 of inner
silence. The great Sufi poet Rumi wrote, “Only let the moving waters calm
down, and the sun and moon will be reflected on the surface of your
Being.”
2. Spending time in Natur e
Plan to spend a period of time contacting Nature. There is no healthier
way to dischar ge pent-up energies. The mind-body system throws off its
excess energies spontaneously when you remove yourself from the artificial
confines of the material world and return to Nature. In city environments it
isn’t always easy to find a green, open space, an expansive view  of sky and
clouds, a lungful of pure air. But if you can find a patch of ground to lie
down on, shoes off and arms outstretched to the sun, take advantage of it.Short of that, seek out experiences of Nature where you live, getting up
early to appreciate the sunrise or stoppin g for a few moments in the evening
to watch the sunset and gaze at the moon and stars.
Your body’s cells are exquisitely attuned to the cycles of the moon, sun,
and stars. When you drink Nature in through your senses, this invisible
connection is strengthened. Even in the heart of congested urban areas, you
can tend a windowsill garden so that you can watch a seed grow; walking
out onto the roof of your building to absorb the sun also affords some
contact with Nature. However you can manage it, capture at least a few
moments of freshness and feel the nourishing touch of earth, sun, and sky.
3. Experiencing and trusting emotions
Begin a journal of your feelin gs. This needn’ t be a complicated task.
Simply make a list of some key emotions and note one example  of each as it
arises in your day. Start with key words for the basic positiv e emotions,
such as:
love joy
sympathy acceptance
happiness friendliness
trust compassion
Next, make a column for more abstract feelings associated with creativity
and personal growth, such as:
insight intuition
discovery transcendence
faith merging
forgiveness peace
revelation
Last, note the primary negative emotions, such as:anger envy
anxiety sorrow
guilt greediness
distrust selfishness
Look at this sheet of paper in the morning and take it with you to work as
a reminder. Although you will get the most benefit by actually writing down
your feelings in some detail, making them explicit and reliving how strong
each feeling was, what kind of circumstances triggered it, and how much a
particular emotio n meant to you, you can do very well with a silent journal.
That is, glance down the list and simply remember each emotion briefly.
Your goals with this journal are as follows:
  1.  T o discover how often you feel things that get overlooked.
  2.  To permit the spontaneous  release of emotions that you would
normally repress or try to for get.
  3.  To truly know your emotions. Many people cannot specif ically
describe what compassion or insight feels like, for example, but
by consc iously being on the lookout for an emotion, you will get
to know it intimately. This is the first stage of mastering your
emotions.
  4.  To make your emotions enjoyable. The life of feelings is meant
to be rich and satisfying, but if your emotions are strangers to
you, you cannot enjoy them. Many people have convinced
themselves that they have few if any emotions; yet, despite our
efforts to repress them, there is a feeling attached to every single
thought we have. Bringing all these feelings to light puts you
back into the wholeness of the mind-body connection, and
wholeness is the most satisfying state in which to live.
In your daily inventory, don’t skip over any words on your list and don’t
dwell on any single category (even if you felt angry several times in one
day, think of only one instance,  then move on). Also, it’s important not to
focus too much on negative emotions, which are the easiest for everyone to
experience and usually are the most self-serving. I ask you to bring upnegative emotions so that you may gain insight into their origin. Being
aware of where an emotion comes from permits the dissipation  of negative
feelings (this is guaranteed to happen, although for stubbornly rooted or
repressed negativity, the process will take time). Negative emotions close
off and limit the world, while the point of this exercise is to awaken the
expansive, creative emotions.
If you take your journal seriously, you will be amazed at how many
diverse emotions you have during the day without being conscio us of them.
Whatever you pay attention to grows, and even though you may feel that
words such as insight  or revelation  apply to you only rarely, just by looking
at your list and focusing on each feeling for a few seconds you will create
space for them to grow.
Being genuinely in touch with emotions tends to be tremendously
difficult amid work and other activities. Emotions don’t follow a routine,
and if you have a tendency to be removed from your feelings, the rush of
modern life makes it even easier to repress and escape feelings as they
arise. Yet nothing is more impo rtant than experiencing your feelings. They
are the most spontaneous part of your makeup, the most primary expression
of your awareness as it relates to the world. You are the totali ty of all the
relationships you have, and the most accurate mirror of them is your
emotions.
4. Remaining center ed amid chaos
In order to rema in centered and calm when everything around you is in
confusion, you need to develop  skills for finding your center. To do that,
isolate two times in your workda y when things are most hectic and stressful
for you (momen ts of heaviest workload are an obvious choic e, as is the
afternoon rush hour going home ). Now plan to take five minutes to center
yourself just before these two periods, using the following technique:
Find a place where you can be alone, one that is as quiet as possible. Sit
comfortably and close your eyes. Pay attention to your breathin g, focusing
on the passage of air into and out of your nostrils. See the air as faint swirls
coming into your nostrils and gently flowing out again. After two minutes,
begin to feel your body (i.e., note the sensations inside your body, on yourskin, the weight of your limbs, etc.). After a minute, gently bring your
attention to the center of your chest and lightly rest it there. Within a few
seconds your attention will probably be distracted by a fleeting thought or
sensation. Don’ t resist this, but when you notice what is happening, gently
return your focus to your chest. End the exercise by sitting quietly, doing
nothing.
Although this is a very simpl e technique, the dischar ge of negative
energies it produces is often quite dramatic—you can feel a heavy burden
lifting off your shoulders and sense a lightness and calm infusing your
whole being. Most important, you will begin to experience  that being
centered is actually the most natural and comfortable way to be in any
situation, no matter how hectic. Centering is a way to return to your self and
become unmoored from the confusion around you.
5. Being childlike
Write down two or three thing s you can do tomorrow that are totally
childlike. Think of something that evokes childhood for you—eating an ice
cream cone, being on the playground, playing games with the shapes of
clouds. Begin to incorporate these activities more and more into your
present life. Your goal is to find that place inside you where you are still a
carefree child. The new paradigm tells us that no event ever disappears; it
only recedes out of conscious awareness back into the field. Therefore, your
childhood is still there with you, ready to be evoked and integrated into
your being.
The activity you choose should be fun but not adult fun; even if you feel
you have outgrown hopscotch,  jump rope, or toys, find something that
irresistibly brings back your happiness as a child (baking a comforting
dessert such as apple pie or bread pudding is a good suggestion). When you
carry out your childlike activity, be a child.  Perhaps you will decide to go to
a playground to swing or to climb on a jungle gym or just to participate by
watching children at play. Put your mind into the innocent, carefree mode
that children exhibit. The feelin g you are trying to recapture here is not a
return to childhood but someth ing much more profound, as stated by the
brilliant writer and therapist A. H. Almaas.“When we look at a child,” Almaas writes, “we see that the sense of
fullness, of intrinsic aliveness, of joy in being, is not the result of something
else. There is value in just being oneself; it is not because of something one
does or doesn’ t do. It is there in the beginning, when we were children, but
slowly it gets lost.” What usuall y happens over time is that we lose track of
the joy inside us; there may be numerous sources of pleasure and success
outside us, but they don’ t match our feelings, which may remain at very low
levels of worthiness and satisfaction.
Ultimately, the desire to be


