 expressions in life will be
motivated and lived through by the divine principle operating in
you and expressing itself through your individuality, integrating
your ego faculties with the universal self. Such integration enhances
your individuality; it does not diminish it. It enhances every one of
your pleasures; it takes nothing away from you whatever. May every one of you comprehend that the truth is in you. Everything you need is in you. May you nd that you actually do
not have to struggle, as you constantly do. All you have to do is
recognize the truth, wherever you stand now. All you have to do, at
this time, is acknowledge that there may be more in you than you
see; call upon this inner center, and allow yourself to be open to its
intuitive messages to you. May you nd this possible exactly where
you need it most at this particular moment. Your gauge is always
what feels most uncomfortable,  what you are most tempted to look away
from. Be blessed, continue on your wonderful path, which will bring
you to the realization that you already have what you need and arewhere you need to be. You merely look away because you are
geared in the opposite direction. Be in peace. Be in God. OceanofPDF.com6
The Forces of Love, Eros, and Sex
Since the dualistic state expresses itself on the level of our bodies
as the two sexes, we might just as well continue with the lecture on
love, eros, and sex, a particular favorite. No one is exempt from the
touch, or sometimes even the onslaught, of these forces. This lecture
sheds light on the confusion that exists in all of us whenever we love
or desire and helps to sort out the contradictory feelings. How to
keep eros? That is the question! Greetings in the Name of the Lord. I bring you blessings, my
dearest friends. Blessed is this hour. Tonight I would like to discuss three particular force s in the
universe: the love force as it manifests between the sexes, the erotic
force, and the sex force. These are three distinctly dierent
principles or forces that manifest dierently on every plane, from
the highest to the lowest. Humanity has always confused these three
principles. In fact, it is little known that three separate forces exist
and what the dierences between them are. There is so much
confusion about this that it will be quite useful to clear them up. The Spiritual Meaning of the Erotic Force
The erotic force is one of the most potent forces in existence  and has
tremendous momentum and impact. It is supposed to serve as thebridge between sex and love, yet it rarely does. In a spiritually
highly develop ed person, the erotic force carries the entity from the
erotic experience, which in itself is of short duration, into the
permanent state of pure love. However, even the strong momentum
of the erotic force carries the soul just so far and no farther. It is
bound to dissolve if the personality does not learn to love by
cultivating all the qualities and requirements necessary for true
love. Only when love has been learned does the spark of the erotic
force remain alive. By itself, without love, the erotic force burns
itself out. This of course is the trouble with marriage. Since most
people are incapable of pure love, they are also incapable of
attaining ideal marriage. Eros seems in many ways similar to love. It brings forth impulses
a human being would not have otherwise: impulses of unselshness
and aection he or she might have been incapable of before. This is
why eros is so very often confused with love. But eros is just as
often confused with the sex instinct which, like eros, also manifests
as a great urge. Now, my friends, I would like to show you what the spiritual
meaning and purpose of the erotic force is, particularly as far as
humanity is concerned. Without eros, many people would never
experience the great feeling  and beauty that is contained in real
love. They would never get the taste of it and the yearning for love
would remain deeply subme rged in their souls. Their fear of love
would remain stronger than their desire. Eros is the nearest thing to love the undeveloped spirit can experience. It lifts the soul out of sluggishness, out of mere conten tment and
vegetation. It causes the soul to surge, to go out of itself. When this
force comes upon even the most undeveloped people they become
able to surpass themselves. Even a criminal will temporarily feel, at
least toward one person, a goodness he has never known. The
utterly selsh person will, while this feeling lasts, have unselsh
impulses. Lazy people will get out of their inertia. The routine-
bound person will naturally  and without eort get rid of static
habits. The erotic force will lift a person out of separateness, be it
only for a short time. Eros gives the soul a foretaste of unity andteaches the fearful psyche the longing for it. The more strongly one
has experienced eros, the less contentment will the soul nd in the
pseudo-security of separateness. Even an otherwise thoro ughly self-
centered perso n may be able to make a sacrice during the
experience of eros. So you see, my friends, eros enables people to do
things they are disinclined to do otherwise; things that are closely
linked with love. It is easy to see why eros is so often confused with
love. The Dierence Between Eros and Love
How then is eros dierent from love? Love is a permanent state in
the soul; eros is not. Love can only exist if the foundation for it is
prepared through development and purication. Love does not come
and go at random; eros does. Eros hits with sudden force, often
taking a person  unawares and even nding him or her unwilling to
go through the experience. Only if the soul is prepared to love and
has built the foundation for it will eros be the bridge to the love that
is manifest between a man and a woman. Thus you can see how important the erotic force is. Without the
erotic force hitting them and getting them out of their rut, many
human beings would never be ready for a more conscious  search for
the breaking down of their own walls of separation. The erotic
experience puts the seed into the soul and makes it long for unity,
which is the great aim in the plan of salvation. As long as the soul is
separate, loneliness and unhappiness must be its lot. The erotic
experience enables the personality to long for union with at least
one other being. In the heights of the spirit world, union exists
among all beings—and thus with God. In the earth sphere, the erotic
force is a propelling power regardless of whether or not its real
meaning is understood. This is so even though it is often misused
and enjoyed for its own sake, while it lasts. It is not utilized to
cultivate love in the soul, so it peters out. Nevertheless, its eect
will inevitably remain in the soul.The Fear of Eros and the Fear of Love
Eros comes to people suddenly in certain stages of their lives,
even to those who are afraid of the apparent risk of adventuring
away from separateness. People who are afraid of their emotions
and afraid of life as such will often do anything in their power to
avoid—subconsciously and ignorantly—the great experience of
unity. Although this fear exists in many human beings, there are few
indeed who have not experi enced some opening in the soul where
eros could touch them. For the fear-ridden soul that resists the
experience, this is good medicine regardless of the fact that sorrow
and loss may follow due to other psychological factors. However,
there are also those who are overemotional, and although  they may
know other fears of life, they are not afraid of this particular
experience. In fact, the beauty of it is a great temptation to them
and therefore they hunt greedily for it. They look for one subject
after another, emotionally too ignorant to understand the deep
meaning of eros. They are unwilling to learn pure love, and simply
use the erotic force for their pleasure and when it is worn out they
hunt elsewhere. This is an abuse and cannot continue without ill
eects. Such a personality will have to make amends for the abuse—
even if it was done in ignorance. In the same vein, the too-fearful
coward will have to make up for trying to cheat life by hiding from
eros and thus withholding from the soul a medicine, valuable if used
properly. Most people in this category have a vulnerable point
somewhere in their soul through which eros can enter. There are
also a few who have built such a tight wall of fear and pride around
their souls that they avoid this part of life-experience entirely and so
shortchange their own development. This fear might exist because
in a former life they had an unhappy experience with eros, or
perhaps because the soul has greedily abused the beauty of the
erotic force without buildi ng it into love. In either case, the
personality may have chosen to be more careful. If this decision is
too rigid and stringent, the opposite extreme will follow. In the next
incarnation circumstances will be chosen in such a


mildly laxative, and the powdered root and bark is used for relief
from kid ney pai n. T raditional healers often used crushed leaves on
topical applications of insect bites in the form of a poultice. Zingiber of ficinale  Ginger
Ginger is used widely in both  A yurvedic and Unani medicine. Charak, the ancient sage of In dian medicine, said: “Every good
quality is found in ginger”, and other texts suggest that everyone
should eat fresh ginger before m eals to enhance the digestion. It is
also believed to clear the micr o-circulatory channels of the body,help with joint p ain and motion sickness and facilitate absorption of
nutrients into the system. Cymbopogon citrates  Lemongrass
A medicinal plant, lemongrass is used in A yurvedic herbal teas for
pitta  types, w hile the essential oil is a useful insect repellant. It is
also widely used in perfumes and cosmetics, and A yurvedic texts
indicate that it is a useful stress-reliever and cleanser when placed
with other herbs in a steam box. Mentha arvensis  Mint
Called  paparaminta  in Hindi, mint is indigenous to India and is
widely distilled for its antiseptic  and antispasmodic oil. Helpful for
headaches, rheu matism and neuralgia, mint is also used in tea s to
prevent vomitin g and boost a weak digestive system. A popular
ingredient in A yurvedic herbal t oothpastes and soaps, it is a cooling
herb with a pungent aftertaste. Ginger
Curcuma domestica  T urmericAn all-round wonder rhizome, the majority of herbal healers use
turmeric. Its benefits are too n umerous to mention, but its m ost
common uses are for detoxifying the liver, balancing cholesterol
levels, fighting aller gies, stim ulating the digestion, boos ting
immunity and enhancing the com plexion. Sushruta recommended it
for epilepsy and bleeding diso rders, while Charaka said it was
useful in skin diseases, as a mind/body purifier and to help the lungs
expel  kapha. Cananga odorata  Ylang ylang
Oil from  the greenish-yellow flowers of ylang ylang (see right, top)
is relaxi ng and tension relieving. It is also recommended as an anti-
depressant. It has an erotic, sweet, fruity smell so is widely use d in
perfumery. Ylang ylang is also believed to regulate and balance skin
texture. W ithania somnifera  Indian winter cherry
Also known as the Indian winter cherry,  ashwagandha  root (see
page 13 0) is sometimes called Indian ginseng as it is used in
A yurveda extensively. It has antioxidant properties and is also an
immune system booster; its anti-inflammatory and pain-reducing
properties make  it useful in the treatment of arthritis, and many
Indians believe it promotes longevity. Glycyrrhiza glabra  Licorice
Famous for its distinctive flav or, licorice (see above) is use d in
traditional herbal medicine as a liver detoxifier and endocrine
system booster. It is also useful for a variety of bronchial probl ems
and in India licorice sticks wer e (and still are) commonly use d as
teeth-cleaners.Ylang ylang
Licorice
Camellia sinensis  T ea
W idely drunk throughout India, many people do not realize the
medicinal benefits of this ubiquitous plant when they drink a cup of
tea. T ea is an ef fective antioxidant; it stabilizes blood lipids, thus
helping in reducing cholesterol; it helps with hypertension; and is an
ef fective immune system booster. Dashmool  “T en Roots”
The po wder o btained from what is known in A yurveda as
dashmool  or “ten roots” (s ee page 137) is  used in over 50 percent
of A yurvedic preparations. The potent combination of these ten
roots’ properties has resulted in a powder that may be takeninternally in the form of pills, rubbed on the body in the form  of
powders, or used externally and internally as an oil. Dashmool  has
exhaustive healing properties, b alancing all three  doshas, reducing
ama  disorders, reducing numbness and stif fness in the body, and
helping with pain management.ayurvedic preparations
Ancient machinery grinds and reduce s ingredients into a thick black paste-like
consistency; this is then used to make pills or  gulikam. Sida cordifolia  roots are
cut, washed, then crushed before being boiled and reduced (often many times);
the result  is a  bala  decoction. While boiling, oils have to be constantly stirred. Open fires at a production facility in Kerala. Brass, copper or large iron cauldrons
are used for oil production. A yurveda, Sid dha, Unani and T ibetan traditional medic ine
all use materi als from the earth in prescriptions. In m ost
cases, t he ingredients are not simply plucked and used, but
under go certa in preparatory  procedures before they are
considered ready for use. A yurvedic doctors stress the link
between freshness and ef fic acy in the case of herbs and
plants, whilst materials from the ground (metals, mine rals
and so forth) undertake co mplicated and time-consuming
purification processes. In A yurveda, some preparations are used internally, others are
reserved for external use and some can be used for both. For  the
most part, oils (thailam ), powders (choornam ), raw herbal pastes
(kalkam ) and processed herbal pastes (leham ) are widely used as
topical applications. Internal prescriptions include fermented
preparations such as  asavam  and  arishtam  (both decoctions, the
former made without heat, the latter with heat), medicated ghees or
gritham,  bhasmas  (incinerated fine powders) and  gulikam  (pills). None are easy to make. Depending on the size and scale of the A yurvedic establishment,
medicines and oils are either sourced from reputable manufacturing
companies or pharmacies, or ma de on site. It is usually the smaller
concerns that grow or locally source their own ingredients, and
make their own medicines. Dr P Sathyanarayanan, a third-generation A yurvedic doctor bu t also a qualified doctor from the
A yurvedic Colle ge in Coimbatore, runs an A yurvedic home stay
with his  wife.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        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


