 thing in your life, your mind and body resonate with the
timeless. Every day in every way,
I am incr easing my mental and physical capacity. My Biostat is set at a healthy ____ years of age. I look and feel a healthy ____ years old. I am r eversing my biological age:
By changing my per ception of my body, its aging and time;
Thr ough two kinds of deep r est—r estful awar eness and  r estful sleep;
By nurturing my body thr ough healthy foods;
By using nutritional complements wisely;
By enhancing mind/body integration;
Thr ough exer cise;By eliminating toxins fr om my life;
By cultivating flexibility and cr eativity in consciousness; and
Thr ough love. 1 1
Y ou Can Reverse Y our
Biological Age by Maintaining
a Y outhful Mind

ACTION STEP # 10
I am r eversing my biological age by maintaining a youthful  mind. I put this into practice by:
Enriching my sensory experience, within and without. Devoting myself to lifelong learning and personal gr owth. Enjoying play, lightheartedness, and laughter. The body is a field of molecules. The mind is a field of ideas. Wher ever a thought goes a molecule goes. Fr esh and youthful thoughts
cr eate fr esh and youthful molecules. Psychological age influences biological age. The tent h step to grow younger and live longer is to maintain  a youthful
mind. The mind is not a thing, as the body is. The body is a field of
molecules. Y ou can touch it. It  is solid. Even though it is con stantly and
ever in change and transformati on, it has the appearance of a f ixed object,
like a sculpture. W e can examine the body, and measure its biological
markers in a fairly precise, objec tive way. These biomarkers were discussed
in Chapter 1. The mind on the other hand is not a field of molecules; it is a field of
ideas. Ideas cannot be put in a t est tube or observed through a microscope. They ca nnot be examined in the traditional objective sense. Ideas can only
be e xperienced subjectively. Ac cording to A yurveda, the body is a field of
information and  ener gy that we experience objectively, and the mind is the
same fie ld of information and en er gy that we experience subjectively. There
is a correlation between subjec tivity and objectivity. Wherever a thought
goes, a molecule goes. Spiritual traditions say that the word was made into flesh. In reality, the
word an d the flesh are the same thing, much as physics tells us that particles
and wav es are the same thing. The body is a collection of pa rticles. The
mind is  a collection of wave s. They are the same thing experienceddif ferently, dep ending on your method of observation—o bjective or
subjective. Many studies have confirmed that biological age correlates better with
psychological ag e than chronological age. If you are young at heart, your
biological marke rs are likely to reflect a young heart, literally. When your
heart is being attacked through hostility or lack of love, you m ight indeed
suf fer a heart attack. It th erefore becomes important to understand what creates a  youthful
mind, be cause a  youthful mind is likely to translate into a you thful body. All the factors we have discussed in the preceding chapters are, of course,
very imp ortant. However, if your mind is old, your body will re flect it even
if you practice everything that we have suggested so far in th is book. A
youthful mind is a mind that is constantly growing. As a popular saying
goes, “People don’ t grow old. When they stop growing, they become old.”
Neuroscientists are learning that the brain is an extraordinarily dynamic
or gan th at is continuously reshap ing itself. The cortex of the brain, which is
less than  one-qu arter of an inch  thick and covers only 350 square inches,
contains over 20 billion neurons. Each of these brain cells has over 10,000
connections with other nerve cells throughout the brain. These connections
are under going constant transformation. The electrical, ma gnetic, and
chemical fields of your brain are in perpetual flux, reflecting your moment-
to-moment changing experiences. Even the anatomy of your brain  is being resculpted. Microscopic tendrils
connecting one neuron with ano ther are extending and retracting. The cells
themselves are coming and go ing. The long-standing belief that adults
never ge nerate new brain cells h as been overturned. Recently, researchers at
Princeton University have foun d evidence that thousands of fresh brain
cells are born every day. Y our experience s are ever changing. All experiences take place in the
mind, w hich is notoriously nonstationary. The brain reflects this pliability.Attend to keeping your mind fresh and youthful, and you will keep your
brain and your body fresh and youthful. The body is a field of information and ener gy
that we experience objectively;
the mind is the same field of information and ener gy
that we experience subjectively. A Y outhful Mind
A youth ful mind is dynamic, vib rant, and curious. This is what we all desire
—an ale rt vibra nt mind along w ith strong physical vitality. As a result of
your com mitment to the other s teps in this program, you have set the stage
for this ideal st ate. Y ou have c hanged your perceptions and expectations
about aging. Y ou are taking time on a daily basis to quiet your mind through
meditation. Y ou are lovingly nurturing your body with healthy food,
nutritional complements, mind/body integration techniques, and balanced
exercise. Y ou are eliminating toxins from your body, mind, an d soul. Y ou
are culti vating flexibility and creativity in your consciousness, and you are
making love the most important thing in your life. W ith all thes e other key
components in place, it is essential that you keep your mind active and
expanding so you can enjoy the  fruits of the life-af firming choices you’ve
made and the life wisdom you have accumulated. A y outhful mind has many vital qualities. It is enthusias tic, it is
spontaneous, it is fluid, and it is  adaptable. Observe a child at ease and you
will see all the qualities of a youthful mind in action. Y ou have a youthful
mind within you now. Y ou simply need to allow its expression. ENTHUSIASMA yo uthful mind is an enthusiastic mind. The word enthusiasm comes from
the Greek word entheos, meaning “filled with the divine.” A mind that is
infused with the creative intellig ence of the cosmos is a youthful mind. It is
overflowing wit h ener gy. The universe is born anew every moment, and a
mind th at resonates with this ener gy sees the world with the wide-eyed
enthusiasm of a child. Follow the advice of Lord Shiva who enc ourages you
to “s tep out of the river of memory and conditioning and see the  world as if
for the first time.”
