 way that abalance is established until the soul reaches a harmon ious state
wherein there  are no more extremes. This balancing in future
incarnations always applies to all aspects of the personality. In order
to approach this harmony to some extent at least, the proper
balance between reason, emotion, and will has to be achieved. The erotic experience often mingles with the sexual urge, but it
does not alway s have to be that way. These three forces— love, eros,
and sex—often appear completely separately, while sometimes two
mingle, such as eros and sex, or eros and love to the extent the soul is
capable of love, or sex and a semblance of love. Only in the ideal case
do all three forces mingle harmoniously. The Sex Force
The sex force is the creative force on any level of existence. In the
highest sphere s, the same sex force creates spiritual life, spiritual
ideas, and spiritual concepts  and principles. On the lower planes,
the pure and unspiritualized sex force creates life as it manifests in
that particular sphere; it creates the outer shell or vehicle of the
entity destined to live in that sphere. The pure sex force is utterly selsh. Sex without eros and without
love is referred to as animalistic. Pure sex as the reproductive force
exists in all living creatures: animals, plants, and minerals. Eros
begins with the stage of development where the soul is incarnated
as a human being. And pure love is to be found in the higher
spiritual realm s. This does not mean that eros and sex no longer
exist in beings of higher development, but rather that all three blend
in harmoniously, are rened, and become less and less selsh. Nor
do I mean that a human being should not try to achieve a
harmonious blend of all three forces. In rare cases, eros alone, without sex and love, exists for a limited
time. This is usually referred  to as platonic love. But sooner or later
with the somewhat healthy person, eros and sex will mingle. The
sex force, instead of being suppressed, is taken up by the erotic forceand both ow in one current. The more the three forces remain
separate, the unhealthier the personality is. Another frequ ent combinati on, particularly in relation ships of
long standing, is the coexistence of genuine love with sex, but without
eros. Althou gh love cannot be perfect unless all three forces blend
together, there is a certain amount of aection, companionship,
fondness, mutual respect, and a sex relationship that is crudely
sexual without the erotic spark, which evaporated some  time ago. When eros is missing, the sexual relationship must eventually suer. Now this is the problem with most marriages, my friends. There is
hardly a huma n being who is not puzzled by the question of what to
do in a relatio nship to maintain the spark that seems to evaporate
the more habit  and familiarity with one another set in. You may not
have posed the question in terms of three distinct force s, yet you
know and sense that somet hing goes out of a marriage that was
present at the beginning; that spark is actually eros. You nd
yourself in a vicious circle and think that marriage is a hopeless
proposition. No, my friends, it is not, even if you cannot as yet
attain the ideal. The Ideal Partnership of Love
In the ideal partnership of love between two people, all three
forces have to be represented. With love you do not seem to have
much diculty, for in most cases one would not marry if there did
not exist at least the willingness to love. I will not discuss at this
point the extreme cases where this is not so. I am focusing on a
relationship where the choice is a mature one and yet the partners
cannot get around the pitfall of becoming bound by time and habit,
because elusive eros has disappeared. With sex it is very much the
same. The sex force is present in most healthy human beings and
may only begin to fade—particularly with women—when eros has
left. Men may then seek eros elsewhere. For the sexual relationship
must eventually suer unless eros is maintained.How can you keep eros? That is the big question, my dear ones. Eros can be maintained only if it is used as a bridge to true
partnership in love in the highest sense. How is this done? The Search for the Other Soul
Let us rst look for the main element in the erotic force. When
you analyze it, you will nd that it is the adventure, the search for
the knowledge of the other soul. This desire lives in every created
spirit. The inherent life-force must nally bring the entity  out of its
separation. Eros strengthens the curiosity to know the other being. As long as there is somethin g new to nd in the other soul and as
long as you reveal yourself, eros will live. The moment you believe
you have found all there is to nd, and have revealed all there is to
reveal, eros will leave. It is as simple as that with eros. But where
your great error comes in is that you believe there is a limit to the
revealing of any soul, yours or another’s. When  a certain point of
usually quite supercial revelation is reached, you are under the
impression that this is all there is, and you settle down to a placid
life without further searching. Eros has carrie d you this far with its strong impact. But after this
point, your will to further search the unlimited depths of the other
person and voluntarily reveal and share your own inward search
determines whether you have used eros as a bridge  to love. This, in
turn, is always  determined by your will to learn how to love. Only
in this way will you maintain  the spark of eros in your love. Only in
this way will you continue to nd the other and let yourself be
found. There is no limit, for the soul is endless and eterna l: A whole
lifetime would  not suce to know it. There can never be a point
when you know the other soul entirely, nor when you are known
entirely. The soul is alive, and nothing that is alive remains static. It
has the capacity to reveal even deeper layers that already exist. The
soul is also in constant change and movement as anything spiritual
is by its very nature. Spirit means life and life means change. Since
soul is spirit, the soul can never be known utterly. If people had thewisdom, they would realize that and make of marriage the
marvelous journey of adven ture it is supposed to be, instead of
simply being carried as far as you are taken by the rst momentum
of eros. You should use this potent momentum of eros as the initial
thrust it is, and then nd through it the urge to go on further under
your own steam. Then you will have brought eros into true love in
marriage. The Pitfalls of Marriage
Marriage is intended by God for human beings, and its divine
purpose is not merely procreation. That is only one aspect. The
spiritual idea of marriage is to enable the soul to reveal itself and to
be constantly on the search for the other to discover forever new
vistas of the other being. The more this happens, the happier the
marriage will be, the more rmly and safely it will be rooted, and
the less it will be in danger of an unhappy ending. Then it will fulll
its spiritual purpose. In practice, however, marria ge hardly ever works that way. You
reach a certain state of familiarity and habit and you think you
know the other. It does not even occur to you that the other does
not know you by any means. He or she may know certain facets of
your being, but that is all. This search for the other being, as well as
for self-revelation, requires inner activity and alertness. But since
people are often tempted into inner inactivity, while outer activity
may be all the stronger as an overcompensation, they are being
lured to sink into a state of restfulness, cherishing the delusion of
already knowing each other fully. This is the pitfall. It is the
beginning of the end at worst, or at best a compromise leaving you
with a gnawing, unfullled longing. At this point the relationship
turns static. It is no longer alive even though it may have some very
pleasant featu res. Habit is a great temptress, pulling one toward
sluggishness and inertia, so that one does not have to try and work
or be alert any more.Two people may arrange an apparently satisfactory relationship,
and as the years go by they face two possibilities. The rst is that
either one or both partners become openly and consciously
dissatised. For the soul needs to surge ahead, to nd and to be
found, so as to dissolve separateness, regardless of how much the
other side of the personality fears union and is tempted by inertia. This dissatisfac tion is either conscious—although in most instances
the real reason for it is ignored—or it is unconscious. In either case,
the dissatisfact ion is stronger than the temptation


 minerals, this pearl mask from Shahnaz Husa in is
deeply rejuvenating. Grounding stones used in therapy. The body’s bio-magnetic field extends at least eight inches out from the surface of
the skin, so when a crystal pendulum is held above another crystal positioned on a
chakra  point, it is more than likely to move. This gives vital information to a crystal
therapist, who is trying to free up energy flows and bring the body back to balance. Although not strictly gems, pearls have been used for decoration, health, good
luck and cuisine for centuries in India. If the pearl is your birth stone, it is said to
be doubly powerful. According to Dr Sreenarayanan, only certain stones have
healing properties and they must always be purified before use. “Gems may be soaked in running water (preferably water f rom
sacred places such as the Ganges) and the water is drunk for health
benefits,” he says, “Or they may be put in the husk of rice or left out
in th e sun. Ano ther way of re ceiving the power of stones i s to
simply c oncentrate or meditate on ‘special’ stones; gazing on t hem
in a quiet medita tive manner dispels negativity and makes the mind
calm and quiet. ”
He g oes on to note that the use of gems and precious metals in
this way  is extremely ancient as it is rooted in V edic astrolog ical
readings. The V edas prescribed three methods to dispel negative
planetary influen ces, namely the chanting of  mantras, the wearing
of g ems and the  taking of medicine. T oday, many people choos e to
wear a  navaratna  or nine jewel ba ngle or a  rudraaksha ( string of
medicinal beads) to keep harmful cosmic ener gies at bay. “If you
wear your birth stone close to th e body,” asserts Dr Sreenarayanan,
“your ener gy levels open u p and your immune system is
strengthened. ”
In this context, precious and se mi-precious stones are easier to
use than  minera ls and metals a s they require minimal preparation. Their beauty, rareness and the ef fect of light rays passing thro ugh
them are factors that make them useful in healing. If the stones are
inlaid into jewelry items, they s hould be open-backed with gold as
the preferred setting. Crystals
Crystal t herapy is another holistic therapy that utilizes the power of
stones. Crystal healers believe that every living or ganism has  an
ener gy system based on me ridian lines and  chakras, so if
appropriate crystals are placed on particular spots (ie  marma  points
or  chakras ) sluggish or blocked ener gy is revitalized. Such therapy
is al so reported to be helpful w ith certain emotional issues. Some
therapists use crystals in facials and massages too: warmed jade,
turquoise and quartz used in a manner similar to hot stone massage
encourages ener gy flow and carved, polished crystals placed on the
facial  chakras  help cleanse and rebalance. Crystal therapists hold that crystals are especially useful because
they vib rate in the same ener gy fields as human beings, but forcrystal therapy to be ef fective, a course of treatments is advi sed. “Depending on the person and their problems, this type of ener getic
work is most be neficial when received more than once,” says one
crystal h ealer, “ a course of twice a week for a few weeks can be
enormously helpful. ”
Go for gold: Eaten, injected or absorbe d through the skin, gold is the ultimate  elixir
of life. Ingested in Ayurveda to boost the circulation and rejuvenate sluggish
organs, it may also be injected to reduce inflammation in joints. Here, it is applied
to the face as part of an absurdly-lux urious four-part facial treatment offered at
Shahnaz Husain salons: aptly name d the 24 carat gold collection, it is an
extravagant treat. balance
A beautiful face  and body cannot
attain its greatest potential, if the mind
and spirit aren’t also nurtured, relaxed
and fulfilled. In India, Ayurvedic
physicians, yoga and martial arts
instructors, gurus and teachers all stress
the importance of a life lived in balance:
one where mind, body and spirit work
together in healthful harmony. This can
be achieved with a number of practicesthat stress “mindfulness”, such as
meditation, yoga,  pranayama, various
physical/mental exercises and therapies
that work to balance the  chakras. yoga
It isn’ t known exactly when the ancient art of yoga began,
but there is archaeologica l evidence of various yogic
postures dating  back to around 3,000  BC. Many believe that
it w as Lord Shiva, the Hindu  god, who created yoga, but  the
first written texts outlining its basic philosophy and
practices prob ably date to t he 2nd century  BC. Called the
Yoga Sutras, they were written by a certain Patanjali, and
are be lieved to combine previous teachings into an
or ganized system that continues to this day. Patanjali states that yoga is a methodical practice, the ultimate aim
of which is the attainment of perfection. Through the control of both
physical and psychical elements, disciplined activity, spiri tual
exercises and the conquest of d esire, one can attain salvation. He
outlined an eight-limbed path (ashtanga ) to reach this ultimate
stage:  yama  or abstention, not doing bad things to other people;
niyama  or obser vance, t hings you should do to yourself;  asana  or
postures;  pranayama  or breath-control and breathing exercises;
pratyahara  or withdrawal of the senses, controlling them and being
aware of them;  dharana  or fi xed attention (concentration);  dhyana
or c ontemplatio n (meditation);  and  samadhi, the final stage of
super -consciousness (equivalen t to the Buddhist concept of
Nirvana). T oday, there are many dif ferent styles of yoga, but in general,
yoga involves repetition of post ures (asanas ), fo llowed by r esting
poses, breathing  exercises (pranayama ) an d meditation. Hathayoga, a term oft en heard, is not  actually a style of yoga but a path
that ultimately leads to the path of self-control (raja ). In  add ition to
the m ain styles of yoga listed overleaf, there are many other fo rms
that are more recent additions to  the practice such as Bikram Y oga
and Power Y oga. India offers some extraordinary places  for yoga practice. Here, a teacher and two
clients enjoy the early morning light atop a rampart of the deserted city of
Bhangarh in the Aravalli hills not too far from Jaipur. It is one of the mind-
expanding trips organized by the Amanbagh resort. An inspirational illustration depicting some of the different yoga  asanas  on the
perimeter, and a lotus-posed devote e showing the positioning of the seven
chakras. Iyengar Y oga:
The yoga teacher  BKS  Iyengar, born in 1918, started this style of
yoga in Pune. Th e Iyengar concept includes work to achieve cor rect
and accurate alignment and practicing with an astute consciousness
of how to build  a stronger  asana. Th e aim is to make sure ever y
pose is complete ly in line. Prop s such as straps, blocks of wood or
blankets may be used. Ananda Y oga:
This classical style focuses on gentle postures designed to move the
ener gy up to the brain and prepare the body for meditation. It is  not
at all aerobic: it  looks inwards, but nonetheless places emphasis on
proper body alignment and controlled breathing practice. Ashtanga Y oga:
Formulated by Sri K Pattabhi Jois, a yoga master based in Mys ore,
this system involves synchronizing the breath with a progressive
series of  posture s. It concentrates on the flow from one pose to  the
next, on the breath (ujjaipranayam ) and  on strong,  physical poses. During an  ashtanga  session, an intense internal h eat and a
powerful, purify ing sweat is produced, so that both body and mind
are exercised to their full potential. Sivananda Y oga:
This is a traditional type of yo ga that focuses on connecting the
body to the solar plexus where it  is believed an enormous amoun t of
ener gy is stored. Comprising repetition of  asanas  followed by
resting poses, it also focuses on breath, dietary restrictions, chan ting
and meditation. The Mandarin Oriental Dhara Devi, an inspired resort in northern Thailand, offers
a wide variety of yoga, meditation and spiritual exercise classes. All are designed
to promote stamina, peace of mind, energy and vitality. The


