 it as intoxicant, emetic,
digestive and heating. The dried leaves, flowering tops and seeds
are used  in indigenous medicine in the treatment of asthma andbronchitis, while the whole plant is used as a muscle relaxant. The
fruits, w hen crushed, are used in a paste form to reduce swel ling
and pain. Emblica of ficionalis  Indian gooseberry
The Indian gooseberry or  amla  (overleaf) is a very important
A yurvedic fruit, used in the trea tment of liver conditions, jaundice,
anaemia and diabetes. It is an immune system booster and is high in
vitamin C.  Triphala, an A yurvedic combination of  amla,  haritaki
(Terminalis chebula ) and  vibhitika  (Terminalis belerica ) is used
as a laxative  and for headaches, biliousness, dyspep sia,
constipation, piles and enlar ged liver. Coleus zeylanicus  No English name
The  coleus zeylanicus  plant has anti-bacterial, deodorant and
cooling properti es, and is used in urinary infections and digestive
problems. Known as  ambu  in Sanskrit and  hribera  in most other
places in India, its flat silver  leaves are used to reduce body
temperature and fever. Solanum xanthocarpum  Poisonberry
This is one of the  dashmool  (ten root s) of A yurveda and it is found
in 50 percent of A yurvedic preparations. It is a spiny dif fuse herb
that grows wild in India: The juice of the berries is used in sore
throat. Roots and seeds are admi nistered as an expectorant in co ugh,
while th e stem flowers and fruits are prescribed for relief in burning
sensation in the feet. It is anerv ous system regulator, good for the
liver and asthmatic conditions. Maranta arundinacea  L.  Arrowroot
The cree ping rhi zome of the arr owroot is used to stop vomiting and
it is goo d for the digestion. It h elps relieve acidity, indigestion and
colic an d exerts a mildly laxative ef fect on the lar ge bowel. W hen
mixed with hot w ater, the root starch become gelatinous, so soo thes
irritated mucous membranes. Azadirachta indica  Neem
The fast-growin g neem tree (s ee page 140) has many medic inal
properties, as it is a known purifier and antiseptic. Condit ions
ranging from digestive disorders to diabetes and from high
cholesterol to cancer may be helped with neem, while purify ingneem tw igs are a traditional tooth cleaner in India. All parts of  the
tree are used; n eem also makes fine soaps, shampoos, balms and
creams. Coconut
Sida cordifolia  No English name
The  bala  plant is associated with the Hindu Goddess of beauty and
grace Pa rvati an d it is part of t he magical trio of herbs associ ated
with women in Indian herbology (the other herbs that are
recommended for beautifying women are  ashoka  and  shatavari ). Bala  oil is recommended for all disorders produced by the
derangement of  vata, and recently an A yurvedic  tailam  (containing
ashwagandha  and  bala  root and  Celastrus  oils) was clinically
proven to be ef fective for n euralgia in controlled studies in
Germany. Cocos nucifera  Coconut
The name for the coconut palm in Sanskrit is  kalpa vruksham
translating as “the tree which p rovides all the necessities of life”. The term coconut refers to the nut (see above), which is widely used
in A yur veda both externally for its oil and internally as f ood.Charaka said that tender and half-mature coconuts increase the
quantity and quality of all seven tissues and are  vata  pacifying,
cooling and strengthening. Oxalis corniculata  Y ellow wood sorrel
An annu al herb,  yellow wood s orrel or  puliyarila  has diuretic and
refrigerant prop erties. It is used  to treat disorders of the liver and
digestive problems. The leaf pulp is applied over insect bites and
burns. It has antibacterial properties and is high in V itamin C.
Eupatorium triplinervie  No English name
Known as  yapana, the leaves of this ground-covering shrub are
used for  digestiv e disorders, piles (as it has haemostatic propert ies),
nervine disorder s and asthma. It  is also used to bring down fever s as
it is antipyretic. Calycopteris floribunda  No English name
Known as  pullani  or  ukshi, this woody climber is used in
A yurvedic reme dies for malaria, dysentery and snakebite. Its
essential oil is supposed to b e useful for depression as it has
grounding properties. Elaeocarpus sphaericus  No English name
This sm all tree is famous for supplying the ridged fruits that  are
dried an d used as medicinal “beads” in  rudraaksh  or garlands worn
to s tave of f evi l or illness. Th e fruits are used in A yurveda  for
mental diseases,  epilepsy, asthma, hypertension, arthritis and l iver
diseases. Pandanus amaryllifolius  Pandan
The long leaves of the pandan or screwpine plant known as  rumbha
in so uth Asia ar e used as a flavoring in food, but are also kn own
medicinally for aiding digestion. The leaves are also believed to
contain an anti-viral protein that may be useful in the case of
influenza. Bacopa monnieri  No English name
Known as  bhrami  (as are some other herbs) this creeping herb has
antioxidant properties and has been used for centuries in cases of
epilepsy. It is be lieved to boost the memory, increase concentra tionand red uce anxiety. It forms part of an A yurvedic cure for
inflammatory bowel syndrome. Melastoma malabathricum  L.  Straits rhododendron
A perennial shrub with bright purple flowers, this is used to treat
diarrhea, dysentery and piles, and is also useful in uterine diseases. Aloe barbadensis  Aloe vera
Highly prized for the liquid contained in its thick, fleshy blades,
aloe vera is revered for its cooling properties. It is used externally
for skin  rashes, sunburn, itchiness, scarring and psoriasis, as it is
antibiotic and antiseptic in nature. It is also a pur gative and anti-
diabetic, so can be taken internally to aid the digestion. Indian gooseberryHoly Basil
Areca catechu  Arecanut
Commonly kno wn as betel, the arecanut comprises part of the
Indian recreational digestive known as  paan. The dried nut has
stimulant and astringent properti es and is used to sweeten the breath
and stre ngthen the gums. It is used in A yurveda to combat
inflammatory bowel syndrome and the skin of the fruit is used as an
anti-poisonous substance for insect bites. Cinnamomum zeylanicum  Cinnamon
A sm all bushy t ree, the dried le aves and bark of the cinnamon tree
are used as a spice, medicinally and for cosmetic purposes. The
powdered bark is considered a brain tonic, while a decoction of the
leaves a ids the digestion. It is  believed to alleviate anxiety and
depression and helps clear the respiratory channels. In A yurvedic
beauty products, it improves the complexion and adds fairness to
skin.Neem
Caryophyllus aromaticus  Clove
The dried unopened flower bud of a small tree, the clove has both
culinary and medicinal uses. It is a stimulant and an antiseptic, s o is
used in a variety  of A yurvedic m edicines: it helps gastric irritability,
aids the digestion and enhances circulation and metabolism. The
essential oil of clove is used to relieve pain from toothache and as
an oral hygiene product. Theobroma cacao  Cacao
Used to make co coa and chocolate, cacao beans also form the b asis
for c ocoa butter, an all-natural vegetable fat. It is used in a variety
of A yurvedic beauty preparations as it is extremely rich. Often
combined with jojoba oil, it is u sed for sunburn, as a skin softener
and to reduce scar tissue and stretch marks from pregnancy. Murraya koenigi  Curry leaf
Found in many Indian backyards, the curry leaf plant is a staple in
Indian cuisine. However, its leaves also aid the digestion as it is


 crow n of your head. Practice
in the  same ma nner only this tim e fill the  “stra w” to the top. Tilt the
sacru m to the back in  order  to straighte n the curve  of the spine
outw ard a little bit:  this w ill help  to activate  the lower pump. At the
same ti me push  the sternum to C-7,  tuck in  your chin a  little, and
squeeze  the back  of your skull. This wi ll activate  the uppe r Cranial
Pump. Continue  to pull up to  the point  at the  center  of the  top of the
head. Repeat  nine  times. j. Touch  the tongu e to the palate  to permit the  energ y to flo w
down to the  third  eye, to the  inside  of your nose,  throug h the tongue
and dow n to the  heart  center. Pause  for a while at the  heart  center
and feel the ener gy fill and  open  this center  as it transforms into
loving  energy. Then bring  the energ y dow n to the  navel  center  for
storage. Here  spiral  the ener gy 36 times counterclock wise and
outw ard, then reverse  and circle inward 24 times. Once  you finish the  last set of  nine,  and you feel the  ovaries’
sexual  energy  fill the  brain,  begin  to turn  the ener gy to circulate  it in
the brain  counterclock wise for nine,  eightee n, or thirty -six
revolutions,  and then  change  directions,  circulating  the energ y
clockw ise for nine,  eightee n, or thirty-six revolutions. Use y our mind,
eyes and senses  to assist  you. Rest  and mentall y guide  the energy
from the  Ovarian  palace  to the  top of the  crown. 5. Sum mary of Ovarian  Breathing
   a. Bring y our attentio n to your ovaries  and breat he into them. b. Direct your attentio n to the Ovarian  Palace,  lying between the
ovaries. c. Contract  the vagina  slightly, pulling  the ovaries’  energy  down
to the  perine um, then  contract  and pull up the front  part of the
perineum to  bring  the energ y there  while simultaneousl y inhaling  a
short  sip of  air. Rest, holding  your breath,  and feel the  flow of the
energy, from the  Ovarian  Palace  to the  vagina,  the clitoris  and the
perineum. Exhale,  with your mind retainin g the energ y there. Repeat
this proced ure nine  times. d. Continue  to retain  the ovaries’  energ y at the  perine um, and  at
the same ti me return  your partial  attention  to the  ovaries  and the
- 118  -Chapter  V
Ovarian  Palace. Collect  the ener gy there,  then  simultaneously
inhaling  short  sips,  very  slightly contract  the vagina,  the front  part
of the  perine um, then  the middle and  back  part of the  perine um,
and inhale  the ovaries’  energ y to the  cocc yx and up to  the sacru m. Exhale.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the Ovarian Compression exercise?,
A: The Ovarian Compression exercise warms up the sexual energy and increases the power of the sexual organs, allowing for a more fulfilling and prolonged orgasm.