.,Lye,Nat-c,Nux-v.,
Pho-ac.
nerves:Agar.,Chin.
over-eating:Nux-v.
over-exposure tosun:Bell.,Bry.,Clon.,Lach.
overwork:Calc-p.,Kali-p.,Sil.,Zinc.
physicalexertion:Calc-p.
rheumatism:Merc-s.
running:Puis.
shock:Aco.
summer:Nat-c.
sunstroke:Nat-c.
beforeathunderstorm: Phos.
travelling(car/coach/train etc.):Sil.
vexation:Coloc,Stap.
winter:Sul.
HeadinjuriesseeInjuriestohead
HeartburnseeIndigestion
Heavyfeeling(seealsoSluggish)
Generally:Gels.,Phos.,Sep.
HerpesseeColdsores
HivesAp.,Dulc,Rhus-t.,Urt-u.
Rash:
biting:Urt-u.
burning:Rhus-t.,Urt-u.itching:Rhus-t.,Urt-u.
lumpy:Dulc
stinging:Rhus-t.,Urt-u.
With:
fever:Ap.
jointpain:Rhus-t.,Urt-u.
sweating:Ap.
Better:
rubbing:Urt-u.
Worse:
cold:Rhus-t.
exercise:Urt-u.
heat:Dulc,Urt-u.
night:Ap.,Urt-u.
afterscratching:Dulc,Rhus-t.
Causes:
gettingchilled/wet:Rhus-t.
gettingcold:Dulc.
coldair:Rhus-t.
duringafever:Rhus-t.
insects:Urt-u.
stingingnettles:Urt-u.
HoarsenessArg-n.,Bell.,Calc-c,Carb-v.,Caust.,
Phos.,Rhus-t.(seealsoVoicelost;Sore
throat,Withhoarseness)
Causedby:
over-usingvoice:Arg-n.,Caust.,Phos.,
Rhus-t.
voicelost:Caust.
Painful:Bell.,Phos.
Painless:Calc-c,Carb-v.
Whencrying:Bell.
Worse:
evening:Carb-v.,Caust.,Phos.
morning:Calc-c,Carb-v.,Caust.,Phos.
HomesickIgn.,Pho-ac.
HotflushesCocc.,Kali-c.,Lach.,Nat-s.,Phos.,Sep.,
Sul-ac
Flushmovesupthebody:Sep.
With:
headache:Lach.
palpitations:Lach.
hotsweats:Lach.
Worse:
duringtheafternoon:Sep.
duringtheevening:Sep.
aftersweating:Sep.
Causes:
menopause:Lach.,Sul-ac.
HurriedArg-n,Hep-s.,Sul-ac.
Whileeating:Hep-s.,Sul-ac.
Atwork:Sul-ac
Whilespeaking:Arg-n.,Hep-s.
Whilewaiting:Arg-n.
Whilewalking:Arg-n.,Sul-ac.
Whilewriting:Sul-ac.
INTERNALREPERTORY Injuries•185
IdealisticIgn.
Impatient(seealsoIrritable)Cham.,Heps.,Nux-v.,
Sul.
ImpulsiveArg-n.,Heps.,Nux-v.
IndecisiveBar-c.,Lyc.
Indifferent(seealsoApathetic)Carb-v.,Nat-m.,
Nat-p.,Pho-ac,Rhe.,Sep.
Duringafever:Op.,Pho-ac.
Children:Rhe.
toplaying:Rhe.
Toeverything:Carb-v.
Toownchildren:Sep.
Tofamily:Sep.
Tolovedones:Sep.
Topersonalappearance (i.e.,scruffy):Sul.
Towork:Sep.
IndigestionAnt-c.,Arg-n.,Ars.,Calc-c,Carb-v.,
Caust.,Chin.,Ign.,Kali-b.,Lye,Kali<.,
Kali-m.,Kali-p.,Mag-c,Mercs.,Nat-c,
Nat-m.,Nat-p.,Nats.,Nux-v.,Phos.,Puis.,
Sul.(seeFlatulence;Taste)
Belches:
acrid:Lye.
bitter:Chin.,Nats.,Nux-v.,Puis.
difficult:Arg-n.
empty:Ant-c,Arg-n.,Carb-v.,Caust.,
Kali-b.,Lye,Puis,Sul.
greasy:Mag-c.
incomplete,ineffectual.Chin.,Nat-m.
loud:Arg-n.
sour:Calc-c,Carb-v.,Chin.,Ign.,Kali-b.,
Lye,Mag-c,Nat-c,Nat-m.,Nat-p.,Nats.,
Nux-v.,Sul.
tastingoffoodeaten:Ant-c,Caust.,Chin.,
Nat-m.,Puis.
Belly/stomach feels:
bloated:Ant-c,Arg-n.,Calc-c,Carb-v.,
Chin.,Kali-c,Mag-c,Nat-p.,Nats.,
Nux-v.,Sul.
empty:Ant-c,Ign.,Kali-p.,Lye,Nux-v.,
Puis.,Sul.
at11a.m.:Sul.
full:Ant-c,Caust.,Kali<.,Lye
veryquickly(wheneating):Lye
hard:Calc-c.
rumbling:Mag-c.
Nervous:Kali-p.
Painsinthestomach:
burning:i4rs.,Carb-v.,Phos.,Sul.
cramping:Carb-v.,Caust.,Lye,Nat-m.,
Nux-v.
pressing:Calc-c,Caust.,Chin.,Lye,Nat-m.
Nux-v.,Puis.
sore,bruised:Kali-c,Nat-c,Nux-v.,Phos.
With:
diarrhoea:Kali-m.flatulence:Arg-n.,Calc-c,Carb-v.,Sul.
afterbreakfast:Nats.
heartburn:Ars.,Calc-c,Lye,Mag-c,
Mercs.,Nat-p.,Nux-v.,Puis.
nausea:Arg-n.,Carb-v.,Mag-c,Nat-c.
stoolspale:Kali-m.
violenthiccups:Nat-m.
Better:
belching:Arg-n.,Carb-v.,Ign.,Kali-b.,
Kali-c,Lye
hotdrinks:Ars.,Nux-v.
afterpassingastool:Nats.
passingwind:Carb-v.
warmthofbed:Nux-v.
Worse:
afterbelching:Chin.
aftercabbage:Mag-c.
afterdrinking:Chin.,Sul.
aftereating:Arg-n.,Carb-v.,Chin.,Kali-b.,
Kali-c,Lye,Nux-v.,Phos.,Puis.,Sul.
fruit:Chin.
milk:Mag<.,Sul.
atnight:Puis.
onions:Lye
rich/fattyfood:Carb-v.,Puis.
starchyfood:Kali-m.,Nat-m.,Nats.
tightclothing:Lye,Nux-v.
Causes:
abdominalsurgery:Chin.
alcohol:Nux-v.
beer:Kali-b.
coffee:Nux-v.
grief:Ign.
mentalstrain:Nux-v.
nervousexhaustion:Kali-p.
over-eating:Nux-v.
overwork:Kali-p.
pregnancy:Mercs.
rich/fattyfood:Nux-v.,Puis.
InjuriesAco.,Am.,Bell.,Calc-s.,Calen.,Con.,
Heps.,Hyp.,Lach.,Led.,Phos.,Ruta.,Sil.,
Stap.(seealsoBites/Stings;Brokenbones;
Bruises;Sprains;Strains)
Cuts/wounds:
bleedfreely:Aco.,Bell.,Lach.,Phos.
blood:
brightred:Phos.
slowtoclot:Phos.
crushed:Hyp.
inflamed:Heps.,Sil.
withrednessaround:Heps.
withdirt/splinter stillinside:Si7.
withpusinside:Sil.
withpusoozing:Calc-s.
painful:Calen.,Heps.,Hyp.,Sil.,Stap.
shooting:Hyp.
1
186•Insectbites INTERNALREPERTORY
sore-bruised:Am.,Hep-s.,Ruta.
splinter-like:Hep-s.
stitchingtearing:Stap.
painfuloutofproportiontotheinjury:
Calen.
suppurate:Calc-s.,Calen.,Sil.
withbruising:Am.
Tofingerstoes(crushed):Hyp.
Laceratedwounds(torn):Calen.,Hyp.,Led.
Puncturedwounds(withaknife,ornail,etc.)-'
Hyp.,Led.
Slowtoheal:Calc-s.,Hep-s.,Hyp.,Lack.,Sil.
Toglands(breasts,testicles,etc.):Con.
Tohead:Am.
cold,inflamed,sensitive,stonyhardlumps,
swollen:Con.
Tomuscles:Am.
Tonervesnerve-richpartsofthebody:Hyp.,
Stap.
Topalmofhandorsoleoffoot:Led.
Toshins:Ruta.
With:
shock(anxietyandfear):Aco.
foreignbody:Sil.
Scars:
becomelumpy:Sil.
becomered:Lach.
arepainful,breakopenandorsuppurate:
Sil.
Better:
coldcompresses:Led.
Worse:
heat:Led.
touch:Hep-s.,Stap.
Causes:
accident:H


nosebleed”
because its leaves were used to
staunch blood.
Poultice (to make, p. 295). Apply to grazes, cuts, and bruises.
■ Digestive infections, p. 305.
■ Fever, p. 311.
■ Varicose veins, p. 302.
US_056-057_Achillea_Acrous.indd   56 07/04/16   4:36 pm57 key medicinal plantsAcorus c A l A mus
Powder is taken
as a tonic in
Ayurvedic medicine.Tincture  is prescribed
by herbalists and doctors
for digestive ailments.Decoction is given to relieve
indigestion and gas and to
increase appetite.Sweet flag has a long-standing reputation as a tonic
and stimulant. An important herb in Ayurvedic
medicine, it is also widely used in Europe and the U.S.
The rhizome is a valuable remedy for digestion,
and is a tonic for the nervous system. It stimulates the
appetite and soothes digestion, relieving gas and calming
indigestion and colic. Sweet flag has a strongly aromatic,
bitter taste.Acorus calamus (Araceae)
Sweet Flag, Calamus, Bacc (Hindi)
Habitat & Cultivation
Sweet flag, believed to originate from
India, now grows in many parts of the
world. It prefers wet soil and is found
in ditches, beside lakes and rivers, and in marshy places. Propagation is carried
out in autumn or early spring by
dividing the clumps of rhizomes and
replanting them in shallow water. The
rhizomes are harvested as needed.
Related Species
A. gramineus  (shi chang pu ) is a
Chinese herb and a close relative
that is used medicinally for much
the same range of conditions as
A. calamus.
Key Constituents
■ Volatile oil—sesquiterpenes
 (A. calamus  var. americanus
 only); asarone (except
 A. calamus  var. americanus )
■ Saponins
■ Bitter principle (acorin)
■ MucilageSweet flag
An herbaceous, aquatic
reedlike plant with tall,
sword-shaped leaves.
It grows to 3 ft (1 m).
Key Actions
■ Carminative
■ Relieves muscle spasm
■ Antioxidant
■ Anti-inflammatory
■ Tonic
Research
■ Beta-asarone  Research attention
has focused on the constituent beta-
asarone in the volatile oil, which has
a carcinogenic action when isolated.
The American variety of sweet
flag ( A. calamus  var. americanus ),
commonly available in Europe, does
not contain beta-asarone, and only
preparations made from this should
be used.
■ Whole herb  In India, sweet
flag powder has been taken for
thousands of years with no reports
of cancer arising from its use.
This suggests that use of the
whole herb may be safe, but
more research is needed.
Traditional &
Current Uses
■ Early uses  Sweet flag has been
regarded as an aphrodisiac in India
and Egypt for at least 2,500 years.
In Europe, it was valued as a Sweet flag  is an aquatic plant, similar in
appearance to the iris. It has yellow flowers
in summer.
Parts Used Key Preparations & Their Usesstimulant, bitter herb for the appetite
(if not for the appetites) and as
an aid to digestion. In North
America, the decoction was used for
fevers, stomach cramps, and colic; the
rhizome was chewed for toothache,
and powdered rhizome was inhaled
for congestion.
■ Ayurvedic medicine  Sweet
flag is an important herb in
Ayurvedic medicine, and is valued
as a “rejuvenator” for the brain and
nervous system, and as a remedy
for digestive disorders.
■ Western herbalism  In Western
herbal medicine, the herb is chiefly
used for digestive problems such
as bloating, gas, colic, and poor
digestive function. Sweet flag,
particularly A. calamus  var.
americanus, which is the most
effective antispasmodic, relieves
spasm of the intestines. It helps
uncomfortable and distended
stomachs, and headaches associated
with weak digestion. Small amounts
are thought to reduce stomach
acidity, while larger doses increase
deficient acid production—a good
example of how different doses
of the same herb can produce
different results.
 RCautions T ake only under professional supervision. Do not
take for more than 1 month. Restricted in some countries.
Fresh rhizomeRhizomes have
an aromatic,
spicy fragranceDried rhizome Rhizomes grow to about 11⁄4 in (3 cm)
thick. They are harvested as needed.
US_056-057_Achillea_Acrous.indd   57 26/02/16   3:58 pm
58Aesculus hippocA stAnumkey medicinal plantsAesculus hippocastanum (Sapindaceae)
Horse ChestnutHorse chestnut
A deciduous tree with divided leaves, white and pink flowers, and spiny green fruit. It grows to 80 ft (25 m).
Horse chestnut seeds are the main herbal
medicine for venous disorders.
Habitat & Cultivation
Native to mountain woods from the
Balkans through western Asia to
the Himalayas, horse chestnut is now cultivated as an ornamental and shade tree in temperate regions around
the world, especially in northern and western Europe. It is propagated from seed in autumn or spring. Leaves are harvested in summer, the bark and seeds in autumn.
Related Species
Do not use Ohio Buckeye (A. glabra) as it is toxic if taken internally.
Key Constituents
■ Triterpenoid saponins, including
 about 5% aescin, a complex
 mixture of glycosides
■ Polysaccharides (about 50%)
■ Coumarins, including aesculin
■ Flavonoids
■ Tannins, including proanthocyanidins
■ Fixed oil (2–3%)
Key Actions
■ Venous tonic
■ Astringent■ Anti-inflammatory
■ Antioxidant
■ Reduces fluid retention
Research
■ Clinical trials Numerous trials
have confirmed horse chestnut’s value
as a medicine in venous problems such as varicose veins, venous ulcers, hemorrhoids, and frostbite. In one London-based study, published in 1996, horsechestnut extract was shown to be as effective in treating varicose veins as compression stockings. In Germany, horse chestnut extracts and aescin are now routinely used to treat varicose veins.
■ Venous insufficiency A 2006
review of clinical trials by the Cochrane Database assessed the use of horse chestnut extract for chronic venous insufficiency—a condition that includes leg swelling and spider and varicose veins. The review con-cluded that horse chestnut extract was a safe and effective short-term treatment for this problem.
Traditional &
Current Uses
■ Circulatory system Although
horse chestnut has a beneficial
effect on the heart and arteries, it  is primarily a remedy for the veins.  It helps improve the tone of the
vein walls, which when slack or distended result in varicose veins, piles, and similar problems. It also reduces edema (fluid retention) caused by fluid leaking from distended veins, and increases the permeability of the capillaries, allowing excess fluid to drain back into the circulatory system. Horse chestnut is taken internally for leg ulcers, varicose veins, piles, and frostbite, and applied locally as a lotion, gel, or ointment. A decoction of the bark or leaf can be used as an astringent lotion for varicose veins.
■ Rheumatism In France, an oil
extracted from the seeds has  Parts Used
Key Preparations & Their Uses
been used as a topical application
for rheumatism.
■ Chest remedy Horse chestnut
makes a serviceable chest remedy and in Turkey has been used to treat chest complaints in horses. In the U.S. a decoction of the leaves has been considered useful for whooping cough. Extracts of horse chestnut seed—the shiny brown
“conkers” collected by British children in autumn—have
a scientifically established ability to relieve the symptoms
of varicose veins, and promote their repair. T aken by  mouth, or applied as a lotion, horse chestnut will help  to tighten up the tissues and reduce the pain and
swelling of varicose veins. It is also useful in helping  to reduce fluid retention.
Cautions Best taken with professional advice. Horse chestnut can cause gastro-
intestinal upset at normal dosage (discontinue if symptoms develop) and is toxic at excess dosage. Not suitable for children. Do not apply to broken or ulcerated skin. May interact with blood-thinning drugs.Fresh
leavesLeaves can be used to make a lotion
for varicose veins and hemorrhoids.
Seeds  are an excellent
remedy for varicose veins  and associated fluid retention.
Fresh seedsBark is much more astringent than the seeds.
Tablets may have a higher


