. He had a dream in which a pe rfect
design for the switch was portrayed. When he awoke, he sketched his
new design according to the outline of his dream. This visionary catnap won Hammerstrom a check for $15,000; the
largest award the firm ever gave an employee for a new idea. • How a famous professor solved his problem in sleep
Dr. H. V. Helprecht, Professor of Assyrian at the Uni-versit y of
Pennsylvania, wrote as follows: “One Saturday eve-ning... I had be en
wearying myself, in the vain attempt to decipher two small fragments
of agate which were supposed to belong to the finger rings of some
Babylonians. “About midnight, weary and exhausted, I went to bed and dreamed
the following remarkable dream: A tall, thin priest of Nipp ur, about
 143  forty years of age, led me to the treasure chamber of the te mple... a
small, low-ceilinged room without windows, while scraps of agate and
lapis-lazuli lay scattered on the floor. Here he addressed me as
follows: ‘The two fragments which you have published separat ely on
pages 22 and 26 belong together, are not finger rings... The first two
rings served as earrings for the statue of the god; the two fragments
(you have)... are the portions of them. If you will put them toget her
you will have confirmation of my words.’... I awoke at once... I
examined the fragments... and to my astonishment found the dream
verified. The problem was then at last solved.”
This demonstrates clearly the creative manifestation of his
subconscious mind, which knew the answer to all his problems. • How the subconscious worked for a famous writer while he slept
Robert Louis Stevenson in one of his books, Across the Plains,
devotes a whole chapter to dreams. He was a vivid dreamer and had
the persistent habit of giving specific instruc-tions to his  subconscious
every night prior to sleep. He would request his subconscious to
evolve stories for him while he slept. For example, if Ste venson’s
funds were at low ebb, his command to his subconscious would be
something like this: “Give me a good thrilling novel which wi ll be
marketable and profitable.” His subconscious responded
magnificently. Stevenson says, “These little brownies [the intelligences and powers
of his subconscious] can tell me a story piece by piece, like a serial,
and keep me, its supposed creator, all the while in total ig norance of
where they aim.”
And he added: “That part of my work which is done when I am up
and about [while he is consciously aware and awake] is by no means
necessarily mine, since all goes to show that the brownies have a hand
in it even then.”
• Sleep in peace and wake in joy
 144  To those who suffer from insomnia, you will find the following
prayer very effective. Repeat it slowly, quietly, and loving ly prior to
sleep: “My toes are relaxed, my ankles are relaxed, my a bdominal
muscles are relaxed, my heart and lungs are relaxed, my hands  and
arms are relaxed, my neck is re-laxed, my brain is relaxed, my  face is
relaxed, my eyes are relaxed, my whole mind and body are relaxed. I
fully and freely forgive everyone, and I sincerely wish for them
harmony,  health, peace, and all the blessings of me. I am at peace; I
am poised, serene, and calm. I rest in security and in peace. A great
stillness steals over me, and a great calm quiets my whole be ing as I
realize the Divine Presence within me. I know that the re alization of
life and love heals me. I wrap myself in the mantle of love  and fall
asleep filled with good will for all. Throughout the night peace
remains with me, and in the morning I shall be filled with life  and
love. A circle of love is drawn around me. I will fear no evil, for Thou
art with me. I sleep in peace, I wake in joy, and in Him I live, move,
and have my being´
• Summary of your aids to the wonders of sleep
1. If you are worried that you will not wake up on time, sug-gest  to
your subconscious mind prior to sleep the exact time you wish to
arise, and it will awaken you. It needs no clock. Do the same thing
with all problems. There is nothing too hard for your subconscious. 2. Your subconscious never sleeps. It is always on the job. It
controls all your vital functions. Forgive yourself and every-one  else
before you go to sleep, and healing will take place much more rapidly. 3. Guidance is given you while you are asleep, sometimes in a
dream. The healing currents are also released, and in the morning you
feel refreshed and rejuvenated. 4. When troubled by the vexations and strife of the day, still the
wheels of your mind and think about the wisdom and intelligence
lodged in your subconscious mind, which is ready to respond to you. This will give you peace, strength, and confidence. 145  5. Sleep is essential for peace of mind and health of body. La ck of
sleep can cause irritation, depression, and mental disorders. You need
eight hours’ sleep. 6. Medical research scholars point out that insomnia precedes
psychotic breakdowns. 7. You are spiritually recharged during sleep. Adequate sleep is
essential for joy and vitality in life. 8. Your tired brain craves sleep so hungrily that it will sacr i-fice
anything to get it. Many who have fallen asleep at the wheel of  an
automobile can testify to this. 9. Many sleep-deprived people have poor memories and lack pro per
coordination. They become befuddled, confused, and disorientated. 10. Sleep brings counsel. Prior to sleep, claim that the in finite
intelligence of your subconscious mind is guiding and di-recting  you. Then, watch for the lead, which comes, perhaps on awakening. 11. Trust your subconscious completely. Know that its tendency is
always lifeward. Occasionally, your subconscious answers you i n a
very vivid dream and a vision in the night. You can be forewarned in a
dream in the same way as the author of this book was warned. 12. Your future is in your mind now, based on your habitual
thinking and beliefs. Claim infinite intelligence leads and guide s you
and that all good is yours, and your future will be wonderful. Beli eve
it and accept it. Expect the best, and invariably the best will come to
you. 13. If you are writing a novel, play, or book, or are working on an
invention, speak to your subconscious mind at night and claim boldly
that its wisdom, intelligence, and power are guiding, directing, a nd
revealing to you the ideal play, novel, book, or revealing the p erfect
solution whatever it may be. Wonders will happen as you pray thi s
way. 146  14
Your Subconscious Mind and Marital
Problems
Ignorance of the functions and powers of the mind is the cause of al l
marital trouble. Each using the law of mind correctly can so lve
friction between husband and wife. By praying together they stay
together. The contemplation of divine ideals, the study of the  laws of
life, the mutual agreement on a common purpose and plan, and the
enjoyment of personal freedom bring about that harmonious marria ge,
that wedded bliss, that sense of oneness where the two become one. The best time to prevent divorce is before marriage. It is  not wrong
to try to get out of a very bad situation. But, why get into the bad
situation in the first place? Would it not be better to give attention to
the real cause of marital problems, in other words, to reall y get at the
root of the matter involved? As with all other problems of men and women, the prob-lems of
divorce, separation, annulment, and endless litigation are directly
traceable to lack of knowledge of the working and interrelations hip of
the conscious and subconscious mind. • The meaning of marriage
Marriage to be real must first be on a spiritual basis. It must be of
the heart, and the heart is the chalice of love. Honesty, sincerit y,
kindness, and integrity are also forms of love. Each partner should be
perfectly honest and sincere with the other. It is not a true marriage
when a man marries a woman for her money, social position, or to lift
his ego, because this indicates a lack of sincerity, honesty, a nd true
love. Such a marriage is a farce, a sham, and a masquerade. When a woman says, “I am tired working; I want to get marri ed
because I want security,” her premise is false. She is not  using the
laws of mind correctly. Her security depends upon her knowledg e of
 147  the interaction of the conscious and subconscious mind and its
application. For example, a woman will never lack for wealth or health if she
applies the techniques outlined


