 in what has been conventional
thinking about illness and health care. By preventing and reversing disease through
the six pathways, you put the power to get better and stay well into
your
hands. If
you are so sick that you have given up hope, this approach is the light of choice. Had
I this level of understanding years ago, I would never have become sick in the first
place. I have shared my ideas with thousands of people around the world, including
hundreds of medical doctors. I have seen people who have been sick for a decade or
more apply this information and quickly become well again. I have seen people who
have fruitlessly tried endless doctors, hospitals, clinics, medications and even
gimmicks. They become well again by applying logical, sound, scientific approaches
to enhancing health at the cellular level. This book asks you to think outside the box of traditional medicine—a box that
may have you stifled by misinformation and cut off from the kind of understanding
that will truly make you well. Consider how conventional thinking can trap us: Why
do we easily accept that stress can make us sick, but we have difficulty embracing
the idea that love, laughter and a balanced life can make us well? Why are we
willing to ingest chemicals in the form of prescription drugs that are alien to our
body, but we are skeptical that natural substances—primarily the right foods—can
heal? Why are we willing to recognize the damage of an obvious poisoning—a
major chemical spill, for instance—but we ignore the devastating effects of small
amounts of toxic substances, which accumulate in our bodies and make us a little bit
sicker every day? Our bodies have an amazing capacity to heal, but they are more vulnerable than
you may realize. This book teaches you how to tap that capacity for healing and how
to avoid the toxins and the stresses—in the environment and inside your own body—
that make you sick. Many dangers around us go unrecognized, but they take a toll
every day. My theory of wellness takes you to the front lines of the battle between health and
disease: the cell. Your body is made up of trillions of cells. Cells have needs, which
I identify, that must be met if they are to function well. If your cells are healthy,
your body will not become sick. If your cells do not receive what they need or if they
are damaged or poisoned, they will stop working right and you will become sick. (You may be surprised to discover what is toxic to your cells.) Cells that receive
what they need and avoid harm can function well and provide for healthy life,
regardless of your age, the genes you have inherited or the “germs” to which you
have been exposed. Healthy cells refuse disease; no one with healthy cells has any
reason to become sick, not even to contract a cold. People alive today are far sicker
than most of us recognize, and they die decades sooner than their genetic potential.Healthy life, well past one hundred years old, should be our birthright. We do not usually think about health in this way. We don’t knowingly choose
disease, but we do choose diets and lifestyles that lead to disease. Unable to predict,
prevent or conquer disease, most people and most physicians pursue treatment—
such as prescription or over-the-counter drugs— once obvious symptoms have
presented, after massive cellular malfunction has already occurred. Patients and
their physicians treat body parts or body systems as unrelated. The mainstream
medical community has no unifying theory of disease, no unifying treatment and no
plan for prevention, and therefore true and lasting health is an illusion. This book describes how to keep your body—all your cells—truly healthy. Understanding the six pathways toward health and following them in the right
direction will change your life. You will learn things about nutrition that you have
probably never heard before, including how the way you shop, the way you cook or
the foods that you combine at a meal spell the difference between health and disease. You will learn to recognize hazards in your home and how to stop toxins from being
created
within your own body. You’ll learn specifics, down to the kind of vitamin supplements you should take,
the toothpaste you should use and the olive oil you should buy. I name names and
identify brands based on how the products affect cells, because buying the wrong
products does nothing to keep you healthy. Certain products, in fact, make you
unhealthy. Consider your own life: Do you suffer from a health condition that you have given
up trying to cure and now accept as fate? Do you bounce from one medical specialist
to another, dizzy with conflicting diagnoses and different ideas about which
treatments are best? Is your cabinet full of medications that you take regularly
without any sense that you are healing? Are you tired most of the time? Do you
expect to live past your eighties? This book guides you out of the maze of medical specialists and on a path toward
wellness. This book teaches you how to question your doctors’ advice and how to
evaluate, on your own, the medicines you should take, if any. You can regain the
kind of energy for living that you may have thought was lost forever. With this book
you can learn how to live beyond one hundred years of age. By looking at health and disease in entirely new ways, and understanding how to
choose health, you can reevaluate illnesses that you may have come to accept as
unavoidable. You may be shocked to discover how often you choose not to be
healthy. My code for living shows you, in big ways and in small ways, how to stop
making yourself sick. I describe a potential for human health—and long life—that
you never thought possible. Horizons will open up as you consider the possibility
that you can live, fully and vigorously, decades beyond what you now consider old
age.Many people know more about how their automobiles work than about what their
bodies need in order to function, and people often pay more attention to maintaining
their cars than themselves. People feel they just don’t have the knowledge or
medical training to figure out what is wrong with their own bodies or how to heal. The truth is that knowledge and power are within one’s reach. No theory about health is so simple yet so powerful. This approach clears up the
confusion surrounding thousands of so-called “diseases,” and eliminates most
modern medical treatments—drugs and surgery—as toxic, invasive and rarely
necessary. The focus, instead, is on the common problems of disease and how to
solve them. This book bypasses the complex and confusing world of illness and
remedies and simplifies our understanding of health and disease, enabling people to
prevent and reverse disease by addressing its causes. From the tangle of all the
complexity emerges a straightforward approach to becoming well and staying well
—an island of clarity in a sea of confusion. In its simplest terms, how health is determined can be expressed as an equation:
Health = positive things minus negative things
The quality of your health is determined by the positive things you do
for
your body
minus the negative things you do
to
your body. This concept is not complicated,
sexy or original; it is simply the truth. The problem is that accurate information
about the factors that affect this equation is hard to obtain. Accurate information
about what is positive and good for you and what is not does not come easily. Contradictory information and myths circulate, and people disseminate opinions as
if they were facts. Many health writers, untrained in science, misinterpret scientific
information or parrot each other. The blind are often leading the blind. To choose
health, you must know how to distinguish between good choices and bad choices
regarding diet, toxic exposure, exercise, prescription and recreational drug use,
stress and other factors. This book shows you how to make these distinctions. You may already read the labels on the foods you buy, the warnings on the
prescriptions you take and the coverage limits of your health plan, but if you are to
achieve health and stay healthy, you must first understand what your body needs. Many health books provide recipes, diet lists, exercise regimens and the like—
routines to be blindly followed with no real understanding of the rationale behind
them. This book is different. This book provides a powerful and logical conception
of health, a framework that assists you in coming to your own conclusions and
making your own choices. With this framework, you will have a basis for
understanding which choices need to be made, when you should make them and why. Your body is made of cells. When a large number of your cells malfunction, body
systems become disrupted, leading to the
one disease: cellular malfunction. Cellular
malfunction has only
two causes: deficiency,
cells not getting what they need, andtoxicity,
cells poisoned by something they do not need. Finally,
six pathways
exist
between health and disease through which the health of our cells can change for
better or worse. We can become healthy or sick (i.e., deficient and/or toxic) through
the following pathways:
• Pathway 1—Nutrition You are what you eat. Learn how to select and prepare
the types of foods that will enable your cells to function at their best. • Pathway 2—Toxin A toxin is a substance that interferes with normal cellular
function, thereby causing malfunction, which is disease. Learn where toxins are
found and how you can avoid them. • Pathway 3—Psychological The body and mind are inseparably connected;
they are one and the same thing. The way we react to life events and respond to
our thoughts and emotions directly affect our cells. •


fuge because it is abstract and remote. No other
human being can see or hear what they reveal. They are still alone. One does not have to do the one thing that seems so risky, requires
so much humility, and thus threatens to be humiliating. By
revealing yourself to another human being, you accomplish so much
that cannot be accomplished  by revelation to God who knows you
anyway, and who really does not need your revelation. When you nd the other soul and meet it, you fulll your destiny. When you nd another soul, you also nd another partic le of God,
and if you reveal your own soul, you reveal a particle of God and
give something divine to another person. When eros comes to you, it
will lift you up far enough so that you will sense and know what it
is in you that longs for this experience and what is your true self,
which is longing to reveal itself. Without eros, you are merely aware
of the lazy outer layers.Do not avoid  eros when it wants to come to you. If you
understand the spiritual idea behind it, you will use it wisely. God
will then be able to lead you and enable you to make the best of
helping anoth er being and yourself on the way to true love, of
which purication must be an integral part. Although your
purication work through a deeply committed relationship
manifests dierently than it does in the work on this path, it will
help you toward a purication of the same order. QUESTION : Is it possible for a soul to be so rich that it can reveal itself
