ica Scandinavica Supplementum 154(1994):7–14. Cohn, L.; A. G. Feller; et al. Carpal tunnel syndrome and gynaecomastia during growth hormone
treatment of elderly men with low circulating IGF-I concentrations. Clinical Endocrinology
39(1993):417–25. Crook, T. H.; J. T inklenber g; et al. E f fects of phosphatidylserine in age-associated memory
impairment. Neur ology 41(1991):644–49. Emmert, D. H., and J. T. Kirchner. The role of vitamin E in the prevention of heart disease. Ar chives
of Family Medicine 8(1999):537–42. Fine, A. M. Oligome ric proanthocyanidins complexes: history, structure, and phyto pharmaceutical
applications. Alternative Medicine Review  5(2000):144–51. Glaser, J. L.; J. L. Brind; et al. Elevated serum dehyroepiandrosterone sulfate levels in practitioners
of transcen dental med itation TM and TM-Sidhi programs. Journal of Behavioral Medicine 15(1992):
327–41. Grimble, R. E., and P. S. T appia. Modulation of pro-inflammatory cytokine biology  by unsaturated
fatty acids. Zeitschrift für Ernährungswissenschaft 37 Suppl. 1(1998):57–65. Head, K. A. Ascorbic acid in the prevention and treatment of cancer. Alternative Medicine Review
3(1998):174–86.Huppert, F. A.; J. K. V an Niekerk; and J. Herbert. Dehydroepiandrosterone (DHEA) supplementation
for cognition and well-being. The  Cochrane Database of Systematic Reviews 2(2000):CD000304. Kroboth, P. ; S. Firoozeh; et al. DHEA and DHEA-S: A Review. Journal of Clinical Pharmacology
39(1999):327–48. Langsjoen, P. H., and A. M. Langsjoen. O verview of the use of CoQ10 in cardiovascular disease. Biofactors 9(1999):273–84. McAlindon, T. E.; P. Jacques; et al. Do an tioxidant micronutrients protect against the development
and progression of knee osteoarthritis? Arthritis and Rheumatology 39(1996):648–56. McAlindon, T. E.; M. P. La V alley; et al. Glucosamine and chondroitan for treatment of
osteoarthritis: a systematic quality assessment and meta-analysis. Journal of the American Medical
Association 283 (2000):1469–75. Marcell, T. J.; D. R. T aaf fe; et al. Oral ar ginine does not stimulate basal or augment exercise-induced
GH secretion in either young or old adults. Journal of Ger ontolog y. Series A, Biological Sciences and
Medical  Sciences 54(1999):M395–99. Martin-Du Pan, R. C. Are the hormones of youth carcinogenic? Annales d’Endocrinologie (Ann
Endocrinol [Paris]) 60(1999):392–97. Meydani, S. N.; M. Meydani; et al. V itamin E supplementation and in vivo immune response in
healthy elderly subjects. Journal of the American  Medical Association 277(1997):1380–86. Papadakis, M. A.; D. Grady; et al. Growth hormone replacement in healthy older men  improves body
composition but not functional ability. Annals of Internal Medicine 124(1996):708–16. Perkins, A. J.; H. C. Hendrie; et al. Association of antioxidants with memory in a multiethnic elderly
sample using the Th ird National Health and Nutrition Examination Survey. American Journal of
Epidemiology 150(1999):37–44. Pryor, W. A.; W. Stahl; and C. L. Rock. Be ta-carotene: from biochemistry to clinical trials. Nutrition
Reviews 58(2000):39–53. Richardson, J. S. Neuroprotective agents. Physical Medicine and Rehabili  tationClinics of North
America 10(1999):447–61. Rigney, U.; S. Kimber; and I. Hindmarch. The ef fects of acute doses of standardized Ginkgo biloba
extract on memory and psychomotor performance in volunteers. Phytotherapy Resear ch 13(1999):
408–15. Rimm, E. B., and M. J. Stampfer. Antioxidants for vascular disease. MedicalClinics of North
America 84(2000):239–49. Rudman, D. ; A. G. F eller; et al. Ef fects of human growth hormone in men over 60 years old. New
England Journal of Medicine 323(1990): 1–6.Salvioli, G., and M. N eri. L-acetylcarnitine treatment of mental decline in the elder ly. Drugs under
Experimental and Clinical Resear ch  20(1994):169–76. Seshadri, N., and K. Robinson. Homocysteine, B vitamins, and coronary artery d isease. Medical
Clinics of North America 84(2000):215–37. Shklar, G., and O. Se-Kying. Experimental basis for cancer prevention by vitamin E. Cancer
Investigation 18(2000):214–22. Thal, L. J.; A. Carta; et al. A one-year mu lticenter placebo-controlled study of acetyl-L-carnitine in
patients with Alzheimer ’ s disease. Neu  r ology 47(1996):705–11. Y arasheski, K. E.; J. J. Sachwieja; et al. Ef fect of growth hormone and resistance exercise on muscle
growth and strength in older men. American Journal of Physiology 268, no. 2 pt 1 (1995):E268–76. Chapter 6
Enhancing Mind/Body Integration

Garfinkel, M., and H. R. Schumacher, Jr. Y oga. Rheumatic Diseases Clinicsof North America
26(2000):125–32. Garfinkel, M. S.; A. Singhal; et al. Y oga-based intervention for carpal tunne l syndrome: a
randomized trial. Journal of the American Medical  Association 280(1998):1601–3. Hong, Y. ; J. X. Li; and P. D. Robinson. Balance control, flexibility and cardiorespiratory fitness
among older T ai chi practitioners. British  Journal of Sports Medicine 34(2000):29–34. Jain, S. C.; A. Uppal; et al. A study of re sponse pattern of non-insulin dependent diabetics to yoga
therapy. Diabetes Resear ch and Clinical  Practice 19(1993):69–74. Khanam, A. A.; U. Sachdeva; et al. Study of pulmonary and autonomic functions of asthma patients
after yoga training. Indian Journal of  Physiology and Pharmacology 40(1996):318–24. Mayer, M. Qigong and hypertension: a critique of research. Journal of Alternative and
Complementary Medicine 5(1999):371–82. Pandya, D. P. ; V. H. V yas; and S. H. V yas. Mind-body therapy in the management and prevention of
coronary disease. Compr ehensive  Therapy 25(1999):283–93. W olf, S. L.; H. X. Barnhart; N. G. Kutner; et al. Reducing frailty and falls in older persons: an
investigation of T ai Chi and computerized balance training. Atlanta FICSIT Group. Frailty and
Injuries: C ooperative Studies of Intervention T echniques. Journal of the American  Geriatric Society
44(1996):489–97.Xu, S. H. Psychophy siological reactions associated with qigong therapy. Chinese Medical Journal
(English) 107(1994):230–33. Chapter 7
Exercise

Carpenter, D. M., and B. W. Nelson. Low back strengthening for the prevention and treatment of low
back pain. Medicine and Science in  Sports and Exer cise 31(1999):18–24. Douillard, J. Body, Mind and Sport. New Y ork: Random House, 1994. Evans, W., and I. H. Rosenber g. Biomarkers—The 10 Determinants of Aging Y ou Can Contr ol. New
Y ork: Simon & Schuster, 1992. Fox, K. R. The influence of physical activity on mental well-being. Public Health Nutrition
2(1999):411–18. Hassmen, P. ; N. Ko ivula; and A. Uute la. Physical exercise and psychological well-being: a
population study in Finland. Pr eventive Medicine  30(2000):17–35. Kokkin


 self-acceptance?,
A: The genuine desire to better oneself, leading to acceptance of one's personality as it is now.
Q: What is the idealized self, and what is its impact on the individual?,
A: The idealized self is a rigid, artificial construct that weakens the center of one's being, leading to feelings of guilt, shame, and compulsion, causing a vicious cycle of self-punishment and self-rejection.
Q: What is the key to understanding the idealized self?,
A: Recognizing the discrepancy between the idealized self and the real self, and accepting one's current self, is the key to understanding the idealized self.
Q: How can one re-experience the pain of childhood to overcome the idealized self?,
A: One must become aware of the pain and re-experience it, allowing oneself to feel the emotions and come to terms with the past. This can be done by recognizing the similarities between the current and past experiences, and understanding the root cause of the pain.