A youth ful mind is a beginner ’ s mind. It is enthusiastic about e verything
—a butterfly, a rainbow, the stars at night, a cottontail rabbit, a new book, a
fragrant rose, a fresh strawberr y. Stay alert to the amazing display that is
taking p lace around you. Pay a ttention to the remarkable dance of nature
that is ever fresh and new. Ene r gized alertness is the basis of enthusiasm. Enthusiasm reverses aging. SPONT ANEITY
A youth ful mind is spontaneous. It is unpredictable. It has not been
conditioned. A youthful mind is awake to all possibilities and is not
inhibited by established norms. A youthful mind relinquishes the need to
narrowly define itself. A youthful mind tolerates ambiguity, which gives
rise to spontaneity. Y ou hav e sponta neous impulses  inside of you right now. Close your eyes
and feel  the exuberance of spontaneity that wants to manifest. Right now, as
you are reading this book, do something spontaneous. Find the impulse
within you and nourish it with your attention. Here are some suggestions:
Kiss your spouse
Start dancing
Call your motherStart singing
T ake of f your clothes
Read a poem
Draw a picture
Be s pontaneous. It is not possib le to “practice” spontaneity, but you can
be a lert to nurtur ing the spontaneous impulses that are bubbling up inside of
you. Spontaneity is a quality of a youthful mind. FLUIDITY AND ADAPT ABILITY
A youth ful mind  is fluid and adaptable. It does not allow itself to be trapped
by b oundaries that overshadow the unity of all things. It natura lly sees the
interrelatedness of life, and therefore is able to flow with changing
situations and circumstances wi thout resistance. A youthful mind does not
get stuck in fine distinctions. Be a daptable. Don’ t allow you rself to get trapped into viewi ng things
from a narrow, limited perspective. Practice seeing the big picture. A void
letting boundari es overshadow your unity. Look for the inter


 take responsibility for them. If you make others responsible
for your feelings, you will be in a bind because you will either deny
them or act them out destructively against others. Neither one of
these two alternatives is desirable or can bring any solution. Freeing Your Spiritual Self
Your spiritual self cannot be freed unless you learn to feel all your
feelings, unles s you learn to accept every part of your being no
matter how destructive it may be right now. No matter hownegative, mean, vain, or egotistical you may nd a corner of
yourself to be—contrary to other, more developed aspec ts of your
personality—it is absolutely necessary that every aspect of your
being be accepted and dealt with. No aspect should be left out or
covered over in the wishful hope that it would no longer matter and
would someho w just go away. It does matter, my friend s. Nothing
that exists in you is powerless. No matter how hidden a dark aspect
might be, it creates life conditions that you must deplore. This is one
reason why you must learn to accept the negatively creating aspects
in you. Anothe r reason is that no matter how destructive, cruel, and
bad it may be, every aspect of energy and consciousness is in its
original essence both beautifu l and positive. The distortions must be
reconverted into their original essence. Energy and consciousness
can become creative again in a positive way only when the light of
cognizance and positive intentionality are brought to bear on them. Unless you do this, you cannot come into your creative core. Giving Up Illusions
This is basically the pathwor k. Your only diculty is you cling to
illusions about how you are and how you should be, and to another
illusion that you should not have certain problems. Unless you give
up these illusions and take stock of whatever is in you, you must
remain alienated from your own spiritual essence. That essence is
constantly self-renewing; it is constantly conciliating apparently
insoluble conicts. Your spiritual essence furnishes you with all that
you could ever need for living your life and for completin g the task
you came to fulll through your birth. It is your divine center. You
are thus an expression of all that exists—the all-consciousness. As
long as you remain disconnected from it because you are too afraid
of giving up your little vanity, your longing can never be fullled,
for there is no panacea that can give you what you need and
rightfully wish for without taking the path into and through your
own darkness. Spiritual practices alone cannot fulll your longing,
no matter how much you sit in meditation and concentration.Meditation, and creative visualization, however, can be very helpful
tools when used in conjunction with self-confrontation. Very, very few people on this earth are willing to undertake the
kind of path I have describe d to you. But for those who have the
courage to go all the way, relentlessly and patiently, what glory
awaits them in their innermost center! Being Lived Through by the Spirit
The path is glorious when you have progressed beyond the initial
stages in which you battle with your own false ideas that always
create two unacceptable alternatives. When the path opens up from
within you, you begin to experience, maybe for the rst time in
your life, your own potential of being, your own divinity. You will
feel your potential for pleasure and security, awareness of yourself
and others, and therefore your innitely greater power to relate to
others, comprehend them and be with them without fear. The initial decision to enter a path such as this must be made
realistically if it is to work. Are you willing to give up your illusions
about yourself and your expectations—which come from your
resistance to giving up self-delusions—of what others should do for
you? Are you willing to shed your false fears about what feelings
you should or should not, could or could not experience? If you
make your commitment to yourself to fully accept everything you
now are and to proceed to get to know yourself where you do not
yet know yourself, you will nd it is the most exciting, signicant,
and meaningful journey into your own depth. You will have all the
help you can possibly need, for no one can undertake this journey
alone. The help will be given to you; it will come to you. When your spiritual center begins to manifest, your ego-
consciousness integrates with it and you begin to be “lived
through,” as it were, by the spirit. Your living becomes a
spontaneous, eortless ow. Now, are there any questions?QUESTION : In what way was this path dierent in former eras and
cultures? ANSWER : Humanity’s development in former times necessitated a
dierent appro ach. For example, people in the Middle Ages were
apt to act out their cruel impulses. They were not capable of
separating themselves suciently from their impulses in order to
identify them, own up to them, and assume responsibility  for them. They felt compelled to give vent to them and becam e wholly
enveloped by them. Therefore people required strict authority from
the outside to keep their lower natures in check. Only when the
human personality became capable of using self-control could the
next evolutionary step be taken. That over-control must now be
loosened up. In former times the average person was too far removed from his
or her core to seek spiritual life from inside; it had to be projected
outside. This inability to assume responsibility for the self then led
to the creation of an outer devil who would possess an individual
and an outside God who would help. Now all this has changed. For example, today human-kind’s
greatest hindr ance is egotistical pride. People have accomplished
much with the powers of the ego. They needed to develop these
powers so as to no longer be irresponsible, helpless children. But
these powers must now be exercised from within by one’s own
spiritual center  and not be ascribed to the ego. The pride of the ego
makes this dicult. Question s arise such as: “What will others say? Will they think me naive, stupid, or unscientic?” It is everyone’s
task today to overcome this pride and this dependency on the
opinions of others. How often do individuals betray their spiritual
truth by mouthing what is supposed to be intelligent without ever
even daring to let their divine selves inspire them! These are the
criteria for the path today. Every stage in the evolution of spiritual consciousness necessitates
a dierent approach. Howev er, there is one exception. In every era
there always was a small minority of people who were developedway beyond the scope of the average person. For them the path was
always the same. These few formed secret societies that were
unknown and not in the least popular. A group such as yours can
therefore not be a popular movement either, for even today there
are very few people capable  or willing to follow such a path. But
there are certainly many more today who could do so than in
former times; many could, but few will. I will withdraw now from this instrument through which I am
allowed to manifest. A great spiritual power protects you. This may
seem incompr ehensible for some of you, yet it is a reality, my
friends. There is a whole world beyond the world you know and
touch and see. Only as you explore yourself and go into your core
will you meet this world, and then it will reveal itself in its stark
reality and utter glory. This world exists within and around you and
it will inspire you from its own complete wisdom as you reach for it. Be blessed, every one of you. Those of you who want to make the
commitment to your inner being, and want to avail yourselves of
the help this particular path can give, are blessed and guided in all
your moves; and those of you who do not yet wish to take this step
or who are drawn elsewhere, they, too, are being blessed. Be in
peace. OceanofPDF.com2
The Idealized Self-Image
Most of us grow up believing that we are not good enough to be
loved for just being ourselves. So we try desperately to live up to a
self-created image of how we should be. The constant struggle to
uphold this idealized version of ourselves causes many of our
diculties. It is, therefore, important to discover on what
assumptions you have created your own idealized image and how it
has caused distress and frustration in your life. You will nd that it
has achieved the exact opposite of what you had hoped it would. This discovery may be painful, but will allow you to reevaluate the
way you are presenting yourself to the world and help you to
become your true, relaxed self. Greetings. God bless all of you, my dearest friends. The Higher Self, the Lower Self, and the Mask
In an eort to understand human nature better, imagi ne it as
represented by three concentric spheres. The central sphere, the
inmost core, is the higher self, which is part of the universal
intelligence and love that pervades life; in short: God. It is the
divine spark. The higher self is free, spontaneous, creative, loving


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


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


 will transform into something very
beautiful. What you were trying  to get from the outside will now naturally
be going  on inside. You will become filled with love and ecstasy. Again,
Christ described this as: “Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God” (Matt. 4:4). You will have a
perpetual flow of ener gy feeding you from within. The transmutation of the inner energy flow is the answer to all the
world’ s woes. If people felt whole inside and were fed by the constant flow
of love and deep peace, they wouldn’ t be fighting with each other. Why
would you kill, rob, or harm someone if you were content within yourself? It is only because people are struggling inside that they are driven to
struggle outside. That’ s the only reason we need so many rules and laws. People left to their own create great trouble struggling with their inner
disturbances. There is something much higher within us, and it happens to
be our natural state. You’re a beautiful being; a truly awe-inspiring being. But you can’t reflect that beauty if you’re not okay. No matter how beautifulyou are, if you are trying not to drown, you’re not going to seem so
beautiful. To stop struggling once and for all, work on letting go of the
blockages. A spiritual being views life as follows: “I came down to the planet
Earth for a short time, and these are the experiences I got to have. They
were challenging, but I handled them and am better off because of them.”
