 ke fast
the image it escaped him. Nevertheless, he went early to the Jardin des
Plantes, thinking that on looking anew at the impression he should s ee
something, which would put him on the track of his vision. In vain—
the blurred record was as black as ever. The next night he saw the fish
again, but with no more satisfactory result. When he awoke it
disappeared from his memory as before. Hoping that the same
experience might be repeated, on the third night he placed a pencil and
paper beside his bed before going to sleep. “Accordingly, toward morning the fish reappeared in his dream,
confusedly at first, but at last with such distinctness t hat he had no
longer any doubt as to its zoological characters. Still half dreaming, in
perfect darkness, he traced these charac-ters on the shee t of paper at
the bedside. In the morning he was surprised to see in his noct urnal
sketch features, which he thought it impossible the fossil i tself should
reveal. He hastened to the Jardin des Plantes, and, with his draw ing as
a guide, succeeded in chiseling away the surface of the stone under
which portions of the fish proved to be hidden. When wholly exposed it cor-responded with his dream and his
drawing, and he succeeded in classifying it with ease.”
• An outstanding physician solved the problem of diabetes
Some years ago I received a clipping from a magazine descr ibing
the origin of the discovery of insulin. This is the essence of the  article
as I recall it. About forty years ago or more, Dr. Frederick Banting, a brillia nt
Canadian physician and surgeon, was concentrating his attention on
the ravages of diabetes. At that time medical science of fered no
effective method of arresting the disease. Dr. Banting spent
 130  considerable time experimenting and study-ing the international
literature on the subject. One night he was exhausted and fell asleep. While asleep, his subconscious mind instructed him to extr act the
residue from the degenerated pancreatic duct of dogs. This was the
origin of insulin which has helped millions of people. You will note that Dr. Banting had been consciously dwell-ing on
the problem for some time seeking a solution, a way out, and his
subconscious responded accordingly. It does not follow that you will always get an answer overnight. The
answer may not come for some time. Do not be discouraged. Keep on
turning the problem over every night to the subconscious mind pr ior
to sleep, as if you had never done it before. One of the reasons for the delay may be that you look upon it as a
major problem. You may believe it will take a long time to solve it. Your subconscious mind is timeless and spaceless. Go to sleep
believing you have the answer now. Do not postulate the answer in the
future. Have an abiding faith in the outcome. Become convinced now
as you read this book that there is an answer and a perfect solution for
you. • How a famous scientist and physicist escaped from a Russi an
concentration camp
Dr. Lothar von Blenk-Schmidt, a member of the Rocket Society and
an outstanding research electronic engineer, gives the followi ng
condensed summary of how he used his subcon-scious mind to free
himself from certain death at the hands of brutal guards in a  Russian
prison camp coal mine. He states as follows:
“I was a prisoner of war in a coal mine in Russia, and I saw m en
dying all around me in that prison compound. We were watched over
by brutal guards, arrogant officers, and sharp, fast-thinking
commissars. After a short medical checkup, a quota of coal was
assigned to each person. My quota was three hundred pounds per day. 131  In case any man did not fill his quota, his small food ration wa s cut
down, and in a short time he was resting in the cemetery. “I started concentrating on my escape. I knew that my subconscious
mind would somehow find a way. My home in Germany was
destroyed, my family wiped out; all my friends and former associ ates
were either killed in the war or were in concentration camps. “I said to my subconscious mind, ‘I want to go to Los Angeles, and
you will find the way.’ I had seen pictures of Los Angeles and I
remembered some of the boulevards very well as well as s ome of the
buildings. “Every day and night I would imagine I was walking down Wilshire
Boulevard with an American girl whom I met in Berlin prior to the
war (she is now my wife). In my imagina-tion we would visit th e
stores, ride buses, and eat in the restau-rants. Every night I made it a
special point to drive my imaginary American automobile up and
down the boulevards of Los Angeles. I made all this vivid and rea l.
These pictures in my mind were as real and as natural to me as one of
the trees out-side the prison camp. “Every morning the chief guard would count the prisoners as they
were lined up. He would call out ‘one, two, three,’ etc., and when
seventeen was called out, which was my number in sequence, I
stepped aside. In the meantime, the guard was called away for a
minute or so, and on his return he started by mistake on the n ext man
as number seventeen. When the crew returned in the evening, the
number of men was the same, and I was not missed, and the discovery
would take a long time. “I walked out of the camp undetected and kept walking for twenty -
four hours, resting in a deserted town the next day. I was able to live
by fishing and killing some wild life. I found coal trains going t o
Poland and traveled on them by night, until finally I reached Pola nd. With the help of friends, I made my way to Lucerne, Switzerland. “One evening at the Palace Hotel, Lucerne, I had a talk with a  man
and his wife from the United States of America. This man ask ed me if
 132  I would care to be a guest at his home in Santa Monica, Cal ifornia. I
accepted, and when I arrived in Los Angeles, I found that their
chauffeur drove me along Wilshire Boulevard and many other
boulevards, which I had imagined, so vividly in the long months in the
Russian coalmines. I recognized the buildings, which I had seen in my
mind so often. It actually seemed as if I had been in Los Angeles
before. I had reached my goal. “I will never cease to marvel at the wonders of the sub- conscious
mind. Truly, it has ways we know not of.”
• How archaeologists and paleontologists reconstruct ancient
scenes
These scientists know that their subconscious mind has a memory of
everything that has ever transpired. As they study the ancien t ruins
and fossils, through their imaginative percep-tion, their subc onscious
mind aids them in reconstructing the ancient scenes. The dead p ast
becomes alive and audible once more. Looking at these ancient
temples and studying the pottery, statuary, tools, and household
utensils of these ancient times, the scientist tells us  of an age when
there was no language. Communication was done by grunts, groans,
and signs. The keen concentration and disciplined imagination of the scienti st
awakens the latent powers of his subconscious mind enabling him t o
clothe the ancient temples with roofs, and surround them with
gardens, pools, and fountains. The fossil remains are clothed with
eyes, sinews, and muscles, and they again walk and talk. The p ast
becomes the living present, and we find that in mind there is no time
or space. Through disci-plined, controlled, and directed imagination,
you can be a companion of the most scientific and inspired think ers of
all time. • How to receive guidance from your subconscious
When you have what you term “a difficult decision” to make, or
when you fail to see the solution to your problem, begin at onc e to
 133  think constructively about it. If you are fearful and worried, you are
not really thinking. True thinking is free from fear. Here is a simple technique you can use to receive guidance on a ny
subject: Quiet the mind and still the body. Tell the body to relax; it has
to obey you. It has no volition, initiative, or self-conscious
intelligence. Your body is an emotional disk, which records your
beliefs and impressions. Mobilize your at-tention; focus your thought on the solution to your
problem. Try to solve it with your conscious mind. Think how happy
you would be about the perfect solution. Sense the feeling y ou would
have if the perfect answer were yours now. Let your mind play w ith
this mood in a relaxed way; then drop off to sleep. When you aw aken,
and you do not have the answer, get busy about something else. Probably, when you are preoccupied with some-thing else, the ans wer
will come into your mind like toast pops out of a toaster. In receiving guidance from the subconscious mind, the simple way
is the best. This is an illustration: I once lost a valuable ring, which