Q: What is the role of the real self in understanding the concept of God?,
A: The real self is the only part of one's being that can grow, be, and live. It is the source of intuition, and only through understanding and embracing this real self can one truly connect with the concept of God and achieve self-realization.<|eot_id|><|begin_of_text|>The outcome seems to matter more than the issue
itself, for when the intensity of emotions is truly tested, it often has
no relationsh ip to the issue at stake. It would rather be
commensurate with a life-or-death issue. Although you may think
this irrational on a consciou s level, on an unconscious level being
wrong truly means being dead, for being wrong means being denied
by the other. On the dualistic plane, your sense of identity is
associated with the other person, not with your real self. As long as
you experience yourself only as the outer ego-self, you will depend on
others. Hence, a slight quarrel truly becomes a matter of life or
death, which explains the intensity of emotions when it comes to
proving your right and the other’s wrong. Only when you have
realized the center of your being, which embodies unication, does
your life cease to depend on others. On the dualistic plane each issue ends with either life or death. Life becomes terribly impo rtant in order to avoid death. Often
people fear death so much that they run into it head on. Such
individuals do not escape fear of death. Quite the contrary. Their
constant strug gle with life, which results from their fear and
struggle agains t death, renders them so unhappy that they believe
they don’t fear death. This is an illusion as long as life is
experienced on the dualistic plane, as long as one side is viewed as
important and is fought for, and the other side is seen as a threat
and is fought against. As long as you feel that you must win because
your side is true, while the other’s is false, you are deepl y involved
in the world of duality, and therefore in illusion, conict, andconfusion. The more you ght in this way, the greater the confusion
becomes. Human beings are habitually trained by upbringing, and
everything they learn from their surroundings agrees that one must
ght for one and against the other of any number of opposites. This
applies not only to material issues but even more to conce pts. Every
truth can thus be divided into two opposites, one being adhered to
as the “right” and the opposite aspect being declared the “wrong”
idea. In reality, however, the two complement one another. On the
unied plane, neither aspect  is thinkable without the other. There
the complements are not “enemies” or negations of each other; only
on the dualisti c plane of consciousness are they so opposed. There
every conict multiplies into intricate subdivisions of the primary
dualistic split. Since all this is a product of illusion, the longer the
conict continues, the less it can be solved and the more hopelessly
enmeshed you become in it. Let us now return to our exam ple and demonstrate how this is so. The more you prove your friend wrong, the more friction exists and
the less you obtain what you thought you would by provin g yourself
right and your friend wrong. You believe that by proving yourself
right and your friend wrong, your friend will nally accep t and love
you again and all will be well. When you do not succeed, you
misinterpret that and try harder, for you think you have not
suciently proven that you are right and the other is wrong. The
rift widens, your anxiety increases, and the more weapons you use
to win the ght, the deeper your diculties, until you actually
damage yourself and the other and act against your own best
interest. You are then faced with a further conict, which  arises out
of the rst dualistic split. In order to avoid a total rift, with all its
real and imagined threats— for real damage has begun to be
wrought—you are now faced  with the alternatives of having to give
in, in order to appease your friend and avoid further damage to
yourself, or to continue ghting. Since you are still convinced that
there is a right versus a wrong, such appeasement robs you of self-
respect and you ght agains t that. Whether you use this “solution”or not, you will be torn between ghting or submitting. Both create
tension, anxiety, and inner and outer disadvantages. Thus, a second  duality develops out of the rst. The rst is: “Who
is right and who is wrong? Only I can be right. Otherwise all is
bad.” The second is either giving in to a wrong that you cannot
admit, for it is a total wrong, or continuing the ght. Admitting a
wrong means death, in a sense. So you are faced  with the
alternatives of either admitting a wrong, which means death in the
deep psyche, in order to avoid dreaded consequence s and the
possibility of a real risk, putting your life at a grave disadvantage,
again death, in the deepest sense, or insisting on your total
rightness. Any way you turn you nd death, loss, annihi lation. The
harder you ght for and against, the less there is to ght for and the
more all alternatives turn against you. The illusion that one side was
good and the other was bad has brought you to the inevitable next
step on this road of illusion, which is that all alternatives are bad. All dualistic struggle is fated to lead you into further traps, which
are all products of illusion. When the road to the unie d principle is chosen, soon what at
rst appeared as one certain good and one obvious bad ceases to be
so, and you inevitably encounter good and bad on both ends. When
this road is pursued still further, no longer is there any bad, but only
good. The road leads deep inside the real self, into truth  that goes
way beyond the fearful little ego’s interests. When this truth is
sought deep inside the self, one approaches the unied state of
consciousness. Our example is a banal one and can be translated
into many everyday issues, big or small. It can take shape as a small
squabble betwe en mates or as a conict between countries at war. It
exists in all diculties humanity encounters, individually and
collectively. As long as you nd yourself in this illusory dualistic
conict, you will experience hopelessness, for there is no way out on
the dualistic plane of thinking. As long as your very existence is
identied with the ego-self and therefore with the dualistic
approach to life, you cannot help but despair, no matter how much
this despair is covered up or momentarily alleviated by occasional
success with the desirable alternative of the two opposites. Thehelplessness and hopelessness, the wasted energy of the dualistic
struggle, rob you of your birthright. You can nd your birthright only
on the plane of unication. Since everything you learn from your education and environment
is geared to dualistic standards, it is not surprising that you are
totally attached  and adapted to this state of consciousness. And even
when you learn about the other possibility, you are fright ened of it. You cannot believe in it and you cling to what you know. This
creates a vicious circle, in that the dualistic rules and precepts,
which condition you to this way of life, are themselves a result of
your fear of giving up the egotistical state that alone  seems to
guarantee life. It appears that giving up this ego state means
annihilation of your individuality, which, of course, is utterly
erroneous. So, you have these dualistic rules becaus e of your
erroneous fears, and you cling to the false fears becau se of your
indoctrination. Before we discuss in greater detail why you cling to the painful
dualistic state, despite the immediate accessibility of the unied
plane of consciousness, I


abd  yoga use s sound  and light to meditate, and  bhakti  yoga or
the “yog a of love and devotion” aims to concentrate practition ers’
focus on a particular devotional subject. V iewed as a method of attaining physiological and spiritual
mastery, medita tion is central to Hinduism. The seven  rishis  or
great sages were master meditators and today’ s  sadhus  or
wandering mys tics employ meditation, along with ascetic ism,
renunciation, ce libacy and yoga with the ultimate aim of attaining
enlightenment. However, one does not need to be a Hindu  topractice Hindu meditation. Man y Hindu meditative techniques  are
secular in nature — and everyone is welcome to try them. A popular choice for those serious to learn more about
Hinduism and meditation is a visit to an Indian ashram. Neither a
temple nor a mo nastery, an ashram is a more like a retreat. The idea
is to lead a simple life, develop a positive attitude and come away
with an underst anding of selfless service. A 15-day visit usu ally
includes a  sadhana  course where yoga (see pages 100–1 1 1),
meditation,  pranayama  (see page 1 14–1 17), relaxation and
concentration techniques are “taught” in peaceful, often rem ote
surrounds. Many people report that such a withdrawal from nor mal
everyday life is a rich and rewarding experience. Meditation has long been practiced both in a secular fashion and as a Buddhist or
Hindu practice. Here we see a detail of the hands and feet of the Buddha; 14th
century, Sukothai Period, housed in the Prasat Museum, Bangkok.An evening meditation session atop one of the roofs at Amanbagh. Using fire, it
comprises ritual and chanting, to give thanks for the day.Novice monks in “resting pose” during meditation. Meditation and Buddhism
Meditation is also central to Buddhism. Indeed, in around 500  BC,
the Indian prince Siddharta Gautama rejected the material world
and attained enlightenment through meditation beneath a  bodhi
tree. Th eravada Buddhism advo cates various meditative practi ces,
but the two best  known are Samadhi or “Concentrative Meditat ion”
and V ipassana or “Mindfulness  Meditation”. Both are considered
part of the eight fold path Buddhists must follow in order to ach ieve
Nirvana.At its most sim ple, concentrati ve meditation focuses attention
on t he breath, a n image or a sound (mantra) in order to still  the
mind and allow a greater awa reness and clarity to emer ge. By
focusing on the continuous rhythm of inhalation and exhalation, the
mind becomes absorbed in the rhythm, breathing becomes slower
and deep er, and  the practitioner becomes more tranquil and aw are. Mindfulness meditation, on the other hand, seeks to open up the
mind’ s awareness. The practitioner sits quietly, simply witnessing
whatever goes through the min d, thereby obtaining a more c alm,
clear and non-reactive state of mind. Again, b oth types of meditation are open to non-Buddhists. Of
particular note are the 10-day residential courses of fered by the
V ipassana Resea rch Institute and patronized by clients from all over
the world. Pioneered by S N Goenka, an Indian who learnt  the
technique in Burma, the course s are non-sectarian, as is Buddhism
itself. Entirely free and funded by donations from previous
attendees, they are silent meditative retreats aimed at enabling
people to “see things as they really are”.Many spas and retreats offer medita tion sessions these days. Here a client
focuses on the inner mind during a session at Prana Spa, Bali.Many hotels, resorts  and retreats offer meditation sessions in India. These may be
group or solitary one-to-one “lessons” and are usually given early in the morning
or at dusk. On  left, we see a client in a meditative pose in a pavilion at the
Ayurvedic retreat of Kalari Kovilakom; on  right, a bamboo grove at Ananda, in the
Himalayas, provides  seclusion for a pair of devotees. A statue of the  nandi  or bull,
the Lord Shiva’ s primary vehicle, forms a focus here. Meditation in Spas, Resorts and Retreats
Of course, other religions including Islam, Christianity, Jainism and
Sikkhism advocate the use of m editation in one form or anothe r as
well. However, visitors to India  are most likely to encounter Hindu
and Buddhist meditation methods in a destination spa or retreat.Increasingly, such establishments include yoga,  pranayama  and
meditation sessions to complement the other therapies on of fer. V isiting “masters” often run specialized courses, while residential
teachers are also on hand. As A yurvedic doctors have to study meditation as part of their
medical degree,  A yurvedic retreats routinely include medita tion
sessions in their treatment schedules. For example, at Kalari
Kovilakom guests are encourag ed to start the day with a walking
meditation known as  chandramanam : As the unique property is
criss-crossed wi th many secluded pathways, it is the perfect plac e to
practice this technique. W alking purposefully, being aware of body
and brea th, all the while chanting a mantra, prayer or  sankalpa
(af firmation), guests are encouraged to open up to infinite
possibilities. Sim ilarly, afternoo ns are spent in yoga  nidra  sessions
whereby a special meditative technique brings about d eep
relaxation. The ancient tradition of meditating in remote caves is illustrated by this Brahm in in
Ranigumpha cave in Orissa. The cave dates from the 2nd century  BC. Another property that of fers a unique meditation session is
Amanbagh in the Rajasthani countryside near Jaipur. Designed to
focus the mind through the con tinuous rhythm of  mantra  chanting
and of fering to f ire, the Amanbagh’ s fire meditation is both a tri buteto India n culture and a celebr ation of the unique locale of the
property. Fire is considered th e purest of the five element s in
Hinduism: it is u sed at auspicious occasions, such as weddings and
homecomings, and is associated with the solar plexus area. As the sun is setting behind the Aravali hills, a fire is lit beneath
a marigold bedecked meditation pavilion situated on the property’ s
roof. Fir st come s the  vedi  or th e decoration of the fire, then guests
are bles sed with  a  tika  dot on the forehead. An  aarti  of incense
begins the proceedings, then edible of ferings are given up to the
fire: rice, jaggery, sesame seeds and oatmeal. Once the preliminaries are over, a meditation guide starts what
is know n as the  gayatri  mantra. Compri sing 24 sounds that give
homage to the mother of the tripartite Hindu deity, the guide
encourages guests to chant only five:  om,  bhur,  bhu,  vah  and
swah. Hin du philosophy advocates th e use of sound, preferably in a
low voice and a rhythmic manner, to facilitate concentration. In
fact, many meditation techniques employ the repetitive chanting of
simple sounds to clear the m ind, open the heart and rem ove
extraneous thoughts from the brain — and Amanbagh’ s mind-
expanding ritual is no exception. In ad dition to th ese traditional techniques, there is a plethora of
what may be termed New Age meditation techniques. TM
(T ranscendental Meditation), Deeksha, Global Meditation thro ugh
sahaja  yoga, movement meditations such as 5 Rhythms, Active or
Dynamic meditation, T antric meditation and more... all are of fered
at a vari ety of venues in India. If you are serious about improving
your health and wellbeing through this ancient practice, the sky —
literally — is your limit in India.Statues of the Buddha in the ruins of Mrauk-U, Arakan, Myanmar. Fire is used extensively in Hindu worship. In early Hindu mythology, Agni, the
Hindu God of Fire is depicted as one of the most important of the Vedic gods. His
role in sacrifices and rituals was unparalleled: as fire consumes everything, he
was seen as a mediator between heaven and earth. Here a Jain priest cond ucts
an  agni puja  (fire prayer).chakra therapy
A figure in the lotus pose is illustrated with the seven  chakra  positions. Running
from the base of the spine to the top of the head, they are seen as the body’s
energy centers. The term  chakra, a Sanskrit word that literally means
“wheel of light”, refers to th e seven basic ener gy centers in
the body. In Indian philoso phy, the  chakras


 ach and Pancreas Chi
- 154  -Chapter  VI
(C) Sp leen,  Stomach  and Pancreas  Chi (Fig. 6.11)
   The third  Chi is felt from  the spleen  and its associated  orga ns,
the stomach and  pancre as. Mild,  harmonic energ y is the  propert y
of the  spleen. Fairness  its good  virtue,  and the feeling  can be a
wide-open  chest,  clean,  soft and balanced,  even  smooth. The
negative  emotion of  worry feels irregular  cloudy, humid, uncert ain
and out of propo rtion. The ph ysical manifestation  of these  orga ns’ energ y can be
observed  when your hands  have  the desire  to grasp  and squeeze
the breasts. This indicates  that the spleen  ener gy is in readi ness. (D) Kidneys and Bla dder Chi (Fig. 6.12 )
   Next is the  Chi of  the kidney s and their  associated  organ,  the
bladder;  Their prope rty is cold  energ y, and their  virtues  are
gentleness. alertness  and stillness. This can  feel round,  full,
expansive,  bright  blue,  fresh,  cool  and comfortable,  pleasant  to the
ear: mild, and  honey -like in taste. The negative  feelings  are fear,
stress,  fright,  awkwardness, tiny, com pressed,  dark,  gray, cloud y,
a cold  chill, tight  or closed  in, and  scattere d.