You don’t suppress your issues, and you don’t allow them to become the
foundation of your life. A past issue is just one of the many things that
happened to help you grow. You don’t need to know why it happened. You
don’t need to analyze its cause and effect, from a karmic point of view. All
sorts of things happen every day, and you don’t understand why they
happen. Yet you are comfortable handling them. You only insist on
understanding the events that you can’t comfortably handle. Understanding
becomes a crutch, a source of rationalization. If the mind can’t fit an event
into its conceptu al model, it insists on knowing why it happene d. Better to
accept reality first, then work with it in a constructive manner. You are the Self. You are the conscious witness of all that passes  before
you. You dwell deep inside, and nothing in there is more powerful than you. You have free will; use it to accept what has already happened rather than
letting past events mess up the rest of your life. Free yourself  from these
samskaras. Transmute your blocked energy flow into a powerful spiritual
force.Chapter 37. The Power of Intent
You are capable  of letting go at a very deep level if you really want to. It is
not a question of ability; it depends on intensity of intent. Inner work is
different from outer work. In the outside world, there are things you may not
be able to accom plish because of physical limitations. Try as you will, you
cannot pick up a mountain or run at the speed of light. You have physical
limitations. But inside you have no such limitations because there is no
physical aspect to Self. You are pure consciousness, and your will has
complete dominion over mind and emotions. As we have seen, most of your thoughts and emotions are created by
the blockages you have stored inside. These blockages are yours, and you
can let them go anytime you want. Once again, the problem is that since
they were stored with pain, they are going to release with pain. That is
where the depth of commitment comes in. Do you want to be free to live a
deep, beautiful life more than you want to avoid discomfort? Plenty of drug
addicts have gone through the pain of withdrawal to get their lives back. It
comes down to the old adage: where there’ s a will, there’ s a way. You can
let your blockag es go—if you really want to. What would you be willing to
go through for the most fulfilling love relationship, a constant state of well-
being, and the ability to feel the presence of God flowing throug 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


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


 is a pretext by
which we give ourselves permission to feel love. Only you can open and
close your heart. The power of love to nurture and sustain us depends on
our commitment to it “in here.”
It is important to talk about love, to think about it, to seek it out, and to
encourage it. To put this in the form of an exercise, make a commitment to
yourself to do the following:
1. Think  about love. Take time to recall the love you shared with your
parents, the times you expressed love to your siblings and friends. Dwell upon what is most lovable  about the person who is most loving
in your life today. Read deeply the poetry of love, such as is found in
Shakespeare’ s sonnets, and the scriptures of love, such as that
contained in the New Testament or in the devotional hymns of the
Rig V eda.2. Talk about love. Express your feelings directly to someone you
love. If you cannot do it verball y, write a letter or a poem. You don’t
have to send it; the exercise is for you, to stimulate the state of love in
every cell. But sending it is preferable, for you want to hear
expressions of love in return. Don’ t let your love be something taken
for granted. Put a note for your loved one to find in his or her pocket
or on the kitchen table. 3. Seek out love. This is possible in many ways. Intimacy in our
society is closel y identified with sexual encounters, but it is an act of
love to give help to the homeless and the sick, to deliver a sincere
compliment, or to write a note of thanks and praise. People like to
hear that they are loved and appreciated, and if you seek out
opportunities to fulfill their needs in this area, their gratitude will be
mirrored in your physiology as the bliss of being loved in return. 4. Encou rage love. As parents we often teach our children that being
openly affectionate and loving is appropriate for babies and toddlers
but not for anyo ne older than that. In teaching manners and respect,
we often  create a gap that love is too sensitive and shy to cross. We
inflict this sense of separation on our children because it was inflicted
on us. The story  of almost everyone is a story of love waiting to be
coaxed out, of affection that has to wait in silence because it is afraid
to emer ge. So take it as your duty to give those around you permission to love. Encourage their affection by showing it yourself, without regard for what
you may get in return. Real love gains complete satisfaction  simply by
flowing out to what is loved; if love comes back, that is an added joy, but it
isn’t required or demanded. Love that has no ulterior motive is rare—all the
psychological theories based on selfish love certainly are confirmed by
what we observ e all around us. But even the most demanding  and selfish
love is love of a sort. It is a drop taken from the ocean, and if you encourage
it, it can swell to become the ocean. The education of love begins in a moment and ends in eternity. It is
sparked by feelings of delight and resolves into the peace that belongs toBeing itself. In some haunting lines of poetry Kahlil Gibran expressed this
truth:
Yet the timeless in you is aware of life’ s timelessness
and knows that yesterday is but today’ s memory and
tomorrow
is today’ s dream
and that which sings and contemplates in you is still
dwelling
within the bounds of that moment which scattered the stars
into space. Use love as your mirror of the timeless; let it nurture your certai nty that you
are beyond change, beyond the memory of yesterday and the dream of
tomorrow. There are infinite ways to discover your true Bein g, but love
holds the brightest torch. If you follow it, you will be guided beyond the
limits of age and death. Come out of the circle of time and find yourself in
the circle of love. OceanofPDF.comABOUT THE AUTHOR
Deepak Chopra is the author of more than fifty books translated in
over thirty-five languages including numerous New York Times
bestsellers in both the fiction and nonfiction categories. www.deepakchopra.com
OceanofPDF.comALSO BY DEEPAK CHOPRA
Reinventing the Body, Resurr ecting the Soul
The Ultimate Happiness Pr escription
Available fr om Harmony Books wher ever books ar e soldThe Third Jesus: The Christ W e Cannot Ignor e
Life After Death: The Burden of Pr oof
Why Is God Laughing? The Path to Joy and Spiritual
OptimismThe Spontaneous Fulfillment of Desir e:
Harnessing the Infinite Power of Coincidence
The Book of Secr ets:
Unlocking the Hidden Dimensions of Y our Life
How to Know God:
The Soul’ s Journey into the Mystery of Mysteries
Available fr om Thr ee Rivers Pr ess wher ever books ar e sold
OceanofPDF.comWat’s next on
your reading list? Discover your next
great read! Get personalized book picks and up-to-date news about this author. Sign up now. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        These
practices are useful to everyone, but if you truly dedicate yourself to them,
you will walk even faster down the road to discovering the Self. 7. Practicing nonattachment
To be unattached means that you are free from outside influences that
overshadow your real self. This lesson isn’t one our culture teaches us. Modern people place a high value on being committed, excited, passionate,
deeply involved, and so forth, and they fail to realize that these qualities are
not the opposite  of nonattachment. To be committed to a relationship, for
example, ultimately means to have enough love and understanding to let the
other person be who he or she wants to be. Being passionate  about your
work means giving yourself the creative space to approach it from all
angles, finding new directions and opportunities. These new opportunities
can only come from your inner creative core, which you will not be able to
contact if you are immersed in and overwhelmed by the details of your
work. The paradox is that to get the most passion from life, you must be able to
stand back and be yourself. Passion and commitment, love and dedication,
self-worth and fulfillment—all are born in Being; they are qualities of the
essential self that blossom when  you are free from narrow attachments. For
most of us, the person who loved us most dearly was our mother, but if you
reflect on it, this love often implied power and control. As a child you had
to do what your mother said or her love might be withdrawn. “I’m your
mother, you have to pay attention to me” is the opposite of “I love you, and
my greatest happiness is to see you become what you want. ” The first
statement may come from love, but it is not a love that easily permits
freedom. Finding your freedom is necessary, and it involves letting go of
expectations, preconceived outcomes, and egotistical points of view. Consider two mothers, each standing in the aisle of a supermarket trying to
handle an upset child who is crying loudly and attracting attention. One
mother is angry and embarrasse d; her primary motive is to stop the child
from making a scene, but of course this doesn’ t work with small children. When they are upset, they are upset. Their feelings are their world, and
making a scene in the market doesn’t mean anything to them. So when the
mother commands, “All right, stop crying. I mean it, stop right now,” the
child knows that his feelings aren’ t really being heard and therefore he isn’t
being allowed to really exist. The mother just wants a result ; she wants
things to turn out a certain way. The second mother, on the other hand, sees that her child is genuinely
upset, and she doesn’ t care about how she looks to others. She isn’ t thinkingabout the situation as it af fects her; instead, she feels for her child and wants
him to be happy again. She says things such as, “What’ s wrong. Did
something scare you. It’s all right, I’m here. ” The words she uses are not
the critic al thing—she might just pick up and caress her child for a moment. The child’ s quantum mechanica l body senses that his feelings  have been
understood. Therefore, there is no threat, because his mother ’s intention is
to heal, not merely to end a disagreeable situation. Your quantum mechanical body  has all the sensitivity of a child’ s, and
you can use that sensitivity to get back to your true self, which exists above
and beyond the troubling circum stances of your life. Again, the matter of
self-image is involved. Being oriented to your true self, not to your self-
image, is the most basic healing attitude anyone can take. When you are
oriented to the self, you use your feelings, your needs, and your values as a
jumping-of f point for finding that level of your being where feelings, needs,
and values are already fulfille d. This self


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Withanxiety:Ars. Retentionofurine
Innewbornbabies:Aco. Inchildren:Ap. whocatchcold:Aco. Causes:
childbirth:Ars.,Caust. presenceofstrangers:Nat-m.