  skull, and press  your tongue  hard  to the palate. All of these  movements w ill increase  the Cranial  pumping  action. The Cranial  Pum p, as it fills with energy  and begins  to mo ve the
energy  through,  may pound  furiousl y.
H. Activate the cranial  pump and bring the  sexual energy to
the crown  (Pai-Hui). The next  station  for energ y is the Pai-Hui (located  at the  crown
of your head ). Draw two imaginary  lines  from the  tip of  your nose
and the tip of  an ear  straight  up to the  top of the  head. The point
where they meet is the  center  of your head,  or cro wn. Press  around
this area  and find the  most sensitive  spot. This is the  Pai-Hui. Y ou
will be able  to confir m this  as the  proper  spot  when you feel the
energy  reach  this point. Repeat  the sam e process  of arousi ng the sexual  energ y by
massaging  the breasts. When you are ready  bring  the energy  down
from the  Ovarian  Palace,  draw it up  to the  sacrum, T-11, and  C-7,
straighten  the spine,  and draw the energy  up to the Jade  Pillow. Tuck yo ur chin in  slightly  and squeez e the skull to  further  activate
the upper  Cranial  Pump. Maintai n a straight  upper  spine. Turn y our
eyes and all yo ur senses  up to the  top of the  crown. Press  your
tongue  firmly to the palate  to help  activate  the Cranial  Pump located
there. Persist  in pulling  the energ y to the  top of your head  until  you
feel the arous ed ener gy at the lower center  subside,  all the ener gy
having  been  transferr ed to the higher  center. Practice  nine  hard
contractions  and continue  to inhale,  each  time pulling  the energy
from the  Ovarian  Palace  up to the  crown. Use y our mind, ey es and
all of your senses  to spiral  the sexual  creative  energ y nine,  eightee n,
or thirty -six tim es, first  in a clockw ise, and then  in a
- 165  -Orgasmic Upward Draw
counterclock wise direction. Some people  feel the energ y first start
to flo w counterclock wise. If this is the  case,  simply let it flo w. When
the spiraling  has finished,  rest for a while and be aware of the
sensational  feeling  as the ener gy enters  the brain. Let the extra
energy  flow dow n the front channel,  or Functio nal Channel,  to the
third eye, nose,  throat,  heart  center,  solar  plexus, and finally  to the
navel  where this extra  ener gy can be stored. When the  energy  finally  goes  up into your head,  it will produc e a
very distinct w arm and tingling  sensation. The usual  immediate
response  is that  it feels  good  and amazingl y refreshin g. Som e
people  claim  they can think more clearly  and are more creative. This is possible  once  they  have  reached  the stage  where they can
easily  convert  the Ching  Chi into  expanded  consciousness
automaticall y. As previously  emphasized,  this sexual  energ y is later
converted  into original  Chi, the pure  Life- force,  during  the spiritual
levels of  the Taoist  practice. Rem ember that all the  organs  and glands  are activated  as a
result  of this  massage. 5. Learn  to use your mind to direct  the aroused Organs’  and
glands’ CMI. Practice  the Orgas mic Dra w until y ou can pull the  sexual  energ y
up from the  ovaries  to the  pineal  gland  in one  draw of the “straw.” In
the beginning  simply move fro m one  station  to another. Later  this
back channel,  the Governo r Channel,  will feel mo re open. Eventuall y
you will be able  to settle  your mind on  the ovaries  and the pineal
gland  at the cro wn of the head,  and bring  the sexual  energ y from
the ovaries  all the  way up to the brain  through  what has been
previously  describe d as the Thrusting  Channel,  using  only the
power of the mi nd and  all the  senses. Up to  this point  in your
practice,  you had incorpo rated the assistance  of muscle po wer to
direct  the sexual energy  upward. At this stage,  through  practice,
the muscles have  beco me well developed  and are respon ding
automaticall y This allow s you the freedom to eventu ally use only
the pow er of your mind and senses  to direct  the arouse d organs’
and glands’  Chi up ward. You must take  time to really  feel the  sexual  energ y when you
practice. Do not rush,  and always maintain  that pumping  action
after the exercise  as y ou breath e in and out. Gradually  use your
mind m ore and  your body  less as y ou practice. Let the  feeling  of
the energy  be your guide. - 166  -Chapter  VI
A. Gol den Nectar
   Since this  sexual  energy, compared  to other  sexual  energ y is
cooler  and more creative,  it cannot  harm you if left  in the  head. When yo u feel that the energ y has filled  the brain,  you will feel a
honey -like fluid flo w from the  pituitary  gland  down to the nose,  palate
and tongue. The taste  will vary with different  peopl e and on different
days. It is called  “Golden  Nectar”  and can taste  delicate,  like
champagne,  honey, coconut  juice, or  perha ps slightly  metallic. It
can feel like a wa rm tingling  sensation  on your tongue. For some
people  the energ y flows from  the brain  into the  pituitar y gland,  down
the nose,  palate  and mouth, to the  throat,  heart,  solar plexus, and
finally  to the navel. As yo ur practice  grows, the ovaries’  energ y will
flow thicker  eventuall y feeling  like hone y flowing from a jar (the  brain)
into a cauldron  (the navel). B. Circulati ng the Energy during  Lovem aking
   During  lovemaking w e need  to mo ve the ener gy in a circle,  and
not just store  it in the brain,  in order  to direct  the excess  energ y to
revitalize  the organs  and glands. This circulation  is aided  by the
internal  pressu res you create  during  the Orgasmic Draw  as you
squeeze  the perine um and  buttocks. As y ou press  the lower trunk
energy  into and  up the spine,  press  the energ y in your upper  body
downward, and hold  the contraction  as long  as you can. When you
exhale  completely  relax the entire  body. The natural  direction  of the
Chi is to continue  in a circle  up the  back  of your body  and dow n the
front to the navel. Continue  cyclin g the sexual  energ y in this w ay until y our orgasm
travels  upw ard into the organs,  glands  and higher  center  In the
beginning  this mi ght take three  to nine  such  cycles,  but after  you
have  practiced  for a  while, one such  round  is enough. 6. Organs’  Orgas m
A. Characteristics  of Each  Organ
In the  Tao s ystem w e believe  the organs  and glands  are the creation
and storage  places  of the  positive  and negative  emotions  of our
life. Each  organ  and gland  stores  and accumu lates  differe nt kinds
of em otional  ener gy. Once  the organ  is depleted  and weak, the
negative  emotions easil y settle  in, or  the organ  is influenced  by the
- 167  -Orgasmic Upward Draw
other  organs  of the bod y. If we  become aw are of the source  of
unwanted energy ; we will have  a way to correct  it. Each  organ’s
characteristics  (i.e.,  associated  organ,  element, etc.) are as follow s:
(1) Lungs
  Associated  organ:  large  intestine. Element: me tal. Season