 also to be found in
meats, eggs, and milk; but it is found in its greatest concentration in sea foods. The need for iodine is unquestionable. There is no doubt as to its value in providing
the body with the ability to resist infections in general. In some parts of the United
States, the soil contains larger quantities of iodine than in others, and these parts (South
Carolina) show a greater amount of iodine in the wheat, barley, corn, vegetables and
fruit. In parts of the country where there is a relatively small amount of iodine in the soil, the amount to be found in the crops is correspondingly less. In parts where the
iodine is practically absent from the soil, on account of having been washed out, there is
very little iodine in the grains and vegetables. In these parts, goiter and other thyroid
diseases are very common. In such areas as  South Carolina where the iodine content of
the soil is high, goiter is very much less frequent. There is no question but that there is a direct connection between the lack of iodine in the diet and the frequency of thyroid
disease. The lack of iodine in ordinary diet was one of the first recognized universal
deficiencies, and for several years iodine has been added to most commercial preparations of common table salt. The amount of iodine added to table salt does not change its appearance or its taste. The percentage of iodine is very small and much
below the optimum requirements but it has undoubtedly served to decrease the number of cases of thyroid disease in the country as a whole. There is no possible danger in the use of iodized salt, and it does help to maintain
something nearer of physiological mineral balance, so its beneficial effect is not
confined to the thyroid. The person consuming iodized salt will have better health and better resistance to disease in every way. Another very important fact that has been learned in connection with vitamin and
mineral deficiency is that where such a deficiency has existed over a long period of time, the dose that is given to correct the trouble must be several times larger than the
maintenance dose. In connection with iron and iodine and some of the vitamins, the
therapeutic dose is over one hundred times the maintenance dose. After a person has
been deficient in one of these elements for ma ny years, either his gastrointestinal tract
loses the power to absorb it in the normal way, or the cells of the body lose to a certain
extent the ability to assimilate it. In medical circles, iodine is known chiefly as a treatment for goiter. This element,
however, since it has to do with increasing the anti-bactericidal elements in the blood, is
of value in every type of goiter, arthritis, and rheumatic disease. Some two or three
decades ago many quack patent medicines were sold which had no medicinal value whatever except that the indicated dose contained a few grains of potassium iodide. As
this accidentally supplied a very urgent body need, and partly corrected a universal
deficiency in diet, such medicines were very popular. A change in advertising
psychology has practically removed these remedies from the market. The need is now supplied in a much less efficient way by iodized salt. The needs of the human body for vitamins have been well established, but one
fundamental defect in medical thinking has been a failure to recognize that minerals are
also needed. We have called attention to the need for calcium, iodine, and iron, but there are several other minerals that are also necessary to the optimum health of the human
body, including magnesium, manganese, zinc, copper, sulphur, cobalt, nickel, and
others. These are commonly grouped together under the head of trace minerals, as they
exist only in quantities too small to measure accurately. They are to be found in all fruits and vegetables, and in meats and milk. There is no positive evidence that any disease results from a lack of these trace
minerals, as they are so widely distributed in nature, and the quantitative needs are so small that deficiencies from these sources pr obably do not exist. However, the last word
has not been said on this subject. Subsequent investigation may reveal that trace minerals play a greater part in human metabolism than we suspect at the present time. We do know that the person who has a sufficient intake of the three principal minerals
mentioned--calcium, iron, and iodine--along with sufficient quantities of the vitamins, proteins, fats, and carbohydrates in the natural state, will have a resistance against
ordinary disease far in excess of the average person. Such person will have more
freedom from fatigue, and greater ability to work; will live with the retention of all physical faculties to a greater age, and will have a better mind than the person who suffers some single or multiple vitamin or mineral deficiency. The various vitamins and minerals mentioned are all necessary. No one can be omitted if an individual would
retain good health. The trace minerals will be taken care of in the intake of milk, meat, fruits and vegetables. CHAPTER IV
OUR DIETARY INTAKE (What do we get?) In comparing our dietary needs with our actual dietary intake, we find that there are
deficiencies which are widespread and more pronounced than the average physician recognizes. In the early work with vitamins, the relatively small amounts needed to make sick individuals feel better caused the workers in this field to lose sight of the quantitative side of the problem. All emphasis was laid on the qualitative side. When
vitamin B was first used as a treatment for beriberi in the Orient, and concentrates from
rye bran and yeast were used as a treatment, it was supposed than only infinitesimal
quantities were necessary to bring about favorable results. The spectacular relief
accorded by a small amount of yeast or wheat germ or rice polishings led the investigators of that time to believe that the patient who was relieved of his most
outstanding symptoms was cured. The same error has crept into our orientation of the effects of vitamin A in connection
with eye diseases. Laboratory animals or children suffering from xerophthalmia
(redness, swelling, pus discharge, pain and ulceration of the eyes) will be relieved of the
most distressing of these eye symptoms by relatively small amounts of milk, cream,
butter, or cod-liver oil. But in order to cure the patient of the underlying pathology of which the eye disease is merely one small part, we must give ten to 100 times as big a
dose as that necessary to relieve the outstanding symptoms. The same error has been prevalent in connection with the treatment of mineral
deficiencies. Relatively small doses of calci um will afford complete relief to persons
suffering calcium deficiency. This comfort and relief may be so great a change from the
distress previously suffered that the person believes himself cured, even though he is
only partially better. The distressing symptoms of exophthalmic goiter are relieved
promptly and the patient is infinitely better after a few drops of a weak solution of
iodine. The tendency to believe this is a cure is seized upon by wishful thinking of both doctor and patient. A relatively small amount of iron will produce a very great change in the appearance
and endurance of a person suffering an iron anemia; but he will be far from cured. The muddling and stumbling in this field of medical research have emphasized the benefit of
these specific treatments, but as yet have failed to orient properly the complete physical
needs of the patient, which, as heretofore stated, are greater than the bare maintenance
needs. Acting on these false premises, physicians in the past have been content to
prescribe for their patients a few leaves of  lettuce, a few teaspoonfuls of milk or cream,
a fraction of an ounce of butter, and a tiny bit of yeast--all of which might more nearly
fit the requirements of a mouse or a small chick. The factor of quantity is now the most important factor in all dietary study. Since we
have found we must deal with vitamins and minerals in a quantitative way, we must
examine the diets formerly supposed to be adequate and see whether these contain large
enough quantities of the necessary vitamins and minerals for optimum health. In
examining such diets, we must consider them first, from the standpoint of maintenance
of the person who has existed for many years on a dietary deficiency. From a practical viewpoint, the only persons who fit into the first class are the babies
being born at the present time in the families  of the more intelligent members of the
community, who have the advantage from earliest infancy of the newer knowledge of nutrition. These babies will have, as they grow older, no previous deficiency to
overcome. The persons who at the present time have attained youth, middle age, or old
age have not had the benefit of the new facts in connection with diet. Their presence
among the living at this time is merely a fortuitous accident. By some hit-or-miss
happening, they have picked up enough minerals and vitamins to allow them to continue to exist. Their existence is that of a person below par, carrying one or more
chronic diseases. The small child on a deficient diet becomes afflicted with chronic tonsillitis. The
school child may develop tuberculosis. The youth is pimply and anemic. All have bad
teeth. Many have permanently crippled hearts due to rheumatic infections. Seventy
percent have rickets. A large proportion have digestive diseases and constipation. All these handicaps are the result of errors in diet. Drs. Williams and Spies made examinations of diets in various parts of the United
States, and in their book, "Vitamin B
1" published in 1938, they said there is much
sameness