shock:Op. Rheumatism seeJointpain
RhinitisseeCommoncold,Hayfever
RoseolaseeMeasles
RushedfeelingseeHurried
SadseeDepressed;Tearful
Saliva
Increased:Merc-s.,Ver-a. duringsleep:Merc-s.
ScaredseeFearful
ScatteredsensationBapt. SciaticaColoc,Ferr-m.,Mag-p.,Puis.,Rhus-t. Pains:
tearing:Coloc. Better:
freshair:Puis. gentlemovement:Ferr-m.
heat:Mag-p.,Rhus-t.
movement:Rhus-t.
walking:Rhus-t.
walkingslowly:Ferr-m. Worse:
beginningtomove:Rhus-t.
cold:Mag-p.,Rhus-t.
coldcompresses:Rhus-t.
lyingonpainfulpart:Rhus-t.
rightside:Coloc. warmroom:Puis. washingincoldwater:Rhus-t.
wetweather:Rhus-t.
ScreamingAco.,Bell.,Bor.,Cham.,Coff.,Lye. Inchildren:Bor.,Lye. Withpain:Aco.,Bell.,Cham.,Coff.Duringsleep:Bor.,Lye. Onwaking:Lye. Self-confidence, lackof(seealsoShy)Bar-c.,Lye.,
Sil. Senseofsmell
Acute:Colch.,Nux-v.,Op. Lost:Calc-c. Senses
AcuteCoff..Op. Dull:Op. SensitiveCham.,Chin.,Coff.,Con.,Hep-s.,Ign.,
Kali-c,Lach.,Lye,Nat-c,Nat-m.,Nat-p.:
Nit-ac,Nux-v.,Phos.,Puis.,Sil.,Stap. Tolight:Bell.,Nux-v.,Phos. Tomusic:Nat-c,Nux-v.,Sep. Tonoise:Aco.,Bell.,Chin.,Coff.,Con.,Kali-c,
Nit-ac,Nux-v.,Op.,Sep.,Sil.,Zinc. Topain:Cham.,Coff.,Ign.,Lach.,Nit-ac,Phos.,
Sep.,Sil.,Stap. Torudeness:Hep-s.,Nux-v.,Stap. Totouch:Lach. SentimentalAnt-c,lgn. ShockAco.,Am.,Hyp.,Ign.,Lach.,Op.,Pho-ac
Causes:
emotionaltrauma:Ign.,Pho-ac. injuries:Aco.,Hyp.,Lach.,Op. surgery:Aco. childbirth:Aco. ShyBar-c,Lye,Nat-c,Puis.,Sil. SighingCalc-p.,Cimi.,Ign. SideseeSymptoms
SinusitisseeCommoncold
SleeplessseeInsomnia
SleepyseeDrowsy
SlownessBar-c,Calc-c,Calc-p.,Con.,Phos. Ofchildren:Calc-c,Calc-p.
learningtowalk:Calc-c
toteethe:Calc-c,Calc-p.
tolearn:Bar-c,Calc-p. Sluggish(seealsoApathetic;Exhaustion)Ant-c,
Bar-c,Bry.,Calc-c,Calc-p.,Calc-s.,Carb-v.,
Gels.,Kali-c,Lach.,Nat-c,Nat-p.,Nit-ac,
Sep.,Sil.,Sul.,Zinc. Children:Bar-c,Calc-p.,Sul. Onwaking:Lach. Betterforfreshair:Lye
SorethroatAco.,All-c,Ap.,Arg-n.,Ars.,Bapt.,
Bar-c,Bell.,Bry.,Calc-c,Caust.,Dulc,
Hep-s.,Ign.,Kali-m.,Lach.,Lye,Merc-e,
Merc-s.,Nat-m.,Nit-ac,Nux-v.,Phos.,
Phyt.,Puis.,Rhus-t.,Rumex.,Sil.,Spo.,
Sul. Airpassagesirritated:Rumex
Constant:Caust. Glands:
swollen:Bell,Sil. 192•Speedy INTERNALREPERTORY
Gums:
bleeding:Merc-c.
swollen:Merc-c.
Larynx:
inflamed:Dros. irritated:Puis. tickling:Dros.,Puis.,Rhus-t.
Mouthdry:Ap. Noisesinears:
roaring:Bar-c.
onswallowing:Bar-c. Pains:
burning:Aco.,Ap.,Ars.,Bar-c,Caust.,
Merc-c,Nat-m.,Nit-ac,Spo.,Sul. dry:Caust. pressing:Nit-ac. raw:Caust.,Hep-s.,Lye,Merc-c,Nit-ac,
Nux-v.,Plws.,Puis.,Sul. scraping:Puis. severe:Bell. sore:Lye,Merc-s.,Phos.,Rumex.,Spo.,Sul. splinter-like:Arg-n.,Hep-s.,Lack.,Nit-ac
spreadinguptoears:Hep-s.,Lach.,Merc-s.,
Nit-ac.,Nux-v.
spreadinguptoneck:Merc-s.
stitching:Aco.,Bell.,Bry.,Ign.,Merc-s.,
Nit-ac,Nux-v.,Puis.,Sil.,Sul. Throat:
constricted: Bell. darkled:Bapt.,Phyt. dry:Calc-c,Lye,Nat-m.,Puis.,Mus-t.,Sil.,
Spo.,Sul. inflamed:Bar-c.
irritated:Arg-n.,Bell.,Rumex. raw:Arg-n.,Bar<.,Bell.,Rumex.,Sul. sore:Rumex. Tonsils:
darkred:Bapt. swollen/inflamed: Bapt.,Bar-c,Hep-s.,
Kali-m.,Lye,Merc-s.,Nit-ac,Phos.,
Phyt.,Sil.,Sul. ulcerated:Merc-s.,Nit-ac. white:Kali-m.
