 Pathway 4—Physical Our cells and bodies need physical maintenance, like an
automobile. Do you have enough exercise, rest, sunlight and fresh air? • Pathway 5—Genetic Genes affect our cells, but not nearly as much as modern
medicine would have us believe. Learn how to optimize your genetic potential
and avoid genetic damage. • Pathway 6—Medical Modern medicine kills and injures millions of people
every year. Learn how medicine affects your cells, and make educated decisions
about which treatments you need and which you do not. All you need to know at any point in time is in which direction you are going
along each of the pathways—toward health or disease—and to make corrections. You cannot make good choices along only one or two of the pathways and expect to
achieve optimal health; this approach limits many health plans and books, useful
though they may be. Many approaches are on the right track, but they do not look at
the whole picture. Making healthy choices with respect to all six pathways is what
empowers the body to regulate and repair itself. That said, each choice you make in a positive direction, toward health, on any
pathway at any time will improve your life. Each step toward health puts you closer
to your true potential and further away from the risk of disease or illness. Each
contribution, no matter how small, is still significant.1
I A
LMOST
D
IED
“The next major advance in the health of the American people
will be determined by what the individual is willing to do for
himself.”
John Knowles
former president, The Rockefeller Foundation
N
ot too many years ago, no one would have been able to convince me that I would
be writing a definitive book about human health and performance. I was no health
expert; in fact, I gave little thought to the subject. I assumed I was healthy and that I
could do little to improve upon it. Yet, here I am today, devoting my life to
researching and improving health. Concern for our health is something we all have in common. We all would like to
live a high-quality, disease-free life, no matter how long that life may be. But most
of us have no idea that a disease-free life is possible, so our priorities become out of
whack, and we form habits that jeopardize our health. Then we ignore the early signs
of ill health and, without knowing it, we lay the groundwork for disaster. That is
exactly what I did. At the height of my former career, I was president of an international management
consulting firm specializing in international competitiveness, industrial quality and
productivity. I was a consultant to Fortune 500 companies, the State Department, the
United Nations and to the prime ministers of several foreign governments. Life had
been good to me. Then the early warning signs that things were changing came in 1983. I began to
slow down, requiring more sleep and tiring more easily. I began to experience
frequent allergic reactions, including runny nose, itchy eyes, sneezing, heart
palpitations and skin rashes. I suffered muscle aches and joint pain. I felt as though I
was losing my edge, losing some of the mental and physical capacity that had
allowed me to operate at the highest levels of international business and
government. Life was becoming less fun and more like a chore. I brought these complaints to the attention of my physician, a man who the
medical community rated as “one of the best.” He examined me, did many tests and
pronounced me in “excellent health.” When I protested, saying I did not feel like I
was in excellent health, he replied, “You are just getting older.” I protested again,
saying that in my whole life I had never felt this way before. He continued, “Well,
you have never been this old before.” I was forty-six years old. I would later discover that physicians have no protocols or established procedures
for measuring early decline in health. Instead they blame “getting older” for so
many feelings of ill health, even at ages when human beings have the potential to be
in their prime (remember, I was only forty-six when I began suffering fromproblems attributed to my age). Physicians consistently assume that the patient is
“well” until his or her condition deteriorates into symptoms that the doctor
recognizes as a diagnosable disease. Over the next year and a half, my symptoms worsened. My fatigue became more
pronounced; I required ever-increasing amounts of sleep, and even then I felt tired. The fatigue made it increasingly difficult to travel, as my job required. My allergic
reactions were becoming more severe. I would experience sneezing fits so dramatic
that I would have to rest after them. My heart palpitations were more frequent and
pronounced. I would see colored rings around lights and my vision would blur. I finally decided to seek the assistance of an allergy specialist. Little did I realize,
as I entered the doctor’s office that fateful morning, that it would be the last day of
life as I had known it. The allergist administered a diagnostic test called an
intradermal test, whereby an allergen is injected into the skin with a hypodermic
needle. The procedure is much more provocative and sensitive than the typical
scratch tests familiar to most people. Intradermal tests may identify allergies that
might otherwise be missed. However, if someone is especially sensitive to an
allergen, this type of test can provoke a serious reaction. My doctor neglected to tell
me that the FDA regularly receives reports of injuries and deaths from these tests. My condition and the fact that I was experiencing significant allergic reactions at the
time should have prompted this physician to be more cautious and anticipate that an
intradermal test might provoke a serious reaction. It did. The reaction was catastrophic, causing my immune system to spin out of control. During the next week I slept almost constantly and appeared to have aged about ten
years. I suffered fatigue and disability unlike anything I had ever experienced. Prior
to the test, although I had some serious allergy problems, I was still able to function
relatively normally; afterward, I was seriously ill and almost completely
dysfunctional. Years later, another physician—one considerably better informed—gave me a
meaningful description of what had happened to me. He described my state of
compromised health as rather like standing on the edge of a precipice. My allergist
did not recognize my vulnerability and the need to work initially with nutritional
support and conservative treatments to back me away from that edge. The allergist’s
decision to administer a provocative test pushed me off the precipice and into an
abyss of catastrophic health decline. Ten months later, I was still in that abyss of illness and anxiety, with my health in
a downward spiral. In the past, whenever I had been sick, I had always recovered in a
matter of days or weeks. This time was different indeed. I experienced chronic
fatigue, multiple chemical sensitivities and allergic reactions to almost everything. I
also developed several autoimmune syndromes, including Sjogren’s syndrome,Hashimoto’s thyroiditis and lupus. In these syndromes, the immune system attacks
the body’s own tissues, causing a cascade of serious problems. In my case, my
immune system was attacking my salivary glands, lachrymal glands, thyroid gland,
kidneys and connective tissue. I had an extensive list of debilitating symptoms
including dizziness, impaired memory, depression, heart palpitations, blurred vision,
muscle and joint pain, diarrhea, bloating, nausea, numbness and even seizures. I was
unable to perform any meaningful activity. My health was gone, and life, as I had
known it, was over. During those ten nightmarish months, I visited thirty-six medical doctors. I had so
many different symptoms that I was referred to specialists for each one, including
ophthalmologists, gastroenterologists, neurologists, endocrinologists, cardiologists,
allergists, rheumatologists, psychiatrists, internists and immunologists. Being
bounced from one specialist to another, sometimes seeing two or even three in a day,
was very frustrating. I certainly heard plenty of second, third and fourth opinions,
often conflicting, but none particularly helpful. My multitude of symptoms totally
baffled those learned specialists. (How much easier it would have been had they
known what I know now: that there is only one disease and that symptoms are not
important.) They performed many expensive diagnostic tests, which served little
purpose other than to give fancy names to my symptoms, such as neuropathy, colitis,
arrhythmia, arthralgia, keratitis sicca, thyroiditis and others. They were merely describing my symptoms with a technical name, the usual
diagnosing, and then sending a bill. A few suggested that I was a hypochondriac,
imagining ill health. Many physicians assume that if they do not understand what is
wrong, the patient must be imagining his illness. At the time, I thought all of my
doctors were baffled because my case was so complex. In the end, however, the
answers proved to be simple. The answers had been there all along. One just needed
to know where to look. From Bad to Worse
As sick as I was after ten months of illness, things were about to become much
worse. One of the last physicians I went to see made a decision that nearly killed me. He prescribed an antiparasitic drug, metronidazole, which turned out to be
heptatoxic (


 which the feelings taketheir course. Discretion and a healthy balance between reason,
emotion, and will are necessary to prevent the feelings from going
into an improper channel. QUESTION : Is divorce against spiritual law? ANSWER : Not necessarily. We do not have xed rules like that. There are cases when divorce is an easy way out, a mere escape. There are other cases when divorce is reasonable because the choice
to marry was made in immaturity and both partners lack the desire
to fulll the responsibility of marriage in its true sense. If only one
—or neither—is willing, divorce is better than staying together and
making a farce out of marriage. Unless both are willing to take this
journey together, it is better to break clean than to let one prevent
the growth of the other. That, of course, happens. It is better to
terminate a mistake than to remain indenitely in it without nding
an eective remedy. To generalize that divorce is always wrong is just as incorrect as
to say that it is always right. One should not, however, leave a
marriage lightl y. Even though it was a mistake and does not work,
one should try to nd the reasons and do one’s very best to search
out and perhaps get over the hurdles that are in the way, if both are
in any way willing. One should certainly do one’s best, even if the
marriage is not the ideal experience that I discussed tonight. Few
people are ready and mature  enough for it. You can make yourself
ready by trying to make the best of your past mistakes  and learn
from them. My dearest friends, think carefully about what I have said. There
is much food for thought in what I told you for each of you here,
and for all those who will read my words. There is not a single
person who cannot learn something from them. I want to close this lecture with the assurance to all of you that
we in the spirit world are deeply grateful to God for your good
eorts, for your growth. It is our greatest joy and our greatesthappiness. And so, my dear ones, receive the blessings of the Lord
again; may your hearts be lled by this wonderful strength coming
to you from the world of light and truth. Go in peace and in
happiness, my dear ones, each one of you. Be in God! OceanofPDF.com7
The Spiritual Signicance of Relationship
“Life is relations hip,” says the Guide. Of all relationships, that
between man and woman is the greatest challenge and oppor tunity
for spiritual growth and mutuality. “But how can I relate
harmoniously with another person when I am still split within
myself?” This is the question the Guide wants us to ask of ourselves. He teaches us to establish intimate relationship with our own true
inner being and, through this newly acquired inner honesty, to
handle the various problems that arise in our relationships in a
truthful and constructive way. Greetings, my dearest, dearest friends. Blessings for every one of
you. Blessed be your very life, your every breath, your thoughts and
your feelings. This lecture deals with relationships and their tremendous
signicance from the spiritual point of view—that of individual
growth and unication. First, I would like to point out that on the
human level of manifestation individual units of consciousness do
exist, which sometimes harm onize, but very often conict, with one
another, creating friction and crisis. Yet beyond this level of
manifestation there are no other fragmented units of consciousness. Above the human level there is only one consciousness, through
which every single created entity is expressed dierently. When one
comes into one’s own, one experiences this truth, without, however,
losing a sense of individuality. This can be felt very distinctly whenyou deal with your own inner disharmonies, my friends. For there,
too, exactly the same principle applies. Unequal Development of Parts of Consciousness
In your present state, a part of your innermost being is developed
and governs your thinking, feeling, willing, and acting. There are
other parts, still in a lower state of development, that also govern
and inuence your thinking,  feeling, willing, and acting. Thus you
nd yourself divided, and this always creates tension, pain, anxiety,
as well as inner and outer diculties, Some aspects of your
personality are in truth; others, in error and distortion. The resulting
confusion causes grave disturbances. What you usually do is push
one side out of the way and identify with the other. Yet this denial
of a part of you cannot bring unication. On the contrary, it widens
the split. What must be done is to bring out the deviating,
conicting side and face it—face the entire ambivalence. Only then
do you nd the ultimate reality of your unied self. As you know,
unication and peace emerge to the degree you recogni ze, accept,
and understand the nature of the inner conict. Exactly the same law applie s to the unity or dissension between
outwardly separate and dierent entities. They, too, are one, beyond