 clitoris. Holding  your breat h for a while, inhale  again,
contract  and pull down the front  part of the anus,  holding  your breat h
for a while. Feel the sexual  energ y being  pulled  dow n and collected
at the  perine um. With all mu scles flexed,  inhale,  clench,  and pull
up your Ovarian  Palace  and sexual  region  repe atedl y, holding  the
energy  at the  front  part of the perineum. Practice  nine  of these
hard contractio ns, inhaling  without exhaling. Each  time pull do wn
from the  Ovarian  Palace  to the front  part of the  perine um. Retention
of the  energ y at the  perine um is very  important. If it is released, the
sexual  energy  will drop  down to the sexual organs  or leak  out the
vagina,  and you will have  to start  the exercise  again. To retain  the
- 162  -Chapter  VI
energy  at a certain  point  means y ou must settle  your mind and
concentrat e on that point. When you beco me out of  breath,  exhale
and release  all the  muscles in the  body : You may feel energ y rush
up, dow n and around  the sexual region, especiall y during  this resting
period. Use your mind to guide  the energy  from the Ovarian  Palace
to the  front  part of the  perineum. After  practicing  this exercise  for a week or two, you may begin
to feel  the muscle contractio ns automatically  pull your vagina  in
and squeeze  the clitoris. The anus  will feel as though  closed  very
tightly. Remember that  unless  other wise indicated,  all breathing  is
through  the nose. The w hole body  must relax  on the exhale. Allow
all tension  to flow out of you as if yo u were in meditation. Practice
this exercise  for at least one  week. D. Raise the sexual energy to the sacrum  by arching  the
sacrum  and activating the sacral pump. Start  with arousing  the breasts  to stimulate the glands’  and
organs’  ener gies to fuse  with the sexual  energy. Clench  the fists,
feet, neck and jaws on inhalatio n. Draw up the entire  genital  area,
urogenit al diaphr agm, anus,  and especiall y the vagina. Squeeze
the energy  tightl y to the clitoris  and pull it up to the  perineum. Rest
for a while, inhale  again  and contract  the front  part of the anus,
drawing the sexual  energ y dow n from the  ovaries  to the perine um. Holding  your breath  for a while, inhale  again,  and contract  the middle
part of the  anus. At the  sam e tim e contract  the back part  of the
anus  and pull up to ward the cocc yx, a little up from  the bottom tip
of your spine,  drawing the sexual  energy  up throug h the perine um,
and continue  to dra w it up  to your cocc yx. Feel  it enter  the hiatus  in
the sacru m.
   Activate  your Sacral Pum p by arching  the sacrum back and
outw ard there by straight ening  the sacru m. This ma kes it easier  for
the Chi to rise. Hold  the energy  at the sacral  area  and continue  to
inhale  and pull the sexual ener gy in from the Ovarian  Palace  and
sexual  organs,  until  you feel the ener gy in your clitoris  and your
vagina  begin  to subside. Som etimes this requi res three  to nine
inhalations  with increasingl y harder  contractions. Squeezing  the
buttocks  more tightly  may  help  you force  the sexual  healing  energ y
(Ching  Chi)  into the  sacrum. W hen yo u are out of breath,  exhale. Then relax  and let your sacru m and  neck  return  to their  normal
positions. This resting  period  will induce  the activation  of the Sacral
- 163  -Orgasmic Upward Draw
and Cranial  Pum ps. Y ou will gradu ally have  the sensation  of
something  entering  into the spinal cord as the  sacru m begins  to
open  for more Chi to flo w.
    If y ou are well practiced  in Ovarian  Breathing,  or have  already
opened  your Microc osmic Orbit, this  step  of the  Orgasm ic Draw
will be much easier. Other wise, the sacral  area  is usuall y a little
difficult to pum p the ener gy throug h since,  as previo usly noted,
sexual  energy  is dense r than  other  types of Chi, and  aroused  sexual
energy  is denser  still. This is w here the Sacral  Pump enters  in. As
mentioned  in the Ovarian  Breathing  exercise,  some people  will
experience  pain,  tingling,  or a “pins and needles”  sensation  when
the sexual ener gy enters  the sacral hiatus. This should  not be
alarming. Remember y ou can assist the  sexual  energ y in its up ward
push  past  the coccyx  by gentl y massaging  the area  with a silk
cloth from time to tim e.
E. Draw sexual energy to T-11 by b owing the spine outward. Once  you are able  to mo ve the  energ y throug h your sacrum,
spend  the next  week drawing the energy  to T-11 (on  the spine,
opposite  your solar  plexus). Repeat  the sam e proced ure: arousin g,
clenching,  and inhaling. Pum p the  energ y up to  the perineum,
sacru m, and  then  to T-11. Again, because  sexual  energ y is denser
than life-force  (Chi),  you have  to accom modate it by bowing your
spine  outw ard, as if y ou were backing  up against  a wall and pushing
toward it to straighten  your spine. This wi ll increas e the pumping
action  and allow  for a freer  passage  of Ching  Chi. Retain  the ener gy
at T-11  until this  point  feels  full of energy. Practice  nine  hard
contractions. Each time bring  the energy  from  its source  at the
Ovarian  Palace  to T-11:  each  time inhale  without exhaling. Then
exhale  and relax  every  part of your body, mentally  guiding  the Chi
to flo w from the  Ovarian  Palace  to T-11. F. Push  from the  sternum  and bring sexual energy  to C-7. Your next station  is C- 7 (at the base  of your neck). Practice in  the
same m anner  as described  above:  continue  to dra w the energ y
down to the  perineum and  up to  the sacru m (archin g the sacru m),
up to T-11 (bow ing the spine  outw ard), to C- 7, and  push  the top of
the sternu m back to ward C-7 at  the base  of the  neck. This wi ll help
increase  the pumping action  of the spine,  activate  the thymus  gland,
join the  thoracic  and cervical vertebrae, and help  push  the sexual
energy  up. - 164  -Chapter VI
G. Strai ghten  the spine and bring the sexual energy  to the
base of  the skull  Jade Pillow). The next  stopping  place  is yo ur Jade  Pillow (located  at the back
of your head  betw een C-1 and  the base  of the skull). Practice  in
the same m anner  as previousl y described:  continue  to dra w the
energy  down from the Ovarian  Palace  to the  perineum, up to  the
sacru m (archin g the sacrum), up  to T-11  (bowing the T-11  outw ard),
up to C-7  (pushing  from the  sternum to C-7),  there by straighte ning
the entire  spine. Inhale  and pull up  to the  Jade  Pillow, then  push  the
chin in  toward the back  and base  of the  skull. This w ill activate  the
Cranial  Pump. At this point  clench  the teeth,  squeeze  the muscles
at the  back  of the