   The ph ysical manifestation  of these  orga ns’ Chi can  be observed
when you feel as if yo u are drow ning with fluid in  the vagina. This
means that  the Chi of  the kidney s is ready. (E) Liver  and G all Bladder Chi  (Fig. 6.13 )
   Liver  Chi w ill be felt next. The liver’s  associated  orga n is the  gall
bladder. Its prope rties are warm and energetic. The virtues  are
kindness  and self- expansion. They  can feel roun d, smooth,  soft,
green,  sweet, fragr ant, warm and pleasant,  nurturing, and as if
they were gently  expanding. The negative  emotions  are anger
aggressio n, arrog ance  and can feel spear- like or  sharp,  cloudy,
hot and explosive,  loud,  painful,  tough,  rough,  and bitter. The ph ysical manifestation  of these  orga ns’ Chi can  be observed
when the eyes become w atery. This is the  indication  that the Chi of
the liver is read y. (F) Bone Chi
   The next  Chi that  will be felt is bone  Chi. W hen you feel like
sucking  the tongue,  the Chi  from the  bones  is prepa red. - 155  -Orgasmic Upward Draw
Kidney
Ovaries
Bladder
Fig. 6.12  Kidneys, Adrenal  Gland s and Bladder  Chi
- 156  -Chapter  VI
Liver
Gall Bl adder
Ovaries
Fig. 6.13 Liver and Gall Bladder Chi
- 157  -Orgasmic Upward Draw
(G) Tendons and Sinews  Chi
   Tendons  and sine ws Chi is read y and will manifest  itself y ou
feel like raising  your legs. (H) Bloo d Chi
  Blood  Chi is ready  when you are moved to touch  your vagina
and clitoris. (I) Chi of the Flesh
    Finall y you will feel the Chi of  the flesh. Y ou will feel that  this Chi
is ready  when the urge  is to  massage  the nipples,  vagina  and clitoris. 3. Procedure  of Mass aging the  Breasts
   Begin  the procedur e by massaging  the breasts  to activate  the
ovaries’  sexual  energ y, which in turn will activate  the ener gy of the
glands  and organs. This exercise  can be perfo rmed w hile sitting
on a chair  or on the  edge  of a bed. A. Begin  in a Sitting Position. Be seated. As in Ovarian  Breathin g, you will want a steady  and
fairly  firm pressur e on the vagina’s  openin g, especiall y on the clitoris.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Inhalin g in short
sips, dra w the warm energ y from yo ur ovaries  to the perineum,
- 116  -Chapter  V
and then  by pulling  up the  middle and back of  the perineum, dra w
the energy  up to your coccyx,  located  at the very  botto m end  of
your spine. The sacral  hiatus,  an area  made m ostly of bone  and
located  a little up from 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


ured molasses• Sucanat (also known as Rapadura)In the recipes, these ingredients are referred to as “honey” and
“sugar.” Recipes
Washing Fruits and Vegetables
All fruits and vegetables must be washed before use. If the water supply
in your area is not fluoridated, purified water (produced by reverse
osmosis) may be used, both for washing produce and for cooking. If the
water supply contains fluoride, only distilled water is permissible for
cooking and as a final rinse for fruits and vegetables. Baking
When baking, the oven should always be preheated. Cooking Time/Serving Size
When a specific cooking time or a number of people served is omitted,
it is because it depends on the size of the ingredients. For example, if alarge potato is used, it takes much more time to bake or cook than asmall one. Also, one or two large potatoes serve more people than thesame number of small ones. Special Soup or Hippocrates Soup
1 medium celery root, if available
(if not, 3 to 4 celery branches (i.e., pascal))
1 medium parsley root (rarely available; may be omitted)2 small or one large leek (if not available, use 2 small onions instead)2 medium onionsgarlic to taste
(may also be squeezed raw into the hot soup instead of cooking it)
small amount of parsley
1-1/2 pounds tomatoes (or more, if desired)1 pound potatoes
Wash and scrub vegetables and cut into slices or 1/2-inch cubes. Put in
large pot, add water to just cover vegetables, bring to a boil, then cookslowly on low heat for 1-1/2 to 2 hours until all the vegetables are soft.$PPLCPPL5 he Gerson Way
RECIPES
Dips
Carrot and Dill Dip
Preparation time: 15 minutes
Cooking time: 30 minutes Serves 4-8
1 lb. carrots, scrubbed, unpeeled
4 tbsp. yogurt2 tbsp. dill weed (or 2 tsp. dried dill), finely chopped1 tsp. flaxseed oil juice of 1 small lemon
Simmer carrots until just tender. Drain and leave until cooled. Put
through the food mill. Mix in yogurt, dill, flaxseed oil and lemon juice.Mix well. Chill in the refrigerator. Serve as part of a large salad or as adip with carrot, zucchini and bell pepper sticks. Also delicious on bread. Orange (or Red) Pepper Dip
Preparation time: 15 minutesServes 6
2 orange (or red) bell peppers
10 oz. yogurt1/2 tsp. organic tomato purée
Seed and dice one of the peppers very finely and mix with the yogurt
and tomato purée. Slice the remaining pepper lengthwise in half andremove the seeds. Place the yogurt mixture into each pepper half. Placeon a serving dish with thin strips of carrot, zucchini and celery.Recipes
Appetizers
Celery Root Rémoulade Appetizer
Preparation Time: 10 minutes
Serves 2-4
celery root
radicchio lettuce2 or 3 varieties of loose leaf lettuce (butter or red leaf lettuce)green onions (or chives), chopped parsley (or tarragon)
Dressing:
vinegarwaterhoneyyogurt
Combine the dressing ingredients. Grate the celery root and add the
dressing. Place lettuce leaves on a plate and top with celery root. Sprinklewith chopped green onions (or chives) and parsley (or tarragon). Eggplant Appetizer
Preparation time: 15 minutesCooking time: 50 minutes Serves 2
1 eggplant
1 small onion, chopped1/2 tbsp. organic tomato puréeparsley (or cilantro)lemon wedge yogurt$PPLCPPL5IF(FSTPO8BZ
Prick the skin of the eggplant all over. Place directly onto the oven rack
(or use a small baking dish) and bake at 375° F (190° C) for about 40minutes near the top of the oven, turning once after 20 minutes.Remove from oven and cool. When cool, peel away the stalk and skin,and chop the flesh until you have a rough purée. Heat a little water in asmall pan and sauté the chopped onion over low heat for about 10 min-utes or until soft. Stir in the tomato purée and the eggplant purée. Cookfor another 2 minutes over high heat to remove excess moisture.Remove from heat and cool completely. Chop some parsley (or cilantro)and mix in with the purée. Lay on a bed of lettuce. Garnish with a wedgeof lemon and a little yogurt. Grapefruit Appetizer
Preparation time: 15 minutesServes 1 or 2
1 pink grapefruit
celery1 red bell pepper, seededradicchio (or red leaf lettuce leaves)grated horseradish
Cut the grapefruit in half. Juice one-half and cut out the segments of the
other half. Chop some celery and seeded red pepper. Arrange a layer ofradicchio (or red leaf lettuce leaves) on a plate. Mix grapefruit segments,celery and red pepper together and put on top of lettuce. Make a dress-ing with grapefruit juice flavored with a little grated horseradish (orchopped mint leaves). Variation:  Put grapefruit segments on top of endive and watercress. Make a dressing with yogurt and a little grapefruit juice. Mix well andserve immediately. How to segment a grapefruit:  Cut a horizontal slice off the top and
bottom. Sit the grapefruit flat and, using a sharp knife, remove the peeland outer white membrane by cutting downwards in sections. Using acontainer to catch any juice, cut between the membranes and the flesh ofRecipes
1each segment to the core, taking care to point the knife blade away from
you. Work around the grapefruit, easing out each segment as you go. Jerusalem Artichoke Paté
Preparation time: 20 minutesCooking time: 40 minutesServes 2
1 lb. Jerusalem artichokes
1 tbsp. yogurt1-2 tsp. lemon juiceparsley, choppedflaxseed oil
Scrub the artichokes. Put in dish in oven to roast at 400° F (204° C) for
25 minutes. (It’s a good idea to cook them with your baked potato. )Allow to cool and remove skin. Mash or purée (with electric blender orfood mill) until it has a creamy consistency. Add the yogurt, lemonjuice, chopped parsley and flaxseed oil, and beat together. Serve as anappetizer or a snack with toasted slices of bread and a smattering of var-ious lettuce leaves and cherry tomatoes to decorate. Melon and Mango Appetizer
Preparation time: 15 minutesServes 2-4
slices of honeydew and/or cantaloupe melon
slices of mango
Dressing:
1/2 tbsp. honey1 tbsp. flaxseed oil2 tbsp. lime (or lemon) juicemint leaves$PPLCPPL5IF(FSTPO8BZ
Cut the melon in half and remove the rind. Slice the melon and arrange
in a fan shape on a shallow plate. Slice the mango lengthwise and peel,including the flesh left around the pit. Cut the mango flesh into slicesand arrange between the melon slices on the plate. Pour the dressingover the melon. Papaya and Lime Appetizer
Preparation time: 15 minutesServes 2
2 papayas
2 tbsp. honeyjuice of 1 lime1 lime for decoration, sliced
Peel the papaya and remove the seeds. Cut into slices (or cubes). Mix
the honey with the lime juice and pour over papaya slices. Toss gentlyand refrigerate. Serve chilled, decorated with thin slices of lime. Stuffed Zucchini Appetizer
Preparation time: 10 minutesCooking time: 5 minutesServes 2-4
8 medium zucchinis
1 large onion, chopped1 green bell pepper3 tomatoes1 tsp. parsley, chopped1 clove garlic, crushedred leaf lettuce4-6 tbsp. dressing
Dressing:
6 tbsp. apple cider vinegar (or lemon juice)
Recipes
4 tbsp. water
herbsflaxseed oil
Cook the zucchini whole (about 5 minutes on a very low heat) until
half-cooked. Cut off both ends and cut each in half lengthwise. Scoopout the seeds and chop them. Sprinkle some dressing into the zucchinihollows and add a little chopped onion. Leave to marinate while prepar-ing the stuffing. Take the remaining onion and chop the pepper andtomatoes, add the chopped parsley and crushed garlic, and mix with thechopped zucchini middles. Toss in the rest of the dressing and fill thehollows with the mixture. Arrange on a layer of red leaf lettuce to serve. Yogurt and Apricot Sorbet Appetizer
Freezing time: 2-3 hoursPreparation time: 15 minutesCooking time: 40 minutesServes 2-4
8 oz. dried apricots
20 fl. oz. water10 oz. yogurt2 tbsp. honey
Place the apricots and a little water in a saucepan and bring to a boil.