Q: What is the importance of the Orgasmic Draw exercise?,
A: The Orgasmic Draw is a technique to transform the aroused sexual energy into loving energy, allowing for a new level of spiritual connection and enlightenment.
Q: What is the relationship between the palate and the organs?,
A: The palate is closely related to the heart, liver, and gallbladder, and its stimulation can help activate these organs and glands.
Q: What is the significance of the Ovarian and Vaginal Compression exercise?,
A: This exercise helps to increase the power of the sexual organs and the ovaries, allowing for a more fulfilling and prolonged orgasm.
Q: What is the role of the Taoist practices in the Orgasmic Upward Draw?,
A: The Taoist practices, including Ovarian Breathing and Orgasmic Draw, help to transform the aroused sexual energy into loving energy, allowing for a new level of spiritual connection and enlightenment.<|eot_id|><|begin_of_text|>Sit on a  fairly  hard,  round  object such as  a ball  or a rolled- up
washcloth. You may immediately  experience  a pleasant  sensation
due to the  stim ulation  of the  genital  area. If you are well-practiced
in Iron  Shirt  and the Microcosmic Orbit,  you will not requi re an object. B. Bring Chi up the  Spinal Cord. At this stage  of your practice,  you should  be able to pull  the
middle and  the back  part of the  anus  up, thereb y bringing  the Chi
up through  the spinal cord,  and then  all the  way up to the  pineal
gland. Hold  it there  for a while. Then  pull up  the left and  right  sides
of the  anus,  and bring  the Chi to the  left and right  nipples. C. War m your Hand s.
   Inhale  and rub your hands  togethe r vigorousl y. This wi ll create
heat in your hands  by bringin g the energ y of your body into your
palms and  fingers. Place  your hands  on your breasts  in order  to
feel the heat  from yo ur hands  enterin g the skin. - 158  -Chapter  VI
D. Massage the  Gland s
    (1)  Place  the tongu e on the roof of the mo uth. (2)  Maintainin g constant  contact  with the skin,  very  lightl y
massage  your breasts  using  the second,  middle and fourth
fingertips  of both  hands. Moving  your right  hand  clockwise and your
left hand  counterclock wise, gently  press  the breasts  against  the
rib cage,  proceedin g very slow ly down to the area  of the  xyphoid
process  under  the base  of the  sternum. Bring  your awareness
there. (3)  To activate  the glands,  press  your three  fingers  to the  kidney
point  located  approximatel y one and a half  inches  in from the  nipple. This point  is deter mined  by taking  the second  joint on the mi ddle
finger  of each  hand  and placing  it directly  on the  nipple  with the
hands  against  the sides  of the bod y The fingers  will auto maticall y
fall so that the  tips are at this  kidney  point. Use the  sam e three
fingers  and massage,  circling  aroun d toward the center  (right  hand
clockw ise, left hand  countercl ockwise). That circle  will touch  the
kidney  liver pericar dium and  spleen  meridians. (4)  Continue  to ma ssage  your breasts  with your fingertips  barely
touching  the skin  and gently  rotating. Massa ge them very  slowly in
an outw ard, circular  motion (right  hand  clockw ise, left hand
counterclock wise). Bring  your awareness there. (5)  When you feel the clitoris  is activated,  the sexual  energ y will
surge  to the head  and activate  the pineal  gland. You might feel  a
pressure  present  in the  head  as the energy  begins  to radiate,  like a
beacon  from a lighthous e, to the pituitary  gland. (6)  Continue  massaging  and move your attentio n down to the
pituitary  gland,  feeling  the intense  pressur e in the foreh ead as it
radiates  a blue  light. (7)  Perm it the  activated  ener gy to descend  to the thyroid and
parath yroid glands. Feel  the expansion  of these  two glands  as the y
beco me activated  by the Chi  of the  sexual,  pineal  and pituitar y
glands,  and then  feel them  radiat e the energ y outw ard. Blend their
Chi togethe r with the Chi  of the  two higher  glands. Let this special
blend  of glands’  Chi flo w down to the thymus. (8)  Continue  to gentl y massage  the breasts  and settle your mind
on the th ymus  gland,  activating  that gland. Feel  it expand  and
blosso m like a


 Cover and simmer for 30-40 minutes, or until soft. Add the rest of thewater to bring the liquid content to 15 oz. Leave to cool. Place the apri-cots and liquid in a blender and blend until smooth. Add the yogurt andhoney but do not blend these. Transfer the contents to a freeze-proofcontainer and freeze until solid. Use an ice-cream scooper to serve oneor two scoops into a bowl. Serve immediately.$PPLCPPL5IF(FSTPO8BZ
Dressings
Baba Ghanoush (Eggplant and Lemon Dressing)
Preparation time: 10 minutes
Cooking time: 1 hourServes 3 or 4
1 large eggplant
1 or 2 cloves garlic 2 tbsp. lemon juice1 tbsp. parsley, chopped
Bake the eggplant for 1 hour at 350-400° F (177-204° C). When cooled
enough to peel, drain off excess juice, squeezing gently. Mash and blendwith garlic until fairly smooth and add lemon juice and parsley. Mixwell. Serve with lemon wedges. Good with crudités (raw veggies) and asa relish as well as a sauce. Variation: Mix with yogurt. Basic Salad Dressing
Preparation time: 7 minutes
Serves 2
2 tbsp. lemon juice (or apple cider vinegar)
2 tbsp. waterpinch of sugar (optional)
Mix together and put into a container with any of the following:
tarragon, pushed in stalk firstshallots (or green onions), finely chopped 2 cloves garlic, peeled and crushedfresh bay leaflemon grass (for a lemon flavor)Recipes
Dressing for Vegetables
Preparation time: 5 minutes
Serves 2
2 tbsp. lemon juice (or apple cider vinegar)
2 tbsp. waterpinch of sugar (optional)yogurt
Mix lemon juice (or apple cider vinegar), water and sugar (if used). Mix
in yogurt and beat well. Flaxseed Oil and Lemon Juice Dressing
Preparation time: 5 minutesServes 2
1 tbsp. flaxseed oil
1/2 tbsp. lemon juice(Use a ratio of 2/3 oil to 1/3 lemon juice)garlicfresh herbsa little orange juice
Combine all the ingredients in a pitcher and stir vigorously. Pour over
the salad and serve immediately. Garlic and Green Onion Dressing