 garlicyogurtparsley, chopped$PPLCPPL5IF(FSTPO8BZ
4Coarsely chop the vegetables. Put in a pot and cover with water. Bring to
a boil, lower the heat and simmer until vegetables are tender. Purée
(with electric blender or food mill). Serve hot with swirls of yogurt and
garnished with chopped parsley. Broccoli Floret Soup
Preparation time: 15 minutes
Cooking time: 35 minutes
Serves 2-4
1 medium onion
6 oz. potato
1 lb. broccoli
bay leaf
yogurt
Peel and chop the onion and potato. Trim the broccoli and cut into flo-
rets. Keep a few florets to one side and put the rest into a pot with the
chopped onion, potato and bay leaf, and cover with water. Bring to a
boil and simmer for 20 minutes. Add the other florets and simmer for
an additional 10 minutes. Remove the bay leaf. Take the whole florets
from the soup and put onto a hot plate. Put the rest of the soup through
the food mill. Add the other cooked florets. Reheat the soup gently. Serve immediately with a swirl of yogurt. Carrot and Orange Soup
Preparation time: 10 minutes
Cooking time: 40 minutes
Serves 2-4
1 lb. carrots
8 oz. onions
8 oz. potatoes
juice of 1 orange
Recipes
a pinch of thyme
Chop the vegetables and put them into a pot with the orange juice and
the thyme, and cover with water. Bring to a boil, then simmer until veg-etables are tender. Purée (with electric blender or food mill). Cauliflower Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 large cauliflower
1 onion1 celery stick10 oz. yogurtparsley, chopped
Trim the cauliflower and break into small florets. Chop the onion and
slice the celery. Put into a pot and cover with water. Bring to a boil,lower the heat and simmer gently for 30 minutes. Purée (with electricblender or food mill). Stir in the yogurt. Reheat gently before serving.Garnish with chopped parsley. Celery, Carrot and Apple Soup
Preparation time: 10 minutesCooking time: 45 minutesServes 2-4
1 lb. celery
1 lb. carrots8 oz. sweet apples (Pink Lady or Gala)dill (or lemon grass)celery leaves, chopped $PPLCPPL5IF(FSTPO8BZ
4Slice the celery, dice the carrots and chop the apples. Put into a large pot
and cover with water. Bring to a boil, lower the heat, add the dill (orlemon grass) and simmer for 40 minutes. Purée (with electric blender orfood mill). Serve immediately and garnish with chopped celery leaves. Celery Root and Swiss Chard Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 small celery root
1 medium leek2 oz. Swiss chardapple cider vinegar (or lemon juice)parsley
Scrub and chop the celery root and leek and tear the Swiss chard into
small pieces. Put into a pot with apple cider vinegar (or lemon juice)and cover with water. Bring to a boil, turn down the heat and simmeruntil the vegetables are soft. Purée (with electric blender or food mill).Serve hot or cold and garnish with parsley. Corn Chowder
Preparation time: 10 minutesCooking time: 45 minutesServes 2-4
3 sticks celery
1 large potato, peeled1 large onion1 large green bell pepper1 bay leaf (or a pinch of ground bay leaf)4 ears of cornparsley, choppedRecipes
4Dice the celery, potato and onion. Remove the seeds from the pepper
and dice the flesh. Put into a pot with the bay leaf and cover with water.Simmer gently until the vegetables are almost cooked. Slice the cornfrom the cobs and add to the soup. Cook slowly until all the vegetablesare soft but not broken (about 5 minutes.). Sprinkle with the choppedparsley and serve. Potato, Cabbage and Dill Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 medium potato, peeled
1 medium onion1 medium leekwhite cabbage, chopped4 tsp. dried dillchives, chopped
Chop the potato, onion and leek. Put into a pot with the chopped cab-
bage and cover with water. Bring to a boil, turn down the heat and addhalf the dill. Simmer gently until the potatoes are cooked. Purée (withelectric blender or food mill). Add the rest of the dill and reheat gently.Garnish with chopped chives and serve immediately. Potato Soup
Preparation time: 20 minutesCooking time: 1-1/2 to 2 hoursServes 4-6
1 large onion
1/2 small celery knob2 stalks celery2 large potatoes$PPLCPPL5IF(FSTPO8BZ
1 leek
parsley 2 quarts water
Dice all vegetables. Place vegetables, parsley, and water in covered
saucepan and bring to boil. Lower heat and cover. Simmer 1-1/2 to 2hours. Mash through food mill. Sweet and Sour Cabbage Soup
Preparation time: 10 minutesCooking time: 15 minutesServes 2-4
2 medium onions
1 medium white (or green) cabbage2 cloves garlic, crushed2 medium tomatoes1 tbsp. sugar juice of 1 large lemon3 oz. raisins1 qt. water
Slice the onion and sweat gently in a little water for a few minutes until
it starts to soften. Cut the cabbage into thin strips and add to onion,mixing well. Add crushed garlic. Chop the tomatoes and add togetherwith the sugar, lemon juice, raisins and water. Bring to a boil and sim-mer until the cabbage is al dente (about 10 minutes). Serve this heartysoup as a main dish with bread followed by fruit for dessert. Tangy Tomato Soup
Preparation time: 10 minutesCooking time: 25 minutesServes 2-4
1 lb. tomatoesRecipes
1 carrot
1 stick celery1 onion1 red bell pepperlittle orange juiceyogurt
Chop tomatoes, carrot, celery and onion. Seed pepper and chop. Put all
into a large pot and cover with water. Bring to a boil, turn down the heatand simmer until vegetables are tender. Purée (with electric blender orfood mill). Add the orange juice. Reheat gently. Add a swirl of yogurtbefore serving. Tomato Soup with Potato and Onion
Preparation time: 20 minutesCooking time: 40 minutesServes 3-4
2 large tomatoes
1 medium onion2 medium potatoes1 tsp. wine vinegarsmall bay leaf
Dice all vegetables. Place all ingredients in covered saucepan, cover with
water and cook over low flame for 35-40 minutes. Mash through foodmill and serve hot. Vegetables and Potatoes
Baked Pepper and Tomato Salad
Preparation time: 15 minutesCooking time: 30 minutesServes 2-4$PPLCPPL5IF(FSTPO8BZ
3 red bell peppers
6 large tomatoes1 medium red onion3 cloves garlicjuice of 1 large lemon3 tbsp. fresh, chopped mintflaxseed oil
Bake the peppers and tomatoes whole at 350° F (177° C) until somewhat
cooked but still firm. Skin the peppers and tomatoes, chop roughly andplace in a serving dish. Finely slice the onion and very thinly slice thegarlic. Add to the mixture in the dish. Add the lemon and mint. Mixwell. Sprinkle with a little flaxseed oil. Baked Potato and Parsnip Rosti*
* Rosti means “broiled” or “roasted” (i.e., top-browned)Preparation time: 15 minutesCooking time: 1-1/4 hourServes 2
8 oz. parsnips
8 oz. potatoes1 onion, finely chopped2 tbsp. fresh chives, finely choppedherbs3-1/2 oz. yogurta little grated horseradish (optional)
Core the parsnips. Peel and coarsely grate the potatoes and parsnips into
a large bowl. Add finely chopped onion, chives, herbs and yogurt. Mixuntil well combined. Put the vegetable mixture into a shallow dish andcover. Bake for 1 hour at 375° F (190° C). Remove the lid and bake a lit-tle longer until it begins to brown and the top is crispy. Serve with acrisp salad or a vegetable (or both).Recipes
Baked Potatoes
Preparation time: 5 minutes
Baked potatoes should be thoroughly washed, not scraped or peeled. Bake in a low oven at 300° F (149° C) for 2 or 2-1/2 hours or, alterna-tively, bake for 50 minutes to 1 hour at 350° F (177° C). Baked Potato with Beet and Onion
Preparation time: 15 minutesCooking time:


, Swami Rama, demonstrated the ability to raise his
heartbeat at will from 70 to 300, a rate far beyond the normal range. Essentially, his heartbeat became a flutter that no longer pumped blood in
the norm al rhythmic fashion. In an ordinary person, cardiac flutter can
cause heart failure and other serious or even fatal problems. Such
occurrences af flict thousands of unsuspecting people every year. However, Swam i Rama was unaffected by this cardiac event because it
was under the direct control of his awareness. What this implies is that a
person who dies in a matter of minutes from a sudden interruption in his
normal heartbea t (this category would cover all kinds of arrhythmias,
fibrillation, and tachycardia) has actually suffered a loss of awareness. In
our mate rialistic worldview, we localize this loss in the heart muscle, saying
that the electroc hemical signals that coordinate a healthy heartbeat have
become disordered. Instead of orchestrating their individual twitches into a
smooth, unified pulsation throug hout the whole heart, billions of heart cells
lapse into chaotic, isolated contractions, making the heart look like a bag of
writhing snakes. Yet this horrifying spectacle, which every cardiologist dreads, is
secondary; loss of awareness among the heart cells is primary. This loss of
awareness isn’t local but general. The person himself  has lost
communication with the deep levels of intelligence that govern and control
all his cells—indeed, every cell is nothing but intelligence organized into
various layers of visible and invisible patterns. An adept like Swami Rama
shows us that our awareness is not meant to be thus fragm ented and
curtailed. If one knew himself as he really was, he would realize that he is
the source, course, and goal of all this flowing intelligence. What the
world’ s religious traditions call Spirit is wholeness, the continuity of
awareness that oversees all the bits and pieces of awareness. We are made victims of sickness, aging, and death by gaps in our self-
knowledge. To lose awareness is to lose intelligence; to lose intelligence is
to lose control over the end product of intelligence, the human body. Therefore, the most valuable lesson the new paradigm can teach us is this:
If you want to change your body, change your awareness first. Everything
that happens to you is a result of how you see yourself, to an extent you
might consider quite uncanny. In the sea battles of World War I, Germansailors were sometimes stranded in lifeboats  for days or weeks after their
ships were sunk. Invariably, the first men to die were the youngest. This
phenomenon remained a mystery until it was realized that the older sailors,
who had survived earlier sinking s, knew that the crisis could be weathered;
lacking such experience, the young sailors perished becaus e they saw
themselves as trapped in a hopeless situation. Taking a clue from these incidents, animal researchers have been able to
induce rapid aging, disease, and early death in laboratory rats and mice by
putting them in situations of high stress, such as by throwing them into
tanks of water with no escape. Animals that have never met such a situation
perceive it as hopeless and quickly give up and die. Animals that have been
gradually conditioned to the tanks persevere and survive, swimming for
long hours without signs of stress-induced deterioration of their tissues. Much of the history of human aging has been characterized by
hopelessness. Our fearful images of growing old, coupled with high rates of
disease and senility among the elderly, resulted in grim, self-fulfilling
expectations. Old age was a time of inevitable decline and loss, of
increasing feebleness in mind and body. Now our whole societ y is waking
up to a new awareness of aging; people in their sixties and seventies
routinely expect  to be as vigorous and healthy as they were in their forties
and fifties. But one underlying assumption— that humans have  to age—has not been
radically challenged. Having to age is a fact we inherited from the old
paradigm, stubb ornly fixed in our worldview until a shift in awareness can
bring new facts to light. A world view is just a way of arranging the infinite
energy of the universe into a system that makes sense. Aging made sense in
a scheme of Nature where all things change, fade away, and die. It makes
much less sense in a world where an endless flow of ever-renewing
intelligence is present all around  us. Which view you adopt is your choice. You can choose to see the rose bloom and die; you can choose to see the
rose as a wave of life that never ends, for next year new roses  will spring
from the seeds of this one. Matter is a captive moment in space and time, and by seeing our world
and ourselves materialistically, we make the captive aspects of the universe
assume too much importance. As this book unfolds, I want you toexperience just how fluid and effortless existence can be when your
worldview shifts. Despite its solid physical appearance, your body is very
much like a river, akin to the sacred river so beautifully described by
Hermann Hesse  in his spiritual novel Siddhartha. In that book there comes
a point when Siddhartha, the seeker of enlightenment, finally finds his
peace. After years of wandering he ends up beside a great river in India,
where an inner voice whispers, “Love this river, stay by it, learn from it.”
To me, this whisper says someth ing about my body, which flows on and on
in its life processes. Like a river, my body changes as the mome nt changes,
and if I could do the same, there  would be no gaps in my life, no memory of
past trauma to trigger new pain, no anticipation of future hurt to make me
contract in fear. Your body is the river of life that sustains you, yet it does so humbly,
without asking for recognition. If you sit and listen to it, you will find that a
powerful intelli gence dwells in and with you. It isn’t an intelligence of
words, but compared to the millions of years of wisdom woven into one
cell, the knowledge of words doesn’t seem so grand. Siddhartha wanted to
learn from the river and to listen, which is tremendously important. You
have to want to rejoin the flow of the body before you can learn from it, and
that means you must be willing to open yourself to knowledge that was
overlooked in your old way of seeing. Hesse went on, “It seemed to him that whoever understood this river and
its secre ts, would understand much more, many secrets, all secre ts.” All that
has ever happened to you is recorded in your body, but, more important,
new possibilitie s are there, too. Aging seems to be some thing that’s
happening to you, when in fact it is something your body has largely
learned to do. It has learned to carry out the programming fed into it by you,
the programmer. Since so much of this programming was unconscious,
dictated by beliefs and assumptions you hardly knew you held, it’s
important to shatter the whole edifice of thought that gave you the material
world as you know it. Now we need to return to the body, for the intimate experience we have
of our physical selves contains the most personal truth. Being comfortable
with its present-moment feelings allows you to escape the shadow of threat
that hangs over everything when order is losing the battle with entropy.Such a world is the one we were taught to believe in. There is another way
and another world. This was the greatest lesson Siddhartha learn ed from the
river. At the end of the novel he speaks about it with his oldest friend and
companion, V asudeva:
“Have you also learned that secret for the river; that there is no
such thing as time?”
A bright smile spread over Vasudeva’ s face. “Yes, Siddhartha. Is
this what you mean? That the river is everywhere at the same time, at
the source and at the mouth, at the waterfall, at the ferry, at the
current, in the ocean and in the mountains, everywhere, and that the
present only exists for it, not the shadow of the past, nor the shadow
of the future?”
“That is it,” said Siddhartha, “and when I learned that, I review ed
my life and it was also a river, and Siddhartha the boy, Siddhartha the
mature man and Siddhartha the old man, were only separated by
shadows, not through reality.”
He spok e with delight, but Vasudeva just smiled radiantly at him
and nodded his agreement. The delusion fostered by centuries of materialism is that we can conquer
the river and control its flow; if we did, our only achievement would be to
die. The truth about each of us is that our life spreads out in larger and
larger fields of experience. Ther e is no limit to the energy, infor mation, and
intelligence concentrated in one person’ s existence. In physica l form this
infinite creativity has been embodied in your cells; in unmanife st form it is
expressed in the mind’ s silence, the void that is actually a fullness of untold
possible meanings, possible truths, possible creations. The empt