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


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

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

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

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

Summary :

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

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


hospital admissions would fall, and people would live healthier and longer lives. After billions of years of evolution, life is beginning to divulge its innermost secrets. Biological
intelligence carried in the genetic code has created a human being that is now capable  of exploring its
own origins. Modern scientists, unraveling  the human genome, are deciphering the alphabet of life. W e all hope that with this new technology we will better understand and intervene in illness and
aging. T echnology itself is neutral—it is neither inherently good nor bad. How we use technology is a
reflection of our collective consciousness. As the science of genetics evolves, we may be able to substantially extend life and ensure that
more and more people are able to live out t heir full potential. It is critical that we raise our awareness
so we can collectively make choices that are most evolutionary for individuals, the  human species,
and the global ecology. Jonas Salk, the great biologist and developer of the first polio vaccine,
expressed the brilliant insight that if we are to survive as a species, we must m ove beyond the
Darwinian concept of “survival of the fittest” to a new paradigm: “survival of the wisest.” The
principles and practices of fered in this book are dedicated to such a high purpose. The cycle of life is one of continuous transformation. Adaptation leads to stability, which eventually
results in stagnation, entropy, disintegration, dissolution, and incubation (commonly perceived of as
death). In the right season, incubation gi ves rise to a quantum leap in creativity, experienced as
rebirth, res urrection, and renewal. W ithout this unending cycle we would be doomed to eternal
senility. Our c ollective beliefs, expectations, and choices have been such that the forces of decay and
entropy ha ve dominated our experience of  life. It is time to turn our attention to the creative forces
within us. While the cycle will continue, we believe that as the next few decades unfold, we will see
a new era in which human aging will have a completely new expression. As you have learned by now
from this book, it is possible to have increased vitality, creativity, and mental and physical capacity asthe years unroll. Many have lamented th at youth is wasted on the young, but now we have the
opportunity to experience the exquisite combination of mature wisdom along with y outhful biology. Through our interpretation and choices we can increase both the quality and quantity of human life,
adding bot h years to our life and life to o ur years. This should be our intention fo r the world and
ourselves. W e h ave access to Shangri-La in our o wn awareness. Modern physicists tell u s that quantum
mathematics predicts parallel coexisting realities. In the quantum world there are no fixed objects,
only superpositions of probability—oscillating fields of possibility. Shangri-La is one such possibility
—a projection of consciousness that is beyond the limitations of time and space. The world of
disease, decay, entropy, and premature death is another projection of consciousness that is currently
our p ervasive one. When reality shifts, both the observer and the observed change. The observer in
one reality is quite dif ferent from the observer in another; if the observer does not change, neither
does the observed. Here the observed is the body while the observer is your state of consciousness. Although focusing
on the body through diet, exercise, and herbs can be helpful, the real shift has to be in  consciousness. When you, the observ er, shifts, your body also shifts, and your interpretation of your  life transforms. One consequence of this transformation is the recognition that aging is a choice. According to A yurveda, every human being is a weaving together of the environment, body, mind,
and sp irit. The environment has the shortest shelf life, for it is changing every momen t. The body has
a slightly longer shel f life. It takes about a year to replace almost all the atoms and molecules that
comprise it. The mind, which includes the intellect and ego, has a still longer shelf life. Y our
aspirations, beliefs, dreams, memories, and desires may last an entire lifetime. Y our soul is eternal
and not subject to the  entropy and decay that govern the environment, body, and min d. Live your life
from the level of your soul and you will be timeless. This awareness will not do away with the essential fact of your physical mortality. The soul must
have the opportunity to evolve and take quantum leaps in creativity. T o live in the sam e body forever
would be like getting stuck with the same  automobile for eternity. At some point, the old must give
rise to the new. The cycle must go on as beautifully expressed in the Alfred, Lord T ennyson poem:
The old or der changeth, yielding place to new;
And God fulfills himself in many ways,
Lest one good custom should corrupt the world. W e have given you the tools in this bo ok to become a co-creator with God to harness the
evolutionary forces of imagination, inspiration, innovation, and creativity. There is immense power in
these tools. W e hope you will use them wisely and, by example, lead the way in hel ping to create a
world of joy, wisdom, and vitality.G r o w  Y o u n g e r,  L i v e  L o n g e r  R e c i p e s
The follow ing are seven vegetarian menus  of worldwide regional cuisine. (All the following recipes
will serve four people.) THAI CUISINE
Clear Br oth Soup with Coconut, T ofu, and Gr eens
Y ellow Thai Curry with Carr ots and Gr eens
Fr esh Cucumber with Basil and Mint
Basmati Rice with Mangoes
Banana Coconut Stew

Clear Broth Soup with Coconut, T ofu, and Greens
1 teaspoon ghee
1 cup (¼ block) tofu, fresh, low-fat, cut into cubes
2–3 teaspoons Braggs Liquid Amino Acid or tamari sauce
¼ cup leeks, chopped
1 teaspoon gingerroot, fresh, minced
½ teaspoon Chinese five spice

2 cups vegetable stock
½ cup carrots, thinly sliced
½ cup broccoli, cut into small flowerets
2–3 teaspoons miso, mild flavor
¾ cup coconut milk, low-fat
1 tightly packed cup spinach greens (baby spinach greens
work well)
3 green onions, chopped
 In a soup pot, heat the ghee and add the tofu cubes. Brown slightly and add 1 to 2 teaspoons
Braggs or tamari sauc e. Remove tofu from pot and set aside. Return pot to heat, and  add leeks, then
add gingerroot and sauté 2 minutes. Add Chinese five spice. Add vegetable stock to the saucepan and
bring to a b oil. Add sliced carrots and boil  for 2 or 3 minutes. Add broccoli, and continue to boil for
another 2 minutes. Re duce heat. Using a wire whisk or fork, gently stir in the miso, the remaining 1
teaspoon Braggs, and coconut milk. Check for flavor and add more miso if needed. Divide the
spinach gre ens and the tofu into 4 small bowls. Ladle the broth mixture over the greens and tofu. Garnish with the chopped green onions. Y ellow Thai Curry (mild)
Make the curry paste ahead of time and stor e in an airtight glass container
for up to one month. The secr et to a curry paste is dry-r oastingthe spices. 4 stalks lemongrass, fresh (can be found in specialty or
Asian markets)
2 tablespoons cumin, whole seeds
2 tablespoons coriander, whole seeds
1 teaspoon red chili flakes
1 teaspoon turmeric powder
1 teaspoon cinnamon
1 teaspoon cardamom
½ teaspoon asafetida (hing)
½ cup leeks or onions, finely chopped
3 tablespoons ginger, fresh and finely chopped
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon miso, mild flavor