the level of appearance.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The outcome seems to matter more than the issue
itself, for when the intensity of emotions is truly tested, it often has
no relationsh ip to the issue at stake. It would rather be
commensurate with a life-or-death issue. Although you may think
this irrational on a consciou s level, on an unconscious level being
wrong truly means being dead, for being wrong means being denied
by the other. On the dualistic plane, your sense of identity is
associated with the other person, not with your real self. As long as
you experience yourself only as the outer ego-self, you will depend on
others. Hence, a slight quarrel truly becomes a matter of life or
death, which explains the intensity of emotions when it comes to
proving your right and the other’s wrong. Only when you have
realized the center of your being, which embodies unication, does
your life cease to depend on others. On the dualistic plane each issue ends with either life or death. Life becomes terribly impo rtant in order to avoid death. Often
people fear death so much that they run into it head on. Such
individuals do not escape fear of death. Quite the contrary. Their
constant strug gle with life, which results from their fear and
struggle agains t death, renders them so unhappy that they believe
they don’t fear death. This is an illusion as long as life is
experienced on the dualistic plane, as long as one side is viewed as
important and is fought for, and the other side is seen as a threat
and is fought against. As long as you feel that you must win because
your side is true, while the other’s is false, you are deepl y involved
in the world of duality, and therefore in illusion, conict, andconfusion. The more you ght in this way, the greater the confusion
becomes. Human beings are habitually trained by upbringing, and
everything they learn from their surroundings agrees that one must
ght for one and against the other of any number of opposites. This
applies not only to material issues but even more to conce pts. Every
truth can thus be divided into two opposites, one being adhered to
as the “right” and the opposite aspect being declared the “wrong”
idea. In reality, however, the two complement one another. On the
unied plane, neither aspect  is thinkable without the other. There
the complements are not “enemies” or negations of each other; only
on the dualisti c plane of consciousness are they so opposed. There
every conict multiplies into intricate subdivisions of the primary
dualistic split. Since all this is a product of illusion, the longer the
conict continues, the less it can be solved and the more hopelessly
enmeshed you become in it. Let us now return to our exam ple and demonstrate how this is so. The more you prove your friend wrong, the more friction exists and
the less you obtain what you thought you would by provin g yourself
right and your friend wrong. You believe that by proving yourself
right and your friend wrong, your friend will nally accep t and love
you again and all will be well. When you do not succeed, you
misinterpret that and try harder, for you think you have not
suciently proven that you are right and the other is wrong. The
rift widens, your anxiety increases, and the more weapons you use
to win the ght, the deeper your diculties, until you actually
damage yourself and the other and act against your own best
interest. You are then faced with a further conict, which  arises out
of the rst dualistic split. In order to avoid a total rift, with all its
real and imagined threats— for real damage has begun to be
wrought—you are now faced  with the alternatives of having to give
in, in order to appease your friend and avoid further damage to
your


 healing th erapy for centuries. T oday, it is
experiencing a  renaissance in popularity with many doc tors
prescribing meditation as a way to lower blood pressure,
improve performance, relieve insomnia and promote
relaxation. It is safe and si mple; it needs no complicated
machinery or drugs; and i t can balance on a physi cal,
emotional, mental and spiritual level at the same time. Meditation and Hinduism
Meditation originated in India with yoga, one of the six schools of
Hindu philosophy. First mentioned in the  Puranas, the  Vedas  and
the  Upanishads  (Hindu holy scriptures), it was later outlined by
Patanjali (see page 100). Its aim  is to still the mind, body and soul,
alleviate suf ferin g and promote healing. How this is done varies:
Japa  yoga advocates the repetition of a mantra, hatha yoga is aimed
at raising spiritual ener gy, raja yoga works with breath,  surat
shabd  yoga use s sound  and light to meditate, and  bhakti  yoga or
the “yog a of love and devotion” aims to concentrate practition ers’
focus on a particular devotional subject. V iewed as a method of attaining physiological and spiritual
mastery, medita tion is central to Hinduism. The seven  rishis  or
great sages were master meditators and today’ s  sadhus  or
wandering mys tics employ meditation, along with ascetic ism,
renunciation, ce libacy and yoga with the ultimate aim of attaining
enlightenment. However, one does not need to be a Hindu  topractice Hindu meditation. Man y Hindu meditative techniques  are
secular in nature — and everyone is welcome to try them. A popular choice for those serious to learn more about
Hinduism and meditation is a visit to an Indian ashram. Neither a
temple nor a mo nastery, an ashram is a more like a retreat. The idea
is to lead a simple life, develop a positive attitude and come away
with an underst anding of selfless service. A 15-day visit usu ally
includes a  sadhana  course where yoga (see pages 100–1 1 1),
meditation,  pranayama  (see page 1 14–1 17), relaxation and
concentration techniques are “taught” in peaceful, often rem ote
surrounds. Many people report that such a withdrawal from nor mal
everyday life is a rich and rewarding experience. Meditation has long been practiced both in a secular fashion and as a Buddhist or
Hindu practice. Here we see a detail of the hands and feet of the Buddha; 14th
century, Sukothai Period, housed in the Prasat Museum, Bangkok. An evening meditation session atop one of the roofs at Amanbagh. Using fire, it
comprises ritual and chanting, to give thanks for the day. Novice monks in “resting pose” during meditation. Meditation and Buddhism
Meditation is also central to Buddhism. Indeed, in around 500  BC,
the Indian prince Siddharta Gautama rejected the material world
and attained enlightenment through meditation beneath a  bodhi
tree. Th eravada Buddhism advo cates various meditative practi ces,
but the two best  known are Samadhi or “Concentrative Meditat ion”
and V ipassana or “Mindfulness  Meditation”. Both are considered
part of the eight fold path Buddhists must follow in order to ach ieve
Nirvana. At its most sim ple, concentrati ve meditation focuses attention
on t he breath, a n image or a sound (mantra) in order to still  the
mind and allow a greater awa reness and clarity to emer ge. By
focusing on the continuous rhythm of inhalation and exhalation, the
mind becomes absorbed in the rhythm, breathing becomes slower
and deep er, and  the practitioner becomes more tranquil and aw are. Mindfulness meditation, on the other hand, seeks to open up the
mind’ s awareness. The practitioner sits quietly, simply witnessing
whatever goes through the min d, thereby obtaining a more c alm,
clear and non-reactive state of mind. Again, b oth types of meditation are open to non-Buddhists. Of
particular note are the 10-day residential courses of fered by the
V ipassana Resea rch Institute and patronized by clients from all over
the world. Pioneered by S N Goenka, an Indian who learnt  the
technique in Burma, the course s are non-sectarian, as is Buddhism
itself. Entirely free and funded by donations from previous
attendees, they are silent meditative retreats aimed at enabling
people to “see things as they really are”. Many spas and retreats offer medita tion sessions these days. Here a client
focuses on the inner mind during a session at Prana Spa, Bali. Many hotels, resorts  and retreats offer meditation sessions in India. These may be
group or solitary one-to-one “lessons” and are usually given early in the morning
or at dusk. On  left, we see a client in a meditative pose in a pavilion at the
Ayurvedic retreat of Kalari Kovilakom; on  right, a bamboo grove at Ananda, in the
Himalayas, provides  seclusion for a pair of devotees. A statue of the  nandi  or bull,
the Lord Shiva’ s primary vehicle, forms a focus here. Meditation in Spas, Resorts and Retreats
Of course, other religions including Islam, Christianity, Jainism and
Sikkhism advocate the use of m editation in one form or anothe r as
well. However, visitors to India  are most likely to encounter Hindu
and Buddhist meditation methods in a destination spa or retreat. Increasingly, such establishments include yoga,  pranayama  and
meditation sessions to complement the other therapies on of fer. V isiting “masters” often run specialized courses, while residential
teachers are also on hand. As A yurvedic doctors have to study meditation as part of their
medical degree,  A yurvedic retreats routinely include medita tion
sessions in their treatment schedules. For example, at Kalari
Kovilakom guests are encourag ed to start the day with a walking
meditation known as  chandramanam : As the unique property is
criss-crossed wi th many secluded pathways, it is the perfect plac e to
practice this technique. W alking purposefully, being aware of body
and brea th, all the while chanting a mantra, prayer or  sankalpa
(af firmation), guests are encouraged to open up to infinite
possibilities. Sim ilarly, afternoo ns are spent in yoga  nidra  sessions
whereby a special meditative technique brings about d eep
relaxation. The ancient tradition of meditating in remote caves is illustrated by this Brahm in in
Ranigumpha cave in Orissa. The cave dates from the 2nd century  BC. Another property that of fers a unique meditation session is
Amanbagh in the Rajasthani countryside near Jaipur. Designed to
focus the mind through the con tinuous rhythm of  mantra  chanting
and of fering to f ire, the Amanbagh’ s fire meditation is both a tri buteto India n culture and a celebr ation of the unique locale of the
property. Fire is considered th e purest of the five element s in
Hinduism: it is u sed at auspicious occasions, such as weddings and
homecomings, and is associated with the solar plexus area. As the sun is setting behind the Aravali hills, a fire is lit beneath
a marigold bedecked meditation pavilion situated on the property’ s
roof. Fir st come s the  vedi  or th e decoration of the fire, then guests
are bles sed with  a  tika  dot on the forehead. An  aarti  of incense
begins the proceedings, then edible of ferings are given up to the
fire: rice, jaggery, sesame seeds and oatmeal. Once the preliminaries are over, a meditation guide starts what
is know n as the  gayatri  mantra. Compri sing 24 sounds that give
homage to the mother of the tripartite Hindu deity, the guide
encourages guests to chant only five:  om,  bhur,  bhu,  vah  and
swah. Hin du philosophy advocates th e use of sound, preferably in a
low voice and a rhythmic manner, to facilitate concentration. In
fact, many meditation techniques employ the repetitive chanting of
simple sounds to clear the m ind, open the heart and rem ove
extraneous thoughts from the brain — and Amanbagh’ s mind-
expanding ritual is no exception. In ad dition to th ese traditional techniques, there is a plethora of
what may be termed New Age meditation techniques. TM
(T ranscendental Meditation), Deeksha, Global Meditation thro ugh
sahaja  yoga, movement meditations such as 5 Rhythms, Active or
Dynamic meditation, T antric meditation and more. all are of fered


  the lower-
trunk  energ y into and  up the  spine. At the  same tim e press  the
energy  in yo ur upper  body  dow nward, holding  the contractio n as
long as possible. Then exhale  com pletel y and relax  the entire  body
- 177  -Orgasmic Upward Draw
Crown
Jade Pil low
C-7
T-11
Cauldron
Sacrum
Perineum
Fig. 6.15  Internal  Alchemy begins a t the C auldron. - 178  -Chapter  VI
The Chi w ill continue  to circle  up the  back  and down the front  of
your body  to the  navel. Continue  cycling  the sexual  energ y in this
way until  your orgasm travels  upw ard into the organs,  glands  and
higher  center
H. The  Orgasmic Draw is the Basis for Alchemical  Sex
    To m ake full use  of the Chi Ching  gathere d at the navel requires
study  of the  Taoist me thods  of meditation. Slightly behind  or below
the navel  is the Lo wer Tan Tien Center,  the lower field  of energ y in
the body  within which the Taoists  store  Chi before  refining  it back
upward. The Chi m oves in circles  among  the lower, middle, and
upper  Tan Tien. Each tim e it spirals  past  it is refined  into a higher
quality  of Chi. The process  of refining  and balancin g the energ y is
taught  in the Microcosmic Orbit,  the Fusion  of Five Elements,  and
the Lesser  Enlightenment  of Kan  and Li courses. It is not  unlike  taking  crude  honey  mixed wi th wax, dirt and dead
bees,  and methodicall y refining  it into the s weetest of nectars. Taoists treat  the ovaries  like raw hone y. The Orgas mic Dra w is the
step of preventi ng the ra w honey  from leaking  out of an  old bucket
and storing  it in a ne w and well-sealed  “jar” In this  “jar” or “cauldron, ”
placed  at the level  of the navel  about  two-thirds  of the  way back
toward the spine,  the ancient  Mast ers mixed and cooked  the
different  Chi energies  of the  body in a process  they called  “alchemy ”
the precursor  of modern  chemistry. (Fig. 6.15)
    The secret  alchemical agent  they used  was nothing  more than
ordinar y sexual  “essence,”  i.e., Ching. Without it, ho wever, none  of
the higher  levels  of alchemical m editation  would work. The Sexual
Kung  Fu exercises  of Ovarian  Breathing,  Ovarian  Compression,
and the Orgas mic Dra w may seem simple and too rudimentar y to
affect  spiritual  development,  but their  proper  mastery  is essential
before  you can move on  to a loving  relationshi p in full  command of
your sexual  and spiritual  powers. Your sexual  essence  is an  elixir
of life  and the fountain  of your youth, and is well worth training
vigorously  to safeguar d.
