. A man who loves his wife does not do anything unloving or
unkind in word, manner, or action. Love is what love does. 14. In marital problems, always seek expert advice. You would no t
go to a carpenter to pull a tooth; neither should you discuss your
marriage problems with relatives or friends. You should go to a
trained person for counsel. 15. Never try to make your wife or husband over. These at-tempts
are always foolish and tend to destroy the pride and self-est eem of the
other. Moreover, it arouses a spirit of resentment that prove s fatal to
the marriage bond. Cease trying to make the other a second edit ion of
yourself. 16. Pray together and you will stay together. Scientific prayer sol ves
all problems. Mentally picture your wife as she ought to be, j oyous,
happy, healthy, and beautiful. See your hus-band, as he ought to be,
strong, powerful, loving, harmoni-ous, and kind. Maintain this mental
picture, and you will experience the marriage made in heave n, which
is harmony and peace. 157  15
Your Subconscious Mind and Your
Happiness
William James, father of American psychology, said that the
greatest discovery of the nineteenth century was not in the realm of
physical science. The greatest discovery was the power of the subconscious touc hed
by faith. In every human being is that limitless reservoir of power, which can
overcome any prob-lem in the world. True and lasting happiness wi ll
come into your life the day you get the clear realization that  you can
overcome any weak-ness—the day you realize that your subconsciou s
can solve your problems, heal your body, and prosper you beyond
your fondest dream. You might have felt very happy when your child was born, when
you got married, when you graduated from college, or when you won
a great victory or a prize. You might have been very happy wh en you
became engaged to the loveliest girl or the most handsome m an. You
could go on and list innumerable ex-periences, which have made you
happy. However, no matter how marvelous these experiences are, they
do not give real lasting happiness—they are transitory. The Book of Proverbs gives the answer: Whosoever trusteth in the
Lord, happy is he. When you trust in the Lord (the power and wisdom
of your subconscious mind) to lead, guide, govern, and direct all y our
ways, you will become poised, serene, and relaxed. As you radi ate
love, peace, and good will to all, you are really building a
superstructure of happiness for all the days of your life. • You must choose happiness
Happiness is a state of mind. There is a phrase in the Bib le which
says, Choose ye this day whom ye will serve. You have the freedom to
 158  choose happiness. This may seem extraordinarily simple, and it i s.
Perhaps this is why people stumble over the way to happiness; th ey do
not see the simplicity of the key to happiness. The great t hings of life
are simple, dynamic, and creative. They produce well-being a nd
happiness. St. Paul reveals to you how you can think your way into a life of
dynamic power and happiness in these words: Finally, brethren,
whatsoever things are true, whatsoever things are honest, whatsoeve r
things are just, whatsoever things are pure, whatsoever th ings are
lovely, whatsoever things are of good re-port; if there be  any virtue,
and if there be any praise, think on these things. PHIL. 4:8. • How to choose happiness
Begin now to choose happiness. This is how you do it: When you
open your eyes in the morning, say to yourself, “Divine order tak es
charge of my life today and every day. All things work toge ther for
good for me today. This is a new and wonderful day for me. There will never be another
day like this one. I am divinely guided all day long, and whatever  I do
will prosper. Divine love surrounds me, enfolds me, and enwraps m e,
and I go forth in peace. Whenever my attention wanders away from
that which is good and constructive, I will imme-diately bring  it back
to the contemplation of that which is lovely and of good report. I am a
spiritual and mental magnet attracting to myself all things, which bles s
and prosper me. I am going to be a wonderful success in all my
undertakings to-day. I am definitely going to be happy all day long.”
Start each day in this manner; then you will be choosing happine ss,
and you will be a radiant joyous person. • He made it a habit to be happy
A number of years ago, I stayed for about a week in a farme r's
house in Connemarra on the west coast of Ireland. He seemed to be
always singing and whistling and was full of humor. 159  I asked him the secret of his happiness, and his reply was: “ It is a
habit of mine to be happy. Every morning when I awaken and every
night before I go to sleep, I bless my family, the crops, the cattle, and I
thank God for the wonderful harvest.”
This farmer had made a practice of this for over forty ye ars. As you
know, thoughts repeated regularly and systemati-cally sink into t he
subconscious mind and become habitual. He discovered that
happiness is a habit. • You must desire to be happy
There is one very important point about being happy. You must
sincerely desire to be happy. There are people who have been
depressed, dejected, and unhappy so long that was they suddenly
made happy by some wonderful, good, joyous news, they would
actually be like the woman who said to me, “It is wrong to be  so
happy!” They have been so accustomed to the old mental patterns  that
they do not feel at home being happy! They long for the former,
depressed, unhappy state. I knew a woman in England who had rheumatism for many years. She would pat herself on the knee and say, “My rheuma-tism is ba d
today. I cannot go out. My rheumatism keeps me miserable.”
This dear elderly lady got a lot of attention from her son, daug hter,
and the neighbors. She really wanted her rheumatism. She enjoye d her
“misery” as she called it. This woman did not really want to be happy. I suggested a curative procedure to her. I wrote down some bibli cal
verses and told her that if she gave attention to these truths, her ment al
attitude would undoubtedly change and would result in her faith and
confidence in being restored to health. She was not interested. T here
seems to be a peculiar, mental, morbid streak in many peop le,
whereby they seem to enjoy being miserable and sad. • Why choose unhappiness? Many people choose unhappiness by entertaining these ideas:
“Today is a black day; everything is going to go wrong.”
 160  ³I am not going to succeed.” “Everyone is against me.” “Business is
bad, and it is going to get worse.” “I'm always late.” “I nev er get the
breaks.” “He can, but I can't.” If you have this attitude of m ind the
first thing in the morning, you will attract all these experienc es to you,
and you will be very unhappy. Begin to realize that the world you live in is determined larg ely by
what goes on in your mind. Marcus Aurelius, the great Roman
philosopher and sage, said, “A man's life is what his thoughts  make of
it.” Emerson, America's foremost philosopher, said, “A ma n is what
he thinks all day long.” The thoughts you habitually entertain in your
mind have the tendency to actualize themselves in physical conditions. Make certain you do not indulge in negative thoughts, de-featist
thoughts, or unkind, depressing thoughts. Recall fre-quently to your
mind that you can experience nothing outside your own mentality. • If I had a million dollars, I would be happy
I have visited many men in mental institutions who were
millionaires, but they insisted they were penniless and des titute. They
were incarcerated because of psychotic, paranoid, and manic-
depressive tendencies. Wealth in and of itself will not make  you
happy. On the other hand, it is not a deterrent to happiness. Today,
there are many people trying to buy hap-piness through the p urchase
of radios, television sets, automo-biles, a home in the count ry, a
private yacht, and a swimming pool, but happiness cannot be
purchased or procured in that way. The kingdom of happiness is in your thought and feeling. Too many
people have the idea that it takes something artificial  to produce
happiness. Some say, “If I were elected mayor, made president of the
organization, promoted to general manager of the corporation, I would
be happy.”
The truth is that happiness is a mental and spiritual state. None of
these positions mentioned will necessarily bequeath happiness. Y our