 the bronchial tubes
and the lungs. The acute stage of the colds passes off in a few days, but after acute colds
there remains some sub acute or chronic disease of sinuses, tonsils, and bronchial tubes. This may persist for months or years, flaring up with each newly acquired cold and
settling down to a chronic state between colds. These chronically affected areas become foci of infection for the distribution of disease germs to other parts of the body. Small
abscesses may exist in the tonsils or between the tonsils and the pillars. Larger
abscesses may exist in the sinuses, or the symptoms of focal infection may exist without
abscess formation, simply from the absorption of toxic material from the infected mucous membrane lining the bronchial tubes. In experimental animals, these symptoms and the certainty with which they take hold
may be influenced by restricting the vitamin and mineral intake of the animal. There is very great similarity between the symptoms produced in the laboratory animal and the
symptoms as they actually exist in the so-called civilized human existing on a
deficiency diet. Experimental disease of th e gastro-intestinal tract, stomach ulcer, may
be produced by feeding the kind of diets ordi narily consumed in the average household. In India, experiments made by McCarrisson a nd other British observers showed that the soldiers living in areas where stomach ulcer was prevalent also developed many cases
of stomach ulcer. This occurred when the soldiers were kept on a native diet. When put
on a better diet, the percentage of stomach ulcers was reduced to that in ordinary army life. Experiments on animals, giving them the diets of the people of these ulcer areas,
produced stomach ulcer in about the same proportion as in humans. The first treatment for stomach ulcer which attained any great attention by the medical
profession was the so-called Sippy treatment. This treatment consisted in neutralizing
the highly acid condition of the stomach with chalk and other alkalines, but it also
included hourly feedings of milk or cream and orange juice. Sippy knew nothing
whatever of vitamins, and perhaps never thought of such a thing as mineral deficiency in this class of diseases, but through a fortuitous accident his treatment provided the
patient with calcium and also with the vitamins contained in butter fat, milk, and orange juice. This treatment supplies only a part of the whole deficiency needs of a person with this
type of disease, but it was so great an improvement over the deficiency diets which produced the disease that many patients were temporarily cured. Sippy and the others of
his time did not recognize the fact that the patient needed not a temporary treatment, but
a permanent one. They did not recognize the fact the ulcers were due to dietary deficiencies, and that the patients must be put on a correct diet for the rest of their lives. They assumed that the patient was consuming a normal diet, and that the ulcer was due to some mysterious and unexplainable happening which in some way was connected
with the production of too much acid in the stomach. We now know that the acid is the
defense mechanism. It is the only mechanism the stomach has for fighting back against
irritations from without. The person suffering with this kind of diseases always has
some degree of scurvy. The scurvy has produced bad teeth and infected gums. The bad teeth and infected gums have caused pus to be swallowed into the stomach sometimes at
the rate of about a teaspoonful every hour. The swallowing of pus produces local
irritation. The irritation calls out the increased stomach secretion. Continuation of the
irritation results in an increase of hydrochloric add, leading eventually to ulceration. These happenings cover a period of years, and by the time the ulcer appears in stomach or duodenum the whole gastrointestinal tract is diseased and along with it the liver bile
duct and gall bladder. The ulcer is a focal breakdown in a completely diseased gastro-intestinal canal. In connection with colds and other respiratory diseases, there is no doubt about the
resistance being high in well-nourished pers ons and low in badly nourished persons. In
connection with gastrointestinal disease of the type described, there is no question but that the evidence is just as well established. The chronic gastritis and hyperacidity and stomach and duodenal ulcers are deficiency dis eases the same as scurvy, beriberi, and
rickets, and may be cured just as certainly and just as permanently by diet and proper mineral and vitamin intake. The study of what we need and what we get in the way of diet establishes the fact that
diseases of the respiratory tract and diseas es of the stomach are unnecessary luxuries. We may have them if we wish. We need not have them if we do not wish. Every person who exists on a general dietary deficiency for a period of years, even
though he may not develop chronic respiratory infections, or actual peptic ulcer, will
have vague, indefinite stomach distress whic h is called indigestion. He will also have some degree of constipation, and such person will have an abnormal colon. In the past,
this disease of the colon has been called colitis. The fitness of this name has been
questioned, as it is hard to establish an actual inflammation present in these cases. However, the mucous membrane of the colon does become diseased. It does fail in its
function. The walls of the colon become thinne r. In some cases these walls break partly
through, producing diverticula. A diverticulum is a hernia of the lining of the colon. In
the person who has such a diseased colon, ulceration occurs in the advanced stages of
the disease. In some such diseased colons a widely distributed mass of warts grow up, and these warts may become ulcerated or cancerous (papilloma). The x-ray shows in
advanced stages of colonic disease that the entire colon may be excited to contraction,
thereby narrowing the whole organ. The contr action may occur only in certain sections
of the colon; but whether it occurs in the col on as a whole or in sections, the disease is
referred to as spastic colon. It is simply the old, long-continued chronic disease irritating the organ to the point where it is thrown in to a chronic spasm. The spastic colon, the
ulcerated colon and the atonic are of course painful. Nervousness has nothing to do with
producing colitis but the colon disease and the nervousness are both the result of the same diet deficiencies. The same relationshi p exists in connection with overfatness and
diabetes. They are both caused by the bad diet. One does not cause the other. The many forms of colitis produce a more or less shifting and advancing and receding
group of pains. These colon pains may appear in any part of the abdomen. Since the
colon is a large organ, it is doubled upon itself, and sections of it may occupy any
abdominal position. The pains of colonic disease are often mistaken for inflammation of
the appendix, ovaries, or gallbladder. Since diet deficiency is almost universal, and different degrees of colitis or colonic disease are also widespread, colonic pains are the
most common pains in both the male and female abdomen. The colon bacillus is a normal form of germ life within the colon. It exists without
doing any harm to the mucous membrane. However, in persons who have a lowered
resistance on account of deficiency disease, or who have an old, chronic, constipation
which causes stagnation within the colon, these bacilli lose their friendly attitude and
become disease producers. They not only attack the lining of the colon, but make their way through, especially in the case of females, into the kidneys and bladder, setting up
colon bacillus pyelitis and cystitis. They may filter through into the parenchyma of the
kidneys, causing more or less severe nephrit is. This is the commonest cause of bladder
inflammation in women. While the disease may be temporarily relieved by giving
urinary antiseptics, there is a tendency for the disease to recur until the colon is brought
back to better health by vitamins and minerals and a better dietary intake. The dietary deficiencies which promote the invasion of the nasal cavity, throat, and
lungs by the virus of colds, which subsequen tly leads to establishment of abscesses in
the sinuses, and which produce a lack of resistance to infections along the
gastronintestinal tract, also affect resistance against infection in the deeper parts of the
body. Every living cell in the body has an inherited ability to maintain its health in the
face of a constant threat by microscopic enemies. These microscopic enemies have a
very great degree of selectivity. They are the commonly known disease germs and the
less commonly known disease-producing viruses. Viruses are much smaller than bacilli
or bacteria or fungi. Viruses are so small that some of them are parasites on these other forms of life. Viruses pass through the finest filters. Bacteria do not. Since both bacteria
and viruses produce disease, and since they have a very delicate selectivity, it is quite apparent that virus disease as well as bacterial disease is encouraged by food
deficiencies and discouraged by the sound, healthy cell that is properly nourished. At the present time there are probably many  diseases where the viruses attain entrance
into the body by way of local damage which has been caused by bacteria. In other cases
the reverse is true. Smallpox is a virus disease. The damage done admits the common pus-producing germs. The common cold is a virus disease. The virus causes enough
destruction to


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


 that has
been declare d a success because the cancer cells are now
gone, disregarding the weakening of the entire body, the
looming danger of recurrent cancer caused  by the
treatment itself, and the state of lasting fear and
depression that so often comes with the cure. To live in
constant fear, even without cancer in your body, is not a
good state of health. The war is not over; it has merely
moved from open skirmishes to underground terrorism. The underlying philosophy in cancer treatment is that the
mind will just have to stand by while the body endures
devastation. In other words, an open clash is actually
encouraged in the mind-body system. How can this be
called healing? In a clash between mind and body, the
patient is ﬁghting on both sides—there is only his body and
his mind. Isn’t it obvio us that when a loser emerges, it will
be he? The vital issue is not how to win the war but how to keep
peace in the ﬁrst place. The West has not arrived at thisinsight, or comprehended  that the physical manifestation of
a disease is a phantom. The cancer cells that patients dread
and physicians battle against are just such phantoms—they
will come and go, raising hopes and despair, while the real
culprit, the persistent memory that creates the cancer cell,
goes undetected. Ayurveda gives us the means to go
directly to the level of consciousness that exorcises this
memory. Thinking of Chitra, I wonder how long it will be
before we broaden our outlook. We ask for heroism from
patients at a time when they have little of it to give, or else
we treat them as statistics, turning survival into a game of
numbers. Ayurveda tells us to place the responsibility for
disease at a deeper level of consciousness, where a
potential cure could also be found. To say that a patient’s awareness is responsible for his
cancer is very troublesome to many people—and so it
should be. Ayurveda as I view it does not agree that there is
a so-called cancer personality, nor does it accept that
superﬁcial emotions, styles of behavior, and attitud es cause
cancer. Some resear chers are convinced that patients who
react with helplessness and depression to their cancer are
more likely to die from the disease than those patients who
have a strong component in their personalities called “the
will to live.” This seems unarguable, but is it any help? A person aﬄicted with cancer naturally goes through
cycles of emotion; his will to live is susceptible to wild
swings from one extrem e to the other; and there is no
reason to expect that any “typical cancer personality”
proﬁle should emerge. (Some of the original research that
supposedly veriﬁed the “typical cancer personality” was
based on insigniﬁcantly small patient groups, as few as
twenty-ﬁve subjects, all of whom had only one type of
cancer—typically breas t cancer.) Why should the
psychologically healthy, who already have such a great
advantage, be the only hopeful cases?This is not an empty question. Recently I was on a plane
and happened to sit beside a very lively woman in her
sixties. She struck me immediately as a Yankee of the
classic type— very vigorous, no-nonsense, and full of strong
opinions. Her family had lived in Maine for generations and
had become quite prosperous. Since my head was full of all
the issues involved in cancer treatment, we bega n to talk
about them. The old lady lifted her chin. “I don’t believe any of these
doctors know what they’re talking about,” she declared. “My mother was diagnose d with breast cancer in 1947. She
went and had the lump removed and then came  home to
look after her four children. My father begged her to return
to Boston for a mastectom y, but she said she was too busy
for it, and she was too busy to be sick, too. She went on
perfectly normally like that. After a while my father won
out, and she did go back for the mastectomy, but there
wasn’t any radiation or chemotherapy back then.”
“What happened to her?” I asked. “Nothing happened,” the woman answered. “She lived
twelve more years, until she was over seventy, when she
contracted pneumonia. The whole family gathered around
her bed, she told us goodbye, and three days later she
died.”
Listening to this story, I suddenly saw, with a comb ination
of wonder and sadness, what it was about—the paradox of
being normal. It is absolutely normal to be too busy to be
sick, for that is exactly the kind of awareness that the
immune system thrives on. When you are just yourse lf and
not a “cancer patient,” then the complicated chain of the
immune response, with its hundreds of precise ly timed
operations, goes to work with a vengeance. But once you give in to helplessness and fear, this chain
breaks apart. You start sending out the neuropeptides
associated with negative emotions, these latch onto theimmune cells, and the immune response loses its eﬀiciency. (Exactly how this happens is not known, but the decreased
immune status of depressed patients is well docu mented.) Here is where the paradox comes in: if you reacted to
cancer as no great threat, the way you react to the ﬂu, you
would have the best chance of recovering, yet a diagnosis
of cancer makes every patient feel totally abnormal. The
diagnosis itself sets up the vicious circle, like a snake biting
its tail until there is no more snake. The reason I felt sadness and wonder at the same  time is
that it sudde nly dawned on me how inﬁnitely beautiful the
immune system is and how terribly vulnerable at the same
time. It forges our link with life and yet can break it at any
moment. The immune system knows all our secrets, all our
sorrows. It know s why a mother who has lost a child can
die of grief, because the immune system has died of grief
ﬁrst. It knows every moment a cancer patient spends in the
light of life or the shadow of death, because it turns those
moments into the body’s physical reality. Cancer, or any other disease, is nothing more than the
sequence of these ﬂeeting moments, each with its own
emotions, its own mind-b ody chemistry. In other words, the
diseased cells are but one ingredient out of countless
others; the others are just more intangible. Ayurveda
maintains that many diﬀerent conditions interact to create
disease—the disease organism plays one part, aided by the
patient’s immune resistance, age, diet, habits, the time of
year, and many other factors that contribute to the eventual
clinical result. Western medical studies have also
abundantly proved that a person’s lifestyle and emotional
makeup are implicated in his state of health, but we lack
the omniscience to evaluate all these factors. A cancer
patient has a whole life behind him, populated by thoughts,
actions, and emotions that no other person shares exactly.The fact that emotions lie so deep does not mean that
cancer patients cannot alter them. People can be rescued
from their feelings of helplessness and despair by going to
a still deeper level. It does not matter if one is caught in the
throes of either despair or huge self-conﬁdence. Either one
could be a phantom. Ayurveda therefore pays much less
attention to surface emot ions than does current mind-body
medicine. The whole rationale for treating cancer (or AIDS)
with primordial sound and bliss techniques is that they
reach the deep levels of consciousness common to
everyone, the weak as much as the strong. The following  case study is the most complete success to
date of treating cancer with these techniques. The patient
is a woman in her late thirties named Eleanor. In 1983,
while living in Colorado and working for a computer
company there, Eleanor was diagnosed with advanced
breast cancer that had metastasized to the lymph nodes
under her arm. She underwent one radical mastectomy,
followed by a second; her reaction to chemotherapy
afterward was extremely poor. Finding the side eﬀects
intolerable, she abandoned conventional treatment
altogether, even though her doctors made her well aware
that the cancer had now spread to her bones. Patients in
this category of metastasis have about a 1 percent chance
of survival. As it happens, Eleanor was advised by her family doctor
to start meditating in 1986, in the middle of her disease. Through her meditatio n practice, she heard about
Ayurveda. She came to Lancaster for inpatient treatment,
where I met her and instructed her in the primordial sound
for treating cancer. The results were remarkable. Her
severe bone pain disappe ared (this incident was mentioned
earlier, in chapter 9), and whenever she returned home to
be X-rayed, her radiologist found fewer and fewer pockets
of bone cancer.It was far too late for these regressions to have been
caused by her earlier treatment. Generally, if a tumor is
being bombarded with radiation or chemotherapy