to more than one soul? ANSWER : My dear friend, do you say that facetiously? QUESTION : No, I do not. I am asking whether polygamy is within the
scheme of spiritual law. ANSWER : No, it certainly is not. And when someone thinks it may
be within the scheme of spiritual development, that is a subterfuge. The personality is looking for the right partner. Either the person is
too immature to have found the right partner, or the right partner is
there and the polygamous person is simply carried away by eros’
momentum, never lifting this force up into the volitional love that
demands overcoming and working in order to pass the threshold I
mentioned before. In cases like this, the one with an adventurous personality is
looking and looking, always nding another part of a being, always
revealing himself or herself only so far and no further, or perhaps
each time revealing another facet of his or her personality. However, when it comes to the inner nucleus, the door is shut. Eros
then departs and a new search is started. Each time it is a
disappointment that can only be understood when you grasp these
truths.Raw sexual instinct also enters into the longing for this great
journey, but sexual satisfacti on begins to suer if the relationship is
not kept on the level I show you here. It is, in fact, inevitably of
short duration. There is no richness in revealing oneself to many. In
such cases, one either reveals the same wares all over again to new
partners, or, as I said before, one displays dierent facets of one’s
personality. The more partn ers you try to share yourself with, the
less you give to each. That is inevitably so. It cannot be dierent. QUESTION : Certain people believe that they can cut out sex and eros
and the desire for a partner and live completely for love of humanity. Do
you think it is possible that a man or woman can swear o this part of
life? ANSWER : It is possible, but it is certainly not healthy or honest. I
might say that there is perha ps one person in ten million  who may
have such a task. That may be possible. It may be in the karma for a
particular soul who is already developed this far, has gone through
the true partnership experie nce, and comes for a specic mission. There may also be certain karmic debts that have to be paid o. In
most cases—and here I can safely generalize—avoidance of
partnership is unhealthy. It is an escape. The real reason  is fear of
love, fear of the life-experience, but the fearful renunciation is
rationalized as a sacrice. To anyone who would come to me with
such a proble m, I would say, “Examine yourself. Go below the
surface layers of your conscio us reasoning and explanatio ns for your
attitude in this respect. Try to nd out whether you fear love and
disappointment. Isn’t it more comfortable to just live for yourself
and have no diculties? Isn’t really this what you feel deep inside
and what you want to cover up with other reasons? The great
humanitarian work you want to do may be for a worthy cause
indeed, but do you really think one excludes the other? Wouldn’t it
be much more likely that the great task you have taken upon
yourself would be better fullled if you learned personal love too?”If all these questions were truthfully answered, the person would
be bound to see that he or she is escaping. Personal love and
fulllment is man’s and woman’s destiny in most cases, for so much
can be learned  in personal love that cannot be attained in any other
way. And to form a durable and solid relationship in a marriage is
the greatest victory a human being can achieve, for it is one of the
most dicult things there is, as you can well see in your world. This
life experience will bring the soul closer to God than lukewarm good
deeds. QUESTION : I was going to ask a question in connection with my
previous one: Celibacy is supposed to be a highly spiritualiz ed form of
development in certain religious sects. On the other hand, polygamy is
also recognized in some religions—the Mormons, for instance. I
understand what you said, but how do you justify these attitudes on the
part of people who are supposed to look for unity with God? ANSWER : There is human error in every religion. In one religion it
may be one kind of error, in other religions another. Here you
simply have two extremes. When such dogmas or rules come into
existence in the various religions, whether at one extreme or
another, it is always a rationalization and subterfuge to which the
individual soul constantly resorts. This is an attempt to explain
away the countercurrents of the fearful or greedy soul with good
motives. There is a common belief that anything pertaining to sexuality is
sinful. The sex instinct arises already in the infant. The more
immature the creature, the more sexuality is separated from love,
and therefore the more selsh it is. Anything without love is
“sinful,” if you want to use this word. Nothing that is coupled with
love is wrong—or sinful. In the growing  child who is naturally immature, the sex drive will
rst manifest selshly. Only if and when the whole personality
grows and matures harmoniously will sex become integrated with
love. Out of ignorance, humanity has long believed that sex as suchis sinful. Therefore it was kept hidden and this part of the
personality could not grow up. Nothing that remains in hiding can
grow; you know that. Therefore, even in many grownups, sex
remains childish and separate from love. And this, in turn, has led
humanity to believe that sexuality is a sin and that the truly
spiritual person must absta in from it. Thus one of those oft-
mentioned vicious circles came into existence. Because of the belief that sex was sinful, the instinct could not
grow and meld with the love force. Consequently, sex in fact often is
selsh and loveless, raw and animalistic. If people would realize—
and they are beginning to do so increasingly—that the sex instinct is
as natural and God-given as any other universal force and in itself
not more sinful than any other existing force, they would break this
vicious circle, and more human beings would let their sex drives
mature and mingle with love—and with eros, for that matter. How many people exist for whom sex is completely separate from
love! They not only suer from bad conscience when the sex urge
manifests, but they also nd themselves in the position of being
unable to handle sexual feelings with the person they really love. Because of the distorted conditions and the vicious circle just
described, humanity came to believe that you cannot nd God when
you respond to your sex urges. This is all wrong; you cannot kill o
something that is alive. You can only hide it so that it will come out
in other ways which may be much more harmful. Only in the very
rarest cases does the sex force really become constructively
sublimated and make this creative force manifest in other realms. Real sublimati on can never occur when it is motivated by fear and
used as an escape. Does that answer your question? QUESTION : Perfectly, thank you. How does friendship between two
people t into this picture? ANSWER : Friendship is brotherly love. Such friendship can also
exist between man and woman. Eros may want to sneak in, but
reason and will can still direct the way in


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


he d.
    3. The Orgas mic Dra w is excellent  for improve ment  of
hemorrhoids. Hemorrhoids  are caused  by sedentar y life st yles,
accu mulated  heav y toxins,  gravitatio nal pooling  of blood,  stressful
bowel movements, and  depress ed levels of  Chi energ y in the  Hui-
Yin. In alrea dy existing  hemorrhoids, the Orgas mic Dra w may cause
increased  hemorrhoids  bleeding  for two to four  weeks. If the bleedin g
is not  excessive, perform the  exercise  at half  strength. You will
graduall y be cured. The exercise  remedies specific  causes  of
hemorrhoids  by evacuatin g stagna nt blood  from the  anal  blood
vessels. While performing  the Orgas mic Dra w as a cure  for
hemorrhoids,  you may use me dication  to speed  the healing  process. Horsetail  Grass  (Equisetum Narvensis)  is an  excellent  remedy  used
as a tea and  in sitz baths. People  who have  serious  hemorrhoid
problems should  consult  a doctor:
G. Sum mary of the Orgas mic Draw  Exercise
   1. Sit with your feet flat on  the floor. Use the  stim ulation  of a hard
object against  your vagina  and clitoris, if necessa ry. Rub  your
breasts  to stimulate yourself. Direct the  sexual  energ y from the
nipples  down to the  ovaries,  and expand  the energ y in the  ovaries
and genitals,  finall y concentra ting it in the  Ovarian  Palace. 2. Inhale  deeply  throu gh your nose  when you are near  or in the
midst of orgasm wh ile simultaneousl y clenching  both  fists,  claw ing
your feet,  clenching  your jaws, tightening  the Cranial  Pump at the
- 175  -Orgasmic Upward Draw
back of your neck,  and pressing  your tongue  firmly to the roof of
your mouth. 3. Inhale  once  more, drawing up the entire  genital- anus  region,
especially  concentr ating  on the front  part of the  Hui- Yin (perineum)
and the urogenit al diaphra gm. Pull the  energy  from the Ovarian
Palace downward to the perineum b y squeezi ng the vagina’s  outer
and inner  lips as  tightly  as possible,  there by squeezin g the clitoris. Hold y our breat h for a while, inhale  again,  contract  and pull dow n
the front  part of the anus,  again  holding  your breath. Feel  the sexual
energy  collect at  the perineum. W ith all mu scles flexed, inhale
without exhaling,  clench,  and pull up your sexual  region  nine  times,
holding  the energ y at the  front  part of the  perineum. Retention  of
the energy  here  is very  important. When out of breath  exhale  and
release  all the muscles in the  body. Rest. Use  your mind to guide
the energy  from the Ovarian  Palace  to The front  part of the
perineum. 4. Arouse  the breasts  again,  and with an inhalation  clench  the
fists, feet,  neck  and jaws. Draw up the  entire  genital  area,  urog enital
diaphra gm, anus,  and especially  the vagina,  squeezin g the energ y
tightly  to the  clitoris and  pulling  it up to the  perineum. Rest  for a
while, inhale  again  and contract  the front  part of the  anus,  pulling
the sexual ener gy down from  the ovaries  to the  perineum. Hold
your breath  for a wh ile and inhale  again,  contract  the middle part of
the anus  and then  the back part of the  anus,  pull the sexual ener gy
up through  the perineum, and  continue  to dra w it up  to your coccyx
to enter  the hiatus  in the  sacru m.
    Arch  the sacrum back  and outw ard, straightenin g it, to  activate
the Sacral Pum p. Hold  the energy  here and continue  to inhale  three
to nine  times, pulling  the sexual  energ y in from  the Ovarian  Palace
and sexual  organs,  with increasingl y harder  contractions  if
necessary, until the  energ y in your clitoris  and your vagina  subsides. Squeezing  the buttocks  mote tightly  may be helpful. When you are
out of breath,  exhale:  then  relax  and let your sacru m and  neck
return  to their  normal positions,  and rest to induce  the activation  of
the Sacral and  Cranial  Pumps as the  Chi enters  the spinal  cord
through  the sacru m.