 distinguished from the rejected lower 40 per cent of the diseased group. The selection of men for the Navy is much more exacting. In the New York area, the
rejections for application for service in th e Navy run as high as 73 percent (1941). The
requirements in Army and Navy for the relatively higher degree of health than exists
among the population as a whole focuses general attention on these active members of
our defense (Army and Navy) group. However, the need for good health among the workers in industrial plants at home is just as important in order that the machines with
which to wage war may be put in the hands of the soldiers and sailors. The factory must be equipped not only with tools and jigs, but with men who have
expert hands, good eyes, and competent brains. The health of the army of workers who
produce the munitions, the instruments of precision on airplanes, the chemists who
manufacture the explosives, the engineers who work out the dynamics of engines, and
all the other workers in the industrial army  are the very root and foundation of our
defense in a fighting world. The necessity for picking an army of men who will be free
from disease and who have as great endurance as possible under the stress and strain of
Army campaigns is obvious. All these qualities  should be present in the same degree in
the home army and in the group of agricultural workers who are producing the food. In our loose thinking regarding war and the preparations for war, we have come to
believe that the most important munitions  are guns, battleships, bombs, tanks, and
airplanes. However, there is one of the munitions of war which is of much greater importance than any of these. This one munition which should be put at the head of the
list is food. Many years ago Napoleon said that an army travels on its belly. This is as
true today as it was in the time of Napoleon or Caesar. No army travels well and no
industrial home army performs well unless it is well fed. Attention to the production of
good food means more in defense and offense th an any other one thing. A well-fed man,
like a well-fed dog, is aggressive and pugnacious. The poorly fed man or dog is weak
and cowardly. This principle has been adopted by the ruling power in Europe at the
present time (1943), since it has been made a crime punishable by death to spread information in regard to nutrition in Norway, Belgium, Holland, and all other conquered
countries. The victorious Germans do not wish to have the conquered peoples well
nourished. They wish them broken in body and spirit. They wish to keep them weak and
cowardly. They wish to keep them in that state of malnutrition which is not too great, but which will make them serve better the purpose of their masters as slaves. CHAPTER VII
CANCER--ITS TREATM ENT AND PREVENTION
   The problem of cancer has attracted more and more attention during the last few
decades since it has been definitely known that this disease is on the increase in every civilized country in the world. There are othe r diseases that have increased. These are
insanity, heart diseases, diabetes, and the anemias. Cancer has attracted more attention than these other diseases because of the fact the victims of this disease in its advanced
stage are spectacular in the amount of pain produced by the disease, and the degree to
which the cancer victims make themselves di sagreeable to those who must live in the
same house with them, on account of the stinking nature of the disease. This disease was known to the ancients as the "stinking death." The bad odor is
brought about by the fact that when the cancer attains a certain size, it begins to die. The
dead part of the cancer is attacked by th e microorganisms which are always present and
ready to attack any dead flesh. The poison from this rotting material eventually kills the
person on whom the cancer grows. As cancer is a dynamic growth which is eagerly
pushing itself forward into the deeper structures in whatever anatomical location it may
be, it becomes a parasitic invader whose head is burrowing deeper, while its tail is dying
or dead. All different degrees of life exist between the invading front line of cancer cells and the zone which presents itself as a sloughing, stinking area, and which, being
invaded by saphrophytes, is a rotten and decaying mass of cells. Cancer, then, is feared to a greater exte nt than any other disease of modern times. Many millions of dollars have been spent on cancer research. The United States government conducts an institution for that purpose. Many fraudulent cures are put forth. Some of these attract a good deal of attention
before they are finally demonstrated to be frauds. A few years ago a well-known physician on the Pacific Coast convinced a great newspaper publisher that he had a cure
for cancer. The supposed cure was widely publicized, but created untold misery for the
victims who flocked to San Francisco from different points, only to be met with
disappointments. Previous to this, a doctor in Toronto had invented a cancer cure from
horse serum, and about this time a Detroit physician brought out a cancer care which
was some kind of an obscure chemical compound. In these two later cases the intent to e xploit cancer patients was quite evident, because
of the fact in each case the little ampule containing 15 drops of the medicine sold at
around $300. Even with the mercenary and fraudulent nature of these quack remedies so
obvious, the hope for some magic cure was so great that not only did the laity respond
by demanding these medicines but many millions of dollars were sent by physicians for the magic ampules. In any disease such as cancer which is painful and incurable, the desire and prayer of
the wrong-thinking public have always been for a cure. In many of these diseases a
more logical desire would be for prevention. Physicians and laymen alike desired a cure
for malaria and for syphilis, for tuberculosis and for typhoi d fever. In the case of
syphilis and malaria, specific chemicals have been found that improve the condition of
the person afflicted with the disease, but perhaps never effect a cure. In both these
diseases, one can see if an effective met hod of prevention had been worked out, the ultimate result for the race would be much better. Prevention would leave the individual
and the race entirely free from the disease. Th e imagined care leaves the individual with
some parts of his body permanently damaged, and he still is a potential disease carrier, with only relative improvement in his condition. The great mass of humanity is still in a
position where it may still get the disease. In the case of tuberculosis, preventive measures have cut down the incidence of the
disease. Each year die number of cases of t uberculosis is less. The disease has not been
completely prevented, because even yet the idea of proper nutrition has not yet
permeated to the masses. As far as the prevention of tuberculosis is concerned, an
improvement has taken place. An increase in the amount of the particular food elements which contain vitamins A and D has contributed to this partial prophylaxis. A better
appreciation of the beneficial effects of sunshine and fresh air has helped to furnish
more vitamin D to growing children. The improvement in connection with tuberculosis
has not been in any way related to specific cure. It has been only an improvement in one
phase of nutrition--a building up of general resistance so that the tubercular bacillus
does not find such a fertile field in children's lungs and glands as it formerly did. An
extension of knowledge along this line would result in a complete disappearance of human tuberculosis. Another factor which must be taken into consideration is the exposure of children to
mass infection. A few years ago there were more tubercular cows, and therefore children consumed more tubercular milk. The improvement in nutrition and the
lessening of exposure to infectious organisms have both contributed to improvement in the situation. In connection with typhoid fever, another basic principle has brought about the
disappearance of a very common and often fata l disease. In this case, the disease was
eliminated by administering a specific vaccine. By injecting the vaccine, a person is
rendered immune. The immune person will not  contract typhoid fever even though he
swallows contaminated milk or water which contains great quantities of typhoid germs. The point we wish to emphasize here is that the good results obtained in ridding the
human race of typhoid fever have been obtained by a method which is infinitely more
valuable to humanity than would be a specific cure for the established disease. The
methods used to bring about a reduction in the number of cases of tuberculosis have
served a much better purpose than could possibly result from the discovery of a specific
cure. Doctors and laymen formerly wished a nd prayed for a cure for tuberculosis and
typhoid. The answer has been something better than a cure--prevention. We may say that syphilis and malaria have been brought under control. They have not
been prevented. The situation in regard to these two diseases is not as satisfactory as
with tuberculosis and typhoid, where preventive measures have brought about the safety
of the individual from the danger incurred by even the first stages or the beginnings of the disease. When we correlate these facts with the situation as it exists today in
connection with cancer, we must conclude that much of the effort in the past has been
wasted effort. We must conclude that the efforts now being made in research
institutions, governmental and


 intelligence is so changeable, so quick
on the move—in other  words, so alive —that medical
textbooks devote almost no space to it at all. To get an idea of how limited our current knowle dge is,
consider the structure of a neuron. The neurons that
compose the brain and central nervous system “talk” to one
another across gaps called synapses. These gaps separate
the tiny branchlike ﬁlaments, the dendrites, that grow at
the ends of each nerve cell. Everyone possesses billions of
these cells, divided between the brain and the central
nervous system, and as we saw, each one is capable of
growing dozens or even hundreds of dendrites (the total
estimated at 100 million million), meaning that at any one
time, the possible combi nations of signals jumpin g across
the synapses  of the brain exceed the number of atoms in
the known universe. The signals also communicate with
one another at lightning speed. To read this sentence, your
brain takes a few milliseconds to arrange a precise pattern
of millions of signals, only to dissolve them instantly, never
to be repeated again in exactly the same way. In medical school, we were taught a simple model of how
neurons communicate: an electrical charge forms on one
side of the synapse, and when the charge is large enough,
it jump s like a spark across the gap to deliver a signal to
another nerve cell. Assuming that this is the correct
mechanism (in reality it isn’t), the description we learned in
our neurology textbook in 1966 told us next to nothing
about how neurons act in real life; the book model makes
sense only for a single nerve cell, isolated, stopped in time,
and stripped of context. In truth, the action taking  place at
the gaps in the nervous system is like that of a cosmic
computer reduced to a microcosmic scale. This awesome
computer operates continuously, handles hundreds of
programs at a time, deals in multiple billions of “bytes” ofinformation every second, and, most miraculous ly of all,
knows how to run itself. It is not really our medical training that was at fault here. How can any textbook possibly describe this whole
process. To think is to form patterns inside ourselves that
are just as complex, ﬂeeting, and rich in their diversity as is
reality itself. Thinking is the mirror of the world, and
nothing less. Science simply does not have the tools to look
at such a phenomenon, which is at once inﬁnite and alive. The living body will not stop to be studied, certain ly not as
a whole. So when it delivers a shock to science, as in a
spontaneous cure of cancer, medicine all but halts in its
tracks, bewildered to ﬁnd that life does not behave as
neatly as the laboratory model. In 1986, a shock was delivered that could turn the whole
ﬁeld of brain research on its head: a Mexican neuro-
surgeon, Dr. Ignacio Madrazo, successfully implanted
healthy new cells into the brain of a patient with
Parkinson’s disease. Not only did the transplant take, which previously was
considered impossible, but the patient showed an amazing
85 percent return to normal functioning. Before the
surgery, the patient, a Mexican farmer in his late thirties,
had been rendered virtually helpless by his disease. Parkinson’s strikes about 1 percent of people over age 50. It begins with muscle tremors, rigidity of the limbs, or a
tendency to move very slowly. The immedia te cause of
these symptoms is a deﬁciency of dopamine, the same
brain chemic al that leads to schizophrenia when it is in
oversupply. For reasons not yet known, the nerve cells that
produce dopamine, located in a part of the brain stem
called the substantia nigra, begin to die, creating the
deﬁciency. Without enou gh dopamin e, the brain’s ability to
regulate muscle movement is impaired and ﬁnally lost. Any or all three of Parkinson’s symptoms grows worse
over time, until the patient is totally incapacitated. The
playwright Eugene O’Neill contracted Parkinson’s in his
ﬁfties. It became increasingly diﬀicult for him to write as
his shaking became more  severe. He had planned a cycle of
four plays that were to be his masterpiece, but his disease
destroyed everything: one glance at the surviving
manuscripts reveals that O’Neill could barely form the
cramped, spidery, pathetically illegible letters. Through
heroic endurance, he managed to commit his words to
paper, but no one has ever been able to decipher what they
say. In Mexico, Madrazo’s patient, though considerably
younger than most Parkinson’s victims, had been  conﬁned
to his bed, suﬀering from constant, rhythmic tremors that
made him unable to walk without assistance. After the
surgery, he could walk, run, feed himself, work in his
garden, and, as a moving ﬁlm of him shows, once again
take his young children in his arms.<|eot_id|><|begin_of_text|>
Q: Why did the patient's state of mind contribute to his death?,
A: Within a month, he started to cough up blood; within three months, he was dead.
Q: What is the author's argument about the role of the mind in healing?,
A: The author argues that the mind plays a crucial role in the healing process, and that it is not just a physical organ.
Q: What is the difference between the way the body heals and the way a diuretic works?,
A: The body heals by itself, whereas a diuretic only gives a crude, artificial solution that may have negative side effects.
Q: What is the main issue with the idea that the body can be treated through diet and lifestyle changes?,
A: The author argues that the body's intelligence is more complex and powerful than can be replicated by external factors like diet and lifestyle.
Q: What is the author's view on the relationship between the mind and the body?,
A: The author believes that the mind and body are interconnected and that the mind plays a crucial role in the body's functioning, contradicting the idea that the body is just a machine.<|eot_id|><|begin_of_text|>In truth, no other recent event in biomedicine
has been as revolutionary as these discoveries. The arrival
of neurotransmitters on the scene makes the interaction of
mind and matter far more mobile and ﬂowing than ever
before—far closer to the model of the river. They also help
ﬁll the gap that apparently separates mind and body, one of
the deepest mysteries that man has faced since he began to
consider what he is. —
At ﬁrst, around 1973, it seemed that only two
neurotransmitters were needed, one to activate a distant
cell, such as a muscle, and the other to slow down the
activity. Two brain chemicals, acetylcholine and
norepinephrine, do just that; they are the “go” and “slow
down” signal s of the nervous system. They were considered
revolutionary at the time, because they proved that the
impulse sent from one nerve cell to the next was not
electrical but chemical in nature. All at once, the accepted
notion of tiny sparks jumping from neuron to neuron was
rendered obsolete. But the new chemical model at ﬁrst
continued to preserve the basic theory that only two signals
were necessary. Man-made computers operate using just
this kind of binary switch, and apparently so did the brain. Then, as molecular biologists around the world began to
investigate more deeply, numerous new neurotra nsmitters
cropped up, each with a diﬀerent molecular structure and
apparently a diﬀerent message to deliver. Structurally,
many of them were related, being built up as peptides,
complex chains of amino acids of the same kind as those
which appea r in the proteins that make up every cell,
including brain cells.A great many riddles began to be solved, directly or
indirectly, as these discoveries emerged. If you take a
sleeping cat, remove a tiny portion of its spinal ﬂuid, and
inject it into a cat that is awake, the second  cat will
immediately fall asleep. This is becau se a cat’s brain puts
its body to sleep chemically, with its own internal sleeping
potion. In order for the animal to wake up again, the
opposite chemical, a wake-up signal, must be injected into
the spinal column. In humans, where the same chemical mech anisms
operate, the body is awakened in the morning not by a rude
internal alarm but by a series of timed signals, at ﬁrst mild,
then progressively stronger, that lift us from deep  sleep by
stages. The whole process involves a gradual transition, in
four or ﬁve waves, from the biochemistry of sleep to the
biochemistry of wakefulness. If this process is interrupted,
you do not come as fully awake as you should—the
biochemistry of two distinct phases has been mixed. That is
why parents  of newborns, having to get up several times
during the night, feel that they are never quite normal
during the day. Alarm clocks also jolt us out of our natural
wake-up patterns, giving rise to grogginess that may