- 179  -Orgasmic Upward Draw
Fig. 6.16 Internal Alchemy begins at Ca uldron  with  the Sexu al Center. - 180  -Chapter VII
Chapter 7
         Egg Exercises
Tips to Inc rease Sexual En ergy
A.Intr oduction  to Egg  Exercises- Vaginal  Weight  Lifting
The use  of a stone  egg to strengt hen the vagina  is a practice  which
evolved  in ancient  China. As ti me went on, the secret  of this practice
remained  in the Ro yal Palace  and was taught  only  to the queen
and concubines. Man y who mastered  the technique  experience d
very good  health,  remaining  young and bountif ul, with sexual  organs
in old  age as tight  and resilient  as those  of a young, unmarried  lady. Some believe  that the queen  and concubines  practiced  the
technique  in order  to please  the king w hile making love. Originally,
however the Egg Exercise  and Vaginal  Weight Lifting  were
implemented  for im proving  health,  both  physically and spirituall y,
since these  exercises  provide  more pow er to the Chi Muscle  to lift
the sexual ener gy inward and upward where it will be transformed
into higher  spiritual  ener gy. The egg  is a marvelous  way to strengthe n and control  the Chi
Muscle. It is easier  to practice  control  of this  muscle with an egg in
the vagina  since,  as the  egg moves, y ou can feel the direction  in
which the Chi Muscl e moves more distinctly. Controlling  this
voluntary  muscle means control  of the  many involuntar y muscles
in this area as w ell. Also, as y ou master the  use of this m uscle of
the vagina  and perineum, you simultaneousl y tone  up the lo wer
abdomen. Thus,  your performance  of Ovarian  Breathing,  the
Orgas mic Dra w, and the Organs’  Orgasm greatly  improves,  and
the flow of sexual  hormones  increases. Vaginal  Weight Lifting  is a ver y powerful practice  to strengthe n,
in addition  to the  Chi Muscl e, the uroge nital and pelvic diaphr agms. The strength  of these  two diaphra gms is very  important  since these
diaphra gms serve  as floors  to the sexual  organs  and all vital  organs. When the Chi  Muscle  and diaphragms are  loose,  Chi pressure  will
leak out  from  the orga ns as they stack  upon  each  other,  droppin g
all their  weight to rest upon  the perineum. W hen strong,  the mu scle
- 181  -Egg Exercise s
and the diaphragm function  as seals,  preventi ng leakage  of life-
force  and sexual  energies. 1. Selection of your Egg
    Gem  and mineral  shops  generall y have  a large  selection  of sizes
and materials  as w ell as prices. We research ed and tested  several
different  materials and  found  a volcanic  rock  called  obsidian  carved
into egg shapes  which contained  the prop erties  that we are looking
for: embracing  the Yang pow er of the volcano,  but originating  from
the Yin pow er of the  center  of the  Earth. These  characteristics
attract  and concentr ate the Yin essence  of a woman. Furth er details,
as well as the eggs  themselves, can be  obtaine d from  the
UniversalTao  Syst em. When you look at  the eggs  you will have  to decide  what size
looks like  it might feel  comfortable  in your vagina. The eggs  rang e
in size from that  of a quail egg  to jumbo supermarket  eggs. Most
wome n choose  a medium-sized  one,  that is, an  egg approximately
one inch in dia meter  made of either  stone  or w ood. Wooden eggs
can be easil y drilled  for the attach ment  of weights, and are therefor e
suited  for the Vaginal Weight Lifting  practice. We prefer  to use  stone
eggs,  such  as obsidian,  for the intern al sucking  exercise  because
of their  smooth,  non- porous nature. The sm aller the egg,  the mo re
work your muscles will have  to do because  they will have  to contract
more strongl y to cause  any movement of  the egg. Select an  egg
with a sm ooth surface. 2. Care for the  Egg
   Proper  attention  and care to one’s  feminine  hygiene is an
absolute  necessity  prior  to begin ning this practice. Cleanliness  of
the vaginal  canal  and the eggs  are equally  important. Wooden eggs
should  be boiled  or cleaned  every  one to two months w ith a diluted
vinegar  solution  (one  tablespo on per quart  of water) and allowed to
dry for at  least  one hour;  since  the wooden egg easil y absorbs
vaginal  fluid  and can be a culture  for germs if permitted  to remain
wet. A stone  egg should  be boiled  by bringing  it to the boiling  point,
and then  allowing it to cool do wn. Boiling  the stone  egg is necessar y
prior to its first use. After  that


 if added during cooking). Sprinkle vegeta-bles with dill and serve. French Bean (Green Bean) Salad
Preparation time: 5 minutesCooking time: 10 minutes$PPLCPPL5IF(FSTPO8BZ
6Serves 2
French beans (green beans)
small onion, choppedflaxseed oilapple cider vinegar (or lemon juice)parsleychives
Cook the beans gently until just tender. Drain and add the chopped
onion. Put into a serving dish and toss in the flaxseed oil and apple cidervinegar (or lemon juice). Add herbs and serve. Fruited Red Cabbage
Preparation time: 10 minutes** Does not include soakingCooking time: 15 minutesServes 2
4 oz. raisins
4 oz. dried apricots, chopped1 small red cabbage2 dessert apples, cored and choppedapple cider vinegara little sugar
Presoak the raisins and apricots (soak overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump).Shred the red cabbage and sweat in a little water until slightly softened.Add raisins, chopped apricots and cored, chopped dessert apples. Tossin apple cider vinegar, to which a little water and sugar have beenadded. Pile into a bowl and serve with a baked potato. Gerson Gardener’s Pie*
*A bit like Shepherd’s Pie but with vegetables instead of meatRecipes
6Preparation time: 30 minutes
Cooking time: 2-1/2 hoursServes 2-3
Topping:
1 lb. potatoes12 oz. celery root (or sweet potato or onion)
Peel the potato and other vegetable and cut into small chunks. Add
water but only about 1/2 to 2/3 the height of the vegetables. Bring to aboil and reduce to a simmer. Cook slowly until all the water is gone andthe vegetables are soft, and mash. If there is a little water left in the pan,beat it into the mash mixture. Filling:
1 small onion (or a few shallots)2 cloves garlic, crushed8 oz. carrots, sliced, or chipped or diced (but not diced too thickly)8 oz. zucchini, cut into half slices, not too thin8 oz. leeks, trimmed and sliced2 tomatoes, skinned and chopped1-2 tbsp. chopped parsleyherbs to taste2 oz. bread crumbs
Prepare vegetables and put them into a saucepan in the order listed
above. Cook the vegetables very gently. You may need to use a simmerplate. This could take 1 to 1-1/2 hours. Prepare topping and breadcrumbs. When vegetables are cooked, stir in bread crumbs and pour themixture into a pie plate. Top with mashed potatoes.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I see in Gerson one of the most eminent geniuses in the
history of medicine. —Albert Schweitzer
For over thirty years I have recommended the Gerson Therapy to
persons fighting cancer, and have never once had cause to regret it. This new Gerson manual is the best ever written on the subject:
comprehensive, up to date, exhaustively referenced, and very read-
able. It explains the therapy as it instructs on exactly how to do ityourself. Most importantly, Healing the Gerson Way  is about heal-
ing chronic diseases other than cancer, including many that aresupposedly “hopeless. ” Don't let anyone tell you otherwise: There ismuch more than hope for “terminal” patients: there is Gerson. Thisis a compendium of knowledge, based on decades of success, thatyou will want to share with everyone you know. —Andrew W. Saul, Assistant Editor,
Journal of Orthomolecular MedicineThe
Gerson
Therapy
Cookbook
Charlotte Gerson
Copyright © 2007, 2008, 2009, 2010, 2013 by Charlotte Gerson
1VCMJTIFECZ(FSTPO(PPE
B%BVQIJO1VCMJDBUJPOTDPNQBOZXXXHFSTPOHPPEDPN
$BMJGPSOJB
All rights reserved. No part of this book may be reproduced in any form or by any means without the prior written consent of the publisher, except for brief quotes used in
reviews.  ISBN-13: 978 JW5BCMFPG Contents
1SFQBSJOH'PPEBOE+VJDFT
3FDJQFT
Special Notes.
Bread.
Yogurt.
Sweeteners.
Washing Fruits and Vegetables.
Baking.
Cooking Time/Serving Size.
Special Soup or Hippocrates Soup.
Recipes.
Dips.
Appetizers.
Dressings.