    5. To dra w the energ y to T-11,  repeat  the same procedu re
described  in 1.  through  4. above. Bow  your spine  outw ard and
straighten  your spine  to acco mmodate the dense  sexual  energy
and increase  the pumping action. Retain  the ener gy at T-11 until
- 176  -Chapter VI
this point  fills w ith ener gy. Bring  the energ y from the  Ovarian  Palace
to T-11  nine  times wi th hard  contracti ons, inhaling  each  time without
exhaling. Exhale  and relax  every  part of your body, mentally  guiding
the Chi to flo w from the  Ovarian  Palace  to T-11. 6. To dra w the energ y to C- 7, practice  in the  same m anner  as
described  above. As y ou bring  the energ y to C- 7, inhale  and push
the top of  the sternum back to ward the base  of the  neck  to straight en
the entire  spine,  increase  the pumping- up of the  energ y, activate
the thymus  gland,  and join the thoracic  and cervical  vertebr ae. 7. To dra w the energ y to your Jade  Pillow, practice  in the  sam e
manner  as previousl y described. Inhale  and pull up  to the  Jade
Pillow, pushing  the chin  in to ward the back  and base  of the skull to
activate  the Cranial  Pump. Clench  the teeth,  squeeze  the muscles
at the  back  of the  skull, and press  your tongue  hard  to the palate  to
increase  the pumping action. 8. Next dra w the energy  to the Pai-Hui, or  crown of the head. Repeat  the sam e process,  maintaining  a straight  upper  spine. Turn
your eyes and all yo ur senses  up to the  top of the skull. Press y our
tongue  firmly to the palate  to help  activate  the Cranial  Pump. Continue  to pull the ener gy to the top  of your head  until  you feel the
aroused  energ y at the  lower center  subside. Practice nine hard
contractions  and continue  to inhale,  each  time pulling  the energy
from the  Ovarian  Palace  up to the  crown. Use y our mind, ey es and
all your senses  to spiral  the sexual  creative  energy  nine,  eighteen,
or thirty -six tim es, first  in a clockw ise, and then  in a
counterclock wise direction. When the spiraling  has finished,  rest
for a while and feel the  energ y enter  the brain. Eventuall y by settling
your mind on  the ovaries  and the gland  at the cro wn of the head,
you will bring  the sexual  energ y from the  ovaries  to the brain  by
using  only  the power of the  mind and  all the  senses. 9. The cool ener gy can be left in the brain  or w hen you feel the
brain  is full, let the  extra  energy  (Golden  Nectar)  flow dow n the
Functional  (front)  Channel  to the third  eye, nose,  throat,  heart  center
solar  plexus,  and finally  to the navel  where it can  be stored. 10. During  lovemak ing do not store  the energy  in the  brain,  but
circulate  it to direct  the excess energ y to revitalize  the organs  and
glands. Squeeze  your buttocks  and perine um, and press


 minutesCooking time: 50 minutes
1 small cauliflower
3 carrots flaxseed oilRecipes
Separate the cauliflower florets, place them in a baking dish with a little
water and cook at 250° F (121° C) for 40 minutes or until soft. Whenready, drain off the water. At the same time, simmer the carrots on lowheat with enough water until they are soft. Blend carrots in blender withthe flaxseed oil. Pour sauce over the cooked cauliflower and place inwarm oven at 250-300° F (121-149° C) (turned off) for 5-10 minutesbefore serving. Chard Rolls, Stuffed
Preparation time: 40 minutesCooking time: 30 minutes
1/2 onion, sliced
6 medium potatoes 4 carrots 3 large cloves garlic, minced1 bunch of chard
Cook onions and potatoes in one pot. In another pot, cook carrots and
garlic. When done, purée (with electric blender or food mill) each potfulseparately, then mix together. Put chard leaves in very hot water, beingsure not to overcook. Spread each leaf and remove tough center stem.Place purée in center of each leaf and roll tightly. Display on tray andserve with tomato sauce made with tomatoes, onion, garlic and smallpotato, which have been cooked and puréed. Cooked Sweet Potato and Beet Salad
Preparation time: 10 minutesCooking time: 30 minutesServes 2
1 large (or 2 small) sweet potatoes
a few cooked small beets, slicedarugula (or lettuce) leaves
$PPLCPPL5IF(FSTPO8BZ
Dressing:
yogurtlemon juiceflaxseed oildill weed, dried or fresh
Cook the sweet potatoes gently in their skins until done. Allow to cool. Cut into slices and place the sweet potato and beet slices overlapping ona plate of arugula (or lettuce) leaves. Drizzle on the dressing and serveimmediately. Corn
Preparation time: 5 minutes
Corn may be baked in the husk wrapped in foil. Bake in low oven at
300° F (149° C) for 1 hour. If husked, place in boiling water for approxi-mately 7 minutes. Corn on the Cob Packets
Preparation time: 5 minutesCooking time: 1 hourServes 1-2
1 or 2 corn cobs
flaxseed oilparsley, chopped
Leave the corn in its outer leaves and wrap in baking foil. Bake at 350° F
(180° C) for about 1 hour. When cooked, peel back the leaves and allowto cool. Pour on some flaxseed oil to which some chopped parsley hasbeen added. Serve as an appetizer or a side dish. Corn with Mixed Vegetables
Preparation time: 15 minutesRecipes
Cooking time: 1 hour
Serves 2
2 ears of corn
3 stalks of celery2 carrots2 zucchinis squash
Husk the corn and cut the kernels off. Slice the other vegetables into
small pieces. Put the corn in a baking dish and add the vegetables. Bakeat 200° F (93° C) for 1 hour. Corn with Orange Juice
Preparation time: 10 minutes
2 ears of corn
1 glass of orange juice
Husk the corn, cut off the kernels and put it in a baking dish with a lid. Bake at 250° F (121° C) until soft (approximately 25-30 minutes). Pourthe corn juice off and add the orange juice. Let set 5 to 10 minutesbefore serving. Creamed Corn
Preparation time: 20 minutesCooking time: 1-1/2 hoursServes 2-3
3 ears of corn
1 green bell pepper, sliced
Husk corn and cut off the kernels. Put kernels from 2 ears in a blender
and blend. Add the kernels from the third ear to the blended corn. Placein a baking dish and put the sliced green pepper on top and bake in theoven at 200-250° F (93-121° C) for 1-1/2 hours. $PPLCPPL5IF(FSTPO8BZ
Creamed Green Beans
Preparation time: 5 minutes
Cooking time: 15 minutesServes 2
10 oz. whole green beans
yogurt2 oz. onion, finely chopped
Cook the beans gently. Just before the beans are ready, gently heat the
yogurt with the chopped onion. Put the beans into a warm serving dishand pour on the yogurt dressing. Creamy Cabbage
Preparation time: 10 minutesCooking time: 30 minutesServes 2
white cabbage
1 small onion2 tbsp. yogurt1 tsp. dried dill tops, chopped (or crushed dill seeds)
Shred the cabbage and chop the onion. Add a little water to cook. When
cooked and tender, add the yogurt mixed with the dill tops (or seeds). Eggplant, Baked
Preparation time: 15 minutesCooking time: 2 hoursServes 2
soup stock
1 onion, chopped 1 eggplant, sliced 2 tomatoes, sliced and skinnedRecipes
Put some soup stock in bottom of large covered baking dish. Add onion,
eggplant and tomatoes in layers. Cover and bake in a low oven at 300° F(149° C) for 2 hours. Eggplant Fan
Preparation time: 15 minutesCooking time: 45 minutesServes 2
1 large onion
1 large eggplant1 large firm, ripe tomatothyme and marjoram1 small clove garlic, chopped
Slice the onion into rings and cook gently in a thick-bottomed saucepan
while preparing the other ingredients. Cut eggplant into 4 or 5 length-wise slices, stopping 3/4 inch from either end. Slice the tomato intotwice as many slices as there are cuts in the eggplant. Arrange the egg-plant on top of the onions in a fan shape, and fill the cuts with thetomato slices. Sprinkle with herbs and chopped garlic. Cover and cookgently, on top of the stove, or bake gently in a low oven at 300° F (149°C) until the eggplant is soft. Eggplant Salad
Preparation time: 15 minutesCooking time: 1 hourServes 21 eggplant1 small onionparsley2 tomatoes1-1/2 tbsp. vinegara little flaxseed oil$PPLCPPL5IF(FSTPO8BZ
6Bake the eggplant for about 1 hour at 350° F (180° C). Chop the onion
and parsley and slice the tomatoes. Combine with the cooked eggplant.Add the vinegar and flaxseed oil. Eggplant, Stewed
Preparation time: 20 minutesCooking time: 30 minutesServes 2
1 eggplant, cut into cubes
2 onions, chopped 3 tomatoes, peeled and chopped
Combine all ingredients in a stew pot. Stew approximately 30 minutes
(until tender). Do not add water. Fancy Garlic Potatoes
Preparation time: 5 minutesCooking Time: 1-1/2 to 2 hours
potatoes
flaxseed oilgarlic, crushed
Cut the potatoes into slices, not quite through to the base. Put into a
casserole dish with only enough water to cover the bottom. Cook in thetop of the oven at 325° F (170° C) for 1-1/2 to 2 hours or at 350° F (180°C) for 1 hour. Mix together the flaxseed oil and crushed garlic. Put thepotatoes onto a serving dish and, when slightly cooled, pour on thedressing. Serve immediately. Fennel Treat
Preparation time: 15 minutesCooking time: 1-2 hours
Recipes
6Serves 2
1 fennel bulb
1 large tomato, cut into 1/4-inch  slices2-3 cloves garlic, peeled and sliced thinly
Cut off stalks and leaves from fennel. Slice bulb in half lengthwise to
give two flat halves. Rinse under running water to remove sand and putthem in a baking dish with cut side up. Cover halves with tomato slicesand place garlic slices on top of tomatoes. Cover the dish and bake at250° F (121° C) for 1 to 2 hours. Serve with a baked potato and a salad ofgrated carrots on a bed of pretty greens. Festive Broccoli (or Festive Green Beans)
Preparation time: 25 minutesCooking time: 45 minutesServes 2-3
1 large head broccoli (or 3-1/2 cups sliced green beans)
1 small onion, diced 1 clove garlic, minced1 medium sweet red (or yellow) bell pepper, cut in strips 2 tsp. lemon juice (optional) 1/4 tsp. dried (or 1 tsp. fresh) dill weed
Select dark green head of broccoli with no yellowing. Cut into spears,
peeling tougher stalks at base. Place onion and garlic in pot. Cover andstew on low flame for 45 minutes or until tender. Add pepper strips forthe last 20 to 25 minutes of cooking. Add lemon juice just before serving(lemon will discolor broccoli


 in the sky may be billions of light-years
away, yet at the quantum level each star is just as connected to your candle
as the second candle in the room; the vast space between them contains
waves of ener gy that bind them. As you look at the candle and the distant stars, photons of light from both
land on your retina. There they trigger flashes of electrochemical dischar ge
that belong to a different vibratory frequency from visible light, yet they are
part of the same  electromagnetic  field. Therefore, you are another candle—
or star—whose local concentrati on of matter and energy is one outcropping
in the infinite field that surrounds and supports you. Think about this organic connection between everything in existence. The lessons of this exercise are
•  No matter how separate anything appears to the senses, nothing is
separate at the quantum level. •  The quantum field exists in, around, and through you. You are not
looking at the field—in every wave and particle, the field is your
extended body. •  Each of your cells is a local concentration of information and energy
inside the wholeness of information and energy of your body. Likewise, you are a local conce ntration of information and energy in
the wholeness that is the body of the universe. When you begin to own this knowledge, nothing in your environment
will feel threatening to you. As a result, the fear of separation will loosen its
hold over you, and the unbroken flow of awareness will counter entropy
and aging. Exercise 3: Br eathing the FieldThe quantum field transcends everyday reality, yet it is extremely
intimate to your experience. To fetch a word from your memor y, to feel an
emotion, to grasp a concept—th ese are events that change the entire field. The eminent British physicist Sir James Jeans once remarked, “When an
electron vibrates, the universe shakes.” There is no flicker of activity in any
of your cells that goes unnoticed across the entire quantum field. At its finest level, every physiological process registers in the fabric of
Nature. In other words, the more  refined a process is, the more connected to
the basic activity of the cosmos. Here is a simple breathing exercise that can
give you a remarkably vivid experience of this phenomenon. Sit comfortably in a chair with your eyes closed. Gently and slowly
inhale through your nostrils, imagining as you do so that you are drawing
the air from a point infinitely far away. See the air gently coming to you
from the edge of the universe. Feel it coolly suf fusing your body. Now slowly and easily exhale, sending every atom of air back to its
source infinitely  far away. It may help if you envision a thread that extends
from you to the far reaches of the cosmos; or you might visualize a star
hovering in front of you that is sending light from infinitely far away—in
either case, imag ine the thread or the star as your source of air. If you aren’ t
a good visualizer, don’t worry; just hold the word infinite  in your mind as
you breathe. Whatever technique you use, the aim is to feel each breath
coming to you from the quantum field, which at a subtle level is actually
happening. Reestablishing the memory of your connection with the
quantum field will awaken the memory of renewal in your body. Exercise 4: Redefining
Having absorbed  the knowledge that your body is not a sculpture isolated
in space and time, redefine yourself by repeating the following statements
silently to yourself:
I can use the power of my awareness to experience a body that is
Flowing instead of solid
Flexible " " rigidQuantum " " material
Dynamic " " static
Composed of information
and ener gy" " random chemical reactions
A network of intelligence " " a mindless machine
Fresh and ever -renewing " " entropic and aging
Timeless " " time-bound
Another good set of redefining statements:
•  I am not my atoms, they come and go. •  I am not my thoughts, they come and go. •  I am not my ego, my self-image changes. •  I am above and beyond these; I am the witness, the interpreter, the Self
beyond the self-image. This Self is ageless and timeless. Repeating these statements serves as more than a mental reminder. As a
process rather than an object, the human body is constantly  filled with
messages of every kind; the verbal messages we hear in our heads are just
one version of the information being exchanged from cell to cell every
second. Because  every person’ s awareness is colored by past experiences,
the flow of information inside us is influenced by unconscious imprints we
are barely aware of. We will examine in detail how these unconscious
imprints break down the smoo th flow of messages, creating the loss of
intelligence that results in aging. For the time being, know that you can change these imprints by giving
the unconscious  new assumptions and beliefs to operate with. Every
thought you have activates a messenger molecule in your brain. This means
that every mental impulse gets transformed automatically into biological
information. By repeating these new statements of belief, affirming to
yourself that your body is not defined by the old paradigm, you are
allowing new biological inform ation to be produced; and, via the mind-
body connection, your redefined sense of yourself is being received by your
cells as new programming. Thus, the gap between your old, isolated self
and the image of yourself as an ageless, timeless being starts to close.OceanofPDF.comPART
TWO
Aging and Awareness
OceanofPDF.comAWARENESS HAS THE power to chang e aging, but awareness is a two-edged
sword—it can both heal and destroy. What makes the difference is how
your awareness becomes conditioned, or trained, into various attitudes,
assumptions, beliefs, and reactions. When these mental patterns are
destructive, a person finds himself driven by his mind into destructive
behavior; when the mental patte rns are constructive, the person is motivated
toward self-enhancing behavior. Before it gets trained, awaren ess is just a
field of energy and information;  it is the mind’ s faculty for having thought
before thought is actually prese nt. Compared to any single expression of
matter and energy, whether one atom or one galaxy, the quantum field is
incomparably more powerful, because it has the potential to generate
infinite combinations of space-time events that have never occurred before. Likewise, becau se it always remains capable of generating new mental
impulses, which in turn generate new biological information, your
awareness is much more power ful than any single thought you might ever
have. Retaining this creative potential is the mark of non-aging; giving it up
in favor of habit s, rituals, rigid beliefs, and outworn behavior is the mark of
aging. In ancient China, the Tao Te Ching  proclaimed the same truth:
“Whatever is flexible and flowi ng will tend to grow, whatever is rigid and
blocked will wither and die.”