Preparation time: 5 minutesServes 1
1 tbsp. flaxseed oil
1/2 tbsp. lemon juice (or apple cider vinegar)1 clove garlic1 green onionfresh parsley
$PPLCPPL5IF(FSTPO8BZ
chives
dillfennela little mint
Mix flaxseed oil with lemon juice (or apple cider vinegar). Crush the
garlic and add. Chop the green onion, parsley and chives and add,together with the dill, fennel and mint. Either pour over the salad andserve immediately, or put into a pitcher and allow guests to servethemselves. Variation: If you have no fresh herbs, use a generous pinch of suitable
dried herbs. Basic Dressing
Preparation time: 5 minutesServes 6
2-1/3 cup apple cider vinegar
1 tsp. sugar2/3 cup water
Mix ingredients together. Variation:  Add some or all of the following herbs (optional), letting
them infuse: tarragon (pushed in stalk first); shallots or spring onions,finely chopped; 2 cloves of garlic, peeled and crushed with the back of aknife; and 1 fresh bay leaf. Orange Vinaigrette
Preparation time: 6 minutesServes 1
1 clove garlic
2 tbsp. fresh parsley2 tbsp. apple cider vinegar1 tsp. sugarRecipes
4 tbsp. orange juice
1 tbsp. flaxseed oil
Chop the garlic and parsley, and add to vinegar, sugar, orange juice and
flaxseed oil. Yogurt, Garlic and Honey Dressing
Preparation time: 6 minutesServes 2
6 oz. yogurt
1 clove garlic, crushed1 tsp. honeywatercress
Mix the ingredients, toss lightly and serve immediately. Garnish with
watercress. Yogurt, Herb and Vinegar Dressing
Preparation time: 4 minutes
apple cider vinegar
a little waterhoneyyogurt parsley tarragon
Mix all together. Yogurt, Onion and Apple Cider Vinegar Dressing
Preparation time: 4 minutesyogurt
apple cider vinegar
$PPLCPPL5IF(FSTPO8BZ
chopped onion
Mix all together and serve with a green salad. Salads
Apple and Carrot Salad
Preparation time: 15 minutes
Serves 2
1 small crisp red apple
1 large carrot
1 green onion, chopped
1 radish, sliced
apple juice
mint
Grate the apple and carrot into a dish and add a chopped green onion
and a sliced radish. Pour over a little apple juice and sprinkle with mint. Serve on a bed of mixed colored salad leaves, such as radicchio, water-
cress or parsley. Beet and Watercress Salad
Preparation time: 5 minutes
cooked beet
flaxseed oil
watercress
Chop cooked beet and toss in a little flaxseed oil. Serve with watercress. Beet Salad Yolande
Preparation time: 20 minutes
cooked beets
Recipes
carrots
celeryapplesparsley
Dressing:
yogurtlemon juiceflaxseed oil
Dice the beets, carrots, celery and apples and put into a bowl. Make the
dressing and mix in with the vegetables. Sprinkle with parsley. Beet Thermidor
Preparation time: 6 minutes
cooked beetsDressing:
yogurtlemon juicegrated horseradish
Dice cooked beets, put into a bowl and add the dressing. Carrot Salad
Preparation time: 15 minutes
Serves 2-4
8 oz. carrots
1 medium crisp eating apple5 oz. yogurtjuice of 1 large orange
Grate the carrots into a bowl. Cut the apple into quarters, remove core,
then grate into the bowl and mix with the carrot. Mix the yogurt withthe orange juice and stir into the salad.$PPLCPPL5IF(FSTPO8BZ
Variation: Presoaked raisins (soak overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump) orsultanas can also be added. Carrot and Orange Salad with Fresh Dates
Preparation time: 15 minutesServes 2
1 large carrot
1 orangea few fresh datestoasted oats
Dressing:
lemon (or lime) juiceflaxseed oil
Cut the carrot into thin strips. Segment the orange and mix with the
carrot. Chop the dates and add. Add dressing and garnish with toastedoats. Carrot and Raisin Salad
Preparation time: 10 minutes** Does not include presoakingServes 2
3 large carrots, grated
2 oz. raisins, presoakedlettuce2 tsp. parsley, chopped
Dressing:
1 clove garlic, crushedflaxseed oilapple cider vinegarRecipes
21/2 tsp. honey
2 tsp. lemon juice
Mix grated raw carrots with presoaked raisins (soak the raisins over-
night in cold water, or pour boiling water over them and leave for a cou-ple of hours until plump). Add dressing and serve on lettuce garnishedwith chopped parsley. Carrot, Apple and Onion Salad
Preparation time: 15 minutesServes 2
12 oz. carrots
8 oz. apples1 medium onion10 oz. yogurtjuice of 1/2 lemon
Shred the carrots, apples and onion. Combine with the yogurt and
lemon juice. Serve with a mixed green salad. Celery Salad
Preparation time: 10 minutesServes 2
2 stalks celery
2 crisp small eating apples1/4 medium red bell pepper, finely slicedmixed lettuce leaves
Dressing:
apple cider vinegarflaxseed oil1 tsp. honey$PPLCPPL5IF(FSTPO8BZ
2Chop the celery and apples and put into a large bowl. Add the finely
sliced red bell pepper. Add the dressing. Line a salad plate with mixedlettuce leaves and pile the dressed salad on top. Cherry Tomato and Watercress Relish
Preparation time: 15 minutesServes 2-4
cherry tomatoes (red and yellow)
watercressfresh chives (or green onions), finely choppedherbs, finely chopped
Halve the tomatoes and place in a bowl. Steam the watercress over boil-
ing water for 10 seconds, rinse well in cold water and shake dry. Trimoff any woody stems and cut or tear the remaining stems and leaves intosmall pieces. Add to the tomatoes. Add the finely chopped chives (orgreen onions) and herbs and toss together. Chicory and Orange Salad
Preparation time: 15 minutesServes 2-4
1 lb. chicory heads
2 large oranges1 medium green onionjuice of 1/2 lemon1 tbsp. flax


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


yourself. Iamconcernedthatpeoplewhoareusing
homeopathicmedicinesshouldknowtheirpotential
andusethemwithrespect,especiallysincetheyare
nowsoldoverthecounterinmostchemistsand
health-foodshops,withveryfewguidelines. Inthisclimateofgreaterlifeexpectancyandyet
increasingill-healthanddisillusionmentwithmodern
wonderdrugs,peoplearequestioningthequalityof
theirhealthcareandlookingforsafeandeffective
waystotreatillnessaswellastoimprovetheirhealth. Homeopathy offersasafealternativeasitseeksto
improvethegenerallevelofhealthofthewholeper-
son,emotionallyaswellasphysically,andassuchis
playinganimportantroleinthemovementbacktoa
moreholisticapproachtohealth. Ibelievethatconventionalmedicinesshouldbe
usedsparinglyandthattheirindiscriminateusefor