 love me. ” These are
understandable concerns when exploring intimacy with your partner. They
also pro vide a unique opportunity to express your vulnerabilities and create
more intimacy. Intimacy derives  from the willingness to be vulnerable. Ask
for what  you need and give to y our lover what he or she needs. Openness,
vulnerability, the willingness to give, and the readiness to receive are all
qualities of spirit. Relinquish your expectations. When you relinquish your expectations,
you are able to release your resistance. Y our resistance keeps you from
enjoying what is happening. In sex, as in all areas of life, resistance is born
of fear. All resistance is mental a nd derives from a judgment against what is
being felt. Practice releasing your judgments and releasing your
expectations and you will experience the passion and surrender that sex
of fers. The concentrated passio n of sexual lovemaking then permeates all
other aspects of your life. If you find that sex is mixed with hidden emotions such as sha me, guilt,
or a nger, commit to releasing these toxic and inhibiting feelings. Sexual
intimacy is one road to the experience of true freedom, becau se it is one
area of life in which you can become completely uninhibited and free. Sexual fulfillment occurs when the experience comes from playfulness
instead of need. When sex is u sed to fulfill needs, it leads to addiction. When sex comes from playfulness, the result is ecstasy. Despite what you may have been conditioned to believe,
sexual desir e is sacr ed and virtuous. FOR PLA Y
Sex is most enjoyable and creates the greatest amount of love and intimacy
when it is viewed as a process rather than as a goal. W ester n society is
dominated by a goal-oriented worldview. Both men and women are
conditioned to achieve whatever goal is established, as directly, quickly, and
ef ficiently as possible. This at titude plays itself out in our lovemaking
where w e’ve lea rned to prize s exual climax as the sole tar get of physical
intimacy. Althou gh every lover relishes the pleasure of or gasm, the ancient
wisdom traditions of India and China suggest that playing with sexual
ener gy a nd extending the process of lovemaking expands the heart, mind,
and spirit, while intensely enric hing physical delight. Known as T antra in
India and the T ao of Sex in traditional Chinese culture, the basic principles
for conscious lovemaking include ritual, communication, and finesse. RITUAL
If yo u view sex as a sacred act, you will understand the value of  ritual. T ake
the t ime to prepare yourself for lovemaking as if you were jou rneying to a
realm of celestial pleasure. Bath e yourself and prepare your bod y and mind
for t he s haring o f your most pe rsonal gifts. Set the lovemaking scene with
attention to all t he senses. Read inspiring love poems to your p artner. Play
beautiful music  that arouses your passions and opens your heart. (See
appendix for our recommendations. ) W ear sensual clothing, employ subtle
lighting with candles, and dif fuse pleasing aromas in the room. Look into
your lover ’ s eyes and silently o r aloud acknowledge the gift of engaging
intimately with your partner. When y ou consider sexuality as simply another physiologica l need, it
only ser ves that  purpose. Recognizing that unlike your animal ancestors,you hav e the ability to channel creative sexual ener gy to expand your heart
and raise your consciousness, you can use rituals to focus your attention and
intention. T ransforming an exc hange between two people from an act of
pure biology to one of body, mind, and spirit generates passion, vitality, and
ecstasy. COMMUNICA TION
Communicate your feelings and  needs to your partner, before, during, and
after sex. Expres s what brings you pleasure and what you need to feel safe,
adored, and aroused. Reorient y our intention from simply releasing sexual
pressure to celebrating the process. Prolonging the act of lovemaking has
ener gy-enhancing ef fects on mind and body. Inform your partner when you
are a bout to clim ax and slow d own the tempo to expand and prolong the
pleasure. Lovem aking is a danc e of body, mind, and soul that c an continue
twenty-four hours a day in physical, emotional, and spiritual domains. Sexual ecstasy is nourished through your willingness to be vulnerable. Asking for what you need to fulfill your deepest desires and fantasies
requires your willingness to be  vulnerable. Through this vulnerability the
boundaries betw een “I” and “thou” and between body and s oul become
blurred. This is the essence of a spiritual experience and the promise of
conscious lovemaking. FINESSE
Like me ditation, lovemaking is  a domain where force, ef fort, and control
fail to result in s uccess and fulfillment. Subtlety, timing, and finesse are the
essence of rapturous lovemakin g. The blossoming of sexual bliss requires
total atte ntion in  the present mo ment and openness to creativity. Sex can be
a too l fo r person al transformatio n when you listen to the signals from your
body an d the body of your lover  and use them to surrender and release yourresistance and fear. Lovemaking  provides access to personal, collective, and
universal domai ns of awareness. Every loving couple is reenacting the
perennial myths of love; every loving couple is reenacting the  reunion of
souls. In  T raditional Chinese Medicine, lovemaking is an opportunity for
the p rimordial inward moving ( yin) and outward moving (yang) forces to
balance. In A yurveda and T antra, sexual union is the personalized
expression of the eternal dance between the impulses of pure potentiality
(Shiva) and creative expression (Shakti). T rue intimacy is union between flesh and flesh, between heart and heart,
between soul and soul. Sexual ener gy is the creative ener gy of the universe. Sexual ener gy is sacred ener gy. When we have restored the sexual
experience to the realm of the s acred, our world becomes divine, holy, and
healed. Thr ough the vulnerability of sexual intimacy,
the boundaries between “I” and “thou” and
between body and soul become blurr ed. Ojas—the Essence of Love
Y ou hav e been using the mantr a ojas in your daily ritual to pe rceive your
body as a field of ener gy, transformation, and intelligence. This subtle
substance is nourishing to your physical, emotional, and spiritu al bodies. It
provides the integrating essence that unifies all aspects of your being. According to A yurveda, we are born with a small reserve of ojas that can
be augmented or depleted as a result of nourishing or toxic e xperiences. Healthy food, loving emotions, nurturing sensory impressions, r ejuvenating
herbs, and creative use of sexu al ener gy all contribute to more abundant
ojas. Ojas reminds every cell in the body of its primary directiv e to support
the wholeness of the mind/body  network. It also strengthens y our naturalimmunity. When  ojas is deplete d you become susceptible to d egenerative
disorders includ ing cancer. Therefore, protecting and incre asing your
supply of ojas is key to reversing the aging process. Ojas can  be depleted by excessive release of reproductive flui d. This is
important in men and forms the  basis of the idea that as you age, reducing
the frequency of ejaculation ca n improve your vitality. This su ggestion is
not base d upon morality; rather, it is an expression of the con servation of
ener gy. As a general principle, i f you are male, see if you can increase the
ratio of sexual experiences to ejaculation. If you are accustomed to
releasing sexual  tension every time you have sex, see if you c an go to an
every ot her time  pattern. Then try going to every third time. Although at
first you  may feel some sense of frustration, you will most lik ely quickly
begin to appreciate the enhanced ener gy and passion that you feel
throughout the day. If you are a woman, play with your partner to keep his
sexual ener gy aroused without immediately releasing it. When lovers
consciously direct their powerful sexual ener gy, they become more
attractive to each other. All aspects of lovemaking, in and outside of its
sexual expression, become more ecstatic. Nutrition for Ojas
According to A yurveda there are special foods and herbs  that have
distinctive ojas-enhancing ef fects. Fresh fruits and vegetables, whole grains,
nuts (particularly almonds), honey, and dairy derived from well-cared-for
cows are all enh ancing to ojas. Substances depleting ojas include alcohol,
tobacco, canned foods, highly processed foods, fried foods, and those
containing artificial sweeteners. Make your healthier choices without being
overly compulsive or rigid. Compulsivity and rigidity deplete ojas. Simply
be m ore conscious of your choices so that to the extent po ssible, you
increase the ojas in your life. HERBS AND OJAST