The impressions of past experience lock our minds into predictable
patterns that trigger predictable behavior. Everyone’ s inner life is complex,
swirling with both positive and negative thought patterns, but the fact that
awareness can be trained is simple; it is the most fundamental thing that
happens to us from birth onward. Like melted wax being imprinted with a
signet ring, raw, unformed awareness is able to hold an impression, and
once the impression has taken, awareness sets around it. The Illusion of No ChoiceIn childhood we were at our most impressionable; our awareness was like
soft, fresh wax not yet marred by experience. By old age the same
awareness has been conditioned  thousands of times over, and like old wax
that has been used too many times, the mind becomes brittle and stiff. It is
difficult to find even a small corner that is not conditioned by multiple
layers of experience. Old bodie s reflect this underlying rigidity, which is
felt in every cell. The number of impressions that get laid down inside us is staggering—
behavioral psych ologists have estimated that just the verbal cues fed to us
by our parents in early childhood, which still run inside our heads like
muffled tape loops, amount to over twenty-five thousand hours of pure
conditioning. For each of us, the learning process that teaches us to age is
complex and never -ending. It involves attitudes passed along from family,
peers, and society since earliest childhood. What did your moth er say when
she spotted her first wrinkles? Did she see them as a dreaded symbol of lost
youth? Did she still feel pretty and desirable? How did your father feel
about retirement? Was it the end of his useful existence or the threshold of a
better time? Were your grandparents benign, wise guides or distant, fear-
inspiring strange rs? Were the signs of old age that they exhibited viewed as
senility or simply as change? The effect of conditioning is always the same: choice becomes restricted. For exam ple, the act of eating is a choice, which most of us freely exercise
several times a day. But to someone suffering from the eating disorder of
anorexia, the choice has become severely limited. Inside the awareness of
anorectics are powerful imprints of low self-esteem, harsh guilt, repressed
anger, and defective body images. These imprints can be


medicinesworkeffectivelyonbabies
andanimals,neitherofwhomareopentobeing
affectedbyplacebos. Itisalwaysessentialtoindividualisetheremedyto
fitthepatientandnotthedisease,toensurethatthe
MYTHSANDMISAPPREHENSIONS 'Homeopathy ismysteriousandunscientific' •19
underlyingprinciplesareobservedsothattheelement
ofchanceisdecreasedandhomeopathycanbeseento
work. Ofcourse,therearemanypeoplewhowillrecog-
nisetheexperienceofconsultingapractitionerwho
inspiresbeliefandhope,wholeftthemfeeling
buoyantandencouraged.Butifthisinitialrapportis
notbackedupwithgoodsolidprescribing,thenno
amountofthatpositive'transference' willcurethe
patient. Myth:'Homeopathy ismysteriousand
unscientific'
Thefactthathomeopathicmedicinesarepreparedina
pharmacyoralaboratoryandthattheirpreparation
involvesaparticulartechniquesubjecttopreciseand
clearlystatedcontrols(itdoesnotinvolvemysteriousandsecretprocesseswhichputitintotherealmof
whitemagicoralchemy)isenoughtoconvincemany
peopleofitsvalidity. Homeopathshavetraditionallyjustifiedtheirprac-
ticebytheirresults,withoutfeelinganeedtoexplain
howtheirmethodswork.Thehomeopathicphilos-
ophyordoctrineisasetofrulesforpractice-onethat
hasn'tchangedsinceitwasformulated180yearsago. Theserulesandprinciplesconstituteaunifiedhypoth-
esiswhosevalidityistestedoutempirically-with
curedpatientsconfirmingthehypothesis. HarrisCoulter,inhisbookHomoeopathicScienceand
ModernMedicine(ThePhysicsofHealingwithMicrodoses),
discussesthisissueatgreatlengthandalsodescribes
manyofthetrialsthathavebeenconductedoverthe
pastfiftyyearsorsousingplants,animalsand
humansascontrolstoprovetheeffectivenessof
homeopathicmedicines. •4-
TAKING
THE
CASE
Itiswellworththeefforttoapproachfirst-aidprescrib-
ingseriouslybyteachingyourselfhowtotakeacase
andhowtoworkouttherightremedy.Thatisthe
majorconcernofthisbook:tohelpyoutoprescribein
thesamewaythataprofessionalhomeopathwould. Therearemanybooksonthemarketthattakethe
'symptomaticapproach',directingyoutoaremedyon
thestrengthofonesymptomorcomplaint.Inmy
opinionthisisnotthoroughenoughandtheresults
cannotbeguaranteed.Inthisbook,therefore, Ihave
takenamoreclassicalapproach,whichinvolveslook-
ingatthewholepersoninamoredetailedway. ThroughoutthebookIhaveassumedthatyouare
prescribingforsomeoneelse.Ifyoufallillandwishto
prescribeforyourselfthenthesameprinciplesapply,
butitisimportanttorememberthatitisdifficulttobe
objectiveaboutyourownsymptoms,andyoumay
befooledintoprescribingthewrongremedy.For
example,youmayfeelquitenormalandcalmin
yourselfwhileeveryonearoundyouhasexperienceda
sharpincreaseinyourlevelsofirritabilityandtouchi-
ness;and/oryoumayalreadyhaveforgottenthe
drenchingyougotthedaybeforeyoufellill.Itcanbe
mostusefultotalkthroughyourcasebeforeyou
self-prescribe.Somepeoplearehighlycompetentat
knowingexactlywhattheir'symptompicture'isand
areclearaboutthestressesthatleduptotheirillness;
othersneedmorehelp.Dogetthathelpifyouneedit. Beforeyoubegintotakethecase,checkthatthe
complaint iswithinthescopeofthisbook.Don't
attempttoprescribeforachronicdisease;thesealways
needprofessionalattention.Seealsopages203-26
fordiseasesyoucantreatusingthisbook. TheSymptomPicture
Ihaveusedthewordcomplaintthroughoutthebook
tomeanthediseaseitself,orratheritslabel;forexample'sorethroat'or'cough'.Thesymptomsare
thevisiblesignsofthecomplaint.Sayyourchildis
complainingofabarkingcoughthatisworseatnight
andbetterforsittingup.Thecomplaintisthecough,
andthesymptomsarebarking,worseatnightand
betterforsittingup.Sothecomplaintexpressesitself
throughthesymptoms. Thesymptompictureisadetailedaccountofwhatis
wrongwithyouasawholewhenyoufallill.Your
symptoms-thesignsorindicationsofyourbeingill-
areaformofexpressionandacallforhelpfromyour
body.Ahomeopathicprescriberisasymptomsleuth! Inorderforaremedytoworkwellyouneedtomatch,
asaccuratelyaspossible,thepatient'ssymptompic-
turewiththatofaremedypicture-thecollectionof
symptomsproducedbytheremedyinitsproving,as
setoutintheMateriaMedica.Itdoesn'thavetobe
identical,merelysimilar. Yourobservationsarethereforeveryimportant. Youarenotsimplylookingforachesandpains;you
needtogetapictureofthedifferencesinthepatient
fromhernormalstateofhealth.Gatheringinfor-
mationisnotalwayseasy.Lookforclear,strongly
markedsymptoms;vague,'well...sometimes'
symptomsdon'tcountunlesstheypresenta'change-
able'symptompictureinthemselves. Certainsymptomsarealwayspresentinanygiven
diseaseandareindicatedinitsname.Forexample,
painduringurinationisusuallycalledcystitis;certain
typesofskinrashesarecalledeczema;inflamed,blood-
shoteyesareoftencalledconjunctivitis.Homeopathy
doesnottreatthelabelleddiseasealone-thecystitis,
theeczema,theconjunctivitis; ittreatstheindividual
whoissick.Notwocasesofcystitisareexactlythe
same.Everylabelleddisease(orcomplaint) isalsoac-
companiedbysymptomspeculiartotheindividual
whohasit,anddiffersfromanothercaseofthesame
'disease'. Itistheseindividualcharacteristics inthe
patientthatguideustotherighthomeopathicremedy. TAKINGTHECASE TheSymptomPicture•21
Simplytowriteheadache'orcough'isnotenough. IfyoulookeitherofthesesymptomsupintheReper-
toryyouwillfindmanyremedieslisted.Itisthe
particularsymptomsofthepatient'sheadacheor
coughthatenableyoutobegintonarrowdownthe
choiceofremedies,toindividualisethecase.One
personwithaheadache,forexample,willhavea
throbbingforeheadthatfeelsbetterforfreshair,while
anotherwillhavesharppainsinthetemplesthatare
betterforwarmthandlyingdown.Theycallfordiffer-
entremedies. Forhomeopathicpurposes,symptomsaredivided
intothreecategories:general,mental/emotional and
physicalcomplaints.Seepages227-8fordefinitions
andcheckliststousewhilenote-taking. Note-taking
Itisessentialthatyouwritedownyourpatient's
symptoms,andalsothatyourecordtheremedyyou
giveaswellasitsresult.Evenifyouwriteonlyafew
wordsplusthedate,thenameandthepotencyofthe
remedy,thatwillsufficetoremindyoushouldthe
sameproblemrecur. Isuggestyouopenaloose-leaffilemarked'Health'
anduseitforkeepinginterestingarticlesaswellasfor
keepingnotesonthepeopleforwhomyouprescribe. Thecase-takingquestionnaireonpage227should
remindyouofthequestionstoasktogettheinforma-
tionyouneed.Makeyourquestionsgeneralrather
thanspecific.Trynottoputwordsintoyourpatient's
mouth. General Specific
Howareyoufeeling?Areyoufeelingsad? Howpainfulisit?Doesithurtalot? Canyoudescribethepain?Isitthrobbing? DoesheatorcoldhelporIsitbetterforheat? aggravate? Canyoutellmesomemore
aboutwhathappened? Isthereanythingthatmakes
youoryoursymptomsfeel
betterorworse? Givesomeattentiontoyourfirstimpressionsof
whatishappening:theyareanimportantandreliable
sourceofinformation.Sayyourchildwakesupinthe
nightscreaming.Yougointoherroom.Whatdoyou
immediatelysmellandsee?Whatnotedoyouhearin
thescream?Isitoneofpainoroffright?Orsayyour
bestfriendhasfluandyouhavebeenaskedtocome
andhelp.Youwalkintotheroomandwhatdoyousee
beforeshehasorganisedh


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SAMPLECASES Sorethroat•241
catchingcoldsoverthepastfewmonthsandthey
seemtoberunningintoeachothersothathehasa
constantlyrunnynose. Findingamental/emotionalsymptomismoredif-
ficult.Recentlyhehasbeenmorestubbornaboutwhat
hewants,althoughinthepasthewasaveryplacid
baby. Youchoosethefollowingsymptoms:
1Teethingpainful(Physicalcomplaint)
2Teethingslow(Physicalcomplaint)
3withdiarrhoea(Relatedsymptom)
4Sweat-head(General)
5Sweat-sour(General)
6Diarrhoea(Physicalcomplaint)
7sour(Relatedsymptom)
8withundigestedfood(Relatedsymptom)
9Catchescoldseasily(General)
10Stubborn(Mental/emotional)
Cakareacarbomcahaseachofthesesymptomsinits