minorailmentsisinappropriate. Idonotintendto
makecomparisonsbetweenorthodoxandalternative
medicineinthisbook;nordoIwishtobelittlethework
andintentionsoforthodoxdoctors. Nonetheless,
manypeopleareundermining theirgeneralhealthby
abusing(over-using)antibioticsandotherstrong
medicationsfortrivialcomplaints. Thisextendeduse
canleadeventuallytoresistancetothedrugsthem-
selves;toallergies;and,ofcourse,toaneventual
breakdownoftheimmunesystem. Homeopathy car-
riesnoneoftheserisksandinfactbooststhebody's
vitality. Ianticipatethatmanyusersofthisbookwillalready
havehadsomeexperienceofhomeopathyandtheuse
ofhomeopathicmedicinesinthehome,andwillbe
familiarwiththeapproachofsomeofthefirst-aid
guidesalreadyobtainable. Manybookscurrently
availableonfirst-aidhomeopathyoversimplifythe
'art'ofhomeopathicprescribingandhavegiventhe
falseimpressionthatprescribingahomeopathicrem-
edyissimplyamatteroflookingup,say,'boils',and
givingtheoneremedythatislisted. Thiswillalways
beahit-or-missaffair,withtheremedyworkingfor
onlyapercentageofthosepeoplewhotakeit. Homeopathicprescribing isnotthatsimple. This
bookmimicsthewayaprofessionalhomeopath
works. Asahomeopath,mytoolsforprescribingare
theMateriaMedicaandtheRepertory. TheMateria
Medicaissimplyafullaccountofthehomeopathic
remediesandtheRepertory isacross-referenced
indexoftheinformationpresentedintheMateria
Medica. WhatIpresenthereisasimplifiedformof
thesebookswheretheyapplytofirst-aidprescribing,
translatedwherepossibleintolay-person'sterms. Withinthelimitationsimposedbythesizeofthis
book,theinformationherewillhelpyoutomake
remedyselectionmoreaccurate. Thisbookalsolooks
attheprinciplesunderlyingthetheoryofhomeo-
pathy,aswellasathowtoprescribe-howtospotthe
symptomsorsignsofdiseaseandhowtoclassifythem
sothattheycanbeusedtofindthebestremedy. My
aimistohelptheseriousfirst-aidertousethese
principlestoprescribesuccessfully,asIintroduceyou
toawholenewwayofdefiningandtreatingillness. MirandaCastro
London,1990
HOWTOUSETHISBOOK
Thegoalofthisbookistoenableyoutouse
homeopathicmedicinessafelyandeffectivelyathome
inavarietyoffirst-aidsituations,fromaccidentsand
injuriestobackache,coughs,colds,childhood ill-
nesses,earaches,flu,food-poisoning, sorethroats,
teethingandmanyothercommoncomplaints. Mostofthehomeopathic first-aidbookscurrently
availablehaveattemptedtosimplifytheprocessof
findingaremedy(ashomeopathicmedicinesare
called)inordertomakehomeopathymoreaccessible. Thishasresultedinsomedisappointment, asmany
peoplehavefoundtheirattemptstouse'natural'
medicinetobeahit-or-missaffair. Thisbookaimsto
rightthiserrorbymimickingthemethodthatapro-
fessionalhomeopathuses. Tothisendtherearethree
mainsections:
PartI:History,PrinciplesandPrescribing
Thissection(Chapters1-5)introducesthehistoryand
theoryofhomeopathy,includingitsguidingprin-
ciples;itdefinesthosecomplaintsyoucansafelytreat
yourselfandguidesyouthroughtakingacaseand
prescribing. PartII:TheMateriaMedicasand
Repertories
Thisisthemainpartofthebookandisdividedinto
twosections:externalremedies(drops,lotions,
creamsandointments)andinternalremedies(tabletstakeninternally). EachhasaMateriaMedica-an
alphabeticallyarrangedlistofdetaileddescriptionsof
theremedies;andaRepertory-anindexofsymptoms
orcomplaintstoguideyoutothecorrectremedyinthe
MateriaMedica. PartIII:PrescribingGuidelinesand
Follow-through
Thispartincludesclearguidelinesonwhichcom-
plaintsyoucantreatusingthisbook. Italsogives
practicalmeasuresthatmaybehelpfulorimportantin
eachcomplaint. Itisessentialtoreadthisinconjunction
withtheremedypicturesinPart11. Followingthisare
questionnairesandchartstoassistyouin'takingyour
case'andprescribing. Finally,therearetensample
casesillustratingtheapplicationoftheprinciplesof
homeopathy,whichyoucanuseasexamplesortotest
yourselftoseehowwellyouhaveunderstoodthe
homeopathicprocessesoutlinedinthisbook. PartIV:TheAppendices
Theseincludeaglossaryprovidingbriefdefinitionsof
anyunusualtermsusedinthebookandasectionofhow
tostockupafirst-aidkit. \
PARTI
HISTORY,PRINCIPLES
ANDPRESCRIBING
•1-
THEHISTORY
OF
HOMEOPATHY
Originsofhomeopathic
THOUGHT
InthefifthcenturybcHippocrates(c. 470-400bc),the
'fatherofmedicine',wrotethatthereweretwo
methodsofhealing:by'contraries'andby'similars'. Hiswritingsshowhisinsistenceonahighethical
standard,onaccuracyofobservationandclarityof
recordingcasesratherthanontheoryandsymptoma-
tology. Herefutedthecommonideathatillnesswas
punishmentfromthegods:'Everydiseasehasitsown
natureandarisesfromexternalcauses,fromcold,
fromthesun,fromchangingwinds. 'Headvised
againstmeddlesome interference, saying,'Our
naturesarethephysiciansofourdiseases.'Hisobservationsoncureby'similars'werenot
followedbythemedicalprofessionandoverthenext
thousandyearstheyseemedtoliedormant-except,
ofcourse,thatcountrypeoplethroughouttheworld
haveusedthisprinciplesuccessfully intheirown
folk-medicines formanyhundredsofyears. Paracelsus(1493-1541), aGermandoctorborn
PhilippusAureolusTheophrastusBombastusvon
Hohenheim,wasunconventionalevenbythestan-
dardsofhistime. Hewasoneofthenaturalphilos-
opherswhosoughttooverthrowwhathecalledthe
'logico-mathematical' theorisingofthetime. Hesaw
theearthasagreatchemicallaboratoryandrecognised
thevalueofchemicalexperimentsinmedicine,bothas
thebasisforunderstanding physiologicalprocesses
andasasourceofmedicinalpreparations. Heiscalled
the'fatherofchemistry',forheupdatedalchemyby
movingitawayfromitssearchfortheelixiroflife
towardstreatingillnessandpracticalpharmaceutical
studies;hebaseditfirmlyontheobservationofplants,
animalsandminerals,andstressedtheimportanceofdirect,practicalexperienceandexperimentation. He
railedagainstthosewhobelievedthatcontrariescure. Paracelsusbelievedintheharmonyofthewhole
universe. HeturnedtoGermanfolk-medicine,which
believedin'likecuringlike',orthatthepoisonthat
causesadiseaseshouldbecomeitscure. Asaresulthe
wasaccusedofadvocatingtheinternaluseoflethal
poisons,butinfacthegavecarefulattentiontodosage
andnotedthataverysmalldosecouldovercomea
greatdisease. Healsousedonlyonemedicineata
time. Hesawnatureineachandeverypersonasavital
spirit,andpredictedtheger


: The author recommends drinking plenty of fluids, resting, and taking the appropriate homeopathic remedy to alleviate symptoms.