urus,
sages, and seers cry, “Wake up!” with one voice. But they
can’t walk the path for us. Since the appearance of
Quantum Healing  I believe I’ve witnessed a wave of
interest in waking up, and it continues to swell. Krishnamurti wasn’t optimistic, however. “I’m afraid thatlove doesn’t exist in this country,” he mourns, referring to
India. When asked  if there was a spiritual revival in the
New Age, he conceded only that perhaps there were more
good beginners. The problem  with love, he pointed out, is that “the word
is not the thing….That which is the product of time, of
thought, which is not the material process is the mind.” If
this one idea seizes hold of people, one at a time, there is a
way out of our distress and the chaotic world produced by
the worst in human natur e. The brain can be trained in any
direction, for better or worse. Healing results when it is
trained for better. But only by ﬁnding our source in the
timeless will we reach the level where all solutions emerge. If you need to be inspire d by the prospect of waking up,
look as I do, to the poets. I’ll let Rumi,  then, have the last
word. Oh God,
I have discovered love! How marvelous, how good, how beautiful it is! I oﬀer my salutation
To the spirit of passion that aroused
and excited this whole universe,
And all it contains. * https://www.youtube.com/ watch? v=FqGXEFhsjtA&list=UU88A5W9XyWx7WSwthd5ykhw
OceanofPDF.comTo Gautama, Mallika, and Rita for their unconditional love
and acceptance of all I do. To Carla Linton for her dedication to create a better
world. To Muriel Nellis, who inspired my conﬁdence as a writer
from the very beginning. To Toni Burbank, whose editing brought clarity to my
thinking and improved every chapter of this book. And especial ly to Huntley Dent—our deep friendsh ip, the
insights we shared together, and his literary guidance were
all evolutionary experiences for me. OceanofPDF.comI felt that readers would appreciate a short list of highly
readable books on the major subjects I refer to in this book:
physics, mind-body medicine, and Veda. I enthusiastically
recommend the following nine books, all of which entered
into my own education on these fascinating subjects. Davies, P aul. God and the New Physics. New York: Simon &
Schuster, 1984. Dossey, Larry, M.D. Space, Time, and Medicine. Boston:
Shambhala, 1982. Franklin, Jon. Molecules of the Mind. New York: Atheneum,
1987. Hawking, Stephen M. A Brief History of Time. New York:
Bantam, 1988. Kaku, Michio, Ph.D., and Jennifer Trainer. Beyond Einstein. New Y ork: Bantam, 1987. Locke, Steph en, M.D., and Douglas Colligan. The Healer
Within. New Y ork: Dutton, 1986. Murchie, Guy. The Seven Mysteries of Life. Boston:
Houghton Miﬄin, 1978. Smith, Anthony. The Body. New Y ork: V iking, 1986. Wilber, Ken, ed. Quantum Questions. Boston: Shambhala,
1984. OceanofPDF.comThe literatur e devoted to every topic in this book, once
scarce and scattered, has ballooned into something vast. As
the era of the Internet dawned, numerous websites and
blogs arose to address mind, body, and spirit. I bega n to write books  that focused on topics ﬁrst
addressed in Quantum Healing. Here are some selected
titles. Perfect Health  (1990 ) oﬀers a practical guide to Ayurveda,
adapted to the daily needs of modern life in the W est. Ageless Body, Timeless Mind  (1993) explores the mind-
body connection as the best way to prevent premature
aging and reverse the eﬀects of the aging process. The Seven Spiritual Laws of Success  (1994) is a pocket
guide to the principles of yoga, adapted for everyday
use. The Book of Secrets  (2004) goes deeply into the teachings
of Vedanta and the wisdom tradition of consciousness. Reinventing the Body, Resurrecting the Soul (2009)
describes the process of self-transformation from the
deepest level of consciousness, the soul. In the intervening years since Quantum Healing
appeared, I eagerly embr aced these new opportun ities. You
will ﬁnd extensive, updated discussions atwww.deepakchopra.com  and wide-reaching sites like
www.huﬀingtonpost.com, wher e I’ve contributed weekly for
several years. These posts are completely indexed,
although not divided into topics yet. The most comprehensive cataloging of spontaneous
remissions is also available online. It was compiled by
Caryle Hirschberg and Brendan O’Regan for the Institute
of Noetic Sciences, with literally thousands of references. Available in hard copy, the text is online at the institute’s
website, http://noetic.org/ library/ publication-books/
spontaneous-remission-annotated-bibliography/. Finally, as my exploration into quantum healing
deepened, I felt that I should coauthor papers with
credentialed scientists who understood the implications of
the mind-body connection as applied to medicine, biology,
genetics, and physics. Following is a list of collaborations
with one of my most admired and widely published
colleagues, physicist Menas Kafatos, in the form of peer-
reviewed articles. I’m enduringly grateful that he and the
other scientists have coauthored posts and blogs with me in
recent years—see the index at Huﬀington P ost. Deepak Chopra, Menas C. Kafatos, and Co-workers’
Papers
1. Kafatos, Menas, Rudolph E. Tanzi, and Deepak Chopra. “How Consc iousness Becomes the Physical Unive rse.”
Cosmology  14 (2011): 1318–28,
http://journalofcosmology.com/ Consciousness140.html. 2. Attila Grandpierre, Deepak Chopra, P. Murali
Doraiswamy, Rudolph E. Tanzi, and Menas C. Kafatos. “A Multidisciplinary Approach to Mind and
Consciousness.” NeuroQuantology  11, no. 4 (2013):
607–17, http://dx.doi.org/ 10.14704/ nq.2013.11.4.703.3. Chopra, Deepak, and Menas C. Kafatos. “From Quanta to
Qualia: How a Paradigm Shift Turns into Science.”
Philosophy Study  4, no. 4 (2014): 287–301,
http://www.davidpublishing.com/ show.html?16636. 4. Kafatos, Menas C. “The Conscious Universe.” In Deepak
Chopra, ed., Brain, Mind, Cosmos: The Nature of Our
Existence and the Universe,  ebook. New York: Deepak
Chopra, c/o Trident Media Group, 2014. 5. Chopra, Deepak, Menas C. Kafatos, and Rudolph E.
Tanzi. “A Consciousness-Based Science: From Quanta
to Qualia.” In Deepak Chopra, ed., Brain, Mind,
Cosmos: The Nature of Our Existence and the Universe. ebook. New York: Deepak Chopra, c/o Trident Media
Group, 2014. 6. Chopra, Deepak, Murali P. Doraiswamy, Rudolph E.
Tanzi, and Menas C. Kafatos. “Your Brain Is the
Universe.” In Deepak Chopra, ed., Brain, Mind,
Cosmos: The Nature of Our Existence and the Universe. ebook. New York: Deepak Chopra, c/o Trident Media
Group, 2014. 7. Kafatos, Menas C., and Deepak Chopra. “The Time
Machine of Consciousness, Cosmology of Time,
Quantum Physics of Time Travel.” Cosmology  18
(2014), http://cosmology.com/ Contents18.html. 8. Kak, Subhash, Deepak Chopra, and Menas C. Kafatos. “Perceived Reality, Quantum Mechanics, and
Consciousness.” Cosmology 18 (2013): 231–45,
http://cosmology.com/ ConsciousTime107.html. 9. Kafatos, Menas C., and Deepak Chopra. “The Nature of
Reality, the Self, Time, Space and Experience.”
Cosmology  18 (2014): 456–60, http://cosmology.com/
ConsciousTime115.html. 10. Grandpierre, Attila, Deepak Chopra, and Menas C.
Kafatos. “The Universal Principle of Biology.”NeuroQuantology  12, no.