picture.YoureadthroughthepictureintheMateria
Medicaandinspiteofthefactthatyouhaveonlyone
emotional/mentalsymptomyourecogniseyoursonin
thedescription. Thisremedywillnotonlyhelphimthroughthe
painsoftheteethingandclearuphisdiarrhoeaand
nasalcatarrh,butwillactuallyspeeduptheprocessof
producingteeth. Case9
Foodpoisoning
Youtookyourmotherouttodinnerlastnightandshe
hasbeenupsincemidnightwiththemostterrible
vomitinganddiarrhoea.Sheatepateandsteak,soit
looksasifthemeatwasoff.Sheisinasorrystateand
asksforhelp.Thediarrhoeaisverypainfulandutterly
exhausting.Shefeelsfaintaftervomiting,andcan
onlytakesmallsipsofwater,otherwiseshevomitsup
allshehasdrunk.Sheisextremelyanxiousand
doesn'twanttobeleftalone. Youlisthersymptomsasfollows:
1Foodpoisoning(Physicalcomplaint)
2causedbymeat(Relatedsymptom)
3Diarrhoea(Physicalcomplaint)
4painful(Relatedsymptom)
5Vomiting(Physicalcomplaint)
feelsfaintafter(Relatedsymptom)
6Thirstyforsips(General)
7Exhaustionfromdiarrhoea(Physicalcomplaint)
8Anxious(Emotional/mental)
9Anxious-worsewhenalone(Emotional/mental)
Arsenicum isstronglyindicated,andyouremember
thatyouneededitayearagoforasimilarattack.Youdon'tevenneedtoreadthroughthepicture.Youare
surethatitisrightandyougiveiteveryhalfhouruntil
shestartstoimprove. Case10
Sorethroat
Youreleven-year-oldsonhasabadsorethroat.He
complainsofconstantpainandsaysthatitfeelsasif
thereisalumpinhisthroat.Theonlyrelieffromthe
painiswhenheiseatingordrinking.Heisoffschool
andmopingaround,spendingmostofthetimeonhis
owninhisroom.Heismoroseandwithdrawnand
looksasifhemighthavebeencryingbutdeniesthat
anythingiswrongwhenyouaskhim. Hisadoredpetrabbitdiedlastweekandhehas
beenincreasinglyquietsincethen.Yourememberhe
hadasimilarsorethroatlastyearwhenhisbestfriend
movedtoanotherpartofthecountry.Antibioticsdid
nothelpandittookhimweekstorecover.Heonly
talkedabouthisfeelingsabouthisfriendleavingonce
anddidseemincrediblysad. Youtalktohimabouthowhefeelsandheadmits
tobeinggrief-strickenabouthisrabbit,totheextent
ofcryinghimselftosleepeverynight.Whenyou
sympathisewithhimhegetscrossandchangesthe
subject. Youchoosethefollowingsymptomsbasedon
whatyouknowgenerallyabouthim-thatheisa
private,introspectivechild-aswellasonwhatis
actuallyhappening. 1Sorethroat(Physicalcomplaint)
2withlumpsensation(Relatedsymptom)
3betterforswallowing(Relatedsymptom)
4worsewhennotswallowing(Relatedsymptom)
5Symptoms-contradictory(General)
6Introspective(Emotional/mental)
7Tearful-criesonown(Emotional/mental)
8Dislikesconsolation(Emotional/mental)
9Complaintsfromgrief(Emotional/mental)
Afterrepertorising itisclearthattheemotionalandthe
physicalsymptomsarepresentintheIgnatiapicture. YourememberthatNatrummuriaticumhasasimilar
pictureandreaditthroughjusttomakesurethatitis
Ignatiaheneeds.Thecontradictorynatureofthe
symptoms(thesorethroatisworsewhennotswallow-
ing)convincesyouthatIgnatiaisthecorrectremedy. Youprescribeaccordingtotheurgency-onetablet
everytwohoursinthiscase-andnotonlyavoidthe
antibioticsbutalsohelphimtorecoveremotionally. Yourealisehowsensitiveheisandsuggestthatyou
haveaproperburialcompletewithserviceinthe
gardentogivehimachancetogrieveproperlyinstead
ofhidingawaywithhispain. 01
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 of a
generous heart. Perfect generosity is a willingness to give of yourself
and all that you have manifested without any expectation of a return. You may find it paradoxical that the final phase of manifesting your
heart’s desire is to generously share what you receive and to move
your attention away from what you have asked to manifest. However,
if you review all of the previous principles of spiritual manifestation,
you will see that this is consistent. 157
WAYNE W. DYER
Manifesting is about connecting to the universal spirit, which is
infinite and abundant in supply. It is not about seeing neediness in
yourself, but is rather about feeling complete with that radiant abun-
dance. It is not about craving and demanding. It is concerned with
unconditional love and attracting that abundant love to your individ-
ual life. As long as you are in your physical body, you will have
desires. There is nothing to be ashamed of or feel nonspiritual about. Your body and the physical needs of your material self can and will be
met with abundant gifts providing that you follow these nine princi-
ples and do not let your ego take back being in charge of your life. When you feel the presence of that abundance, your feeling of
gratitude will push you in the direction of generosity. It is in the
expression of your generosity that you will feel most connected to
the unconditional love of the universal spirit. The more you feel a
desire to share what you receive unconditionally, the more you will
experience it flowing into your life. GENEROSITY AND SELF-LIBERATION
Generosity is helpful for your own liberation in that it teaches you
about the inner quality of letting go. Letting go and releasing your
attachments are the most freeing things you can do to liberate your-
self from the ego. A need to hang onto the things and money that you
receive arises out of an inner sense of incompleteness. Practicing
generosity aligns you with your sense of completeness and love. Generosity for the sake of liberating yourself from your ego
extends to more than simply sharing your material possessions. Generosity includes offering kindness, care, love and nurturing
where it is needed. Furthermore, the spirit of generosity can and
does ultimately relate to how we treat ourselves. If you have a gener-
ous heart that has no qualms about giving, you will treat yourself lov-
ingly and will nurture yourself without feeling any sense of guilt. 158
Manifest Your Destiny
When you can give freely, as an unconditional act of love, with no
expectations, you experience what I call total freedom. You relin-
quish the hold of your self-absorbed ego, which encourages you to
believe in limitation and competition. This ability to give without
conditions is also an acknowledgment that whatever has manifested
into your life has come from an infinite supply and that you can
never experience a scarcity consciousness because you know that you
are a part of the infinite supply. GIVING AND RECEIVING: THE WAY THE UNIVERSE WORKS
Every single time that you take in a breath and then exhale, you
are engaged in a process of giving and receiving that is vital to the
material and spiritual world. With each inhalation you take in the
oxygen and nitrogen that you must have in order to exist, and with
each exhalation you send back the carbon dioxide that supplies the
entire plant world. The cycle of generous giving and receiving is
exactly the same as the very act of breathing. Look around you and notice how everything in our universe is a
result of giving and receiving. The entire food chain represents a giv-
ing of life and a taking of life, and then a giving back in an endless
cycle of material manifestation. The worms that the bird eats, and
the droppings from the bird, and the eating of the bird, and the recy-
cling of the meat of the bird, and on and on it goes. There is no place for any of it to go other than here in this uni-
verse. It does not leave and then reenter. It is all simply a process of
giving and receiving different forms of energy. The iron in your
bloodstream is a part of the finite supply of iron that will return in
another form after your departure from the physical world, perhaps
in the wings of a bat. You give of your iron supply and you take from
the same supply. Giving and receiving are a natural function of life. The natural flow of giving and receiving can be stopped by
159
WAYNE W. DYER
stinginess and hoarding. The process works in the same way on the
spiritual level. You send out love and kindness and it returns to you
tenfold. The old saying, “What goes around, comes around,” is
much more than a pithy homily. It is a fact of the universe at all lev-
els of awareness. In fact, it is what this whole business of manifest-
ing is all about. |
You put out loving energy to connect to that which you desire and
it returns to you. It is a giving and receiving action. You can, however,
interfere with this natural progression of give and take by selfishly
hanging onto that which manifests in your material world, and stop-
ping the flow of energy that brings abundance. This scarcity con-
sciousness is the work of the ego, which always feels incomplete
because it is convinced that it is separate from God. CULTIVATING AN ATTITUDE OF GENEROSITY
Here are a few suggestions for putting generosity into your mani-
festation practice to keep the natural flow of giving and receiving
moving in your life. Recognize that this is a way of being that definitely can be devel-
oped. You may have convinced yourself that giving is impossible
because you have too little for yourself. If you are not generous
when it is difficult, you will not be generous when it is easy. Generosity is a function of the heart, not the wallet. You can give of yourself, you can share what little you do have
with those who are needier, you can tithe to those who provide you
with spiritual food and ask nothing in return. A generous heart is
one that places no limitations on its ability to be generous with
others and does not do it for reward or recognition. You can culti-
vate this attitude of generosity and practice by sending love and
kindness as frequently as possible each day. It will ultimately
160
Manifest Your Destiny
become infectious and will lead to more of your heart’s desires
manifesting. Think of the myriad things that you do each day for others, including
animals and the environment you are a part of, as ways of practicing
generosity. Talking to a lonely neighbor, feeding a stray cat, opening a
door, anonymously paying the toll for the car behind you, picking up