 parent. Instead, you will
look for a partner or for other human relationships with the aim ofnding the maturity you really need and want. In not demanding to
be loved as a child, you will be equally willing to love. However,
the child in you nds this impossible, no matter how much you may
otherwise be capable of it through development and progress. This
hidden conict eclipses your otherwise growing soul. If you already have a partner, the uncovering of this con ict may
show you how he or she is similar to your parents in certain
immature aspects. But since you now know that there is hardly a
really mature person, these immaturities in your partner will no
longer be the tragedy they were while you constantly sought to nd
your parent or parents again, which of course could never come to
pass. With your existing immaturity and incapacity, you may
nevertheless build a more mature relationship, free of the childish
compulsion to recreate and correct the past. You have no idea how preoccupied your subconscious is with the
process of reenacting the play, so to speak, only hoping  that “this
time it will be dierent.” And it never is! As time goes on, each
disappointment weighs heavier and your soul becomes more and
more discouraged. For those of my friends who have not yet reached certain depths
of their unexplored subconscious, this may sound quite preposterous
and contrived. However, those of you who have come to see the
power of your hidden trends, compulsions, and images will not only
readily believe  it, but will soon experience the truth of these words
in their own personal lives. You already know from other ndings
how potent are the workings of your subconscious mind, how
shrewdly it goes about its destructive and illogical ways. Reexperiencing the Childhood Hurt
If you learn to look at your problems and unfulllment from this
point of view and follow the usual process of allowing your
emotions to come to the fore, you will gain much further insight. But it will be necessary, my friends, to reexperience the longing and
the hurt of the crying child you were once, even though you werealso a happy one. Your happiness may have been valid and without
self-deception at all. For it is possible to be both happy and
unhappy. You may now be perfectly aware of the happy  aspects of
your childhoo d, but that which hurt deeply and that certain
something you greatly longed for—you did not even quite know
what—you were not aware of. You took the situation for granted. You did not know what was missing or even that there was anything
missing. This basic unhappin ess has to come to awareness now, if
you really want to proceed in inner growth. You have to
reexperience the acute pain you once suered but you pushed out of
sight. Now you have to look at this pain conscio us of the
understanding you have gained. Only by doing this will you grasp
the reality value of your current problems and see them in their true
light. Now, how can you manage to reexperience the hurts of so long ago? There is only one way, my friends. Take a current problem. Strip it
of all the superimposed layers of your reactions. The rst and most
handy layer is that of ration alization, that of “proving” that others,
or situations, are at fault, not your innermost conicts that make
you adopt the wrong attitud e to the actual problem that confronts
you. The next layer might be anger, resentment, anxiety, frustration. Behind all these reactions you will nd the hurt of not being loved. When you experience the hurt of not being loved in your current
dilemma, it will serve to reawaken the childhood hurt. While you
face the present hurt, think back and try to reconsider the situation
with your parents: what they gave you, how you really  felt about
them. You will become aware that in many ways you lacked a
certain something you never clearly saw before—you did not want
to see it. You will nd that this must have hurt you when you were
a child, but you may have forgotten this hurt on a consc ious level. Yet it is not forgotten at all. The hurt of your current problem is the
very same hurt. Now, reevaluate your present hurt, comparing it
with the childhood hurt. At last you will clearly see how it is one
and the same. No matter how true and understandable your present
pain is, it is nevertheless the same childhood pain. A little later you
will come to see how you contributed to bringing about the presentpain because of your desire to correct the childhood hurt. But at
rst you only have to feel the similarity of the pain. However, this
requires considerable eort, for there are many overlaying emotions
that cover the present pain as well as the past one. Before you have
succeeded in crystallizing the pain you are experiencing, you cannot
understand anything further in this respect. Once you can synchronize these two pains and realize that they
are one and the same, the next step is much easier. Then, by
perceiving the repetitious pattern in your various diculties, you
will learn to recognize the similarities between your paren ts and the
people who have caused you hurt or are causing you pain now. Experiencing these similarities emotionally will carry you further on
the particular road toward dissolving this basic conict. Mere
intellectual evaluation will not yield any benet. To be fruitful and
bring real results, the process of giving up the recreatio n must go
beyond mere intellectual knowledge. You have to allow yourself to
feel the pain of certain unfulllments now and also the pain of the
unfulllment of your childhood, then compare the two until, like
two separate picture slides,  they gradually move into focus and
become one. Experiencing the pain of now and the pain of then, you
will slowly come to understand how you thought you had to choose
the current situation becaus e deep inside you could not possibly
admit “defeat.” Once this happens, the insight you gain, the
experience you feel exactly as I say here, will enable you to take the
next step. It goes without saying that many people are not even aware of
any pain, past or present. They busily push it out of sight. Their
problems do not appear as “pain.” For them, the very rst step is to
become aware that this pain is present and that it hurts innitely
more as long as they have not become aware of it. Many people are
afraid of this pain and like to believe that by ignoring it they can
make it disappear. They chose such a means of relief only because
their conicts have become too great for them. How much more
wonderful it is for a person to choose this path with the wisdom and
conviction that a hidden conict, in the long run, does as much
damage as a manifest one. They will not fear to uncover the realemotion and will feel even in the temporary experienc e of acute
pain, that in that moment it turns into a healthy growing pain, free
of bitterness, tension, anxiety, and frustration. There are also those who tolerate the pain, but in a negat ive way,
always expecting it to be remedied from the outside. Such people
are in a way nearer to the solution because for them it will be quite
easy to see how the childish process still operates. The outside is the
oending parent, or both parents, projected onto other human
beings. They have only to redirect the approach to their pains. They
do not have to nd it. How to Stop Recreating? Only after experiencing all these emotions, and synchronizing the
“now” and the “then,” will you become aware of how you tried to
correct the situation. You will further see the folly of the
unconscious desire to recreate the childhood hurt, the frustrating
uselessness of it. You will survey all your actions and reactions with
this new understanding and insight, whereupon you will release
your parents. You will leave your childhood truly behind and start a
new, inner behavior pattern that will be innitely more constructive
and rewarding for you and for others. You will no longer seek to
master the situation you could not master as a child. You will go on
from where you are, forgetting and forgiving truly inside of you,
without even thinking that you have done so. You will no longer
need to be loved as you needed to be loved when you were a child. First you become aware that this is what you still wish, and then
you no longer seek this kind of love. Since you are no longer a child,
you will seek love in a dierent way, by giving it instead of
expecting it. It must always be emphasized, however, that many
people are not aware that they do expect it. Since the childish,
unconscious expectation was so often disappointed, they made
themselves give up all expectations and all desire for love. Needless
to say, this is neither genuine nor healthy, for it is a wrong extreme.To work on this inner conict is of great importance for all of
you, so that you gain a new outlook and further clarication in your
self


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

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

*      No description provided. *

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

Ayurvedic Treatments

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

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

Post-Treatment Support Needed:

Focusing on preventive measures instead Curatives are becoming less prominent)