usedthe
materialhehadgatheredfromtheprovingsandinhis
patientslookedforthesimilimum-theremedywhose
'symptompicture'(basedontheprovings)most
matchedthatofhispatient. Hismethodsweremet
withdisbeliefandhewasridiculedbycolleagues,but
thepatientsflowedinandtheastonishingresults
Hahnemannachievedverifiedhistheory. Healsodifferedfromconventionalpractitioners in
givingonlyoneremedyatatime,whichwasunheard
ofinanagewhenapothecariesmadefortunesbv
mixingnumeroussubstances,manyofwhichwere
highlynoxious. Thisearnedhimenemiesamongthe
pharmacists. Theminimumdose
Hahnemanndidnotstopthere. Dissatisfiedwiththe
sideeffectsofhisdilutedmedicines,heexperimented
withsmallerandsmallerdosesofthesesinglerem-
ediesinordertominimisethesideeffects. Hefound,
however,thatwhenhedilutedamedicinesufficiently
toeradicatethesideeffects,itnolongereffecteda
cure. Hethereforedevelopedanewmethodofdilu-
tion:insteadofsimplystirringthesubstanceaftereach
dilutionheshookitvigorously. Thisshakinghecalled'succussion'andtheresultantremedya'potentised
remedy'. Hefoundthatnotonlydidhenowobtainaremedy
thathadnosideeffectsbutthatthemorehediluted
usingsuccussion,themoreeffectivelyhisremedy
cured. Hebelievedthattheshakingreleasedthe
strengthorenergyofthesubstance(involvingsome
sortofimprintingonthewater/alcohol solvent),with
noneofitstoxiceffectsremaining. Hahnemannnumberedthepotentisedremedies
accordingtothenumberoftimestheyhadbeendi-
luted:aremedydilutedsixtimes(takingoutone-
hundredthoftheliquideachtimeandadding"/100
alcohol)wascalleda6C(seepage13). Initiallyhe
prescribedremediesthathadbeendiluteduptothe
sixthpotency;thenheexperimentedwiththehigher
dilutions,findingthemmoreeffectivestill. Inhis
lifetimeheprescribeduptothethirtiethpotency. His
followerstookdilutionevenfurther. Thisprocessofdilutionincurredyetmorewrath
andderisionfromthemedicalestablishment,who
couldnotexplain,andthereforecouldnotaccept,how
anythingsodilutecouldhaveanyeffect. Yetdespite
opposition,homeopathysurvivedandspreadremark-
ablyquickly-because itwasremarkablyeffective. TheOrganonandotherpublications
Hahnemann's literaryoutputduringhislifewaspro-
digious. Heprovedaboutonehundredremedies,
wroteoverseventyoriginalworksandtranslated
abouttwenty-fourEnglish,French,ItalianandLatin
textsonawiderangeofsubjects. Healsocorre-
spondedwithhomeopaths,colleaguesandfriends
throughouttheworld,allinadditiontohisvastdaily
practice. In1810Hahnemannpublishedthefirsteditionof
TheOrganonofRationalMedicine(laterTheOrganonof
theHealingArt),whichrantosixeditions,eachone
modifiedandexpanded. Inithesetoutclearlythe
homeopathicphilosophyorsystemofbelief. In
thesameyear,whenLeipzigwasattackedinthe
Napoleoniccampaignsand80,000menwereslaugh-
tered,Hahnemann'streatmentsofthesurvivorsand
alsoofvictimsofthegreattyphusepidemicthatfol-
lowedthesiegewerehighlysuccessfulandfurther
increasedhisreputation. HelecturedatLeipzigUniversity,wherehistheor-
eticallectures,whichoftendeterioratedintoviolent
tiradesagainstthemedicalpracticesofdoctorsand
apothecaries,earnedhimthenickname'RagingHurri-
cane'. However,afewmedicalpractitionerswere
preparedtogoagainstthemainstreamofopinionand
anumbertrainedunderhimandtookhisteachings
outintotheworld. Bytheearly1820shehadalsobuilt
upathrivingpractice. 6•TheFounder THEHISTORYOFHOMEOPATHY
Between1811and1821Hahnemannpublishedhis
MateriaMedicaPurainsixvolumes;thisrepresented
theresultsoftheprovingssofarundertaken-
thousandsofsymptomsforsixty-sixremedies. The
provingsweremeticulousandpainstaking,butitis
worthremembering thatinHahnemann's experi-
mentsnothingwasdonetoeliminatethepowerof
suggestion:proversknewwhatsubstancetheywere
taking. Remediesweregiveninweakdilutionsand
notinpotentiseddoses. Coffee,tea,wine,brandyand
spicyorsaltyfoodwereallbannedfromtheprovers'
diets,althoughalittlebeerwasallowed. Gamesand
workactivitywererestricted,butmoderateexercise
wasencouraged. In1828Hahnemann's ChronicDiseasesandTheir
HomeopathicCureappeared (iteventuallyrantofive
volumes). InitheelaboratedonthephilosophyofThe
Organon,addingmoreremediesasaresultofhis
experiencesinsuccessfullytreatingchronicpatients. Hediscussedtheuseofhigherpotencies-uptothe
30thpotency-andintroducedtheconceptof'miasms'
toaccountforthefailureofsomepatientstorespond
totreatmentwithremedieswhichclearlvmatched
theirsymptoms. Amongsuchpeoplehefoundahis-
toryofcertaindiseasesanddiscoveredthathewas
abletolinkthetendencytoparticulartypesofcon-
ditiontoalegacyinthepatient'sinheritedhealth. He
developedawayoftreatingtheseblockstohealth
homeopathically. Successwithcholera
In1831cholerasweptthroughCentralEurope. Hahnemannpublishedpapersonthehomeopathic
treatmentofthedisease,advocatingtheadministra-
tionoftheremedyCamphorintheearlystagesand
Cuprummetallicum,Veratrumalbum,Bryoniaalbaand
Rhustoxicodendron inthelaterstages. Healsostressed
thatclothingandbeddingshouldbeheatedtodestroy
'allknowninfectiousmatters'andadvisedcleanliness,
ventilationanddisinfectionoftherooms,andquaran-
tine. Insuchrespectshisideaswerefaraheadofhis
time:theworkofPasteuronthegermtheoryof
diseaseandthatofListerondisinfectionwerestillto
come. InRaabinHungary,onlysixoutof154
homeopathically treatedpatientsdied,comparedwith
almost59percentofthosetreatedconventionally. ElsewherethroughoutEurope,cholerawasmoresuc-
cessfullytreatedwithhomeopathythanwithortho-
doxmedicine;mortalityratesvariedbetween2. 4and
21. 1percentcomparedwith50percentormorein
conventionaltreatment. In1833theLeipzigHomeopathicHospitalwas
opened,butin-fightingbetweenhomeopaths,the
autocraticcontrollinginfluenceofHahnemannandtheextremepolarisationthathomeopathycaused
withinthemedicalprofessioncreatedtensionsthat
finallyledtoitsdissolutionin1842. Hahnemann's finalyears
In1834acertainMademoiselleMarieMelanied'Her-
villytravelledfromParistoconsultHahnemann(now
agedseventy-nineandawidower)inKothen,where
hewasestablished. Shewasanattractive,intelligent
societyladyofaboutthirty,andaself-styledartistwho
hadcausedaminorscandalbydressingasaman. AfterreadingTheOrganonshecametostudywith
Hahnemann,claimingthatshehadavocationfor
medicine. WithinsixmonthsofherarrivalinKothen
theyweremarried,muchtothehorrorofHahne-
mann'sremainingfamily. TheymovedtoParisandset
uphouseinthefashionableruedeMilan,where
Hahnemannestablishedaprosperouspractice,con-
tinuingtoworklongdayswithhispatients,richand
pooralike,maintaininghis'nocure,nofee'system. Melaniehelpedherhusbandbytakingnotesand
begantotreatpatientsunderhissupervision. On2July1843,attheageofeighty-eight,Hahne-
manndiedinParisafterafewmonthsofbronchial
catarrh. Melanierefusedtoallowfriendsandfamilyto
visitthebody;therewerenoinvitationstothefuneral
andHahnemannwasburiedinapublicgraveinthe
cemeteryatMont