 bunch of watercress
Dressing:
1 tbsp. flaxseed oil 1/2 tbsp. apple cider vinegar (or lemon juice)1 clove garlic, crushed1 green onionRecipes
3parsley
chivesdillfennelmint
Peel the orange and split into segments. Separate the chicory leaves and
arrange like the spokes of a wheel around a large dish. Put the water-cress and orange in the middle. Combine all the dressing ingredients ina jug and stir vigorously. (If you have no fresh herbs, use a generouspinch of dried herbs.) Pour over the salad and serve immediately. Radish, Apple and Celery Salad
Preparation time: 15 minutes** Does not include presoakingServes 2
radishes
green applesceleryraisinslettuce
Dressing :
1 tbsp. apple cider vinegar1 tbsp. water1 tsp. sugar (or honey)1 or 2 cloves garlic, crusheddill, choppedyogurt
Chop the radishes, green apples and celery into small chunks. Presoak
the raisins (soak overnight in cold water, or pour boiling water overthem and leave for a couple of hours until plump) and add. For thedressing, mix together the apple cider vinegar, water, sugar (or honey),garlic and dill. Add enough yogurt to make a creamy dressing. Pour$PPLCPPL5IF(FSTPO8BZ
3over the salad and serve on a bed of lettuce (include radicchio or red
leaf, if available). Variations: Use other herbs instead of dill, omit the yogurt or add
some flaxseed oil. Raw Turnip, Watercress and Orange Salad
Preparation time: 15 minutesServes 2
1 turnip
1 orangewatercress
Dressing:
orange juiceflaxseed oil
Peel and cut the turnip into matchstick-size pieces. Segment the
orange and add to the turnip pieces. Add the watercress and toss inthe dressing. Rice Salad
Preparation time: 15 minutesServes 2
green bell pepper
red bell peppertomato1 cup cooked brown rice
Dressing:
1 tbsp. flaxseed oil 1 tbsp. apple cider vinegar1 clove garlicsugar
Recipes
3Chop the peppers and tomato. Prepare the dressing, mix well and add
the chopped peppers and tomato. Spoon onto the rice. Serve with amixed green salad. Romaine Lettuce with Yogurt Dressing
Preparation time: 10 minutes
Romaine lettuce
chives, chopped
Dressing:
yogurtsugarlemon juicecrushed garlic
Coarsely shred the lettuce. Pour on the dressing and sprinkle with
chopped chives. Salad Kebabs
Preparation time: 15 minutes
tomatoes
zucchiniswhole radisheslettuce heartscarrots
Dressing:
lemon juiceyogurtflaxseed oil herbs (mint, dill or parsley)$PPLCPPL5IF(FSTPO8BZ
34Thread on wooden skewers thinly sliced pieces of tomato, zucchini,
whole radishes, lettuce hearts and raw carrot. Dip into the salad dressingbefore serving. Salad Lorette
Preparation time: 10 minutes
cooked beets
celery stalkslettuce
Dressing:
flaxseed oil lemon juice
Thinly slice the beets and celery and mix with lettuce. Add dressing. Spanish Salad
Preparation time: 15 minutes
Serves 2
onions
1 clove garlicred bell pepperstomatoes, slicedparsley, chopped
Dressing:
flaxseed oil 1 tbsp. apple cider vinegar1 tbsp. watersugar (optional)
Thinly slice the onions and put into a bowl which has been rubbed over
with a cut clove of garlic. Seed and slice the red peppers and lay themon top of the onion. Add a layer of sliced tomatoes. Crush the garlicRecipes
3and sprinkle on top. Pour over the dressing and sprinkle with chopped
parsley. Tomato and Zucchini Salad
Preparation time: 15 minutesServes 2
tomato
zucchinigreen onionbeetlettuce
Dressing:
flaxseed oil yogurtlemon juice
Chop the tomato and zucchini into chunks. Slice the green onion and
add. Finely grate the raw beet (or chop cooked beet into chunks) andmix into the salad. Lay on a bed of lettuce. Pour over dressing. Tomato Salad
Preparation time: 15 minutesServes 2
tomatoes
onion1 tbsp. apple cider vinegar1 tbsp. watersugar (optional)parsley, choppedchives$PPLCPPL5IF(FSTPO8BZ
3Slice the tomatoes and spread out over a flat dish. Slice the onion and
arrange the onion rings over the tomatoes. Mix the apple cider vinegarwith water (and optional sugar, if used). Pour over the tomatoes andsprinkle with chopped parsley and chives. Watercress, Endive and Grapefruit Salad
Preparation time: 10 minutesServes 2
watercress
endive (frisée or escarole, or both)grapefruityogurt
Tear the watercress into smaller pieces, remove woody stems and put in
a bowl with the endive leaves. Cut the grapefruit in half. Juice one halfand segment the other half. Add the segments to salad leaves. Mix thegrapefruit juice with yogurt and pour over the salad. Toss well andserve. Zucchini Ribbon Salad
Preparation time: 10 minutesServes 2-4
3 large zucchinis
1 lb. tomatoes6 green onions
Dressing :
2 tbsp. apple cider vinegarpinch of sugar2 tbsp. flaxseed oil freshly chopped cilantroRecipes
Using a vegetable peeler or cheese slicer, cut the zucchinis lengthwise
into thin ribbons, running along the side so the ribbons include the
green skin. Place into a bowl. Quarter the tomatoes and thinly slice the
onions. Add to the bowl. Toss in the dressing just before serving. Soups
Apple and Fennel Soup
Preparation time: 15 minutes
Cooking time: 30-45 minutes
Serves 4
1 lb. potatoes
2 bulbs fennel
2 leeks
2 Granny Smith apples
1 tsp. sugar (optional)
1 tart eating apple
Peel and dice the potatoes, trim and chop the fennel, slice the leeks, and
core and chop the apples into small pieces. Put these ingredients into a
pot and cover with water. Bring to a boil, turn down the heat and sim-
mer gently until potatoes and fennel are cooked. Purée (with electric
blender or food mill). Add the chopped apples to the puréed soup. Serve
immediately. Variation: Omit apples, if you wish. Argyll Soup
Preparation time: 10 minutes
Cooking time: 45 minutes
Serves 4
2 large carrots
2 large onions
$PPLCPPL5IF(FSTPO8BZ
34 sticks celery
1 lb. potatoes
2 cloves garlic
parsley
Slice the carrots, roughly chop the onions and slice the celery. Peel and
chop the potatoes and crush the garlic. Put all into a large pot and cover
with water. Bring to a boil. Turn down the heat and simmer gently for
45 minutes. Purée (with electric blender or food mill). Garnish with
parsley and serve immediately. Autumn Flame Soup
Preparation time: 15 minutes
Cooking time: 25 minutes
Serves 4
1 large onion
3 large cloves garlic
1 lb. squash (or pumpkin)
4 large red bell peppers
1 lb. tomatoes, chopped
thyme
fresh green herbs (2 small bay leaves, fresh parsley or cilantro)
Chop the onion and crush the garlic. Peel and chop the squash into
small chunks. Seed the peppers and chop into small pieces. Put it all into
a pot and cover with water. Bring to a boil. Turn down the heat and add
the chopped tomatoes, thyme and bay leaves. Simmer gently for no lon-
ger than 20 minutes. Purée (with electric blender or food mill). Serve
immediately, garnished with fresh green herbs of your choice. Beet Soup
Preparation time: 15 minutes
Cooking time: 1 hour
Recipes
3Serves 4
2 medium beets, unpeeled
1 large onion1 medium carrot2 large tomatoesred cabbage leaves, chopped1 bay leafwater 1 tbsp. apple cider vinegarjuice of 1/2 lemonherbs yogurt parsley
Chop beets, onion, carrot and tomatoes, without peeling (except for the
onion!). Put into a large pot. Add chopped cabbage leaves and bay leaf.Cover with water and add apple cider vinegar, lemon juice and herbs.Bring to a boil, then lower heat and simmer gently for about 1 hour.When cooked, purée (with electric blender or food mill), serve with aswirl of yogurt and garnish with parsley. Cabbage Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 small green (or white) cabbage
2 leeks2 potatoes, peeled2 onions2 sticks celery1 clove


itators can have a biological age
between 5 and 12 years younger than their chronological age. The most fascinating aspect of this research, which has been ongoing for
over two decade s, is that the biological process of aging itself does not have
to be manipulated; the desired results can be achieved through awareness
alone. In other words, meditation alters the frame of reference that gives the
person his experience of time. At a quantum level, physical events in space-
time such as heartbeat and hormone levels can be affected simply by taking
the mind to a reality where time does not have such a powerful hold. The
new paradigm is showing us that time has many levels and all are available
to us in our own consciousness. 9. Everyone inhabits a r eality of non-change lying beyond all
change. The experience of this r eality brings change under
our contr ol. At the moment, the only phys iology you can maintain is time-based. However, the fact that time is tied to awareness implies that you could
maintain an entirely different style of functioning—the physiology of
immortality—which would correspond to the experience of non-change. Non-change can’t be created as a product of change. It requires a shift out
of time-bound awareness into timeless awareness. There are many
gradations to this shift. For example, if you are under extreme time pressure
at work, your body’s reaction to the pressure is not automatic; some people
thrive under time pressure, using it to fuel their creativity and energy, while
others are defea ted by it, losin g incentive and feeling a burden that will
bring no satisfaction compared with the stress it creates. The person who responds with creativity has learned not to identify with
the time pressure; he has transcended it at least partially, unlike the person
who feels constriction and stress. For him, identification with time has
become overwh elming—he cannot escape the ticking of the internal clock,
and his body cannot help but mirror his state of mind. In various subtleways, our cells constantly adjust to our perception of time; a biologist
would say that we have entrained, or locked in sequence, a series of
processes embracing millions of related mind-body events. It is all-important to realize that you can reach a state where time-bound
processes can be realigned. A simple analogy demonstrates this: Look at
your physical body as a printout of signals being sent back and forth
between your brain and every cell. The nervous system, which  sets up the
kinds of messages being sent, functions as the body’ s software;  the myriad
different hormones, neurotransmitters, and other messenger molecules are
the input being run through the software. All this constitutes the visible
programming of your body. But where is the programmer? He is not visible,
yet he must exist. Thousands of decisions are being made in the mind-body
system every second, countles s choices that enable your physiology to
adapt to the demands of life. If I see a cobra on the path in India and jump back in fear, the visible
apparatus controlling this even t can be seen in the muscle reactions I
display, which are triggered by chemical signals from my nervous system. My increased heartbeat and panting breath are other visible signs that the
hormone adrena line has kicked in, secreted by the adrenal cortex in
response to a specific brain chemical (ACTH) sent from the pituitary. If a
biochemist could track down every single molecule involved  in my fear
reaction, he would still miss the invisible decision-maker that decided to
have the reaction, for even though I reacted in a split second, my body
didn’ t jump back mindlessly. Someone with entirely different programming
would exhibit entirely different reactions. A snake collector might bend
forward with interest; a Hindu devotee, recognizing a form of Shiva, might
kneel in awe. The fact is that any possible reaction might have occurred—panic, rage,
hysteria, paralysis, apathy, curiosity, delight, etc. The invisible programmer
is unlimited in the ways he can program the visible apparatus of the body. At the moment I stumbled across the snake, all the basic processes of my
physiology—breathing, digestion, metabolism, elimination, perception, and
thinking—depended on the meaning  that a cobra held for me perso nally. One sees the truth in a saying from Aldous Huxley: “Experience  is not what
happens to you; it is what you do with what happens to you.”Where can you locate a meanin g? The quick and easy answer  is to say
that it is located in the brain, but this organ, like every other, is in constant
flux. Like migrating birds, billions of atoms are flying in and out of my
brain every second. It swirls with electrical waves that never form the same
pattern twice in a lifetime. Its basic chemistry can shift if different kinds of
food are eaten for lunch, or if a sudden mood swing is experien ced. Yet my
memory of the snake doesn’ t dissolve in this sea of change. My memories
are available to the programmer who stands above memory, silently
observing my life, taking account of my experiences, always ready to
entertain the possibility of new choices. For this programmer is nothing but
the awareness of choice. It appreciates change without getting
overwhelmed; therefore it escapes the time-bound limitations that arise in
the normal cause-and-ef fect world. The “me” who is afraid of snakes learned that fear somewhere in the
past. All my reactions are part and parcel of the time-bound self and its
tendencies. In less than a thous andth of a second, its preprogrammed fear
arouses the whole sequence of bodily messages that produce my actions. For most of us no other “me” is apparent, because we haven’ t learned to
identify with the decision-make r, the silent witness, whose awareness isn’t
defined by the past. Yet in a subtle way, we all sense that something inside
us has not changed very much,  if at all, since we were infants. When we
wake up in the morning there is a second of pure awareness before the old
conditioning automatically falls into place; at that moment you are just
yourself, not happy or sad, not important or humble, not old or young. As I wake up in the morning, this “me” dresses itself in the mantle of
experience very quickly; in a matter of seconds I remember that I am, for
example, a 46-year -old doctor who has a wife, two children, a home outside
Boston, and ten minutes to get to the clinic. That identity is the product of
change. The “me” who is beyond change could be waking up anywhere—as
a 5-year -old in Delhi smelling my grandmother ’s cooking, as an 80-year -old
in Florid a listening to the wind  rattling the palms. This changeless “me,”
whom the ancient sages in India simply called the Self, serves  as my real
reference point for experience. All other reference points are bound by
change, decay, and loss; every other sense of “me” is identified with pain or
pleasure, povert y or wealth, happiness or sadness, youth or old age—everytime-bound condition that the relative world imposes. In unity
consciousness, the world can be explained as a flow of Spirit, which is
awareness. Our whole goal is to establish an intimate relations hip with Self
as Spirit. To the extent that we create this intimacy, the experience of
ageless body and timeless mind is realized. 10. W e are not victims of aging, sickness, and death. These ar e
part of the scenery, not the seer, who is immune to any form of
change. Life at its source is creation. When you get in touch with your own inner
intelligence, you get in touch with the creative core of life. In the old
paradigm, contr ol of life was assigned to DNA, an enormous ly complex
molecule that has revealed less than 1 percent of its secrets to geneticists. In
the new paradigm, control of life belongs to awareness. All the examples
cited here—of children who can curtail the secretion of growth hormone,
medical students who alter their output of interleukins when they feel
anxious, yogis who can manipulate their heartbeat at will—indicate that the
most basic bodily processes respond to our state of mind. The billions of changes occurring in our cells are only the passing
scenery of life; behind their mask is the seer, who represents the source of
the flow of awareness. Everything I can possibly experience begins and
ends with awareness; every thought or emotion that captures my attention is
a tiny fragment of awareness; all the goals and expectations I set for myself
are organized in awareness. What the ancient sages termed the Self can be
defined in modern psychologica l terms as a continuum of awareness, and
the state known as unity consciousness is the state where awareness is
complete—the person knows the whole continuum of himself without
masks, illusions, gaps, and broken fragments. Because we don’t maintain the continuity of our awareness, all of us fall
into gaps of one kind or another. Vast areas of our bodily existence go out
of our control, leading to sickness, aging, and death. But this is only to be
expected when awareness has become fragmented. In a famous series of
experiments at the Menninger clinic in the early 1970s, a noted spiritualadept from India