Voice:
lost:Arg-n.,Rumex. hoarse:Arg-n.,Bry.,Dros.,Nat-m.,Phos.,
Rhus-t.,Spo.,Sul. With:
chokingsensation:Caust.,Ign.,Lach.,Sul. desiretoswallow:Caust. fever:Bry. hairsensationatthebackoftongue:Sil. lumpsensationinthroat:Ign.,Lach.,Lye,
Nat-m.,Nux-v.
salivaincreased:Bar-c,Merc-c.
ulcersinthethroat:Ars.,Merc-c.Better:
colddrinks:Phyt. eating:Merc-c.
hotdrinks:Ars.,Hep-s.
swallowing:Ign. swallowingliquids:Bar<. swallowingsolids:Lach. warmcompresses


 Opening the third eye is an inner exercise of putting your attention
at the third eye, or mind chakra, and projecting through it, feeling the
joy that is associated with the sound. You experience it leaving the
limits of your physical body and embracing that which you want to
manifest and bringing it back to you. It is tuning into the vibration of
creation by leaving the constraints of your body/mind and opening up
the channel between your procreation center and your manifestation
center. With this passageway cleared of obstacles, you are immersed
in the grace of soul-nourishing bliss with the daily repetition of the
aaah meditation. Implement this sound meditation in your morning practice. You
will be harmonizing with a sound of peace and joy, as well as partici-
pating in the idea that you and God are one in the universal sense. The sound brings you to that awareness since it is not a word that the
mind can then take and distort into an ego-dominated blueprint. It is
a sound that transcends the rational workings of the mind. I have created a cassette tape and a compact disc called Meditations
for Manifesting, which guides you through this morning meditation
using my voice to help you stay focused on the sound. In addition,
this recording guides you through the second meditation, which
takes place in the evening and also places the emphasis on the third
eye chakra. However, the emphasis of the evening meditation for
manifesting is different. Here you put your attention on gratitude for
all that has manifested into your life. This is also the subject matter of
the ninth and final principle. 121
WAYNE W. DYER
THE SOUND OF THAT WHICH IS MANIFESTED
There is a second sound that reflects the vibrational frequency of
manifestations in the physical plane. This sound is om. If you reduced
anything that you can observe on the physical plane to its ultimate
sound vibration, you would hear the sound of om. This is the sound
that women of ancient times meditated to while bringing their babies
into the world. Whereas aaah is the sound of creation, om is the
sound of that which is already created. Om expresses gratitude for all
that has manifested. There is a basic relationship between our level of awareness and
the vibrations of the universe. Being aware of this makes it possible
to tune these vibrations to the state of mind that you desire. This is
why I include the om meditation in the manifestation process. Repeating the om sound in the evening tunes you to a higher state of
awareness and to gratitude for all that has manifested into your life. You will then be in sync with your immediate surroundings. Repeating this sound as a mantra of gratitude is one of the most
joyous feelings you will ever experience, causing you to be in har-
mony with your environment rather than in opposition to it in any
way. You will feel strongly connected to your life rather than experi-
encing the ego-based feeling of controlling your environment. Using the om sound is a way of bonding to all that manifests for
you, in whatever form it shows up. It creates a peaceful space and
contributes to your identifying with the manifesting principle. You
feel as if you and God are finally on the same team rather than in a
boss-employee relationship. Your ability to do this om meditation
regularly will help you to value what you are manifesting, and to feel
spiritually connected. The sound of om while meditating is also centered at the third
eye chakra. Project the energy of thanksgiving from this chakra and
you will feel an opening at the third eye. Then extend your etheric
122
Manifest Your Destiny
energy vibrating to the sound of all that is in the physical world
through the imaginary opening in the area of the third eye. As you
make this sound and become familiar with it, you will coalesce with
the joy that is associated with it. You will feel lighter, more
refreshed and more connected to all that is in your world and all
that has manifested for you. On the tape and compact disc I have
included affirmations of gratitude that I repeat while you are medi-
tating. At this point I hope you are aware of the importance of, and the
need for, using the om meditation in the evening and the aaah mani-
festing meditation in the morning. These two sounds, used on a daily
basis, preferably in the morning and the evening, form the basis for
your becoming adept at connecting with what you desire, and under-
standing totally the message of this book, which is that you indeed
manifest your own desires and destiny. I would not even consider sitting down to write without first sit-
ting in quiet meditation for twenty to thirty minutes of doing the
aaah meditation. It is in this space that I gather the energy of creation
by repeating continuously the aaah sound of joyous creation. Then,
in the evening, when I have completed my writing for the day, I do
the meditation of gratitude, employing the om sound, which is the
sound of all that I have created on my typewriter that day. This simple ritual puts me in a state of grace, and provides me
with an inner knowing that I am in relationship with the creative
God force of the universe, and that I am exceedingly grateful for such
a divine relationship. It is what I call the sacred relationship. Without
it I would be unable to manifest this or any other book. Once you understand these two sounds, and you know the power
of these vibrations, you will want to put this awareness into practice. You will find a detailed account of precisely how to do these mani-
festing meditations on a daily basis in the next section. 123
WAYNE W. DYER
THE PRACTICE OF MEDITATING FOR MANIFESTING
Manifesting and meditating cannot be separated. They are like the
crest and the trough of the wave, separate and distinct from each
other, but always together. You cannot become adept at manifesting
the desires of your heart if you are unwilling to devote time to the
practice of meditation. Meditation is simply the act of being quiet with yourself and shut-
ting down the constant monologue that fills the inner space of your
being. It is stopping the constant bombardment of thoughts and the. seemingly endless chatter filling your inner world. That inner noise is
a shield preventing you from knowing the highest self. Engaging in sound meditation is a useful way of accomplishing
inner silence and removing the influences of the constant chatter that
is largely produced by the ego. The attention of the mind is diverted
from the millions of scattered thoughts and is brought back to the
awareness of the sound itself. The sound serves as a mantra, keeping
you centered and silencing the chatter. The best times for meditating using this manifesting technique of
repetitive sounds are at sunrise and sunset. If you are unaccustomed
to arising at or before sunrise, make an effort to establish this disci-
pline for a trial period of ninety days. If this is impossible, then use
whatever your time of awakening is for the aaah meditation. However, I would encourage you to challenge any preset, condi-
tioned belief you may have concerning your ability to get up before
sunrise for the manifesting meditation. Your beliefs about requiring a
certain number of hours of sleep, or not being able to get out of bed,
or treasuring sleep more than anything and similar reasons are the
result of your conditioning and often represent nothing more than
excuses. What you want to do is to establish yourself as a disciplined per-
son. Early morning, particularly prior to sunrise, is the best time of
124
Manifest Your Destiny
day to awaken. The silence allows you to feel close to God. It is the
time when your mind and heart are the clearest and least distracted. You can feel the energy of healing and solutions in the silence of the
early morning, particularly between the hours of three and six A.M.