 hatefull to the nose, harmfull to the braine [and] dangerous to the lungs.” In Central America, tobacco was prescribed by the Maya as a treatment for asthma, convulsions, and skin disease. Tobacco has been used as part of rituals in many Native American cultures.
Medicinal Actions & Uses  Tobacco is no
longer used medicinally. The dried leaves make a good insecticide, but external application should  be avoided as nicotine is readily absorbed through the skin.
 Caution  Tobacco should not be taken in
any form.
US_224-245_Jasmine_Harmala.indd   240 26/02/16   12:47 pm241 Other medicinal plantsOlea eur Opaea
native to tropical Africa and Asia, has been used
medicinally since the earliest times, and is taken
for indigestion, dysentery, and other
gastrointestinal problems.
Ocimum basilicum (Lamiaceae)
Sweet Basil,
Basil
Description  Strongly aromatic annual growing
to 20 in (50 cm). Has shiny oval leaves, a square
stem, and small white flowers in whorls.
Habitat & Cultivation  Sweet basil, also
known as basil, is probably native to India. Over
150 varieties are now grown around the world for
their distinctive flavor and essential oil. The leaves
and flowering tops are gathered as the plant comes
into flower.
Parts Used  Leaves, flowering tops, essential oil.
Constituents  Sweet basil contains a volatile oil
(about 1%), which consists principally of linalool
and methylchavicol, along with small quantities
of methyl cinnamate, cineole, and other terpenes.
History & Folklore  In his 1st-century ce
Materia Medica, the Greek physician Dioscorides
described the African belief that eating sweet
basil stopped the pain caused by a scorpion’s sting.
The herb was used in Roman times to relieve
flatulence, to counteract poisoning, as a diuretic,
and to stimulate breast-milk production. Basil also
has a history of use in Ayurvedic medicine.
Medicinal Actions & Uses  Sweet basil acts
principally on the digestive and nervous systems,
easing flatulence, stomach cramps, colic, and
indigestion. It can be used to prevent or relieve
nausea and vomiting, and
helps to kill intestinal
worms. Sweet basil has a mildly sedative action, proving useful in
treating nervous irritability, depression, anxiety,
and difficulty in sleeping. It may also be taken for
epilepsy, migraine, and whooping cough. The herb
has been traditionally taken to increase breast-milk
production. Applied externally, sweet basil leaves
act as an insect repellent. The juice from the leaves
brings relief to insect bites and stings. Sweet basil
has an established antibacterial action.
Related Species  See also holy basil ( Ocimum
tenuiflorum, p. 116). Bush basil ( O. basilicum var.
minimum ) has a much milder action than sweet basil,
and is used to relieve cramping pain and flatulence.
Caution Sweet basil essential oil should not be
taken internally.
Self-help Use  Minor bites, stings & swellings,
p. 303. may prove helpful in conditions as diverse as dry
eyes and multiple sclerosis.
Caution  Do not take evening primrose oil if
suffering from epilepsy.
Olea europaea (Oleaceae)
Olive
Description  Evergreen tree growing to 33 ft
(10 m). Has a deeply grooved gray trunk, small
leathery leaves, clusters of small greenish-white
flowers, and a green fruit ripening to black.
Olive harvesting is carried out in many groves much
as it was centuries ago.
Sweet basil  is a mildly
sedative herb with
antibacterial properties.Habitat & Cultivation  Olive trees grow wild
in the Mediterranean region and are cultivated in
Mediterranean countries and in regions with a
similar climate in the Americas. The leaves may
be gathered throughout the year, the fruit in late
summer. The leaves of wild trees are believed to
contain a higher concentration of active principles.
Parts Used  Leaves, oil.
Constituents  Olive leaves contain oleoropine,
olesterol, and leine. Olive oil contains about 75%
oleic acid, a monounsaturated fatty acid.
History & Folklore The olive was probably first
cultivated in Crete around 3500 bce. The tree has
many symbolic associations: the olive branch is an
emblem of peace, and the leaves crowned victors in
the ancient Olympic Games. The leaves have been
used since those times to clean wounds. The oil has
been used for ritual anointing in some religions.
Medicinal Actions & Uses  Olive leaves lower
blood pressure and help to improve the function of
the circulatory system. They are also mildly diuretic
and may be used to treat conditions such as cystitis.
Possessing some ability to lower blood-sugar levels,
the leaves have been taken for diabetes. The oil is
nourishing and improves the balance of fats within
the blood. It is traditionally taken with lemon juice
in teaspoonful doses to treat gallstones. The oil has
a generally protective action on the digestive tract
and is useful for dry skin.Oenothera biennis (Onagraceae)
Evening Primrose
Description  Biennial herb growing to 8 in
(20 cm). Has red blotches on stem, crinkled lance-
shaped leaves, 4-petaled yellow flowers, and
elongated seed capsules.
Habitat & Cultivation  Native to North
America, evening primrose is now commonly
found in many temperate zones around the world.
It thrives in open areas, especially in dunes and
sandy soil. Evening primrose is grown commercially
for its seed oil.
Parts Used  Leaves, stem bark, flowers, seed oil.
Constituents  Evening primrose oil is rich in
essential fatty acids—linoleic (about 70%) and
gammalinolenic acid (about 9%) in particular. Its
action mostly depends on the gammalinolenic acid
(GLA), which is a precursor of prostaglandin E1.
The oil is often combined with vitamin E to
prevent oxidation.
Medicinal Actions & Uses  The flowers,
leaves, and stem bark of evening primrose have
astringent and sedative properties. All
three parts have been employed in
the treatment of whooping cough.
Evening primrose has also been
taken for digestive problems and
asthma, and used as a poultice to
ease the discomfort of rheumatic
disorders. The oil, applied externally, is
beneficial in the treatment of
eczema, certain other itchy skin
conditions, and breast tenderness.
T aken internally, the oil has an effect
in lowering blood pressure, and in
preventing the clumping of platelets.
The oil is now commonly taken for
premenstrual problems, including
tension and abdominal bloating, and Evening
primrose
US_224-245_Jasmine_Harmala.indd   241 26/02/16   12:47 pm
242Opuntia ficus-indica (Cactaceae)
Prickly Pear
Description  Perennial cactus growing to 10 ft
(3 m). Has large spatula-shaped stems covered
in clusters of spines, brilliant yellow flowers, and
roundish purple fruit.
Habitat & Cultivation  Prickly pear is native
to Mexico and naturalized in semitropical regions around the world. The fruit is harvested when ripe, the stems when required.
Parts Used  Flowers, fruit, stems.
Constituents  The fruit contains mucilage, sugars,
vitamin C, and other fruit acids.
History & Folklore  Prickly
pear fruit is used to make conserves and an alcoholic drink in Mexico. The split stems have been bound around injured limbs as a first-aid measure.
Medicinal Actions
& Uses  Prickly pear flowers
are astringent and reduce bleeding, and are used
for problems of the gastrointestinal tract—particularly diarrhea, colitis, and irritable bowel syndrome. The flowers are also taken to treat an enlarged prostate gland. The fruit is nutritious.OnO nis spinO saOther medicinal plantsResearch  Clinical trials have shown that olive
leaves lower blood pressure.
Self-help Uses Cradle cap, p. 318; Stretch
marks, p. 317.
Ononis spinosa (Fabaceae)
Spiny Restharrow
Description  Spiny perennial with 3 small leaflets
per leaf, bright pink, pea-like flowers, and small  seed pods.
Habitat & Cultivation  A relatively common
European plant, spiny restharrow thrives in dry grassland and along roadsides.
Part Used  Root.
Constituents  Spiny restharrow root contains
phenols, lectins, triterpenoids, and a volatile oil (comprising mainly trans-anethole). The volatile oil in the root is diuretic; the non-volatile oil content is antidiuretic. A decoction of the root has an antidiuretic effect, as the volatile oil is lost in the steam. If a diuretic is desired, the root is made into an infusion.
Medicinal Actions & Uses  The root