Beauty Enhancement Rituals
Traditional methods emphasizing overall Well-being

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

Body Wraps/Masks/Dermal Absortion Techniques
Various Options Available

Hand CarE/Rights Massage|

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

References Added Texts

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

Source #

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


 her  potential  for orgas m, she repo rts feeling  let dow n,
frustrate d, alienate d, angr y, restless,  and isolated. To experience  the multilevel of a com plete  orgasm, a w oman
must be a ware that there  are many steps  she must cli mb, wi th
each  step  energizing  certain  parts  of the  body. The com plete
orgasm is desirable  because  it ener gizes  and brings  pleasure  to
the entire  body. Conversel y the repeate d interru ption  of orgasm at
lower levels creates  energy  imbalances,  since only some of the
organs  and glands  are stim ulated  and not the entire  body. If a man
can prolong  his erection,  he can  help  bring  the w oman  to higher
levels w ith simple movements, and  the couple  will be able  to reach
the highest  harmony  they can attain  in lovemaking. The Orgasmic Upw ard Draw  (more simply referre d to in this
chapter  as the  Orgas mic Dra w) exercise  taught  here  is a way to
increase  the sexual  potential  of a woma n by warming  up her sexual
region  ahea d of time to avoid  this depr essing  chain  of events. In all of the  basic  sexual  studies  conducted,  many parallels  have
- 128  -Chapter  VI
been  made betw een a man’s orgasm and  a woman’s  orgasm,
especially  in what is called  rhythmic pulsations, which have  been
measured  at eight- tenths  of a second. Research  has also  found’
that when a woman’s  sexual  organs  are considere d as one
functioning  unit,  the amount of  erectile  tissue  is about  the sam e as
for a ma n. Therefor e, there  is no reason  to believe  that wome n’s
orgasms are  any less strong  or powerful than  men’s. The Taoist sages  noted  that throug h internal  alche my, women,
using  the same m ethod  used  by men of turning  their  aroused  sexual
energy  inward and upw ard, can transfo rm this energ y into a  pow er
which fills certain  reservoirs  in their  bodies,  eventu ally enabling
them to reach  the ultimate spiritual  acco mplish ment. The  Orgas mic
Draw  is a prepar ation  for the spiritual  practices  of Kan and  Li, which
rely on the power of the stored  sexual  energ y (Ching)  to be
transferr ed into a  new  life-force  energ y (Chi),  and Chi into  spiritual
energy  (Shen). W omen have  the capacit y for virtuall y inexhaustibl e sexual
pleasure,  far greater  than  the capacity  of men. E ven though  women
do not lose  very much energ y during  interco urse as a  result  of
orgasm, that  small unit  of sexual ener gy multiplies, and  the longer
an orgas m lasts,  the more sexual  energ y can be produc ed. If
thought  of in units, the  energ y can be mu ltiplied  by the woman  from
10 units to  100,  1000,  or to hundre ds of thousands  of units. However
if this sm all unit  of energ y is disposed  of, it no  longer  is wi thin reach,
and there  will be no opportunit y to transform it to the  higher  energ y
level. On  a da y-to-day level, this  storehous e of sexual energy
expresses  itself  as an  abunda nce of loving  and healing  energy
enough  for each  woma n to not onl y love  and heal  herself  physically
and psychicall y but to extend  that loving  and healing  to various
relationships  in her  life and commitments in  her community and
global  sphere. It is no  accident  that women  beco me involved  in
professions  such  as nursing  and teaching,  occupations  which
require  the generatio n of tremendous  amounts  of loving,  caring,
and healing  ener gy. Aside  from being  a thrilling  experience,  the Orgas mic Dra w is a
technique  reaping  benefits  such  as organ  and gland  rejuvenatio n.
Every  time arouse d sexual  energ y is routed  to the  brain,  memory
improves,  cell are  nourishe d, and a wonderful feeling  engulfs  the
body  from the  top of the  scalp  to the  tips of the  toes. - 129  -Orgasmic Upward Draw
B. Ovarian Breathing  and the  Orgas mic Draw
    Up to  this point  you have  learne d Ovarian  Breathing  as a me ans
to pump quiet  sexual  energy  create d in the ovaries  to the  brain. The Orgas mic Dra w will teach  you how to draw  the far  denser
“arouse d” sexual ener gy upward. The m eans b y which you will
acco mplish this  initially  is mu scle po wer: You will use it not only to
stop the out ward movement of  the orgasm, but to actuall y change
the direction  of the energy  inward and upw ard. Eventuall y the control
will become mo re internal,  the mu scles of  the pelvic diaphr agm
will begin  to develop,  and you will be controllin g the Orgasm ic Draw
with your mind. The tem peratu re of sexual  energ y is the second  major differe nce
betw een Ovarian  Breathing  and the Orgas mic Dra w. The aroused
sexual  energy  cultivated  in the  Orgas mic Dra w is cooler  than  the
biologic,  repro ductive  (or sexual)  energ y that is produce d by the
ovaries  and harness ed during  the process  of Ovarian  Breathin g. It
is also cooler  than  aroused  sexual  energ y in m en, w hich is
considere d hot Yang energy. It is the  cool qualit y of this energ y that
enables  it to be  stored  in the brain  for future  use. As in Ovarian  Breathing,  the Chi  Muscle  play s a great  role in
directing  the energ y. To revie w briefly : contracting  the front  of the
anus  (part  of the perineum region ) brings  the energ y from  the
ovaries  (the Ovarian  Palace)  to the  perine um point. Pulling up  the
middle and  contractin g the back  of the  anus  (the perineum region)
directs  the energy  from the perineum to the  cocc yx. This ma neuver
is useful  while you are still at the basic  level  of practice. As your
practice  continues,  the control  becomes both  automatic and  internal. 1. Single and Dual Cultivati on
   Even though  most people  settle  upon  a particular  formula of
how they like to  have  sex and  stick to  this formula, this  does  not
mean that  they would not like anothe r means of gratificatio n if it
were offered  in a safe  and caring  way A woman  can enrich  her life
both physicall y and spiritually  by learnin g the Orgasmic Draw  as
taught  here  using  two path ways: Single  and Dual  Cultivation,  which
are by no means mutually  exclusive. Single  Cultivation  is usually
practiced  by the woma n who does  not have  a sexual  partne r or
whose sexual partner  is not practicing  the Big Dra w (the man’s
version  of the Orgasmic Draw. Many  women  who practice  Dual
- 130  -Chapter  VI
Cultivation,  i.e., with a partn er who practices  the Big Dra w, find that
the route  of Single  Cultivation  (Ovarian  Breathin g, the Orgasm ic
Draw  and meditation,  as w ell as Iron Shirt Chi Kung  and Tai Chi)
cannot  be overlooke d.
    A woma n who practices  alone  begins  to feel  the spaciousness
inside  of her,  the blendin g of her body  with the universe,  and an
increased  sensitivity  to those  aroun d her. Som etimes these
experiences  are mere glimpses, but with continue d practice  they
can beco me part  of her  living  reality. A woma n practicing  with a partner  can learn  how  to share