Use specific acts of personal courage to awaken during these hours,
knowing that the time spent in a manifesting meditation will provide
you with far more rest than the remaining hours of your scheduled
sleep. The sun is a gigantic source of energy for our planet and every-
thing that grows on it. When the sun first begins to show itself in the
morning, the energy of the sun breaking out of the darkness is most
intense. This is the ideal time to begin your manifesting meditation. I
recommend that you find a comfortable place to sit, without regard
for a particular posture or position. What makes you feel most
relaxed and at peace is the perfect posture. If at all possible, it is
advisable to do this outdoors; however, this is by no means a require-
ment. Gently place your forefinger and thumb together on each
hand. Close your eyes and allow yourself approximately twenty min-
utes for this morning practice. Take in a few long, deep breaths and exhale, becoming aware of
the pattern of your breathing and the feeling of filling your lungs. Then place your attention on the root or base chakra (the sex center)
and move your attention up the passageway between your root
chakra and your third eye chakra. Think of this as a channel that has
been clogged, and think of the third eye space as an opening that has
been sealed for a long time that you are going to open with your
inner etheric energy. Now take a deeper, longer, breath of air, filling
your lungs, and as you release the breath say out loud the sound of


 and ulcers, especially of the  mouth and cervix. Acacia catechu syn. senegalia
catechu (Fabaceae)
Black Catechu,
Cutch
Description Tree growing to 49 ft (15 m)
with thorny branches and divided, feathery leaves. Habitat & Cultivation  Native to India,
Myanmar (Burma), Sri Lanka, and East Africa, this
tree is cultivated for its timber. It grows to altitudes of 4,900 ft (1,500 m). Parts Used  Bark, heartwood, leaves, shoots. Constituents  The shiny, black-brown extract
of leaves and young shoots, which is called “cutch,” becomes a brittle solid when dried, and is the form in which black catechu is generally sold. Cutch contains 25–60% tannins, 20–30% mucilage, flavonoids, and resins.contraceptive, abortifacient (to induce a miscarriage), and as a treatment for chronic conjunctivitis. However, they are so poisonous  that even external application can be fatal. In laboratory experiments, extracts of the seeds  had a strong antifertility effect on sperm production and fertility. The ground root is traditionally taken to treat worm infestation. RCautions  Never use the seeds. Use the
leaves and roots only under professional supervision. Jequirity is subject to legal
restrictions in some countries. Abrus precatorius (Fabaceae)
Jequirity
Description  Deciduous climber growing to
12 ft (4 m). Has compound leaves, clusters of  pink flowers, and seed pods containing scarlet  or (rarely) white seeds. Habitat & Cultivation  Jequirity is native
to India, and now grows in hedges and among bushes in all tropical regions. Parts Used Root, leaves, seeds. Constituents  Jequirity seeds contain
abrin, indole alkaloids, triterpenoid saponins,  and anthocyanins. The root and leaves contain glycyrrhizin and traces of abrin. Abrin is  extremely toxic. History & Folklore  Jequirity seeds have been
used since ancient times in India to help weigh precious materials, including the famous Koh-i-noor diamond. The seeds are notorious as a poison. Medicinal Actions & Uses  Jequirity seeds
have been used medicinally in the past as a Jequirity seeds were used medicinally in former times,
but are also extremely poisonous. Black catechu is an astringent and antiseptic.Abutilon indicum (Malvaceae)
Kanghi,
Indian Mallow
Description  Upright, woody shrub growing to 5
ft (1.5 m). Has a downy, slightly oily surface, single
yellow flowers, and kidney-shaped seeds. Habitat & Cultivation  Kanghi grows
throughout much of India in addition to  Southeast Asia. Parts Used  Root, bark, leaves, seeds. Constituents Kanghi contains mucilage, tannins,
and asparagine. Asparagine is diuretic. Medicinal Actions & Uses  Also known as
Indian mallow, kanghi is used in much the same  way as marshmallow (Althaea officinalis, p. 165),  one of the main European demulcent herbs. The root, leaves, and bark of kanghi are mucilaginous and are used to soothe and protect the mucous membranes of the respiratory and urinary systems. A decoction of the root is given for chest conditions such as bronchitis. The mucilaginous effect benefits the skin; an infusion, poultice, or paste made from the powdered root or bark is applied to wounds and used for conditions such as boils and ulcers. A decoction of the root can also be used to good effect as a mouthwash for toothache and sore and
Medicinal Actions & Uses  Black catechu
is a strong astringent and clotting agent. It helps reduce excess mucus in the nose, the large  intestine, or vagina. It is also used to treat eczema, hemorrhages, diarrhea, and dysentery. It may be used as an infusion, tincture, powder, or ointment. A small piece of cutch dissolved in the mouth is an excellent remedy for bleeding gums and canker sores. The powder and tincture
US_158-179_Abies_balsa_Boswe_serratta.indd   158 26/02/16   12:47 pm159 other medicinal Plantsachyranthes bidentata
acanthus mollis (Acanthaceae)
Acanthus,
Bear’s Breeches
Description  Perennial growing to 3 ft (1 m). Has a black, branched taproot; white, purple, or
blue flowers; and dark green basal leaves up to
3 ft (1 m) in length. Habitat & Cultivation  Native to Europe,
acanthus is most commonly found as a garden
plant. It prefers damp sites and low-lying ground. The leaves are gathered in early summer and
the roots in autumn. Parts Used  Leaves, roots. Constituents Acanthus contains large
quantities of mucilage and tannin. History & Folklore  Acanthus was well
known in the ancient world. Callimacus, a Greek
architect of the 5th century bce, reputedly
created the decorative pattern of foliage at the
top of Corinthian columns after being inspired
by the perfect symmetry of acanthus leaves. The
description of acanthus in Materia Medica, written
in the 1st century ce by the Greek physician Dioscorides, is one of the most accurate botanical
descriptions to survive from the ancient world. Dioscorides recommended the roots in the form
of a plaster to treat burns and to wrap around
dislocated joints. As an infusion, acanthus was
thought to be diuretic. It was also used to relieve
gas and spasms and to soothe damaged nerves. Medicinal Actions & Uses The herb’s
appreciable quantities of mucilage and tannin
substantiate its traditional use as a treatment for
dislocated joints and burns. Its emollient properties
make it useful in the treatment of irritated mucous
membranes in the digestive and urinary tracts. Acanthus is similar to marshmallow ( Althaea
officinalis, p. 165) in that it can be used externally
to ease irritation, and internally to heal and protect.are also applied to infected gums and have been
used to clean the teeth. In Ayurvedic medicine,
decoctions of the bark and heartwood are
used for sore throats. Research  Cutch has been shown to lower
blood pressure. Related Species  See also babul ( Acacia nilotica,
following entry ). Cautions  Do not take for more than 2–3 weeks
at a time, or if suffering from kidney inflammation. There are some countries where cutch is subject
to legal restrictions. Self-help  Use Diarrhea, p. 307.