Salads.
Soups. 3
Vegetables and Potatoes.
Desserts. 9
Preparing Food and Juices—
The Basic Rules
A first-rate soup is more
creative than a second-rate painting. —Abraham Maslow
ssuming that your kitchen is now fully equipped for your healing
Gerson routine, and that you have banished from your home all
forbidden foods and substances, the moment has come to find out aboutthe all-important task of food preparation. The rules are simple, butthey must be observed faithfully to secure the best results. All food must be organic and as fresh as possible. Ideally, we should
be able to gather fresh, living food from our own organic gardens;unfortunately, this is not an ideal world and we must compromise. Thenext best thing is to shop frequently for salad and leaf vegetables insmallish amounts so there is no need to keep them for any length oftime. Apples, pears, oranges and root vegetables can be stored for awhile without significant loss of quality. The two most important basic rules of food preparation are the
following:
• All foods must be prepared with great care in order to pre-
serve nutrients as much as possible. Cooking must be slow,using low heat; high temperatures alter nutrients in vegetablesand cause them to be less easily absorbed. Vegetables shouldA
$PPLCPPL5 he Gerson Way
not be peeled—valuable nutrients are contained in or immedi-
ately underneath their skins—and only washed or well
scrubbed. Except for potatoes, corn and whole beets, which
have to be boiled in sufficient water, vegetables are cooked
with the minimum of water or soup stock (see “Special Soup
or Hippocrates Soup,”) or on a bed of sliced onions and
tomatoes, which release enough moisture to keep the vegeta-
bles from burning. Remember that oxidation, with loss of
nutrients, sets in as soon as you cut into a vegetable or fruit;
only start chopping when you are ready to cook. •Food must be tasty, varied and enjoyable to make up for being
very different from the so-called normal Western diet. Varietyhelps to stimulate appetite. It also supplies a wide range ofminerals and trace elements needed by the body to heal. Remember the importance of eye appeal. Salads in particularcan be made truly tempting by mixing green leaves withchopped tomatoes and multicolored peppers, adding radishes
and a smattering of chives. A small vase of flowers on the dining table can work wonders in mak-
ing the meal taste even better. The Gerson diet strikes a fine balance between raw and cooked foods. The ample main meals may suggest to some patients that much of their
food is cooked, but this is not the case. Meals begin with huge helpings
of raw salad and end with raw fruit, and the daily ration of 13 glasses of
freshly made juice is as raw as can be. Cooked foods are necessary. Dr. Gerson’s experience showed that patients do not digest well if given
only raw foods along with the juices. In fact,


 extraordinarily
intricate, but the end result is graphically simple. The person can no longer
eat norm ally. The mere sight of food triggers the submer ged conditioning;
feelings of revulsion spontane ously well up, killing all appetite. If the
disorder has progressed to extremes, anorectics are virtually paralyzed,
compelled by their old conditioning to starve, even when abun dant food is
available. A physician confronting anyone  with an eating disorder hears the same
anguished cry: “I have to behave  this way; I must do what I’m doing.” This
conviction is an illusion, for the bonds of conditioning can be broken. Aslong as it is in force, though, this illusion is overwhelmingly convincing to
the mind, and under its influence, the physiological mechanism for hunger
is distorted into abnormal responses. The same mechanics apply to our
subject, aging. Inside everyone lies the hidden conviction “I must age,”
which operates so powerfully on us that our bodies conform to it. Any time choice  seems to be cut off, some form of illusion is operating. Thousands of years ago the greatest of Indian sages, Shankara, declared,
“People grow old and die becau se they see others grow old and die.” It has
taken us centuri es even to begin  to catch up with this extraordinary insight. As a physical process, aging is universal and, to all appearances, inevitable. A steam  locomo tive doesn’ t wear out over time and fall apart because it
sees other locomotives doing the same thing. The only conditioning that
affects any machine is simple wear and tear; certain parts get worn down
faster than others because they absorb the most impact or friction. Our
bodies also absorb impact and friction; various organs and tissues wear out
before others. This physical picture looks so much like mechanical wear
and tear that we are blinded to Shankara’ s deeper point—the aging body is
responding to social conditioning. There are societies in which people share very different styles of
conditioning and therefore very different styles of aging. In recent decades
anthropologists have been surprised to discover how many so-called
primitive people s are immune to signs of aging that the West has long
accepted. S. Boyd Eaton, co-aut hor of a fascinating book about early man’ s
health, The Paleolithic Prescription,  points to at least twenty-five
traditional societies around the world where heart disease and cancer, two
diseases long associated with aging, are almost unknown. These societies are our best testing ground for the hypothesis that
“normal” aging is really a collection of symptoms born from abnormal
conditioning. Eaton cites native cultures in many places—V enezuela, the
Solomon Islands, Tasmania, and the African desert—whose members all
enjoy low blood pressure throughout their lives. This is completely contrary
to the trend in the United States and Western Europe, where almost
everyone’ s blood  pressure rises by a few points every decade and up to half
of the aged population needs to be treated for hypertension.Growing deaf is yet another marker of senescence that modern societies
have long accep ted as “normal” and inevitable. The onset of deafness may
even be getting earlier here; one study of college freshmen in Tennessee
revealed that 60 percent had already suffered significant hearing loss. Approximately 25 million American adults have enough hearing loss to
qualify for disability payments. Y et certain Bushman tribes in Botswana and
the Maabans of southern Sudan exhibit no significant hearing loss as they
grow older. Similarly, although cholesterol levels tend to rise with age in
industrialized countries, such tribes as the Hadzas of Tanzania and the
Tarahumara Indians of northern Mexico rarely have cholesterol readings
over 150; this level, which is 60 points below the American average,
strongly protect s these people against premature heart attacks. Again, the
low readings persist throughout  life, while in our culture everyone’ s serum
cholesterol tends to rise, slowly but surely, as we age. A wide variety of
cultures has managed to escape one or more of these “diseases of
civilization,” a misnomer, for highly civilized societies are also marked by
good health. The breast cancer that strikes one in nine America n women is
extremely rare in both China and Japan; colon cancer, a major threat to
American men, is also extreme ly low there, as it is in many  indigenous
African tribes. When Japanese, Taiwanese, or African populations move from their
traditional settings to this country, exposure to civilizati on and its
“improved” lifestyle often proves disastrous. Rates of heart attack, colon
cancer, and hypertension that were a fraction of ours begin to soar;
typically, by the second generation there is no advantage left. But is this
change only one of diet and lifestyle? To support this explanation,
epidemiologists point to the Japanese who live in Hawaii, which is
considered a cultural halfway house between East and West in diet and
lifestyle. Becaus e they eat less fat than is consumed on the U.S. mainland
but more than is customary in Japan, the Japanese immigrant s to Hawaii
have heart-attac k rates that also stand between the two extrem es of Japan
and the mainland U.S. This long-accepted explanation was shaken, however, when some of the
data was examined in more detail. As psychologist Robert Orns tein and hisco-author David Sobel relate in their book The Healing Brain,  if one looks
at the whole spectrum of Japanese immigrants in California, there was one
subgroup who continued to have low rates of heart disease that did not
correlate with diet or cholesterol levels in their blood. These were males
who retained strong ties to Japanese culture despite their havin g moved to
America. The various ways in which their awareness remained Japanese (by
growing up in a Japanese neighborhood, attending school with other
Japanese children, speaking their native language, and observing traditional
customs and social ties) all contributed to producing healthy hearts, no
matter whether their blood cholesterol levels were high or low. What kept these men healthy was a social bond that is invisible but very
powerful. They continued to share in the consciousness of traditional Japan,
which is a form of extended mind that cannot help but have physiological
effects. Along the same lines, studies of auto workers laid off during hard
times in Michigan have reveale d that those men who felt strong support
from family, relatives, and friends were less likely to develop  physical or
mental symptoms. Similarly, when pregnant women were asked whether
they felt supported by their family and friends, it was found that 91 percent
of serious complications during  pregnancy occurred among those who said
that they led stressful lives and had little social support. Social support is a complex phenomenon, covering all the interactions of
language, customs, family structure, and social tradition that bind people
together. The net result is that awareness gets programmed; social binding
takes place at the level of mind. Y ou perceive that another person is like you
and you believe he sees you the same way. What you share is a larger self,
an interconnected psyche that is as sensitive and intricate as an individual
psyche. Hundreds of books have been written about the aging proce ss on the
assumption that growing old is something that happens to people. Now,
however, we are seeing that it is something that social conditioning taught
our bodies to do. This is an extremely important distinction. If aging is
something that’s happening to you, then basically you’re a victim; but if
aging is somethi ng you learned, you’re in a position to unlearn the behavior
that’s making you age, adop t new beliefs, and be guided into new
opportunities.There’ s an aphorism made famous by the late Norman Cousins: “Belief
creates biology.” No truer statement was ever made about aging. Our
inherited expect ation that the body must wear out over time, coupled with
deep beliefs that we are fated to suffer, grow old, and die, creates the
biological pheno menon we call aging. Life is awareness in action. Despite
the thousands of hours of old tapes that program our responses, we continue
to live because awareness finds new ways to flow. The positive side of
awareness—its ability to heal—is always available. OceanofPDF.comLEARNING NOT TO AGE:
The Link Between Belief and Biology
Although aware ness gets programmed in thousands of ways, the most
convincing are what we call beliefs. A belief is something you hold on to
because you think it is true. But unlike a thought, which actively forms
words or images in your brain, a belief is generally silent. A person
suffering from claustrophobia doesn’ t need to think, “This room is too
small,” or, “There are too many people in this crowd.” Put into a small,
crowded room, his body reacts automatically. Somewhere in his awareness
is a hidden belie f that generates all the physical symptoms of fear without
his havin g to think about it. The flow of adrenaline that causes his pounding
heart, sweaty palms, panting breath, and dizziness is triggered at a level
deeper than the thinking mind. People with phobias struggle desperately to use thoughts to thwart their
fear, but to no avail. The habit of fear has sunk so deep that the body
remembers to carry it out, even when the mind is resisting with all its
might. The thoughts of a claustr ophobic—


erselftobesociablewith
you?Istheroomtidyormessy?Isithotorcold?Does
shelookvervsadandtiredbeforeshemakesaneffortto'befine'?Donotignorefirstimpressions:theycan
provideyouwithmoreinformationthananhour's
casetaking. Ifremediesdocometomindasyouaretalking,do
notignorethembutwritetheminthemargin:those
initialinstinctscanbeinspired.Generallyspeaking it
isbettertoforgetaboutworkingoutaremedywhile
youtakethecase;thisanalyticalpartcomeslater. Concentrateonusingyoursensestopickupcluesand
onbeingreceptivetowhatyourpatientistellingyou. Whatdoyousmell? Thesmellisoftenthefirstthingyounoticeonwalking
intoasickperson'sroom.Smellthehead/neck/hands
ofafeverishorsickchildandyouwillfindthat
perspirationcansmellsweet,sour,salty,mustyor
offensive.Smellthebreath,too.Otherdischargescan
alsosmell'interesting'; forexample,thestoolsofa
teethingbabycansmellverysour,theurinestrong,
thevomitoffensive. Ifthesmellisstrongandyoucan
describe itclearly/writeitdownanduseitasa
symptom. Whatdoyousee? Inthecaseofanillness,notethecolourandexpression
onthefaceofyourpatient.Inthecaseofanaccident,
notewhetherthecolourhasdrainedfromthefaceofa
shockedpersonoriftheyhavebecomeflushedand
lookanxious. Lookforclues:drinksnotdrunk;coverspiledhigh
or,alternatively,kickedoff;restlessness; log-like
patientswhogroanifyousitontheedgeofthebed
anddisturbthem;andsoon.Youwilloftenlearnmore
thanthepatientherselfisawareof. Whatdoyoufeel? Feeltheskintofindoutwhetherthereissweat.Ifso,is
ithotorcold,stickyorwatery?Adryskinwithafever,
forexample,isanimportantsymptom.Checkthe
partsofthebodytofeeliftherearetemperature
variations-hotheadandcoldhands,forexample-or
whethersomepartsofthebodyaresweatyandothers
aren't.Perhapsyourpatientiscomplainingofan
inner,burningheatwhiletheskinfeelscoldtothe
touch? Whatdoyouhear? Whatnoisescanyouhear?Somesickchildrenmoanin
theirsleep;othersmightwhineforattention ifthey
thinkyouarenotlisteningandstopwhenyouenter
theroom(orviceversa! ).Listentothetoneofthe
voice.Isitresigned?Anxious?Sad?Angry?Eventhe
grindingoftheteethinachild,eitherduringthedayor
insleep,canbeavaluablesymptom. Letyourpatienttalk,withoutanyinterruptionfrom
youifpossible.Thisinitselfcanbehealing,andcan
22•WorkingOuttheRemedy TAKINGTHECASE
alsoprovideyouwithinformation.Forexample,the
Lachesispatienttalksincessantly,jumpingfromone
subjecttoanother,whiletheBryoniapatientwillnot
wanttotalkatall. Somepeoplewillreplynegativelywhenasked
aboutthemselvesortheirsymptoms:'I'mnotwell';
'He'snotbad';'Itisn'tmuchbetter';'Itdoesn'thurt
thatmuch'.Theserepliesdonottellyouwhatis
actuallyhappening.Questionslike'Howareyou,
then?','Whatareyoufeeling? 'cansometimeshelp,
butpeoplewhospeakinnegativesoftenneedcareful
questioningtotellyouwhatiswrong.Inanswerto'It
doesn'thurtthatmuch,'youcouldask'Isthepain
stoppingyoufromdoinganything? '(thatis,'How
seriousisit? ').Thenyoucangoontogivealistof
differenttypesofpainandifyourpatientalightson
one,saying'That'sit! ',thenwriteitdown.Iftheyare
notsure,goontoanotherquestion. Finally,remember...