mtheoryofdiseaseby
statingthatthecausesofdiseasewereexternal,seed-
likefactorsintroducedintothebodythroughair,food
anddrink;thesethenbecamelocalised,growingin
specificorgansastheseedsofdiseasewhichcombated
thelocalvitalspiritoftheorganandthebody. Healso
believedinthenaturalrecuperativepowerofthe
humanbody. Again,hisobservationsonthelawof
similarswerenottakenupforovertwohundred
years. thefounderofhomeopathy:
SamuelHahnemann(1755-1843)
SamuelHahnemannwasborninMeisseninSaxony
(nowinEastGermany)on10April1755intoaneraof
enormouschangeandpoliticalupheaval. Duringhis
lifetimetheSevenYears'War,theFrenchRevolution
andtheNapoleonicWarsthrewEuropeintoturmoil. TheIndustrialRevolutionbroughtsocialchangeand
greatadvancesintechnology,andtherewerede-
velopmentsinscience. Hahnemannwasbornone
yearbeforeMozart,andthewritersGoetheand
Schillerwerehiscontemporaries. Thisperiodalsosawarevolutioninthought. Eighteenth-centuryGermanywasthebirthplaceofthe
4•TheFounder THEHISTORYOFHOMEOPATHY
political,spiritualandintellectualmovementnow
knownastheEnlightenment; thefreedomofthought
andopinionitencouragedwasimportantforthebirth
anddevelopmentofhomeopathy. Hahnemannwasthethirdoffivechildrenborninto
apoorbutuprightanddevoutlyProtestantfamily. He
waseducatedinitiallybyhisparents. Hisfather,aman
ofhighprinciplesanddeepreligiousbelief,taught
himnevertolearnorlistenpassivelybuttoquestion
everything. Legendtellsusthatbeforehisfatherwent
toworkhewouldlocktheboyinhisroomwitha
'problem'tothinkthrough,releasinghimonhisre-
turnonlyifhehadthecorrectanswer. Theyoung
Samuelappearstohavetakenlearningveryseriously;
hecertainlyhadaninordinatethirstforknowledge
andisreportedtohavebeenagiftedandcleverchild,
thoughoftenailingfromover-studyingandhisfam-
ily'seconomiccircumstances. Atschool,histeachers
recognisedhisunusualintelligenceandhewasnot
chargedtheusualfees. Hisgreatesttalentswerefor
languages,mathematics,geometryandbotany. Byteachingandtranslating,Hahnemannpaidhis
waythroughtheUniversityofLeipzig,wherehe
studiedmedicineandchemistry. Hequalifiedasa
doctorin1791andpractisedmedicineforaboutnine
years,duringwhichtimehemarried. Increasingly,
however,hebecamedisillusionedbythecrueland
ineffectivetreatmentsofhistime(blood-letting,purg-
ings,poisonousdrugswithhorrendoussideeffects)
andtookthecourageousdecisiontogiveuphisprac-
tice,concentratinginsteadonstudy,research,writing
andtranslation:
Jcannotreckononmuchincomefrompractice. Iam
tooconscientious toprolongillnessormakeitappear
moredangerousthanitreallyis. Itwasagonyforme
towalkalwaysindarkness,when1hadtohealthesick,
andtoprescribe,accordingtosuchorsuchanhypothesis
concerningdiseases,substanceswhichowedtheirplacein
theMateriaMedicatoanarbitrarydecision. Soon
aftermymarriage, 1renouncedthepracticeofmedicine,
that1mightnolongerincurtheriskofdoinginjury,
and1engagedexclusivelyinchemistryandinliterary
occupations. Thismeantthatformanyyearshisfamilywas
extremelypoor,withHahnemann, hiswifeanda
growingnumberofchildrenlivingattimesinonlyone
roomandwithlittlemorethanbreadandfreshairas
sustenance. Thefirstproving
OneofthemajorworksHahnemanntranslatedwas
DrWilliamCullen'sATreatiseonMateriaMedica. Cullen(1710-90)wasanEdinburghteacher,physicianandchemist,andhisbookincludedanessayon
PeruvianbarkorCinchona(whichhomeopaths call
China),fromwhichquinine,thetreatmentformalaria,
isderived. CullenattributedCinchona'sabilitytocure
malaria,withitssymptomsofperiodicfever,sweating
andpalpitations, toitsbitterness. Hahnemann,scep-
ticalofthisexplanation,testedsmalldosesonhimself
andwroteinaletter:
/tookbywayofexperiment,twiceaday,fourdrachmsof
goodChina. Myfeet,fingerends,etc.,atfirstbecame
quitecold;1grewlanguidanddrowsy;thenmyheart
begantopalpitate,andmypulsegrewhardandsmall;
intolerableanxiety,trembling,prostrationthroughout
allmylimbs;thenpulsation,inthehead,rednessofmy
cheeks,thirst,and,inshort,allthesesymptomswhichare
ordinarilycharacteristicofintermittentfever,madetheir
appearance,oneaftertheother,yetwithoutthepeculiar
chilly,shiveringrigor. Briefly,eventhosesymptoms
whichareofregularoccurrenceandespeciallycharacter-
istic-asthestupidityofmind,thekindofrigidityinall
thelimbs,butaboveallthenumb,disagreeablesensation,
whichseemstohaveitsseatintheperiosteum,overevery
boneinthewholebody-allthesemadetheirappearance. Thisparoxysmlastedtwoorthreehourseachtime,and
recurred, if1repeatedthisdose,nototherwise; Idis-
continued itandwasingoodhealth. Inotherwords,HahnemannobservedthatCin-
chonaproducedinahealthypersonthesymptomsof
malaria,theverydiseasethatitwasknowntocure. Thisdiscoverywastobeofgreatimportanceinthe
developmentofhomeopathictheoryandpractice. By
observingthesymptomsanysubstanceproduced
whengiventoahealthyperson,Hahnemanncould
discoverthehealingpropertiesofthatsubstance. Physicianshadlonggrappledwiththisproblemand
theDoctrineofSignatures,whichstatesthataplant
willactonthatpartofthebodywhichitmostre-
semblesinappearance,wasanattempttounderstand
thehealingpowersofnaturalremedies. Hahnemann
haddiscoveredanexperimentalbasisthatwouldsys-
tematicallyyieldvastlymoreaccurateandspecific
informationabouttheindividualsubstancestested. Theprocedurewascalled'proving'(i. e. testing)a
remedy. Likecureslike:thefirstlawofhomeopathy
discovered
Thestandardmedicalassumptionhadalwaysbeen
thatifthebodyproducedasymptomtheappropriate
treatmentwouldbeanantidote,anoppositeor'con-
trary'medicinetothatsymptom. Forexample,con-
stipationwouldbetreatedwithlaxatives,which
producediarrhoea. Hahnemann'sexperiencewith
THEHISTORYOFHOMEOPATHY TheFounder •5
Cinchonaindicatedthatadifferentprincipleoftreat-
mentmightapply. Hahnemannwouldhavebeen
familiarwithHippocrates'writingsoncuringwith
'similars',andsoitmusthavebeenwithgreatexcite-
mentthatheembarkedonfurtherexperimentsthat
confirmedthisprinciple. Hecalledthissimiliasimilitruscurentur,or'letlikeshe
curedwithlike',andthisprincipleofcuringwith
similarsbecamethefirstlawofasystemofhealinghe
called'homeopathy',fromtheGreekhomoias(similar)
andpathos(sufferingordisease),inordertodiffer-
entiateitfromorthodoxmedicine,whichhecalled
'allopathy',meaning'oppositesuffering'. ///mistakenot,practicalmedicineliasdevisedthreeways
ofapplyingremediesforthereliefofdisordersofthe
humanbody. Thefirstmethod,thatofremovingor
destroyingthecausesofthemalady,thatispreventive
treatment. Thesecondandmostcommon,contraria
contraris,thatishealingbyopposites,suchasthe
palliativetreatmentofconstipationbylaxatives. the
third. similiasimilibus,thatis,inordertocure
disease,wemustseekmedicinesthatcanexcitesimilar
symptomsinthehealthybody. Hahnemannwrotethisin1796. Duringthenextsix
yearsheconductedmanyprovingsonhisfamilyand
friends,andalsostudiedaccountsofthesymptoms
shownbyvictimsofaccidentalpoisonings. Finallyhesetupinmedicalpracticeagain,butwith
adifferentbasisforhisprescriptions. He