acacia nilotica syn. a. arabica
(Fabaceae)
Babul
Description  Tree growing to 65 ft (20 m) with
hard, rust-brown bark and feathery leaves. Small,
bright yellow flower heads produce pods up to 6 in
(15 cm) long. Habitat & Cultivation  Babul is native to
North Africa. Today it is commonly found in Egypt
and is cultivated in India. Part Used  Bark. Constituents  Babul contains tannins (12–20%),
mucilage, and flavonoids. History & Folklore  In ancient Egypt, the
wood of the babul tree was used to make
dwellings, wheels, and tool handles. The leaves,
flowers, and pods were used to expel worms, heal
wounds, alleviate diarrhea, and suppress the
coughing up of blood. Medicinal Actions & Uses  Strongly
astringent, babul is used to contract and toughen
mucous membranes throughout the body in
much the same way as witch hazel ( Hamamelis
virginiana, p. 102) or oak bark ( Quercus robur,
p. 260). Babul may be made into a variety of
preparations: for instance, a lotion for treating
bleeding gums, a gargle for easing the irritation of
sore throats, a wash for eczema, an eyewash for
conjunctivitis and other eye problems, and a
douche for excessive vaginal discharge. It is also
taken internally to treat diarrhea. Research  Research published in 1993 concluded
that babul may be clinically effective in periodontal
infections. Another study indicates that the gum
stimulates insulin release from the pancreas and
lowers blood-sugar levels. Related Species  Australian wattle ( A. decurrens ),
native to Australia, is used in much the same way
as babul. See also black catechu ( A. catechu,
preceding entry ). Cautions  Do not take babul internally for more
than 2–3 weeks. Acacia  species are subject to legal
restrictions in some countries.Acanthus  flowers blossom
on a tall spike.achyranthes bidentata
(Amaranthaceae)
Chaff flower,
Huai Niu Xi (Chinese)
Description  Erect perennial herb growing
to


borne allergies). Some plants are well known for causing contact dermatitis—rue (Ruta graveolens, p. 265) for example—and should not be handled by those prone to allergies. Some powdered herbs can stimulate sneezing attacks in the sensitive—for example linden (Tilia spp., p. 277). In some cases, herbal medicines may trigger allergic reactions within the body. This kind of response is more worrying, and if you are prone to allergies it is advisable to see a qualified herbalist before taking all but the most common herbs. Other treatment is needed. Sometimes herbal
medicine is not the appropriate form of treatment. If you have an acute illness or injury, are seriously ill, or do not recover as expected after taking an herbal remedy, do not delay—seek professional
advice or emergency treatment. US_298-299_Using_Herbal_Remedies_Safely.indd   298 17/03/16   4:01 pm299 herbal remedies for home use
Essential Information
Before using remedies read the following. Dosage
■ Except in Infants & Children  (see p. 318), all dosages
given are for adults. ■ Do not exceed the stated dose; doubling it will
not make the medicine twice as effective. ■ Before taking a remedy, check the cautions in the
relevant herb entry ( see pp. 56–283). ■ Do not take more than 2 internal remedies at any
one time or more than 1 internal and 1 external
remedy for the same complaint, unless specified. Where different forms of a remedy are given (e.g. take tincture or infusion), the first is preferable. How Long to T ake Remedies
T ake remedies until symptoms disappear. If there is
no improvement within 2 –3 weeks, if the condition
worsens, or if in doubt, consult a professional
practitioner ( see p. 320). Professional Advice
■ Advice is given on when to seek professional
guidance. Consult a professional if taking a remedy
for over 3 weeks. Infants & Children
■ Do not give babies under 6 months any
internal herbal (or other) medicine without
professional advice. ■ Infants & Children, p. 318, gives children’s dosages. Remedies for Common Ailments
Herbal knowledge is continuing to grow as more people choose herbs as
an alternative to pharmaceutical drugs. The following remedies are safe and
effective treatments for a range of common ailments; but, like all medicines,
they must be treated with respect. The suggestions given here are mostly quite
straightforward. However, if you are unsure about what to do, always seek
professional advice ( see p. 320). For instructions on how to make herbal
preparations, see pp. 290–297. Infusions make effective  remedies; some
are also relaxing or refreshing drinks.Remedies elsewhere can be used for children
under 12. Reduce doses as follows:
■ 6–12 months old—1⁄10 adult dose
■ 1–6 years old—1⁄3 adult dose
■ 7–12 years old—1⁄2 adult dose. Older People
Older adults, due to slower metabolism, may
require less than the standard dose. Those over
70 should usually take 3⁄4 of the adult dose. Pregnancy
■ During the first 3 months of pregnancy, avoid
all medicines, herbal or otherwise, unless
absolutely essential. ■ Avoid alcoholic tinctures in pregnancy. ■ The herbs mentioned in Pregnancy  (see p. 317)
are safe to use. Many of the remedies elsewhere
in this section are also safe, but some are not. Always check the cautions for the remedy and in
the relevant herb entry ( see pp. 56–283) before
taking an herb during pregnancy. Prescription Medicine
As explained opposite, some herbs are known
to interact with pharmaceutical drugs; others
may interact in as-yet unknown ways. If you
are taking a prescribed medicine, consult a
professional practitioner before taking an herb,
and do not discontinue any medicine without
their approval.Herbal Preparations
■ All quantities are for dried herbs unless specified. ■ Where more than one part of an herb is used,
the instructions specify which part to use. Only
use that part. Do not use seeds sold for
horticultural purposes. ■ Unless specified otherwise, preparations are
made with standard quantities of dried herb,
as follows:
Infusions  (to make, see p. 291). Use a teaspoon of
herb to a cup of water, or make enough for 3–4
doses using 20 g of herb to 2 cups (500 ml) of
water. Use a covered container to retain the herb’s
valuable volatile oils. Decoctions  (to make, see p. 291). Use 20 g herb
to 3 cups (750 ml) of water. Inhalations  (to make, see p. 297). Add 5–10 drops
essential oil to 1 quart (1 liter) of steaming hot
water or use an infusion. Lotions  (to make, see p. 296). Use 2 cups (500 ml)
infusion or decoction, or 5 tsp (25 ml) tincture
diluted in 2 cups (500 ml) of water. Tablets or capsules  (to make, see p. 292). Many
herbs are available over the counter in both forms. T ake according to the instructions on the packet. Tinctures  (to make, see p. 292). Some tinctures
are available ready-made. T ake tinctures with cold
water unless specified. Sometimes the number
of drops recommended is given as a range, e.g. 20–40 drops. In these cases, start with the lowest
amount and increase by 5–10 drops per dose
as required. Essential Oils
Do not take essential oils internally unless advised
to do so by a professional practitioner. For
external use, dilute essential oils with a carrier oil,
such as sunflower or almond, in a ratio of 1 part
essential oil to 20 parts carrier oil; e.g., 5 drops
essential oil to 1 tsp (5 ml) carrier oil. For a bath,
add 5–10 drops of neat essential oil to the
running water. To use essential oils in massage,
see p. 297. Other Information
For other preparations, weighing & measuring,
and equipment, see pp. 291–297. Self-help
Lifestyle, diet and exercise advice is given in this
section. In general, these suggestions do not
provide a “quick-fix” solution and need to be
followed long term if they are to be effective. They should be used in addition to the
recommended herbal remedy. By ensuring that
your body has the right nutrition and level of
fitness, you protect yourself against many ailments
such as infections and circulatory problems, as
well as increase your chances of a speedy and
effective recovery. US_298-299_Using_Herbal_Remedies_Safely.indd   299 26/02/16   4:43 pm
300
herbal remedies for home useAllergies
Allergies often develop when the body’s immune system
overreacts to an external irritant such as pollen, insect stings, and certain plants, or internal substances such as chemicals and foods. The allergens trigger a reaction in those who have a built-in or natural sensitivity. In the long term, allergies are treated by both reducing contact with allergens (if known) and working to reduce the body’s oversensitivity. Herbal remedies can bring relief to some
allergic states and are helpful in gradually reducing allergic reactions. See also Skin Rashes, p. 303. Allergic Rhinitis, Including Hay Fever
EczemaNettle
(Urtica dioica)
Allergic rhinitis is an umbrella term for allergic
reactions to irritants such as pollution, dust,
or pollen. Allergic rhinitis may occur year round, while hay fever is usually caused by seasonal grass or pollens. Symptoms include sneezing; copious nasal mucus; sinus congestion; watery, irritated eyes; and even asthmalike wheezing. Self-treatment will help relieve mild conditions, but for severe attacks, consult
a professional practitioner who can prescribe herbs such as ma huang (Ephedra sinica, p. 95). See also Congestion, Sinus Problems, & Earache,  p. 312. Diet
