see it right away because you had let go and let God
handle it for you. This is an indication that you have been able to
master this principle of patient detachment from outcome. Maintain privacy about your desires. As was stated earlier, sharing
your manifestation efforts decreases the energy and deflects that
energy into the ego’s need to gain approval. You want the energy of
your manifestation to be direct and as pure as possible. Furthermore,
you want to avoid dissipating the energy that you are projecting by
preventing it from becoming involved with any ego needs. When you are patiently detached, you have also detached your-
self from any need to gain approval for your efforts. Of course, you
may wish ultimately to share the results of your spiritual manifest-
ing, but while you are incubating this divine experience with God,
make every effort to keep it a private affair. A need to share it at this
stage is an indication that you are focused on outcome and are
attached to the results. Be aware of the cues that your desires are manifesting. Keep in
mind that the way things will show up in your life is not necessarily
related to what your rational brain has indicated. Things may begin
popping into your life that were never there before, and which may
surprise you as you notice them more and more frequently. 138
Manifest Your Destiny
You will also begin to notice more of a connection between your
thoughts and the object of those thoughts materializing in your life. Things that you used to label coincidences will become more and
more evident as you practice these principles of manifesting. You
will see people showing up to help you after you have thought about
these needed helpers. You will find objects appearing that were in
your mind, and which you have forgotten about, but now are show-
ing up more and more. Someone will mention a particular movie or song or some other
apparently irrelevant item, and you will hear it over and over, or the
out-of-print movie you had mentioned wanting to see will arrive in
your video store that very same day. Be aware of what you have been
thinking about in relationship to what you want to manifest. These
are cues that will begin to pop up in a multitude of delightful and
unexpected ways. All of these synchronistic events and happenings are the result of
beginning to live in a heightened state of awareness. You are con-
sciously making contact with the universal source of all energy that
has been below your conscious level before, but is now beginning to
appear above the surface. Pay close attention to the cues as they sur-
face, and gently tell yourself, “It’s working. I can see the results and
I know that they are due to my using these principles and my medi-
tation practices. I'll continue privately to do what I am doing. a
Act immediately on the cues that arrive by acknowledging them. When you acknowledge the early signs of arrival of what you wish to
manifest, you are


 Its roots are used as a diuretic and to treat fevers. Banisteriopsis caapi
(Malpighiaceae)
Ayahuasca
Description  Woody vine growing to 100 ft
(30 m). Has smooth bark, oval leaves, and bunches
of small red or yellow flowers. Habitat & Cultivation  Ayahuasca is native
to jungles of the Amazon basin. It is cultivated by indigenous peoples, but the wild herb is preferred for medicinal use.Part Used  Bark. Constituents  Ayahuasca contains beta-carboline
alkaloids (including harmine, harmaline, and delta-tetrahycroharmine), which stimulate hallucinations. History & Folklore  In the Quechua language,
widely spoken in Peru and neighboring countries, ayahuasca means “spirit of the dead,” indicating  the awesome powers traditionally attributed  to this plant. Another native Indian name is nixi  honi xuma, meaning “vine from which the vision extract is made.” Ayahuasca bark, which is often used in combination with members of the Datura genus, is the primary hallucinogen among many Amazonian tribes, being prepared as part of complex ritual ceremonies. Medicinal Actions & Uses  Though known
as a powerful hallucinogen, ayahuasca is also a medicine, being used as a remedy to cure a range of diagnosed conditions. However, ayahuasca is usually taken by the healer rather than by the patient. In the shamanistic societies of the Amazon, ayahuasca allows the healer to communicate with the spirit world where illness arises, interceding on behalf of the ill person and the community to restore health and harmony to all—quite unlike the individualized approach of Western medicine. Beyond its ability to affect mood, the bark is emetic and purgative. At low doses it is used as a mild detoxifier. RQ Caution  Ayahuasca is taken traditionally as
part of a rich, complex ritual which affects the experience produced. Medicinal use of this plant  is not advised. Wild indigo, a North American plant, was used by the
Penobscot to treat wounds. Black
horehound
was an ancient
Greek remedy
for dog bites.Ballota nigra (Lamiaceae)
Black Horehound
Description  Straggling perennial growing to 3 ft
(1 m). Has oval, toothed leaves and pink-purple
flowers in whorls at the base of the upper leaves. Habitat & Cultivation  This herb is found
throughout much of Europe, in North America, and in Asia. It thrives in open areas, in pavement cracks, and by roadsides, mostly near human habitation. It is harvested when in flower in summer. Parts Used  Aerial parts. Constituents  Black horehound contains
diterpenoids, including marrubiin, flavonoids,  tannins, saponins, and a volatile oil. History & Folklore  The Greek physician