Q: What should you do if you have a headache?,
A: The author suggests resting, eating well, and taking the appropriate homeopathic remedy to alleviate symptoms.<|eot_id|><|begin_of_text|>Jointpain
Althoughchronicrheumatismorarthritisneedspro-
fessionalcare,Ihaveincludedsomeremediesthatwill
providerelieffrompainaswellasfromthoseacute
painswhichcomeonafterinjuryorafteranacute
illnesssuchasGermanmeasles.SeeSprainsand
Strainsforgeneraladviceforsorejoints. DO
•keepyourweightdowntoavoidstressinghipand
legjoints. 220•Keloids DISEASESYOUCANTREATUSINGTHISBOOK
DON'T
•over-useapainfuljointmorethanisabsolutely
necessary. Keloids
Thesearescarsthatbecomehardandlumpyafter
healing.Homeopathic self-prescribing canbeeffec-
tive,butdoseekhelpassoonaspossibleifithasno
effectafterfourweeks,aspromptprofessional treat-
mentwillbeneeded. Labourpains
Homeopathicremediesdonotreducelabourpains
themselvesbutthevcanspeedupalabourthatis
losingmomentumandhelpwithbasicproblemssuch
asexhaustionorbackacheduringlabour.Theyalso
helpawomantocopebetteremotionallv,andare
wonderfulforhealingafterchildbirth. Ih?veincluded
afewbasicremediesforlabourandafterbutwould
advisethatvouseekthehelpofaprofessional
homeopathwhileyouarepregnant,whowillalso
supportvouduringvourbirthandforthetimeafter-
wards.Manyhomeopaths willattendabirthorbe
availablebvphonetogiveadvice(havingprepareda
selectionofremediesforvoutohavetohand). LaryngitisseeSorethroat
Lumbago
Ihaveincludedafewremediesforthetreatmentof
acutelowerbackpain,whichissometimescalled
lumbago.Followtheguidelinesgivenunder
Backache.DO
•changenappiesfrequently. •leaveyourbabywithnothingonforaslongas
possible. •washandrinsethoroughly,preferablywithwater. •drytheareathoroughly;ahairdryeronaverygentle
heatisidealforthisasnofurthermoisturewill
remainontheskin,buttesttheheatonyourown
skinfirst,andrememberthatababy'sskinismuch
moredelicatethananadult's.Smearacoatingof
raweggwhiteafterwashinganddryingasthis
makesaneffectivewaterproofskin. •cutoutallfruitjuiceandgiveplainwaterinstead. •usealmondoroliveoilasapreventive, i.e.to
protecttheskin. •useexternalointments(seeExternalMateria
Medica)ifarashstarts. DON'T
•usezincandcastoroilcreamorpetroleum-based
products-thevareabsorbedthroughtheskinand
cancauseminorproblems. Nausea
SeealsoVomiting,Gastricflu,Travelsicknessand
Indigestion ifappropriate.Homeopathicremediesare
especiallyusefulfornauseaduringpregnancy,when
thevarebothhighlyeffectiveandperfectlysafe. DO
•eatlittleandoften. •takefrequentsipsofwaterorahotdrinkifthatis
better. •getasmuchrestandsleepasyouneed. •avoidemotionalstress. SEEKHELPIF
•nauseaissevereandisaccompaniedbyvomiting. MastitisseeBreastfeedingproblems
MeaslesseeChildhoodillnesses
Mouthulcers
Youcantreatoccasionalmouthulcersyourselfwith
internalandexternalremedies,especially iftheyoccur
afterdentaltreatmentorduringtemporarystress,but
doseekhelpiftheyarearecurringproblem. MumpsseeChildhoodillnesses
Nappyrash
Ihaveincludedsomeexternalremediesforthisbutifit
ispersistentaprofessionalhomeopathwillbeneeded. NettlerashseeHives
Nosebleeds
Nosebleedscanoccurfornoapparentreasonorcan
accompanyacold,violentnose-blowingorsneezing,
orinjurytothenoseorhead;theycanalsofollowa
changeinpressureoroccurasaresultofhighblood
pressure. DO
•sitwiththeheadtiltedslightlyforward. •pinchthelower,softpartofthenosebetween
fingerandthumb. •applyacoldcompresstothebridgeofthenose. SEEKHELPIF
•thereisalsobleedingfromotherpartsofthebody. •thebleedingdoesn'tstopwithinafewminutes. DISEASESYOUCANTREATUSINGTHISBOOK Periodproblems •221
Pain
Itisusefultorememberthatpainhasaverypositive
functionasawarningofdiseaseorinjury.People
unabletofeelpaincandothemselvesrealharm.Weall
haveverydifferentpainthresholds-limitsbeyond
whichwefindpainunbearable-andpainitselfis
experienced inmanydifferentforms.Homeopathy
usesthesevariationstodifferentiateandfindthe
appropriateremedy:Chamomilla,forexample, isa
remedyforthoseextremelysensitivetopain,and
Opiumforthosewhofeelnothingwhentheyshould. Painactslikearedtrafficlightatabusyjunction,
warningustostoporriskacrash.Wecanstopand
listentothepainandtrytounderstandwhatitis
tellingus,whatweneedtodotoheal.Orwecan
ignorethepain-atourperil-andcrash! Palpitations
Thepalpitationsincludedinthisbookaretheminor,
occasionalonesthatresultfromanxietyandstress,so
takecaretorestandrecharge(seeStresspage201). DO
•sitquietlyandpractiserelaxationexercisesand
deepbreathing. SEEKHELPIF
•thepalpitationspersistoverseveralhours. •theyareaccompaniedbychestpain. Periodproblems
Inallcasesofpersistentperiodproblemsyouwillneed
toseekprofessionaladvice,butIhaveincludedafew
remediesforoccasionalminorcomplaints. Absenceofperiods(Amenorrhea)
Theobviouscausesofthisarepregnancyandmeno-
pause,butperiodscanalsostopasaresultofshockor
anxiety,achangeinlifestyle(forexamplewhenteen-
agegirlsgoawaytocollege),asaconsequenceof
anorexia,anaemia,orasaresultoftakingthePill. DO
•haveapregnancytestifyoucouldpossiblybe
pregnant. •checkforanaemia. •seekcounsellinghelpifanorexiaisthecause. •stoptakingthePillifitdoesn'tsuityouandseek
adviceonotherformsofcontraception. SEEKHELPIF
•periodsstopwithoutanyapparentexplanation. •youareoversixteenandhavestillnotbegunto
menstruate.Excessive,prolongedorirregularperiods
Manywomenexperienceirregularperiodsorperiods
thatvaryintheamountofflowbutthisisrarely
indicativeofanymajorhealthproblem.Itisespecially
commonduringthemenopause,butfibroidsorIUDs
canalsocauseexcessivebleedingandanaemia. SEEKHELPIF
•periodsbecomeheavierthanusualandthis
persistsformorethantwoperiods. Painfulperiods
Ihaveincludedsomeremediesforthetreatmentof
periodpains,butyoushouldseekprofessionalhelpif
thesedon'twork. DO
•seeifusingtowelsinsteadoftamponshelps. •useahotwaterbottleoraheatingpadtosoothe
thepains. •helptopreventpainbyexercisingregularly,
especiallyexercisethatfocusesonthepelvis/lower
back. •restoralternativelytakesomevigorousexercise-
thisoftenhelps. •sexmasturbationmayhelpeasethepainswhen
thevareacute. SEEKHELPIF
•painisespeciallysevereandaccompaniedbyother
symptoms,suchasfainting. •intercoursebetweenperiodsispainful. •youhaveanycausetosuspectapelvicinfection;
thisisusuallyaccompaniedbyavaginaldischarge
(IUDsorcoilsincreasetheriskofinfection). PMT(Premenstrual tension)
Manywomenexperiencearangeofsymptomssuchas
irritability,bloating,depression,weepinessandpain-
fulbreastsbeforeaperiod.Thesecanbeeasedby
self-prescribing, butiftheyaresevereorprolonged
youshouldseekprofessionalhelpasconstitutional
treatmentcantackletheproblematadeeperlevel. DO
•watchyourdietpremenstrually -cutdownonsalt,
tea,coffeeandalcoholandeatmorefreshfruitand
vegetablesasthesehavean


 path of manifestation with enthusi-
asm and a total absence of judgment. You are going to collect that
which is already here and belonging to you, with no doubt and only
a fierce private determination to receive what you are now totally
aligned with in your inner world of nonjudgmental energy. This law
does not discriminate. It receives your energy and delivers whatever
you put into it. You must trust in this energy and be totally free of
judgment about the method and timing of the delivery. Your mind will attempt to use logic, but manifestation is not log-
144
Manifest Your Destiny
ical. Your mind will try to employ negativity by insisting that you are
too old, too stupid or too undeserving; that you never win anything;
that you have wished for things in the past and been disappointed
and there is no reason for you to expect things to change now. This
is the attachment of the mind and the ego to results and past his-
tory. It is thinking by using a logical set of beliefs that you have
adopted from the collective tribal consciousness and that you have
been conditioned to accept ever since you arrived on this physical
plane. When you receive this kind of advice from your mind,
acknowledge it, thank it for its input, but then say to yourself, “I
refuse to accept any energy that contradicts the unlimited power
that is within me, and I am moving on with my manifestation.”