your children from a lesson, vacuuming the carpet, filling the gas
tank for your spouse’s car or whatever may occur in the thousands of
actions you undertake each day. Remind yourself that you are prac-
ticing generosity rather than feeling ignored or unappreciated. Most important, remember that to give without expectation of
an acknowledgment is truly the work of your higher self. The ego
needs and demands credit as often as possible, and with a great deal
of fanfare as well. Keep your generosity practices private, without
needing to boast about your great generous spirit. Become aware of the internal resistances that arise within you when
you have an impulse to give. Your fear of not having enough for
yourself and your family, your doubts about whether others are
truly needy, your self-consciousness or embarrassment, the fact that
others won’t appreciate it anyway or perhaps will only ask for more
are impulses that you need to honor as valid. All of these inner
doubts and fears should be examined without judgment. They all
represent a part of your own conditioned response to generosity. When you give for the sake of having a generous spirit and
extending love, and for no other reason, then those inner doubts
will fade away. I am often criticized when I give money on the street
to an obvious drug addict. When my critic says, “They are only
going to buy more drugs with that money,” my response is, “What
they do with the money has nothing to do with why I gave them the
161
WAYNE W. DYER
money. This one human being connecting to another in a spirit of
love might be that single act of kindness and generosity that will
bring them closer to God, where genuine healing takes place. ”
Give yourself designated times and periods of time to practice being
generous, particularly in offering service or in giving of your time. I sometimes notice my young son out playing soccer by himself,
kicking the ball and wishing in his heart that he had someone to play
with. I remind myself to forget about the zillion things that I have to
do, my state of fatigue, my desire to watch a video or whatever, and I
designate the next several hours to simply sharing my time with him. It is not because I am so magnanimous but because it is my opportu-
nity to practice being generous with my time and my love. It also
provides me with the glorious opportunity to do something I really
love, which is to be with my boy, whom I love dearly. Practice being able to receive. Accept help when others offer it. Allow others to do for you without feeling embarrassed or without
fe


anthines–caffeine (0.6–0.32%), theobromine, and theophylline. Caffeine is a strong stimulant. Theophylline is a stimulant and smooth muscle relaxant. Chlorogenic acids are anti-inflammatory. History & Folklore  Native to the plateaus of
central Ethiopia, where it is thought to have originated, coffee spread to Y emen in the 6th century ce and then on into the Arabian peninsula. The Arabian physician Rhazes first recorded coffee’s use in the 10th century ce. While coffee drinking formed part of Sufi prayer rituals, being taken to enable longer, more ecstatic prayer through the night, coffee gradually became the popular stimulant drink that we know
today, spreading to Europe in the 17th century. By 2015, the annual trade in coffee exceeded  $10 billion. Medicinal Actions & Uses  Coffee is an
effective and much-loved stimulant of central nervous function, aiding mental alertness and perception. Coffee (and extracts) increase physical performance and heart output, stimulate digestive juices, and act as a powerful diuretic. It can be taken to counter drowsiness and to relieve headaches and migraines. It is non-addictive, although excess intake or sudden withdrawal from coffee may cause headaches. Many natural medicine practitioners consider overuse of coffee to be unhealthy as it is associated with nervous and endocrine exhaustion. Decaffeinated green coffee bean extract is taken to promote weight loss. Research Regular coffee drinking is associated
with a significantly decreased risk of colon cancer. Coffee may have a protective effect against Alzheimer’s and Parkinson’s diseases. Cautions Percolated or boiled coffee is thought
to have potentially harmful effects on the heart and circulation and to raise cholesterol levels. Caffeine can increase pre-menstrual symptoms  and period pains.Coffee, native to East Africa, can be used to
relieve headaches. Coconut palms have spread across the tropical regions of the globe. The oil has antimicrobial properties.Cocos nucifera (Arecaceae)
Coconut,
Coconut Palm
Description  Too familiar to need description,
the coconut is a large palm reaching up to 100 ft
(30 m) in height with a single, smooth trunk and long-ribbed leaves up to 20 ft (6 m) in length. Habitat & Cultivation  Thought to have
originated in Southeast Asia, coconut is now found throughout the tropics. It thrives in sandy, salty soils (typically coastal) and requires abundant sun and rain. Propagated by seed, the one-seeded nut grows out through one of the three germinating pores at its base. In 2009, coconut was grown commercially in 80 countries, with a total production of 61.7 million tons. A coconut palm can produce up to 10,000 nuts during its lifetime. Parts Used  Kernel (fresh or dried), water. Every
part of coconut is useful. Cola acuminata (Sterculiaceae)
Kola Nut,
Cola Nut
Description  Evergreen tree growing to 65 ft
(20 m) with dark green leaves and yellowish-white flowers. Large woody seed pods contain 5–10 white or red seeds (nuts). Habitat & Cultivation  Native to West
Africa, kola nut is cultivated widely in the tropics, especially in Nigeria, Brazil, and the West Indies. US_180-201_Brassica_dictamnus.indd   192 26/02/16   12:47 pm193Commiphora mukulother medicinal plantsThe seeds are harvested when ripe and dried
in the sun. Parts Used  Seeds. Constituents  Kola nut contains up to
2.5% caffeine (generally higher than coffee),
theobromine, tannins, phlobaphene, and an
anthocyanin. History & Folklore  Chewed for their
digestive, tonic, and aphrodisiac properties, kola
nuts have been an integral part of western and
central African life for thousands of years. Kola
nuts are used in huge quantities today to flavor
soft drinks. Medicinal Actions & Uses  Kola nut
stimulates the central nervous system and the body
as a whole. It increases alertness and muscular
strength, counters lethargy, and has been used
extensively both in western African and Anglo-
American herbal medicine as an antidepressant,
particularly during recovery from chronic illness. Like coffee ( Coffea arabica, preceding entry ), kola
is used to treat headaches and migraine. It is
diuretic and astringent, and may be taken for
diarrhea and dysentery. Related Species  C. nitida, which grows in
Africa, Brazil, and the West Indies, is used in the
same fashion. Cautions  Do not take if suffering from high
blood pressure, peptic ulcers, or palpitations. been successfully treated with meadow saffron,
and the plant has also been used with some
success to treat Behcet’s syndrome, a chronic
disease marked by recurring ulcers and leukemia. T aken internally, the herb has significant side effects
even at low dosage. Externally, it is applied to
relieve neuralgia and itchiness. RQ Cautions  This herb is highly toxic. Use
only under professional supervision. Do not use
during pregnancy. Meadow saffron is subject to
legal restrictions in some countries. Collinsonia canadensis  (Lamiaceae)
Stone Root
Description  Perennial herb growing to 3 ft
(1 m). Has a square stem, oval leaves, and clusters
of greenish-yellow flowers. Habitat & Cultivation  This herb is native
to moist woodlands of eastern North America. The root is dug up in autumn. Parts Used  Root, leaves. Constituents  Stone root contains a volatile oil,
tannins, and saponins. Medicinal Actions & Uses  Stone root
has diuretic and tonic properties, and is chiefly
employed in the treatment of kidney stones. It is
also prescribed to counteract fluid retention. It has been used to reduce back pressure in the veins,
which in turn helps prevent the formation or
worsening of hemorrhoids and varicose veins. As an astringent, stone root contracts the inner
lining of the intestines, and can be helpful in treating
disorders of the digestive system such as irritable
bowel syndrome and mucous colitis. The fresh leaves
or roots of stone root are applied as a poultice to
bruises and sores. Colchicum autumnale  (Liliaceae)
Meadow Saffron
Description  Attractive perennial growing from
a bulb-like corm to 4 in (10 cm). Has pointed
lance-shaped leaves and tubular 6-petaled pink
flowers in autumn. Habitat & Cultivation  Common in Europe
and North Africa, meadow saffron grows wild in
woods and damp meadows. It is also cultivated. The corm is gathered in early summer, the seeds
in late summer. Parts Used  Corm, seeds. Constituents  Meadow saffron contains
alkaloids (including colchicine) and flavonoids. Colchicine is anti-inflammatory and is used in
conventional medicine for acute attacks of gout. As it affects cell division it can cause fetal
abnormality. It has been used in the laboratory
to create new genetic strains. History & Folklore  Meadow saffron was not
used in classical times due to its poisonous nature. Arabian physicians used it in the Middle Ages to
treat joint pain and gout, but otherwise herbalists
disregarded the plant until the 19th century. Medicinal Actions & Uses  Despite its
toxicity, meadow saffron is considered one of the
best remedies for acute gout pain. Leukemia has Commiphora mukul  (Burseraceae)
Guggul
Description  Spiny shrub or tree, growing to 61⁄2
ft (2 m), with oval, serrated leaves, brownish-red
flowers, and red fruits. Guggul, the gum resin
obtained from the bark, forms pale yellow to