 and should, with his or her
physician’s approval, repeat it every 2 months. The  steps in doing this are not difficult and are as
follows:
1.  For 5 days prior to the "Flush," consume as much ap ple juice or cider as the appetite
permits, in addition to regular meals. You may add a total of 60 drops of Formula HRT
(Phosfood Liquid or Super Phos 30) to the apple jui ce or cider each day. Nutritional
supplements should also be taken during this time. The first preference for juice would be
freshly juiced organic apples, and secondly, apple juice or cider (unsweetened and
preferably organic if possible) purchased either fr om the health food or grocery store. A
person should be sure to read the labels carefully and obtain a juice that has no additives
whatsoever.
If one is a severe hypoglycemic, is diabetic, or ha s difficulty tolerating the juice or cider,
he or she may take 20 drops of HRT (Phosfood Liquid  or Super Phos 30) with each meal
(60 drops daily) in RO filtered water or distilled water or some type of juice other than
apple. Due to the high acidity, it is wise that one  brush his teeth or rinse out his mouth
with Milk of Magnesia or baking soda solution after  taking the ortho-phosphoric acid.
2.  At noon on the sixth day, one should eat a normal l unch and take the Metabolic Formulas
scheduled for that time.
3.  Two hours after lunch, 1 or 2 tablespoons of Epsom salt (magnesium sulfate) dissolved in
1 to 3 ounces of warm mineral water, RO filtered wa ter or distilled water should be taken.
The taste may be objectionable to some. If so, the mixture can be followed by a little
citrus juice if desired (freshly squeezed if possib le).  4.  Four hours after lunch, one should take a 1-quart c offee enema with one-fourth (1/4) cup
of Epsom salt dissolved in it. This should be retai ned for 15 minutes and expelled. The
coffee should be made as strong as one can tolerate  but no stronger than 6 tablespoons of
ground coffee per quart of water.
5.  Five hours after lunch take 1 tablespoon of Epsom s alt, dissolved as the previous dose
(Step 3).
6.  Six or seven hours after lunch, one may fast if des ired. However, it is preferable to have a
fresh fruit salad, using as many fresh fruits in se ason as possible. Use heavy,
unpasteurized whipping cream as a dressing on the s alad, whipped with a little raw
(unheated) honey if desired. One can eat as much as  desired of the whipped-cream-
covered salad. If fresh fruit is unavailable, froze n berries such as strawberries,
blueberries, boysenberries, blackberries, raspberri es, etc. can be used. These should also
be covered with whipped cream and a large portion e aten. Take citrus fruit or juice after
the cream and fruit meal, if desired. For hypoglyce mics, the cream should balance the
fruit. However, each hypoglycemic should adjust the  amount of salad eaten to his
individual tolerance.
7.  At bedtime, there can be 1 of 3 choices ( Note:  Olive oil stimulates the gall bladder and
bile duct to contract powerfully, thus expelling so lid particles kept in storage for years.
All juice should be freshly squeezed if possible):
A.  Take one-half (1/2) cup of unrefined olive oil or 6  tablespoons of Formula F followed by
a small amount of orange, grapefruit, or lemon juic e if the oil taste is objectionable.
B.  Take one-half (1/2) cup of unrefined olive oil or 6  tablespoons of Formula F blended with
one-half (1/2) cup of orange, grapefruit, or dilute d lemon juice.
C.  Take 4 tablespoons of unrefined olive oil or 4 tabl espoons of Formula F followed by 1
tablespoon of citrus juice every 30 minutes until 6  ounces of oil have been consumed.
This choice is preferable for those who are unusual ly weak or who have had gall bladder
problems in the past. It has been found helpful to rinse the mouth with an alcohol base
drink like Sherry to cut out the residue of the oil  taste. If an alcohol base drink is
unobtainable, try a natural carbonated drink, or cl ub soda. ( Do  not swallow  the alcohol
drink or the carbonated drink.) ( Note:  If one should vomit during the consumption of the
oil and juice, the procedure should be continued un til it is finished. It is not necessary to
make up for the amount that was vomited. Nausea fel t during this process usually
indicates stimulation of the gall bladder and/or li ver.)
1.  Immediately upon finishing the oil and juice (or wh ile taking it), one should go to bed
and lie on the right side with the right knee drawn  up toward the chin for 30 minutes
before going to sleep. This encourages the oil to d rain from the stomach, helping contents
of the gall bladder and/or liver to move into the s mall intestine.
2.  If one feels quite ill during the night, another st rong coffee enema with one-fourth (1/4)
cup of Epsom salt dissolved in it may be taken.
3.  If there is a strong feeling of nausea the followin g morning, one should try to remain in
bed until it subsides somewhat. Vomiting should not  be forced.
4.  Upon arising, one must take another strong coffee e nema with Epsom salt in it or, 1 hour
before breakfast, take 1 tablespoon of Epsom salt d issolved in 1 to 3 ounces of warm
mineral water, RO filtered water or distilled water.  5.  If one continues to feel nauseous or very sore in t he upper abdomen even after the enema,
a light diet of sprouts, fruit (raw or steamed), yo gurt or kefir, and freshly extracted
vegetable juices (especially with beet greens in th em) should be resumed. If one finds
that the Metabolic Formulas cause discomfort immedi ately after the flush, they may be
omitted for three days.
Helpful Hints
1.  Taking one hydrochloric acid tablet at bedtime will  help reduce any nausea during the
night.
2.  If you have a tendency to get nauseated from the oi l, take 2 tablespoons of Aloe Vera
juice after your doses of oil and citrus juice.
3.  Placing a hot water bottle over the liver area (und er the right ribcage) during the night
also helps relieve nausea.
Note:  One should not be frightened by the above referenc es to nausea, vomiting, soreness of the
abdomen, etc. Chances are that the symptoms won’t b e severe enough to cause vomiting or
soreness of the abdomen, as this happens only very rarely. Many people complete this procedure
with minimal discomfort, and nearly everyone feels much better after completing it. Flushing the
liver and gall bladder in the manner described (if the gall bladder is present) stimulates and
cleans these organs as no other process does.
Oftentimes, persons suffering for years from gallst ones, lack of appetite, biliousness, backaches,
nausea, and a host of other complaints will find ga llstone-type objects in the stool the day
following the flush. These objects are light to dar k green in color, very irregular in shape,
gelatinous in texture, and of sizes varying from "g rape seed" size to "cherry" size. If there seems
to be a large number of these objects in the stool,  the flush should be repeated in 2 weeks.
Fasting
After The Liver-Gall Bladder Flush a fast may be st arted. The fast should last one or two days.
We are now giving the body a rest and an opportunit y to cleanse itself of much waste on the
individual cell level. Each day of the fast one qua rt of fresh carrot juice and one pint of celery
juice should be taken, along with all the RO filter ed or distilled water desired. It is best to dilute
the fresh juice with equal parts RO filtered or dis tilled water.
It is important to remember that unless sufficient fluids are taken the poisons become
concentrated and are not eliminated in the natural way.
Cleansing The Small Intestine
If there were only one kind of pill that would help  everybody, the cancer patient or otherwise, it
would be "Okra-Pepsin-E3" made by Standard Process,  Inc. It would probably do the nation’s
health more good than any other one pill. It digest s the mucus that coats the walls of many
people’s small intestine. Certain foods, such as pa steurized milk and many cooked foods, cause
the mucus buildup on the wall of the small intestin e (raw foods do not cause this mucus buildup). The mucus coats the


 it feels to have that particular
feeling. Then you can hang out with your emotion —and the Distorted Reality that it
generates —for as long as you want. You are in total control. You can create whatever
“aftereffect” you wish. After  you feel the first rush of emotion, how you wish it to affect you
is up to you.
By the way, you can trust yourself on this. You will know  when you’re “done” having an
experience. You will know  when your period of mourning is over, your time of anger has
passed, your veil of tears is ready to be lifted, your fear seeks to subside, your unhappiness
feels complete.
Again, you can decide that this will be just moments after the very first impulse of
negative energy flows through you —or you can choose to take w eeks, months, or years.
(We all know people who have been bitter for decades over an event in their past.) But
now, at least, you cannot say that you have no control  over these emotions or the thoughts
that create them, that you have no control  over the wa y you are experiencing your life, that
you have no control  over the reality in which you find yourself.
In my own life, I have reduced my experience of anger or frustration to about twelve to
fifteen minutes. I just toss it away after that. Sadness takes a  little longer. Sometimes a half -
hour or more. Fear, longer still. I can hang out in fear, or waft in and out of it, for periods of
time over days on end if I am not careful. And melancholy?  Gosh, I could entertain
melancholy as a Constant State of Mind gi ven the slightest encouragement. (It’s apparently
too much fun for me to give up.)
The point: I hold on to the experiences that serve me, and only as long as they serve me.
And how I can tell when they are no longer are serving me? By my Happiness Meter.
You see, I know myself pretty well. I can actually be happy  being angry —and I am willing
to admit that. I can be happy  being sad, and I can admit that. There are certain times when
it feels good  to feel bad. There’s a certain excitement attached to a partic ular kind of anger.
(Self -righteousness is one of my favorites.) But when it no longer feels good to feel bad, I
cut it off. I will not disserve myself.
You do not have to disserve yourself, either. So look at what is going on in your life right
now, and s ee how you’re feeling about it. As long as you feel good about feeling whatever
you’re feeling —as long as you are, at some level, getting a payoff out of it, enjoying the
experience you are having —it is serving you. (The question is whether you will be abl e to
admit that, even to yourself.)
As soon as you become clear that you are done feeling a certain way... when you hear
yourself saying to yourself, I’m finished with this. I’m through with this. I don’t want any
more of this!, then you can use the too ls that are being described on these pages to be done
with it. Instantly.
That’s the gift you’re giving yourself here.
Let’s make no mistake about something. You brought yourself to this book. You opened
it. And it’s you who’ve stayed with it through all o f these deep explorations. You’ve  done
this. You have given yourself this gift. Nice going. Nice, nice going. You’ve needed it. You
deserve it. And you got it.  Now I am going to show you exactly how all of this works in real life. Not on paper. Not
in a le cture. In real life.
They don’t set out to do anything grand.
They play, the three of them:
Black and Burr -ridden,
Speckled and Bright -eyed,
Sleek and Questioning.
Every morning the play continues,
tugging one another this way and that
along throughout a day.
If He sits, scratching and gazing out across
the great divide of valleys,
She will bring Him an enduring piece of hat
or garden hose or
the last fourth of a plastic ball
and drop it at His feet.
If the One with the moon -colored eyes
lies in the ivy, with sun on Her ribs
and leaves in Her ears
the other two will attack mid -dream
with nip and tug at
neck and tail.
It is pure genius and heart.
Three dogs living out the Mystery
every moment
while it slips like water
thro ugh all of my grasping.
—‘Three Dogs Knowing’  © 2005 Em Claire  11.
NOTICE THE MOMENT
I’M GOING TO DEMONSTRATE  to you how you can —how any person can —move to a new inner
truth about anything; how you can upshift from Imagined Truth to Apparent Truth in
minut es.
You can use this technique either before  a moment occurs (as in the case of stepping into
something that you know is likely to happen) or after  a moment occurs (as will be the case
most often, I should think).
Elevating your inner truth is a matter of changing your perspective, and this is easier
than most people realize. In fact, it can be done very quickly.
As my demonstration here I’m going to use an example from one of the Changing
Everything workshops that I present around the world. In this worksh op I use a process
with people that I call Notice the Moment. (It is just one of several processes that I have
created to invite the mind to a new level of awareness.)
The Notice the Moment  tool awakens the mind and allows it to restart the thought
process  by inviting the mind to notice that Then  is not Now  and that Now  is not Tomorrow,
but that Now  is NOW. In other words, the mind is invited to pay attention to what is readily
apparent, rather than to what is clearly imagined.
This process shows the mind t hat there’s nothing going on  except what’s going on. It
instructs the mind to stop adding things to that. The data that is then considered is limited
to the data that is observed, that is readily apparent. This creates a new starting point for
thought: the  Apparent Truth.
From this new thought arises a new emotion. The new emotion produces a new
experience, the Observed Reality, to replace the Distorted Reality that is causing so much
inner turmoil. All of this transformation is occurring in a person’s inte rior. The exterior
event has not changed.
I use the Notice the Moment  process when I find that someone in my workshop is
continually using a false starting point for their thought about what is happening in the
moment, thus creating a distorted experience of Now.
Classic examples of this are the people in a retreat or workshop who become angry
because something has changed in the room. They came into the workshop feeling all
excited and happy to be there. They’re filled with the anticipation of having a pow erful
experience. Then something happens. Something changes. Maybe I’ve said something that
somebody doesn’t like. Or maybe I’ve exhibited a characteristic that rubs someone the
wrong way. The mood of the room changes. You can feel it in the air. You can feel this
change. It’s palpable and it’s real.
All it takes is one participant to have negative feelings for the energy of the room to
change. Sooner or later that participant will say, “I don’t like what’s going on here.” I will
then ask, “What do you think is happening?”  My question often sounds strange to them. I explain that many people have a difficult
time noticing the moment — and so when I ask them what is happening right now, they
don’t know how to answer.
So I say to that person, “You said there  is something you don’t like. What do you think is
going on right now?”
They might say, “Well, you’re starting to get real sharp in your tone of voice and very
controlling,” or something like that.
So I say, “Is that how you perceive what I’m doing? And ev en if it is what I am doing, so
what?”
“So, I’m not happy,” they’ll repeat again.
Right about then I’ll invite them to the front of the room by asking, “Would you like to
heal that?” Often they’ll respond with something like, “Heal what? I’m totally fine. It’s you
who’s acting like an ass.”
The room chuckles and I chuckle (because it happens in every retreat that someone in
the room turns on the facilitator) and then I say, “Well, maybe you can heal me. Would you
be willing to do that? Would you be willing to help me be less of an ass?”
Now even they are smiling. “I guess so,” they may allow.
So I say, “Fabulous! Thank you! So let’s try something. Come on up here with me.”
And they do. Warily, I might add. But they do. Because one thing about most people tha t
I’ve met is that they are willing to


 they
are hard er but because there is more to see. Every lesson is  equally
easy.
Be open, fluid, and flexible a bout getting there. The beauty of
the direct path is that each lesson along the way has its own
achievements, its own “aha” moments, and its own pleasures. In
that spirit, let the waking up begin.To download, go to http://prhlink.com/9781524762988a001
DAY 1