Begin by trimming the lemongrass stalks. Cut away the grassy tops, leaving about 3 inches of the
stalk. Split the root ends and pull away the hard outer sections. The inside root should  be smooth and
flat. U sing a sharp paring knife, cut crosswise into very thin strips. Next, chop into  a fine mixture. This process will tak e a few minutes but will be worth the work. Place the lemon grass in a small
bowl. In a dry he ated sauté pan, gently roast the  cumin and coriander seeds until just gold en brown and
the smell is released. Be sure to keep the seeds moving so they don’ t burn. Add the red chili flakes
and ro ast together for  another minute. Place the sautéed chili flakes, cumin, and coriander seeds into
a mortar with a pestle or into a spice grinder. Crush or grind into a fine powder. Place into a small
mixing bow l and set aside. Add the dry spices to the heated sauté pan and dry-roast for 1 or 2
minutes or until sligh tly browned. Be sure  to move the spices around in the pan to  avoid burning. Combine with the roasted spices into the small mixing bowl.In the  heat ed sauté pan, sauté the leeks and ginger for 3 minutes


hardship. The existence of the diculties is a proof to you that you
are not your idealized self, and this robs you of the false self-
condence you tried to establish with the creation of the idealized
self. There are personality types who know perfectly well that they
cannot identify  with their idealized self. But they do not know this
in a healthy way. They despair. They believe they ought to be able
to live up to it. Their whole life is permeated with a sense  of failure,
while the former type experi ences it only on more consc ious levels
when outer and inner conditions culminate in showi ng up the
phantom of the idealized self for what it really is: an illusion, a
pretense, a dishonesty. It amounts to saying: “I know I am
imperfect, but I make believe I am perfect.” Not to recognize this
dishonesty is comparatively easy when rationalized by
conscientiousness, honorable  standards and goals, and a desire to be
good.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Other Bantam New Age Books of interest to readers of THE PATHWORK OF SELF-
TRANSFORMATION:
BEYOND SUPERNATURE by Lyall Watson
CHANNELING: HOW  TO REACH OUT TO YOUR SPIRIT GUIDE by Kathryn Ridall,
Ph. D. CREATIVE VISUALIZATION by Shakti Gawain
EDGAR CAYCE: THE SLEEPING PROPHET by Jess Stearn
EMMANUEL’S BOOK: A MANUAL FOR LIVING COMFORTABLY IN THE COSMOS
compiled by Pat Rodegast and Judith Stanton
EMMANUEL’S BOOK II: THE CHOICE  FOR LOVE compiled by Pat Rodegast and
Judith Stanton
FOCUSING by Eugene T. Gendlin, Ph.<|eot_id|><|begin_of_text|>
Q: What is the primary goal of the book "The Pathwork of Self-Transformation"?,
A: The primary goal of the book is to help readers understand and transform their inner self, rather than trying to change their outer circumstances.
Q: What is the main difference between the Pathwork and other spiritual practices?,
A: The Pathwork is a holistic approach that addresses both the ego and the negative aspects of the self, whereas other spiritual practices may only focus on reaching a higher state of consciousness without acknowledging and transforming the negative aspects.
Q: What is the concept of the "lower self" in the Pathwork?,
A: The lower self is the part of the personality that is responsible for negativity, separation, egotism, fear, and distrust. It is a distortion of the one divine energy and can be transformed back into its original, life-affirming state.
Q: What is the role of the "Guide" in the Pathwork?,
A: The Guide is a channeled being who provides guidance and support for personal and spiritual growth, helping individuals overcome their negative tendencies and reach a state of self-acceptance and self-love.
Q: What is the key to overcoming the idealized self-image?,
A: The key is to recognize and accept the negative aspects of oneself, and then work to transform them, rather than trying to hide or deny them.<|eot_id|><|begin_of_text|>Self-Acceptance
The genuine desire to better oneself leads one to accept one’s
personality as it is now. If this basic premise is the main governing
force of your motivation for perfection, any discovery of where you
fall short of your ideals will not throw you into depressio n, anxiety,
and guilt, but will rather strengthen you. You will not need to
exaggerate the “badness” of the behavior in question, nor will you
defend yourse lf against it with the excuse that it is the fault of
others, of life, of fate. You will gain an objective view of yourself in
this respect, and this view will liberate you. You will fully assume
responsibility for the faulty attitude, being willing to take the
consequences upon yourself. When you act out your idealized self,
you dread nothing more than that, for taking the responsibility of
your shortcom ings upon yourself is tantamount to saying, “I am not
my idealized self.”The Inner Tyrant
Feelings of failure, frustratio n, and compulsion, as well as guilt
and shame, are the most outstanding indications that your idealized
self is at work. These are the consciously felt emotions  out of all
those that lie hidden underneath. Actually, the basis of the tyranny
of the idealized self-image is the sense of false shame  and false guilt
that this image  produces when one cannot live up to it. In addition,
the idealized self also manifests false needs, which are superimposed
and articially created, like the need for glory, the need to triumph,
to satisfy vanity or pride. The pursuit of these needs never results in
true fulllment. The idealized self has been called into existence in order to attain
self-condence and therefore, nally, happiness, pleasure supreme. The stronger its presence, the more genuine self-condence fades
away. Since you cannot live up to its standards, you think even less
of yourself than you origin ally did. It is therefore obvious that
genuine self-condence can be established only when you remove
the superstructure, which is this merciless tyrant, your idealized
self. Yes, you could have self-co ndence if the idealized self were
really you; and if you could live up to these standards. Since this is
impossible and since, deep down, you know perfectly well you are
not anything like what you think you are supposed to be, you build
up additional insecurity with this “super self,” and further vicious
circles come into existence. The original insecurity, which was
supposedly whisked away by the establishment of the idealized self,
steadily increa ses. It snowballs, and becomes worse and worse. The
more insecure you feel, the more stringent the demands of the
superstructure or idealized self, the less you are able to live up to it,
and the more insecure you feel. It is very important to see how this
vicious circle works. But this cannot be done until and unless you
become fully aware of the devious, subtle, unconscious ways in
which this idealized self-ima ge exists in your particular case. Askyourself in what particular areas it manifests. What causes and
eects are connected with it? Estrangement from the Real Self
A furth er and drastic result of this problem is the constantly
increasing estrangement from the real self. The idealized self is a
falsity. It is a rigid, articiall y constructed imitation of a live human
being. You may invest it with many aspects of your real being;
nevertheless, it remains an articial construct. The more you invest
your energies, your persona lity, your thought processes, concepts,
ideas, and ideals into it, the more strength you take from the center
of your being, which alone is amenable to growth. This center of
your being is the only part of you, the real you, that can live, grow,
and be. It is the only part that can properly guide you. It alone
functions with all your capacities. It is exible and intuitive. Its
feelings alone are true and valid even if, for the moment, they are
not yet fully in truth and reality, in perfection and purity. But the
feelings of the real self function in perfection relative to what you
are now. The more you take out of that live center in order to invest
into the robot you have created, the more estranged you become
from the real self and the more you weaken and impoverish it. In the course of this work, you have sometimes come upon the
puzzling and often frightenin g question: “Who am I really?”  This is
the result of the discrepancy and struggle between the real and the
false self. Only upon solving  this most vital and profoun d question
will your live center respond and function to its full capacity, will
your intuition begin to function to its full capacity, will you become
spontaneous, free of all compulsions, will you trust in your feelings
because they will have an opportunity to mature and grow. Feelings
will become every bit as reliable to you as your reasoning power
and your intellect. All this is the nal nding of self. Before this can be done, a great
many hurdles have to be overcome. It seems to you that this is a
life-or-death struggle. You still believe you need the idealized self inorder to live and be happy. Once you understand that this is not so,
you will be able to give up the pseudo-defense that makes the
maintenance and cultivation of the idealized self seem so necessary. Once you understand that the idealized self was supposed to solve
the particular problems in your life above and beyond your need for
happiness, pleasure, and security, you will come to see the wrong
conclusion of this theory. Once you go a step still further and
recognize the damage the idealized self has brought into your life,
you will shed it as the burden it is. No conviction, theory, or words
you hear will make you give it up, but the recognition of what
specically it was