Donotdiscountanything!Whatotherinformationdo
youhaveaboutthatperson?Whathasbeengoingon
inherlifelatelythatmightbepartofwhysheisfeeling
sicknow?Whathaveyoubeentoldbyhermother/
father/son/neighbour? Haveyougiventhispersona
first-aidremedybefore,sayforaflu?Didtheremedy
workwell?Ifthatremedyworkedmarvellously,con-
siderwhether itmightbeindicatedagain. Ihaveincludedanumberofchecklists(page227)to
helpasremindersuntilyouaremorefamiliarwjththe
processoftakingahomeopathiccase. WORKINGOUTTHEREMEDY
Classifyingthesymptoms
Havingtakenyourcase(notedyourpatient'ssymp-
toms),followthesebasicstepstoselectyourremedy:
chooseyoursymptoms;repertorise;differentiate. (Youwilldevelopyourownwayofworkingandbe
abletotakeshortcutsasyoubecomefamiliarwiththe
processes.) 1Chooseyoursymptoms
Gothroughyourcaseandunderlineallthesymptoms
thatstandoutclearlyandstrongly. Itisbesttoleave
vagueorunclearsymptomsaloneforthemoment,but
theymayswayyourdecisionattheendifyoucan't
makeupyourmindbetweentwoormoreremedies. However, ifyoucanprescribearemedyonthestrong
symptomsofyourcase,yourprescription ismore
likelytobeeffective. Whereverpossible,chooseatleastthreestrong
symptoms,eachfromadifferentsymptomgroup.Youcanprescribeonasinglesymptombutthisisrarely
successful:tomakeaneffectiveprescriptionyouneed
atleastonesymptomfromeachofthemaingroups-
general,physicalandmental/emotional. Ifyouwork
outaremedybasedonasymptomfromeachofthese
groupsyoucanbeconfidentthatithasagoodchance
ofworking.Ifyouaddinastresssymptomyoucanbe
evensurerofyourprescription,andsoon.Inother
words,themoresymptomsthatfittheremedypicture
thebetter. Writedownthe'symptomsonaseparatesheetof
paperoronablankrepertorisingchart(seepage230). 2Repertorise
Asyoubecomemoreandmorefamiliarwiththe
remedypicturesyouwilllearntorecognisetherem-
edyyourpatientneedswithoutrepertorising. Infact,
'repertorising'soundsmuchmorecomplicatedthanit
is.SimplylookupintheRepertoryeachsymptomyou
havenotedandlisttheremediesthatoccurundereach
symptom(oralternatively tickthemoffonthereper-
torisingchart).Whenyouhavecompletedthelistyou
willbeabletoseeclearlywhichremedyorremedies
occurmostoften-i.e.whichcontainallthesymptoms
onyourlist. 3Differentiate
Insomecasesonlyoneremedywillcontainallyour
symptoms.GototheMateriaMedicaandread
throughthefullremedypicturetocheckthatit'fits'.If
itdoes,thenprescribethatremedy,followingthe
potencyanddosageguidelinessetoutonpage27. Often,however,morethanoneremedywillcontain
allyoursymptoms,orseveralremedieswillhavemost
ofyoursymptomsandnonewillhaveallofthem.If
morethanoneremedyisindicatedaccordingtothe
repertorising chart,choosingbetweenthemcanbe
difficult; itisoneoftheskillsthatmakesacompetent
homeopath.Youneedtoreadthrougheachofthe
remediesthathasallormostofyourpatient'ssymp-
tomsandpicktheonethatfitsbest. Ifyoucan'tfindaremedythatfitsyourpatient's
picture,thengobacktoyourchartandseeifyouhave
missedanyremedies.Alsocheckyourcaseformissed
symptoms.Addthesetoyourlistandrepertorise
them.Thenreadthroughanynewremediesthat
emergethroughthisprocess.Repeatthesestepsuntil
youfindaremedythatfitsyourpatientandhisorher
symptoms. Ifyouarereallystuck,youmayhavetogo
backtoyourpatienttogetnewinformation. Thiswholeprocessisbroughttolifeinthesample
cases(pages231-44);makesureyoureadthembe-
foreyoustartprescribing. NBYourgeneralandemotional/mentalsymptoms
maypointtoaremedythatdoesnotlistthecomplaint
TAKINGTHECASE WorkingOuttheRemedy •23
thatyouaresufferingfrominitspicture.Forexample,
youhavefluandarefeelingrestless,irritable


U2
H
tt! UJ
Bu
UJNDIf
dAH 3NIZ
S-dHHs IVH3A\^\WH n-xynS
NOID HHl
S1HDs avis
W-HH3JsS HdWAS
HHdfia Dv-ins>^
d-dfl3 insS\sDinas\ dVXS
soya OdS ^
soia IISss\
HdflD d3SssNOD SHVS
DOIODss vina
HZHODss\ xawna
HOD I-SHHM"S \
DDDOD aOHH
DDOD s 3HHs
VNID HAd
IWI3 SlfldS">s\
NIHZ)ssssoaod "b
NVH3s\s lAHd
ISflVD ^ SOHd>>^>\S
invD DV-OHds
A-8HVDs\ss HI3ds
V8HVDs dO
H1NVD •A-XHN^>N31V3 3V1IN S\
SOIVD s S-1VNsS
dOlVD \dlVN
301VD WIVNs
DOIVDsss D-1VN s
AH8s\sSOH3Wss
H09s DOH3Ws\
j-naa d-DVW
naa %WDVINss
3-yva DDVViss
±dva DAIss
savss\ssss\^\cm
NHV HDV1ss
N-DMVss S-IIVM s
dVs d-nvM s
1-1NVs PM-HVM
3-1NVss D-HVM s
D-11V a-nvM
HVDV avi
ODV sdiss
in
£o
O.
E
>-,
enI
ift—1
II
2
*
j2
Ek
'a
i<
±
QV
s
? 1UJ
!S
11
t
V.
1t
-51
1si
igI
i
ci
t
\
~rjr*>3-mvOIs009>o1-*<N -r<cs'tLT)>o(NBBcras
it—
Q
ai<Xu
uz
on*«
esOh
UJ
&.u
as.NDIs*siSS^S^
JAH DNIZ
Sd3Hs 1VH3A
WVH n-iMn
NOID T1H1
S13D avi
WMM3J HdMS
yHdHH 3v-ins
d-ana ins'b
Dinas avis S
sona OdSS
soia IIS^>HdriD d3S sNOD SHVS
3010D vina
HZHOD xawnas
idOD 1-SHH«sDODOD aOHM
DDODss 3HH
VNID HAd
IWID sindssS
NIHD oaod
WVHD \LAHds
isnvD^s SOHd>invD DVOHd s
A-aavD M13d
v-aavD dO
H1NVD •A-XflNss
N31V3 3V1INV
SOIVD S-1VN
dDlVD d-lVN
JOIVD W-1VNSssss
DOIVDs D1VNs
AHas SOH3J\s
H08 d-dhsws
d-"ma dDVW
naaV w-ovw
DMVas D-DVW
idva DAIss
SMV cm
NHV HDVTJs\
N-DMV^ S-HVM
dVs d-nvM
1-XNV w-iivm>D-INV D-I1VM
D-nvs a-nvM
MVDV avi
ODVssdiiW
OB
Eo
a.