the
swellingandbruising.YouwillseethatArnicais
indicatedforbruisesonunbrokenskin.Infact,the
doctorhasbandagedtheanklefirmlyandorderedher
nottomoveit,somakeupastrongsolutionofArnica
tinctureandsoakthebandagefromtheoutside,in-
structingMaiytokeepitdampforatleast24hours. ThisexternalapplicationofArnicaplustheinternal
remedywillminimisethebruisingandreducethe
swellingveryquickly. Youwillneedtocontinueprescribingforthesprain
itself,bothinternallyandexternally,foraslongas
necessary,asitcantakeseveralweeksforasprainto
healinanelderlvperson. Hadyourauntfracturedherankle,Arnicawould
stillhavebeenyourfirststep,untiltheswellinghad
gonedown.Anelderlypersonwillusuallyneeda
remedytohelptomendafracture(theseremediesare
Calcareacarlvnica,CalcareaphosphoricaandSilica);thev
canbeprescribedinlowpotency(6Xor6C)foruptoa
weekatatimetoassistwhatcanbeavervslow
process. Case3.' Examnerves
Yoursixteen-year-old sonistakingexamsintwo
weeksandisextremelyanxious.Hehasbeenworking
vervhardallyearandisinastateofpanic.Hesaysthat
themoreheworksthelessheknows.Hisbrainwon't
retaininformationandheisexhausted.Hehasstarted
havingdiarrhoea,dueinpartperhapstoallthesweets
hehasbeeneating(hehasevenbeenraidingthesugar
bowl).Heisalsogettingsomeindigestionaftereating
(heboltshisfood)andthisisbetterforburping.He
pacesabouthisroomandhasthewindowswideopen,
despitethecoldweather.Hisbiggestcomplaintabout
schoolisthecentralheating:'HowamIsupposedto
learnanythinginthisheat? 'hesays.Hefeelsdriven
butissureheisgoingtofail.Hewasinasimilarpanic
whenheactedintheschoolplaytheyearpreviously
andhadalotoflinestolearn. Youchoosethefollowingsymptoms:
1Examnerves(Emotional'mental)
2Anticipatorvanxiety(Emotionalmental)
3Panic(Emotionalmental)
4Hurried(Emotionalmental)
5Forgetful(Emotionalmental)
6Exhaustion(Physicalcomplaint)7Diarrhoea(Physicalcomplaint)
8causedbyanxiety(Relatedsymptom)
9Indigestion(Physicalcomplaint)
10betterforburping(Relatedsymptom)
11Likessweetthings(General)
12Cravessugar(General)
13Worseforheat(General)
14Betterforfreshair(General)
Argentinanitricumislistedundereverysymptom. Therearenoothetremediesthathavemanyormostof
thesymptoms.Lycopodium istheclosest. TurntoArgentumnitricumintheMateriaMedica
andreadthroughtheremedypicture.Youwillfind
thatitcorrespondsaccuratelytohisproblems;the
picture'fits'well. PrescribeaccordingtotheguidelinesinChapter
Case4
Cough/cold
Yourthree-vear-oldhasacoughandcold.Itstarted
fourdavsago.Thedavpreviously,shehadbeen
caughtintherainandgotdrenched.Hernosestarted
runningthateveningandshecoughedinthenight.In
themorningshewasverypaleandpatheticanddidn't
wantanvthingtoeatordrink.Shejustwantedtositon
vourlapandbecuddled.Shehasbeenlikethisever
since.Shewon'tletyoudoanythingandhasre-
gressedemotionally,wantingtobecarriedaround. Sheisvervweepvoverlittlethings.Sheisn'tthirsty
andisvervlistless.Hernoseisrunningwithlotsof
thick,vellowcatarrh.Hercoughislooseinthemorn-
ingsbutdrvatnight.Itgetsworsewhensheliesdown
atnightandwakesherduringthenight,whenshehas
tosituptocough.Thecoughisworseifherroomgets
over-heated;shelikesthewindowopen.Oddly
enough,whenvouhadtotakeheroutyesterdaytodo
someshoppingshewasabitbetter.Shehasnofever
andisn'tsweatybutshefeelshotandcomplainsof
beingeithertoohotortoocold. Youchoosethefolloicingsymptoms:
1Commoncold(Physicalcomplaint)
2withthick,yellowcatarrh(Relatedsymptom)
3Cough(Physicalcomplaint)
4loosemornings(Relatedsymptom)
5dryatnight(Relatedsymptom)
6worselyingdown(Relatedsymptom)
7Whines(Emotional/mental)
8Tearful(Emotional/mental)
9Wantstobecarried(Emotional/mental)
10Thirstless(General)
11
Betterforfreshair(General)
12Worseforheat(General)
13Complaintsfromgettingwet(Stress)
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impeded,
into your life. See your day going well in your own inner chamber of energy
and know that the right people will appear to assist you in your
manifestation. Be open to your energy and see yourself evolving
happily and easily through each experience of the day. This affirmation, when used in the morning, allows you to go to
your center and acknowledge your infinite beauty and your perfect
place in all things that are a part of this day. This affirmation will
shield you from the negativity that you will be exposed to from the
146
Manifest Your Destiny
collective unconscious and the beliefs that are no longer a part of
your inner world. © © ©
This concludes the eighth principle for spiritual manifestation. It
revolves around transcending your mind and the collective mind that
has been with you since your conception. It asks you to be patient
when your mind will demand results, and it asks you to let go of your
mind’s preoccupation with those results and to trust in something
your mind cannot see and your body cannot fathom with its limited
perceptual means known as the senses. It asks you to let your inner-
most feelings become the guides in your life, and to trust those
guides. It asks, most significantly, that you allow yourself to know and
see the infinite white light of the living spirit surrounding and pro-
tecting you, and providing for you all that your own inner spirit, as a
piece of that infinite universal spirit, can imagine. Once you perfect that infinite patience you will demonstrate your
trust in something other than your own limited body/mind, and you
will peacefully allow your desires to manifest in their own good way,
in their own good time. The ninth and final principle of spiritual manifestation involves
the need to be eternally grateful, generous and in the service of
others. 147
REACTING TO YOUR MANIFESTATIONS WITH
GRATITUDE AND GENEROSITY
The Ninth Principle
he conscious expression of gratitude and generosity is the
final principle in this miraculous process of spiritual manifestation. Experiencing an inner sense of gratitude and generosity is the result
of being in harmony with all of the other eight principles discussed in
this book. Gratitude is your expression of acknowledging the oneness of the
universal energy working in cooperation with your desires. THE NATURE OF GRATITUDE
The nature of gratitude is the complete and full response of the
human heart to everything in the universe. It is an absence of feeling
148
Manifest Your Destiny
alienated or separate. It represents our full acknowledgment and
appreciation of the energy flowing through all things, and brings gifts
to us in the form of the fulfillment of our desires. It recognizes that nothing is to be taken for granted, and, most impor-
tant, it is an expression of complete, unconditional love in the form of a
thank you to the God force that is in all things. It is a way of being one
with the God force in full inner serenity. It recognizes that the spirit
within ourselves is the same as that which sustains all life on the planet. Gratitude, then, represents the whole of ourselves. When we feel
grateful and give thanks, sending out this kind of loving energy to the
world in the same fashion that we did when we were asking for our
heart’s desire to be manifested, we feel complete. Gratitude allows us to
feel more together and more connected to that for which we are grate-
ful. It disallows any feeling of being separate and alienated from God. The nature of gratitude helps dispel the idea that we do not have enough,
that we will never have enough, and that we ourselves are not enough. When your heart is filled with gratitude, it is grateful for everything
and cannot focus on what is missing. When your attention is on your
scarcity, you are telling the universal spirit that you need more and are
not grateful for all that you have. The nature of gratitude is supportive
of our fullness and abundance, and acknowledges that we are the
recipients of the generosity of others, of life and of the universal spirit. Gratitude contributes a loving response to the whole of creation
and to your relationship with creation. That relationship illustrates
for us how interconnected and interdependent everything is, includ-
ing the manifestations in our lives. When we understand the nature
of gratitude, we can more clearly identify those things within our-
selves that are obstacles to practicing gratitude. OBSTACLES TO GRATITUDE
Gratitude is an inner process. It is an attitude of thankfulness even
when things do not appear as we would prefer. Rumi wrote, “Don’t
149
WAYNE W. DYER
grieve for what doesn’t come. Some things that don’t happen keep
disasters from happening. ” Gratitude is a way of experiencing the
world with love rather than judgment. The three most common
obstacles to an attitude of gratitude originate in your mental
processes. They represent a way of thinking that impedes gratitude. 1:  Faultfinding. No doubt you have heard the phrase “finding fault. ”
But rarely in the same context do you-hear the phrase “finding
love. ” The emphasis for the majority of us is on faultfinding
rather than on love finding. You always have the choice to be love finding or faultfinding. The faultfinder focuses on what is wrong and what is missing. That focus shows up as criticism, judgment and anger. The feel-
ing is of being against the manifestations that appear in the world
rather than being for what one receives. The earlier principles of manifestation explained that it is
essential to remember that what we think about is what expands,
as is expressed by “As we think, so shall we be. ” If you are using
your mind to think about what is wrong and what is lacking, this
is precisely what will manifest for you. Your inner world is the
source of what you manifest. Finding fault rather than being
grateful and being a love finder guarantees that you will not be
able to participate in the co-creation of your life and the fulfill-
ment of your desires. Faultfinding does not happen because of what you observe in
your world. It is the observer located within you that chooses a
critical or angry point of view. 2: Complaining. | have a motto that I have used for many years that is
quite simple but is very effective in overcoming this obstacle to
an attitude of gratitude: “Don’t complain, don’t explain. ”
150
Manifest Your Destiny
The complainer always feels shortchanged and deprived, and
consequently becomes envious and bitter toward those who
seem to have been blessed with what is missing in his or her own
life. The complainer feels isolated and separate from goodness
and joyfulness. Because the fullness of life seems to be occurring
elsewhere, the complainer is full of ingratitude. To become adept at manifesting one’s desires, it is crucial
to have an attitude of unconditional love, allowing you to feel
supported and given a gift by life. The inner experience of
complaining and feeling deprived leads to being angry at the
universal source that seems to have denied you the benefit of
its infinite supply. The very attitude of wanting to complain is
enough to guarantee that you will continue to feel short-
changed in life. Complaining is an expression of the absence
of love in your inner world. When you feel love, there is no
room for being upset with God for not delivering your ego’s
demands. The ego constantly instructs you to need and want more,
and tells you that complaining helps. The problem with this is
that the ego is never satisfied. No matter how much you feed
the ego, it will give you a new list of demands almost immedi-
ately after being satisfied. If you give it alcohol until it buzzes,
and sex until it collapses in ecstasy, and drugs until it is flying
high, and money and cars and anything else that you can think
of, the next morning it will have an even longer list of
demands. The ego is never satisfied, and lives with the slogan
that more is always better, and if more does not arrive precisely
when the ego is feeling the need, then you have every right to
complain. This is a huge obstacle to an attitude of gratitude,
and an even larger impediment to manifesting the essence of
the desires of your heart. 151
WAYNE W. DYER
Taking what you have for granted. Taking things and people in your
life for granted drains you of the joy that you could be experi-
encing if you were feeling grateful. Taking things for granted
means going through life unaware of the multitude of gifts that
are here in each and every moment. Think of the activities and experiences that would be missed
if they suddenly disappeared, and cultivate an awareness that
does not take life for granted. Strive to be alert to being a love
finder. Remind yourself that there are no ordinary moments. Kicking a ball around with a child, watching the shape of the
clouds in the early morning, hearing the sounds of the seasons,
saying good night to a loved one—every single experience of life
is an opportunity to experience gratitude or its opposite, a feel-
ing of ennui. It is always a choice. Sleepwalking through life is a choice to impede the gratitude
that is necessary for you to become a manifester. If you take
everything for granted with an absence of joy and appreciation,
you will never be able to see the clues that are surfacing that will