heis
havingdifficultyswallowingliquidsandwhetherhot
orcolddrinkshelp.Youmayatthispointasksome
morespecificquestions.Gaugehowstronglymarked
theyarebytheresponseyouget.Anunequivocalyes
ornocounts,amaybeorasometimesdoesn't.Finish
byaskingifthereisanythingelsegoingon,justto
checkyouhaven'tmissedanythingimportant. Stresssymptoms
Alldiseaseiscausedbystress.Stresscanbephysical,
emotionalormental.Differentpeoplearesensitiveto
CASE-TAKINGQUESTIONNAIRE Stresssymptoms •229
differentstresses-sometocold,sometoheat,someto
beingtoldoff,sometomentalstrain,andsoon.The
diseasespeopledevelopwillalsovaryaccordingto
theirownparticularweaknesses.Ourpatternsofre-
spondingtostress,andoffallingill,willdependon
thelevelsofstressandvitality,andonhowweak
theimmunesystemhasbecomeasaresult.Under-
standingandtreatingthecauseisfundamental to
homeopathic practice. Itcaneventuallyhelpusto
identifytheindividualstressesthatweknowweaken
us,sothatwecanavoidthemortakeactionbeforewe
actuallyfallill. InthisbookIhaveincludedstressesinsomeofthe
complaints(wheretheyarereferredtoas'causes').For
example,somechildren(andadults)aresensitiveto
falls,iftheybangtheirheadstheysufferfrom
headaches,andsometimesirritabilityordepressionas
aresult.Under'HEADACHE,Causes,headinjury',
youwillfindNatrumsulphuricum listed.Itisvitaltobuildthissymptomintoyourpictureifitisstrongly
indicated.Argentummtncumhasdiarrhoeacausedby
anticipatoryanxiety.Onceyouknowyourpatientyou
don'tnecessarilyneedtowaitforsymptomstopre-
scribe.Ifyouhaveachildwhoisverysensitiveto
bangsontheheadandNatrumsulphuricumhascured
dramatically inthepastthengiveitautomatically
(afterArnicahasdealtwiththebruising)topreventthe
secondstageofheadachesdeveloping.GiveArgentum
mtncumtoachildwhoisstudyingforanimportant
examandwhoisbeginningtogetextremelyanxious. Ifithasworkedwellinthepastyoudon'thavetowait
forthesleeplessnessanddiarrhoeatodevelop. Ifyourprescriptiondoesnotworkthenitisposs-
iblethatyouhavemissedtherealcauseorstress. Homeopathsaremedicalsleuthsatheartandwill
delverelentlesslyuntiltheyuncoverwhatitwasthat
actuallyweakenedtheindividual,causingthemto
become ill.
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SAMPLECASES
Thefollowingtwelvecaseswillhelptobringthe
processoffirst-aidprescribingtolifeforyou.Keepin
mindthefiveimportantstepsyouneedtobefamiliar
withinordertoprescribesuccessfully:
1Checkyourcomplaintiswithinthescopeofthis
book(seepages203-26). 2Takethecase,chooseyoursymptomsandenter
themontherepertorisingchart(seepage230). 3Differentiatebetweenremedies, ifmorethanone
isindicated,byreadingthroughtheremedypic-
turesintheMateriaMedica(seepage22). 4Prescribe(seeChapter5). 5Checkthedetailedlistofcomplaintscovered
bythisbook(pages203-26)foradditionalhelpful
measuresandadvice. Case1
Anaccident/headinjury
Yourseven-yearolddaughtergoesoverthehandle-
barsofherbicycle,fallingonherheadandgrazing
thesideofitbadlyonthetarmac.Sheistemporarily
concussed.Abottleoflemonadeshewascarryinghas
smashedandcutherhand.Shecomesaroundcon-
fusedanddistressed,andtriestogetupandgohome
sayingthatshefeelsOK.Sheisdeliveredhomebya
kindlypasser-bywhotellsyouwhathashappened. ThefirstprescriptionmustbeforShock,Head
injuryandBruising.Intherepertoryyouwillfindthat
Arnicaistheonlyremedythatislistedforallthreeof
thesesymptoms.Arnicaisalsotheremedyfordelayed
shock,whentheinjuredpersonmaintainsthatevery-
thingisfine,whenitisn't.PrescribeArnicaaccording
totheurgencyofthesituation(seetheDosageChart,
page27). Nextyoushouldattendtoherwounds.Checkthe
ExternalRepertorytoseewhichlotiontousetobathehercuts.Itisessentialtoremovealltheglassfromher
hand. Consultthelistofcomplaintsonpages203-26for
theothermeasuresyouneedtotake.Youmayneedto
visityourlocalhospitalforaheadX-rayortohavethe
glassremovedifitisdeeplyembedded. If,aftertheArnicahashelpedwiththeshockand
bruisingthereisseverepaininthecuthand,especially
withshootingpainsupthearm,thenturntothe
RepertorytofindwhichremedywillhelphealInjuries
tonerveswithPains,shooting. Ifinflammation(redness)developsaroundthecuts
inthehandandyoususpectthatsomebitsofdirtor
glassmayremainthenlooktoInjuries,Cuts,in-
flamed,andSplintersintheRepertoryandreadup
theremedieslisted. Dealwithonethingatatime:giveoneremedyata
time.Youmaythenchangetoanotherremedyassoon
asitisneeded.If,forexample,thebumponherhead
goesdownaftertwodosesofArnicabutthepaininher
handisverybadthenprescribeforthat(andthe
remedyyouwillprobablyneedtogiveisHypericum-
seeRepertory)evenifitisonlyafewhoursafterher
lastdoseofArnica.Repeatthisremedyuntilthepains
abate.YoumaythenneedtogobacktoArnicaifthe
bruisestartstoswellagain.Youcanalternateremedies
ifthisiscalledfor. Case2
Anaccident/sprain
Yourelderlyaunttripsoverunevenpavingand
sprainsherankle.Sheishelpedhomeandprescribed
bedrestbyherdoctorwhoalsobandagesherbadly
swollenankle.Bythetimeyouseehersheistakingit
wellandjokingaboutherfall. Thoughshedoesn'tappeardistressed,yousus-
pectsheissufferingfromdelayedshock,soyounote
thisasapotentiallyusefulsymptom.Thenyouturnto
J
232•Examnerves SAMPLECASES
Sprains,FirstStage,withswellingintheRepertory
andyouwillfindArnicalisted.Prescribetheremedy
accordingtotheurgencyofthesituation(seethe
DosageChartpage27);inthiscaseitwillbeeverytwo
hours,asthisisafairlyseriousinjury.Arnicawillbring
downtheswellingandwillalsodealwiththeshock. NowturntotheExternalRepertoryandMateria
Medicatoseewhattoputontheankle,totreat


 your life,
and in mine, too, were preceded by some falls that we were not
sure we could manage when they happened. But you did, and I did,
141
WAYNE W. DYER
and I know in my heart that all spiritual advances are generally pre-
ceded by a fall of some kind. I tend to view those falls with gratitude
rather than dismay. My knowing about my ability to manifest the essence of my
desires is so strong that I can maintain my patience and detachment
from how the details show up, even in the face of what might look
like insurmountable odds. Remember, there is no timetable when
you have infinite patience. There is no failure when you are
detached from how it shows up. It works. Know it, and let the uni-
verse handle all of the details. Release all judgment from your manifestation practice. The univer-
sal law is not a dual energy. It does not operate on the same dualism
that works here on the earth plane. It does not discriminate or
work on a good/bad, right/wrong basis. There is just one energy
that permeates all things, and everything is a part of that power. By
its very nature, the universal law is in balance, therefore whatever
you desire must also be in harmony with the recognition of this
divine universal source from which all things receive their life
energy. This requires you to be willing to suspend your inclination to
judge that which shows up in your life as right or wrong, good or
bad, attractive or unattractive and so on. Your judgments halt the
flow of universal energy into your life and put you at odds with that
divine power. It is not that you will be punished, it is that your
recognition will alter the natural flow of that energy into your life. Your ability to manifest depends in large part on your own will-
ingness to leave behind the collective unconscious—the collective
judgments that make up the totality of human beliefs. The numer-
ous judgments of world belief patterns that you are attached to
inhibit your ability to manifest the desires of your heart. Detaching
142
Manifest Your Destiny
from these beliefs is one of the greatest challenges of your life. You have to leave this collective unconsciousness by suspending
your judgments and all of those beliefs that the collective conscious-
ness holds, and step unflinchingly into the world of the unknown. You will probably experience a sense of loss and perhaps a feeling of
loneliness as you make this step out of judgment. The reward is that
you will begin to expand your own perceptions and to accept that
what others believe are their perceptions. They are not necessarily
the facts as you know them. What the collective consciousness
believes to be the limits to their abilities you will know as a misper-
ception. You will not need to be in conflict with this consciousness
because you will have stepped into a higher vibration wherein there
are no limits. The physical earth plane has its limits. You, however,
are now a resident in the universal intelligence that is responsible
for the existence of that physical earth plane. Make this leap by leav-
ing behind all judgments and by becoming totally accepting of all |
that arrives from that unlimited supply of energy. It could be a business card that you find while walking on the
beach, or it could take the form of a book or a tape recording, or a
message that was intended for another but is in your mailbox. These can all be cues. Send away all judgments about how anything
arrives in your life and refuse to assume the collective judgments
that permeate the beliefs of most of the people you encounter. Harness this universal intelligence by noticing it manifesting regu-
larly, which is, essentially, in every single event in your life. As you node what arrives and disappears, try to do it without
judgment and with a feeling of total acceptance, leaving your
thoughts out of the picture completely. Your mind will want to play
the judgment game. Remember, here you are feeling as if what you
want to manifest is already in your life. Your mind will not agree
143
WAYNE W. DYER
with you, and you must learn to suspend your judgments. You
might say to yourself, “I am wealthy and happy,” and your mind
counters with, “You are not. ” Thus, you ‘have a clash of opposing
energies: your desire versus your mind, with all of its judgments and
negativity. This clash is your warning that you are not going to enter the
kingdom of manifestation. You do not get to become a manifester
until you have thoroughly discarded the: negativity that you have
inherited from the collective unconscious. You have to enter a new
dimension. This is not accomplished by leaving the earth plane, it is
an inward journey. In that inner world, anything that you can imagine is actually a
part of you right now. Your proclamation of being wealthy and
happy, if taken to that inner nonjudgmental world, will lead you to
feel wealthy and happy. This, in turn, will lead you to begin acting in
new ways. You will begin to create a new concrete reality of wealth
and happiness within yourself as you generate a positive attitude
toward all that you encounter. No judgments, simply maintaining
an inner feeling of having already manifested whatever it is you
desire. Remember, the universal law is neutral and everywhere, and is
unconcerned about whether you receive your heart’s desire. Therefore, you must take to the path of manifestation with enthusi-
asm and a total absence of judgment. You are going to collect that
which is already here and belonging to you, with no doubt and only
a fierce private determination to receive what you are now totally
aligned with in your inner world of nonjudgmental energy. This law
does not discriminate. It receives your energy and delivers whatever
you put into it. You must trust in this energy and be totally free of
judgment about the method and timing of the delivery. Your mind will attempt to use logic, but manifestation is not log-
144
Manifest Your Destiny
ical. Your mind will try to employ negativity by insisting that you are
too old, too stupid or too undeserving; that you never win anything;
that you have wished for things in the past and been disappointed
and there is no reason for you to expect things to change now. This
is the attachment of the mind and the ego to results and past his-
tory. It is thinking by using a logical set of beliefs that you have
adopted from the collective tribal consciousness and that you have
been conditioned to accept ever since you arrived on this physical
plane. When you receive this kind of advice from your mind,
acknowledge it, thank it for its input, but then say to yourself, “I
refuse to accept any energy that contradicts the unlimited power
that is within me, and I am moving on with my manifestation. ”
The universal law is far more magnanimous than the mind. Remember, it is unlimited, without boundaries and omnipresent. It
exists in a dimension vaster than the mind. This is why the mind
cannot even comprehend the universal source of energy. Your mind
thinks that it is the end all of experience and awareness, and you are
using that very same mind to affirm or deny what exists beyond it. A huge paradox indeed. But you can begin to trust in what your mind desires by going
beyond the mind. Meditation and intuitive feelings are two ways to
supersede the mind. The emphasis is on detaching from the collec-
tive unconscious beliefs, refusing to judge and patiently allowing the
universal source to deliver what you are now totally aligned with in
your inner world. Learn to relax in peace and knowing. Detaching from the outcome
means avoiding the process of rushing and pushing through life. Think of that acorn that has been planted in the ground and is on
its way to manifesting an oak tree. Imagine digging up the acorn
after three weeks to see how it is doing, and to see if there is any-
145
WAYNE W. DYER
thing that you might do to hurry the process along so as to fit your
schedule. Obviously, the acorn and the oak would perish as a result
of your efforts to rush the process. The universal intelligence works at its own perfect pace. It will
deliver when you are in alignment with the nine principles detailed
in this book. The delivery is guaranteed by the absence of doubt
that you cultivate, and total trust in the presence of this energy in all
things, including that which you are going to attract into your life. The way to patient detachment is to relax, trust, do not push. The inclination to push and force is your cue that your mind is
still doubting and demanding an outcome. Your ability to trust your
feelings and to let these feelings, rather than your ego, be the driver
in your life is the key to manifesting your heart’s desire. Use affirmations to keep the energy flowing and to detach from the
outcome. The most useful affirmation that I can provide for you in
this regard is really quite simple: “I am infinite and universal and I
trust in the divine power of the universe, which is also within me. ”
Keep this always available in your consciousness and use it to keep
the universal energy flowing into your life. By stating this kind of
affirmation daily, you let go of your mind’s natural impatience and
attachment to results, and you allow the source to flow, un