fections, dandruf f and other hair problems. Shampoos were traditionally made from herbal powders, both
A yurvedic and otherwise, and many are still in use today. Popular
herbs for cleansing are the h ighly scented orris root powder,
thickening arrowroot powder, purifying  amla, neem and
sandalwood for their antiseptic properties, and  reetha  or soap nut. Shikakai,  literally “fruit for hair” is another traditional shampoo in
the f orm of a paste: made from  Acacia concinna  bark that contains
high lev els of saponins or foaming agents, it is a mild clean ser. Whilst the lather is rather weak, it has anaturally low pH, so does
not strip hair of  its natural oils. It also acts as a de-tangler and  is a
useful anti-dandruf f tool. Another ancient custom for healthy hair and scalp often given
on a daily basis is an Indian head massage (see page 26). Less time
intensive is a quick application of hair oil: there are liter ally
hundreds of such oils on the market as Indians believe that they help
hair gro w luxuriantly thick, soft and glossy. In addition, they are
supposed to soothe and invigorate the sense or gans and even
remove wrinkles from the face. Popular hair oils contain
bhringaraj,  brahmi  and  amla, often combined with other
strengthening, conditioning and antiseptic herbs and plants. Regenerating for hair and stimulating for the scalp, a henna conditioning treatment
is a staple at many  Indian beauty salons. After application, the paste rests on the
head for half an hour, then is washed of f with lukewarm water. A plant much used in Indian hair care is  mehndi  or henna
(Lawsonia inermis). Antiseptic and nutritious, it is a popular hair
conditioner and gives grey hair a red-orange tint. It has the abilit y to
coat the hair sha ft, thereby protecting and thickening hair. “One of
India’ s age-old beauty secrets is a henna conditioner,” says herbal
beauty advocate, Shahnaz Husain, “Made from henna paste, mixed
with lem on juice, egg and yog urt, it cleanses and conditions hair,
promotes new hair growth and restores good health to the scalp. ”
She goe s on to add that, unlike chemical deter gents, it doesn’ t
destroy t he natur al acid nature o f the scalp and leaves hair shiny and
supple. Essential oil of henna is also very cooling on the head. The resin of the  Boswellia serrata  tree is collected in a manner similar to rubber
tapping; the harvested gum is then ground into a powder and used in a charcoal
burner to scent the hair. More commonly known as frankincense, the powder is
also used in religious rites and perfumery. A variety of hair cleansing and conditioning routines are
available at Shahnaz Husain salons and day spas — and over -the-
counter conditio ners, rinses and tonics are plentiful in her 100
percent herbal range. Many other Indian spas of fer the sublime headmassage, often as part of a face or body ritual, and a wonderful treat
for dry, dehydrated and sensiti ve scalp and hair is the Ananda’ s
aromatic hot oil treatment with pure essence of lavender, geranium
and rosemary. For a four -prong ed treat, Neemrana Spa’ s heavenly  sirolepam
is a mus t: T aken  from the word s,  siro  meaning “head” and  lepam
translating as “pack”, the treatment (see photos on previous page)
includes a head, neck, face and shoulder massage along with a head
pack to stimulate hair growth and revitalize the brain. the art of mehndi
The application of  mehndi  (henna) as a colorant on ha ir,
hands and nails is a time-hon ored tradition in India. W ith its
origins in Egypt,  mehndi  was also extensively used in the
Middle East, probably as a cooling device. Coming from the
Lawsonia inermis  shrub, it is known as  madayantika  in
Sanskrit. The small leaves, crushed into a powder and mixed
with water and a little bit of sugar, makes a dark green paste
that turns orange when applied to the skin. Mehndi  has anti- irritant, deodorant and antiseptic properties, and is
used by A yurved ic physicians for skin irritations such as heat rashes
and skin  aller gie s. The paste is also used as an antidote against heat
and sunstroke and, in the past, the leaves were applied to bring
down hi gh fever s. T oday, it ma y be applied to the body during the
intense h eat of the day, and peo ple embarking on a long walk often
apply it on the  soles of feet. Because of its cooling proper ties,
mehndi  leaves and flowers are made into  lotions and ointments that
are u sed externally for boils, bu rns, bruises and skin inflammations. Antiseptic and nutritious to th e head also, it is used as a hair
conditioner and gives grey hair a red/orange tint. Historically, there are many references to this versatile plant. The Muslim prophet Mohammed used  mehndi  for heali ng and he
also dye d his hair and beard with  it. It is recorded in the  Qu’ran  that
his wife and daughters used henna for decoration on occasions such
as Eid celebrati ons and weddings. Some Muslim girls are na med
after the  mehndi  plant. Its small intensely fragrant white flowers
make a wonderfully strong-smelling perfume that is favored by both
men and women. Over time, henna developed into a popular beauty aid, and the
application of  mehndi  in intricate patterns on palms and feet is still
an integ ral part of both Muslim  and Hindu marriage ceremonies. It
is co nsidered a s ign of love — the darker the coloration, the gre ater
the love of the groom for the bride. Sometimes, the  mehndi  is applied with the name of the
husband-to-be h idden in the pattern; if he can’ t find it, he has to pay
a for feit. Often applied with the  singing of songs, there are multiple
patterns, most of which have cultural associations. In Rajasthan
where these photos were taken, patterns typically have lines of v-shaped leaves, peacock feather patterning, a  bhandhej  (tie-dye)
pattern, little acacia leaves and a  laheria  pattern (this literally
translates as “waves of the sea” and is found in geometric or floral
patterns on brightly colored Rajasthani saris). Drawings, powder, paste and examples of henna patterns on hands and feet
photographed at the resort of Amanbagh in Rajasthan. The spa manager at the
Aman spa there learned the art of  mehndi  application from her grandmother:
Using a cone simila r to the type of apparatus used for icing a cake, she painted
hands and feet in intricate patterns. Different henna patterns indicate different
geographical locations and cultural associations. It isn’ t only at m arriages that women decorate their hands and
feet with  mehndi. Ma ny other festivals of fer an excuse for girls to
dress up and adorn themselves, and, increasingly, variations of
traditional patterns may be applied as tattoo-type insignias on other
parts of the body. Many visitors to India try a henna decoration at
least once. As i t is a safe, painless and non-permanent alterna tive
form of body o rnamentation that is gaining favor in the W est,
nowadays you’ll find henna artists in popular tourist destinations
such as beach resorts and bazaars all over India. In the past, large leaves were used for wrapping, as they encouraged swea ting,
thereby removing toxins from beneath the skin’s surface. Here, shiny banana
leaves have been used effectively; in today’ s spas, these have largely been
replaced by plastic, cloth, towels or cling wrap. body wraps
There is something immensely comforting about lying
swaddled in cloth, plastic or blankets while a warming,detoxifying pa ste is doing its work on your body. W ith  its
roots in  Indian bridal tradition, as brides always have a wrap
daily fo r a week prior to their wedding day, the body w rap
in Indi a employs a variety of ingredients. From fruits to
flowers, herbs, spices and clays, a body wrap can be deeply
nurturing. Whatever the wrap components, the idea is that the warmth of the
wrap allows ingredients to penetrate subcutaneously through the
pores of skin. Some wraps are prescribed for their preventative and
curative properties against col d and cough; others are used to
alleviate muscle aches, headaches and fever. Others use minerals
and ingredients  from the ocean such as seaweed to encourage
lymphatic drai nage. All aim to increase blood