The universal law is far more magnanimous than the mind. Remember, it is unlimited, without boundaries and omnipresent. It
exists in a dimension vaster than the mind. This is why the mind
cannot even comprehend the universal source of energy. Your mind
thinks that it is the end all of experience and awareness, and you are
using that very same mind to affirm or deny what exists beyond it. A huge paradox indeed. But you can begin to trust in what your mind desires by going
beyond the mind. Meditation and intuitive feelings are two ways to
supersede the mind. The emphasis is on detaching from the collec-
tive unconscious beliefs, refusing to judge and patiently allowing the
universal source to deliver what you are now totally aligned with in
your inner world. Learn to relax in peace and knowing. Detaching from the outcome
means avoiding the process of rushing and pushing through life. Think of that acorn that has been planted in the ground and is on
its way to manifesting an oak tree. Imagine digging up the acorn
after three weeks to see how it is doing, and to see if there is any-
145
WAYNE W. DYER
thing that you might do to hurry the process along so as to fit your
schedule. Obviously, the acorn and the oak would perish as a result
of your efforts to rush the process. The universal intelligence works at its own perfect pace. It will
deliver when you are in alignment with the nine principles detailed
in this book. The delivery is guaranteed by the absence of doubt
that you cultivate, and total trust in the presence of this energy in all
things, including that which you are going to attract into your life. The way to patient detachment is to relax, trust, do not push. The inclination to push and force is your cue that your mind is
still doubting and demanding an outcome. Your ability to trust your
feelings and to let these feelings, rather than your ego, be the driver
in your life is the key to manifesting your heart’s desire. Use affirmations to keep the energy flowing and to detach from the
outcome. The most useful affirmation that I can provide for you in
this regard is really quite simple: “I am infinite and universal and I
trust in the divine power of the universe, which is also within me.”
Keep this always available in your consciousness and use it to keep
the universal energy flowing into your life. By stating this kind of
affirmation daily, you let go of your mind’s natural impatience and
attachment to results, and you allow the source to flow, unimpeded,
into your life. See your day going well in your own inner chamber of energy
and know that the right people will appear to assist you in your
manifestation. Be open to your energy and see yourself evolving
happily and easily through each experience of the day. This affirmation, when used in the morning, allows you to go to
your center and acknowledge your infinite beauty and your perfect
place in all things that are a part of this day. This affirmation will
shield you from the negativity that you will be exposed to from the
146
Manifest Your Destiny
collective unconscious and the beliefs that are no longer a part of
your inner world. © © ©
This concludes the eighth principle for spiritual manifestation. It
revolves around transcending your mind and the collective mind that
has been with you since your conception. It asks you to be patient
when your mind will demand results, and it asks you to let go of your
mind’s preoccupation with those results and to trust in something
your mind cannot see and your body cannot fathom with its limited
perceptual means known as the senses. It asks you to let your inner-
most feelings become the guides in your life, and to trust those
guides. It asks, most significantly, that you allow yourself to know and
see the infinite white light of the living spirit surrounding and pro-
tecting you, and providing for you all that your own inner spirit, as a
piece of that infinite universal spirit, can imagine. Once you perfect that infinite patience you will demonstrate your
trust in something other than your own limited body/mind, and you
will peacefully allow your desires to manifest in their own good way,
in their own good time. The ninth and final principle of spiritual manifestation involves
the need to be eternally grateful, generous and in the service of
others. 147
REACTING TO YOUR MANIFESTATIONS WITH
GRATITUDE AND GENEROSITY
The Ninth Principle
he conscious expression of gratitude and generosity is the
final principle in this miraculous process of spiritual manifestation. Experiencing an inner sense of gratitude and generosity is the result
of being in harmony with all of the other eight principles discussed in
this book. Gratitude is your expression of acknowledging the oneness of the
universal energy working in cooperation with your desires. THE NATURE OF GRATITUDE
The nature of gratitude is the complete and full response of the
human heart to everything in the universe. It is an absence of feeling
148
Manifest Your Destiny
alienated or separate. It represents our full acknowledgment and
appreciation of the energy flowing through all things, and brings gifts
to us in the form of the fulfillment of our desires. It recognizes that nothing is to be taken for granted, and, most impor-
tant, it is an expression of complete, unconditional love in the form of a
thank you to the God force that is in all things. It is a way of being one
with the God force in full inner serenity. It recognizes that the spirit
within ourselves is the same as that which sustains all life on the planet. Gratitude, then, represents the whole of ourselves. When we feel
grateful and give thanks, sending out this kind of loving energy to the
world in the same fashion that we did when we were asking for our
heart’s desire to be manifested, we feel complete. Gratitude allows us to
feel more together and more connected to that for which we are grate-
ful. It disallows any feeling of being separate and alienated from God. The nature of gratitude helps dispel the idea that we do not have enough,
that we will never have enough, and that we ourselves are not enough. When your heart is filled with gratitude, it is grateful for everything
and cannot focus on what is missing. When your attention is on your
scarcity, you are telling the universal spirit that you need more and are
not grateful for all that you have. The nature of gratitude is supportive
of our fullness and abundance, and acknowledges that we are the
recipients of the generosity of others, of life and of the universal spirit. Gratitude contributes a loving response to the whole of creation
and to your relationship with creation. That relationship illustrates
for us how interconnected and interdependent everything is, includ-
ing the manifestations in our lives. When we understand the nature
of gratitude, we can more clearly identify those things within our-
selves that are obstacles to practicing gratitude. OBSTACLES TO GRATITUDE
Gratitude is an inner process. It is an attitude of thankfulness even
when things do not appear as we would prefer. Rumi wrote, “Don’t
149
WAYNE W. DYER
grieve for what doesn’t come. Some things that don’t happen keep
disasters from happening.” Gratitude is a way of experiencing the
world with love rather than judgment. The three most common
obstacles to an attitude of gratitude originate in your mental
processes. They represent a way of thinking that impedes gratitude. 1:  Faultfinding. No doubt you have heard the phrase “finding fault.”