E
>>
(AQI
i
i2
J
<
"J
u
1"J
3
1
1
&*7
E
ll
iI
u2
3u
ia
f1
1
11
1
I\2Iu
!<
j
>
-(VIrt•in>eiv.oc01o«—1
F*H(VI(*!»mvDr^aoaoH
il
PARTIV
THE
APPENDICES
LISTOFREMEDIES
ExternalMateriaMedica
AesculusandHamamelis,32
Arnica,32
Calendula,32
Euphrasia,33
Hamamelis,33Hypercal®,33
Hypericum,34
Ledum,34
Phytolacca,34
Plantago,34Pyrethrum,35
RescueRemedy,35
R/iusfaricoctendron,35
Rutagraveolens,35
Symphytum,35Tamus,36
Thiosinaminum,36
Thuja,36
Urticaurens,36
Verbascum oil,36
InternalmateriaMedica
Aconitumnapellus,38
Agaricusmuscarius,40
Alliumcepa,41
Antimoniumcrudum,42
Antimoniumtartaricum,43
/4pismellifica,44
Argentumnitricum,46
.Arnicamontana,47
Arsenicumalbum,49
Baptisiatinctoria,51
Barytacarbonica,53
Belladonna,53
Be//isperennis,56
Boraxveneta,57
Bryoniaalba,58
Calcareacarbonica,60
Calcareafluorica,62
Calcareaphosphorica,63
Calcareasulphurica,64
Calendulaofficinalis,65
Cantharisvesicatoria,66
Carboanimalis,67
Carbovegetabilis,67
Caulophyllum,69Causticum,70
Chamomilla,71
C/iiwaofficinalis,73
Cimicifuga,75
Cina,76
Coccu/hsindicus,77
Coccuscacti,78
Co^fieacruda,79
Colchicumautumnale,80
Colocynthis,81
Coniummaculatum,82
Cuprummetallicum,83
Dioscorea,84
Droserarotundifolia,85
Dulcamara,86
Eupatoriumperfoliatum,87
Euphrasia,88
Ferrummetallicum,89
Gelsemiumsempervirens,91
Glonoine,92
Hamamelisvirginica,93
Heparsulphuriscalcareum,94
Hypericumperfoliatum,95
Ignatiaamara,96Ipecacuanha,98
Jaborandi,99
Kalibichromicum, 100
Kalicarbonicum,101
Ka/imuriaticum,102
Kaliphosphoricum,103
Kalisulphuricum, 104
Lachesis,105
Ledumpalustre,107
Lycopodium,108
Magnesiacarbonica,110
Magnesiamuriaticum,111
Magnesiaphosphorica,112
Mercuriuscorrosiuus,113
Mercuriussolubilis,114
Natrumcarbonicum,116
Natrummuriaticum,117
Natrumphosphoricum,120
Natrumsulphuricum,120
Nitricacidum,122
Nuxvomica,123
Opium,126
Petroleum,128
Phosphoricacid,129Phosphorus,130
Phytolaccadecandra,132
Podophyllum,133
Pulsatilla,134
Pyrogen,138
R/iewm,139
Rhododendron,140
Rli«stoxicodendron,141
Rumexcrispus,144
Rutagraveolens,144
Sarsaparilla,146
Sepia,146
Stfaa,149
Spongiatosta,152
Staphysagria,153
Sulphur,155
Sulphuricacid,158
Symphytum,159
Tabacum,159
77iu;aoccidentalis,160
L/rficawrens,161
Verafrwmalbum,162
Zincummetallicum,163
GLOSSARY
AcuteillnessAnillnessthatisgenerallyshort
lived.Ithasthreestages,theincubationperiodwhen
theremaybenosymptoms,theacutestagewhen
thediseaseitselfsurfaces,andtheconvalescent
stagewhenapersonusuallyimproves(seepage
14). AggravationAtemporaryworseningofsymptoms
duringtheprocessofcure.Itisacommonoccur-
renceintheconstitutionaltreatmentofchronicdis-
ease,butrelativelyrareinthetreatmentofacute
disease. AllopathyFromtheGreekrootaliomeaning'other'
or'opposite


eling that your independence is threatened. Remember that giving
and receiving are the natural interplay of the energy of the universe. It is the very source of your manifestation practice. If you turn off the receiving side, you cut the natural flow of
energy just as if you turned off the giving side. Practice saying
“Thank you, I appreciate your help” even if your independent ego
says “I didn’t really need it. ” Receiving is very much a component
of the spiritual practice of manifestation, and you can work at
allowing this into your life with gratitude and love. Catch yourself at the specific moment of your scarcity conscious-
ness and use this moment to work on your new generosity. When
you are perceiving scarcity, your immediate inclination is to hoard,
162
Manifest Your Destiny
but following through by hoarding only amplifies the effects of your
feeling stingy and fearful. This might involve something as simple as tipping beyond what is
expected, or it might involve extending love or a compliment to
those on whom you practice your scarcity behavior. In these
moments, work on your highest self, which wants you to experience
joy and peace and extend a bit of unaccustomed generosity. Remind
yourself that a generous spirit infuses the mind with joy and
strength. This is precisely how you will feel when you have over-
come your conditioned response of hoarding and stinginess. Practice giving just a bit more than you think you can, and a bit
more than your own comfort level allows. Increase your patience
with a child, hold your spouse in a passionate embrace for just a bit
longer than a superficial squeeze, give an extra dollar or two to the
maid who took care of you during your hotel visit. Whatever you have convinced yourself is the limit of your gen-
erosity, try going beyond it, knowing full well that it is not going to
cause any great hardship in your life. Know, too, that it will give you
that sense of spiritual fulfillment that makes you feel more Godlike
and which is actually putting you in touch with your highest self. You can practice a little bit more generosity with yourself than
you are normally accustomed to. Order the item on the menu that
costs a bit more, or give yourself a few extra days on your vacation
trip, or allow yourself the luxury of a body massage or a facial. EXTENDING YOUR GENEROSITY INTO SERVICE AS A
WAY OF LIFE
We all live in this world with other people, and our encounters
and relationships with them are a central component and influence
163
WAYNE W. DYER
on ourselves and each other. “Service” is a word that is not com-
monly thought of as a part of our way of being in ordinary relation-
ships. Service simply cannot be separated from relationships. We will
all benefit from making this a conscious activity of our everyday lives
in relationship to God, our fellow human beings, our environment
and ourselves. Millions of fibers connect us to our fellow human beings, and our
actions connect us via these fibers to all others on our planet. When
you cultivate an attitude of gratitude and generosity, you will find |
yourself wanting to be in the service of others. You will find it natural
to extend that which you receive into the service of others as well. If you receive a great teaching, you will want to teach it to others. If you receive love, you will wish to extend that love unconditionally
outward. Your relationships will automatically be felt as gifts for the
service of others. When you contemplate the purpose of your life in the material
plane, you will discover that the only thing you can do with this life is
to give it away. You cannot hang onto anything in a constantly chang-
ing universe. You cannot lay claim to anything. It is all transitory. The
only part of you that is permanent is the part that is unchanging, and
that is the spiritual essence that resides in an unseen dimension. You
will find your purpose and your strength when you see that you are in
a relationship with all other living things, and that you are purposeful
and peaceful when you serve in some capacity. The very purpose of manifesting is to serve more fully and to leave
ego-dominated self-absorption behind. Your well-being, which is the
purpose of your manifesting practice, is genuinely and inextricably
connected to the lives and well-being of others. Essentially, your own
interests are inseparable from someone else’s interests. It is out of this state of recognizing our fundamental interconnect-
edness that we realize we are all in a constant state of service to each
164
Manifest Your Destiny
other. It is this awareness that you want to keep uppermost in your
mind as you generate this principle of spiritual manifesting. Service at its very basic core is an inner choice ‘to offer a helpful
and healing attitude to others as well as to ourselves. A natural out-
growth of feeling grateful for our daily life manifestations is experi-
encing the inclination to be generous. Gratitude, generosity and an
awareness of service as our purpose are the fundamental tenets of
this last principle. By turning the purpose of your life into one of service and leaving
behind your self-absorption, you discover the irony of manifesting. The more you choose to be of service, the more profoundly you
experience unconditional love, and the more you find materializing
into your life. Service is best thought of as a continual focus in your life rather
than being limited to certain kinds of giving activities and the sharing
in relationships. Service is a state of mind that expresses love rather
than fear, and trust rather than distrust. It is focusing on meeting all
others as equals with whom we share a spiritual identity. This inner
attitude of love reveals itself in action. When I accept a speaking engagement, I want to be love revealing
itself in action, generously sharing what I have been given. I find that
when I am about to address a large audience the best way for me to
get outside my ego, which is focused on its own rewards, such as
applause, making money and receiving awards, is to meditate for an
hour before my talk. The mantra I repeat during my meditation is
“How may I serve. ” Over and over I say these words to myself until
they blend into a peaceful inner countenance. When I go on stage to
speak, my attention is focused on serving and is not caught by my
ego. In this state of mind I enjoy a loving guidance that supports me
in serving those who are in the audience. Service does not require that you become a Mother Teresa. You
165
WAYNE W. DYER
serve by suspending your ego and extending the love that now fills
that space. It can take a million different forms, but when practiced
with authenticity, from the heart, it makes all that has manifested
into your life appear worthwhile. The only problem that you will encounter with a service approach
to your life is in attempting to give or serve without love. The
moment that you put a condition on your service, or ask something
in return, or expect your extension of the offer to serve to be
returned with the appropriate thank-you response, you introduce |
conditional rather than unconditional love. The imposition of the
condition makes service empty. If you are going to serve, ask yourself if you can love the human
being you are serving. If you cannot, then do not give lovelessly but
simply pass and send them a silent blessing. If you feel someone is
panhandling simply out of laziness and work avoidance, and this is
your heartfelt feeling, then do not give. Service without love is obli-
gation, and it carries guilt and anger and resentment along with it. Work at being in a state of unconditional love with your service
efforts, and when love is not authentically present, acknowledge that
as well. This concludes the ninth principle of spiritual manifesting. Be willing
to take all that is attracted to you as a result of your practicing the
manifesting principles, and then turn right around and in a spirit of
gratitude and generosity devote yourself to an act of service. The more
you practice in this light, the more you will see the objects of your
desire coming to fruition regularly. There need be no conflict between
your spiritual awareness of wanting to serve and the presence of
desires within you. As Rumi observed almost a millennium ago,
“People who renounce desires often turn, suddenly, into hypocrites. ”
166
Manifest Your Destiny
You do have desires, both on a material level and in terms of
becoming more spiritually loving and generous in the service of oth-
ers. There need be no conflict. I want to close this final principle with another observation by
Rumi titled “The Servant Who Loved His Prayers. ” It sums up all
that I have written, not only here in this final principle on gratitude,
generosity and service, but in this entire book. Read the words care-
fully, and as you close the book and go to work on your own spiritual
manifestation program, reread this passage by Jalaluddin Rumi, who
was born in the year 1207 in the Persian Empire in what is now
called Afghanistan. It will remind you of your role in all of this, a role
that is only limited by the restrictions you place on your spiritual
awareness. The Servant Who Loved His Prayers
At dawn a certain rich man
wanted to go to the steambaths. He woke his servant, Sunqur,
“Ho


lets and thins the blood, and may have a
protective activity on the heart. Guggul is also
useful in the treatment of acne. The normal dose
of guggulipid extract is 1–1.5 g a day (equivalent
to 50–75 mg of guggulsterones). Research  Extensive research has shown that
the guggulipids have anti-inflammatory and
antiarthritic activity and prevent or reverse raised
blood cholesterol levels. In several clinical trials,
patients showed an average fall in cholesterol
levels of about 12%, and in triglycerides of about
14%. The overall blood-fat profile was also shown
to improve. Some clinical trials recorded weight
loss for patients taking guggulipids. Caution  Avoid if breastfeeding.Meadow saffron  is an
attractive yet highly toxic
herb, requiring great
caution in usage. It is a
well-established remedy
for treating gout. US_180-201_Brassica_dictamnus.indd   193 26/02/16   12:47 pm
194Conium ma Culatumother medicinal plantsConium maculatum (Apiaceae)
Hemlock
Description  Graceful biennial growing to a
height of 8 ft (2.5 m). Has slender, red-speckled
stems, finely divided leaves, small clusters of white flowers, and small seeds that have beaded ridges.Convallaria majalis (Liliaceae)
Lily of the Valley
Description  Attractive perennial growing to
9 in (23 cm). Has a pair of elliptical leaves, clusters of bell-shaped white flowers on one side of the stem, and red berries. Habitat & Cultivation  Native to Europe,
this herb is also distributed over North America and northern Asia. It is widely cultivated as a garden plant. The leaves and flowers are
gathered in late spring as the plant comes
into flower. Parts Used  Leaves, flowers. Constituents  Lily of the valley contains cardiac
glycosides, including the cardenolides convallotoxin,
convalloside, convallatoxol, and others, and flavonoid glycosides. The cardiac glycosides  act to strengthen a weakened heart. History & Folklore  The herbalist Apuleius,
writing in the 2nd century ce, records that Apollo gave lily of the valley as a gift to Asclepius, the  god of healing. In the 16th century, the herbalist John Gerard had the following to say about its therapeutic value: “The flowers of the valley lillie distilled with wine, and drunke to the quantitie of  a spoonful, restore speech unto those that have
the dumb palsie and that are fallen into apoplexy,
and are good against the gout, and comfort
the heart.”