 & Cultivation  Native to the
southeastern U. S., this tree is often planted in
gardens in southern and western Europe. Parts Used  Bark, fruit. Constituents  The bark contains catalpine,
and oxylenzoic and protocatechetic acids. History & Folklore  Catalpa bark was
formerly used as a substitute for quinine in
treating malaria. Medicinal Actions & Uses  The mildly
sedative and narcotic bark is used to treat
asthma, whooping cough, and other spasmodic
coughs in children. The distilled water of the
fruit, in combination with herbs commonly used
to treat eye problems, such as eyebright ( Euphrasia
officinalis, p. 209) and rue ( Ruta graveolens, p. 265),
makes an effective eyewash for conjunctivitis and
other eye infections. RCaution  Never use the roots, which are
highly poisonous. Borago officinalis (Boraginaceae)
Borage
Description  Hairy annual growing to 2 ft
(60 cm). Has a pulpy stem, large basal leaves, and
attractive blue flowers in summer. Habitat & Cultivation  Borage is a common
Mediterranean weed thought to originate from
southern Spain and Morocco. Often grown as a
garden herb, it is also extensively cultivated for its
seed oil. Parts Used  Aerial parts, flowers, seed oil. Constituents  Borage contains mucilage,
tannins, and pyrrolizidine alkaloids, which in
isolation are toxic to the liver. The seeds contain
up to 24% gamma-linolenic acid. in a poultice, or as an infusion. The flowers
encourage sweating and the leaves are diuretic. The seed oil is particularly rich in polyunsaturated
fats, and is superior in this respect to evening
primrose oil ( Oenothera biennis, p. 241). Borage
seed oil is used to treat premenstrual complaints,
rheumatic problems, eczema, and other chronic
skin conditions. Cautions  Due to the presence of toxic
pyrrolizidine alkaloids, there is uncertainty over
borage’s safety as a medicine. It is subject to legal
restrictions in some countries and should not be
taken internally. These restrictions and cautions
do not apply to borage seed oil. Borage’s attractive blue
flowers are traditionally
used to decorate salads. History & Folklore  The herbalist John Gerard,
writing in 1597, extols borage’s virtues, “A syrup
made of the flowers of borage comforteth
the heart, purgeth melancholy, and quieteth
the phreneticke or lunaticke person. ” Gerard
also quotes the old saying, “I, Borage, bring
always courage. ”
Medicinal Actions & Uses With its high
mucilage content, borage is a demulcent herb
and soothes respiratory problems. Its emollient
qualities make it helpful for sore and inflamed
skin—prepared either as freshly squeezed juice,
US_158-179_Abies_balsa_Boswe_serratta. indd   179 26/02/16   12:47 pm
180Brassica oleracea
Brassica oleracea (Brassicaceae)
Cabbage
Description  Biennial or perennial herb growing
to 8 ft (2. 5 m). Has a thick stem, grey leaves, and
4-petaled yellow flowers. Within the first year,
it produces a greatly enlarged terminal bud
that develops into the familiar cabbage head
in late summer. Habitat & Cultivation  Wild cabbage is
native to coasts of the English Channel and the Mediterranean. Cultivated varieties are produced worldwide as a vegetable. Parts Used  Leaves. Constituents  Cabbage is rich in vitamins A, B1,
B2, and C. History & Folklore  The wholesome cabbage
is one of the oldest vegetables. According to Greek
myth, the plant sprang into existence from the perspiration of Zeus. In a Greek ritual, cabbage was given to expectant mothers shortly before birth in
order to establish good breast-milk
production. The Romans used
cabbage as an antidote,
especially to alcohol, believing
it countered intoxication
and prevented or reduced a
hangover. They also used cabbage
leaves to cleanse infected wounds. It is thought to have been cultivated
in Britain from around 500 ce. One traditional method of making a cabbage poultice, still used today, is to cut out the thick midrib of a leaf and iron it, placing it while still hot on the area to be treated. Medicinal Actions & Uses  Cabbage’s best-
known medicinal use is as a poultice—the leaves
of the wild or cultivated plant are blanched, crushed,
or chopped, and applied to swellings, tumors, and painful joints. Wild cabbage leaves eaten raw or cooked aid digestion and the breakdown of toxins in the liver—so the Romans’ eating it to ease a hangover was in fact quite justified. Cabbage is also detoxifying and helpful in the long-term treatment of arthritis. The high vitamin C content of cabbage has made it useful in the prevention of scurvy. Caution  A cabbage poultice may cause blisters
if left on for several hours. Bryonia dioica syn. B. cretica
subsp. dioica (Cucurbitaceae)
White Bryony
Description  Perennial climbing vine with fleshy
taproot up to 6 in (15 cm) thick. Straggling stem
with tendrils, greenish flowers, and red berries. Habitat & Cultivation  White bryony is native to southern England and parts of Europe. The root
is dug up in autumn. Part Used  Root. Constituents  White bryony contains
cucurbitacins, glycosides, volatile oil, and tannins. The cucurbitacins kill cells and so act on tumors. History & Folklore From prehistory to
the Middle Ages, the thick roots of white bryony were cut into a human shape as a substitute (or
a counterfeit) for mandrake root (Mandragora officinarum, p. 232), which was believed to afford magical protection. The Greek physician Dioscorides (1st century ce) reports that the leaves, fruit, and root of white bryony were applied to gangrenous wounds. In medieval England, the plant was used to treat leprosy. o t h e r  m e d i c i n a l  p l a n t sRelated Species  B. alba is used in homeopathic
medicine. Black bryony (Tamus communis) is an unrelated plant with approximately similar uses. RQ Cautions  Bryony is a toxic plant. Use
only under professional supervision. Do not take during pregnancy. Butea monosperma (Fabaceae)
Palas,
Flame of the Forest,
Bengal Kino
Description  Deciduous tree growing to 49 ft
(15 m). Has 3-lobed leaves and large orange-red
flowers in clusters. Habitat & Cultivation  Palas is native to India
and Southeast Asia. It grows in forests and in open areas to altitudes of 3,900 ft (1,200 m). Parts Used  Bark, flowers, leaves, gum, and seeds. Constituents  All parts of the tree except the
seeds contain tannins. Medicinal Actions & Uses  The gum that
oozes from incisions made in palas bark is known as Bengal kino. Mildly astringent, it is used as a substitute for the kino derived from bastard teak (Pterocarpus marsupium). Bengal kino is taken as  a decoction or a tincture for acid indigestion, diarrhea, and dysentery, and used as a gargle for sore throats and as a douche for vaginitis. Early research suggests that the leaves and bark have  the potential to treat diabetes, and that the leaves exert a beneficial action on diarrhea. Caution  Do not take during pregnancy. Cabbage
White bryony has
antitumor and antirheumatic properties. Medicinal Actions & Uses  A powerful
cathartic and purgative, bryony is used with great
caution in herbal medicine today. It is principally prescribed for painful rheumatic conditions. It may be taken internally, or applied as a counterirritant, causing swelling and increased blood flow to  the area. White bryony is also given for other inflammatory conditions such as duodenal ulcers, asthma, bronchitis, and pleurisy, and may be used  to reduce high blood pressure. The whole herb has antiviral activity and research is now suggesting that it acts as an adaptogen—helping the body to adapt more effectively to stress and strain. caesalpinia bonduc
(Caesalpiniaceae)
Nikkar Nut
Description  Thorny bush growing to 30 ft (9 m),
with spiny compound leaves, yellow flowers in
dense clusters, and prickly pods containing yellow seeds (nuts). Habitat & Cultivation  Nikkar nut is pan-
tropical, common in both tropical Asia and Africa. Its seeds are gathered when ripe. Parts Used  Seeds. Constituents  The seeds contain isoflavonoids,
diterpen


ai  61
A. officinarum  22, 41, 61
A. oxyphylla 61
Alstonia spp. 46, 165
A. constricta 165
A. scholaris 165
Althaea, A. officinalis 13, 34, 35, 158, 165
A. rosea 165, 221
Amanita muscaria  18, 187
amaranth 165
Amaranthus, A. caudatus 165
A. grandiflorus 165
A. hypochondriacus 165
amarogentin 99
American angelica 63
American Botanical Council 51
American boxwood 196
American chestnut 184
American cranesbill 120, 216
American ginseng 118, 243–44
American hellebore 281
American mandrake 252
American pennyroyal 235
American spikenard 170
American storax 229
American valerian 199–200
American white ash 213
Ammi, A. majus  62, 166
A. visnaga syn. Daucus visnaga  13, 15, 19,
44, 47, 62
ammoniacum 203
Anacardium occidentale  166
Anacyclus pyrethrum  45, 166
anemia  301
anesthetic herbs 11
Anagallis arvensis  166–67
analgesic herbs 11, 13, 21, 86, 96, 97, 103,
114, 122, 155
Anamirta cocculus  167
Ananas comosus  53, 167
andrographis 167
Andrographis paniculata  167
Anemarrhena asphodeloides 168
Anemone, A. nemorosa 168
A. pratensis  168
A. pulsatilla syn. Pulsatilla vulgaris  35, 168
Anethum graveolens syn. Peucedanum
graveolens  168
angelica 33, 63, 168–69
Angelica, A. archangelica  33, 63, 168–69
A. atropurpurea  63A. dahurica 169
A. sinensis syn. A. polymorpha  41, 42, 63,
68, 117, 124
angostura 214
angular Solomon’s seal 253
anise 53, 223, 248–49
annatto 179
Annona squamosa  169
annual nettle 146
Anthemis, A. cotula  169
A. nobilis see Chamaemelum nobile
anthraquinones  15, 126
Anthriscus cerefolium  169–70
anti-inflammatory herbs 13, 51
antibiotic herbs 13, 28, 85
antiseptic herbs 12, 13, 97, 112, 122
see also  aseptic dressing
antispasmodic herbs 13, 97, 114, 135, 150
anxiety, chronic  308
Aphanes arvensis  170
aphrodisiacs 57, 97, 115, 118, 122, 144
Apium graveolens  15, 64
A. graveolens var. rapaceum  64
appetite, loss of  306
apricot 15, 257
Apuleius 194
Arab medicine see Islamic medicine
Arabian jasmine 224
Aralia, A. chinensis  170
A. cordata 170
A. nudicaulis  170
A. racemosa 170
arborvitae 276
Arbutus unedo  170
Arctium, A. lappa  12, 13, 20, 65, 177, 264
A. minus  65
A. tomentosum  65
Arctostaphylus uva-ursi 71, 144, 147, 170,
212, 281
Areca catechu 250
areca n ut 250
Arenaria, A. peploides 171
A. rubra  170–71
Argemone, A. glauca  171
A. mexicana 171
Arisaema  spp. 171
A. triphyllum  171
Aristolochia clematitis  171
Aristotle 18, 32
arjun 142
Armoracia rusticana syn. Colchlearia
armoracia  171–72
arnica 35, 172
Arnica, A. fulgens  172
A. montana  35, 172
arquitecta 53
arrow poisons 22, 160, 189
arrowroot 52, 233
Artemisia, A. abrotanum  66, 67, 172
A. absinthium  13, 16, 66, 67, 172
A. annua 10, 43, 66, 67
A. anomala  66
A. apiacea  67
A. capillaris  66, 67, 172
A. cina  66, 67, 172–73
A. dracunculus  66, 67, 173
A. vulgaris  66, 67, 173
artemisinin 67
arteriosclerosis  301
arthritis, with acid indigestion/peptic ulcer 313
inflamed joints 313
old age 319
artichoke 13, 137, 199
asafoetida 38, 203, 210–11
Asclepias, A. incarnata  174A. syriaca 174
A. tuberosa  49, 173–74
aseptic dressing 28
ash 213
ashwagandha 38, 152
Asian plum 257
asiaticocide 76
asmatica 279
Aspalanthus linearis 174
asparagus 174
Asparagus, A. officinalis  174
A. racemosus 174
Asperula odorata syn. Galium odoratum
174–75
Aspidium filix-mas see Dryopteros
filix-mas
Aspidosperma, A. excelsum 175
  A. quebracho-blanco  175
aspirin 26, 98, 129
asthma, mild 301
asthma plant 209
astragalus 68
Astragalus membranaceus  68
astringent herbs, action of 13
athlete’s foot  304
Atlas cedar 185
Atractylodes macrocephala  175
Atropa belladonna 16, 35, 69
aubergine 69, 270–71
Australian medicine 46–47
Australian quinine 165
Australian wattle 46, 159
Avena sativa  11–12, 13, 175
avens 216
Avicenna 21, 33, 89
avocado 50, 121
ayahuasca 18, 53, 176
Ayurvedic medicine 21, 22, 24, 29, 36–39
chakras 37, 38
doshas  37–38
five elements 37
life force 24
practitioners 38, 39
prana 38
preparations and treatments 38–39
Western influence 27
Azadirachta indica  70, 161
Aztec and Mayan cultures 21, 26, 48
B
ba ji tian  237
ba jiao hui xian (star anise) 222–23
babul 159
bacc (sweet flag) 57
Bach Flower Remedies 230
back pain/backache  313, 317
Bacopa monnieri  175
Badianus Manuscript (Martin de la Cruz)
48, 161
bael 18, 19, 161
bai guo  (ginkgo) 100
bai shao yao  (white peony) 117
bai tou weng  (Chinese anemone) 259
bai zhi 169
bai zhu  175
Baical skullcap 40, 42, 134, 135, 175
balloon vine 37, 183
Ballota nigra  176
balm of Gilead 254–55
balmony 188
balsam fir 158
Bambusa, B. arundiaceae  176
B. breviflora  176
ban bian lian  (Chinese lobelia) 110
US_323-331_Index_General.indd   323