. Look at your world with fresh eyes. Notice things you don’ t usually
pay attention to. Look at the many shades of green that nature paints. W atch the clouds manifest and dissolve. Go to your local art museum
and walk through the galleries. Really look at the faces of the people in
your life. T aste things as if for the first time. Bite into a tart apple. Savor the
flavor of freshly baked cherry pie. Pop a clove bud in your mouth. T aste your lover with a passionate kiss. Drink a freshly squeezed glass
of orange juice. Delight your taste buds. Notice the aromas in your environment. Breathe in the fragrances of
your garden. Snif f the smells of dinner. Inhale the scents of your loved
one. Go outside after a rain and smell the earth. Notice how closely
smells are linked with your memories and emotions. EXP AND YOUR IMAGINA TION
The ener gy and information of the world is translated into subtle sensory
impulses that are experienced on the screen of your consciousness. These
inner impulses are known in A yurveda as T anmatras. W e can think of them
as mental quanta, the subjective equivalent to the subtlest units of matter in
the physical world. A wakening the T anmatras through active imagination
creates a youthful mind. Read th e following visualizatio ns, then close your eyes and invoke a
vivid impression in your mind. Sound
Imagine the sound of:
A church bell tolling on Sunday morningA cricket, chirping outside your window at night
A marching band performing at a high school football game
A grandfather clock sounding six o’clock
A coyote howling at the moon
T ouch
Imagine the sensations of:
W alking on a sandy beach
T aking a hot shower
T ouching a rose petal
Stroking the soft cheek of an infant child
Caressing satin sheets
V ision
Imagine the sight of:
The sun setting over the Pacific Ocean
A flock of geese flying in formation overhead
Cumulus clouds on a warm summer day
A children’ s ballet performance
An Olympic diver jumping of f the platformT aste
Imagine the taste of:
A fresh, ripe peach
A spoonful of chocolate-chip ice cream
Gar gling with mint-flavored mouthwash
A pungent jalapeño pepper
A bitter leaf of endive lettuce
Smell
Imagine the smell of:
Bread baking in the oven
A new bar of sandalwood soap
A cinnamon stick
A freshly cut lemon
A fragrant rose
MUL TISENSOR Y IMAGINA TION
Y ou can develop your subtle sen ses by imagining multisensory experiences. Start with the fo llowing exercises and then create your own vi sualizations
to exercise your imagination. Imagine:
Y ou are walking along the beach on a tropical island. Y ou feel the warm
sun on your body. Y ou hear the ocean waves lapping at the sh ore and the
call of seagulls. Y ou smell the faint waft of your coconut suntan lotion. Imagine:
Y ou are in a late-fifties diner. The sounds of an Elvis Presley song fill the
room from the jukebox in the corner. The young men in the re staurant are
wearing white T -shirts with their sleeves rolled up. Y ou tak e your first
swallow of the chocolate milk shake served in a lar ge frosty fountain glass. Imagine:
Y ou are lying o n a lounge chair on a warm summer night. Fir eflies are
glowing on and of f as you gaze  into the dark sky. Crickets are chirping in
unison. The fragrance of night- blooming jasmine perfuses the air. As you
take a bite out of a fresh peach, a shooting star flashes through the sky. Nurture the enthusiasm that comes with heightened awareness of the
sounds, sensatio ns, sights, tastes, and smells in your outer and in ner worlds. Pay attention to the gifts your senses bring you. Learning and Gr owing
A yo uthful mind is a growing m ind. It is dedicated to continua l expansion
and lea rning. A youthful mind thrives on new experiences and new
knowledge. Experience combined with knowledge leads to wisdom. Make a commit ment to learn th roughout your life. Here are j ust a few
suggestions to keep your mind growing:Read—the classics, novels, Shakespeare, science fiction, fantasies. T ry
genres you do not usually choose. Read poetry—Rumi, T agore, Hafiz, Blake, Longfellow, Frost,
Ginsber g, and the modern poets
Read spiritual literature—the Bible, the Koran, the Bhagavad Gita, the
Upanishads, the Dhammapada
T ake classes at your local college
Learn a foreign language
T ake piano lessons
Learn to dance
T ake art classes
Learn to cook
T ake writing classes
Join a choir
T ake pottery classes
Learn a new computer program
T ake a poetry-writing class
Go to workshops—on love, on human potential, on success, on
spirituality, on health
T ake horseback-riding lessons
T ake a photography classV isit new places
T ravel to foreign lands
Go to museums and art galleries
W atch foreign films
Go to concerts
Relinquish rigid ideas about who you are, and challenge yourself with
new experiences and new perspectives. Expand your vocabulary. Keep
abreast of trends in art, science,  technology, medicine, politics,  music, and
fashion. Don’ t be afraid to question prevailing beliefs, including your own. Learn something new every day. As you continue stimulating your mind to
grow, your brain will continue c reating new connections among  its billions
of cells.<|eot_id|><|begin_of_text|>
Q: What is the key to experiencing the most fulfilling sexual experiences?,
A: Investing time and attention in creating physical, emotional, and spiritual intimacy.
Q: What are the three areas where expectations often reside in relationships?,
A: Performance, emotions, and security
Q: What is the significance of vulnerability in lovemaking?,
A: Vulnerability is essential for creating intimacy and connection, as it allows for the release of resistance and the experience of true freedom.
Q: According to Ayurveda, what is the purpose of the herbs and spices mentioned in the text?,
A: The herbs and spices are meant to enhance ojas, which is a vital energy that unifies the body, mind, and soul.
Q: What is the primary focus of the quantum realm, according to the text?,
A: The quantum realm is focused on the expansion of consciousness, creativity, and playfulness, which is the essence of a youthful mind.<|eot_id|><|begin_of_text|>Add ¼ cup of vegetable stock and simmer for 3
to 4 minutes. Add the tomatoes, garbanzos, and the rest of the vegetable stock. Simmer until the
green beans are tender. Most of the liquid will be absorbed. Roasted Carrots with Fresh Rosemary
1 teaspoon ghee or olive oil
1 teaspoon curry powder
1 teaspoon dill, dried
1 teaspoon nutmeg
1 tablespoon fresh rosemary leaves, removed from stem and
coarsely chopped
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
6 lar ge carrots, peeled and cut into 1-inch cubes

Whisk together everything except the carrots in a lar ge mixing bowl. Add the carrots and toss with
your hands until well  coated. On a sprayed sheet pan, lay out the carrots and roast in a 350-degree
oven. Roast until tender, about 20 minutes. Raspberry T ofu Sorbet
One 10-ounce bag raspberries, frozen (or ganic)
One 10-ounce bag strawberries, frozen (or ganic)One 12-ounce container Mori Nu or silken tofu, low-fat, firm
or extra firm
¼ cup maple syrup
1 teaspoon vanilla extract
¼ teaspoon cloves
T oasted coconut flakes
T oasted sliced almonds

In a food processor, pulse berries until almost smooth. Add tofu and continue to puree; add maple
syrup, vanilla, and cl oves. Continue to puree until a smooth texture is achieved. Remove from the
food processor and scoop out into bowls. Garnish with toasted coconut flakes and toasted sliced
almonds. Store any leftovers in the freezer. MEXICAN CUISINE
T ortilla Soup with A vocado and Cilantr o
Black Bean and Sweet Potato Enchiladas
Spanish Rice
Mango and T omato Salsa
Baked V anilla Flan with Maple Syrup

T ortilla Soup with A vocado and Cilantro
2 teaspoons ghee
1 cup leeks, chopped
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon black pepper
½ teaspoon red chili flakes
1 teaspoon chili powder (mild)
1 teaspoon cumin
1 cup carrots, cut into bite-size pieces
½ cup green bell pepper, chopped
4 cups vegetable stock
1 cup corn, fresh or frozen (or ganic)
¼ cup roasted pepper, fresh or from a jar, chopped
2 corn tortillas, cut into 1-inch-thick strips
1 cup fresh avocado, cubed¼ cup, packed, cilantro, chopped
Several sprigs cilantro with stems (for garnish)

In a soup pot, heat 1  teaspoon of the ghee and add


-ima ge exists in your particular case. Askyourself in what particular areas it manifests. What causes and
eects are connected with it. Estrangement from the Real Self
A furth er and drastic result of this problem is the constantly
increasing estrangement from the real self. The idealized self is a
falsity. It is a rigid, articiall y constructed imitation of a live human
being. You may invest it with many aspects of your real being;
nevertheless, it remains an articial construct. The more you invest
your energies, your persona lity, your thought processes, concepts,
ideas, and ideals into it, the more strength you take from the center
of your being, which alone is amenable to growth. This center of
your being is the only part of you, the real you, that can live, grow,
and be. It is the only part that can properly guide you. It alone
functions with all your capacities. It is exible and intuitive. Its
feelings alone are true and valid even if, for the moment, they are
not yet fully in truth and reality, in perfection and purity. But the
feelings of the real self function in perfection relative to what you
are now. The more you take out of that live center in order to invest
into the robot you have created, the more estranged you become
from the real self and the more you weaken and impoverish it. In the course of this work, you have sometimes come upon the
puzzling and often frightenin g question: “Who am I really. ”  This is
the result of the discrepancy and struggle between the real and the
false self. Only upon solving  this most vital and profoun d question
will your live center respond and function to its full capacity, will
your intuition begin to function to its full capacity, will you become
spontaneous, free of all compulsions, will you trust in your feelings
because they will have an opportunity to mature and grow. Feelings
will become every bit as reliable to you as your reasoning power
and your intellect. All this is the nal nding of self. Before this can be done, a great
many hurdles have to be overcome. It seems to you that this is a
life-or-death struggle. You still believe you need the idealized self inorder to live and be happy. Once you understand that this is not so,
you will be able to give up the pseudo-defense that makes the
maintenance and cultivation of the idealized self seem so necessary. Once you understand that the idealized self was supposed to solve
the particular problems in your life above and beyond your need for
happiness, pleasure, and security, you will come to see the wrong
conclusion of this theory. Once you go a step still further and
recognize the damage the idealized self has brought into your life,
you will shed it as the burden it is. No conviction, theory, or words
you hear will make you give it up, but the recognition of what
specically it was supposed to solve and what damage it has done
and is continui ng to do will enable you to dissolve this image of all
images. Needless to say, you also have to recognize most particularly and
in detail what your idealized  self’s specic demands and standards
are, and, further, you have to see their unreasonableness, their
impossibility. When you have a feeling of acute anxiety and
depression, consider the fact that your idealized self may feel
questioned and threatened, either by your own limitations, by
others, or by life. Recognize the self-contempt that underlies the
anxiety or depression. When you are compulsively angry at others,
consider the possibility that this is but an externalizatio n of your
anger at yourself for not living up to the standards of your false self. Do not let it get away with using the excuse of outer problems to
account for acute depression  or fear. Look into the question from
this new angle. Your private and personal work will help you in this
direction, but it is almost impossible to do it alone. Only after you
have made some substantia l progress will you recognize that so
many of these outer problems are directly or indirectly the result of
the discrepancy between your capacities and the standar ds of your
idealized self and how you deal with this conict. So, as you proceed in this particular phase of the work, you will
come to understand the exact nature of your idealized self: Its
demands, its requirements of self and others in order to maintain
the illusion. Once you fully see that what you regarded as
commendable is really pride  and pretense, you will have gained amost substantial insight that enables you to weaken the impact of
the idealized self. Then, and then only, will you realize the
tremendous self-punishment you inict upon yourself. For whenever
you fall short, as you are bound to, you feel so impatient, so
irritated, that your feelings can snowball into fury and wrath at
yourself. This fury and wrath  are often projected on others because
it is too unbea rable to be aware of self-hate, unless one unrolls this
whole process and sees it entire, in the light. Neverthele ss, even if
this hate is unloaded upon others, the eect on the self is still there
and it can cause disease, accident, loss, and outer failur e in many
ways. Giving Up the Idealized Self
When you make the very rst steps toward giving up the idealized
self, you will feel a sense of liberation as never before. Then you
will be truly born again; your real self will emerge. Then you will
rest within your real self, centered within. Then you will truly grow,
not only on the outer fringes that may have been free of the
idealized self’s dictatorship, but in every part of your being. This
will change many things. First will come changes in your reactions
to life, to incidents, to yourself and others. This changed reaction
will be astounding enough, but, little by little, outer things are also
bound to change. Your dier ent attitude will have new eects. The
overcoming of your idealized self means overcoming an important
aspect of the duality between life and death. At present you are not even aware of the pressure of your
idealized self, of the shame, humiliation, exposure you fear and
sometimes feel, of the tension, strain, and compulsion. If you have
an occasional glimpse of such emotions, you do not as yet connect
them with the fantastic demands of your idealized self. Only after
fully seeing these fanta stic expectations and their often
contradictory imperatives will you relinquish them. The initial inner
freedom gained in this way will allow you to deal with life and to
stand in life. You will no longer have to hold on frantic ally to theidealized self. The mere inner activity of holding on so frantically
generates a pervasive clima te of holding on in gener al. This is
sometimes lived out in external attitudes, but most often it is an
inner quality or attitude. As you proceed in this new phase of your
work, you will sense and feel this inner tightness and gradually you
will recognize the basic damage it causes. It makes the letting go of
many an attitude impossible. It makes it unduly dicult to go
through any change that would allow life to bring forth joy and a
spirit of vigor. You keep yourself contained within yourself and
thereby you go against life in one of its most fundamental aspects. The words are insucient; you have to sense rather what  I mean. You will know exactly when you have weakened your idealized self
by fully understanding its function, its causes and eects. Then you
will gain the great freedom of giving yourself to life because you no
longer have to hide something from yourself and others. You will be
able to squander yoursel f into life, not in an unhealthy,
unreasonable way, but healthily as nature squanders herself. Then,
and then only will you know the beauty of living. You cannot approach this most important part of your inner work
with a general concept. As usual, your most insignicant daily
reactions, considered from this viewpoint, will yield the necessary
results. So continue your self-search out of these new considerations
and do not be impatient if it takes time and relaxed eort. Coming Home
One more word: The dieren ce between the real and the idealized
self is often not a question of quantity, but rather of quali ty. That is,
the original motivation is dierent in these two selves. This will not
be easy to see, but as you recognize the demands, the
contradictions, the cause-and-eect sequences, the dierence in
motivation will gradually become clear to you. Another important
consideration is the time element. The idealized self wants to be
perfect, accord ing to its specic demands, right now. The real self
knows this cannot be and does not consider this fact painful. Of course you are not perfec t. Your present self is a complex of
everything you are at the moment. Of course you have your basic
egocentricity, but if you own up to it, you can cope with it. You can
learn to understand it and therefore diminish