Reduce your intake of or cut out mucus-forming foods such as dairy, eggs, sugar, white flour, fatty foods, and alcohol. Characterized by red, inflamed skin, eczema
causes irritation, flaking, scaling, and tiny blisters. Although it is often the result of an allergic reaction to certain substances, eczema can also be inherited, result from prolonged contact
with an irritant, or it may simply appear for
an unknown reason. It is best to consult a professional practitioner as eczema is difficult
to self-treat. However, the following remedies, taken for at least a week, can bring relief. Two remedies may be used at once. Chickweed reduces soreness or itchiness, and oats can be used to impart a soothing, emollient effect to bathwater. See also Skin Rashes, p. 303. Self-help
To avoid scratching, cover the affected area  with an absorbent, non-irritating


shame and how that gets in the way of having enjoyable experiences with
food. The second chapter tal ks about emotional hunger which, until
addressed and satisfied, will co ntinue to hinder any progress we make in
our heal ing. The  third chapter ta lks about the disconnect we hav e with food
and its source, and our body’ s innate intelligence when it comes to healing. Medicine and food are not se parate. This chapter also talks about the
protein and dairy concern and a better way to enjoy smoothies. The fourth
chapter is about overconsumpti on and addiction. Finally, the fifth chapter
points to the need to take personal responsibility in creating the health wewant. Each chapter also provides some tools and techniques t hat you can
begin to use rig ht away. However, the ultimate solution is in our deep
connection with Source and that is the subject matter of the next section. S E C T I O N  I I  -  A Y U R V E D A  O F F E R S
S O L U T I O N S
The anc ient wisdom and science of A yurveda of fers the ultimate solutions
to our modern d ay challenges. The first chapter introduces A yurveda and
how it fills the g ap in our health  and healing. This chapter outli nes the five
major concepts that we can look at to get a broader and more
comprehensive view of food  and nutrition. The five co ncepts are:
Consciousness and how it heals, the need for a bigger context, our
connection with Creation, ener gy, quality and balance, and, finally,
digestibility, a process that is of ten missed in all the hype around food and
nutrition. The five-element the ory and its relationship to fo od, to our
constitution, to seasons, to cycles of day, and dif ferent tastes are discussed
in one of the chapters in this section. Y ou will also find a quiz that you can
fill out to understand your own constitution and imbalance. Digestion is
discussed in detail in one of the chapters and it outlines many  things you
can do today to improve your digestion. Understanding balance and its role
in healin g is also discussed in t his section. The last chapter of this section
talks about what makes food A yurvedic and what creates toxin s (Ama). At
the e nd of this section, I hope th at you will have a general understanding of
A yurveda and come away with some practical tools on how to v iew food so
you can bring balance into you r eating and your kitchen. I have kept this
section as general and as non- technical as I possibly can. W hat’ s most
important is that it broadens your understanding and gets you to think about
food in a whole new way. It is that type of thinking that is needed in order
for us to see food as the medicine that it truly is. S E C T I O N  I I I  -  H E A L I N G :  A  C O L L E C T I V E
C O N C E P T
The point of this section is to g o beyond our problems and solutions. W e
don’ t heal in isolation and we can’ t pretend that elements in the externalworld, such as food corporations and pharmaceuticals, don’ t play a role. As
much as we are  independent, we are also interdependent. W e a f fect others
and are af fected by them. Although all we can do is create a change within
ourselves, it is good to be aware of the external influences and  norms that
can potentially undermine our ef forts. Paying attention, waking up and
taking a strong stand by changing our actions are all necessary. What would
we do if we weren’ t so vested in  our illnesses and diagnoses? W e must rise
above o ur problems and connect with our deepest desires and aspirations. Healing comes from exactly tha t. This is the shortest section of the book,
with onl y three chapters in it. Powerful concepts don’ t need to be many,
only a few will  do. The first chapter talks about how healing  must be a
collective concept for a healthier nation and how we, as individuals, can
shift our mind to  create a village  of healing. The second chapter talks about
what ou r world could be like if the medical and the healing wo rld were not
divided, and it e xpands our definition of health to more than a mere lack of
physical symptoms. The third chapter is about creating a healing mindset,
and looks at how believing in healing can lead us to heal our relationship
with food. S E C T I O N  I V  -  R E C I P E S :  L E T  T H E  H E A L I N G
B E G I N  I N  Y O U R  K I T C H E N
Along w ith recipes, you will see  some tips on how to stock you r pantry and
how to feel comfortable in your kitchen, even if cooking is som ething new
for you. I’ve inc luded about 40 recipes and some of them are for foods you
may have never seen or heard o f before. These are the recipes I know, and
this is how I cook and eat. Pick  a recipe that calls out to you and give it a
try. This is by no means a cook book. The handful of recipes I’ve included
are to help you get started and get a flavor for A yurvedic recipes. In the
recipe and food world, I be lieve less is more. W ith an expanded
understanding of food and some basic skills, we can create our own recipes,
and I ur ge you to do just that. I hope you enjoy the recipes and that they
serve as a basis for you to expand your repertoire and broaden your horizon. In working with clients in my clinical practice, I’ve realized two things. First, that in trying to keep up w ith the newest miracle food or diet, people
are o ften missing out on enjoying their food. And, second, that t he overflowof inform ation a bout food that people are facing is actually getting in the
way of them bei ng able to clearl y understand food and nutrition. Part of my
work with my clients is to teach them how to simplify cooking and
nutrition: to think of nutrition in a bigger context and, using their own
experience and intuition, to know what’ s working for them. I b elieve  today’ s overflow of fo od-related information has created room for
simplicity; endle ss and often co ntradictory scientific research on food has
given rise to the opportunity for people to trust their intuition and
experience, and given them permission to fall back on comm on sense. I
have int entionally kept this book non-scientific and I invite yo u to rely on
what you already know. Keep th ings simple. T rust your own experience and
intuition about what you enjoy, and what feels better for your body. Remember, science is derived fr om experiences; experiences ar e not
derived fr om science. W e can’ t wait for science to catch up to begin to use
our own common sense and wisdom.C H A P T E R  1G u i l t  a n d  S h a m e
Emotional chall enges are natural human challenges that teach  us how to
live in alignment with our truth with ease and presence. Our human life is
about le arning the lessons we are here to learn and eventually returning
“Home.” The more we learn, the  more there is to learn. W e neve r quite “get
there” in one lif etime. W e are always a work-in-progress. Our challenges
are part and pa rcel of being hu man, and they simply serve as a catalyst
along our journey to wholeness, which is our ultimate “T ru th.” This is
neither heroic nor shameful. It just is! W elcome to life! Accepting and embracing our c hallenges will go a long way in not only
dealing with them when they strike, but also in opening up a world of
possibilities, wh ere we may view  these dif ficulties as blessings t hat come to
complete us! This mindset and understanding can serve as a template for
how we live. Of course, we sho uld seek solutions to our challe nges and do
everything we can to live happi ly. But when we accept our challenges as a
means o f enhanc ing our experience on this planet, we can approach them in
a whole  new way. The proces s becomes that of inquiry, discovery and
intrigue, as opposed to desperation, fear and shame. W e become
empowered, not  weakened. W e want to approach our challenges from a
place of  power and never from  a place of weakness. There is no longer a
need to hide behind a problem  because we understand it to be part and
parcel of our human journey. When we don’ t hide a problem, we can solve
it in  the  open, instead of dealing with it secretly and in less-than-desirable
ways. What does this have to do with food and eating? Nothing! And everything! If we are lucky, we have experi enced the comfort, warmth and satisfaction
that food can bri ng. These experiences represent our basic huma n needs and
if th