brown “tears” on the stems. Habitat & Cultivation  Guggul thrives in dry,
semi-arid and desert environments across much
of the Indian sub-continent and the Middle East. Parts Used  Gum resin. Constituents  Guggul is an oleo-gum resin, its
main active constituents being fat-soluble steroids
(guggulipids), in particular guggulsterones E and Z. History & Folklore  Early Ayurvedic texts
describe guggul as being effective in treating
obesity. This has led to research into whether the
gum resin might be useful for problems associated
with fat metabolism, such as raised blood
cholesterol levels. Medicinal Actions & Uses  Guggul has
anti-inflammatory, blood-thinning, and
cholesterol-lowering activity, and—true to
ancient understanding of the herb—can be
helpful in treating obesity. In Ayurveda, guggul
is principally used to treat arthritic problems, such
as osteoarthritis, though it is also considered to
have tonic and rejuvenating properties. As a result
of research in the 1980s and 1990s, guggul is
now most commonly used to lower raised blood
cholesterol levels and to improve blood fat
profiles in general. It reduces the stickiness of
plate


 92, 107, 151, 177Echinacea spp. 13, 27, 51, 92, 107,
151, 177
E. angustifolia 92E. pallida 92E. purpurea 92
Echium vulgare 203–204Ecklonia maxima 44Eclecticism 27, 50–51Eclipta prostata syn. E. alba 204eczema 300edema during pregnancy 317edible rhubarb 126eggplant 69, 270–71elaci (cardamom) 93elder 15, 18, 34, 132elderberry 51, 132elecampane 13, 26, 107Eletteria cardamomum 13, 22, 38, 93eleuthero 94Eleutherococcus senticosus 94elm 20, 145Elymus repens see Agropyron repensembelia 204Embilia ribes 204Emblica officinalis 31, 204emetic herbs, Native American 51emmenagogue herbs, action of 13emollient herbs, effects of 13endive 190endocrine system, effect of herbs 12, 13English ivy 219English Physitian, The (Culpeper) see
Culpeper, Nicholas
Entada phaseoloides 205ephedra 10, 11, 18, 31, 42, 95Ephedra sinica 10, 11, 18, 42, 95ephedrine 11, 95Epilobium angustifolium see Chamaenerion
angustifolia
Equisetum arvense 13, 16, 136, 205ergot 217Erigeron, E. affinis 195
E. canadensis see Conyza canadensis syn. Erigeron canadensis
E. philadelphicus 195
Eriodictyon californicum 205Ervatamia coronaria 205Eryngium maritimum 206eryngo 206Erythraea centaurium 206Erythrina variegata 206Erythronium americanum 206Erythroxylum coca 11, 18, 28, 52–53, 206–207Eschscholzia californica 50, 207essential oils 297, 299essiac (anticancer remedy) 264estrogen levels, menopausal 316eucalyptus 46, 47, 96, 207Eucalyptus, E. camaldulensis 47
E. globulus 46, 47, 96E. smithii 96, 207
eucommia bark 207–208Eucommia ulmoides 207–208Eugenia caryophyllata syn. Syzgium
aromaticum 20, 36, 97
Euonymus atropurpureus 208Eupatorium, E. cannabinum 208
E. maculatum 209E. occidentale 208E. perfoliatum 208E. purpureum 48, 209E. teucrifolium 208
Euphorbia, E. atoto 209
E. hirta, syn. E. pilulifera 209E. kansui 209E. lancifolia 209E. maculata 209E. pekinensis 209
Euphrasia spp. 179, 209–10European angelica 63European hazel 102European herbal medicine 32–35
bans on 27, 28, 34Dark Ages 21four humors theory 32, 33influence in South America 53medical schools 22medieval folk healing 20–21modern practitioners 34–35popular herbs 35scientific medicine’s break away from 23,
25, 34
use of native medicines 26–27
European leadwort 251European nettle tree 185European skullcap 135Euterpe oleracea 210Evelyn, John 113evening primrose 51, 241oil 30, 179
evodia 210Evodia rutaecarpa 210expectorant herbs, action of 13eye problems 310eye tonic 21, 48, 147eyebright 179, 209–10
F
Fagopyrum, F. cymosum 210
F. dibotrys 210F. esculentum 14, 210
“false fire” tonic 83false hellebore 160false unicorn root 186–87fennel 177, 197, 212, 223fenugreek 277–78Feronia limonia 210fertility problems 316Ferula, F. assa-foetida 38, 203, 210–11
F. gummosa syn. F. galbaniflua 203, 211F. jaeshkeana 211F. persica 211F. silphion 211F. sumbul 211
fever bark 46, 165feverfew 33, 35, 78, 140, 286, 291fevers  311
Ficus, F. benghalensis 211
F. carica 211–12, 222F. cotinifolia 212F. indica 212F. lacor 212F. racemosa 212F. religiosa 212F. retusa 212
fig 211–12, 222figwort 268Filipendula ulmaria 35, 98first aid see bites, minor; cuts and grazes;
nosebleeds; sprains
first aid kit 290“5-flavored herb” (schisandra) 133flame of the forest 180flavonoids 14flax dodder 198flaxseed 16, 109flea seed 123Fleming, Alexander 28florists’ chrysanthemum 78flu 311fluid retention, during pregnancy see
edema
menstrual 315
fly agaric 18, 187fo ti 41, 43, 124Foeniculum vulgare 177, 197, 212, 223food plants 11–12, 23, 35forskolin 84Forsythia suspensa 212four humors, theory of 20, 32, 33“Four Things Soup” 42, 117foxglove 15, 26, 35, 194, 202, 290fractures 312
Fragaria vesca 212–13Fr
angula alnus see Rhamnus frangula
frankincense 179Fraxinus, F. americana 213
F. excelsior 213F. ornus 213
French bean 246–47fringe tree 13, 188–89fringed pink 201Fritillaria thunbergii 43fruit & berries, harvesting & processing 289fu ling 40, 61Fucus vesiculosis 16, 213Fumaria, F. officinalis 86, 213
F. parviflora 213
fumitory 86, 213fungal infections 314
skin 304
G
galangal 22, 41, 61galbanum 203, 211Galega officinalis 214Galen 20, 21, 32, 33, 181Galipea officinalis syn. G. cusparia 214Galium, G. aparine 214
G. elatum 215G. odoratum see Asperula odorataG. orizabense 214G. umbrosum 214G. verum 214–15
gan cao 20, 101gao ben 228gao liang (galangal) 61garden lettuce 226garden thyme 143gardenia 215Gardenia, G. campanulata 215
G. gummifera 215G. jasminoides syn. G. augusta, G. florida
215
G. taitensis 215G. thunbergia 215
gargles 297garlic 13, 19, 23, 28, 36, 49, 51, 59,
164, 287
gas 306
infants & children 318
Gaultheria procumbens 14, 215ge gen 258–59Gelidium, G. amansii 215
G. cartilagineum 215
gelsemium 216Gelsemium sempervirens 13, 216gentian 99, 288Gentiana, G. lutea 99, 288
G. macrophylla 99G.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Herb Shatavari (Asparagus racemosus, p. 174)
Remedy T ake 1 tsp of tincture twice a day
with water. Note  Ginseng is the best-known


.) D I G E S T I B I L I T Y  A N D  E N E R G Y
Our digestive system is like an  engine for the vehicle of our h uman body
and life. Digesti on is our body’ s  natural process for breaking do wn the food
we eat and trans forming it into t he fuel or ener gy we need while getting rid
of w aste matter. A lack of de eper understanding has led to eating and
lifestyle habits that have unde rmined this innate ability. As mentioned
earlier, inflamm ation is at the root of many illnesses and in our society
today we’re finding that wha t we eat, combined with our  weakened
digestive systems, is causing a lot of inflammation. While ultra-focusing on
what we  eat, we have under -foc used on what we can digest. It is  no wonder
that in spite of  eating the per fect foods, we continue to st ruggle with
digestive issues and ill health. Our body has a n innate ability to heal, if we can only learn to harmonize
with its nature a nd stop getting i n its way. So, what we eat is important, but
what we digest is far more important for our longevity and vitality.W e ar e what we digest and what we don’t eliminate. Proper and healthy eliminatio n is part of strong digestion and poor
elimination is a sign of poor d igestion. A yurveda expands ou r digestion
beyond our ability to digest foo d; it also includes our ability to digest our
emotions and our experiences. An inability to digest and metabolize our
experiences and emotions results in emotional challenges and creates
habitual patterns  that make life dif ficult. When our digestion ha s weakened
or we develop f ood sensitivities, somewhere in there we have not allowed
the full expressi on of our emoti ons and experiences. I have yet to have one
client fo r whom that has not been true. Even when I am not looking for the
psychological factors, they star e me in the face. This puts me  in a much
better place to be of service to my clients. Strong digestive power is one o f the four pillars of health in A yurveda. The
other three are S leep, Meditation and Purification. Eating certai n foods and
eating them at ce rtain times of th e day can make us feel bloated, unwell and
uncomfortable. This is a sign of a weakened digestive system. There are
many se rious health issues related to weakened digestion, such as acid
reflux, Gastroesophageal Reflux Disease (GERD), food aller gies,
constipation, let har gy and others. W e can take a pill but until w e get to the
root of the problem, all solutions will be temporary. While it is wise to eat or ganic, non-GMO and unprocessed foods, our
ability to digest, absorb, assimilate and eliminate the undigested food is far
more important, and will give us a deeper insight when making food
choices. Our food combinations, the timing of our meals, our internal
experiences and the outer environment are some of the factor s that af fect
digestion. W eak  digestion is one of the reasons that we can ea t the purest
and healthiest foods, yet create toxins (which A yurveda calls A ma) in the
body. There is no magic food or magic pill when it comes to our  health and
vitality. W e are multidimensional beings, and the purpose of food is not to
just fill an empty  space, but to nourish us on many levels. W e are unique in
our con stitution, tendencies and imbalances, and the one -size-fits-all
approach to food just does no t work. Moreover, seasonal changes and
physiological changes point to the need to look at the whole picture andgain a deeper u nderstanding o f how food can be used as a  preventive
measure, as well as to speed u p healing and recovery in the case of an
illness. T o sum it all up, the five A yurvedic concepts or principals we have
discussed in this chapter are: Consciousness, Bigger Context, Connection