But rarely in the same context do you-hear the phrase “finding
love.” The emphasis for the majority of us is on faultfinding
rather than on love finding. You always have the choice to be love finding or faultfinding. The faultfinder focuses on what is wrong and what is missing. That focus shows up as criticism, judgment and anger. The feel-
ing is of being against the manifestations that appear in the world
rather than being for what one receives. The earlier principles of manifestation explained that it is


ynaceae)
Quebracho
Description Tree growing to 100 ft (30 m). Has thick corky bark, leathery leaves, and tubular
white flowers. Habitat & Cultivation  Quebracho is found
in the southern half of South America. The bark
and timber are used commercially. Part Used  Bark. Constituents  Quebracho contains indole
alkaloids (including yohimbine) and tannins. History & Folklore  The name quebracho
comes from the Spanish quebrar  (to break) and
hacha  (axe), an allusion to the hardness of this
tree’s wood. Medicinal Actions & Uses  With its
antispasmodic effect on the bronchial tubes,
quebracho is used therapeutically to treat asthma
and emphysema. It is also a tonic and reduces
fever. This herb is astringent and has been used
externally on wounds and burns. Related Species  Many other species of
Aspidosperma  are grown for tanning and timber in
South America. Some are also considered fever
remedies. One, A. excelsum, is used to relieve gas,
stomach problems, and indigestion. QCautions  T ake only under professional
supervision. Quebracho is toxic in excessive doses. It is subject to legal restrictions in some countries.mixture prescribed by Wang Ji (1463–1539)
as a treatment for syphilis. Medicinal Actions & Uses  Bai zhu  has
traditionally been used as a tonic, building qi
(see p. 40) and strengthening the spleen. The
rhizome has a sweet, pungent taste, and is used
to relieve fluid retention, excessive sweating, and
digestive problems such as diarrhea and vomiting. Combined with Baical skullcap ( Scutellaria baicalensis,
p. 134), it is employed to prevent miscarriage. avena sativa (Poaceae)
Oats
Description  Annual grass growing to 3 ft (1 m). Has straight hollow stems, blade-like leaves, and
small spikes holding seeds (grain). Habitat & Cultivation  Native to northern
Europe, oats are now grown in temperate regions
worldwide as a cereal crop. They are harvested in
late summer. Parts Used  Seeds, straw (dried stems). Constituents  Oats contain saponins, alkaloids,
sterols, flavonoids, silicic acid, starch, proteins
(including gluten), vitamins (especially B vitamins),
and minerals (especially calcium). History & Folklore  Formerly, oat straw was
used to fill mattresses, proving beneficial to those
suffering from rheumatism. In The English Physitian
(1652) Nicholas Culpeper states that “a poultice
made of meal of oats and some oil of bay helpeth
the itch and the leprosy.” Earlier, in 1597, John
Gerard was less enthusiastic: “Oatmeal is good to
make a fair and well-coloured maid to look like a
cake of tallow.”
Medicinal Actions & Uses  Oats are best
known as a nutritious cereal, but they benefit health
in many other ways. Oat bran lowers cholesterol,
and an oat-based diet may improve stamina ( see
Research ). Oats, and oat straw in particular, are tonic
when taken medicinally. Oat straw is prescribed by
medical herbalists to treat general debility and a
wide variety of nervous conditions. The grains and
straw are mildly antidepressant, gently raising energy
levels and supporting an overstressed nervous
system. Oats are used to treat depression
and nervous debility, and insomnia in those
suffering from nervous exhaustion. Oats
are one of the principal herbal aids to
convalescence after a long illness. Externally,
the grain is emollient and cleansing, and a
decoction strained into a bath can help soothe
itchiness and eczema. Research  In research undertaken in
Australia, athletes who were placed on an oat-
based diet for 3 weeks showed a 4% increase
in stamina. Oats are thought to help maintain
muscle function during training and exercise.Self-help Uses Depression & decreased
vitality, p. 316; Eczema, p. 300; Nervous
exhaustion & stress, p. 319; Poor sleep & nervous
exhaustion, p. 309. Bacopa monnieri
(Scrophulariaceae)
Water Hyssop,
Brahmi (Hindi)
Description  Creeping succulent perennial
growing to 20 in (50 cm). Has spatula-shaped
fleshy leaves and pale blue or white flowers on
long, slender stalks. Habitat & Cultivation  Water hyssop grows
in warmer temperate and tropical climates,
especially in southern Asia. It thrives in marshland,
developing into dense mats on mudflats and at the
edges of mangrove swamps. Parts Used  Aerial parts. Constituents  Water hyssop contains
triterpenoid saponins, including bacosides. Medicinal Actions & Uses  In India, water
hyssop is used principally for disorders of the
nervous system, such as neuralgia, epilepsy, and
mental illness, but it is also employed for a wide
range of other disorders, including indigestion,
ulcers, gas and constipation, asthma and bronchitis,
and infertility. In China, it is taken as a yang tonic for
impotence, premature ejaculation, infertility,
and rheumatic conditions. In Indonesia,
the plant is a remedy for filariasis
(a tropical disease caused by
worms). In Cuba, water hyssop
is used as a purgative,
and a decoction of the
whole plant is taken as
a diuretic and laxative. The expressed juice is
mixed with oil and
applied as a rub for
arthritic pain. Research
Indian research
suggests that water
hyssop improves mental
function, memory, and
concentration, as well as
reduces learning time. Water hyssop,  a swamp
plant, may have a tonic
effect on the brain.atractylodes macrocephala
(Asteraceae)
Bai Zhu
Description  Erect perennial herb growing to
2 ft (60 cm). Has alternate oval- to lance-shaped
leaves and purple flowers. Habitat & Cultivation  Bai zhu  is rare in the
wild. It is cultivated in China, Japan, and Korea. The
rhizome is unearthed in late autumn or winter. Part Used  Rhizome. Constituents  Bai zhu  contains a volatile oil
(0.35–1.35%), which includes atractylol, and the
lactones atractylenolide II and III. Atractylol has
a liver-protective activity. History & Folklore  The first record of the
use of bai zhu  is in the Tang Materia Medica, written
in China in 659 ce. Later, it was one of the 4 herbs
that made up the “decoction of the 4 rulers,” a
US_158-179_Abies_balsa_Boswe_serratta.indd   175 26/02/16   12:47 pm
176
other medicinal PlantsBallota nigra
as Ménière’s disease) as opposed to those of the
digestive system. Black horehound is thought to be mildly sedative and antispasmodic, and is occasionally taken for arthritis and gout. Bambusa arundiaceae
(Poaceae)
Spiny Bamboo
Description  Perennial tree, up to 100 ft (30 m),
with multiple stems from its base. Has narrow
pointed leaves and long loose clusters of yellow  to yellowish-green flowers. Habitat & Cultivation  Found throughout
tropical Asia, especially in India and China, spiny bamboo thrives up to 6,900 ft (2,100 m) above  sea level. Parts Used  Root, leaves, sprouts. Constituents  Spiny bamboo juice contains
high levels of silica. History & Folklore  Spiny bamboo is arguably
the most useful plant on earth, being used to make scaffolding, rafts, furniture, paper, and dozens of other items. It also has an important role to play  in herbal medicine. Medicinal Actions & Uses  Various parts of
spiny bamboo are used in Indian and  Ayurvedic medicine. The root is considered astringent and cooling, and is used to treat joint pain and general debility. The leaves are used to stimulate menstruation, and, being antispasmodic, to help relieve period pain. They are also taken to tone and strengthen stomach function and to expel worms. They are reputed to be aphrodisiac. The young sprouts are eaten to relieve nausea, indigestion, and gas, and a poultice of the sprouts is applied to help drain wounds that have become infected. The juice is rich in silica, and aids in the strengthening of cartilage in conditions such as osteoarthritis and osteoporosis. Related Species  In Chinese herbal medicine,
the juice and shavings of the black bamboo  (B. breviflora) are prescribed to counter “excess heat,” coughs, and a congested chest.