Dioscorides, writing in the 1st century ce, recommends a plaster of black horehound leaves and salt for dog bites. He also advocates a balm, made from the dried leaves and honey, to purify infected wounds and ulcers. Medicinal Actions & Uses Though long
considered a remedy for convulsions, low spirits,  and menopausal problems, black horehound is rarely used today. Authorities differ over whether there is any substance to claims for its earlier applications. The herb is currently used by Anglo-American herbalists as an antiemetic—preventing or reducing nausea or vomiting. It is perhaps most useful when nausea arises from disorders of the inner ear (such
Baptisia tinctoria (Fabaceae)
Wild Indigo
Description  Herbaceous perennial growing to
3 ft (1 m). Has a smooth stem, clover-like leaves, and purplish-blue flowers in small terminal clusters. US_158-179_Abies_balsa_Boswe_serratta.indd   176 26/02/16   12:47 pm177 other medicinal Plants
Wax gourdPart Used  Root. Constituents  Oregon grape contains
isoquinoline alkaloids (including berberine,
berbamine, and hydrastine) and other alkaloids
of aporphine-type. These alkaloids are strongly
antibacterial and are thought to reduce the severity
of psoriasis.Benincasa hispida syn. B. cerifa
(Cucurbitaceae)
Wax Gourd,
Petha
Description  Hairy annual climber. Has 3-lobed
leaves, tendrils, and large yellow flowers. Produces
rounded fruit (gourds) about 16 in (40 cm) long. Habitat & Cultivation  Native to tropical
Asia and Africa, this herb is cultivated in India
and China as a vegetable. The fruit is harvested
in late summer. Parts Used  Fruit rind, fruit, seeds. Constituents  Wax gourd contains saponins
and guaridine. History & Folklore
Wax gourd has been used
as a food and medicine
for thousands of years. It
was first documented in
the Tang Materia Medica,
written in 659 ce.Ber Beris vulgaris
Habitat & Cultivation  Native to eastern parts
of North America, wild indigo grows from North
Carolina to southern Canada in dry, hilly woods. Parts Used  Root, leaves. Constituents  Wild indigo contains isoflavones,
flavonoids, alkaloids, coumarins, and polysaccharides. The isoflavones are estrogenic, while the
polysaccharides are immunostimulant. History & Folklore  Wild indigo was
commonly used as a poultice by Native Americans
and New World settlers to treat snake bite. The
Mahicans used a decoction of the root to bathe
cuts and wounds. Medicinal Actions & Uses  Wild indigo is
a strong antiseptic and immunostimulant, though at
more than moderate doses it can produce nausea
and vomiting. It is considered particularly effective
for upper respiratory infections such as tonsillitis
and pharyngitis, and is also valuable in treating
infections of the chest, gastrointestinal tract, and
skin. Its antimicrobial and immunostimulant
properties combat lymphatic problems—when
used with detoxifying herbs such as burdock
(Arctium lappa, p. 65), it helps to reduce enlarged
lymph nodes. Wild indigo is frequently prescribed
along with echinacea ( Echinacea spp., p. 92) for
chronic viral conditions or chronic fatigue
syndrome. A decoction of the root soothes sore
or infected nipples and infected skin conditions. When used as a gargle or mouthwash, the
decoction treats canker sores, gum
infections, and sore throats. QCaution  Best taken on
professional advice.Medicinal Actions & Uses  In Chinese
herbal medicine, a decoction of wax gourd seeds
is used to “drain dampness” and “clear heat.” It is
given for chest conditions and vaginal discharge. In combination with Chinese rhubarb ( Rheum
palmatum, p. 126), it is prescribed for intestinal
abscesses. In Ayurvedic medicine, the seeds are
used to treat coughs, fever, and excessive thirst,
and to expel tapeworms. In an ancient Indian
recipe, the fruit juice is mixed with lime juice
(Citrus aurantiifolia ) to prevent or stop bleeding. Research  The fruit appears to have a cancer-
fighting effect.History & Folklore  Californian Native peoples
took a decoction or tincture of the bitter-tasting
root for loss of appetite and debility. In the 19th
and early 20th centuries, Oregon grape was an
important herb in the Physiomedicalist movement,
based on a combination of orthodox and Native
American practices. In this context, it was
prescribed as a detoxifier and tonic. Medicinal Actions & Uses  Oregon grape
is chiefly used for gastritis and general digestive
weakness, to stimulate gallbladder function, and to
reduce congestion problems (mainly of the gut). It
also treats eczema, psoriasis, acne, boils, and
herpes, and skin conditions linked to poor
gallbladder function. Research  Clinical use of extracts of Oregon
grape has been investigated in Germany, and there
is now evidence that the root can be effective in
relieving psoriasis. Extracts can be taken internally
and applied locally on the skin. The alkaloid
berberine is thought to prevent cell proliferation. Related Species  Barberry ( B. vulgaris, see
following entry ) is similar to Oregon grape in its
overall action, but it is generally stronger in the
effect it produces. Caution  Do not take during pregnancy. Berberis vulgaris (Berberidaceae)
Barberry
Description  Thorny deciduous shrub growing
to 10 ft (3 m), with leathery leaves, yellow flowers,
and red berries in autumn. Habitat & Cultivation  Native to Europe,
barberry is naturalized in North America. It is
cultivated as a garden plant and medicinal herb. The bark is gathered in spring or autumn, and the
berries in autumn. Parts Used  Stem bark, root bark, berries. Constituents  Barberry contains isoquinoline
alkaloids, including berber