with Creation, Ener gy, Quality and Balance and Digestibility. L et’ s look at
these concepts in detail in the next chapters. What a r e the gaps in your health? Can you find one concept in this
chapter that may bridge that gap?C H A P T E R  7C o n s c i o u s n e s s  a n d  i t s  R o l e  i n  H e a l i n g
As we discussed  previously, Consciousness is Source ener gy and it is the
mother of all C reation. Our journey into the physical body begins with
Consciousness j ust like a tree begins with the seed. However, it transcends
the h uman life as we know it an d extends beyond the Earth. In other words,
it do es not end when our human life ends. It has no beginning  and no end
and it exists beyond the concept of time and space. It is the source of all our
thoughts, and emotions, and our liveliness, and it contains the codes for our
ener gy, information and intelligence. Healing comes from connecting with
this Source and disease arises  when we are disconnected from it. The
challenges that we discussed in the first section of this book dis sipate when
we become conscious and develop a deep relationship with that part of
ourselves that is beyond our body and the mind. Consciousness is not an intellectual concept; the understanding comes from
experiencing it. It is nothing, in  the sense that it is devoid of any duality or
polarity, and yet it is everything. It is an absolute that contains  the ener gy,
information and  intelligence that manifests in the physical body. It exists
within us as we ll as outside of us. The nervous system is the  seat of our
Consciousness. As infants and young kids under age five, we experience the
still and the absolute nature of Consciousness and we have a memory of it. Beyond the age of five, we begi n to move into the experience of human life
and for get our connection with this Source. When we experience it again, it
is like coming home to ourselves. W e remember that that is w ho we truly
are, Pure Consciousness. Our physical, mental/emotional, ener getic,
intuitive and spiritual bodies are dif ferent expressions of this
Consciousness. H O W  D O E S  C O N S C I O U S N E S S  H E A L? Experiencing Co nsciousness is about being in touch with our tr ue Essence. This experience is expansive, whole and blissful and we naturally gravitate
towards it. W e begin to infuse the experience into our lives. W e begin to
align our actions, our choices and our lifestyle to wha t we haveexperienced. W e  begin to heal. W e move towards acceptance, w hich spares
a lot of our ener gy that was tied up in worry, control and conflict. This fee ling of wholeness perm eates our being. Psychologica l stress that
also cau sed bloc kages in the flo w of this ener gy and intelligenc e begins to
dissipate. W e now set up the ground for healing and health. W hat we need
to do  to heal aga in becomes clear. W e become open to making changes that
were not possible before. W e tu ne in to what we need and we find ways to
get it. W e begin to believe that healing is possible and begin to  trust in the
bigger p icture. W e feel part and parcel of this Universe and no  longer feel
isolated. In deeper parts of us, w e begin to believe that all is we ll. W e move
towards activities and life styles that promote our health and our growth. Anything else is no longer desi rable. It is this shift that allows us to heal
and transform our lives. Any meditation practice that involves transcending beyond the physical aids
in exper iencing and developing greater Consciousness. Through meditation,
we relea se stress from our ne rvous system. The mental and emotional
imprints on the n ervous system begin to loosen their grip, and c hannels that
were blocked begin to open. In this way, we are working at the root cause of
illness and we are not just stuck in a limited medical diagnosis. There is  a deep connection be tween spirituality and healing. T o become
more conscious is not to control the outcome of our actions; it is rather to
co-create with that which is lar g er. It is to harmonize with our higher Self
and let Nature d o what is for the highest good. W e regain our p ower when
we harmonize with Nature. W e heal when we reconnect with the Source out
of w hich all life  arises. When we become that tuned in to who we truly are,
there is no longer an attachment  to a desired outcome, instead we feel okay
with whatever happens. W e realize that what is in store for us  is far more
than we could have imagined. Our indi vidual Consciousness is  part of


rocessO c e a n o f P D F. c o m302
Iamintotalharmony withmyenvir
thesun,themoon,thewind,therain,O c e a n o f P D F. c o m303
Idressbeautifully everydaybecause
doingsoliftsmyspirits.O c e a n o f P D F. c o m304
Icreatepeacefulness inmyItrustmyinnerwisdom. O c e a n o f P D F. c o m305
EverybridgeIcrossbringsm
ahigherleveloffulfillment.O c e a n o f P D F. c o m306
Ichooseharmony andloving
communication wherever IO c e a n o f P D F. c o mIappreciate
Iam the
persoO c e a n o f P D F. c o m308
Everyperson,place,andthingont
interconnected withlove.IamathomeO c e a n o f P D F. c o m309
Wearealldoingthebestwecan
withtheunderstanding, knowledge,
andawareness wehave.O c e a n o f P D F. c o m310
Ijoyfullykeepmy
innerchildsafeat
thecenterof
mybeing.Ilove
andcherishmy
innerchild.O c e a n o f P D F. c o m311
Every moment
isanew beginning. My life isso sweet.O c e a n o f P D F. c o m312
Iamcompassionate andunderstandi
Iforgiveandforget.O c e a n o f P D F. c o m313
Withmylovingattitude, Ihelptocre
whereitissafeforustoloveeacO c e a n o f P D F. c o m314
Peacebeginswith
Themorepeaceful Iam
themorepeaceIhavetoshareWorldpeacereallydoesbe
O c e a n o f P D F. c o m315
Ifollow my inner star. Iam ashining example oflove aO c e a n o f P D F. c o m316
ItakethethingsIthinkare “wrong”
andturnthemintopositive affirmaO c e a n o f P D F. c o m317
Iinhaletheprecious breath
andIallowmybody,m
andemotions torelax.O c e a n o f P D F. c o m318
IhandlemyownlifewithjoyanO c e a n o f P D F. c o m319
IamproudthatIcaneasilyad
theebbandflowofmylifO c e a n o f P D F. c o m320
Iamgentle,kind,
andpatientwithmyself. Thosearoundme
reflectthis
tendercare.O c e a n o f P D F. c o m321
Igive love to allthe animals who come
They are gifts from the UniversO c e a n o f P D F. c o m322
Mybodyisalwaysworking towardopIamhappyandhealthy. O c e a n o f P D F. c o m323
Todayisthefuture
Icreated yesterday.O c e a n o f P D F. c o m324
Irejoiceintheknowledge t
havethepowerofmyown
touseinanywayIchoose.O c e a n o f P D F. c o m325
Everything inmylifeworks
andforevermore.O c e a n o f P D F. c o m326
Mythinking ispeaceful,
calm,andcentered.O c e a n o f P D F. c o m327
Iamthankful forallthedaysof
thatIhavelivedsofar.Iamalso
forallthedaysIhaveyetto
Lifeissogood.O c e a n o f P D F. c o m328
Mygoodcomes
fromeverywhere
andeveryone and
everything.O c e a n o f P D F. c o m329
Thegateways
towisdom and
knowledge
are
always
open
tome.O c e a n o f P D F. c o m330
Iconstantly
have new insights. My future is
glorious.O c e a n o f P D F. c o m331
Whenever Itravel,Iamprotected
IalwayshaveanenjoyableO c e a n o f P D F. c o m332
Itaketimetodayto
baskintheloveandlight
ofmylife.Whata
glorious day!O c e a n o f P D F. c o m3
Forgiving
feelfree
Iforgive
includingO c e a n o f P D F. c o m334
Iamguidedthroughout this
makealltherightchoices. Ionly
thatwhichisformyhighestO c e a n o f P D F. c o m335
Ifindjoyandappreciation
everything Isayanddo.O c e a n o f P D F. c o m336
The joy in
overflowing
My life get
all theO c e a n o f P D F. c o m337
Iamopenandreceptive toallthe
abundance intheUniverse.O c e a n o f P D F. c o m338
Icreatemyownexperiences. AsIlove
myselfandothers,mylifegetsbetterO c e a n o f P D F. c o m339
Allofmyfriendsunderstand my
IhavemanyfriendswholoveO c e a n o f P D F. c o m340
Mymindisatool
thatIcanchoose
touseinany
wayIwish.O c e a n o f P D F. c o m341
Imaketimetodothethingsthat
Igetoutandexperience lifeinaO c e a n o f P D F. c o m342
Allmyneedsanddesiresaremetbefore
Alliswellinmyworld.O c e a n o f P D F. c o m343
Joyous new
are circulating
withinO c e a n o f P D F. c o m344
Iknow that before
others will love me,
Ihave to love myself. My self- love begins now.O c e a n o f P D F. c o m345
Irespectallthemembers ofmy
andthey,inturn,respectO c e a n o f P D F. c o m346
Iviewallexperiences asopportunit
formetolearnandgrow.O c e a n o f P D F. c o m347
Iseemyselfasbeautiful, lovable,and
Iamproudtobeme.O c e a n o f P D F. c o m348
Ideserve toenjoylife.Iaskforwh
andIacceptitwithjoyandpleO c e a n o f P D F. c o m349
MyhomefulfillsallmyneedsandIfillmyhomewithlove. O c e a n o f P D F. c o m350
Inowfreemyselffromdestructiv
fearsanddoubts.O c e a n o f P D F. c o m351
Peoplelovetobewithme
andIlovetobewithpeople.O c e a n o f P D F. c o m352
Itismybirthright toshare
intheabundance and
prosperity ofthisworld.O c e a n o f P D F. c o m353
Ionly speak positively about those
Negativity has no part in myO c e a n o f P D F. c o m354
Difficulties nolongerburden
Ieasilysolveallproblems.O c e a n o f P D F. c o m355
Iam an open channel for creativeO c e a n o f P D F. c o mO c e a n o f P D F. c o m357
Iamempowered andconfident. Iholdmyheaduphigh.O c e a n o f P D F. c o m358
Asmilingfaceandjoyful,lovingwords
presents IcansharewitheveryoneO c e a n o f P D F. c o m359
Ilovingly and
acceptmysexu
itsexpressionO c e a n o f P D F. c o m360
Itreatmypartnerwithloveand
andreceivethesameinretuO c e a n o f P D F. c o m361
Iam willing to release all patternsO c e a n o f P D F. c o m362
Iamadecisive andproductive person. withtasksthatIstartandmakenO c e a n o f P D F. c o m363
Ireadbooksthatenrichmy
andgivemefoodforthought. ThereisalwaysmoretoleaO c e a n o f P D F. c o m364
Thelovefrommyheartflows
joyously through mybody.O c e a n o f P D