 the  tip of  your spine  at the  sacrum, is the
opening  through  which the energ y must pass. Once  you have  pulled  the warm energ y of the  ovaries  down to
the perineum, contracte d the front  of the perineum, and  then  pulled
up the mi ddle and back part of the  perineum, follow  by tilting  the
sacru m, slightl y arching  your lower back out ward and pushing  the
botto m of your sacrum  as if y ou were standing  with your back
against  and wall and flattenin g against  it. Then tilt the  sacrum
downward and hold  it in this position  in order  to activate  the Sacral
Pump, wh ich will be further  accentuate d if you gentl y tuck  in yo ur
chin and  straighten  the back of  your neck  and skull. Hold  the ener gy
at the  sacrum for a  while, then  exhale  but continue  to maintain your
attention  at the  sacrum. Repeat  the process  nine  times. f. Once  you have  managed  to bring  the energ y up through  your
coccyx  and sacral  hiatus,  spend  the next w eek drawing the warm
energy  to the  eleventh  thoracic  vertebr a (T-11)  in your mid-back
opposite  the solar  plexus. Practice  in the  sam e manner,  inhaling
short  sips of  air w hile pulling  and guiding  the energy  from  the
perineum up  your spine  to the sacrum, and  then  to T-11. Pull up
and retain  the energ y at T-11,  tilt to the back,  and feel the point  fill
with energ y and continue  to open  as the  energy  moves up b y itself. T-11  is the ener gy center  for the adre nal glands,  which sit on
top of your kidne ys. In Taoist practice  we regard  the adrenal  glands
as a mini pump. As yo u arch,  you will create  a vacuu m here  to
push  the energy  up higher:
    g. Your next  stopping  place  is at the  base  of the neck, called
cervical- 7, or C-7. Practice  in the  same ma nner as described  above:
inhaling  short  sips of air  and pum ping energ y from the  ovaries  down
to the  perine um and up to  the sacru m and  T-11. Slightly push  from
the sacru m to bring  the energy  to C-7,  and then  pull and guide  it
there. Repeat  this process  nine  times. h. Your next  stopping  place  is yo ur Jade  Pillow. This is located
at the  back  of your head,  between cervical- 1, or C-1,  and the base
of the  skull. Practice  in the same m anner  as describe d above,
inhaling  short  sips as y ou continue  to pump the ovaries’  energy
down to the  perineum and  up to  the sacru m, T-11,  C-7, C-1 and
Jade  Pillow. There is a small storage  place  in this area  where you
- 117  -Cultivating  Ovarian Power
can store  the ovaries’  energy  for furthe r use,  althoug h it is the  upper
part of the  brain  that is the largest  storage  place  for ener gy. Repeat
the process  nine  times. i. Y our next  stopping  point  and a larger  storage  place for the
energy  is the Pai- Hui, located  at the crow n of your head. Practice
in the  same ma nner only this tim e fill the  “stra w” to the top. Tilt the
sacru m to the back in  order  to straighte n the curve  of the spine
outw ard a little bit:  this w ill help  to activate  the lower pump. At the
same ti me push  the sternum to C-7,  tuck in  your chin a  little, and
squeeze  the back  of your skull. This wi ll activate  the uppe r Cranial
Pump. Continue  to pull up to  the point  at the  center  of the  top of the
head. Repeat  nine  times. j. Touch  the tongu e to the palate  to permit the  energ y to flo w
down to the  third  eye, to the  inside  of your nose,  throug h the tongue
and dow n to the  heart  center. Pause  for a while at the  heart  center
and feel the ener gy fill and  open  this center  as it transforms into
loving  energy. Then bring  the energ y dow n to the  navel  center  for
storage. Here  spiral  the ener gy 36 times counterclock wise and
outw ard, then reverse  and circle inward 24 times. Once  you finish the  last set of  nine,  and you feel the  ovaries’
sexual  energy  fill the  brain,  begin  to turn  the ener gy to circulate  it in
the brain  counterclock wise for nine,  eightee n, or thirty -six
revolutions,  and then  change  directions,  circulating  the energ y
clockw ise for nine,  eightee n, or thirty-six revolutions. Use y our mind,
eyes and senses  to assist  you. Rest  and mentall y guide  the energy
from the  Ovarian  palace  to the  top of the  crown. 5. Sum mary of Ovarian  Breathing
   a. Bring y our attentio n to your ovaries  and breat he into them. b. Direct your attentio n to the Ovarian  Palace,  lying between the
ovaries. c. Contract  the vagina  slightly, pulling  the ovaries’  energy  down
to the  perine um, then  contract  and pull up the front  part of the
perineum to  bring  the energ y there  while simultaneousl y inhaling  a
short  sip of  air. Rest, holding  your breath,  and feel the  flow of the
energy, from the  Ovarian  Palace  to the  vagina,  the clitoris  and the
perineum. Exhale,  with your mind retainin g the energ y there. Repeat
this proced ure nine  times. d. Continue  to retain  the ovaries’  energ y at the  perine um, and  at
the same ti me return  your partial  attention  to the  ovaries  and the
- 118  -Chapter  V
Ovarian  Palace. Collect  the ener gy there,  then  simultaneously
inhaling  short  sips,  very  slightly contract  the vagina,  the front  part
of the  perine um, then  the middle and  back  part of the  perine um,
and inhale  the ovaries’  energ y to the  cocc yx and up to  the sacru m.
Exhale. Repeat  nine  times. e. Holding  the ovaries’  energ y at the  sacru m, return  your attentio n
to the  ovaries,  and bring  the energy  to the  Ovarian  Palace. Inhale
short  sips of  air as  you lightly close  the vagina  and simultaneously
contract  the front  part of the  perineum. Bring  the Chi to  the perineum,
pause  for a while, and inhale. Pull up  the middle and  then  back
parts  of the  anus. Pull the  energ y up to the  cocc yx and sacrum. Pause  and inhale  and push  the sacru m back  as if it we re pushed
against  a wall to open  the hiatus  so that  Chi can  enter  the spinal
cord. Move  the energy  to T-11. Exhale. Repeat  nine  times. f. Holding  the Ovarian  energy  at T-11,  return  your attention  to
the ovaries  and the Ovarian  Palace. Inhale  short  sips of air, lightl y
closing  the vagina  while simultaneousl y contracting  the front,  middle
and back  of the  perineum. M ove the energ y from  the ovaries  to the
perineum, sacrum, T-11 and  C-7. Hold  and retain  it there. Exhale. Repeat  nine  times. g. Holding  the Ovarian  energ y at C- 7, return  your attention  to the
ovaries  and to the Ovarian  Palace. Inh