Medicinal Actions & Uses  Lily of the
valley is used by European herbalists in
place of common foxglove (Digitalis
purpurea, p. 202). Both herbs
have a profound effect in cases of heart failure, whether due in the long term to a cardiovascular problem, or to a chronic lung problem such as emphysema. Lily of the valley encourages a failing heart to beat more slowly and regularly, and to pump more efficiently, thereby improving blood flow to the heart itself via the coronary arteries. It is also diuretic and lowers blood volume. The herb is better tolerated than foxglove, as it does not accumulate within the body to the same degree. Relatively low doses are required to support heart rate and rhythm, and to increase urine production. QCautions  Use only under professional
supervision. Lily of the valley is subject to legal restrictions in some countries. Conyza canadensis syn. Erigeron
canadensis (Asteraceae)
Canadian Fleabane
Description Erect annual herb growing to 3 ft
(1 m). Has narrow, dark green, lance-shaped leaves and clusters of small white flower heads that quickly fade into silky white tufts. Habitat & Cultivation Native to North
America, Canadian fleabane is now common
in South America and Europe. It thrives on uncultivated and recently cleared land, often invading in large swaths. It is gathered from
the wild when in flower. Parts Used Aerial parts. Constituents Canadian fleabane contains
a volatile oil (including limonene, terpineol,  and linalool), flavonoids, terpenes, plant
acids, and tannins. Canadian fleabane was used both ritually and medicinally by
Native North Americans. Habitat & Cultivation  Commonly found in
Europe, hemlock also grows in temperate regions
of Asia and North America. It flourishes in damp meadows, on riverbanks, and in open areas. The seeds are gathered when almost ripe in summer. Parts Used  Leaves, seeds. Constituents  Hemlock contains alkaloids,
mainly coniine, and a volatile oil. Coniine is extremely toxic and causes congenital deformities. History & Folklore  Hemlock is notorious
as the poison administered as a capital punishment in ancient Greece. The Greek philosopher Socrates
died in 399 bce after drinking hemlock juice. According to an old English tradition, the stems
took their color in sympathy with the mark placed on Cain’s forehead after he murdered Abel. In the 19th century, hemlock was used in conventional medicine as a painkiller. Medicinal Actions & Uses  In extremely
small quantities, hemlock is sedative and analgesic; in larger doses it causes paralysis and death. Rarely used today, it has been prescribed in the past as a treatment for epilepsy, Parkinson’s disease, and Sydenham’s chorea. Hemlock has also been used  to treat acute cystitis. RCautions  Do not take internally. Use externally
only under professional supervision. Hemlock is subject to legal restrictions in many countries.Lily of the valley encourages
a regular heartbeat and acts as a strong diuretic.Hemlock is highly poisonous and was used for capital punishment. US_180-201_Brassica_dictamnus.indd   194 26/02/16   12:47 pm195Coriandrum sativumother medicinal plantsHistory & Folklore In traditional North
American herbal medicine, Canadian fleabane
was boiled to make steam for sweat lodges,
taken as a snuff to stimulate sneezing during
the course of a cold, and burned to create a
smoke that warded off insects–hence its
common name. Medicinal Actions & Uses An astringent
herb, Canadian fleabane is taken for
gastrointestinal problems such as diarrhea and
dysentery. A decoction of Canadian fleabane is
reportedly a very effective treatment for bleeding
hemorrhoids. The herb is occasionally used as a
diuretic for bladder problems, to clear toxins in
rheumatic conditions, and to treat gonorrhea and
other genitourinary diseases. Related Species The Philadelphia fleabane
(E. philadelphicus ) was used by the Houma as
a treatment for menstrual problems. E. affinis, a
Mexican relative, is used to make a tooth powder
and to treat toothache.Coptis chinensis  (Ranunculaceae)
Huang Lian (Chinese),
Chinese Goldthread
Description  Perennial herb growing to 20 in
(50 cm). Has basal leaves and small whitish-green
flowers. Habitat & Cultivation This herb is native
to the mountains of China, and is most commonly
cultivated in Szechwan province. The root is dug
up in autumn. Part Used Root. Constituents  Huang lian contains isoquiniline
alkaloids, including berberine, coptisine, and
worenine. Berberine is antibacterial, amebicidal,
and antidiarrheal. Medicinal Actions & Uses  A bitter-tasting
herb, huang lian  is given in the Chinese herbal
tradition as a decoction to “clear heat” and “dry
dampness,” relieving fever, red and sore eyes, and
sore throats. The herb is particularly helpful for
diarrhea and dysentery, and has been used to quell
vomiting. Skin problems such as acne, boils,
abscesses, and burns are also treated with huang
lian. Like the root of goldthread ( C. trifolia, see
following entry ), huang lian  is taken as a gargle for
mouth and tongue ulcers, and for swollen gums
and toothache. Research  In a Chinese trial, 30 patients with
tuberculosis were given huang lian, and all of them
showed marked improvement in their symptoms. QCautions  Use only under professional
supervision. Do not take during pregnancy. Coptis trifolia  (Ranunculaceae)
Goldthread
Description  Perennial growing to 6 in (15 cm). Has a slender golden root, 3-lobed leaves, and single
small white flowers. Habitat & Cultivation  Native to eastern
North America from Labrador to Tennessee,
this herb prefers damp sites. The rhizome is dug
up in autumn. Part Used  Rhizome. Constituents  Goldthread contains isoquiniline
alkaloids (including berberine and coptisine). History & Folklore  Though little used in


 remedy for this
condition. However, schisandra (Schisandra chinensis,
p. 133) berries also benefit male sexuality. T ake as
listed above in Fertility Problems in Women  under Low Sex
Drive for up to 6 weeks. Caution Do not take caffeine while taking ginseng. Herb Saw palmetto (Serenoa repens, p. 136)
Remedy T ake 1⁄2 tsp of tincture with water
up to 3 times a day for up to 6 weeks. Note Saw palmetto is also an excellent remedy for
symptoms associated with an enlarged prostate. Hot Flashes & Night Sweats
Herb Sage (Salvia officinalis, p. 131)
Remedy Make an infusion and drink 12/3 cups
(450 ml), either during the day, or mainly at
night, if this is when the problem chiefly occurs. Herbs White willow (Salix alba, p. 129), black
cohosh (Cimicifuga racemosa, p. 79)
Remedy T ake one of the above herbs in
tablet form, or take 1 tsp of tincture with water at night. Herb White peony (Paeonia lactiflora, p. 117)
Remedy Make a decoction with 20 g root to 3
cups (750 ml) of water. Sip throughout the day. US_316-317_Pregnancy. indd   316 26/02/16   4:43 pm317 Herbal remedies for Home usePregnancy
Although in many cultures herbs have traditionally been taken
throughout pregnancy, it is wise to take herbs medicinally only
when essential. Some herbs such as German chamomile
(Chamomilla recutita, p. 77), linden ( Tilia spp., p. 277), and cornsilk
(Zea mays, p. 154) are very useful and can be taken safely for
2–3 weeks at a time during pregnancy. Other herbs should be
avoided altogether, as they have constituents that stimulate the
muscles of the uterus and, in large doses, could cause a miscarriage. It is safe
to continue using herbs in cooking throughout pregnancy. Maintaining VitalityChamomile
(Chamomilla recutita)
Pregnancy is a time of great change for the
body. Many minor ailments can be relieved by
homemade herbal remedies. Morning sickness  (sensations of nausea)
need not be restricted to the morning. Generally starting in the 4th–6th week and
lasting until the 14th–16th week, morning
sickness has many causes, including hormone
fluctuations, low blood pressure, low sugar
levels, food allergies, poor diet, and stress. Edema  (fluid retention and bloating) is
extremely common during pregnancy. Water
seeps from the blood vessels into the surrounding
tissue, causing puffiness. The ankles and calves
are mostly affected. Constipation  often occurs as pregnancy
develops. Pressure increases on the lower
bowel, impeding circulation. Heartburn  (pain in the center of the chest)
may also be caused by increased pressure within
the body. Stretch marks  sometimes appear as the body
swells. They can be minimized by rubbing aloe
vera gel or olive oil into the skin to maintain
its elasticity. Childbirth  can be helped by drinking raspberry
leaf tea, a traditional remedy that prepares the
uterine muscles for labor and giving birth. Herbs During Pregnancy
■ For the first 3 months avoid all herbal remedies,
including essential oils, unless professionally
prescribed. ■ The following herbs are particularly dangerous
and should on no account be taken during
pregnancy: blue cohosh ( Caulophyllum thalictroides,
p. 185), goldenseal ( Hydrastis canadensis, p. 105),
juniper ( Juniperus communis, p. 224), pennyroyal
(Mentha pulegium, p. 235), yarrow ( Achillea
millefolium, p. 56), and therapeutic doses of sage
(Salvia officinalis, p. 131). Morning Sickness & Nausea
The following remedies are an exception and can
be taken during the first 3 months of pregnancy. Herb German chamomile ( Chamomilla recutita,
p. 77)
Remedy Make an infusion in a covered
container. Sip small quantities during the day. Do not drink more than 3 cups (750 ml) a day. Herb Ginger ( Zingiber officinale, p. 155)
Remedy Make an infusion with 1⁄2–1 tsp of
grated fresh ginger per 3/4 cup (150 ml) of water. Sip small amounts frequently throughout the day,
rather than drinking 3/4 cup (150 ml) at a time. Take a maximum of 12/3   cups (450 ml) a day. Herb Fennel ( Foeniculum vulgare, p. 212)
Remedy Make an infusion with 1⁄2 tsp of seeds
per 3/4 cup (150 ml) of water and then drink up to
12/3 cups (450 ml) a day. Edema
Herb Cornsilk ( Zea mays, p. 154)
Remedy Make an infusion and drink up to 3 cups
(750 ml) a day. Constipation
Herbs Psyllium ( Plantago  spp.<|eot_id|><|begin_of_text|>
Q: What are some herbs that can be taken during the first 3 months of pregnancy?,
A: According to the text, it is recommended to avoid taking herbs during the first 3 months of pregnancy, except for German chamomile, which can be taken as an infusion and should be taken up to 3 cups (750 ml) a day.