The everyday experience of reality starts with perceptions
—sounds, colors, shapes, textures, tastes, and smells.
Waking up is supposed to b e effortless. But it’s important to
know w here to  start. There is  no better place to begin than where
you are  right this moment. In  fact, we will wind up in trou ble if we
pretend that there is any other starting point. You are
experiencing your life as it i s, a flow of experiences that begins
with the five senses.
For Today
Get in touch w ith the basics. Sit for a moment and be with your
simplest exper ience of light, w armth, the smells wafting your way,
the tast e of food. Relax into  the experience. Just observe. The
more yo u are able to relax, th e more effortless waking up will be.
Relaxing into the moment is the key. In a relaxed sta te your
mental activity calms down, and observing your direct experience
happens naturally.
YOUR EXPERIENCE:

 DAY 2

The range of human perception is a narrow bandwidth of
raw sensations.
The five senses are our window on reality, but the opening is a
slit, no t a picture window. “Seeing is believing” usually only
applies to a small fraction of the raw data bombarding the eye
every second. The same is t rue for the other four senses. They
conspire to deliver a narrow bandwidth of reality. To expand the
bandwidth to increase our perception, is one reason for waking
up.
For Today
Get in touch with how narrow your sense of reality actually is.
Cup your hands over your ea rs and notice how muffled th e world
is. Put on sung lasses and notice how dim the world becomes. Turn
off the lights at night and cautiously, with small steps, try to
navigate a room in your hou se you are very familiar with. When
you take your hands away from your ears, remove your sunglasses,
and tur n on the lights, your awareness of everything aro und you
expands. Waking up expands reality even more.
YOUR EXPERIENCE:

 DAY 3

All biological organisms have their own unique
bandwidth of sensory experience.
Experience defines us all, and since we are tuned in to only one
bandwidth of reality—call it the Me Channel—our identit y is also
narrow. Other living things are tuned in to different bandwidths,
giving them an existence we can barely imagine. But humans can
change the channel at will. Reality is only as narrow as our
awareness. Wh en you wake up, you are tuned in to the entire
bandwidth. Then reality is unlimited.
For Today
Take a mome nt to listen to  the birds singing. Each bird is
telling its story. Birdsong communicates information from parent
to c hick, announces the limit s of territory, attracts a mate, signals
danger, and identifies which  species the bird belongs to. Notice
that you do not understand a single thing on Bird Channel. If it is
winter o r you hear no birds, consider a dog sniffing the air. A dog’s
nose can tell i t who has wa lked by, what was on that person’s
shoes, and when the incident occurred. Notice that your nose
gathers none of the information that comes across Dog Channel.
YOUR EXPERIENCE:

 DAY 4

Our physical body is also a perceptual experience.
The Me  Chann el tells you th at you have a body. The body you
see and feel, th e sensations that come through the nervous system,
the locations of pleasure and pain—these signals are constantly
broadcast on the Me Chann el. The body is not a thing; it is a
confederation of perceptions. Your mind unites these frag mented
perceptions int o a coherent im age in time and space. If your mind
didn’t do that, the Me Channel would just be transmitting noise.
For Today
Take a momen t to perceive y our body directly. Close your eyes
and sit  quietly. Let your attention roam from sensation to
sensation. Lift your arm and feel its weight. Rub your fingers
together and feel their softne ss and the texture of the skin. Hear
your breath and your heartbeat. It doesn’t matter how many
signals you pick up, or wheth er your body feels nice to you or not
nice. You have contacted the real body you have. The experience of
the body is  the body. Everything else is mental interference. When
you wak e up, you will accept and enjoy the experience of t he body
for itself, which is blissful.
YOUR EXPERIENCE:

 DAY 5

By itself each perceptual experience is a unique,
evanescent, ungraspable, momentary sensation. Our
senses take snapshots of reality.
Life gives us a constant flow of perceptions that we live by. The
five sen ses are the pipeline through which everything flows. But
it’s not like a continuous flow of water from a faucet. Sensations
are muc h more like rain, whi ch falls one drop at a time. W e make
sense of life using fleeting t houghts and sensations. We ignore
how ev anescent every perception really is—each sensation starts
to fa de as soon  as it is noticed. Every thought has already v anished
by the time it registers. By w aking up, we stop ignoring what is
actually happe ning all the time. The need to turn fleeting
sensations into a running movie or story fades away.
For Today
Put a grain of s alt or sugar on  your tongue. Notice how the  taste
starts to diminish after the first strong taste sensation. Pay
attention to how your saliva ry glands quickly reacted and how
your throat wanted to swallow. This puts you in touch with how
brief and temporary experien ce is. But here’s the real point. Try to
taste what was on your tongue before  you  pla ced the  salt or sugar
on i t. You can’ t. That taste, which you probably didn’t ma ke note
of w hen it occu rred, has fled forever. Fleeting perceptions  are the
texture of life.
YOUR EXPERIENCE:

 DAY 6

The only constant in every snapshot of perception is the
presence of being and awareness.
Snapshots don’t take themselves—there has to be a
photographer behind the camera. No matter how many thousands
of photos a professional photographer takes, he is the constant
behind the lens. His job is to  look, arrange the setting, p lace the
lights, focus, and decide if the image satisfies him. You do the
same with reality. Your senses deliver snapshots of raw data,
which change in endless ways. The only constant is you, seeing,
arranging, turn ing random bursts of perception into so mething
you can relate to. Most of this happens automatically, but when
you wake up, you see what you’re doing. Then you hav e much
more freedom to create.
For Today
Get bac k in touch with the b asic units of experience. Sit for a
moment and be with your simplest experience of light, warmth,
the sme lls wafting your way, the taste in your mouth. Relax into
the experience. Notice each sensation spontaneously, w herever
your att ention wanders. The more you are able to relax, the more
effortless wakin g up will be. Waking up in itself is a totally  relaxed,
spontaneous state, open to whatever happens here and now.
YOUR EXPERIENCE:

 DAY 7

The stringing together of perceptual snapshots creates a
sense of continuity, the same way a movie is created from
the rapid sequence of still frames.
When the invention of motion pictures revealed that our eyes
can be fooled b y stringing together a series of snapshots at  twenty-
four frames per second, a d eeper truth about reality was also
revealed. The human brain w orks by the firing of neuron s. Each
firing is  a burst of energy, followed by a pause, then the ne xt burst.
The bursts slice reality into bits of information from the five
senses. When a train races past you, you are not seeing it in
motion. You are seeing bursts of information in your brain that
give the illusion of motion. Likewise, you don’t hear con tinuous
sounds.
The con tinuity of your life is  a necessary illusion. We have to
see the world in motion so that we can live in motion, no t frozen
bits of sensation. Right now you are experiencing pictures and
stories created in your mind through the same piecing-together
process. When you wake up, these pictures and stories will  be seen
for wha t they are: artificial constructs of the mind. You will live
from th e “real” reality that is beyond pictures and s tories—
consciousness itself.
For Today
Sit in front of a moving image on your TV or