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


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

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


 for 42 years, had raised five children to well-ad justed
maturity…yet when she died I did not feel the amount of pain that the
theory would require that I should feel. …What the experience felt
like was much closer to the poet’s view of love. We had felt that we
were part of something that was much bigger than ourselves—w hich
had nurtured and supported us throughout our long life together and
which continued to support me after her death. This describes a step into the realm of timeless love. When two people
use their love for each other as a doorway into this realm, the death of the
loved one does not close the door or deprive the other of the flow of love. Ultimately, all love comes from within. We are deluding ourselv es when we
believe that another person is who we love; the other person 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.<|eot_id|><|begin_of_text|>
Q: What is the author's advice for cultivating love?,
A: The author advises to make a commitment to your own love, think about love, talk about love, seek out love, and encourage love in others.
Q: What is the author's definition of love?,
A: The author defines love as a state of being that is always present and timeless, transcending the limitations of the physical world.
Q: What is the difference between "being in love" and "being love"?,
A: According to the author, "being in love" is a temporary and selfish experience, whereas "being love" is a state of being that is timeless and transcendent.
Q: What is the author's view on the concept of love in modern society?,
A: The author criticizes the cultural emphasis on attachment and commitment, arguing that these are not the same as love and can actually create a sense of separation and unhappiness.
Q: What is the author's advice for cultivating self-awareness?,
A: The author suggests that people should focus on cultivating their own inner love and self-acceptance, rather than seeking external validation or attachment to others.<|eot_id|><|begin_of_text|>TheComplete
1HOMEOPATHY
HANDBOOK
Safeandeffectivewaystotreat
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orbookmobileoftheAllenCountyPublicLibrary. DEMCO
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NewYork
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Notetothereader. Itisadvisabletoseektheguidanceofaphysicianbeforeimplementingtheapproachtohealthsuggestedin
thisbook.Itisessentialthatanyreaderwhohasanyreasontosuspectthatheorshesuffersfromillnesscheck
withhisorherdoctorbeforeattemptingtotreatitwiththismethod.Neitherthisnoranyotherbookshould
beusedasasubstituteforprofessionalmedicalcareortreatment. thecompletehomeopathyhandbook.Copyright©1990byMirandaCastro.Illustrationscopyright©1990byLiz
Pepperell.Allrightsreserved.PrintedintheUnitedStatesofAmerica.Nopartofthisbookmaybeusedor
reproducedinanymannerembodiedincriticalarticlesorreviews.Forinformation,addressSt.Martin'sPress,
175FifthAvenue,NewYork,N.Y.10010. LibraryofCongressCataloging-in-Publicarion Data
Castro,Miranda. Thecompletehomeopathyhandbook /MirandaCastro,
p.cm. Includesindex. ISBN0-312-06320-2
1.Homeopathy—Popularworks. I.Title. RX76.C