es, a bitter principle, and a fixed oil (20%) rich in linoleic acid (68%). Medicinal Actions & Uses  Nikkar seeds are
used to treat fevers and are taken as a tonic and aphrodisiac. In India, they are often mixed with black pepper (Piper nigrum, p. 250) for medicinal use. The seeds are also taken for inflammatory conditions such as arthritis. Roasted nikkar seeds are used in the treatment of diabetes. US_180-201_Brassica_dictamnus. indd   180 26/02/16   12:47 pm181Camellia sinensis
o
th
er m
ed
icin
al plan
tsRelated Species  A decoction of the bark of
the Caribbean C. bahamensis  is used for liver and
kidney infections, and a decoction of the wood
is used for diabetes. An infusion of the leaves of
C. pulcherrima  (native to Asia and Africa) is taken
for liver problems and mouth ulcers. Calamintha ascendens
syn. C. sylvatica, C. officinalis
(Lamiaceae)
Calamint
Description  Mint-scented perennial growing
to 2 ft (60 cm). Has hairy oval leaves, and purple
flowers in late summer. Habitat & Cultivation  Calamint grows wild
in Europe and Asia from the British Isles eastward
to Iran, especially in the Mediterranean region. It
flourishes along roads and in dry places. Parts Used  Aerial parts. Constituents  Calamint contains a volatile oil
(about 0. 35%) consisting mainly of pulegone. History & Folklore  In classical legend, calamint
had the power to drive away the Basilisk, a serpent
credited with the ability to kill with its gaze
or breath. Medicinal Actions & Uses  Calamint stimulates
sweating, and hence helps lower fevers. It also settles
gas and indigestion. It is expectorant, and is a good
cough and cold remedy. This range of applications
makes it a good medicinal herb for mild respiratory
infections. It should preferably be mixed with other
herbs such as yarrow ( Achillea millefolium, p. 56) and
thyme ( Thymus vulgaris, p. 143).<|eot_id|><|begin_of_text|>
Q: What is the description of the plant Silver birch?,
A: Not mentioned in the provided text.
Q: What are the medicinal uses of Annatto?,
A: Annatto leaves and roots are used to make an astringent infusion that is taken to treat fever, epilepsy, and dysentery. It is also used as an aphrodisiac.
Q: What are the medicinal actions and uses of Boswellia?,
A: Boswellia makes an effective mouthwash and gargle, and is also anti-inflammatory and antiarthritic. It may be used to treat sore throats, laryngitis, and gum disease. It is also used in the treatment of chronic inflammatory diseases such as rheumatoid arthritis, ulcerative colitis, and psoriasis.
Q: What is the medicinal use of Borage?,
A: Borage is a demulcent herb and soothes respiratory problems. It is also used to treat eczema and other chronic skin conditions. The seeds are used to treat premenstrual complaints and rheumatic problems.
Q: What is the medicinal use of Capparis spinosa (Caper)?,
A: The seed pulp of annatto has traditionally been used in body painting in tropical South America.<|eot_id|><|begin_of_text|>Related Species  The endive (C. endiva) has
similar though milder effects.Citrullus vulgaris (Cucurbitaceae)
Watermelon
Description  Annual vine with hairy, 3–5 lobed
leaves, yellow flowers, and green fruit typically growing to 10 in (25 cm) across. Habitat & Cultivation  Native to tropical
Africa, watermelon is grown throughout warm temperate to tropical regions. The fruit is gathered when ripe. Parts Used  Fruit, seeds. Constituents  Watermelon contains citrullin
and arginine, both of which are thought to
increase urea production in the liver, so
increasing the flow of urine. History & Folklore  Watermelon species have
been used in Egypt for more than 4,000 years, figuring in wall paintings dating to the Old Kingdom (2686–2181 bce). They appear to have been a component in remedies for trembling fingers, constipation, and expelling disease brought on
by demons. Egyptian myth recounts that the watermelon originated from the semen of
the god Seth. Medicinal Actions & Uses  Watermelon is
best known as a thirst-quenching fruit that comes into season when temperatures are at their hottest. In traditional Chinese medicine it is used precisely to counter “summer heat” patterns—characterized by excessive sweating, thirst, raised temperature, scanty urine, diarrhea, and irritability or anger. Watermelon fruit and juice soothe these symptoms, increasing urine flow and cleansing the kidneys. The fruit’s refreshing properties extend to the digestive system, where it clears gas. Watermelon may also be used in the treatment of hepatitis. In hot, stifling weather it is helpful for those suffering from bronchitis or asthma. The cooling fruit pulp may
be applied to hot and inflamed skin and to soothe sunburn. The seeds can be mashed and used to expel worms. Related Species  The watermelons of Egypt
(C. lanata and C. colocynthoides) are very similar species. The colocynth (C. colocynthus), native to  dry areas of Africa and Asia, is extremely bitter  and contains a cucurbitacin glycoside with  antitumor properties.Parts Used  Fruit, peel, leaves, flowers, seeds,
essential oil. Constituents  Bitter orange peel contains a
volatile oil with limonene (around 90%), flavonoids, coumarins, triterpenes, vitamin C, carotene, and pectin. The flavonoids are anti-inflammatory, antibacterial, and antifungal. The composition of  the volatile oils in the leaves, flowers and peel varies significantly. Linalyl acetate (50%) is the main constituent in oil from the leaves (petitgrain) and linalool (35%) in oil from the flowers (neroli). The unripe fruit of the bitter orange contains cirantin, which reportedly is contraceptive. History & Folklore  The bitter orange has
provided food and medicine for thousands of years. It yields neroli oil from its flowers, and the oil known as petitgrain from its leaves and young shoots. Both distillates are used extensively in perfumery. Orange flower water is a by-product  of distillation and is used in perfumery and to flavor candies and cookies, as well as being  used medicinally. Medicinal Actions & Uses  The strongly acidic
fruit of the bitter orange stimulates digestion and relieves flatulence. An infusion of the fruit is thought to soothe headaches, calm palpitations, and lower fevers. The juice helps the body eliminate waste products and, being rich in vitamin C, helps the immune system ward off infection. If taken to excess, however, its acid content can exacerbate arthritis. In Chinese herbal medicine, the unripe fruit, known as zhi shi, is thought to “regulate the qi,” helping to relieve flatulence and abdominal bloating, and to open the bowels. The Bitter orange has
a wide range of medicinal uses. Citrus aurantium (Rutaceae)
Bitter Orange
Description  Evergreen tree growing to 30 ft
(10 m). Has leathery, dark green leaves, delicately
perfumed white flowers, and orange fruit. Habitat & Cultivation  Native to tropical Asia,
this tree is now grown throughout the tropics and subtropics. Orchards of bitter orange are found along the Mediterranean coast, especially in Spain. Cinnamomum camphora
syn. Laurus camphora (Lauraceae)
Camphor
Description  Evergreen tree growing to 100 ft
(30 m). Produces red leaves that turn dark green
as they mature, small fragrant yellowish flowers,  and oval red berries. Habitat & Cultivation  Native to China
and Japan, this tree is cultivated in tropical and
sub-tropical regions for its wood, from which camphor oil is derived. Parts Used Stems, root, wood, leaves, twigs,
volatile oil. Constituents  The plant contains a volatile oil
comprising camphor, safrole, eugenol, and terpineol. It also contains lignans. Camphor is irritant and antiseptic; safrole is thought to be carcinogenic. A white crystalline substance derived from the stems, root, and other parts of the tree, also called camphor, has powerful antiseptic, stimulant, and antispasmodic properties. History & Folklore  In the 13th century,
Marco Polo noted that camphor oil was highly valued by the Chinese as a medicine, scent, and embalming fluid. Medicinal Actions & Uses  Camphor is most
commonly applied externally as a counterirritant and analgesic liniment to relieve arthritic and rheumatic pains, neuralgia, and back pain. It may be applied to skin problems, such as cold sores and chilblains, and used as a chest rub for bronch


, 35, 77, 187, 286, 291
chandan 266chaparral 226Charaka Samhita (Indian treatise) 19, 36,
161, 211, 261
chaste tree 13, 33, 151che qian cao 251che qian zi (psyllium) 123chebulic myrobalan 142, 275–76Cheiranthus cheiri 187Chelidonium majus 187–88Chelone glabra 188chemical constituents of plants 10–11, 12,
14–16, 17, 31
Chenopodium, C. ambrosioides 188
C. bonus-henricus 188C. rhadinostachyum 188
chervil 169–70chest coughs & bronchitis 310chicalote 171chicken pox 304chickweed 272–73, 289chicory 189–90chilblains 302childbirth 317children see infants & childrenChimaphila umbellata 188Chinese aconite 160Chinese anemone 259Chinese figwort 125“Chinese foxglove” (rehmannia) 125Chinese goldthread 195Chinese lobelia 110Chinese medicine 21, 36–37, 40–43, 47
choice of herbs 42cold-induced illness and febrile illness 27decoctions 291development of medical systems 20diagnosis and treatment 41–42early texts 19–20five elements 40–41formulas 42holistic approach to treatment 29key theories 40–41life force 24traditional Chinese medicine (TCM) 29,
40
Western influences 27yin and yang  40–42, 43
Chinese peony 117, 243Chinese rhubarb 11, 15, 42, 126,
177, 264
Chinese sage 130Chinese wolfberry 111Chionanthus virginicus 13, 188–89chirayata 273–74chiretta 16, 39, 273–74chiropractic 27, 51cholagogue herbs, action of 13
US_323-331_Index_General.indd   324 26/02/16   4:43 pm325 general indexChondrodendron tomentosum  11, 52, 189
Chondrus crispus  189
chou wu tong  40, 191
chronic infections in old age 319
Chrysanthemum, C. indicum  78
C. x morifolium 13, 43, 78, 235, 256
chuan jiao  153
chuan xiong  42, 117, 228
chufa 199
chun pi  (tree of heaven) 162
Chyawan, Muni 204
Cichorium, C. endiva  190
C. intybus  189–90
cilantro 195–96
Cimicufuga, C. dahurica  79
C. foetida 79
C. racemosa syn. Actaea racemosa  13, 17,
51, 79, 106, 186
cinchona 13, 23, 52, 80
Cinchona  spp. 11, 13, 23, 52, 80
C. calisaya  80
C. ledgeriana  80
C. officinalis  80
Cinnamomum, C. camphora  syn. Laurus
camphora  190
C. cassia  41, 81
C. verum  81
C. zeylanicum  22, 27, 38, 81
cinnamon 22, 27, 38, 81
circulation, effect of herbs 12, 13
circulatory problems  301, 302, 319
Citrullus, C. colocynthoides  190
C. colocynthus  190
C. lanata 190
C. vulgaris  190
Citrus, C. aurantiifolia  177, 191, 250
C. aurantium 190–91
C. bergamia  syn. C. aurantium var. bergamia  191
C. limon  11, 14, 38, 82, 191
C. reticulata  124
clary sage 131, 265
Claviceps purpurea  217
cleansing herbs see detoxifying herbs
cleavers 214
Clerodendrum, C. serratum  191
C. trichotomum  40, 191
clove 20, 36,  97
club moss 230
Cnicus benedictus  syn. Carbenia benedicta,
Carduus benedictus  137, 191
coca 18, 52–53, 206–207
cocaine 11, 28, 52, 206–207
Cochlearia, C. armoracia see Armoracia
rusticana
 C. officinalis 191–92
cocillana 218
cocoa 276
coconut 192
coconut palm 192
Cocos nucifera  192
codeine, source of 10, 244
codonopsis 40, 61,  83
Codonopsis pilosula  40, 61, 83
Coffea arabica  44, 192
coffee 44, 192
Cola, C. acuminata  13, 45, 192–93
C. nitida  193
cola nut 192–93
Colchicum autumnale  89, 193
cold extremities  302
cold sores  304
colds  311, 318
see also  flu; hay fever
coleus 84Coleus, C. amboinicus  84
C. forskohlii syn. Plectranthus barbatus  84
colic 318
colic root 91, 164
Collinsonia canadensis  193
colocynth 190
coltsfoot 13, 20, 278–79
comfrey 10, 12, 13, 35, 138, 286, 290
Commiphora, C. molmol  syn. C. myrrha  19,
44, 85
C. mukul 85, 193
common buckthorn 262
common dogwood 196
common fleabane 107
common foxglove 26, 35, 194, 201,
202, 290
common mallow 165, 232
common nasturtium 278
common oak 260
common plantain 123, 251
compresses 296
concentration, failing  319
conception, aiding  316
condurango 233
congestion,  with allergic rhinitis 300
earache and 312
infants & children 318
sinus congestion and 312
Conium maculatum  194, 215
conjunctivitis  310
constipation  307, 317, 318
contraceptive pill, first 91
contrayerva  203
convalescence  308, 309, 319
Convallaria majalis  31, 194
Convolvulus jalapa see Ipomoea purga
Conyza, C. canadensis  syn. Erigeron
canadensis  47, 194–95
copaiba  195
Copaifera  spp. 195
Coptis, C. chinensis  43, 195
C. trifolia  195
coriander 195–96
Coriandrum sativum  195–96
corn 23, 154, 161
corn mint 234–35
cornelian cherry 196
cornflower 185–86
cornsilk 13, 23, 48, 71, 154, 162
cornsmut 154
Cornus, C. florida  196
C. mas  196
C. officinalis  196
C. sanguinea  196
corydalis 43, 86, 213
Corydalis, C. cava  86
C. gariana  86
C. yanhusuo  43, 86, 213
Corylus avellana  102
Corynanthe yohimbe see Pausintstalia
yohimbe
cosmetic bark 238
cotton  217–18
couch grass 162, 221
coughs & bronchitis  310, 318
coumarins 15
cowberry 147
cowslip 15, 35, 256
crack willow 129
cradle cap  318
cramp