’re only as old as you think you are” has deep implications. What is a thought? It is an impulse of energy and information, like
everything else in Nature. The packages of information and energy that we
label trees, stars, mountains, and oceans could be called Nature’ s thoughts,
too, but in one important respect our thoughts are different. Nature is stuck
with her thoughts once their pattern has been fixed in place; things such as
stars and trees follow a growth cycle that runs automatically through the
stages of birth, development, decay, and dissolution. We, however, are not stuck in our life cycle; being aware, we participate
in every  reactio n that takes place inside us. The problems arise when we
don’t take responsibility for what we’re doing. In his book The Holographic
Universe,  Michael Talbot draws a brilliant comparison with King Midas:
Because everything he touched turned to gold, Midas could never know the
actual texture of anything. Water, wheat, flesh, or feathers all turned into the
same hard metal the instant he touched them. In the same fashion, because
our awareness turns the quantum field into ordinary material reality, we
cannot know the true texture of quantum reality itself, either through our
five senses or by thinking about it, for a thought also transforms the field—
it takes the infin ite possibilities of the void and shapes a specific  space-time
event. What you call your body is a specific space-time event too, and by
experiencing its materiality, you miss the Midas touch that converts pureabstract potential into a solid thing. Unless you become awar e of
awar eness,  you won’ t be able to catch yourself in the act of transformation. 5. Per ception is a learned phenomenon. The power of awareness would make no difference in our lives if Nature
had outfitted us all with the same responses to experience. Clearly, this
didn’ t happen; no two people share the same perception of anything. The
face of your beloved may be the face of my worst enemy, the food you
crave may cause nausea in me. These personal responses have to be
learned, which is where differences originate. Learning is a very active use
of the mind, leading to very active changes in the body. Perceptions of love,
hate, delight, and nausea stimulate the body in extremely different
directions. In short, our bodies are the physical results of all the
interpretations we have been learning to make since we were born. Some transplant patients report an uncanny experience after receiving a
donated kidney, liver, or heart. Without knowing who the organ donor was,
they begin to participate in his memories. Associations that belonged to
another person start being released when that person’ s tissues are placed
inside a stranger. In one instance, a woman woke up after a heart transplant
craving beer and Chicken McNuggets; she was very surprised, because she
had never before wanted either. After she began to have mysterious dreams
in which a young man named Timmy came to her, she tracke d down the
donor of her new heart, which had come from the victim of a fatal traffic
accident; when she contacted his family, it turned out that the victim was a
young man named Timmy. The woman was stunned to discov er that he’d
had a particular fondness for drinking beer and had been killed on his way
home from McDonald’ s.
Rather than seeking a supernat ural explanation for such incidents, one
could see them as confirmation that our bodies are made of experiences
transformed into physical expression. Because experience is something we
incorporate (literally, “make into a body”), our cells have been instilled with
our memories; thus, to receive  someone else’s cells is to receive their
memories at the same time.Your cells are constantly processing experience and metabolizing it
according to your personal view s. You don’t just funnel raw data through
your eyes and ears and stamp it with a judgment. You physically turn into
the interpretatio n as you internalize it. Someone who is depressed over
losing his job projects sadness everywhere in his body—the brain’ s output
of neurotransmitters becomes depleted, hormone levels drop, the sleep
cycle is interrupted, neuropepti de receptors on the outer surface of skin
cells become distorted, platelet cells in the blood become stickier and more
prone to clump, and even his tears contain different chemical traces than
tears of joy. This whole biochemical profile  will alter dramatically when the person
finds a new job, and if it is a more satisfying one, his body’ s output of
neurotransmitters, hormones, receptors, and all other vital biochemicals,
down to DNA itself, will start to reflect this sudden turn for the better. Although we assume that DNA is a locked storehouse of genetic
information, its active twin, RNA, responds to day-to-day existence. Medical students at exam time show a decreased output of interleukin 2, a
critical chemical in the immune response that fights cancer. The production
of interleukin 2 is controlled by messenger RNA, which means that the
student’ s anxiety over passing his exams is speaking directly to his genes. This point reinforces the great need to use our awareness to create the
bodies we actually want. Anxiety over a medical exam eventuall y passes, as
does depression over a lost job, but the aging process has to be countered
every day. Your interpretation of how you are aging is critical to what
happens over the next four, five, or six decades. In neurological terms, a
brain signal is just a set of energy fluctuations. If you are in a coma, these
signals are mean ingless; when you are alert and aware, the same signals are
open to infinite creative interpretations. Shakespeare was not being
metaphorical when he wrote Prospero’ s line “We are such stuff as dreams
are made on.” The body is like a manifest dream, a 3-D project ion of brain
signals as they transform themselves into the state we call “real.”
Aging is nothing but a set of misguided transformations, processes that
should remain stable, balanced, and self-renewing but deviate from their
proper course. This appears as a physical change, yet what  has really
happened is that your awarene ss—whether in your mind or your cellsdoesn’ t matter— deviated first. By becoming aware of how that slippage
occurred, you can bring your body’ s biochemistry back into line. There is
no biochemistry  outside awareness; every cell in your body is totally aware
of how you think and feel about yourself. Once you accept that fact, the
whole illusion of being victimized by a mindless, randomly degenerating
body falls away. 6. Impulses of intelligence constantly cr eate the body in new
forms every second. Creating the body in new forms is necessary in order to meet the
changing demands of life.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Praise for Ageless Body, Timeless Mind,  the #1 New Y ork T imes
bestseller with over 1 million copies in print, and Deepak
Chopra, heralded by Time magazine as one of the top 100 her oes
and icons of the twentieth century
“A groundbreaking book on the whole question of aging. Who might have
imagined that the secret to conquering this universal mystery lies not in our
physical bodies, but in our consciousness. Only the genius such as Deepak
Chopra. Fascinating. ”
—Wayne Dyer, Ph. D. “Unparalleled genius…Dr. Deepak Chopra shows us how to transform our
bodies—and our lives—by destroying the myths of aging and guiding us to
the source of our eternal youth. ”
—Anthony Robbins
“A breathtakin g vision of human potential. If you incorporate the
knowledge…it will rejuvenate your body and mind. ”
—Ken Blanchard, Ph.<|eot_id|><|begin_of_text|>
Q: Who praised the book "Ageless Body, Timeless Mind"?,
A: The book received praise from various individuals, including Wayne Dyer, Anthony Robbins, Ken Blanchard, Barbara De Angelis, Washington Post, San Francisco Chronicle, Houston Chronicle, and others.
Q: What is the main theme of the book "Ageless Body, Timeless Mind"?,
A: The book argues that the secret to conquering the mystery of aging lies not in the physical body, but in the consciousness.
Q: What is the author's intention with the book?,
A: The author, Deepak Chopra, aims to challenge the old paradigm and encourage readers to adopt a new perspective on aging, emphasizing the importance of consciousness and intention in determining one's physical state.
Q: What is the author's view on the relationship between the body and mind?,
A: The author believes that the mind and body are not separate entities, but are interconnected and interdependent, and that the mind has the power to influence the body's functioning.