 vital force
through regulated breathing processes. Regular  pranayama  practitioners report that they are calm and
balanced, their minds are focus ed and they have increased vita lity
and longevity. According to Patanjali,  pranayama  awakens the
brain and the cerebrospinal nerve centers enabling them to reach
their highest potential. Be this true or not, research suggests that it is
beneficial in treating a range of stress-related disorders and it
relieves symptoms of asthma. All the exercises follow a sequence of inhalation (puraka ),
holding (kumbhaka ) and  ex halation (rechaka ). The main focus is
on c orrecting bad breathing habits and concentrating on the here
and now. Inhalations should be deep, complete and focused, filling
the l ungs completely, while exhalations are slow, deep and uniform. Ideally, the latter should take twice as long as the former, and at the
end of a  rechaka  the lungs should be emptied to the maximum
extent, t heir tiss ues contracting as much as possible. In the case ofkumbhaka, the re is no question of speed o r movement: it is simply
stopping all breath by holding al l the respiratory apparatus tight and
still. There are a number of  pranayama  exercises and all should be
practiced in a si tting posture. Choose from the half a dozen sit ting
postures laid down by Patanjali:  the simplest, least strenuous on e is
swastikasana, bu t more advanced yoga prac titioners may prefer
the lotus  positio n or  padmasana, t he traditional recommendation
for  pranayama. Sessions usually start with a prayer or a simple  om. Practitioners are encouraged to sit in a relaxed posture, with spine
straight and shoulders relaxed. After a couple of such introduc tory
exhalations, the hands are rubbed together to stimulate the
circulation, and a gentle self-ma ssage is given to the face and b ack
of the neck. Before the breathing session begins in earnest, it is
recommended th at the process known as  kapala bhati  takes place. Kapal  is a Sanskrit word for “forehead”, while  bhati  means
“lighting” or “glowing”. It is a  kirya  or cleansing process that is
practiced in a m editative posture with spine and neck erect, and
eyes closed. A session of rapid breathing, with active and forceful
exhalation follow ed by passive inhalation, it has no  kumbhaka  or
holding of breath stage. All the nerves reverberate during this
exercise, you may even sweat  profusely and, on the exhalat ion,
most people experience a flapping movement in the abdomen.Shreyas Retreat runs regular  pranayama  sessions in conjunction with yoga. They
always start with the practice of palming. During this, hands are rubbed together to
stimulate circulation  and a gentle self-massage is given to the face and back of
the neck. Nadhi sodhana  or “alternate nostril breating”, a very particular  pranayama
practice, calms the mind, balances the mental state and stimulates both sides ofthe brain as both nostrils flow freely. As  kapala bhati  is an  ext remely dynamic experie nce, it should
only be done for about a minute, as this is enough time to give a
massaging ef fec t to the inner or gans as well as balance and
strengthen the nervous system. It also helps set up the lungs and
entire respiratory tract for the breathing exercises to follow. Vhastrika  is often the firs t exercise: T ranslating as “bellows
breath”, it is a breathing techni que used by yogis to build ene r gy,
tone the respiratory muscles and induce a feeling of alertness and
mental c larity. As suggested by the name, the breath imitates the
action of a bellows. Essentially a method of controlled hyper -
ventilation, it comprises a seri es of inhalation/holding/exhalation
sequences that focus on the thoracic and chest region. Ac tive
inhalation with chest out and shoulders rising slightly is follo wed
by holding, then active exhalation to bring the chest back in. These
sequences help promote proper diaphragmatic breathing, oxygenate
the blood and pur ge the lungs of residual carbon dioxide.Vhastrika  which translates as “bellows breath” follows a sequence of
inhalation/holding/ exhalation that is effectively a controlled form of hyper-
ventilation. As such, it should not be repeated too many times. Alternate nostr il breathing or  nadhi sodhana  is another
technique. Nadhi  is th e word for “psychic pass age”, a specific
pathway through which  prana  flows, and  sodhana  is
“purification”, so this sequence is designed to facilitate smooth f low
of  prana. It sho uld not  be practiced if the nasal passages are
blocked; in fact, in any  pranayama  series, if the breath feels
forced, stop immediately. In  nadhi sodhana, th e flow of breath is controlled by either the
thumb or the rin g finger of the right hand in what is known as  the
nasika mudra  (see photo of hand position on page 1 15). First of
all, the right nostril is blocked with the thumb, and air is slowly
exhaled through  the left nostri l. When the lungs are comple tely
empty, the practitioner inhales slowly through the left nostril, then
closes the nostril with the ring finger. He or she then exhales
completely out of the right nost ril, inhales through the right nos tril,
and blocks again with the thumb. It is a good idea to mentally count
five seconds for each inhalation and six seconds for everyexhalation. The whole process should be repeated a few times for
maximum benefit. Another technique is  uddiyana bandha  (uddiyana  means a
“jump upward”,  bandha  is a “lock”). Basically, it means the
contraction of particular muscle s in the body that are locked or held
tightly in a certain position. There are four main  bandhas
associated with  pranayama ;  the other three are  jalandhara
bandha  (bending the neck forward and setting the chin below the
throat),  mula bandha  (contraction of the anal sphinct ers and the
pelvic floor) and  jilva bandha  (holding the tongue on the roof of
the mouth). In  uddiyana bandha, the thoracic diaphragm is moved to an
extreme upward position, held, then released. Practitioners sit in the
lotus position with hands in the  chin  mudra (index finger touching
the thumb and o ther three fingers relaxed), and focus on the lo wer
abdominal sectio n of the body. The sequence is as follows: Breathe
out completely, contract the lowest  chakra  at the bottom of the
spine, su ck in the abdomen, lock  in the chin with the chest, and hold
the breath. Keep steady for as long as is comfortable, then release
from the chin and abdomen, and exhale. Uddiyana bandha  can
take qui te a time to master and novices should never exceed t heir
individual capacity. In general,  pranayama  modifies normal breathing processes
considerably, th ereby creating substantial internal pressures and
stretches. Added  to this, is the n eed to keep the whole body focused
from top to bott om, thereby releasing any held tension and str ess. Pranayama  classes are of fered at many venues throughout India
and elsewhere and many find it a wonderful exercise before a
meditation session.Shavasana  or “corpse  posture” is traditionally the final posture in a hatha yoga
session. Designed to engender deep relaxation, it is a good finale for  pranayama
too.meditation
Rooted in many of the world’ s great religions, meditation
has been used as a healing th erapy for centuries. T oday, it is
experiencing a  renaissance in popularity with many doc tors
prescribing meditation as a way to lower blood pressure,
improve performance, relieve insomnia and promote
relaxation. It is safe and si mple; it needs no complicated
machinery or drugs; and i t can balance on a physi cal,
emotional, mental and spiritual level at the same time. Meditation and Hinduism
Meditation originated in India with yoga, one of the six schools of
Hindu philosophy. First mentioned in the  Puranas, the  Vedas  and
the  Upanishads  (Hindu holy scriptures), it was later outlined by
Patanjali (see page 100). Its aim  is to still the mind, body and soul,
alleviate suf ferin g and promote healing. How this is done varies:
Japa  yoga advocates the repetition of a mantra, hatha yoga is aimed
at raising spiritual ener gy, raja yoga works with breath,  surat
sh