 to follow the path of least resistance, as
determined by the samskaras. When you allow this to happen, the
uncontrolled energy carves channels within you that will make it easier to
flow that way again. The energy flow becomes a habit. Not only is “losing
it” unhealthy because of what you may say or do outside, but you also
increased the probability of losing it in the same way again. This can cause
all kinds of trouble. Any time you’re not in charge in there, there’ s going to
be trouble. It’ s that simple. Understanding this process of blocking and then expressing energies
helps us have compassion for our own past behaviors, as well as for others. Compassion means you understand the root cause of people ’s behavior. People have trouble handling their blocked energies, and in most cases, they
have not been taught how to channel the energies to a higher level. There is
a higher level of our being, and those lower energies can be raised up. You
have access to a much higher way to deal with inner energies than to simply
step aside and let them express. That doesn’ t mean they should be
suppressed. Your choices are not limited to expression or suppression. As
we will discuss, there’ s a third choice, transmutation, and that’s where true
spirituality comes in. Chapter 36. Transmutation of the Energy
Suppression blocks inner energy; unchanneled expression wastes its power. The highest use of the energy is transmutation. Most people know nothing
about transmutin g the energy, yet it is the essence of spirituality. Currently,
your natural energy flow is blocked by the samskaras in your lower energy
centers. When the energy tries to release, you either push it back down or
allow it to blow  off some steam externally. This external release solves
nothing in the long run—the energy will just build back up behind your
blockages. The release is temporary because the cause of the blocked energy
has not been addressed. What if, when the energy tries to come up, you see it as an opportunity
to get rid of the blockage it’s hitting. The energy is going to attempt to
release the samskara by pushing it out of the way. The probl em is if the
blockage was stored with pain, it’s going to come back up with pain. Instead
of pushing it back down because you can’t handle the experience, or
releasing it outside as a way of relief, you can relax and release at such a
deep level that you allow the blockage to pass without resistance. That is
what transmutation of the energy means. It involves using the rising energy
as a positive force by allowing it to cleanse whatever was blocking it. This is the highe st way to work with your inner energy—use it to grow
spiritually. Use it to let go of the blockages that are keeping you trapped. It
is those blockag es that cause suffering. They only allow you to be okay if
things are a certain way. This creates discomfort, anxiety, and fear about
life. That discomfort drives people to seek all sorts of distractions, which
just creates more turmoil. We all know about this cycle of disturbance and
temporary relief. Now you know there is a much higher way to live. If you
are willing to release the blocka ges, over time the energy will find its way
up. It will push the samskaras out of the way, and the next thing you know,you won’t even be able to relate to how you used to be. This is especially
true about how you used to deal with some people around you. You’ll wish
you could go back and say, “I am so sorry. I was so lost. ” You will see how
relationships used to be about finding a way to be more comf ortable with
yourself. Once the blockages begin to clear, the energy will find its way into
your heart, and that will comfort and sustain you. Relationships will
naturally be about love and caring—all of them will be about serving others. They will no longer be about control or getting something you need. This is
what happens as the ener gy is free to rise within you. If you release the blockages, the energy will naturally rise higher. You
will not have to fight with it—the energy wants to come up. Always
remember, the energy wants to go up. You do not have to force it. It is best
for long-term spiritual growth if the energy is allowed to rise naturally. When you get blockages out of the way, you will feel a steady upward flow
of energy. Eventually, you will realize that the shakti wishes to express
something so beautiful, it will leave you breathless. You will begin to know
a peace that “passeth all understanding” (Phil. 4:7). You won’ t need
anything. Your natural state is so beautiful; you are whole and complete
within yourself. It simply depends on your willingness to work with the
energies. If you do, shakti will go higher and higher until eventually it
moves as fountains of joy flowi ng out the higher energy centers. As it does,
your entire relationship with this world will transform into something very
beautiful. What you were trying  to get from the outside will now naturally
be going  on inside. You will become filled with love and ecstasy. Again,
Christ described this as: “Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God” (Matt. 4:4). You will have a
perpetual flow of ener gy feeding you from within. The transmutation of the inner energy flow is the answer to all the
world’ s woes. If people felt whole inside and were fed by the constant flow
of love and deep peace, they wouldn’ t be fighting with each other. Why
would you kill, rob, or harm someone if you were content within yourself. It is only because people are struggling inside that they are driven to
struggle outside. That’ s the only reason we need so many rules and laws. People left to their own create great trouble struggling with their inner
disturbances. There is something much higher within us, and it happens to
be our natural state. You’re a beautiful being; a truly awe-inspiring being. But you can’t reflect that beauty if you’re not okay. No matter how beautifulyou are, if you are trying not to drown, you’re not going to seem so
beautiful. To stop struggling once and for all, work on letting go of the
blockages. A spiritual being views life as follows: “I came down to the planet
Earth for a short time, and these are the experiences I got to have. They
were challenging, but I handled them and am better off because of them. ”
You don’t suppress your issues, and you don’t allow them to become the
foundation of your life. A past issue is just one of the many things that
happened to help you grow. You don’t need to know why it happened. You
don’t need to analyze its cause and effect, from a karmic point of view. All
sorts of things happen every day, and you don’t understand why they
happen. Yet you are comfortable handling them. You only insist on
understanding the events that you can’t comfortably handle. Understanding
becomes a crutch, a source of rationalization. If the mind can’t fit an event
into its conceptu al model, it insists on knowing why it happene d. Better to
accept reality first, then work with it in a constructive manner. You are the Self. You are the conscious witness of all that passes  before
you. You dwell deep inside, and nothing in there is more powerful than you. You have free will; use it to accept what has already happened rather than
letting past events mess up the rest of your life. Free yourself  from these
samskaras. Transmute your blocked energy flow into a powerful spiritual
force. Chapter 37. The Power of Intent
You are capable  of letting go at a very deep level if you really want to. It is
not a question of ability; it depends on intensity of intent. Inner work is
different from outer work. In the outside world, there are things you may not
be able to accom plish because of physical limitations. Try as you will, you
cannot pick up a mountain or run at the speed of light. You have physical
limitations. But inside you have no such limitations because there is no
physical aspect to Self. You are pure consciousness, and your will has
complete dominion over mind and emotions. As we have seen, most of your thoughts and emotions are created by
the blockages you have stored inside. These blockages are yours, and you
can let them go anytime you want. Once again, the problem is that since
they were stored with pain, they are going to release with pain. That is
where the depth of commitment comes in. Do you want to be free to live a
deep, beautiful life more than you want to avoid discomfort. Plenty of drug
addicts have gone through the pain of withdrawal to get their lives back. It
comes down to the old adage: where there’ s a will, there’ s a way. You can
let your blockag es go—if you really want to. What would you be willing to
go through for the most fulfilling love relationship, a constant state of well-
being, and the ability to feel the presence of God flowing throu


 has infinite power. If we could stop being
distracted by the five senses and turn our attention inward, each of us would
find our true selves in the invisib le realm. There we would also discover the
power to create anything. An ageless body would not be impossible; it only
needs you to locate your timeless mind. I took my title from that promise,
and it still holds  good. Despite all the recent advances in science, we live in
a materialistic society where visible things are trusted and invisible things
regarded with skepticism. I had hoped that this book would be a beacon of
hope for anyone who has awoken from the trance of materialism. Today,
almost twenty years later, that’s still my intent, the only difference being
that hope today burns much brighter. Deepak Chopra
December 2009
OceanofPDF.comINTRODUCTION FROM THE 1998 EDITION
It is now over five years since the first edition of Ageless Body, Timeless
Mind  was published. More than two million people worldwide have read
the book, and I continue to receive thousands of letters every monthly from
people who say that the book has changed their perception as well as their
experience of aging. Ever since the book was originally publishe d, there has
been a dramatic change in the way people are going through the aging
process. From time to time in the history of our civilization, people have
made major contributions to society in the later decades of life. Picasso,
Michelangelo, Leonardo da Vinci, Leo Tolstoy, Geor ge Bernard Shaw,
Winston Church ill, and many other luminaries were vital, creative and
youthful in their so-called old age. As I write the introduction to this book,
John Glenn is planning to go into outer space at the age of seventy-seven,
and only a few weeks ago I saw a woman on television take a skydiving
lesson at the age of ninety. Today, the fastest growing segment of the
American popul ation is over the age of ninety, and soon it will be over the
age of 100. We do not need to be convinced that something dramatic is
happening in the biology of aging. Moreover, research continu es to show
that the biomark ers of aging, such as blood pressure, bone density, body
temperature regulation, muscle mass, strength of muscles, the ability to
utilize sugar, sex hormone levels, hearing, immune function and near-point
vision, can all be improved, even later in life. In other words, the major
biomarkers of aging are all reversible. This means aging is reversible. I’m convinced that if you do the exercises in this book, you will
dramatically slow down and even reverse the aging process. Over the years,
people have asked me to summarize the principles of this book. It is
important to recognize that aging is a complex process orche strated by a
number of factors. However, it is possible to summarize the basic principles
contained in the pages that follow.Aging is reversible. Biological age does not correspond to chronological
age. You can be chronologically twenty years old, but if you’re emotionally
and physically burnt out, your biology will be that of an old person. Or you
can be seventy years old and by physically, emotionally, and spiritually fit
and your biology reflects the stamina, the vitality, the creativity, the
alertness, and the dynamism of youth. Aging, or entropy, is accelerated by the accumulation of toxins in the
body. These toxins occur as a result of a toxic environment,  toxicity or
contamination in food or drink, toxic relationships, and toxic emotions. Eliminating these toxins will influence your biological clock in the
direction of youth. Physical exercis e, including weight training, has a direct effect on the
biomarkers of aging and will reverse the aging process. Proper nutrition and nutritional supplements, including antioxidants, are
a very useful adjunct in slowing down the aging process. Meditation lowers biological age. Love is the most powerful and potent medicine. It heals but it also
renews. People continue to ask me, especially those who have not read the book,
what is a timeless mind, and how does it influence the biolog ical clock? More and more,  I’ve become convinced that our experience of time directly
influences the activity of such a clock. If you’re “running out of time,” your
biological clock will speed up. If you “have all the time in the world,” your
biological clock will slow down. In moments of transcendence, when time
stands still, your biological clock will stop. The spirit is that domain of our
awareness wher e there’ s no time. Time is the continuity of memory, which
uses the ego as an internal reference point. When we go beyond our ego and
enter the realm of the spirit, we break the barrier of time. Ultimately, both
the quality and quantity of life depend on our sense of identity. If we have
meaning and purpose in our lives and our identity is not tied to “a skin-
encapsulated ego,” then both the quality and quantity of life will be
dramatically enhanced. More than any nutritional supplement or exercise,
the most import ant thing that you can do to change your life is to practice
the following principles:Have your attention on the timeless, the eternal, the infinite. Get your ego out of the way. Be natural; relinquish the need to hide constantly behind a social
mask. Surrender to the mystery of the universe. Have a sense of communion with Spirit of Divinity. Be defenseless, relinquishing the need to defend your point of view. I wish you good  luck with your journey of life. We’ve met brief ly on the
cosmic highway. We shall meet again. OceanofPDF.comPeople don’ t grow old. When they stop growing, they
become old. Anonymous
If you were to destroy in mankind the
belief in immortality, not only love
but every living force maintaining
the life of the world would at once
be dried up. Dostoyevsky
I move with the infinite in Nature’ s power
I hold the fire of the soul
I hold life and healing. Rig V eda
Look at these worlds spinning
out of nothingness
That is within your power. Rumi
OceanofPDF.comPART
ONE
The Land
Where No One
Is Old
OceanofPDF.comI WOULD LIKE YOU to join me on a journey of discovery. We will explore a
place where the rules of everyday existence do not apply. These rules
explicitly state that to grow old, become frail, and die is the ultim ate destiny
of all. And so it has been for century after century. However, I want you to
suspend your assumptions about what we call reality so that we can become
pioneers in a land where youthfu l vigor, renewal, creativity, joy, fulfillment,
and timelessness are the common experience of everyday life, where old
age, senility, infirmity, and death do not exist and are not even  entertained
as a possibility. If there is such a place, what is preventing us from going there? It is not
some dark continental landma ss or dangerous uncharted sea. It is our
conditioning, our current collective worldview that we were taught by our
parents, teachers, and society. This way of seeing things—the old paradigm
—has aptly been called “the hypnosis of social conditioning,” an induced
fiction in which we have collectively agreed to participate. Your body is aging beyond your control because it has been programmed
to live out the rules of that collective conditioning. If there is anything
natural and inevitable about the aging process, it cannot be known until the
chains of our old beliefs are broken. In order to create the experience of
ageless body and timeless mind, which is the promise of this book, you
must discard ten assumptions about who you are and what the true nature of
the mind and body is. These assumptions form the bedrock of our shared
worldview. They are:
  1. There is an objective world independent of the observer, and our
bodies are an aspect of this objective world. 2. The body is composed of clumps of matter separated from  one
another in time and space. 3. Mind and body are separate and independent from each other. 4. Materialism is primary, consciousness is secondary. In other
words, we are physical machines that have learned to think.  5. Human awareness can be completely explained as the product of
biochemistry. 6. As individuals, we are disconnected, self-contained entities. 7. Our perception of the world is automatic and gives us an accurate
picture of how things really are. 8. Time exists as an absolute, and we are captives of that absolute. No one escapes the ravages of time. 9. Our true nature is totally defined by the body, ego, and
personality. We are wisps of memories and desires enclosed in
packages of flesh and bones. 10. Suffering is necessary—it is part of reality. We are inevitable
victims of sickness, aging, and death. These assumptions reach far beyond aging to define a world of
separation, decay, and death. Time is seen as a prison that no one escapes;
our bodies are biochemical machines that, like all machines, must run
down. “At a certain age,” Lewis  Thomas once affirmed, “it is in our nature
to wear out, to come unhinged,  and to die, and that is that.” This position,
the hard line of