Q: What is the author's stance on the concept of aging?,
A: The author argues that aging is not inevitable and can be reversed or slowed down by changing one's perception and intention, and that the body is capable of self-renewal and regeneration.<|eot_id|><|begin_of_text|>A child’ s view of reality, for example, contains
much that is unfamiliar, and until he learns more about the world, his body
expresses itself in untrained and


factorinthepres-
enceofcertaindiseasesinthepersonalorfamily
historyofsuchpatients.Herealisedthesediseases
mustconstituteblockstohealthwhichstoppedthe
indicatedconstitutionalremedyfromworking.He
calledtheseblocks'miasms'anddevelopedacompre-
hensiveandcomplextheoryaroundthem.Hisin-
sightshaveenabledtheprofessionalhomeopathto
assessthroughthehistoryofapatient(bothpersonal
andinherited)theirlikelyconstitutionalstrengthand,
inmanycases,topredictthesortofblocksthathe
orshemightencounterduringthecourseofconsti-
tutionaltreatment. Hahnemanndefinedthreebasicmiasmswhichhe
believedtobetheunderlyingcausesofchronicdis-
ease,eachofwhichpredisposesapersontoaparticu-
larrangeofhealthproblemswhichhealsodefinedat
length.Thethreemiasmswere:Psora,whichhe
associatedwithsuppressedskindiseasesandwith
leprosy;Sycosis,associatedwithsuppressedgonor-
rhoea;andSyphilis,associatedwithsuppressedsyph-
ilis. Homeopathshavesinceaddedmanymoreand
believethatcancerisa'marriage'ofthemiasms-itis
presentinpeoplewhoseinheritedpictureincludesall
threemiasmsandmore. Whenthehomeopathencountersa'miasmatic
block'inapatient,andtheindicatedremedydoesnot
act,theblockmustbecleared.Therearevarious
methodsfordoingthis,butitisamatterforthe
professionalhomeopath,notforself-treatment. TheLawsofCure
TheLawsofCurewereformulatedbyConstantine
Hering(seepage7),whobasedthemonalifetime's
observationoftheprocessesinvolvedwhensick
patientsbecamecured.Throughouthisyearsofprac-
ticehewasabletodrawthefollowingconclusions:
•Assomeoneiscured,symptomsmovefromthe
innermostorgansofthebody(thosemostvitalto
life)totheouterorgans.Inotherwords,curemoves
fromwithintowithout.Forexample,someonewith
heartdisease(serious,lifethreatening)mayexperi-
encestomachorbowelproblemsduringtheprocess
ofcure. •Curealsotakesplacefromabovetobelow,sothat
symptomsusually'dripoffthebody,startingfrom
theheadandclearingdownwards,withthehands
andthefeet(sometimessimultaneously) beingthe
lasttobeaffected(with,say,askineruption).•Symptomsthathavebeensuppressedinthepast
oftenresurfaceduringtheprocessofcureand
usuallydosointhereverseorderfromtheiroriginal
sequence.Forexample, ifapatientwithheartdis-
easehadbeensuccessfullytreatedwithorthodox
medicinesforastomachulcerbeforetheheartcon-
dition,thentheappearanceofstomachsymptoms
(lessseverethanintheoriginalcomplaint)wouldbe
welcomedasasignthattheoldsuppressedsymp-
tomswerebeingclearedout.Theselawsapplyto
thetreatmentofchroniccomplaintsbutoccasion-
allyalsotoacuteprescribing-soifanoldsymptom
surfacesafteragoodprescription,waittoseeifit
willclearofitsownaccord.Ifitdoes,theremedyis
stillworking...carryonwaiting. Thesuppressionofadiseaseusuallyleadstoamore
deep-seatedillnesssurfacing.Forexample,manychil-
drenwhoseeczemahasbeen'successfully'treated
withsteroidsmaysufferfromasthmaatalaterdate. Thesetwoeventsareseenbytheorthodoxmedical
professionashavingonlyacasualconnection,where-
asthehomeopathbelievesthatthesuppressionofthe
eczemahascausedtheasthma.Successfulhomeo-
pathictreatmentinvolvestheeczemareappearing at
somepoint. Itisalsopossibletosuppresswithhomeopathic
medicinesbytreatingasinglesymptomandnotthere-
foretakingthewholepersonintoaccount. HomeopathsusetheseLawsofCuretomonitor
treatment,tocheckwhetherthecureisgoinginthe
'right'direction.Asfarasacutetreatmentorhome
prescribing isconcerned,occasionally averywell-
selectedconstitutionalremedywillpushtothesurface
oldsymptomsthatmayhavebeenforgotten.These
willclearoftheirownaccord.Itisimportantnotto
prescribeanotherremedyandbysodoingencourage
thechronicconditiontogoback'in'again. Health
Healthismorethansimplytheabsenceofdisease. Beinghealthygivesusasenseofwell-being,ofbeing
balanced,ofpersonalfreedom. Itisaboveallthe
abilitytowithstandstress. Whenwearephysicallyhealthywehavestrength
andflexibility,andareservoirofenergytodrawon
shouldweneedit.Beingemotionallyhealthymeans
wecanacknowledgeandexpressourfeelingsandby
sodoingmaintainrewardingrelationships.Being
mentallyhealthyenablesustothinkclearly,toformu-
lateideas,solveproblemsandmakedecisionseasily. Diseaselimitsthatpersonalfreedom;abrokenleg,
forexample,limitsaperson'sphysicalfreedom
16•Health PRINCIPLESANDCONCEPTS
bymakingitdifficulttowalk,tobephysical.Ade-
pressioncanlimitaperson'semotionalfreedom
becauseofhisorherdifficultyininteractingwithother
people,andsoon.Mentalexhaustionafter,say,a
taxingexammakesitdifficulttoconcentrateandto
makedecisionsandthereforelimitsaperson'smental
freedom.Ifyoudofallillitisoftenusefultoask
yourselfhowandwhythatillnessislimitingyou. Theorthodoxmedicalview,orgermtheory,of
diseaseisthatillnessisa'bad'thing.Analternative
medicalviewisthatdiseaseisa'good'thing,alerting
thebodytothenecessityoftakingsometimeand
spacetohaveagoodclear-out. Ithinkthatdiseaseis
neithergoodnorbad.Thediseasewesuccumbto
providesuswithinformationaboutourpersonal
weaknesses,abouthowwearelivingourlivesand
copingwithstress.Italertsustothefactthatthereare
deficienciesorweaknessesthatneedattention. Buildinghealth-preventativemedicine
Thedesiretoridthebodyofdiseaseisahealthy
attitude,althoughanyapproachthatinvolvesbuild-
inghealthandthereforepreventingdiseaseorill-
healthwill,ofcourse,beofgreaterbenefitinthelong
termthananytemporarysuppressionofthesymp-
tomsalone.Howweapproachillness,aswellasthe
treatmentwechoose,deservessomethought. Thepresenceofdiseaseorpainoftencreates
anxiety,whichinturncanleadtofearandpanic.In
thissituationmostofusatonetimeoranotherhave
consultedanauthoritativefigure(adoctor)toallayour
anxietybyputtinganametowhatishappeningtoour
bodies,andtodeterminehowitmustbetreated.The
dangerhereisthat,inlookingoutsideourselvesfor
theanswersandinaskingtoofewquestions,we
experiencealossofpersonalcontrolwithconsequent
feelingsofhelplessness.Wegiveupourresponsibilityforourownhealthtothepeople'incharge'andwe
becomerealpatients,or,asIseeit,victims. Inthissituationwemayfindthatwefeelunableto
confidemisgivings,toexpressourinstinctsaboutour
ownhealth,ortoexploreotheroptions.Webecome
passiveconsumersofmedicalcare.Forexample,
womenwhoarenotwellinformedonthesubjectof
contraceptionandwhothenbegintohavetrouble
withthecontraceptive pill,will,onvoicingtheir
worriesandsymptoms,bereassuredthatthePillisper-
fectlysafe,thatthereisnothingtoworryaboutand
thattheirproblemispsychosomatic. Thisisusually
nottrueandthesewomenthensufferneedlesslyfor
monthsandsometimesyearsbecausetheycarryon
takingadrugthatdoesn'tsuitthem. Howdowe,aspatients,redressthisbalance?The
firststepistobecomeinformed,byreadingandtalk-
ingtopeoplewhoaresympathetictoourviews(and
doubts),andwhomayhavehadsimilarexperiences. Wealsoneedtolearntoaskforwhatweneed,tomake
realisticdemandsofhealth-careprofessionals.We
needtoseekthehelpofdoctorsandspecialists(both
orthodoxandalternative)whoarewillingtocom-
municatewithus,whoareabletoacknowledgethat
we,thepatients,haveaparttoplayinourownhealing


aturaldiureticeffect. •getplentyofexercise-yogacanbeparticularly
helpful. •explainyourproblemtofamily(andclose
colleagues). •keepanoteofwhenyourperiodisdueandwhen
possibleavoidstressfulcommitments inthefew
daysbeforehand. •tryVitaminB6orEveningPrimroseOilforthetwo
weeksleadinguptothestartofyourperiod. 222•Physicalinjuries DISEASESYOUCANTREATUSINGTHISBOOK
DON'T
•takediuretics-thesecanfurtherupsetthefluid
balanceandirritatethekidneys. •overdoseon'B'vitamins. Physicalinjuries-prevention
Manysportsinjuriescanbeprevented ifyoufollow
theDosandDon'tslistedbelow. DO
•trainforsport/exerciseundersupervision(even
joggingandrunning)toensureyouaredoing
thingscorrectlyandnotputtingyourselfatrisk. •exerciseregularlytostrengthenmusclesand
tendonsandprotectthemfromsprainsand
strains,andtomaintainsuppleness. •stopwhentired.Knowyourlimitsandstaywithin
them. •usetherightequipmentandweartherightshoes-
getadvicefromanexpert. •warmupgentlybeforeanexercisesessionand
winddownafterwards. DON'T
•jogonhardsurfacesasthestresscandamagethe
kneejointsand,inwomen,thereproductive
organsaswell. Piles
Thesearesimplyvaricoseveinsoftherectum/anus. I
haveincludedbothinternalandexternalacuterem-
ediestorelievethediscomfortofpiles,buttheyarea
signofunderlyingconstitutionalweakness,sodoseek
professionalhomeopathichelp. PinkeyeseeEyeinflammation
Post-operativeremedies
Ihaveincludedafewfirst-aidremediesthatwillhelp
youtohealwellafteranoperation.Theseinclude
remediesforbruising,forpain,tospeedthehealingof
scars,tohelpwithshock,forpost-operativewind(in
thecaseofabdominalsurgery),andsoon. DO
•tellyourdoctor/consultant thatyouaretaking
homeopathicremediesandwhy. •acceptallthehelpyourhospitaloffersyoubutask
yourselfwhetheryoureallyneed,forexample,
painkillersandsleepingpillsaswellastheother
medicinesyouaregivenduringyourvisit. SEEKHELPIF
•youarenothealingaswellasisexpectedorhave
unpleasantsideeffectsfromtheoperationor
orthodoxmedication.Pregnancyproblems
Ihaveincludedseveralremediesforthetreatmentof
minorproblemsinpregnancy,includinganaemia,
constipation,nausea,varicoseveinsandindigestion
(seetherelevantsectionsinthischapter). DO
•takecommonsensemeasurestohelpyourself,
includingrestingasmuchasyouneed,sleeping
moreifyouneedit,andsoon. •eathealthily,thatis,littleandoften. •keepupsomesortofregularexerciseprogramme
throughoutyourpregnancyasthishasbeen
showntohelpinallways.Walking,swimming
andyogaareallgoodwaystoexercisewithout
overdoing it. •seekcounsellinghelpforreassurance ifyoudon't
havefamilyorfriendsthatyoucantalktoeasily
andyouarefeelingisolated,anxiousorfearfulin
yourpregnancy. DON'T
•'eatfortwo',asthiscanresultinanunhealthy
weightgain. SEEKHELPIF
•youareanaemic.Therearesafe,effective
alternativestotheironpillsavailablefromthe
chemist,whichcancauseanumberofunpleasant
sideeffectsincludingconstipation. Pricklyheat
DO
•usetheappropriateinternalandexternal
remedies. •avoidexposuretosun,especiallyinthemiddleof
theday. •wearlightcottonclothing. •bathefrequentlyincoolwater. DON'T
•useperfumes,scentedsoap,oilorbubblebath. SEEKHELPIF
•theirritationisintolerable. •thereisaccompanyingweaknessandlethargy. Retentionofurine
Therearesomeacutesituationswhereababyorchild
findsitdifficulttopeeandIhaveincludedsomeof
theseinthisbook. DO
•runatapwhiletryingtopee. •trytopeeinawarmbath. SEEKHELPIF
•nourineispassedformorethanfifteenhours. •thereisfever. •thereiskidneypain(whichyouwillfeelaspainin
DISEASESYOUCANTREATUSINGTHISBOOK Strains/sprains •223
thelowerback,justabovethewaistoneitherside
ofthespine). •thereisnausea,vomitingorheadache. RheumatismseeJointpain
RhinitisseeCommoncold,Hayfever
ScarletFeverseeChildhoodillnesses
SciaticaseeBackache
Shock
Theterm'shock'isusedmedicallytorefertoaserious
conditioninwhichvitalfunctionsarethreatenedas
theresultoffluidlossfollowinganinjuryorduringan
infectionorsevereallergicreaction.Symptomsin-
clude:weakness;confusionorunconsciousness; shal-
low,irregularbreathing;aweak,rapidpulse;and
cold,paleskin.Gethelpimmediately ifyoususpect
yourpatienthasthistypeofshock. Inthisbook,however,'shock'referstoeitherthe
emotionalresponsetoanaccident/injury ortheemo-
tionaltraumathatresultsfrombadnews,grieforan
upsettingargument. Sinusitis(seeCommoncoldinMateria
Medica)
Inflammation ofthesinusescanaccompanyacom-
moncoldorhayfeverandIhaveincludedseveral
remediesforthetreatmentofthisunpleasantand
oftenpainfulcondition. DO
•useahumidifierorsteaminhalationtorelieve
congestion. •drinkplentyofliquids. •avoidtobaccosmoke. DON'T
•usedecongestants. •blowthenosetoohardduringacold. •exposeyourselftobuilders'dust. SEEKHELPIF
•thereisseverepainwithahighfeverandasmelly
dischargefromthenosewhichdoesnotrespondto
self-prescribingwithinforty-eighthours(orlessif
youareinagreatdealofpain). Sorethroat
DO
•drinkplentyoffluids.•garglewithasaltorsalt-and-Hyperca/ solution(see
page34). •sipredsageteatoeasediscomfort(2teaspoons