Middle Pal ate: Reflex
point of the liver  and
gall bladder. Back Pa late: Reflex
point of the ki dney s
and bla dder
Front of the Mouth:Reflex
point of the lun gs and lar ge
intestin es
Fig. 6.3 Relationship  betwe en the Palat e and the Organs
(B) Tongue
   Press the flat  side of the  tongue  to the  middle of  the palatine
bone  and the tip of the  tongue  against  the lower front  com er made
by the gum  and teeth. Pressing  the tongue  firmly to the palate,  the
floor of the  Cranial  Pum p, will help  activate  the Cranial  Pum p and
stimulate the palate,  the reflex  point  of the liver and  gall bladder. It
- 139  -Orgasmic Upward Draw
also stim ulates  the jaw line, the reflex  point  of the spleen,  stom ach
and pancreas,  and the tip of  the tongue. (Fig. 6-3)
(C) Chin
  Activate the back  side  of the  Cranial  Pum p by pushing  the chin
backw ard (not up or  down). You will feel a  tightening  at the  back
and base  of the  skull,  or occipital  bone. In the  beginnin g, you will
have  to squeez e the muscle at the back  of the skull  to activate  the
base  of the  Cranial  Pum p.
(D) Eyes
   The e yes contain  many muscles around  the orbital  bones  (the
cavities of  the skull containing  the eyes) which will also  help  to
increase  the pumping action. Rolling and  pulling  up the  eyes and
squeezing  the muscles into the  orbital  bones  will also help  to activate
the Cranial  Pump. Look  up and slightly  pull the eyes up toward the
crow n at the  top of the  head. You will feel a pressur e there. This w ill
activate  the top of the  Cranial  Pum p.
   You are now  clenching  the teeth  and pressing  the tongu e to the
palate,  pushing  the chin to  the back,  looking  up with your eyes and
focusing  them  on the top, or crow n, of the  head. Once the  Cranial
and Sacral  Pumps are properl y activated,  the pulling- up action  (or
suction)  will increase,  thereby  helping  to pull the  sexual  energy  up. In the  higher  part of spiritual  practice,  the pum ping action  of the
Cranial  Pump is very  useful  in thrusting  the spiritual  body  out of the
physical body  through  the crow n.
(2) Activation of the Musculatory  Pump
    Activating  the Muscula tory Pump wi ll create  a pumping action
to dra w the sexual  energ y upw ard. Taoist M asters  discovered  that
as you create  other  muscle po wer locks  by squeezing  the muscles
to the  bones  of various  parts  of the  body  and then  releasin g them,
you will increase  the pumping  action  of the  fluids  in the  body. As
you continue  in your practice  to train  your mind to perfo rm this
squeeze,  the pumping action  of the  body  will greatly  improve. We often  feel our  hands  and feet as the  first parts  of our  bodies
to gro w cold. Since the  arms and  legs  are the body’s extrem ities,
the circulation  of fluids to  them tends  to slow  dow n as tim e goes
by, resulting  in the  accumu lation  of ma ny toxins  in these  areas. - 140  -Chapter  VI
(A) Arms
    To activate  the arms’ pum ping action,  start  by clenching  your
fists and  rolling  four fingers  of each  hand  (excluding  the thumb)
under  pressing  them  firmly to the palms. W hen you feel the
pressure,  roll the fingers  as if y ou were rolling  paper. Press y our
thumbs firm ly to the fingers. (Fig. 6.4) Inhale  and squeeze  the lo wer
arms’ m uscles to the  ulnae  and radii  (two forea rm bones). Hold  for
a while and release. You will graduall y feel a  strong  pumping action
beginning. Graduall y increase  the squeeze  to include  the upper
arms, squeezing  the muscles around  the humeri (upper  arm
bones). Practice until  you master this,  and then  continue  to the
next step. These  movements w ill assist in  draw ing the sexual  energy
up. Clench the fists  to activate  the arms’ pu mping actio n
Fig. 6.4 Arm’s Pumping  Action
(B) Legs
    To activate  the legs’ pumping  action,  start  by pressing  the soles
of the  feet to the floor  firmly and spreadi ng out the  toes. First  spread
the small toes  outward, then  the fourth,  third,  second  and finall y,
the big toes. (Fig. 6.5(a )) This spreadi ng action  will greatl y activate
the muscles and tendons  of the  legs  to create  the pumping action. Since the feet have  very dense  tendons, pressing  the toes firm ly to
the floor  will feel like a  claw ing action. Now  curl the toes  up, keeping
them spread  apart  with the soles  still touching  the floor (Fig. 6.5(b))
- 141  -Orgasmic Upward Draw
(a) Press d own and spread out the
toes to activate  the mu scles an d
tendons of the legs. (b) Cur l the toes up, keep ing the m
fully in contact  with the gr ound. Fig. 6.5 Leg’s Pumping  Action
 Feel  as thoug h you are inhaling  through  your feet,  and squeeze
the muscles of the  legs  to the  tibiae  and fibulae  bones  (low er leg
bones). Hold for  a while, then  release  them. Graduall y move up  to
the femurs (thigh  bones),  squeez e the muscles tightl y to the  bones,
and release  them to increase  the pumping  action. These
movements w ill assist in draw ing the sexual  energy, upward when
you perform the  Orgas mic Up ward Draw. (C) Buttocks
     The buttocks  consist of  many large  muscles and  are a ma jor
factor  in assisting  the upward flow. Activate  these  muscles by
inhaling  as if through  the buttocks  and pulling  up both  buttocks,
squeezing  them toward the anus. You will physically  feel as though
lifted from the  chair  you are sitting  on. Continue  the squeeze,  which
- 142  -Chapter  VI
now moves into the  pelvic  bones. Hold  for a while, and release. Practice  a few times, until  you master it. Although  the squeezi ng describ ed seems l ike many separat e
actions,  mastering  them  in this w ay, step- by step,  enables  you
ultimately  to put them together  in such  a fashion  that they  beco me
one effort. (3) Co mbining the Ste ps
    (a)  Sit on  the edge  of a chair  or stand  with the feet comfortably
apart  and the knees  slightl y bent. Feel  yourself relax and  smile to
your self. Then,  make y our body tense,  and relax again. Such activit y
will induce  greater  relaxation. (b)  Begin  abdominal breat hing nine,  eighteen  or thirty -six times. Exhale,  flattenin g the abdomen,  and inhale  without expandin g the
abdomen. (c)  Clench  the teeth. Press the  tip of the  tongue  against  the
lower front  corner  of the  jaws and teeth  and the flat part to the
palate,  and push  the chin  to the  back. Squeeze  the fists  and arms’
muscles, spread  the toes, press  the toes  and the feet to the grou nd,
and squeeze  the mu scles to both  leg bones. Hold  for a couple  of
moments. Again,  although  these  steps  seem dis jointed  when
practiced  individually, as the y all are  mastered  and then  com bined,
they will become one  unified  action  easily  performed. (d)  Exhale  and relax.