 life we desire. And
lastly, w e must beware of the lure of “hot and fresh.” Crap serv ed “hot and
fresh” remains crap!My adult clients who struggle w ith food addictions and poor eating habits
typically ate and lived like that when they were young. Some 30  years later,
their way of living in their younger years has resulted in multiple health
issues th at they can no longer i gnore. They struggle with their health and
can’ t seem to do what’ s healthy, even when they know what to do. The
sugar addiction of our youth can leave traces of memory that can get
activated in your adult life. These formerly “insomniac kids” ca n end up as
adults who will struggle to s tay healthy, and this will mean missed
opportunities fo r them to grow and to live their dreams. What s eems like a
“norm” can start us on a path of  struggle for the rest of our lives. This is no
joke and can’ t be taken lightly. Loving cookies at 20 can turn into hating your life at 50! W ake up! Don’ t let your l ack of responsibility be someone else’ s opportunity. Don’ t
wait to be rescued or saved, as that is your job. Don’ t look to the outside to
decide what the right thing is for  you. Don’ t follow the societal norms when
it co mes to your health. Don’ t go with the flow. Don’ t try to fit into the
mainstream, create your own stream. Our reference and guidance must
come from within. W e are all at a dif ferent stage in our life and we all have
dif ferent lessons  to learn. Every life and every situation and every challenge
is un ique. Fitting in is way over -rated. Fitting in with like-minded people is
great, but in ord er for that to happen; you must know your ow n mind. Do
you agree with whoever you are trying to fit in with? If not, find another
group that aligns with you. Comparing, Conforming and Complaining ar e the 3 C’ s to avoid. Measuring yourself against a world norm is misleading and is not the way
to determine what you should do. A young client thought he shou ld not be too har d on himself for drinking
alcohol thr ee times per week when everyone he knew was drinking almost
daily. He actually felt bad abou t it and knew better; that should have been
his r efer ence point, not what the others wer e doing, as he discover ed during
our session.Our actions and behaviours are i ndicative of who we are and what value we
place on  ourselves. Any behavior that undermines your own valu e would be
a waste of the miracle that you are. That in itself is the worst kind of insult
to the Creator. Wher e in your life can you take mor e r esponsibility? T aking
r esponsibility includes asking for the right kind of help. Do you need
that type of guidance?C H A P T E R  6A y u r v e d a  F i l l s  t h e  G a p
Knowing is one thing, but mos t of us struggle with doing what we know. This path from knowing to do ing is riddled with complexity, conflicting
information and  our own lack of understanding about ourselves. W e need
clarity a nd a deeper understanding in order to integrate our knowing into
our living. This is where A yurveda can fill the gap. It provides a system to
heal our  relationship with food, a system that brings us clarity, common
sense an d wisdo m, a system tha t provides a bigger context and, is relevant
and usable for everyone. Most importantly, A yurveda provides a system that
promises lasting health while ending our battle with food once and for all. Instead of providing a set of rul es to follow and the inducement to forever
chase th e next best diet, A yurveda is a dynamic living wisdom that assists
us in understand ing our lives, o urselves, and our changing needs. It guides
us to optimize our health naturally, in alignment with our calling or our
purpose. Food is a means to an end. Can we relate to it in a way that creates
an inner environment of balanc e, health and longevity? There is a natural
intelligence in food. Can we m aintain and harness its intelligence so it
supports our health, our purpose and our life? W ith A yurveda, we can! A yurveda’ s deep  wisdom and understanding is foundational in healing our
relationship with food and it empowers us to assess the fad diets and
programs that keep us searching  for results at the same time as they fail to
fulfill th e promises they make. A yurveda is a holistic system that views
each ind ividual as a whole and understands that all levels of our existence
—physical, emo tional and spiritual—are interconnected. A yurveda starts
from the premise that health is n’ t just about a lack of symptoms, but it’ s
about a balanced  mind and bod y. It recognizes that spirituality and healing
are n ot s eparate concepts; they a re one and the same thing. This is how food
becomes our medicine. This sy stem has been here from the beginning of
time, it is time-tested, and it is more relevant and needed now than ever
before. T H E  S C I E N C E  O F  L I F EThe word A yurveda comes from Sanskrit, and translated into English it
means “The Science of Life.” It is a vast construct that is more than 6000
years old, and it was cognized by enlightened beings who unde rstood how
life work s. Unde r the umbrella o f A yurveda, life works and it makes sense. The interconnectedness of our health to every aspect of our lives provides a
matrix t hat exis ts everywhere in Nature. Food has been used  to heal, to
prevent disease and to promote good health and longevity. A yurveda’ s nutr itional health system is highly sophisticated, y et it can be
greatly simplified, so we can all use this ancient science and wisdom in a
meaningful and practical way. It  is not a black-and-white scienc e, as it asks
that we go beyond the five sens es, use our own wisdom and intuition, tune
in to  the source of our health and longevity, and wake up to o ur own full
potential. It asks us to stop looking for easy answers and devel op a deeper
understanding w ithin ourselves, one that is fed by our own experiences. It
beckons us to t ap into the big ger T ruth that we already know, use our
common sense, and stay true to our nature. There is a magic and  mystery to
it, just like there is magic and m ystery to life which is beyond description
but n ot beyond our experience. When we are talking about com mon sense,
we a re ta lking a bout using our s ubtle, yet very powerful senses, and waking
up to the T ruth that we already know. W e are here to expand, prosper and grow, and to be a light in the world in
any way we can ; we need more light than we have ever needed before. It is
in our true nature to heal and to fulfill our purpose. In a world that is pulling
us a way from th is truth in a very rapid and aggressive way, we need to hold
on to it even more fervently, for the sake of the world. But before we run to
save the world, we must save ourselves first. Education goes a long way towards helping people participate i n their own
healing and in that sense A yurveda is a participatory medicine. It actively
involves the individual. Unlike the passive approach to medicine that does
not educate a person, A yurveda asks people to evolve, grow and deeply
connect with their reasons for  getting well. In this way, patients feel
empowered and can participate in their own health and healing. Every ti me I share A yurveda’ s wisdom with my clients, it rings true for
them. It makes sense to them and there is no questioning it. Th ey feel as iffor the very first  time they unde rstand what is going on with them, and that
relieves the stress and burden th ey did not even know they were carrying. I
wish the  same for you, and that this knowledge can be the ans wer you’ve
been looking for. For furt her understanding, it is important to draw a distinction between
A yurvedic medicine and W estern medicine. An A yurvedic practitioner will
obtain h is or her diagnostic information by feeling a person’ s pulse on all
levels of their bo dy, by touching the skin, by looking at the person’ s overall
appearance, the quality of their speech, how they walk and how they smell;
this is much more than mer ely focusing on the symptoms they are
experiencing. A yurveda seeks  to understand what truly is going on physiolo gically and
psychologically with a patient. Intuition, common sense and the
practitioner ’ s level of Consciousness can detect imbalances that no
machinery or