Q: Which herbs can be used to treat poor circulation and high blood pressure?,
A: The text does not mention any specific herbs for treating poor circulation and high blood pressure. However, it does provide a list of herbs that can be used to treat high blood pressure, including garlic.
Q: What are some common health problems that can be treated with herbal medicine?,
A: The text mentions that herbal medicine can be used to treat a wide range of ailments, including allergies, arthritis, chronic or frequent infections, circulatory problems, liver disease, and stress-related complaints.
Q: What is the recommended way to find an herbal practitioner?,
A: The text suggests finding an herbal practitioner through professional associations or personal recommendation.
Q: Which herb can be used to induce sweating?,
A: The text does not mention a specific herb that induces sweating. However, it does provide a remedy for fever, which involves inhaling medicinally infused steam or liquid through the nasal passages.
Q: What is the recommended dosage for children?,
A: The text provides specific dosages for infants and children, including 1⁄3 dose for 6-month-olds and 1/2 tsp of tincture twice a day for 1-6 year-olds.<|eot_id|><|begin_of_text|>scabra 99
Geranium, G. maculatum 120, 216
G. robertianum 120, 216
Gerard, John 34, 98, 137, 162, 164, 175,
187, 196, 205, 226, 257, 271
germ theory of disease 30German chamomile 14, 35, 77, 187,
286, 291
Geum urbanum 216gillyflower 201ginger 13, 22, 38, 39, 61, 81, 116, 155,
287, 298
ginkgo 11, 31, 35, 41, 87, 100Ginkgo biloba 11, 31, 35, 41, 87, 100ginseng 21, 27, 40, 42, 43, 68, 83, 118,
124, 127, 243
adaptogenic properties 12, 13
gipsywort 231glasswort 196Glechoma hederacea syn. Nepeta glechoma
216–17
glucosilinates 16Glycine max 38, 217Glycyrrhiza, G. glabra 15, 36, 72, 101, 117,
136, 226
G. uralensis 20, 101
Gnaphalium, G. keriense 217
US_323-331_Index_General.indd   326 26/02/16   4:43 pm327 general indexG. polycephalum 217
G. uliginosum  217
goat’s rue 214
goji berry 42, 111
gokulakanta 221
golden root 127
goldenrod 32,  271
goldenseal 27, 49, 51, 105, 178
goldthread 195
Gonolobus condurango see Marsdenia
condurango
good King Henry 188
goose grass 213–14
gorse 198
Gossypium, G. herbaceum  217–18
G. hirsutum  218
gotu kola


 the Unified Field of Consciousness. The laws of Unified Field are the laws of Nature and this is the foundation
for A yurvedic Medicine. It is no longer possible to be Conscious and
engage in lifestyles that block our healing.H O W  T O  D E V E L O P  C O N S C I O U S N E S S
When we talk about living our ultimate T ruth, we are talking about the
bigger T ruth that connects us all. That truth isn’ t attained by thinking
harder; it is only attained by transcending thinking, i.e. not thinking at all. That is what meditation is! The act of not thinking, not doing, so the truth
may sur face in the silence and in  the non-doing. That T ruth is there whether
we know it or not. But when w e can connect with it via meditation, it is
most use ful. In that ultimate T ruth, our personal truth may surface; the truth
of our desires, the truth of our cu rrent life, and that holds the key to learning
how to heal. So,  connecting with the bigger T ruth will serve us greatly. The
ultimate T ruth is that at the core of our existence, we are whol e, complete
and Pure Consciousness. That is the key to healing our relationship with
food, and healing our life. W e are multi-dimensional being s and the only way to restore w holeness is
to b egin at the Source. Healing happens in our core and not necessarily in
the elimination of symptoms. When we heal from within, the symptoms
either disappear or no longer get in the way of our happiness. The dee p desire  of our being is to feel loved, validated, needed, cherished,
and valued and the irony of this is that at our core we are nothing but love. W e are worthy and we are on this planet to have a human experience in all
that we experience and, ultima tely, to rest in the knowing that we are
complete and whole at our core. This is simple but not easy! Our subconsciou s is a place of n eutrality, in the sense that it does not judge
how we  fulfill our desires or em body our core beliefs. If the subconscious
belief is that “I am unworthy,” then our habits and life will continuously try
to fill that need by any means possible. Food becomes one of the means. Until we change our subconscious beliefs, any breakthrough will be
temporary and we will find ourselves repeating this pattern ov er and over
again. In order to have a dif ferent belief, we must have a dif ferent
experience; an experience of wholeness. Meditation creates that experience.Our me ditation will feed our emotional hunger in place o f the food
upon which we’ve been pr eviously r elying to do this. Patti, a mother of four school-a ge kids and the wife of a very busy husband
came to me one day feeling overwhelmed with all that she had to do. She
felt she was con tinuously on the run and in an emer gency mode. She was
starting to feel flutters in her chest and she was struggling with anxiety. She
worried about the kids and felt guilty if she could not keep up. One of the
first things I suggested for her was to learn meditation. She began a
meditation pract ice and came fo r a follow-up appointment a we ek later. She
felt calm and l ess intense and was able to accomplish mor e. She was
surprised at the quick r esults s he was obtaining fr om the med itation. She
worried less and finally felt tha t everything was going to be okay. She felt
happy and she looked happy and at peace. Everyone’ s expe rience with meditation will be dif ferent and the results are
dependent upon the state of one’ s nervous system and w hat else is
happening in your body and yo ur life. But I have yet to have a client who
did not experien ce benefits from meditation. For many, if not  for all my
clients, it has been the key to helping them regain their health. Create s ome tim e and space in your life to be still and quiet. Start with five
minutes. Notice the ef fect it has on your life. That is meditation. Learning a
technique will help you establis h a solid practice. Find a teacher who can
teach you this practice. Pay attention to one ar ea of y our life. Ar e ther e any patterns that you
r epeat? What is one pattern that you continuously r epeat?C H A P T E R  8T h e  B i g g e r  C o n t e x t
Our Consciousness is the subtlest yet the most powerful part of our being
and it holds our power to heal. Healing is not just about physical health; it is
about th e harmonious co-existe nce of our inner and outer worlds. In the
medical field, we think of health  as a mere absence of symptoms or of any
diagnosable illn ess. How many of us have no known symptoms yet we just
don’ t fee l well? Nothing is wrong, yet something is. That something is our
disconnect from our T ruth. Our physical symptoms, our mental/emotional
turmoil is simply a result of tha t disconnect. Our symptoms tell us when a
disease shows up physically, but that is not where it originates. Debbie came to me with sever e digestive issues. Her doctors suggested
sur gery, which did not sit well w ith her as she was bar ely r ecovering fr om a
pr evious sur gery for these same issues. After going thr ough th e details of
the consultation, I asked her what was r eally going on. That’ s when she
burst into tears and shar ed with me the story of her marital difficulties. Pr essur e to make her marriage work at any cost was keeping he r quiet and
she was outwar dly trying to accept the situation. Internally, s he was not
able to “digest”  the state of her marriage, causing the health  issues she
was experiencing. Giving her some herbs and dietary r ecommendations
without helping her to r esolve the underlying cause would not  go far. She
had never thought about what her expectations and needs we r e fr om her
marriage. She was denying herself the right to be happy and fulf illed for the
sake of keeping the marriage going. Along with giving Debbie some dietary guidelines, I also guided her to
r esolve the marital conflict. In the medical w orld, the causes of an illness are believed to be physical,
hence the endless testing to see w hat’ s going on with the physica l only. This
may be needed, but it isn’ t the complete picture. At the very best, any
psychological i ssues are referred to a psychologist or a psychiatrist,
fragmenting the patient as if their physical health is separate  from their
psychological health. Y ou may get a little help from pursuing both routesseparately, but the whole pictu re is missed. This creates a huge internal
confusion and conflict for the patient and they never really understand
what’ s going on and how to fix it. W e are not a piece of machinery whose parts can be outsourced  to dif ferent
experts to “fix” what’ s broken. Every part of our being af fects every other
part and only a holistic view can reveal the real problems. Rita came to me in the hopes of avoiding sur gery for her hip. She was in a
wheelchair and had been unable to walk for the pr evious thr ee years. The
lack of movement had caused further tissue deterioration. Accor ding to her,
she became paralyzed all of a sudden out of the blue. This did not make
sense to  me as I could not find any physical r easons for her condition. I had
picked u p fr om her pulse that ther e had been a past heartache t hat had not
been r es olved. A fter I ruled eve rything else out for her condit ion, I asked
her if she had e ndur ed a trauma in the past that was not yet healed. And
ther e was. She r eported immedi ately that her inability to walk occurr ed at
the same time as she had felt abandoned by one of her family members. This
is the first time that she had con nected the trauma to her inability to walk. Now we both knew wher e the issues wer e and what needed healing. The roo t cause of disease is se ldom physical. Healing is about going to
those deep root causes and creating shifts there. When we change that one
thing in that deep place, chang es begin to cascade into every area of our
life. Even the sm allest shift will have a profound ef fect, just like a little stir
at the bottom of the ocean can create tidal waves. Healing is built in and healing i s what our human journey on this planet is
about. M any of  us are compell ed to go beyond the physical when struck
with a terminal illness, a tragedy  or just one of life’ s challenges. This innate
healing is your T ruth, the wholeness that is trying to find you. S pirituality is
about connecting with your spirit, as it knows the truth, and healing is the
experience or