 beautiful that,
for the first time in your life, you feel completely at peace. You’re not
looking for anything. If you look out into the world, you see what’ s there—
not what you want or don’t want to be there. The experience of the outside
doesn’ t stimulat e any preferences inside of you. It just comes in, passes
through, and leaves you as it found you—in a state of ecstatic well-being. Chapter 39. In the World but Not of It
Once you have reached a deep level of inner clarity, you will notice that just
because you are content with reality doesn’ t mean you don’t interact with it. The world continues to appear  before you, but there’ s nothi ng personal
about it anymore. It is just the part of creation passing before you at that
moment. Reality  doesn’ t bother you because you don’t need anything from
it. It simply exists and you simply exist—in perfect harmony. Every moment
unfolding in front of you is there for you to serve. It can be as simple as
appreciating it, or you may be able to raise the energy of the moment
passing before you. A smile, a kind word, a helping hand—these are all
ways of raising the energy as it passes by. Doing your job to the best of your
ability, taking care of your family, serving your community—these simple
acts are just as much service to the universe as anything else. Imagine you’re taking a walk and there’ s a piece of paper on the side of
the road. You feel the disharmony, and you pick it up. It’s not a “have to” or
a “supposed to”; you’re simply an artist making the world more beautiful. Your mind doesn’ t say, “I’ll pick this one up, but I’m not going to pick up
every single piece of litter. ” Nor does your mind say, “What idiot threw this
piece of paper down here. This is the kind of person who ruins the world. ”
No. You are simply a spontaneous being who is in harmony with life. You
expect nothing back from your actions because they were not done for
approval or recognition. You can’t help but share the beautiful energy going
on insid e of you with the mome nt in front of you. The highest life you can
live is when every single moment that passes befor e you is better  off because
it did. Serve the present moment with all your heart and soul. Imagine what
the world would be like if everyone did that. Start by raising what appears before you. If you can’t even serve what
is put in front of you, how are you going to change the world. If you aregetting so upset about conditions in the world that you’re  edgy with
everyone around you, you’re not helping anyone. If you can’t create
harmony in your own household, what right do you have to complain that
countries are shooting missiles at each other. You have to live a life that, if
everyone lived it, there would be peace. If you can’t do that, you are part of
the problem, not the solution. It’s all about letting go of yourself. The world
is going to come in, and it’s going to hit what’ s left of your samskaras. What
you feel going on inside when that happens is reactive energy. Don’ t ever
act based on that. You will just be polluting the environment with your inner
blockages. No good can come from that. A spiritual life is not about adhering to a given set of rules—it’ s about
never acting based on your personal energy. You won’ t be able to do that to
start with, so work on it. When the energy gets disturbed, just let it go. Your
initial reaction will generally be your personal stuff coming up. If you let it
go, you’ll be able to interact with the moment in front of you in a more
constructive manner. Simply ask yourself, “Is there something I can be
doing to serve the moment in front of me. Not for me; I already let go of
me. Now  that I’m clear and nonreactive, is there something I can do to raise
the moment as it passes by. ”
Once you learn to let go of the reactionary noise of personal thoughts
and emotions, things will become clear. You will know how to work with
the situation in front of you. If you’re conscious, present, and paying
attention, you will know what to do. The moment in front of you is talking
to you. It doesn’ t have to be in words. The piece of paper on the ground, the
person who needs some help, whatever it is, your respon se becomes
obvious. The deepest truth is that it doesn’ t even matter what you do. What
matters is where you’re coming  from. What matters is your motive. If your
motive is to let go of yourself and serve the moment in front of you, you are
worthy of great respect. How would you like to meet some body whose
entire motive and purpose in life is to first let go of their personal blockages
and then do their best to serve what’s in front of them. They can’t do wrong
because their motive is pure. If the motive itself is pure and impersonal, in
the end, it will spread light. Be sure your motive is pure, then don’t look back. If somebody
criticizes your actions, just apolo gize and let go. Always be willing to learn. If you come from the highest place you can, there’ s no guilt, no shame. The
fruits of the best you can do are a very holy thing. If someth ing terriblecomes back from the best you can do, own it. It’s yours. Let it teach you. Let it make you better, so you’ll do better next time. Please, don’t feel bad
about it. Don’ t judge anything. It’s only when you didn’ t do your best—you
got personally disturbed and gave in to it—that’ s when you build karma and
things become really complicated. Practice letting go, and eventua lly you will find yourself in a seat of
awareness that can’t be disturbe d by anything you are experien cing. There
will always be a beautiful energy feeding you and raising you. At that point,
there are no more techniques; there are no more teachings. It all happens
naturally from then on. Intuitive ly, it dawns on you that this beau tiful energy
flow must be coming from somewhere. Yogananda wrote in Whispers from
Eternity (1949, 156), “O, what has become of me. Intoxication on
intoxication. Endless, indescribable throngs of divine intoxications
ceaselessly come to me. ” Where is this energy coming from. You feel it as
a flow, just as if rushes of water were flowing upward within you. This is
not theoretical, it’s real. There is a constant experience of shakti, of spirit
flowing up inside you. It must be coming from somewhere. It has to have a
source. You are now ready for the next stage of your journey home—you
begin to seek the source. You will very quickly realize the mind cannot help you on this journey. Any focus on thoughts draws consciousness away from Self and diminishes
the energy flow. This is not an analytical or philosophical journe y. Only one
thing can seek the source of the energy flow: that which is exper iencing it—
your consciousness. To seek the source of a freshwater spring, you swim
toward the flow. You feel the current and go into it. It is the same when you
are seeking the source of the shakti flow. Your consciousness feels the flow
and melts into it. This becom es your entire spiritual practice. This is
surrender, real surrender. Heretofore, you’ve practiced surrender by letting go of your lower self. Now that you’ve learned to feel this higher energy flow inside, you
surrender to it. Until this final surrender, there is still a subject-object
experience: consciousness (subject) is experiencing the shakti flow (object). If you want to truly know the flow, you must fall into it, become one with it. To get closer to becoming one with flow, you must surrender your
entire sense of separation. It’s not enough to experience the energy, you
must release yourself into it. As you let go, the flow will pull you in. That’ s
where the great  masters went. In Sanskrit, the word yoga means “union. ”Meher Baba said that when he first went into the highest state of
enlightenment, it was like a drop of water fell into the ocean. T ry to find that
drop. You can’t—it merged with the ocean. Christ said, “I and my Father are
one” (John 10:30). These teachings are the same. When you cease to
separate your sense of self from  this flow of the energy, it starts  to pull you
into it, and you become one with it. Yogananda called it a river of joy
flowing inside you. Your path is to find it, go there, get in, and drown. Now
we’re discussing the highest state, and everyone is capable of achieving this
state. Remember how we got here. We got here by letting go of the


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

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


.The
remediesaresometimestestedintheirdiluted-
potentised-formor,iftheyarenotpoisonous,in
crudedoses(inthe'mothertincture').Oncetheprov-
ingiscompleteandtheindividualswhohavepro-
ducedasymptompicturehavereturnedtoastateof
health,theresultsarecollated.Noteverybodywho
provesasubstancewillprovidesymptoms:onlya
proportionofpeoplearesusceptibletoanyonesub-
stance,asisthecasewithdiseases.Allsymptoms-
physical,emotionalandmental-arenotedinpains-
takingdetail,thengatheredinaschematicwayand
commonthemesnoted. Apartfromthesymptomsthathavebeendeliberate-
lyprovedbyhomeopathsovertheyears,twoother
typesofsymptomaretakenintoaccount:
Accidentalprovingshaveprovidedarichsourceof
valuableinformationthatmightnototherwisebe
availabletous.Substancessuchasdeadlynightshade,
snakevenoms,hemlockandmanyothersareofgreat
12•TheMateriaMedica PRINCIPLESANDCONCEPTS
value:becausetheycancauseextremelyseriouscon-
ditions,theyalsohavetheabilitvtocurethem. Understandably, notallthevolunteerswhowill-
inglyprovedremedieswereaskeenasConstantine
Hering(seepage7)torisktheirhealthbytesting
highlypoisonoussubstances.However,homeopaths
havebeenabletoaddsymptompicturesofsubstances
suchasdeadlynightshade,theremedyBelladonna,or
snakevenomssuchasLachesistotheMateriaMedica
bydrawingondetailedaccountsofaccidentalpoison-
ings.Deliberatepoisonings,suchasthedeathof
Socratesbyhemlock(theremedyConium),havealso
providedhomeopathswithmuchusefulinformation. Curedsymptoms.Afteraremedyhasbeensuccess-
fullyprescribed,symptomscuredbyitwhichdidnot
emergeeitherintheprovingsorintheaccidental
provingsarenoted.Iftheremedyconsistentlycures
thesesymptomsinmanypeople,thentheyareadded
tothepicture. TheMateriamedica
TheMateriaMedica(Latinfor'MedicalMatter'or
'Material')liststhesymptompicturesofeachremedy,
asdiscoveredintheprovings.Themanyhundredsof
remediesarearrangedalphabeticallyandthesymp-
tomsofthoseremediesarearrangedaccordingtobody
area.Newremediesareconstantlybeingdiscovered
andadded. Theprofessionalhomeopathworkswithanumber
ofMateriaMedicascompiledbydifferenthomeo-
paths,eachreflectingpersonalexperienceovertheir
careers.Theyallhavethesamebasicinformation,as
theyarebasedontheoriginalprovings; itishowthe
individualhomeopathpresentsthematerialandinter-
pretstheinformationthatisinteresting. Withinthisvastamountofinformationcertainpat-
ternsemergeanditisthesepatternswithwhichthe
homeopathbecomesfamiliar.Heorshewillmemorise
thestrongsymptomsorkeynotesofaremedy,butthe
smallortheobscuresymptomswillneedlookingupin
theMateriaMedica.Forexample, ifapersonissuffer-
ingfromacoldafterbeingcaughtoutintherain,a
numberofremediescometomind,butitisthepar-
ticularsymptomsofthepatient'scoldthatmaythen
needtobelookedupinordertodecidebetweenthe
differentremedies. TheRepertory
TheRepertory isanindexofsymptomsfromthe
MateriaMedicalistedinalphabeticalorderandthere-byprovidingavaluablecross-referencing system.A
goodRepertory isessentialasitisimpossibleto
memorisethevastnumberofsymptomsintheMateria
Medica. TheSingleRemedy
Theclassicalhomeopathgivesoneremedyatatimein
ordertogaugeitseffectmorepreciselythanwouldbe
possibleiftwoormoreremediesweregiventogether. Indeed,theremedieswerealloriginallyprovedsepar-
atelyanditisconsequentlynotknownhowthey
inter-react ifmixed;itwouldmakesensetousecom-
binedremediesonlyiftheyhavebeenprovedin
combination. However,thismostdifficultaspectofhomeopathic
prescribingdetersmanypeople.Findingasinglerem-
edytomatchthepatient'ssymptoms isaconstant
challengeandcaninvolveanenormousamountof
hardwork.Thelazy,busyormisguidedhomeopath
maymixseveralremediestogetherinthehopethat
onewillwork.Thishit-or-missapproachisnottrue
classicalhomeopathyasHahnemanndefineditand
showsalackofunderstanding ofthefundamental
principles. TheMinimumdose
Themorearemedyisdilutedandsuccussed(vigor-
ouslyshaken),thestrongeritbecomesasacure(see
page13).Thisidea-theinfinitesimaldose,asitis
called-isoneofthegreatstumblingblocksfora
conventionally trainedscientificmind.Ialwaystell
cynicsthattheymustseehomeopathyworkinorder
tobelieveitbecausenoamountoftheoryisacceptable
withoutsomesortoftangibleproof.Peoplewhofind
thisconceptbafflingareknowntolaughlikedrainsat
thethoughtthataverydilutesolutionofseasalt-
beyondthepointwherethereisanysaltleftinthe
solution-iscapableofcuringawiderangeofcom-
plaints,fromcoldsores,hayfeverandheadachesto
depression(seeNatrummuriaticum,page117).Logi-
cally,itdoesseemunlikelythatasubstancethatcan
causehighbloodpressureinitscrudeformcould
becomeastrongandeffectiveagentforhealingwhen
itissodilute. Thereisapharmacological lawthatstatesthat
althoughalargedoseofapoisoncandestroylife,a
moderatedosewillonlyparalyseandaverysmall
dosewillactuallystimulatethosesamelifeprocesses. Newdiscoveriesinphysicsarebeginningtoexplain
thisphenomenon.Onetheoryisthatthesuccussion
PRINCIPLESANDCONCEPTS ConstitutionandSusceptibility •13
createsanelectrochemical patternwhichisstoredin
thedilutantandwhichthenspreadslikeliquidcrystal
throughthebody'sownwater.Anotherhypothesis
suggeststhatthedilutionprocesstriggersanelectro-
magneticimprintingwhichdirectlyaffectstheelectro-
magneticfieldofthebody. Potencies
Therearetwoscalesfordilutingsubstances-the
decimalandthecentesimal.Inallcasesthestarting
remedyismadefromamixtureofthesubstanceitself
whichhasbeensteepedinalcoholforaperiodoftime
andthenstrained.Thisstartingliquidiscalleda
'tincture'or'mothertincture'. Forthedecimalscale,one-tenthofthetinctureis
addedtonine-tenthsofalcoholandshakenvigor-
ously;thisfirstdilutioniscalledaIX.Thenumberofa
homeopathicremedyreflectsthenumberoftimesit
hasbeendilutedandsuccussed:forexample,Sulphur
6Xhasbeendilutedandsuccussedsixtimes. Thecentesimalscaleisdilutedusingoneparttinc-
tureinahundred(asopposedtoten)andtheletterC
isaddedafterthenumber(althoughinpractice
homeopathshaveomittedtheCandjustusethe
numbersforthecentesimalscale). Paradoxically, a6Xiscalledalowpotencyand200
(C)ahighpotency-thegreaterthedilution,the
greaterthepotencv. Themostcommonlyusedpotencyinthedecimal
scaleisthe6X,althoughthe9X,12X,24Xand30Xare
usedbysome.Inthecentesimalscalethoselowpo-
tenciesmostcommonlyusedarethe6,12and30.The
higherpotencies-200,1M(dilutedonethousand
times),10M(tenthousandtimes)andCM(one
hundredthousandtimes)-arehighlyrespectedbv
homeopathsandshouldnotbeusedbythehome
prescribes
'Inert'substancesaregroundformanyhourswitha
pestleandmortaruntiltheybecomesoluble,aprocess
called'trituration'whichisusedformetalsaswell
asothersubstancesthatdonotdissolveeasily. TheWholePerson
Theconceptoftreatingthe'wholeperson'isanessen-
tialelementofclassicalhomeopathy.Thebasisofthis
beliefisthatsymptoms,diseasesorpainsdonotexist
inisolation,butareareflectionofhowthepersonasa
wholeiscopingwithstress.Itisthewholepersonthat
counts-notjustthephysical