-
tionoftheremedyCamphorintheearlystagesand
Cuprummetallicum,Veratrumalbum,Bryoniaalbaand
Rhustoxicodendron inthelaterstages.Healsostressed
thatclothingandbeddingshouldbeheatedtodestroy
'allknowninfectiousmatters'andadvisedcleanliness,
ventilationanddisinfectionoftherooms,andquaran-
tine.Insuchrespectshisideaswerefaraheadofhis
time:theworkofPasteuronthegermtheoryof
diseaseandthatofListerondisinfectionwerestillto
come.InRaabinHungary,onlysixoutof154
homeopathically treatedpatientsdied,comparedwith
almost59percentofthosetreatedconventionally. ElsewherethroughoutEurope,cholerawasmoresuc-
cessfullytreatedwithhomeopathythanwithortho-
doxmedicine;mortalityratesvariedbetween2.4and
21.1percentcomparedwith50percentormorein
conventionaltreatment. In1833theLeipzigHomeopathicHospitalwas
opened,butin-fightingbetweenhomeopaths,the
autocraticcontrollinginfluenceofHahnemannandtheextremepolarisationthathomeopathycaused
withinthemedicalprofessioncreatedtensionsthat
finallyledtoitsdissolutionin1842. Hahnemann's finalyears
In1834acertainMademoiselleMarieMelanied'Her-
villytravelledfromParistoconsultHahnemann(now
agedseventy-nineandawidower)inKothen,where
hewasestablished.Shewasanattractive,intelligent
societyladyofaboutthirty,andaself-styledartistwho
hadcausedaminorscandalbydressingasaman. AfterreadingTheOrganonshecametostudywith
Hahnemann,claimingthatshehadavocationfor
medicine.WithinsixmonthsofherarrivalinKothen
theyweremarried,muchtothehorrorofHahne-
mann'sremainingfamily.TheymovedtoParisandset
uphouseinthefashionableruedeMilan,where
Hahnemannestablishedaprosperouspractice,con-
tinuingtoworklongdayswithhispatients,richand
pooralike,maintaininghis'nocure,nofee'system. Melaniehelpedherhusbandbytakingnotesand
begantotreatpatientsunderhissupervision. On2July1843,attheageofeighty-eight,Hahne-
manndiedinParisafterafewmonthsofbronchial
catarrh.Melanierefusedtoallowfriendsandfamilyto
visitthebody;therewerenoinvitationstothefuneral
andHahnemannwasburiedinapublicgraveinthe
cemeteryatMontmartre. Fifty-fiveyearslaterhisbody
wasexhumedandreburiedinthefamousPere
Lachaisecemeteryalongwithpoets,musiciansand
fieldmarshals. MelanieHahnemanncontinuedtopractiseafterhis
death;asshehadhadnoformalmedicaltraining,she
wasthefirstwomanlayhomeopath.Presumably
wealthyafterHahnemann's death,sherefusedto
helpherGermanrelations,andwithheldvariousof
herhusband'snotesandwritings,includingthe
sixtheditionofTheOrganon,againstrepeatedrequests
fromhomeopaths.Sheheldoutforenormoussums,
gainingareputationforbeingshrewdandcalcu-
lating.Unpopularandisolated,shediedattheageof
seventy-eight. SamuelHahnemannlivedbeforethegermtheoryof
diseasehadbeenproposed,beforethermometers, the
X-rayandantibioticsmademedicineappearin-
creasingly'scientific'.Yet,aswehaveseen,inhis
ideasandinhisapproach,hewascertainlyamanof
scienceandaninnovator.Hewasamanofsufficient
intellectandculturetocombinescienceandmeta-
physics.Consciouslyorunconsciously,hedrewon
thetraditionsofGermanfolk-medicine,alchemyand
magic,aswellasthedevelopments inchemistry,
pathology,pharmaceuticsandmedicinewhichinthe
lateeighteenthandearlynineteenthcenturieswere
THEHISTORYOFHOMEOPATHY Hahnemann'sFollowers •7
beginningtomakemedicaldiagnosisandtreatment
bothmoreaccurateandmorehumane.Although
broughtupinaProtestanthousehold,inlaterlifehe
becameareligiousfree-thinker,believingthatGod
permeatedeverylivingthing.Healsoseemstohave
believedthathewasdivinelychosenandguidedinhis
work.Hisdevelopmentofasafeandeffectivesystem
ofmedicinehasgiventheworldapricelessgift. HAHNEMANN'SFOLLOWERS
Hahnemannwasapparentlyanirritable(andirri-
tating)manwithapenchantforantagonismwhich
seemstohavelivedoninmanyofhisfollowers.They
weremostlydoctorswhobecame'converted'to
homeopathy.TwosuchconvertswereConstantine
HeringandJamesTylerKent.midwifery.Inall,3500homeopathsweretrainedby
thecollege. Heringcontinuedtoproveremediesthroughouthis
lifeandwroteextensively.Heisbestremembered
todayforhisLawsofCure(seepage15).Healsotook
Hahnemann'smiasmtheoriesastagefurther,de-
velopingtheideathatanydiseasecouldleavea'tainf
ormiasm.Hedevelopedpotentiseddiseaseproducts
withwhichheexperimentedbygivingthemtopeople
whohadneverbeenwellsincesufferingfromapar-
ticulardisease.Forexample,hepotentisedthespu-
tumofapersonsufferingfromtuberculosisandgaveit
topatientswhohadneverbeenreallywellsince
sufferingfromtuberculosisthemselves.Thismethod
oftreatmentclearedthemiasm,andenabledthein-
dicatedremediestowork.Thiswasnot'classical'
homeopathyasHahnemannhaddeveloped it,and
hassincebeencalled'isopathy'-thatis,treatingwith
thesamethingratherthanwithasimilarthing. ConstantineHering(1800-80)
HeringstudiedmedicineatLeipzigUniversity,
where,afterpublicationofTheOrganon,hisprofessor
askedhimtowriteapaperdisprovingHahnemann's
theories.FarfrombeingabletodiscreditHahnemann,
hefoundhimselfgreatlyinterestedandabandoned
thepaper.Hewasalsosuccessfullytreatedforan
inflammationofthehandthatthreatenedamputation
afterawoundbecameinfectedwhilehewasdissect-
ing,andthisconvincedhimfurther.Hebecamein-
volvedinthehomeopathicworldandjoinedthe
Provers'Union,whichmeanthehadtomoveto
anotheruniversityinordertocompletehismedical
trainingbecauseofthehostilityatLeipzigtowards
homeopathy. In1827HeringtravelledtoSouthAmericaona
voyageofbotanicalexploration(financedbytheKing
ofSaxony)andsentdetailsofhisresearchesbackto
Germany-includingtheprovingsofLachesisthebush-
mastersnake(seepage105),whichhepersonally
undertook,askinghiswifetorecordeverythingthat
hesaidanddidwhilehewasdeliriousfromthe
venom. OnhiswaybacktoEuropehestoppedoffinPhil-
adelphiaandwaspersuadedtostaytobecomeoneof
thefoundingfathersofhomeopathy intheUSA.He
setupthefirsttrainingacademy(whichcloseddown
afterthefundswereembezzledbyadishonestsec-
retary),thenopenedtheHahnemannMedicalCol-
lege,whichflourishedandgrewalmosttouniversity
status.Ithad70professorsandlecturers,and300
studentstrainingatanyonetime,treating50,000
patientsand6000out-patientcasesayearinageneral
hospitalwith200bedsaswellasaspecialwingforJamesTylerKent(1849-1916)
AfterqualifyingasaphysicianinhisnativeAmerica,
Kentpractisedorthodoxmedicineuntilhisfirstwife
became illanddemandedhomeopathictreatment. ThesuccessofthistreatmentconvertedKentandhe
devotedhisremarkableenergytohomeopathy.A
manwithahighmoralsenseandanequallystrong
beliefinhisownlightnessandauthority,Kent'swrit-
ingsaredogmatic,muchlikeHahnemann's later
works. Headvocatedtheuseofveryhighpotencies-upto
CMandMM(seepage13)andmainlyprescribed
abovethe30thpotency(Machineryhadbythen
beeninventedtosuccusstheremediesandfacilitate
themakingofhigherdilutions. )Thepracticeofhigh-
potencyprescribingledtoasplitamongAmerican
home