driedredsagetoapintofwater);orhotlemonand
honey-tryaddingalittlegratedgingerroot. •boilakettleoruseaplantmistspraytohumidifya
dry,centrallyheatedroom. SEEKHELPIF
•thereisseverepainwithgreatdifficulty
swallowing. •thereisexcessivesaliva(dribbling). •thereisdifficultybreathing. Splinters
DO
•useexternalremediestocleansetheareaandan
internalremedy(Silica)tohelpthebodytoexpel
thesplinterifnecessary. •useasterilisedneedleandtweezerstoremovea
splinternearthesurfaceoftheskin. •rememberthatglasssplintersareverydifficultto
detect. SEEKHELPIF
•asplinterhasgoneintoofartoberemovedat
home. •theareaaroundasplinterbecomesveryredand
swollenandthereareredstreaksgoingupthe
limb. Stiffneck
Astiffneckcanbecausedbyemotionalstress,over-
exertionorexposuretodraughts,andcanbehelped
withhome-prescribing. DO
•restasmuchaspossible. •massagetheneckandshoulders. •applyheatorcoldtorelievepain. •seekthehelpofanosteopath,masseuror
physiotherapist. DON'T
•liftthingsorfurtherstresstheneck. SEEKHELPIF
•neckpainandstiffnessareaccompaniedbyfever
andanyinfection. Strains/sprains
DO
useinternalandexternalremedies. useanicepackontheinjuredjoint(crushedice
cubesinaplasticbagwrappedinathintowel,a
hotwaterbottlefilledwithcrushediceorapacket
offrozenpeas). compressthejointbypressingtheicepacktothe
224•Styes DISEASESYOUCANTREATUSINGTHISBOOK
injuredpartandwrapping itfirmly(nottightly)
around. •useanelasticbandage(availablefromchemists)as
asupporttothejointwhilehealingtakesplace. •elevatethelimbandrestitcompletelyforaslong


 generosity into your mani-
festation practice to keep the natural flow of giving and receiving
moving in your life. Recognize that this is a way of being that definitely can be devel-
oped. You may have convinced yourself that giving is impossible
because you have too little for yourself. If you are not generous
when it is difficult, you will not be generous when it is easy. Generosity is a function of the heart, not the wallet. You can give of yourself, you can share what little you do have
with those who are needier, you can tithe to those who provide you
with spiritual food and ask nothing in return. A generous heart is
one that places no limitations on its ability to be generous with
others and does not do it for reward or recognition. You can culti-
vate this attitude of generosity and practice by sending love and
kindness as frequently as possible each day. It will ultimately
160
Manifest Your Destiny
become infectious and will lead to more of your heart’s desires
manifesting. Think of the myriad things that you do each day for others, including
animals and the environment you are a part of, as ways of practicing
generosity. Talking to a lonely neighbor, feeding a stray cat, opening a
door, anonymously paying the toll for the car behind you, picking up
your children from a lesson, vacuuming the carpet, filling the gas
tank for your spouse’s car or whatever may occur in the thousands of
actions you undertake each day. Remind yourself that you are prac-
ticing generosity rather than feeling ignored or unappreciated. Most important, remember that to give without expectation of
an acknowledgment is truly the work of your higher self. The ego
needs and demands credit as often as possible, and with a great deal
of fanfare as well. Keep your generosity practices private, without
needing to boast about your great generous spirit. Become aware of the internal resistances that arise within you when
you have an impulse to give. Your fear of not having enough for
yourself and your family, your doubts about whether others are
truly needy, your self-consciousness or embarrassment, the fact that
others won’t appreciate it anyway or perhaps will only ask for more
are impulses that you need to honor as valid. All of these inner
doubts and fears should be examined without judgment. They all
represent a part of your own conditioned response to generosity. When you give for the sake of having a generous spirit and
extending love, and for no other reason, then those inner doubts
will fade away. I am often criticized when I give money on the street
to an obvious drug addict. When my critic says, “They are only
going to buy more drugs with that money,” my response is, “What
they do with the money has nothing to do with why I gave them the
161
WAYNE W. DYER
money. This one human being connecting to another in a spirit of
love might be that single act of kindness and generosity that will
bring them closer to God, where genuine healing takes place.”
Give yourself designated times and periods of time to practice being
generous, particularly in offering service or in giving of your time. I sometimes notice my young son out playing soccer by himself,
kicking the ball and wishing in his heart that he had someone to play
with. I remind myself to forget about the zillion things that I have to
do, my state of fatigue, my desire to watch a video or whatever, and I
designate the next several hours to simply sharing my time with him. It is not because I am so magnanimous but because it is my opportu-
nity to practice being generous with my time and my love. It also
provides me with the glorious opportunity to do something I really
love, which is to be with my boy, whom I love dearly. Practice being able to receive. Accept help when others offer it. Allow others to do for you without feeling embarrassed or without
feeling that your independence is threatened. Remember that giving
and receiving are the natural interplay of the energy of the universe. It is the very source of your manifestation practice. If you turn off the receiving side, you cut the natural flow of
energy just as if you turned off the giving side. Practice saying
“Thank you, I appreciate your help” even if your independent ego
says “I didn’t really need it.” Receiving is very much a component
of the spiritual practice of manifestation, and you can work at
allowing this into your life with gratitude and love. Catch yourself at the specific moment of your scarcity conscious-
ness and use this moment to work on your new generosity. When
you are perceiving scarcity, your immediate inclination is to hoard,
162
Manifest Your Destiny
but following through by hoarding only amplifies the effects of your
feeling stingy and fearful. This might involve something as simple as tipping beyond what is
expected, or it might involve extending love or a compliment to
those on whom you practice your scarcity behavior. In these
moments, work on your highest self, which wants you to experience
joy and peace and extend a bit of unaccustomed generosity. Remind
yourself that a generous spirit infuses the mind with joy and
strength. This is precisely how you will feel when you have over-
come your conditioned response of hoarding and stinginess. Practice giving just a bit more than you think you can, and a bit
more than your own comfort level allows. Increase your patience
with a child, hold your spouse in a passionate embrace for just a bit
longer than a superficial squeeze, give an extra dollar or two to the
maid who took care of you during your hotel visit. Whatever you have convinced yourself is the limit of your gen-
erosity, try going beyond it, knowing full well that it is not going to
cause any great hardship in your life. Know, too, that it will give you
that sense of spiritual fulfillment that makes you feel more Godlike
and which is actually putting you in touch with your highest self. You can practice a little bit more generosity with yourself than
you are normally accustomed to. Order the item on the menu that
costs a bit more, or give yourself a few extra days on your vacation
trip, or allow yourself the luxury of a body massage or a facial. EXTENDING YOUR GENEROSITY INTO SERVICE AS A
WAY OF LIFE
We all live in this world with other people, and our encounters
and relationships with them are a central component and influence
163
WAYNE W. DYER
on ourselves and each other. “Service” is a word that is not com-
monly thought of as a part of our way of being in ordinary relation-
ships. Service simply cannot be separated from relationships. We will
all benefit from making this a conscious activity of our everyday lives
in relationship to God, our fellow human beings, our environment
and ourselves. Millions of fibers connect us to our fellow human beings, and our
actions connect us via these fibers to all others on our planet. When
you cultivate an attitude of gratitude and generosity, you will find |
yourself wanting to be in the service of others. You will find it natural
to extend that which you receive into the service of others as well. If you receive a great teaching, you will want to teach it to others. If you receive love, you will wish to extend that love unconditionally
outward. Your relationships will automatically be felt as gifts for the
service of others. When you contemplate the purpose of your life in the material
plane, you will discover that the only thing you can do with this life is
to give it away. You cannot hang onto anything in a constantly chang-
ing universe. You cannot lay claim to anything. It is all transitory. The
only part of you that is permanent is the part that is unchanging, and
that is the spiritual essence that resides in an unseen dimension. You
will find your purpose and your strength when you see that you are in
a relationship with all other living things, and that you are purposeful
and peaceful when you serve in some capacity. The very purpose of manifesting is to serve more fully and to leave
ego-dominated self-absorption behind. Your well-being, which is the
purpose of your manifesting practice, is genuinely and inextricably
connected to the lives and well-being of others. Essentially, your own
interests are inseparable from someone else’s interests. It is out of this state of recognizing our fundamental interconnect-
edness that we realize we are all in a constant state of service to each
164
Manifest Your Destiny
other. It is this awareness that you want to keep uppermost in your
mind as you generate this principle of spiritual manifesting. Service at its very basic core is an inner choice ‘to offer a helpful
and healing attitude to others as well as to ourselves. A natural out-
growth of feeling grateful for our daily life manifestations is experi-
encing the inclination to be generous. Gratitude, generosity and an
awareness of service as our purpose are the fundamental tenets of
this last principle. By turning the purpose of your life into one of service and leaving
behind your self-absorption, you discover the irony of manifesting. The more you choose to be of service, the more profoundly you
experience unconditional love, and the more you find materializing
into your life. Service is best thought of as a continual focus in your life rather
than being limited to certain kinds of giving activities and the sharing
in relationships. Service is a state of mind that expresses love rather
than fear, and trust rather


ias root was chewed
by Native American women
to prevent miscarriage.Cetraria islandica (Parmeliaceae)
Iceland Moss
Description  Y ellow-green lichen growing in
undulating, leathery tufts up to 3 in (8 cm) across. Habitat & Cultivation  Iceland moss is native
to northern and alpine areas of Europe. It flourishes
in sub-Arctic and mountainous regions on rocks and on the bark of trees, especially conifers. It is harvested throughout the year. Part Used  Whole plant. Constituents  Iceland moss contains lichen acids
(including usnic acid) and about 50% polysaccharides. Usnic acid and the other lichen acids are powerfully antibiotic. The polysaccharides are antiviral. History & Folklore  Iceland moss has been
used since ancient times as a cough remedy, and has also been used in European folk medicine as
a cancer treatment.Medicinal Actions & Uses  Strongly demulcent,