over	your	head.	Your	feet
may	or	may	not
touch	the	floor	behind	you.	Support	your	hips	and	back	with	your	hands,
palms	facing	up.	To	avoid	overstretching	your	neck,	the	tops	of	your
shoulders
should	push	down	into	the	mat.	Maintain	the	pose	for	five	to	ten	breaths	or
more.	To	exit	the	pose,	lift	up	into
Nirālamba	Sarvāṅgasana
	(Shoulder	Stand;	see
below)	or	gently	roll	back	down	to	your	mat.
BEST	TIME	TO	PRACTICE:
	Any	time	of	the	day.
OTHER	TIPS:
	Be	sure	to	always	practice	this	pose	on	a	yoga	mat	or	carpet	and
never	on	a	bare	floor	where	your	shoulder	blades	can	dig	in.NIRĀLAMBA	SARVĀṄGASANA
	(SHOULDER	STAND)
BENEFITS:
	The	great	yoga	master
B.	K.	S.	Iyengar	states	in
Light	on	Yoga
	that
“the	benefits	of	shoulder	stand	cannot	be	overstated.”
1
	By	reversing	the	flow	of
blood,	this	inversion	stimulates	your	entire	circulatory	system,	bringing	a
beautiful	glow	to	your	face	while	also	calming	the	brain	and	relieving	stress.	It
stimulates	the	thyroid	while	increasing	your	energy	and
metabolism,	which	may
help	promote	weight	loss.
DESCRIPTION:
	Lie	on	your	back	and	gently	lift	your	legs	backward	into
Halasana
	(Plow	pose,
this	page
),	with	your	legs	over	your	head.	Bend	your
elbows	and	bring	your	hands	onto	your	back	with	your	palms	facing	upward
for	support.	Tuck	your	shoulder	blades	underneath	you.	Next,	lift	your	legs	up
off	the	floor	and	toward	the	ceiling.	Point	your	toes	and	engage	your	legs	and
core.	Once	you	raise	your	legs,	keep	your	gaze	up	and	neck	straight.	Lift	up
through	the	balls	of	the	feet.	Bring	the	hips	toward	the	front	of	the	room	and
the	feet	toward	the	back	to	straighten	the	body,	engaging	your	core	and
avoiding	a	bowed-out	position.	Breathe	evenly	and	deeply.	Try	to	stay	up	there
for	at	least	30	seconds	and	build	up	to	a	few	minutes.	To	exit	the	pose,	carefully
bring	your	feet	back	over	your	head,	returning	to
Halasana
.
BEST	TIME	TO	PRACTICE:
	Any	time	of	day.
OTHER	TIPS:
	If	you	find	discomfort	in	your	shoulders	in	this	pose,	try	folding
your	mat	over	a	few	times	or	folding	a	firm	blanket	into	a	rectangular	shape
and	placing	it	right	underneath	your	shoulder	blades	so	that	your	head	is	off
the	mat	or	blanket	but	you	get	a	slight	elevation	in	your	shoulder	blades.PILLAR	6:
Spiritual	Beauty
Inner	beauty	is	the	most	precious	kind	of	beauty—and	also	the	most	mysterious.
All	of	us	have	heard	about	“living	in	the	light”	and	“finding	your	soul	mate,”
until	these	phrases	have	lost	their	meaning.	But	spirit	and	soul	are	real
experiences,	and	the	love	of	someone	who	holds	you	up	as	a	perfect	partner	in
life	is	not	just	a	dream.
Pillar	6
	takes	Radical	Beauty	this	final	step,	into	the
light	of	spirit,	where	your	daily	experience	will	validate	your	highest	personal
values.	Your	highest	potential	for	beauty	will	be	unfulfilled	without	spiritual
beauty.
Pause	for	a	moment	and	ask	yourself	what	“living	in	the	light”	means	to	you
personally.	For	one	person	it	might	be	like	waking	up	to	greet	the	dawn—there
is	a	sense	of	joyful	freshness	and	renewal.	Another	person	would	immediately
imagine	the	gleam	of	love	in	a	child’s	eyes—the	light	is	love.	No	matter	how	you
define	it,	the	light	is	a	source	of	beauty	from	within.
Because	beauty	is	natural,	so	is	spiritual	beauty.	There	is	no	reason	to	feel
that	spiritual	beauty	must	be	something	rare.	We	were	born	to	live	in	the	light.
There’s	a	beautiful	expression	of	this	truth	in	the	Indian	spiritual	tradition,
which	says	the	following:	To	know	who	you	really	are,	imagine	two	birds	sitting
in	a	tree.	One	bird	eats	the	fruit	of	the	tree	while	its	mate	looks	on	lovingly—
this	is	your
true	self,	where	inner	and	outer	beauty	are	bonded	by	love.
The	true	self	is	another	element	of	Radical	Beauty,	one	that	transcends
appearances	and	calls	out	to	us	from	some	place	deeply	personal	and	universal
at	the	same	time.	While	you	go	through	your	daily	life—working,	loving,
pursuing	all	the	things	you	desire—there	is	a	hidden,	silent	part	of	you	that
doesn’t	engage	in	action.	It	merely	looks	on.	This	silent	aspect	of	the	self	lives
in	the	light.	From	it	radiates	spiritual	beauty.How	to	Find	Your	Personal	Path	to	Spiritual
Beauty
Finding	your	spiritual	beauty	isn’t	a	difficult	task	like	climbing	a	mountain.
Let’s	say	that	you’ve	had	a	hard	day	at	work	and	are	driving	home	in	slow
traffic.	There’s	nothing	delightful	about	your	situation.	You	are	trapped	by	the
daily	grind.	Suddenly	a	rain	shower	passes	overhead,	and	a	few	minutes	later	a
gorgeous	double	rainbow	appears	in	the	sky.	What	happens	to	you	inside?
Almost	everyone	would	say	that	they	feel	a	moment	of	delight,	and	while	it
lasts,	this	moment	is	all-embracing.	You	don’t	want	to	be	distracted	because	the
spell	of	beauty	has	captivated	you.
In	Radical	Beauty,	we	want	you	to	be	just	as	captivated	by	your	own	self,	the
true	self	that	is	made	of	light.	You	have	glimpsed	it	thousands	of	times	in
moments	when	any	of	the	following	experiences	happened	to	you.
You	felt	happy	and	peaceful	inside.
You	felt	inspired	by	the	sight	of	something	beautiful.
You	felt	safe	and	protected.
Your	mind	became	quiet	and	settled.
You	felt	loved	and	lovable.
You	felt	connected	to	a	higher	power,	whether	you	labeled	it	as
God	or	not.
You	felt	refreshed	and	renewed.
You	longed	to	know	the	truth	about	life.
You	realized	that	you	belong.
These	aren’t	rare	experiences—everyone	has	had	them.	They	make	us	feel,
even	for	an	instant,	that	life	is	beautiful.	Our	true	self	was	peeking	through.	As
part	of	Radical	Beauty,	we	want	these	glimpses	to	become	lasting	and
permanent.	This	is	actually	the	most	natural	way	to	live.	On	a	cloudy	day,	you
don’t	think,	“Gray	is	how	it	should	always	be.	A	sunny	day	is	the	exception.”
Everyone	takes	for	granted,	even	in	the	gloomiest	climates,	that	the	sun
represents	a	permanent	force	while	clouds	come	and	go.	It’s	the	same	with
spirit.	No	matter	how
clouded	over	it	becomes—due	to	negative	emotions,distractions,	old	wounds,	or	painful	conditioning—the	true	self	is	steady	and
ever-present.
There	are	many	reasons	why	we	can


systems are toned and stabilized.
According to tradition Lord Shiva, who is worshipped by
yogis as the deity who releases human beings from this
world, created yoga and the asanas. He is said to have de
vised 8,400,000 asanas and taught them to the goddess Par-
vati, his first disciple. In the ancient tradition, the practice of
39 40
asanas is said to release one from the bonds of karma. Each
person is thought to reincarnate 8,400,000 times, and the
practice of each asana supposedly releases him from one in
carnation. However, in reality no more than a few hundred
asanas have come down to us after several thousand years,
and only 84 of them are described in detail in the scriptures.
The word "tantra" is derived from "tonati" (expansion)
and "trayati" (liberation). Tantra is thus an esoteric system
of spiritual practice which aims at expanding the conscious
ness and liberating the mind. It is said to have originated
from the secret body of knowledge, including the asanas,
transmitted from Shiva to Parvati and taught in turn to her
offspring. In practice, tantra employs asanas, pranayama
bandhas, and mudras to purify the mind and body.* Activa
tion of the chakras is an integral part of this system.
Historically speaking, the first extant commentary of the
asanas was recorded by the great guru Goraknath, who lived
in the tenth century A.D. Before this time, the secrets of yoga
science seem to have been kept hidden from all but the most
outstanding disciples. Now, however, anyone may practice
yoga and study its wisdom. In fact, yoga has attracted a
worldwide following in recent decades, a phenomenon per
haps attributable to an increasing need for mental and spiri
tual growth.
Traditionally the asanas are classified into three levels of
difficulty - beginning, intermediate, and advanced - which
require progressively higher levels of physical suppleness
and strength, muscular control, harmony of breathing, and
mental concentration. Another traditional distinction is
* Many of the practices described in this book are also found in hatha yoga,
mantra yoga, etc. However, they may be considered a part of tantric prac
tice because our underlying aim is to activate the esoteric system of chakras
and nadis and consciously control its energy flow. The inner awareness and
conscious utiiization of this esoteric structure - in particular the controlled
activation of shakti, the female creative cosmic force which generates all
manifest form - is what distinguishes tantra from conventional yoga
practice. 41
made between dynamic and static asanas. The dynamic
asanas resemble physical exercises, acting to remove stiff
ness, strengthen the muscles and improve the skin, improve
the functions of the lungs, and enhance the activity of the
digestive and excretory organs. These are suitable for begin
ners and include the "wind-release" asanas (pawan-
muktasana), the "salutation to the sun", leg-stretches,
forward-bends, the "cobra" pose, etc. The static asanas are
practiced by holding a fixed posture for several minutes or
more while breathing quietly. They provide a mild massage
for the internal organs, endocrine glands, and muscular and
nervous systems, and are good preparatory exercise for
meditation, due to their calming effect on the mind. These
asanas are practiced with mental concentration on one area
of the body, and include the "lion" pose, the shoulder stand,
the lotus posture, etc.
For this book, new groupings for the asanas have been
devised which classify them by their function as preparatory
practices for chakra awakening. The first group consists of
asanas for increasing the absorption of prana into the body
and mind, and for balancing its flow. These may be called
the prana circulation asanas, and include the beginners'
asanas and some of the dynamic asanas. Asanas of the sec
ond group strengthen the sushumna, the central psychic
channel which runs through the spine. They help correct a
bent spine or displaced vertebrae, and facilitate the flow of
prana through the sushumna. The third group is comprised
of asanas for concentration upon the chakras.
These three groups represent three progressive
preparatory stages in the awakening of the chakras. First, the
prana flow throughout the body must be activated and nor
malized. Then the prana flow throughout the sushumna - the
most important nadi - can be increased, and the passage
purified. This facilitates the rising of kundalini, the psychic
power said to lie dormant at the base of the spine. Kundalini
awakening is indispensable for true chakra awakening. 42
Finally, direct concentration on the chakras provides the
direct stimulation which enables their full awakening.
Before a detailed explanation of the asanas is presented,
some general precautions should be noted.
• Before starting asana practice, empty the bladder and in
testines.
• As the stomach must be empty, do not attempt asanas un
til at least 3-4 hours after eating.
• Do not practice after prolonged sunbathing.
• In general, breathe through the nostrils, in harmony with
the movement of the asana (details given later).
• Do not practice on an air-filled or sponge mattress. A
spread blanket may be used.
• Practice in a quiet room, well ventilated with fresh air.
Strong breezes or cold or dirty air should be avoided.
Also, make sure that you have ample space to stretch, free
of furniture.
• Do not subject the muscles and joints to undue force or
strain. The asanas should be practiced within the comfor
table limits of the student's ability.
• If you suffer from chronic illness such as an ulcer or her
nia, practice only suitable asanas or none at all, following
the advice of a qualified teacher.
• The best time to practice is said to be from four to six
o'clock in the morning.
• Perform the asanas slowly with full awareness of the
body. If slight pain or pleasure is experienced, do not
react but simply be aware of the sensation. In this way,
concentration and endurance will develop.
• Wear loose clothing which is simple and comfortable.
Remove wrist watches, jewelry, and other ornaments.
• A cold shower before starting will greatly enhance the ef
fects of asana practice.
• Perform shavasana (literally, the "corpse" pose, p. 44) at
the beginning and end of asana practice, and whenever 43
fatigue is experienced. This relaxes and energizes the
body, filling it with prana and balancing the flow.
• If you feel excessive pain in any part of the body, stop
practicing immediately and seek a teacher's advice.
• If you have intestinal gas or excessively impure blood, do
not practice the inverted asanas. This is to prevent toxins
from entering the brain and causing damage.
• A vegetarian diet is not essential. Eat enough food to
satisfy your appetite, but not so much as to cause a heavy,
lazy feeling.
Group 1:
Asanas for Promoting Prana Circulation
According to the Ayurveda, a classic of ancient Indian
medicine, the human body is controlled by three "humours":
phlegm (kapha), wind (vayu), and acid or bile (pitta). Ir
regularity in the function of any of these three upsets the
body's metabolism, and disease will eventually develop.
Vayu refers not only to gases of the gastro-intestinal tract,
but also to a type of prana, conceived as a subtle body fluid
that flows through the nadis. I consider the nadis to be essen
tially equivalent to the meridians of Chinese acupuncture;
from my research, it appears that these channels are formed
of connective tissue and filled with body fluid. It is at the
joints that the flow of ki energy (equivalent to the grosser
form of prana) is easily impeded. Poor flow here can cause
rheumatic pains and result in deficient energy flow
throughout the entire body, the root cause of many disorders.
The main objective of the first group of asanas, then - called
pawanmuktasana, the "wind-releasing" exercises - is to pro
mote the unimpeded flow of prana through the nadis, pri
marily by releasing the blockages in the joints.
Before pawanmuktasana, or any asana practice, shavasana
(the "corpse" pose) is recommended. This relaxes the body
and allows prana to be easily absorbed and distributed. 44
Shavasana (corpse pose)
Lie flat on the back with the arms at the sides, palms facing
upwards. Move the feet slightly apart to a comfortable posi
tion. Close the eyes. Relax the whole body. Do not move at all
even if discomfort arises. The breath should be rhythmic and
natural. Be aware of