 blood work can ever show. This is a high-touch and highly
personal approach, very dif ferent from W estern medicine, which relies
heavily on the results of a blood test or a machine’ s diagnostics. A wise
physician will use both approaches and not limit the patient’ s treatments to
only w hat alig ns with their belief system; he or she will use all
methodologies f or helping their patients. That is how we bring compassion,
care and health back into our so -called health care system. A yurveda works
with W e stern m edicine when that’ s what the patient needs. The  goal is not
to co llect patients, but to empow er them and facilitate the heal ing process,
to bring people to a point where they no longer need the health practitioner. I a m presenting  this vast know ledge to you in the simplest way possible. What’ s p resented here is an intro duction to the A yurvedic system to get you
thinking and, hopefully, to get you started on your healing journey. This can
be the wisdom that can end our  turmoil around food and diets. Read this a
few time s. Let the information sink it. W e’ll start with some bi gger overall
concepts that you can begin to t hink about, and then we will go deeper into
each concept so we can apply them on a day-to-day basis. C O N S C I O U S N E S SMore commonly understood as awareness, Consciousness is the Source
ener gy out of which awareness arises. Think of it as a field  or state of
existence. It is an ener gy that has frequency or vibration and  all that we
attract into our life is a match for the vibration we internally experience. The same Source ener gy that created us also created the food we consume. A wareness is not a static phenomenon; it is a continuously expanding state
of C onsciousnes s that connects us to our Source. The more aw are we are,
the better decisions we make. In fact, the quality of our life depends on how
aware we are. A lthough Consci ousness is the field out of which awareness
arises, I will be using these two terms interchangeably. Anything we are not aware of is in our subconscious  min d and it is b elieved
that we live clos e to 95 percent of our lives subconsciously. This may sound
outrageous at first, but the reali ty is that we have a great deal of untapped
potential and life can only get better as we develop more Consciousness. In order  to heal, we must be aw are of what needs healing. How we do one
thing is how we do everything. How we eat and how we view food is a
result of  the beliefs about ourselves that we learned during the early years
of our lives. Som e of those belie fs may not be conducive to how we want to
live today. Our professional life, our relationships, and how we live are the
result of our sub conscious belie fs. As we become more consci ous, we can
tune into the specific beliefs that are creating habitual patterns in our life. The sam e belief s that color our health af fect our relationships, o ur work life
and, in fact, all aspects of our lif e. By becoming more aware, we can decide
what be liefs are  working against us and use our free will to change those
beliefs. Change is most ef fective when it is internally driven, rather than externally
imposed. When we look to the e ver changing information about  food that is
available to us and try to make changes, these changes are almost always
short-lived. W ith short-term and fragmented changes come short-term and
fragmented resu lts. W ithout understanding what needs changing and why it
needs changing, we soon give u p. But in the expanded Conscio usness, our
focus is more on uncovering our potential and becoming whole than it is
about just losing a few pounds. This focus pulls us inward, healing us in
ways th at we never thought possible, and in that lar ger healing, ourrelationship with food and everything else begins to shift and heal. This is a
more direct and much faster path than hopping from one diet to the next. Change is a con stant in life: our needs, our desires and our inne r and outer
environments are all dynamic processes of life that require that we be
“awake” to them so we can a djust how we live accordingly. Our own
experiences are our biggest source of learning and wisdom, and  learning to
rely on our inner wisdom will empower us in a way that no pill ever can! W H Y  D O  Y O U  W A N T  B E T T E R  H E A L T H? Food is a means to an end. Why do we want better health? Why do we want
to lose those few pounds? The a nswer does not matter as long as you have
one. Even if we  want to lose weight for vanity reasons, there i s something
behind t hat, i.e.,  it may make us feel more confident, or more beautiful or
healthier. There is no wrong an swer. So, when we want better health, it is
not just for the sake of our health. When we are healthy, we are able to do
more, we are able to create our life according to our desir es, we can
contribute more to our families and our communities; we c an excel at
everything and, most importantly, we can fulfill our purpose on this planet. That wh ich can heal us can also  destroy us. Our intention and how we use
an e lement is w hat makes the dif ference. Alcohol, used medicinally can
heal; social media and technology can be used to spread our message and
inspire t he worl d. Y et, the sam e two components can destroy and in fact
they have af fected millions of p eople in the most adverse way imaginable. That is why it is important to ask the bigger question so we  can really
understand what ’ s going on inside of us. This questioning can unravel not
only what’ s going on but the deeply-seated reasons for our challenges. Solutions are seldom found on  the level of the problem; we must get to
another level for a bigger and fuller view of the situation. This expands our
mind, our thinking and, most importantly, the possibilities available to us. A yurveda provid es that bigger v iew, as well as a bigger context. W e can eat
the most potent and miraculous foods, but without understanding our body’ s
changing needs,  its ability to break down these foods, the changing externalenvironments an d, most importantly, our reasons for eating them, they may
not bring the results we expect. When kale was the miracle food, everyone was adding i t into their
smoothies, and people were eating and drinking everything kale. It actually
created many digestive issues for many of my clients. So, the answer to the
question, “Is kale a good food?” is, “It depends on.....” And that’ s how
A yurveda works. It depends on a lot of factors and just becaus e a little bit
might be good, a lot can create problems. That’ s how A yurveda provides the
bigger c ontext, a broader view, under which we can find answers to our
smaller questions. W e wan t food that creates an in ternal environment of health and vitality so
we have  the resources to do wha t we need to do in our life. Food is a means
to a n end. A yu rveda looks at a bigger and broader view of food and
nutrition. Who is eating it? Ho w are they eating it? How often and how
much ar e they eating? What else is going on for this person? It is far from
the “ one-size-fits-all” approach that we may be more accustom ed to in the
W estern medical world. These are all questions worth asking and this is
how foo d becomes our medicine. Blindly following a fad diet is a far cry
from this expanded way of thinking and being. As I remind my clients, a conscious, healthy life requires that we pay
attention and that we care about ourselves enough to think deeper and
bigger. A yurveda is the big umbrella under which all life can function in the
most a uthentic, harmonious and balanced way. Everything af fects
everything else. It is not about e ating or not eating certain foods as all foods
(real foo ds, not processed) are perfect for someone, but nothin g is perfect
for everyone. And everything can heal us if we use it for that purpose and
with that attention. It is for this reason that if we can heal our relationship
with food, we can heal our relationship with everything else. C O N N E C T I O N  W I T H  C R E A T I O N
W e are part of the whole of Creation. Y es, we are! So, we must learn to co-
exist with Nature in a way that is harmonious and allows the gre ater flow of
ener gy w ithin ourselves and that which surrounds us. Nature is everythingthat is present on this planet. T he same ener gy that created us  created the
plants an d trees,