orinanelderlypersonwhohas
injuredahip. Arnicawillbeneededinitiallytoreducetheswellingandtopreventbruisingaroundthesiteoftheinjury;
thiswillmaketheplastercastmorecomfortable. Homeopathicremedieswillhelptoalleviatethepain
andspeedupthehealingofabrokenbone.Youmay
needtogivetheremediesforalongerperiodoftime
thanisnecessaryforothercomplaints,thatisuntilthe
bonehasproperlyset. DO
•taketheappropriateremedyforshock. •keepafracturedlimbimmobile. •seekemergencyhelpassoonaspossible. •applyacoldcompressoricepack(apacketof
frozenpeasisideal)totheaffectedpart. •consultagoodgeneralfirst-aidbookforhowto
dealwithfractureswhilewaitingforemergency
help. •takehomeopathicremediestoalleviatepainand
speedhealingbothbeforeandafterthebonehas
been'set'. DON'T
•moveafracturedlimb. SEEKHELPAFTERANINJURYIF
•thereisseverepain,especiallyonnormal
movement. •theinjuredpartisswollenandtheareabeyonditis
blue,coldornumb. •theinjuredpartcannotbeusedandlooksanodd
shape. •thearmorlegisadifferentlength. •ajointisunnaturallylooseor,conversely, itis
impossibletostraighten it. •youhaveanycausetosuspectafracture. Bruises
Treatwithboththeappropriateinternalandexternal
homeopathicremedies. DO
•hr.veanX-raytocheckforfracturefollowinga
severefall(seeBrokenbonesandHeadinjuries). Burnsandscalds
Burnsarecausedbydryheat,andscaldsbymoistheat
(steamorhotliquids).Minorburnsandscaldspro-
ducerednessandmoreseriousburnsproduceblister-
ing.Veryseriousburns,wherethelayersofskinhave
burntthrough,maybepainlessifthenerveendings
havebeendestroyed. DO
•treatforshockimmediately. •plungeaminorburnintocoldwaterimmediately
andkeepitimmerseduntilitnolongerfeelshot. •coveraseriousburnwithalightdressingandseek
medicalhelp. 208•Catarrh DISEASESYOUCANTREATUSINGTHISBOOK
•learnhowtodealwithburnsonafirst-aidcourse
orfromagoodbook. •sootheaburntmouthortonguebysuckingice
cubesoranicelolly. •sipwaterfrequently ifyouhavebeenburned. •takesensiblesafetymeasurestoavoidburns,
especiallywithchildreninthehome.Forexample,
useplugcoversforemptysockets,keepmatches
outofreach. DON'T
•burstblisters. •leavechildrenunattendednearfiresorcooking. •rubbutterorgreaseonburns. SEEKHELPIF
•theburnissevere. •theburncoversanarealargerthanthehand. •thefaceorgenitalsareburned. •swellingorrednessdevelopsorpusoozesfromthe
burn. •theburnwaselectrical.Don'tpullsomeoneaway
fromthesourceofanelectricalburnwithbare
hands.Useawoodenchairorbroom(oranything
ofnon-conductive material)tobreakthecontact. Givemouth-to-mouth resuscitation ifnecessary. CatarrhseeCommoncold,Hayfever
ChickenpoxseeChildhood
illnesses/Fever/Cause forconcern
Chilblains
DO
•keeptheaffectedlimbswarmanddry. •takeregularexercisetoimprovecirculation. DON'T
•subjectyourfeet/handstoextremechangesin
temperature, forexampleputtingicyfeetintohot
water. •exposethehandsorfeettounnecessarycold. SEEKHELPIF
•chilblainsaresevere. •theybreak. •theyrecurfrequentlythroughoutthewinter. ChildbirthseeLabourpains
Childhoodillnesses
Whenchildrenaresubjectedtonewenvironments
suchasschooltheirimmunesystemstaketimeto
buildupstrength,causingthemto'succumb'to
variousillnesses.Thiscanbeatryingtimeforparents,
especially ifthereareseveralchildreninafamily
gettingsickoneafteranother.Butchildhoodillnessesarenotnecessarilya'bad'thing.Theyprovideachild
withtheopportunity todevelopresistanceand
strength.Childrenwhohavesuccessfullycome
throughachildhoodillnesswithoutmedicalinterfer-
enceareseentobestrongerafterwardsandoftenhave
agrowthspurt-eitherphysicallyormentallyorboth. Itisimportanttonurseasickchildthrougha
childhoodillness.Thismayseemobvious,butitis
becomingincreasinglycommontogivechildrenanti-
bioticsandCalpplandtoencouragethemtocarryona
normallife,includinggoingtoschool.Ifyouarea
workingparentyouwillneedtoprepareyourselffor
thefactthatyourchildrenwillfallillfromtimetotime
andwillneednursing,eitherbyyouorwiththehelp
ofgoodchildcare. Ifyouarenotprepared, itiseasy
tofeelharassedandresentfulwhenevertheydofall
ill,andbeingsickisaneventthatdeservesspecial
treatment. Encouragebedrestforaverysickchild.Makeupa
bedinthesittingroomsothatheorshedoesn'tfeel
shutofffromfamilylife.Keepexcitementlevelsdown
andencouragequietactivitiessuchasreading,draw-
ing,playingboardgames,watchingalittletelevision
andlisteningtotheradio.Sickchildrenusuallylove
beingreadto.Makesuretheygetlotsofextrasleep
(withearlynightsandnaps)andencouragethemto
drinkplentyoffluids,preferablywaterordilutedfruit
juice(notsquashorfizzydrinks).Don'tfeedachild
whoissickandisn'thungry.Inanycasediscourage
junkfoodandgivesmall,nutritiousmealstoasick
childwhowishestoeat. Keepahot,feverishchildcool,andachillyfeverish
childwarm.Don'ttakeachildwithafeveroutandbe
carefulnottooverdothingsintheconvalescentstage
ofachildhoodillnessasrelapsesarecommonatthis
time. Don'tworryifsickchildrenregresstemporarily,
suckingthings,wettingthebed,andsoon.Achild
whoissickeningforsomethingmayregressasafirst
symptomthatheorsheisnotwell.Ineithercasethis
behaviourwillpassastheyrecover;itshouldnotbe
punished. Explainclearly(eventoaveryyoungchild)whatis
wrongandsayhowlongtheillnessislikelytolast. Makesuggestionsaboutwhatthechildcandotohelp
him-orherselfgetbetterquickly-
Ifyouareaparentnursingonechildafteranother
throughachildhoodillness,makesureyougetoutat
leastonceadaytorelievethetediumandrecharge
yourenergytokeepyouhealthyandsane! Beforeprescribingahomeopathicremedy,assess
howwellyourchildiscopingwiththediseaseand
whetherheorsheneedsaremedy. Achildwhoisunwellanddoesn'trecoverfroma
childhoodillnessalwaysneedsconstitutional treat-
ment. DISEASESYOUCANTREATUSINGTHISBOOK Childhoodillnesses •209
NEVERGIVEACHILDASPIRINORDISPRIN
DURINGORAFTERACHILDHOODILLNESSAS
THISCANCAUSESERIOUSCOMPLICATIONS. ForgeneralwarningsymptomsseeCauseforConcern
(page203). Incubationandinfectiousperiodsvary,sothein-
formationregardingthemintheindividualillness
entriesbelowshouldbeusedasaroughguideonly. Chickenpox
Incubationperiod:7-21days.Infectiousperiod:afewdays
beforeonset,untillastspotorblisterhasformeda
scab. Chickenpoxgenerallyoccursinamildforminvery
youngchildrenandinamoresevereforminolder
children.Adultscanalsosuffersevereattacks-and
thesamevirus(Herpeszoster)mayproduceshingles. Homeopathictreatmentwillhelpenormously. DO
•taketheappropriatehomeopathicremediesasand
whenneededtospeedrecoveryandsoothe
itching. •avoiddirectcontactwiththeelderly;thechicken
poxviruscanoccurinadultsintheformof
shingles,asometimespainfulandprotracted
disease. DON'T
•pickthespots.Thiswillleavescars. SEEKHELPIF
•thespotsbecomebadlyinflamed(infected). •thespotsaffecttheeyes(notjusttheeyelids). Germanmeasles
Incubationperiod:14-21days.Infectiousperiod:fivedays
beforeandse