Iceland moss soothes the mucous membranes of the chest, counters congestion, and calms dry and paroxysmal coughs, being particularly helpful as a treatment for elderly people. Iceland moss is also very bitter and, within the gut, has both a demulcent and bitter tonic effect—a combination almost unique in medicinal herbs. It is thus of value in all kinds of chronic digestive problems, for instance irritable bowel syndrome. Chamaelirium lutea (Liliaceae)
Helonias,
False Unicorn Root
Description  Herbaceous perennial growing to
3 ft (1 m) with large, green leaves forming a basal rosette from which emerges a tall spike of green-white flowers. Habitat & Cultivation  Native to North
America, helonias grows in low, moist, well-drained ground east of the Mississippi river. In view of its rarity in the wild, it is best to use alternative herbs such as black cohosh (Cimicifuga racemosa, p. 79) and wild yam (Disocorea villosa, p. 91). Parts Used  Rhizome (lifted in autumn). Constituents  Root contains steroidial saponins
(up to 9%), including chamaelirin and diogenin. History & Folklore A traditional Native
American medicine, Helonias was prized as  a woman’s herb and used to treat a range of gynecological problems. There is some confusion about its precise use since several herbs share the same (or similar) name. Seeds
Ceratonia siliqua (Fabaceae)
Carob
Description  Evergreen tree growing to a height
of 30 ft (10 m). Has compound leaves, green flowers, and large violet-brown fruit (bean pods). Habitat & Cultivation  Native to south-
eastern Europe, western Asia, and North Africa, carob flourishes in poor soil in warm temperate
US_180-201_Brassica_dictamnus.indd   186 26/02/16   12:47 pm187Chelidonium majusother medicinal plantsMedicinal Actions & Uses  In Western
herbal medicine, helonias has been valued as a key
remedy for conditions affecting the uterus and
ovaries. It is thought to have a “normalizing” effect
on the female reproductive system. It is thought to
regulate the release of hormones by the ovaries
and encourage a regular menstrual cycle. It has
also been used to treat conditions such as
endometriosis, ovarian cysts, and menopausal
problems. As it is now an endangered species,
other herbs (notably black cohosh) are routinely
used in its place. Caution  Do not take during pregnancy. Chamaemelum nobile syn. anthemis nobilis (Asteraceae)
Roman Chamomile
Description  Aromatic perennial growing to
20 in (50 cm). Has feathery leaves and daisy-like
flower heads. Habitat & Cultivation  Native to western
Europe, Roman chamomile is now cultivated
across Europe, and also in other temperate regions. The flowers are harvested as they open in summer. Parts Used  Flowers, essential oil. Constituents  Roman chamomile contains up
to 1.75% essential oil (including tiglic and angelic
acid esters, chamazulene and other sesquiterpene
lactones), flavonoids, coumarins,
and phenolic acids. History & Folklore
Though called Roman
chamomile, this herb was
not cultivated in Rome
until the 16th century,
probably arriving there
from Britain. Medicinal Actions & Uses  A remedy for
the digestive system, Roman chamomile is often
used interchangeably with German chamomile
(Chamomilla recutita, p. 77). However, an infusion
of Roman chamomile has a more pronounced bitter
action than its German namesake. It is an excellent
treatment for nausea, vomiting, indigestion, and
loss of appetite. It is also sedative, antispasmodic,
and mildly analgesic, and will relieve colic, cramps,
and other cramping pains. By stimulating digestive
secretions and relaxing the muscles of the gut,
it helps normalize digestive function. Roman
chamomile may also be taken for headaches
and migraine, even by children. Its marked anti-
inflammatory and antiallergenic properties make
it helpful when applied to irritated skin. Cautions  Do not use the essential oil
internally except under professional supervision. The essential oil is subject to legal restrictions in
some countries.Habitat & Cultivation  Native to southern
Europe, wallflower is now found throughout the
continent. It grows on cliffs and old walls, and is
a common garden plant. Parts Used  Leaves, flowers. Constituents  The herb contains cheiranthin and
other cardioactive glycosides. History & Folklore  In 1735, the Irish herbalist
K’Eogh described wallflower thus: “It provokes
urination and menstruation and expels a stillborn
child, and the afterbirth if a decoction of the dried
flowers or a little seed is drunk in wine.”
Medicinal Actions & Uses  Although
wallflower was formerly used as a diuretic, there
was no understanding of its powerful effect on
the heart. In small doses it is cardiotonic, supporting
a failing heart in a manner similar to foxglove
(Digitalis purpurea, p. 202). In more than small
doses it is toxic, and is therefore rarely used in
herbal medicine. RQ Cautions  Use only under professional
supervision. Do not take during pregnancy. The Greek physician Dioscorides (1st century ce) used
wallflower roots to treat gout. Chamaenerion angustifolia
syn. epilobium angustifolium
(Onagraceae)
Rosebay Willowherb
Description  Perennial growing to 61⁄2 ft (2 m). Has an erect stem, narrow leaves, and long spikes
of pink-purple flowers. Habitat & Cultivation  This herb is found in
Europe and western Asia, and grows in clearings,
along roads, and in open areas. It is picked
when in flower in late summer. Parts Used  Aerial parts. Constituents  Rosebay willowherb contains
flavones and tannins. History & Folklore  In Siberia, an alcoholic
drink has been made from this herb and the fly
agaric mushroom ( Amanita muscaria ). Medicinal Actions & Uses  Demulcent and
astringent, rosebay willowherb treats diarrhea,
mucous colitis, and irritable bowel syndrome. It has
also been made into an ointment to soothe skin
problems in children. Rosebay willowherb is used
to treat prostate problems. Cheiranthus cheiri (Brassicaceae)
Wallflower
Description  Evergreen perennial growing
to 18 in (45 cm). Has lance-shaped leaves and
yellow-orange flowers appearing in spring. Dried flower headsChelidonium majus
(Papaveraceae)
Greater Celandine
Description  Thin-stemmed perennial herb
growing to a height of 3 ft (90 cm). Has indented
yellow-green leaflets and 4-petaled flowers, which
appear in clusters in late spring. Habitat & Cultivation  Native to Europe,
western Asia, and North Africa, greater celandine
flourishes close to human habitation, preferring
open areas, the banks of roadsides, and damp
places. The aerial parts of the herb are collected
in late spring or early summer. Parts Used  Aerial parts, latex. Constituents  Greater celandine contains
isoquinoline alkaloids, including allocryptopine,
berberine, chelidonine and sparteine. Several
of these alkaloids are analgesic. Chelidonine is
antispasmodic and also lowers blood pressure. Sparteine, by contrast, raises it. History & Folklore  In folk medicine, greater
celandine has often been viewed as a cure-all. It
has also been used for thousands of years to treat
and clear the eyesight, especially cataracts. According
to Pliny and Dioscorides (both writing in the
1st century ce), swallows used the latex that


 science and research. Herbalism Worldwide
Western medical herbalism is the traditional form of herbal medicine practiced in Britain. However, the Chinese and Ayurvedic traditions, among others, are becoming more popular and are raising their standards of training. If you wish to consult a Chinese or Ayurvedic herbalist, it is strongly recommended that you select a member of the associations listed on this page.What Does Herbal Medicine
Treat Best? It is difficult to state exactly which ailments
best respond to herbal medicine, since almost  no research has been undertaken with this question in mind. Nevertheless, the experience  of herbal practitioners and their patients suggests that many chronic and some acute illnesses readily improve with herbal medicine. Conditions that are commonly treated by herbalists include
allergies, arthritis, chronic or frequent infections,  circulatory problems, liver disease, menstrual and gynecological problems, skin disorders, and stress-related complaints such as headaches, insomnia,  and palpitations. Choosing a Practitioner
Herbal practitioners tend to treat ill health more effectively as they gain greater experience. Anyone with a serious illness, such as rheumatoid arthritis or cancer, should seek an experienced practitioner. Nevertheless, herbalists newly launched into practice often bring a more flexible approach to treatment, having the time and enthusiasm for patients that may be lacking in their more senior counterparts. That said, a trusting relationship is as important as the treatment itself—always find a practitioner in whom you feel confident. The best way to find an herbalist is by recommendation, or by looking on the websites of the herbal organizations listed on this page. The Consultation
On visiting an herbalist you should be made to feel welcome, receiving an attentive and sympathetic ear. The first consultation takes about an hour, so there is ample time for the practitioner to gain a rounded view of your health problems and life as  a whole. Y ou will probably be asked about family traits, diet, lifestyle, levels of stress, and any particular anxieties that you may have. If appropriate, a physical examination will take place, and the practitioner will explain as far as possible what
is wrong and how much improvement can be expected. Clinical tests may include urine analysis  The regulation of medical herbalism varies
considerably around the world. In the Far East, practitioners and hospitals routinely offer herbal medicine, acupuncture, and other traditional healing practices alongside Western conventional medicine. In the U.S., the leading practitioner organization is the American Herbalists Guild. Herbal practitioners in continental Europe  are known as phytotherapists, and are usually conventional medical practitioners who have studied plant medicine at the postgraduate level. In Australia, the National Herbalists’ Association of Australia (NHAA) is the leading professional body of herbal practitioners. In many parts of the world, herbal medicine is unregulated. In this situation, it is wise to be cautious and, as far as possible, to find a practitioner based on personal recommendation.Consulting an Herbal Practitioner
Many common health problems, such as colds and indigestion, do not require
a professional consultation and can be successfully treated using herbs at home. However, persistent or more serious ailments, such as stomach ulcers and shingles, can be difficult or dangerous to treat on one’s own and need the advice and treatment of a qualified herbal practitioner or naturopath. Herbal Practitioner Organizations
This list is made up of recommended herbal
practitioner organizations active in the U.S.  and Canada. UNITED STATES
American Herbalists Guild
www.americanherbalistsguild.com
American Association of
Naturopathic Physicians
www.naturopathic.org
National Certification Commission for Acupuncture and Oriental Medicine (NCCAOM)
https://mx.nccaom.org/FindAPractitioner
National Ayurvedic Medical Association
www.ayurvedanama.org
California College of Ayurveda
www.ayurvedacollege.com/resources/
Ayurveda-practitioner-CAS
CANADA
The Canadian Herbalist’s Association
of British Columbia
www.chaofbc.ca
Ontario Herbalists Association
www.herbalists.on.ca
US_320-321_Consulting_A_Herbal_Practitioner_Glossary.indd   320 17/03/16   4:01 pm321 Glossary Glossary
Many plant constituents and their actions
are explained in How Medicinal Plants Work,
pp. 10–16. Medical
Abortifacient  Causes abortion
Adaptogenic  Helps the body adapt to stress and supports
normal function
Anabolic  Promotes tissue growth
Anesthetic  Numbs perception of external sensations
Analgesic  Reduces pain
Anaphrodisiac  Inhibits libido and sexual activity
Anorexia  Lack of appetite
Anthelmintic  Expels or destroys parasitic worms
Anthraquinones  Irritate the intestinal wall causing a
bowel movement
Antibiotic  Destroys or inhibits microorganisms
Anticoagulant  Prevents blood clotting
Antifungal  Combats fungal infections
Anti-inflammatory  Reduces inflammation