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Iexpress my creativity openly anO c e a n o f P D F. c o m178
Iamwillingtorelease
thepattern inmethatis
creating anynegative
condition inmylife.O c e a n o f P D F. c o m179
AllthatIdesire,Ireceive. Iamfulfilled inallareasofmyO c e a n o f P D F. c o m180
Iammy
bestfriend. Ilovewhat
Iseeinme.O c e a n o f P D F. c o m181
Iallow change to occur witho
resistance or fear. Iam freeO c e a n o f P D F. c o m182
Iam perfect just as Iam.O c e a n o f P D F. c o m183
Igivemyselfpermission tobeallth
andIdeserve theverybestO c e a n o f P D F. c o m184
Iamtotallyfreetochoosethoughts
ItismyDivinerighttodoO c e a n o f P D F. c o m185
Iembrace myentirebeingloveandcompassion. O c e a n o f P D F. c o m186
IlovewhoIam,
andrewardmyselfwit
thoughts ofpraise.O c e a n o f P D F. c o m187
Ireleasetheneedtoblamean
IacceptthepeoplearoundmeasO c e a n o f P D F. c o m188Thisisanewday.Iamanew
O c e a n o f P D F. c o m189
Everything in my life happens
perfect space- time sequence.O c e a n o f P D F. c o m190
Abundance isdrawntomyevery
IamamagnetforDivineprosperO c e a n o f P D F. c o m191
Iturn every exp
an opportunO c e a n o f P D F. c o m192
Itissafe for me to be flexible
to see others’ viewpoints.O c e a n o f P D F. c o m193
IhavetheDivineright
tobefulfilled inallareasof
Iamworthyofsuccess.O c e a n o f P D F. c o m194
Ieasilyflowwithnewexperiences
andnewopportunities.O c e a n o f P D F. c o m195
Ieasilyandcomfortably relea
thatwhichInolongerneedO c e a n o f P D F. c o m196
Iamtotallyandcompletely supportedO c e a n o f P D F. c o mMy
relaxatio
to
rejuve
The m
heaO c e a n o f P D F. c o m198
Ispeakupformy
withease. Iamintelligent
andpowerful.O c e a n o f P D F. c o m199
Everyexperience Ihaveleadsme
understanding ofmypurpose oO c e a n o f P D F. c o m200
My income isconstantly increasiO c e a n o f P D F. c o m201
Everyproblem hasasolution. Learning iseasyandfunforO c e a n o f P D F. c o m202
Iamwillingtogrowup
anddealwithmyfeelings.O c e a n o f P D F. c o m203
Other people respect me
because Irespect myself.O c e a n o f P D F. c o m204
OnlythatwhichInolongerneedlea
Everything thatsurrounds meservesO c e a n o f P D F. c o m205
Ilookforward withenthusiasm
theadventures oftheday.O c e a n o f P D F. c o m206
Iexpectlifetobesafeandjo
Iattractallthatisgood.O c e a n o f P D F. c o m207
Myheartisopen. Ispeakwithlovingwords.O c e a n o f P D F. c o m208
IrejoiceinwhatIhave,
andIknowthatfresh,new
experiences arealways
aheadofme.O c e a n o f P D F. c o m209
Ihaveunlimited choicesaboutwhatMymindfeelsfreeandligh
O c e a n o f P D F. c o m210
Iamnowwillingto
seemyownbeauty
andmagnificence.O c e a n o f P D F. c o m211
Iamtotally
adequate
forall
situations.O c e a n o f P D F. c o m212
Inow choose to support mys
in loving, joyous ways.O c e a n o f P D F. c o m213
Ilistenwithlovetomybody’sm
MybodyisthepictureoftotalO c e a n o f P D F. c o m214
Ilaughat
(andatmyself
andchoose
tobeoffended
byanyone
anything.O c e a n o f P D F. c o mmy
w
lovO c e a n o f P D F. c o m216
Iamopenandreceptivenewavenues ofincome. O c e a n o f P D F. c o m217
Iamenthusiastic aboutlif
IamfilledwithenergyandoptimO c e a n o f P D F. c o m218
Everymoment presents
wonderful newopportunity
become moreofwhoIamO c e a n o f P D F. c o m219
Inowchoosetoreleaseall
andresentment.O c e a n o f P D F. c o m220
Iseeonlyharmony
aroundmeatalltimes. Iamalwayssafe
andsecure.O c e a n o f P D F. c o m221
Iexperience love whereverO c e a n o f P D F. c o m222
Compliments are gifts ofprospe
Iaccept them graciously.O c e a n o f P D F. c o m223
Iamathomeinmybody.O c e a n o f P D F. c o m224
Ithinkpositive
thoughts, because
everycellwithin
mybodyresponds
toeverythought
Ithinkandevery
wordIspeak.O c e a n o f P D F. c o m225
IlookwithintofindmytreasureO c e a n o f P D F. c o m226
IamawarethatwhatIdonotwant
exactlywhatIneedtochangetO c e a n o f P D F. c o m227
Whatever Iam g
will be asuO c e a n o f P D F. c o m228
Everyone changes, andI
changeineveryone.O c e a n o f P D F. c o m229
Iacceptmyself,
andcreatepeace
inmymind
andheart.O c e a n o f P D F. c o m230
Todayisawonderful day. Ichoosetomakeitso.O c e a n o f P D F. c o m231
Iaccept perfect
health as my natural
state ofbeing.O c e a n o f P D F. c o m232
Myunderstanding isclear,
andIamwillingtochange
withthetimes.O c e a n o f P D F. c o m233
Itakebriskwalksinthesunshineinvigorate mybodyandso
O c e a n o f P D F. c o m234
Mybodywantstobeactiveand
Exercise isfunforme.O c e a n o f P D F. c o m235
Iamfreetothinkwonderful tho
IamincontrolofmyownmO c e a n o f P D F. c o m236
Loveflows
myvery
Ittouches
Imeetand
greatercoO c e a n o f P D


 continues to be. On waking up, you see your
true nature clearly, and then a new life begins. For Today
Taking a moment or two, l et your mind roam across some
things you can recall from your past—memories of early
childhood, your parents, birthdays, school, your first kiss, some
things t hat are  sad, and so on. It doesn’t matter what you choose
to see. Now ref lect on the one thing they all have in comm on. You
were there. You are the nonchange in the midst of change. Now
you know your true nature. Everything else is window dressing. YOUR EXPERIENCE:

 DAY 25

Human suffering is built into virtual reality. It doesn’t
exist in awareness itself. When you suffer and feel unhappy, anxious, depressed, or
hopeless, your suffering feels totally real. You are experiencing
something that  is a given, feels like a given, rooted in phys ical pain
and mental anguish. But virtual reality, our collective
spell/dream/illusion, is a construct. Suffering is embedded in the
construct, which is why it fee ls inevitable. Beliefs about suffering,
whether they originate in the doctrine of sin or karma or modern
medical theories, reinforce virtual reality. Waking up doesn’t guarante e that there will never again be
physical pain or sad days. Th e conditioned mind is stubborn, and
our body has been bombar ded constantly by signals from the
conditioned m ind. Shadows of conditioning continue  to fall
(always remembering that t he shadows can be light as well as
heavy). On waking up, yo u abandon your allegiance  to the
conditioned mind, and, from that moment, it begins to fade and
lose its grip. Y ou see that freedom from suffering is possible and
natural. Suffering doesn’t ex ist in awareness itself, which is your
true nature. For Today
When people suffer—for example, when they feel depressed or
are diag nosed with a life-threatening illness—there’s a tem ptation
to b lame themselves. “Did I do this to myself. ” is a questio n posed
out of guilt, and guilt is quick to blame. The best answe r is that
your suffering is part of virtual reality. You accepted virtual reality,
which makes your participation in pain and suffering inevitable. Not tha t you are doomed; some people escape serious s uffering. But you r partic ipation is a se aled deal, no matter who yo u are or
what happens to you, unless you make a change. To end suffering, break the deal. When you wake up, the w hole
contract is annulled. Today yo u can prepare the way by not buying
into pain and suffering as so mething fated and inevitable. Think
back on some experiences you consider as suffering—they’d
include instances of grief, loss, sickness, betrayal, failure,
humiliation, and so on. Now sit quietly, go inward, and be with
yourself this minute. You are the same awareness that went
through suffering but also not suffering, that experienced pain but
also pleasure, that lost but also gained. For every opposite, you
have experienced both poles. Therefore, you are not either one. You are the unchanging awareness that witnesses change, the
screen upon which every experience plays without being an
experience. This insight holds the entire secret of bringing
suffering to an end. YOUR EXPERIENCE:

 DAY 26

Suffering continues because we cling to memory and
grasp at experience. It is an illusion to believe that the
now can be grasped or that reality can be clung to. Truth feels cold when there’s nothing you can do about it. People feel the truth that l ife brings suffering, and they hate
feeling helples s in the face of this truth. The result is gre at inner
conflict. On the one hand, w e pretend to accept that lif e brings
suffering. On the other hand, we struggle to escape the feeling of
helplessness. Modern medicine ends part of the confusion and
struggle. As diseases are conquered, human beings feel more
powerful and suffering is pushed aside—for the moment. Suffering in the form of ment al anguish has not been allevi ated,
nor has the fe ar of disease and aging, or the dread o f death. Upgrading virtual reality is the story of modern technological
civilization. (Just as the discovery of new means of mechanized
death is  a downgrade of virt ual reality. ) Suffering retains its grip
because we want to cling to g ood experiences and the memory of
better days. As long as youth, health, and happiness are rooted in
time, with good times being preferable to bad times, the re is no
escape from suffering. Clinging to virtual reality means that
suffering is part of the construct. When y ou wak e up, you don ’t try to cling or grasp. You don’t
store up good memories and push down bad ones. There  is only
being here now. In the now there is nothing to hold and grasp,
nothing to cling to. By no lo nger clinging, you have cut off your
connection to virtual reality. Then suffering no longer clings to
you. For Today
When s omebody tells you to let go and stop holding on, does
that advice really help. The most stubborn resentments, affronts,
hurts, and anger are holding on to you, not the other way around. No one wakes up after a bitter divorce, losing a job, or being
betrayed by a friend, thinking, “Now I’ve got something I really
want to  hold on to. ” Instead, the anger and resentment come back
of th eir own accord, and they  last as long as they decide to last, not
as long you want them to last. What y ou are actually clingin g to isn’t bad memories, neg ative
emotions, old grudges, and hurt feelings. You are holding on to
virtual reality. By waking up, you let go of your allegiance to it, and
then the bad stuff stops clinging to you. Think about something
that ma kes you really angry or resentful. When you have it in
mind, let go. You won’t be able to, not when it is still clinging to
you. In reality,  you are where you are. This place is filled with bad
things that once happened, hurts and resentments that are in
various stages: clinging tight ly, starting to let go, or almost faded
to noth ing. Virtual reality is set up so that, wherever you are,
experience clings like barnac les to a ship’s hull. Seeing this gives
you a sense of detachment, which is a sign that you are waking up. YOUR EXPERIENCE:

 DAY 27

Suffering comes to an end when we no longer fear
impermanence. As long as we have a stake in the illusion,
we will suffer. Children are eager to explore the world, and they love how
everything is changing. But at the same time a child wants the
security and safety of hom e. This balance becomes harder to
maintain as an adult. Change becomes threatening when there’s
no one at home to promise s afety and security. One way to hold
anxiety at bay is to pretend t hat “I,” the ego-personality, is stable
and reliable. “I” has a stake i n the world, something to maintain. The ego  builds itself up by every kind of clinging—to pleasure,
fantasy, wishful thinking, outworn conditioning, old memories,
and false beliefs. All t hose things are imperma nent, so it doesn’t work to build a
self wit h them as a foundation. Fear of change departs only when
you base your life on the true  self. As you wake up, the transition
from ego to true self happens naturally. For Today
The bes t way to feel safe is when you take safety for gra nted
without worryi ng about it. Consider the commercials you see on
television for life insurance, pharmaceuticals, retirement homes,
and burglar alarms. They offe r reassurance by first bringing up the
fear tha t you are not secure a nd safe. The tactic works bec ause we
don’t really take our personal security for granted—we push
anxiety out of sight instead. To feel how real, unshakable security feels, stop reading for a
second. Then start reading again, and stop again. In the pausebetween readin g these words, you took for granted that yo u know
how to read. T here’s no underlying anxiety about this—yo u know
it for certain—and the same is true for dozens of things you know
how to do. Thi s is how it feels when you are truly secure  without
hiding f rom underlying anxie ty. When you wake up, you will take
for gran ted tha t you have alw ays existed and always will. On that
basis, you are a gain like a child, free to explore the world and safe
from fear because you are at home always, inside yourself. YOUR EXPERIENCE:

 DAY 28

Freedom is the natural state of existence, knowing that we
are aware here and now. Virtual reality isn’t reliable when it comes to lasting happi ness,
security, fulfillment, love, and other things we cherish. Some
people enjoy very few of those things, and even when we get more
than our