tokeeptheurethrafreeof
bacteria. DON'T
•usebubblebathsoroilsofanysort. •washthegenitalswithsoap;justspongedown
wellwithwater. •wearnylontightsortighttrousersingeneral. DISEASESYOUCANTREATUSINGTHISBOOK Earache •213
•usevaginaldeodorantsorbiologicalwashing
powdersonunderwear. •getchilled. SEEKHELPIF
•therearesharppainsintheareaofthekidneys(in
thebackabovethewaist,oneithersideofthe
spine). •thereisbloodintheurine(itlookspink,redor
brown-rememberthatifyoueatalargequantity
ofbeetrootyoururinewillbered). •thecystitisisaccompaniedbyheadache,vomiting,
feverandchills. Deafness
Deafnessthatoccursafteracoldorearinfectionisa
resultofcatarrhintheEustachiantubes,andthiscan
betreated. DON'T
•usecottonbudsorotherimplementstoremove
waxfromtheearasthiscanpushitfurtherinand
makeitmoredifficulttoremove/washout. SEEKHELPIF
•thehearinghasn'treturnedmorethantwoweeks
aftertheoriginalinfection. •thereisasuddenlossofhearing,withorwithout
pain. Diarrhoea
TheDosandDon'tslistedbelowarewrittenwith
childreninmind.Ingeneral,adultswithacutedi-
arrhoeacancutoutfoodfor24hoursandtakethe
indicatedhomeopathicremedytospeedtheirhealing. DO
•limittheintakeoffoodanddrink. •introducewater,freshlysqueezedfruitjuices,
vegetablebroths(simmeraselectionofchopped
vegetablesinwaterfor15-20minutesandstrain),
orricewater(ricecookedindoubletheamountof
waterforslightlylongerthanusualandstrained). Thesecanbesippedinitiallyandgradually
increasedasthesymptomspass. •introducesolidfoodcarefully:startwithwhiterice,
toast,bananasorlow-fatyogurt. •continuetobreastfeedanursingbaby. •watchforsignsofdehydrationinchildrenwho
refusetodrink,especiallythoseundersixmonths
old:
mouthandeyesaredry(nosaliva/tears);
skintoneispoor;iftheskinispresseditdoesnot
springback;
theeyeslooksunken;
thefontanelle(softspotonababy'shead)is
sunken;
scanty,strong-smelling urine(fewerwet
nappiesinbabies).DON'T
•giverichfoodsthataredifficulttodigest. •encourageeatingifthereisnoappetite-afew
dayswithoutfoodwilldonoharm.Seealso
remediesforthetreatmentoftirednessandlossof
appetiteafterdiarrhoea. SEEKHELPIF
•thediarrhoeapersistsandfluidsarenotbeing
tolerated,andifthereisexhaustionandlossof
skintone. •thereisacutepainintheabdomenthatdoesn't
respondtofirst-aidprescribingwithintwoto
twelvehours(dependingontheseverity)orthat
isgettingsteadilyworse. Dizziness
Thoughpersistentdizzinessshouldalwaysbein-
vestigatedbyaprofessional,youcantreatminor,
occasionalvertigooccurringafteraheadinjury,from
overwork,travelsicknessorahangover. DO
•restuntilthedizzinesshaspassed. •cupyourhandsoveryournoseandmouthfora
fewminutesasyoubreatheslowlyandsteadily. Vertigocanbearesultofoverbreathing inwhich
caseyouneedtoincreaseyourlevelsofcarbon
dioxide. DON'T
•drive
SEEKHELPIF
•thereisseverevomitingalongsidethedizziness. •deafnessornoisesintheeardevelopwiththe
dizzinessafteranearinfection. Earache
Earacheoftenoccursduringacoldandisaresultofa
build-upofcatarrhintheEustachiantubes.The
catarrhgathersinthemiddleearandpressesagainst
theeardrumitself,causinggreatpain.Thisisnot
necessarilyacauseforconcern,andtheindicated
homeopathicremedywillusuallygivespeedyrelief
fromthepain.Theeardrummayperforate,whichwill
alsogiveinstantrelieffrompain,and,providedthe
patientisinacleanenvironment,thedrumwill
healwellinacoupleofweekswithnotroublesome
consequences. DO
•suspectearacheandapossibleinfectioninbabies
withafeverwhocryandrubtheirheads. •drinkplentyoffluids. •useahotwaterbottle(oranicepack)torelievethe
pain. •usetheappropriateinternalandexternal
homeopathicremedies. 214•Emotional/mental problems DISEASESYOUCANTREATUSINGTHISBOOK
•protectaperforatedeardrumfromwaterby
plugging itwithcottonwoolduringbathingand
hairwashing,anddon'tletthechildgoswimming. DON'T
•betemptedtocleantheears-thepainisneverthe
resultofwax. •blowthenosehard. SEEKHELPIF
•ababyhasadepressedorbulgingfontanelle. •thereisswelling,redness,tendernessorpain
behindtheear. •theearachedoesn'trespondtofirst-aidprescribing
withintwenty-fourhours. •ifpainissevere. SeealsoFever(pages215-16)andCauseforConcern
(page203). Emotional/mentalproblems
Thementalandemotionalhealthofapersonhasa
hugeeffectonthephysicalbody,andkeepingyourself
healthyemotionallywillgreatlystrengthenyourim-
munesystem.Homeopathy ishighlyeffectiveathelp-
ingwithemotionalstress;however, itisgenerally
unwisetotreatyourselfifyouaresufferingfrom
emotionalproblems,mainlybecauseitisdifficulttobe
objectiveabouthowyouarebehaving-youmayfeel
depressedbutareactuallybeingirritable,forexample. Atrainedhomeopathwillbeabletodifferentiateand
giveyouaremedythatfitsyourwholepicture,often
takingtheemotionalcauseintoaccount. Ifyouareprescribingonsomeoneelseandarevery
clearaboutwhatishappeningemotionallyyoucan
prescribewithconfidence. Ifthesymptomsaremainly
emotionalandgeneral,andiftheypresentavery
strongpicture,evenifthephysicalsymptomsarenot
present,thentheremedyrequiredwillbe'consti-
tutional',andwillhelptoalleviatewhatphysical
symptomsthereareaswellasimprovethemoods.Itis
essentialthatyoukeepdetailednotesonwhichrem-
edyyouprescribed,whyyougaveitandtheeffectit
had.Ifitwasveryeffectivethenitmaybethefirst
remedyyouthinkofthenexttimethatparticular
personisill. Ihaveincludedallsortsofemotionalproblems
suchasanxiety,depression,examnerves,irritability
fromlossofsleep,andsoon. DO
•seeksomesortofcounsellinghelp. •seekalternativemedicalhelpinalleviatingyour
symptoms. •talkaboutyourfeelingstoanyonewhowilllisten. •writeaboutwhatyouaregoingthrough. •trytounderstandwhatishappeningratherthan
fightit.DON'T
•cutyourselfofffromfriendsandfamily.Youneed
themnowmorethanever,eventhoughyour
behaviourmaybepushingthemaway.Tellthem
whatyouaregoingthroughandaskfortheirhelp. •takeanti-depressants, sleepingpillsorother
orthodoxmedicationasthesewillsuppressyour
feelingsandmakeitmoredifficultforyoutodeal
withthematalaterdate. Exhaustion
Ihaveincludedmanyremediesfortirednessinthis
book,forexamplefortirednessfollowingaperiodof
hardwork,afteranacuteillnessorafterdiarrhoea. Usecommonsensemeasurestolookafteryourselfand
taketheappropriatehomeopathicremedytohasten
yourrecovery. DO
•rest,andsleep-asmuchasyoufeelyouneed. •eatespeciallywellanddrinkplentyoffluids. •delegateworkloadsforarealisticperiodoftime
whileyourecharge. •takegentleexercise-thiswillhelptocreate
energy. •readmindlessbooksandmagazines,thefunnier
thebetter. •haveamassage/facial/sauna, etc. •arrangetospendtimewithfriendsdoingfun
thingsunassociatedwithwork. DON'T
•takeremediesandcarryonregardless. •drinkextrateaandcoffeeandcarryon,asthese
willdepleteyourenergyaftertheinitiallift. SEEKHELPIF
•theexhaustionpersistsinspiteoffollowingthe
aboveguidelines.