Antimicrobial  Destroys or inhibits microorganisms
Antioxidant  Prevents oxidation and breakdown of tissues
Antiseptic  Destroys or inhibits microorganisms that
cause infection
Antispasmodic  Relieves muscle spasm, or reduces
muscle tone
Antitussive  Soothes and relieves coughing
Aperient  Mild laxative
Aphrodisiac  Excites libido and sexual activity
Aseptic  Free from contamination by harmful bacteria,
viruses, or other microorganisms
Astringent  Tightens mucous membranes and skin, reducing
secretions and bleeding from abrasions
Autonomic nervous system  Part of the nervous system
responsible for the control of bodily functions that are not
consciously directed; e.g., sweating, beating of the heart
Ayurveda  Traditional Indian system of medicine
(see pp. 36–39)
Bitter  Stimulates secretions of saliva and digestive juices,
increasing appetite
Carcinogenic  Causes cancer
Cardiotonic  Improves heart function
Carminative  Relieves digestive gas and indigestion
Carrier oil  Oil such as wheatgerm, to which essential oils
are added in order to dilute them for use
Cathartic  A drastic purgative
Circulatory stimulant  Increases blood flow, usually to a
given area; e.g., hands and feet
Colic  Abdominal pain produced by strong contractions of
intestines or bladder
Compress  A cloth pad soaked in a hot or cold herbal
extract and applied to the skin
Counterirritant  Superficial irritant used to relieve more
deep-seated pain or discomfort
Cream  A mixture of water and fat or oil that blends with
the skin
Decoction  Water-based preparation of bark, roots, berries,
or seeds simmered in boiling water
Demulcent  Coats, soothes, and protects body surfaces
such as the gastric mucous membranes
Depurative  Detoxifying agent
Detoxification  The process of aiding removal of toxins and
waste products from the body
Diaphoretic  Induces sweating
Diuretic  Stimulates urine flowDoctrine of Signatures  Theory that the appearance of
a plant reveals its medicinal properties
Eclectic  Popular system of herbal medicine in 19th- and
early 20th-century North America
Elixir  A liquid herbal preparation with a pleasant taste, due
to the addition of honey or sugar
Emetic  Causes vomiting
Emmenagogue  Stimulates menstrual flow
Emollient  Softens or soothes the skin
Essential oil  Distillation of volatile oils derived from
aromatic plants
Expectorant  Stimulates coughing and helps clear phlegm
from the throat and chest
Febrifuge  Reduces fever
Fixed oil  A nonvolatile oil (plant constituent). An oil
produced by hot or cold infusion (preparation)
Galenical  A medicine, in a standard formula, prepared
from plants
Hemostatic  Stops or reduces bleeding
Hallucinogenic  Causes visions or hallucinations
Hepatic  Affects the liver
Hepatoprotective  Protects the liver
Humor  An important body fluid in traditional European or
Indian medicine ( see p. 32)
Hypertension  High blood pressure
Hypnotic  Induces sleep
Hypoglycemic  Lowers blood glucose levels
Hypotension  Low blood pressure
Immune stimulant  Stimulates the body’s immune
defenses to counter infection
Infusion  Water-based preparation in which flowers, leaves,
or stems are brewed in a similar way to tea
Inhalation  Breathing of medicinally infused steam or liquid
through the nasal passages
Intermittent fever  A fever that recurs regularly; e.g.,
malaria
Laxative  Promotes evacuation of the bowels
Liniment  External medication applied by rubbing
Mydriatic  Dilates the pupil of the eye
Narcotic  Causes drowsiness or stupor and relieves pain
Nervine  Restores the nerves; relaxes the nervous system
Neuralgia  Pain resulting from irritation or inflammation of
a nerve
Edema  Fluid retention
Estrogenic  With a similar action to estrogen in the
body, supporting and maintaining the female reproductive
organs
Ointment  A blend of fats or oils that form a protective
layer over the skin
Oxytocic  Induces contractions of the uterus
Parasiticide  Kills parasites
Parasympathetic nervous system  Part of the


other food products that are there. Just being aware of that is helpful. 4. Pick a smaller cart or, better yet, use a shopping basket. Y ou can also take your own reusable bag with you. By doing that you
have already set the ceiling on how much you will buy. 5. At meal times, take only what your two hands can hold. I ha ve f ound tha t our physical h unger is satisfied with little fo od, the
extra is to feed out emotional hunger. I heard “The Banquet is in the
first bite” often during my studies, and I remind myself and my clients
of this often. It really reminds us to increase our presence and therefore
our enjo yment of our food. T aking time to sit down and enjoy a meal
without distracti ons will not onl y give us more satisfaction but also the
time nee ded for our digestion to work well (we’ll talk more abo ut that
later!). Bringing  awareness to the taste, texture, aroma and c olor of
your foo d, and being in gratitude for the working hands that m ade it
possible for it t o be on your table, will make eating a who lesome
experience and will satisfy you more than in just the physical sense. Y ou can always take more if you still desire it. 6. Use a smaller plate and bowl for your meals. Skipping meals leads to eating more as our body needs the calo ries to
function. When we skip a meal with the hopes of losing weig ht, we
more than make up for it at the next meal. It is better to eat a small
meal than to skip it altogether. 7. Find other ways to soothe yourself. Make self-care your default pattern in any challenge because tha t is all
you can  do sometimes. Giving  yourself an oil massage, med itating,
praying, eating and sleeping on time, reading a book, soaking your feet
or soaking in th e tub, and going  for a walk in Nature are some of the
ways to take care of yourself and add sweetness and love into your
life.8. Lack of movement or exer cise leads to over eating. Lack of movement leads to inertia and then we look to fo od for
stimulation. That’ s when we end up reaching for high-fat and high-
sugar foods for a quick ener gy boost. When our lifestyle is sed entary,
we are not likely  to chomp on a carrot when hungry. W e tend t o want
heavy foods. But when we are active and have more ener gy, we don’ t
need the quick e ner gy from food, rather we choose nourishing meals
and we tend to e at less. In other words, we choose the foods that  match
our ener gy: whe n we feel heavy  and lethar gic, we tend to want heavy
foods; w hen we feel ener getic, w e gravitate towards foods with higher
ener gy, or prana (life force). 9. Eat to live or live to eat? This is worth po ndering. Is food taking center stage in our lives or are
we taking center stage with food  as an ally that is supporting our life’ s
purpose? What rings true for you? A lack of other interests or passions
can make us obsess about food. Pay attention to that. Food is important
but it is a means to an end. Food is the fuel that we need to propel
forward towards our aspirations and desires. If you find y ourself
constantly think ing about food, notice if you have other things in your
life to hold your interest. Refer to Chapter 2  on the t ools to overcome
emotional hunger. It is what we do  consistently that matters. Occasional overcon sumption is
not a problem if we eat in a balanced way most of the time. And, in fact,
overconsumption isn’ t just about food. It could be Netflix, s hopping, or
something else. Only you can know why you do this—give it so me thought. Just simple ways of introspection can give us great insights about our inner
world. Life is not about perfection; it is a practice. If you’d like to reflect a
little mo re deepl y on your health and your behaviour, it might be helpful to
complete the health questionnaire situated on my website:
https://www.ayurvedichealingcenter.com/ayurveda/initial-consulation-
questionnaire/. Do you tend towards overdoing things? Is ther e a lack in your life of something else?C H A P T E R  5L a c k  o f  P e r s o n a l  R e s p o n s i b i l i t y
Over the  course  of my career, I have had the privilege of speaking to many
groups and or ganizations and at many events. One event I participated in
was for cancer patients and survivors. This event included a segment wher e survivors went up on stage and shar ed
their sto ries of surviving cancer. One survivor shar ed that she ate her
carr ots a t lunch  or dinner, at which point everyone cheer ed and  applauded,
and she took a b ow. Something about this disturbed me. What seemed like
encouragement felt like condesc ension. It felt to me as though not caring
about oneself was the accepted norm and caring about oneself i.e. thr ough
eating right was out of the norm and warranted applause. It was like
saying, “Oh, isn’ t it nice that YOU take car e of yourself, ar en’ t you
special!” Our expectations of others ar e so low that when someone exceeds
our expe ctations they merit applause. This in a very subtle way sets the
societal norm. Our society and the medical world expect that we ar e too
dumb to take car e of ourselves. Y ou eat a carro t and the wor ld applauds! What happens if they don’ t
applaud, do you stop eating your carrot? At s ome point i n our lives, we must take responsibility for our  own health
and the  rewards are personal and internal. Y our health isn’ t anyone’ s
concern. It must be yours. T aking char ge of our health ignites our spirit and
lights th e path before us, and th is is what we give up when w e leave our
health in someone else’ s hands. This event, by the way, was sponsored by a hospital. Coincidentally, at the
same ev ent, the breakfast that was served included sugar -glazed cinnamon
buns, m uf fins, donuts and cold cantaloupe or melon for good measure, just
to “bala nce” and “health” things out a little. In serving that  food to their
patients, the hospital made a loud and clear statement: “Food has nothing to
do with your illness or your healing.” This level of disconnect came right
from the custodians and gatekeepers of our health! W e are willing tounder go extensi ve treatments but we are not willing to eat ri ght. W e are
willing to subject our bodies to  drugs and their side ef fects yet we don’ t
think that what we eat has any bearing on our health at all. This is how
disconnected we are. W e can’ t be anything but personally responsible for
our health! W e can’ t outsou rce our thinking to others. “T ell me what to do exactly and I
will foll ow.” “G ive me the quick fix so I don’ t have to deal with life.” What
seems easy in th e beginning makes life harder in the end. What feels harder
in the beginning can make our life easier. Don’ t follow! Lead, instead, by
example! T aking responsibility means educating yourself; learning how to
live and  eat; speaking up when all your doctor does is hand you a script for
drugs; d emanding more from yourself and your life and living  up to your
potential. This is what is neede d in these times. Sooner or later we must
assume r esponsibility and take char ge of our own health. Anythi ng less than
that will leave us wide open and a tar get for money makers where our
illness becomes their opportunity; our ignorance provides a way  in for them
to s ell us the path they have already laid out for us, the pat h of drugs,
specialists, and testing when it may not be what we needed to begin with. Over 15 years ago, I injur ed my shoulder while practicing a hand stand
with my friend, a nother Y oga teacher. I didn’ t r ealize at that time that I had
injur ed it and ther e wasn’ t muc h pain. But my shoulder did not work the
same and slowly I lost the full r ange of movement, which started to distort
my alignment. Not knowing wh at this was, I compensated by  over doing
things w ith my other arm and made it all worse to the point w her e it hurt
just to touch the shoulder. This d isrupted my sleep and made oth er functions
of my life like d riving and putting a seat belt on very difficul t. Finally, I
went to a doctor and he told me  that ther e was calcification in the shoulder
joint and then he just very ca sually scheduled a sur