 that all the posions of the
Western medicine are being uprotted. And indeed when the
impurities got discharged he was free from all ailment. He broke
his fast on the 15th day and after a couple of months he was
restored to normal health and vigour.
Asthma and Cough : Shri Niranjan Dev Jain (Former Tera
follower Sadhu Nathmalji Charbhuja), jainendra Gurukul, Panch
Kula (Hariana) manages the kithen in the ashram. He narrated on
29-11-1976 how he was relived of the suffering:
"I iJm sixty now. In 1962 I was down with asthma and cough.
My o}nplaint was so acute that others sleeping in the vicinity could
hardly have a wink_ Everyday about 200 gm phlegm was thrown
out. Cough would result in chest pain and nights would bring further
aggravation. Allopa~hy and Ayurveda were of no avail to me.
213 214 : AUTO-URINE THERAPY
In Bihar, 1 yielded to Shri Chaturbhai Patel•s persuasion and
accepted auto-urine therapy. People had given me up as living on
borrowed time. I started intake of urine four or five times daily. I did
not use it in massage nor did I fast. Of course oils, chillies and sour
things 1 avoided. I took some sugar and rice with milk. In the first
month 1 could register almost one-third pro~ess in the direction of
recovery. This strengthened my courage and. faith. By the end of
another couple of months I was fully healthy and normal. Now the
body is so strong that it can never remind anyone of the miserable
days of old terrible sufferings. For the last 13 years I take urine
twice· before bedtime which moves bowels and I have motion:; in
the morning without any difficulty...
Hereditary Complaint of Asthma : I happened to meet Shri
Chhaganbhai solanki at Gramodyog Mandir, Pendak,. Rajko~ on
17-2-1977. He works in the leather workshop, there for the last
several years. He is 60. He incidentally disclosed to me that he had
been suffering from hereditary asthma from his boyhood. During
' winter his complaint would take severe turn. He was a chain-smoker
and even ate tobacco.
Some ten years ago at my instance he gave up tobacco and
started taking his urine daily twiice or thrice. Within six or seven
months his asthma took his leave.
CHAPTER Ill'
CANCER OF TttE UTERUS
Kaviraj Ramswarup Kaushik reports:
Mrs. Surjit Kaur of longodeva (Jeera, Dist. Ferozpur, Punjab), 33
years of age, was given up as · hopeless case of cancer by the
ludhiana physicians. Then she, accompanying her father, came to
me on 3-3-1974. After examining her thoroughly, I told her, •If you
undergo the treatment with faith and patience you will be all CANCER OF THE UTERUS : 215
right.• I put her on fruit-juice, prescribed auto-urine drinking daily
thri~e and urine massage for an hour every day. She was restored to
full,, health within three months• treatment.
In the Jeera region the lady doctors had planted loops in several
women ·under the family planning campaingn. Several of them
complained of discharge from their uterus. This resulted in several
cases into cancer of the uterus while some also developed tumours.
They were experiencing paid; movements became restricted; there
was foul stench from inside. I got their loops removed. They were
adminstered their own urine by changing its.colour. The douche
was also given with.the same. This continued for a month. Four
cases were completely successful. The discharge also stopped.
Cancer of the Liver : Mrs. Champa Devi is a widow of Jeera. She
is 57. She came to me on 11-5-1974, suffering from tumour of the
liver,· diabetes and blood pressure. A thorough check-up-revealed
that her liver was assailed by cancer. She had undergone treatment
at the Rajendra Hospital, Patiala for five months. She was dischaged
by the doctors as a case beyond medical cure. She was relieved of
all her complaints after a couple of months of regular auto-urine
treatment. Her eyes that were y~llowish and swollen due to the
disease. came to their normal state by washing with urine. She is
now completely cured.
Cancer.of the Vagina: Mrs. Mayadevi is wife of lala Tirtha
Ram, aged 35. Tirth Ram has opened a big hospital in Moga
(Punjab). It was inaugurated by Sathya Sai Baba.
Mayadevi was having pain in the abdomen. Doctors ascribed it
to complications in her rnenstruation. Treatment by them only
aggravated her condition. On taking an X-ray print it was found that
her vagina was infected. When she was operated upon at the
Mission Hospital a.t ludhiana it was found that she had cancer of
the vagina and her life was in danger. She was therefor brought back
to her own hospital. · ·
I examined the patient and. knowing the case history started 'I
I
I
I
I '. CHAPTER V
DISEASES OF THE INTESTINE
1. Sluggish Intestine : Shri Bhojraj Sancheti stays in Momasar
(Dist. Churu, Rajasthan). He is 58. For· the last 15 years the meals in
his home have been cooked bland -with~!)t chillies, ·spices and
beverages like tea and coffee have been given up. He has been
doing social service and welfare work for the last decade. Hundreds
of patients have been benefited by his nature cure treatment and
urine therapy based on his own experience and have been relieved
of their complaints and are leading healthy and useful lives. He
narrated his findings of the urine therapy on January 11, 1977, as
follows:
11At the age of 47 my digestive system became weak and the
intestine almost stopped working. Any amount of the customary
treatment would not bring any relief. In these days of desperation· my
attention turned to yoga. Yogic practices gave me much relief and
so my faith in them grew stronger.
Resolved to effect complete cure, I submitted myself to the
treatment of Dr. Ravindra Chaudhary of Ranipabia, Dist. Pu.rnea
(Bihar) and thus 1 was initiated in the nature cure therapy. By the
almost three-and-a-half-month treatment I derived rnany benefits ·but
could not be said to have restored completely to health. This was the
period when 1 had the' opportunity to make a regular study of nature
cure.
·In 1970, 1 had occasion to visit Bombay. There by the Jain monks
and other 1 was introduced to the urine therapy and developed a
desire to apply it in my own case. On returning to clacutta I read
twice the book Arogyaka amuly Sadhan -Swamutra (The Priceless
Panacea for Health -Auto-urine) and that led to a firm faith in this
therapy and I resolved to bring it into practice. I was then a victim
of influenza and it was raging. About four-five days1 auto-urine
218 DISEASES OF IODNEYS : 219
treatment drove away the fever. When I returned to Momasar I was
caught by typhoid.Which was driven by 21-day auto-urine regime. · ·
..'1; :S~..
The experience Lgather~. during these days of suffering formed
the basis of my application. This invaluable and simple remedy in
hundreds of cases of various aHments which invariably resulted in
complete cure and restoration of health and had I kept a record of
these cases it would have run into useful and welcome book of
reference to the.public. I can vouchsafe on my experience of
hundreds of cases that during their treatment there neverwas any
untoward effect or harmful reaction as a result of this treatment.
All other medication, both indigenous and foreign has been
banished from my home and ·members of my family are invariable
profited bythis therapy.1
~
CHAPTER VI
DISEASES OF KIDNEYS
1. Diabetes and Heart Diseases : Shri Ghanshyam Keshav Vyas,
65, is former teacher in the prestigious educational institution
Shai"da Mandir. Medical examination revealed that he had blood
sugar, blood pressure; enlarged heart which had affected his
kindneys and the lungs and limbs had swellings. He had recourse to
insulin injections, DejoxYn. lactix, and multi-vitamin tablets, but to
no avail.
Ultimately at the instance of his old friend Shri· Chandubhai Dave
he ·adopted auto-urine therapy. All the urine he released daily he


. It’ s a
tragedy that so few doctors have the self-confidence necessary to motivate
others to believe in the future and care for themselves. Health-care
providers are so used to seeing only illness and handicaps that they rarely
have a positive attitude. When I go to a holistic health group or to a rustic
area where self-reliant individuals live, almost all the hands go up. These
are people who look to the future with confidence, knowing that respect and
love are available at all ages.
I feel that all doctors should be required, as part of their training, to
attend healing services, at which people with so-called incurable diseases
appear. The physicians should be told they are not allowed to prescribe
medications nor consider operations for these people, but simply told to go
out and help them. Then doctors would learn that they can help by touching,
praying, or simply sharing on an emotional level. It would also help to
organize annual parties for survivors of serious illness, so that physicianscould see and talk with their “successes,” the people they’ve helped make
well.
TEACHING EACH OTHER
The demands of exceptional patients and of ordinary ones are exactly
analogous to the methods used by the doctors of slaves and of free men in
ancient Greece, as described by Plato in Book IV  of his Laws:
Did you ever observe that there are two classes of patients…slaves and
free men? And the slave-doctors run about and cure the slaves or wait for
them in dispensaries. Practitioners of this sort never talk to their patients
individually or let them talk about their own individual complaints. The
slave-doctor prescribes what mere experience suggests, as if he had exact
knowledge; and when he has given his orders, like a tyrant, he rushes of f
with equal assurance to some other servant who is ill…. But the other
doctor, who’ s a freeman, attends and practices upon freemen; and he carries
his enquiries far back, and goes into the nature of the disorder; he enters
into discourse with the patient and with his friends, and is at once getting
information from the sick man, and also instructing him as far as he is able;
and he will not prescribe for him until he has first convinced him…. If one
of those empirical physicians, who practice medicine without science, were
to come upon the gentleman physician talking to his gentleman patient and
using the language almost of philosophy, beginning at the beginning of the
disease and discoursing about the whole nature of the body, he would burst
into a hearty laugh. He would say what most of those who are called
doctors always have at their tongues’  end: “Foolish fellow,” he would say,
“you are not healing the sick man, but educating him; and he does not want
to be made a doctor, but to get well.”

Exceptional patients do indeed want to be educated and made “doctors” of
their own cases. One of the most important roles they demand of their
physicians is that of teacher.
As I began my transformation, people began to tell me things I hadn’ t
heard before. I learned what many doctors are like in their of fices. They
shout. They keep patients waiting for two hours but refuse them five
minutes of discussion. A patient told me that her former physician shouted,
“There’ll be only one fucking cook in this kitchen,” when challenged aboutthe choice of therapy. One physician scolded me for giving books to his
patient, a librarian with cancer. He said, “If you want me to send you any
more patients, you’ll have to check everything with me first.” I told him I
hadn’ t known the patient’ s mind and body belonged to him. One patient
told of walking into a doctor ’s office and finding a sign on the desk that
said, “Com promise means doing it my way.” My advice is, if you see a sign
like that, turn around and walk out.
At first I got furious at other doctors. My own anger was also intensified
by the anger that ECaP  group members had been holding in, but was safe to
express in the group. Later I was able to get over my rage, as I understood
how much pain many physicians bear in silence. I realized how the doctor ’s
problems can be turned to a patient’ s advantage. As German poet Rainer
Maria Rilke once wrote in reference to his own ef forts to cheer up a young
writer:

Do not believe that he who seeks to comfort you now lives untroubled
among the simple and quiet words that sometimes do you good. His life has
much dif ficulty and sadness and remains far behind yours. Were it
otherwise he would never have been able to find those words.