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tosupport andprotectmO c e a n o f P D F. c o m114
Iearnanexcellent income d
whatsatisfies me.IknowIcan
successful asImakeupmymindO c e a n o f P D F. c o mIam
see
whe
tO c e a n o f P D F. c o m116
TodayIdoamental
housecleaning,
making roomfornew,
positive thoughts.O c e a n o f P D F. c o m117
IamaDivine,magnificent expression
Lovesurrounds andprotectsO c e a n o f P D F. c o m118
Ireleasetheneedtoblamean
including myself.O c e a n o f P D F. c o m119
IamonewiththeveryPowe
thatcreated me.O c e a n o f P D F. c o m120
Igivethanksforeverything
islovingly supplied tomeO c e a n o f P D F. c o m121
Inowtakecareofmybody,
mymind,andmyemotions. Ifeelgood!O c e a n o f P D F. c o m122
Iconstantly findn
oflooking atmy
IseebeautyeverywO c e a n o f P D F. c o m123
Iblessandprosper others,and
inturn,blessandprosperO c e a n o f P D F. c o m124
Ienvision aworldofpeaceand
Ifeelharmony andunitybetween
andIcontribute tothatharmonO c e a n o f P D F. c o m125
Thereisenough timeandsp
foreverything IwanttodO c e a n o f P D F. c o m126
Lovingpeoplefillmylife,andIfind
expressing lovetoothers.O c e a n o f P D F. c o m127
Iexpress gratitude tomyownmother,mothers intheworldwhogivetheir
O c e a n o f P D F. c o m128
Ilovemyfamilyandmyhom
Ifeelnurtured, warm,andO c e a n o f P D F. c o m129
Itrustlifetobe
wonderful. Iseeonly
goodahead
ofme.O c e a n o f P D F. c o m130
Iopen my consciousness to the expans
There isplenty ofspace for me to growO c e a n o f P D F. c o m131
Igive to Life exactly what I
Life to give to me.O c e a n o f P D F. c o m132
Isay, “Out!”toeverynegative
thatcomesintomymind.O c e a n o f P D F. c o m133
Iexperience lifeasajoyousdO c e a n o f P D F. c o m134
MybodyisidealformeinthisO c e a n o f P D F. c o m135
Ireleasethepattern ofprocrastination
Iactwithspeedandresolve.O c e a n o f P D F. c o m136
Ilookterrificandfeelterrific. HereIam,world—openand
receptive toallgood!O c e a n o f P D F. c o m137
Ireleaseanyfeelings of
competition orcomparison. Isimplydomybestand
enjoybeingme.O c e a n o f P D F. c o m138
AllthatIneedtoknow
atanygivenmoment isrevealedMyintuition isalwaysonmy
O c e a n o f P D F. c o m139
IaskforwhatIwant. Iknowthatwhatever Ineed
willalwaysbethereforme.O c e a n o f P D F. c o m140
ItrustinthePowerthatcreated me
atalltimesandunderallcircumstancO c e a n o f P D F. c o m141
Ijoyfullyhelpwherever Ican,
easingtheloadofothers.O c e a n o f P D F. c o m142
Iriseabove
alllimitations. IamDivinely
guidedand
inspired.O c e a n o f P D F. c o m143
Iamspecialandwonderful. ThemoreIlovemyself,
thelessstressIhave.O c e a n o f P D F. c o m144
Iampatient,tolerant,
anddiplomatic.O c e a n o f P D F. c o m145
Iexpectmylifetobegood
andjoyous,anditis.O c e a n o f P D F. c o m146
Iaskformoreunderstanding sothatIma
lovingly shapemyworldandmyexO c e a n o f P D F. c o m147
Iseeabundance radiating allarou
Inowliveinlimitless love,light,O c e a n o f P D F. c o m148
Everychangein
mylifecanliftme
toanewlevelof
understanding.O c e a n o f P D F. c o m149
Icreatenewmemories
filledwithpeace,goodwill,
andcompassion
forothers.O c e a n o f P D F. c o m150
WhenIfindharmony
andbalance inmymind,
Ifinditinmylife.O c e a n o f P D F. c o m151
Inow choose to recognize
magnificence ofmy being.O c e a n o f P D F. c o m152
Irespectothersfor
beingdifferent,
butnotwrong. Weareallone.O c e a n o f P D F. c o m153
Iamledtofulfilling experiences. IcreatealifefilledwithrewardO c e a n o f P D F. c o m154
Iamverywellorganized. Lifeissimpleandeasy.O c e a n o f P D F. c o m155
Itisalwayseasyformeto
adaptandchange. Iamflexibleandflowing.O c e a n o f P D F. c o m156
WhatIgiveout,Igetback. Igiveoutonlygoodness and,
onlygoodness comesbacktO c e a n o f P D F. c o m157
Iam willing to learn to love mO c e a n o f P D F. c o m158
Ibreaknewground
andbeginexciting
newventures.O c e a n o f P D F. c o mIf
rhythm
ever-O c e a n o f P D F. c o m160
Thepasthasnopowerover
Iknowthatitisover,andI
solelyinthepresent.O c e a n o f P D F. c o m161
Iseemypatterns andmakech
withoutembarrassment orO c e a n o f P D F. c o m162
Icrossallbridges with
joyandease.O c e a n o f P D F. c o m163
Iexperience lovewherever
Lovingpeoplefillmylife,
Ifindmyselfeasilyexpressing
lovetoothers.O c e a n o f P D F. c o m164
Iamatpeace
withmysexuality. Iembrace myself
withloveand
compassion.O c e a n o f P D F. c o m165
Itrusttheprocess oflifeto
bringmemyhighestgood.O c e a n o f P D F. c o m166
Irecognize that awareness isthe first st
changing. Ibecome more aware with eaO c e a n o f P D F. c o mMy thoughts
Iconstantly
insights a
lookingO c e a n o f P D F. c o m168
The answers
within me come to
my awareness
with ease.O c e a n o f P D F. c o m169
Irespectmyfatherforhis
hisgoodjudgment,
andforjustbeingwhoheO c e a


 traffic, a teacher pointing to the blackboard, a
lover caressing  the beloved’s cheek, a chef whipping up an  omelet
—whatever str ikes your fancy. Reflect on how your hand carried
out wh atever your imagination wanted it to. Mind and matter
were di fferent appearances of the same consciousness. L ikewise,
your personal reality consist s of mind acting to coordinate time,space, matter, and energy. They express the same unlimited
possibilities as human imagination. YOUR EXPERIENCE:

 DAY 21

Virtual reality arose from the human need to live in
limitation. This need began the process that created the
conditioned mind. Limitation is part of virtual reality, and it seems t otally
convincing and necessary. Yo u cannot fly like a bird; you can’t be
rich by  wishing it were so; if you are hit by a car, you will be
seriously injur ed or killed. I’ve said that the conditioned mind
edits reality so that it serves  human needs. The infinite b ecomes
finite. W e are hemmed in b y harsh realities. There is actually
nothing wrong  with editing the infinite into the finite—a fter all,
you can’t think infinite thoug hts all at once, even though you have
the capacity to have infinite thoughts. The pro blem is that we’ve fo rgotten that this editing was done
by us. Virtual r eality isn’t a given; it was manufactured. The setup
is finite, and just as you can ’t think infinite thoughts all at once,
humans can’t physically do everything at once, say everything at
once, or desire everything at o nce. The setup of virtual reality suits
the self we think we have—and must have. When you wake up, the picture is reversed. You realize that
virtual reality is a construct. Only consciousness is a given. Only
consciousness cannot be crea ted. By waking up, you free yourself
from th e condi tioned mind, the limited self, and the mind -forged
limitations of virtual reality. In freedom you still cannot fly,
become rich by wishing it we re so, or avoid being injured if a car
hits you. On the other hand, it’s a bad bet to declare that a nything
is im possible. Waking up tak es you over a threshold. Wha t awaits
on the other side is a vast new territory of possibilities. For Today
Sit f or a mome nt and start to  think of things that you’d like to
do or be that are impossible. You might like to be fabulously
wealthy or incredibly attractive or young again—the sky’s the
limit. A s each thing comes to mind, pause and say to y ourself,
“Why not. Why is this impossible. ” Wait for a reply and let it
unfold, telling you all the reasons you can’t have or be w hat you
want. Now ask yourself, “Who says I can’t. ” There is no good answer
to this question. Things are i mpossible not because anybody says
so. The y are impossible because the whole setup of virtual reality
says so. All limitations are built into virtual reality. When anyone
says that something is impossible, she is only upholding virtual
reality. Who says you have  to follow suit. Nobody, in cluding
yourself. When this realization sinks in, you begin to glimpse how
free you really are. YOUR EXPERIENCE:

 DAY 22

When infinite awareness is edited, form and phenomena
appear (i. e., things we can see, hear, touch, taste, smell,
and think about). For the  purposes of everyday life, infinity needed to be edited. Everyone agre es about that, but we forget that there was no
rulebook or set of guidelines for editing reality. The only rules are
self-imposed. Pure consciousness unfolded into the physical
universe, imposing time, space, matter, and energy upon its
creation. But pure consciousn ess didn’t believe it had to do things
this way. Billions of other u niverses with different setups have
been proposed by modern physics. Knowing that rules are self-im posed was never in doubt a t the
level of  pure consciousness. We inherited this certainty. Art and
culture express  the certainty that the human mind can construct
any setu p while also accepting the setup of the physical universe. This makes it seem that life has two compartments—the  mental,
which is unlimited, and the p hysical, which is limited. But that’s a
mistake. A house isn’t separ ate from the desire to build a house
and the  knowledge of how it is done. Mental and physical are
aspects of one thing: creative intelligence at play. When you wake
up, you  will see how creative intelligence works, and with
fascinated curiosity you will become a co-creator of reality. For Today
To become aware of how creative intelligence unfolds, start
with a small object. Whether it is a nail, an earring, or the keys to
your car, these things are id eas that took physical shape. Now
consider some thing larger, like the Empire State Building or theGolden Gate Bridge. They too are ideas that took physical shape. Does it matter that an earring is tiny and the Golden Gate Bridge
immense. No. Creative intel ligence isn’t large or small. Nor is it
hard or soft, here but not there, visible or invisible. The ability to
create is entirely self-contained, respecting no limitations of forms
and shapes. Creativity ne eds only itself. Without creative
intelligence, forms, shapes, and events couldn’t arise. Now see yourself in the m irror and say to yourself, “I am
infinite creativity that has taken on a form. ” Stop identifying with
the form and start identifying with the creativity. This is how you
wake up. YOUR EXPERIENCE:

 DAY 23

Every form and phenomenon is actually one thing: the
modification of the formless, the infinite reduced to the
finite, pure awareness given a beginning, a middle, and
an end. The world rewards big thinkers and gives them a place in
history. By comparison with an Albert Einstein or a Leonardo da
Vinci, everyone feels like a l ittle thinker. But a big thin ker isn’t
necessarily the biggest thinker. The biggest thinker sees that
reality is one thing, creation one process. That’s the whole picture
in one view, which becomes your reality when you wake up. The whole picture becomes clear when the mind stops
constantly blurring your view with interfering thoughts,
sensations, images, and feelings. They represent the ba ck-and-
forth be tween you and the ou tside world. When you wake up, the
interference patterns fall aw ay. You accept as a natural fact that
infinite, formle ss pure consciousness is the source of al l things. What makes this realization natural is that you see yourse lf as an
expression of one thing, not a jumble of mental and physical
activity. For Today
If you see an object in the outside world, you view it from  the
outside. Wholeness—the one thing—has no outside. It also  has no
inside. Therefore, you can’t view it. Because you are  it, you can’t
even relate to wholeness in  various ways, like accepting it or
rejecting it, participating on e day and taking time out the next. When y ou wake up, you know that you are the one thing. Yet even
now you can stop relating to it in false ways. Today, practice having no attitude toward your mind. Let
thoughts arise and fall, and when you are tempted to have an
attitude toward  what is going on, don’t. Don’t say that one thought
is good and a nother bad. Don’t assign labels like SMART, DUMB,
POSITIVE,  or NEGATIVE. T he mind is none of those things. It is the
flow of activity from the absolute. To label the mind is like saying
that wholeness  is bad, good, positive, negative, and so on. Clearly,
wholeness is beyond all lab els. So is your awareness. By not
judging your thoughts, you begin to adopt the open,
nonjudgmental state of being awake. YOUR EXPERIENCE:

 DAY 24

Only awareness is real. Even as it plays the role of
observer and observed, even as it creates worlds “out
there” and “in here,” its own nature is unchanging. Awareness exists. Everything else is a passing experi ence. These two sentences have be en said and resaid for centur ies. This
fact shows, at the very least, that human beings looked at reality
and found it mysterious. How did change emerge from
nonchange. How did One become Many. The mystery was
formulated in countless different ways. Asking “What came before
time began.,” as modern cos mology does, is merely a va riant on
the medieval question “What existed before God. ”
The answer is contained in t he question. What came first has
been here forever. Change i s just a mask worn by nonchange. Once hu man beings saw the mystery, we saw our own nature. We
are creator and created, One and Many, changing experience and
unchanging awareness. None of this has to be proved o r tested. Whether you accept your true nature or not has no bearing on
your tru e natu re. It