.,Ver-a. atinfrequentintervals:Bry. sips:Ars. smallquantitiesoften:Ars. unquenchable: Eup-p.,Phos. water:Phos.,Sul. ThroatseeSorethroat
Thrush(genital)Bor.,Merc-s.,Nat-m.,Nit-ac,Sep. Discharge:
burning:Bor.,Merc-s.,Nit-ac,Sep. copious:Sep.
likecottagecheese:Sep.
greenish:Merc-s.
likeeggwhite:Bor.,Nat-m.,Sep. smelly:Merc-s.,Nit-ac,Sep. thin:Nit-ac. yellow:Sep.
white:Bor.,Nat-m.
With:
dryness:Sep.
itching:Nit-ac,Sep. Worse:
beforemenstrualperiod:Sep.
betweenmenstrualperiods:Bor.,Sep. duringpregnancy:Sep.
atnight:Merc-s.
Thrush(oral)inbabiesandchildren,ofgums
and/ortongue:Bor.,Kali-m.,Merc-s.,Nat-m.,
Sul-ac
Inbreastfeedingbabies:Bor.,Kali-m.
Tongue/gums: Sul-ac. coatedwhite:Kali-m.,Nat-m.
hot/dry/bleeds easily:Bor. With:
excesssaliva:Bor.,Merc-s. Worse:
forfeeding(inbabies):Bor. fortouch:Bor. TidyArs.,Nux-v.
Timepasses
quickly:Cocc. slowly:Glon. INTERNALREPERTORY Travelsickness •195
TimidseeShy
TiredseeApathetic;Exhaustion;Sluggish
Tongue
Brown-coated: Bry. Cold:Ver-a. Cracked:Mercs.,Nit-ac. Darkred:Bapt. Dirtywhite:Bry. Fieryred:Ap. Green:Nats. Red:Bell.,Phos. Red-edged:Ars.,Sul. Redstripedowncentre(whiteedges):Caust. Red-tipped:Arg-n.,Ars.,Phyt.,Rhus-t.,Sul. Strawberry: Bell. White-coated:Ant-c,Ant-t.,Bell.,Calc-c.,Kali-b.,
Kali-m.,Puis.,Sul. Yellow:Kalis.,Merc-c,Mercs.,Nat-p.,Puis. attheback:Nat-p.
Toothache(seealsoTeething)Ant-c,Am.,Calc-c,
Cham.,Coff.,Heps.,Kali-c,Lach.,Mag-c,
Mag-p.,Mercs.,Nux-v.,Puis.,Rhod.,
Rhus-t,Sep.,Sil.,Stop.,Sul. Cheeksswollen:Lach.,Mercs. Children:Cham.,Coff.,Stap. Faceswollen:Sil. Glandsswollen:Sil. Gumsbleeding:Heps. Innervouspatients:Coff. Pains:
gnawing:Ant-c,Calc-c,Puis.,Stap. grumbling:Rhod. indecayedteeth:Ant-c,Stap. ingoodteeth:Aco. pressing:Mercs. pulling:Puis.,Sep. shooting/spasmodic: Coff. spreadingupto:
ears:Mercs.,Rhod.,Sep.,Stap.,Sul. face:Mercs. head:Ant-c.
sore,bruised:Mercs. stitching:Kali-c,Lach.,Puis.,Sep. tearing:Aco.,Mercs.,Sep.,Stap. throbbing:Lach.,Sep.,Sul. unbearable:Cham. Better:
coldwater:Coff.,Puis. aftereating:Rhod. freshair(forwalkinginthefreshair):Ant-c
Puis. heat:Mag-p.,Mercs.,Nux-v.,Rhod.,Rhus-t.
rubbingcheeks:Mercs. warmcompresses:Mag-p.,Mercs.,Nux-v.,
Rhod.,Rhus-t.
externalwarmth:Nux-v.winter:Nux-v.
wrappinguphead:Nux-v.,Sil. Worse:
bitingteethtogether:Sep.
brushingteeth:Lach. cold:Mag-c.
coldair:Calc-c,Mercs.,Sul. colddrinks/food:Ant-c,Heps.,Kali-c,
Lach.,Rhus-t.,Sep.,Stap. drawingcoldinthroughteeth:Calc-c,
Mercs. whileeatinganddrinking:Kali-c,Mercs. aftereating:Ant-c,Stap. freshair:Sul. heat(compresses/hot waterbottle):Coff.,
Puis. hotdrinks/food:Calc-c,Cham.,Coff.,Kali-c,
Lach.,Puis.,Sep. duringamenstrualperiod:Lach.,Sep.,Stap. nightinbed:Ant-c,Mag-c,Mercs.,Sul. duringpregnancy:Sep.
pressure:Cham. beforeastorm:Rhod. springtime:Lach. stuffyroom:Puis. touch:Sep.
touchoftongue:Ant-c.
warmthofbed:Cham.,Mercs.,Puis. washingwithcoldwater:Sul. winter:Heps.,Mercs.,Nux-v.,Rhus-t.,Sil. Causes:
abscess:Heps.,Mercs.,Sil. anger:Cham. cold,dampweather:Cal-c,Mercs.,Rhus-t.
cold,drywind:Aco. concussion:Am. draughts:Calc-c,Sul. afteranextraction:Nux-v.
afterafilling:Am.,Nux-v.
gettingwet:Lach. pregnancy:Mag-c,Sep. teething:Mag-p.,Puis.,Sil. travelling:Mag-c.
winter:Sil. Toothdecay
Crumbling:Calc-f.
Decaying:Calc-f.
TouchyseeIrritable;Sensitive
TravelsicknessBor.,Cocc,Nux-v.,Petr.,Sep.,
Stap.,Tab. With:
biliousness:Sep.
diarrhoea:Cocc. dizziness:Cocc
faint-likefeeling:Cocc,Nux-v.
headache:Cocc,Nux-v.,Petr.,Sep. J
196•Trembling INTERNALREPERTORY
nausea:Bor.,Cocc,Nux-ik,Petr.,Sep.,
Tab. deathly,intermittent,violentnausea:
Tab. vomiting:Bor.,Cocc,Petr.,Sep.,Tab. food:Sep.
bile:Sep. Better:
lyingdown:Cocc,Nux-i>. freshair:Tab. Worse:
fordownwardmovement:Bor. afterdrinking:Cocc. aftereating:Cocc,Nux-u.,Sep. freshair:Cocc,Nux-v.,Petr. morning:Sep.
movement:Cocc,Tab. sittingup:Cocc. stuffyroom:Tab. tobacco:Nux-v.,Tab. Causes:
pregnancy:Sep.
travelling:Petr. TremblingAgar.,Cimi.,Cocc,Gels.,Zinc
Fromemotion:Cocc. TwitchyAgar.,Zinc. Uncommunicative (seealsoBroody;Introspective)
Carb-a.,Cocc,Glon.,Pho-ac,Phos.,Ver-a.,
Zinc. UnforgivingNit-ac
UrineseeRetentionofurine
UrticariaseeHives
VaricoseveinsFerr-m.,Ham.,Puis. Legsandthighs:Ham. Painful:
Painsstinging:Puis. Swollen:Ferr-m.,Ham. Worse:
duringpregnancy:Ferr-m.,Ham.,Puis. forcouch:Ham. afterchildbirth:Ham. VoicelostArg-n.,Carb-v.,Caust.,Phos. Insingers:Arg-n.,Caust.,Phos. Painless:Phos. Sudden:Caust. Worseintheevening:Carb-v.
Vomiting(seealsoFoodpoisoning;Travel
sickness)Ant-c,Ant-t.,Ars.,Bry.,Calc-c,
Cham.,Chin.,Colch.,Ferr-m.,lp.,Nux-v.,
Phos.,Sep.,Sit.,Sul-ac,Tab.,Ver-a. Belly/stomach feelcold:Ver-a. Inbreastfedbabies:Ant-c,Sil. Difficult:Ant-t.
Easy:Ars.,Cham. Exhausting:Tab. Frequent:Ars.,Chin.Duringpregnancy:Ant-c,Nat-s.,Nux-v.,Sep.,
Tab. Painsinthestomach:
burning:Colch.,Phos. cramping/griping: Ver-a. sore,bruised:Colch. Sudden(whileeating):Ferr-m. Violent:Ars.,Phos.,Tab.,Ver-a. Vomit:
bile:Ant-c,Ars.,Cham.,lp.,Nux-v.,Phos.,
Sep.',Ver-a. bitter:Bry.,Nux-v.,Phos. curdledmilk:Ant-c,Calc-c,Sil. food:Ars.,Chin.,Ferr-m.,Ip. green:Ip. mucus:Nux-v.,Phos.,Ver-a. smelly:Ars.,Nux-v.,Sep. sour:Ant-t.,Calc-c,Chin.,Nux-v.,Sul-ac,
Tab.,Ver-a. violent:Phos.,Tab. watery:Ars.,Bry.,Ver-a. yellow:Phos.,Ver-a. With:
diarrhoea:Ars.,Ver-a. dizziness:Ver-a. faintnessaftervomiting:Ars. fever:A)it-t.
headache:Ip. hiccupingaftervomiting:Ver-a.