As I began trying to teach my patients in the first ECaP  group, I was
amazed by the results. People whose conditions had been stable or
deteriorating for a long time suddenly began to get well before my eyes. At
first this made me very uncomfortable. I felt they were getting well for
illegitimate reasons. Their progress had no obvious relation to drugs,
radiation, or other traditional treatments. I felt like a charlatan or swindler
and actually suggested disbanding the group.
At that point my patients had to explain to me what was going on.
“We’re getting better,” they told me, “because you’ve given us hope and put
us in control of our lives. You don’ t understand because you’re a doctor. Sit
and be patient.” I did, and they became my teachers.
Then and there we adopted as our motto a sentence from the Simontons’
book: “In the face of uncertainty, there is nothing wrong with hope.” Some
doctors have advised patients to stay away from me, so as not to build up
“false hope.” I say that in dealing with illness there is no such thing in a
patient’ s mind. Hope is not statistical. It is physiological! The concepts offalse hope and detached concern need to be discarded from the medical
vocabulary. They are destructive for doctor and patient.
Whenever I work with medical students or other physicians, I ask them
for a definition of false hope. They always hem and haw, and fail to come
up with one. I make it clear to them that for most physicians “giving false
hope” simply means telling a patient that he or she doesn’ t have to behave
like a statistic. If nine out of ten people with a certain disease are expected
to die of it, supposedly you’re spreading “false hope” unless you tell all ten
they’ll probably die. Instead, I say each person could be the one who
survives, because all hope is real in a patient’ s mind.
Shlomo Breznitz, a psychologist at Hebrew University in Jerusalem,
recently demonstrated that positive and negative expectation have opposite
effects on blood levels of cortisol and prolactin, two hormones important in
activating the immune system. Breznitz had several groups of Israeli
soldiers make a grueling forced march of forty kilometers, but varied the
information he gave them. He told some they would march sixty kilometers,
but stopped them at forty, and told others they would march thirty
kilometers, then said they had another ten to go. Some were allowed to see
distance markers, and some had no clues as to how far they had walked or
what the total distance would be. Breznitz found that those with the most
accurate information weathered the march best, but the stress hormone
levels always reflected the soldiers’  estimates  rather than the actual
distance.
Even if what you most hope for—a complete cure—doesn’ t come to
pass, the hope itself can sustain you to accomplish many things in the
meantime. Refusal to hope is nothing more than a decision to die. I know
there are people alive today because I gave them hope and told them they
didn’ t have to die.
As I began to learn from my exceptional patients, I proceeded to make
drastic changes in the way I practiced medicine. I was finally able to decide
wholeheartedly to remain a sur geon, so as to have direct, long-term
relationships with patients, but I broadened my role from that of a mere
mechanic to include some of the functions of a preacher, teacher, and
healer. I accepted patients as individuals with choices and options. We
became a team.
A year before I began ECaP, I had shaved my head. Many associates
thought it was a message of empathy with those who lose their hair duringchemotherapy, but it had nothing to do with that. I later realized that it was
a symbol of the uncovering that I was trying to make, baring my own
emotions, spirituality, and love. In fact, one nurse reminded me that shaving
the head is standard preparation for any operation on the brain.
The reactions were often revealing. Many people began to talk to me in
a different way, as though I were handicapped. They shared their pain
readily. Some physicians berated me for being dif ferent—all the more
reason for keeping my new look.
My motives for baring my head became clearer at a workshop with
Elisabeth Kübler -Ross. One of her techniques is to have participants make
drawings illustrating aspects of their lives. I made a picture of a mountain
with snow on top, drawn with white crayon on white paper. Below it was a
pond with a fish out of water.


 etc can be taken in the form of ne paste or else immediately
after the intake of powder medicaments water can be administered for the
same eﬀects/benets.
Well cooked Hareetaki formulations get the ability to control the intestinal
motility. is can be eﬀectively obtained by the physicians by recommending
the relative formulations like Dashamoola hareetaki, Dhatryavaleha etc in the
diseased conditions like Irritable bowel diseases, Mal absorption syndromes,
intestinal atulence, abdominal distension, mal digestion, abdominal colic etc.
Haritaki fried in castor oil pacies both Vata and Pitta associated conditions
or where the intestines have developed dryness due to improper food and
habits, chronic diseases, mal nourishment, dominated vata, tissue damage
associated conditions etc.
Ritu Haritaki – Harad Consumption Based on Season
Varsha Ritu – In rainy season, Harad is given along with Rock Salt.
Sharat Ritu – In Autumn, it is  given along with sugar.
Hemanta Ritu – In early winter, it is given along with ginger.
Shishira Ritu – In winter, it is  given along with Long pepper fruit.
Vasanta Ritu – In Spring, it is  given along with honey.
Greeshma Ritu – in summer, it is  given along with jaggery.133. Jati – Jasminum
grandiorum Remedies:
Conjunctivitis, Wounds,
Ulcers
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Jasmine is called Jati in Ayurveda. It balances all the three Doshas and is used
in treating wounds, ulcers etc.
Botanical name – Jasminum grandiorum Linn
e plant is commonly found throughout in India.
It balances all the three Doshas.
e plant undergoes pungent kind of bio transformation (Katu vipaka) and
possesses hot quality.
Jasmine Remedies
Chewing the Tender Leaves of Jasmine for Mouth Ulcers
4–5 tender leaf buds are chewed regularly twice or thrice a day. is reduces
the severity of the mouth ulcers. is acts as preventive medicine too.
Leaf Decoction for Washing the Wounds and Cancroids Ulcerse matured green leaves are taken and decoction is made. is decoction is
used to wash the wounds and ulcers.
General method of preparation of decoction (kashaya) – 1 tablespoon of
powder is added with 2 cups of water, boiled and reduced to 1 cu p, ltered.
Jasmine Flower Paste/Garland Application to Suppress the Breast Milk
is is a unique folklore practice. e owers are made into garland and tied
around the breast. Or else the ne paste of the owers is applied around the
nipples. is is said to be eﬀective to suppress the breast milk in needy people.
Leaf Oil for Chronic Skin Diseases
e leaves are made into ne paste and by adding coconut oil or sesame oil the
oil is cooked (likewise ghee can also be cooked). is ghee or oil is eﬀective to
cure the varieties of skin diseases. is is found benecial even in steroid
dependent skin diseases.
Leaf Fresh Juice for Conjunctivitis
Fresh leaf juice obtained from the tender leaf buds is instilled to the eyes, in
case of conjunctivitis. is is very eﬀective and indicated in all the age group
and all seasons too.
Jasmine owers are considered to be the auspicious oﬀerings to the Gods.
e owers are considered to be aphrodisiacs also. e lipid extract of the
jasmine ower is used abundantly in aroma therapy. us the drug jasmine
appears to be unique in various contexts and ill health conditions.1.134. Long Pepper
Remedies: Splenomegaly,
Cough, Hoarse Voice
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Pippali – Long pepper is famous for its adaptogenic, anti atulent, digestive
and liver – protective eﬀects.
e plant long pepper is a creeper which spreads on the ground and climbs
even over the trees.
Varieties of bush peppers are also found and usually the long pepper is
grafted for such bush peppers for better yield and easy plucking.
Botanical name – Piper longum Linn
Piperaceae Family.
Pippali is used as adjuvant in several preparations. In Rasashastric medicines,
Pippali is found as highest used herbal drug. Its bio enhancing eﬀect has been
proved and hence this made the modern scientists too appreciate this drug.
e herb has remained less in use in kitchens, but it has every ability and
characters to use as a spice.
Few important simple preparations are discussed here below –
Long Pepper Powder with Honey for Cough, Cold, Sore roat2.
3.
4.
5.Pippali is made into ne powder and kept ready. 2–3 grams of this is
mixed with honey and licked. is helps to pacify cough, cold, sore
throat etc.
Pippali Hot Infusion in Sore roat and Recurrent Tonsillitis
Pippali coarse powder is made and soaked with hot water in the ratio
of 1:4 and kept for a while. is is taken by mixing 1 spoon of ghee, in
lukewarm condition twice daily. Dose is 30–50 m l.
is is eﬀective in sore throat, eosinophilia, tonsillitis etc.
Long Pepper Fruit Decoction for Indigestion, Cold, Hoarseness of
the Voice etc.
10–20 ml of Pippali decoction is administered twice or thrice daily in
case of indigestion, low digestion, poor appetite, cold, hoarseness of the
voice, rhinitis etc.
Long Pepper Remedy for Intestinal Worms
Long pepper, cumin, black pepper and Vidanga are taken in equal
quantity and ne powder is made. is is administered in the dose of
3–5 grams twice or thrice a day. is is very eﬀective against intestinal
worms and colic pain.
Long Pepper with Lemon Juice for Diarrhoea, Splenomegaly
Dried pippali fruits are soaked in lemon juice and kept in sun shade till
complete drying. is is repeated for 3 times. en it is powdered and
kept ready. is is administered in the dose of 1–2 grams twice or
thrice daily. It has signicant benets on low digestion, diarrhoea,
fever, lack of strength, splenomegaly and loss of hunger.1.135. Lotus Remedies:
Burning Urination, Skin
Diseases, Face Scars
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Lotus owers are good cardiac tonics, diuretics, coolants, blood puriers,
complexion enhancers and antipyretic in nature. Botanical name – Nelumbo
nucifera belongs to Nymphaceae family.
Depending upon the color several sub species are named and almost all
varieties have the similar properties.
Red, blue/violet and white colored plants are commonly found. Red colored
is most used and appreciated in therapeutics and white takes next priority.
Usually it is found in the ponds, lakes or back water. It is cultivated in tubs
and ower buckets.
Flowers, petioles and seeds/fruits are used in medicinal eld. Fruits are rich
in protein and used as food also.
e owers are sweet in taste, cold in potency and balance Vata and Pitta
Dosha.
Few important simple Lotus remedies are explained here below –
Hot Infusion of the Lotus Flower in Burning During Urination and
in Haematuria2.
3.
4.
5.e lotus owers are taken (dry or wet) – 20 grams. 40 grams of warm
water is poured. After 15–20 minutes it is ltered and used. While
using 3–5 grams of honey or sugar candy may be added. is can be
used in all the age groups. It is very eﬀective in burning during
urination and in haematuria.
Fine Paste of the Flower for Pigmentation Scars of Face
e ower is made into ne paste and applied to the face once daily.
is enhances the complexion and lustre of the face; also the black
spots and freckles are relieved by this.
Fried Seeds for Nutritious Diet
e fried seeds are taken similar to any nuts. Seeds are crushed and by
adding little coconut and sugar (or jaggery) it is consumed. �