. 150)
Remedy (Internal) T ake 1 tsp of tincture with water up to 3 times a day.Remedy (External) Rub neat tincture firmly into the affected area.Musculoskeletal Problems
Whether caused by accident, sports injury, or simple wear
and tear, musculoskeletal problems can lead to a significant
deterioration in quality of life. Manipulation is often the primary treatment, but herbal remedies can reduce pain and inflammation, relax muscles, detoxify the body, and speed up the rate of healing. External treatments soothe back muscles and joints, and sprained
or sore limbs. Persevering with the simple home treatments given below can bring about a marked improvement of many problems. Cramp bark
(Viburnum opulus) QSeek immediate professional
advice for:
■ Severe pain
■ Significant or sudden joint swelling
■ Broken or suspected broken bones
■ Any injury that may need an X-ray
 QCaution Only give external remedies to
children. Seek professional advice before giving
internal remedies to them. US_310-313_Respiratory_Tract_Problems.indd   312 26/02/16   4:43 pm313 Herbal remedies for Home useJoint Pain & Stiffness, Including Arthritis & Gout
Back PainThe most common ailment characterized by joint
pain and stiffness is arthritis, which is caused by
inflammation of the joints. Aging or wear and
tear may be the cause, but some arthritic
conditions, and other joint problems such as
gout, are due to the buildup of waste products
in the joints. Devil’s claw  is anti-inflammatory, relieving
swollen and inflamed joints. Lemon  juice reduces acidity in the body. White
willow relieves inflammation and pain and, when
combined with other herbs, can lead to significant
improvement in mild to moderate arthritis. Meadowsweet and celery  combine well to
reduce acidity. All the herbal remedies here can
be safely taken for 1–2 months. Self-help
Improving posture, managing anxiety, and using
herbal remedies to help the body eliminate toxins
can all help control these conditions. Avoid acid-
forming foods such as red meat, spinach, tomatoes,
and oranges. Regular (but not excessive) exercise
is beneficial, as is a relaxed, positive attitude. QGeneral cautions For severe arthritis, consult a
professional practitioner. Do not take devil’s claw, black
cohosh, or celery seed during pregnancy. Above all, back problems require specialist
attention and plenty of rest. Herbal remedies
contribute to overall improvement by alleviating
pain and muscle tension, and helping to make life
more comfortable. Cramp bark and prickly ash  are warming,
relaxing herbs, which, when rubbed into the
affected area, help to “unknot” taut muscles. Lavender and St. John’s wort  are useful
herbs when nervous tension is contributing
to the problem. Devil’s claw and cramp bark  have effective
anti-inflammatory properties and help reduce
swollen joints. Passionflower encourages sleep, particularly
when back pain is accompanied by nervous
tension. Sciatica  (a painful condition caused by a
trapped spinal nerve) and neuralgia can both
be relieved by using an external rub containing
St. John’s wort infused oil. QGeneral cautions  Back problems need specialist
care. For chronic or severe back pain, seek the advice
of a professional practitioner to gain the most benefit
from herbal medicine.Arthritis & Inflamed Joints
Herb Devil’s claw ( Harpagophytum procumbens,
p. 103)
Remedy T ake tablets (see General cautions ). Herb Lemon ( Citrus limon, p. 82)
Remedy Squeeze the juice from a lemon and
drink neat or diluted in water each morning. Herb White willow ( Salix alba, p. 129)
Remedy T ake tablets, or make a decoction using
10 g of root to 3 cups (750 ml) water. T ake in
3 doses over 1–2 days as required. Herbs Devil’s claw ( Harpagophytum procumbens,
p. 103), celery ( Apium graveolens, p. 64), white
willow ( Salix alba, p. 129)
Remedy Make a decoction with 8 g of each
herb to 3 cups (750 ml) of water, divide into
4 doses, and take 2–3 doses a day; or mix equal
parts of the tinctures and take 1 tsp with water
3 times a day (see General  cautions ). Option If arthritis develops during menopause,
replace devil’s claw with 8 g of black cohosh
(Cimicifuga racemosa, p. 79)
Herb Deadly nightshade ( Atropa belladonna, p. 69)
Remedy Apply belladonna bandages in addition
to one of the above remedies. General Remedies
Herbs Cramp bark ( Viburnum opulus, p. 150),
prickly ash ( Zanthoxylum americanum, p. 153)
Remedy Make a decoction using 15 g of cramp bark
and 5 g of prickly ash bark to 3 cups (750 ml) of water. Strain and rub into the affected area, or use 1 tbsp of
tincture and apply in the same way. Note  Use especially for tense neck and
lumbar regions. Herb Thyme ( Thymus vulgaris, p. 143)
Remedy Make an infusion using 25 g of herb to 3
cups (750 ml) of water and strain into a bath. Soak
for 20 minutes. Herbs St. John’s wort ( Hypericum perforatum,
p. 106), lavender ( Lavandula officinalis, p. 108),
pepper ( Piper nigrum, p. 250), crampbark
(Viburnum opulus, p. 150)
Remedy T ake 2 tbsp of sunflower oil or St. John’s
wort infused oil, add 20 drops of lavender
essential oil, 10 drops each of rosemary and
pepper essential oil, and 1 tsp of cramp bark
tincture. Shake and rub into tense areas, either
after a bath or having first warmed the area with
a hot towel.Arthritis Associated with Acid
Indigestion or Peptic Ulcer
Herbs Meadowsweet ( Filipendula ulmaria,
p. 98), celery ( Apium graveolens, p. 64)
Remedy Make an infusion with meadowsweet
and drink up to 3 cups (750 ml) a day, or mix
2 parts meadowsweet tincture with 1 part
celery tincture and take 1⁄2 tsp with water
2–3 times a day (refer to General cautions ). Stiff & Aching Joints
Herbs St. John’s wort ( Hypericum perforatum,
p. 106), comfrey ( Symphytum officinale, p. 138),
lavender ( Lavandula officinalis, p. 108)
Remedy Mix 21⁄2 tbsp of St. John’s wort or
comfrey infused oil with 20–40 drops of
lavender essential oil and gently massage into
the affected area. Option Try the rub containing St. John’s wort
infused oil under General Remedies for Back
Pain below. Gout
Herb Celery ( Apium graveolens, p. 64)
Remedy T ake tablets, or make a decoction
with the seeds. Divide into 3 doses and drink
during the day or add 25 g of seeds to food per
day (see General cautions ). Other uses  Use for sciatica and other back problems
that cause neuralgia, as well as for stiff joints and
chronic muscle ache. Back Pain due to Joint Inflammation
Herbs White willow ( Salix alba, p. 129),
cramp bark ( Viburnum opulus, p. 150), devil’s claw
(Harpagophytum procumbens, p. 103)
Remedy Mix equal parts of each root and
make a decoction. Divide into 6 doses and take
over 2 days. If there is no improvement after
7 days, divide the decoction into 3 doses and
take daily for up to a week. Caution  Do not take devil’s claw during pregnancy. Sleeplessness due to Backache
Herbs Passionflower ( Passiflora incarnata,
p. 119), valerian ( Valeriana officinalis, p. 148),
cramp bark ( Viburnum opulus, p. 150)
Remedy Make a decoction using 8 g each of
passionflower, valerian, and cramp bark to 3
cups (750 ml) of water and drink 3/4–11/4 cup
(150–300 ml) at night (the decoction is sufficient
for 2 days). Before taking any herbal remedies, see pages 290 & 298–299
US_310-313_Respiratory_Tract_Problems.indd   313 26/02/16   4:43 pm
314
herbal remedies for home useUrinary & Fungal Infections
Infections signal that the body


 gery. He said that
sur gery would be no big deal and they would r emove the calcification. Sur gery had never even occurr e d to me until he scheduled it for  me. I liked
this doctor and he meant well. This happened so quickly that I was left
dumbfounded and confused. I had gone in to find out what was  wr ong with
my shou lder an d walked away with a pr escription for sur gery, all in the
matter o f 5-10 minutes. I r emember thinking that per haps this is all normal,everyone has sur geries and now it is my turn. I har dly go to the doctor and I
didn’ t tune into my confusion and this cloud that was hanging over my
head. Luckily, I ran into someone who had had a similar sur gery mor e than a year
earlier and she was still not healed. She said that what I had was called
fr ozen shoulder. That is the first time I had hear d that term. Right then, I
sensed that sur gery was not my only option. I took matters into my own
hand. I needed t o know exactly what was wr ong with the shoulder, i.e. was
something torn? Fr ozen shoulder could mean a number of things. After
ruling all that out with an MRI, I knew what I had to do. W ith some physical
therapy and mostly my own yoga therapy and diet to r educe inflammation, I
started to heal my shoulder. W i thin a year, I was 90% healed and shortly
afterwar ds r egained my full range of movement. Like you, I also thought doctor s knew best.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Sip on a cup of tea or a glass of water. Grab an orange. While y ou’re wa iting, check in with yourself. How are you feeling. What’ s
going on emotionally. Even if you end up eating, you’ll have a better
understanding of why you did it. This can help you set yours elf up for a
dif ferent response next time. It may take you a few tries to clue in as to
whether or not your hunger is related to your emotions. Anything you eat
outside of your meals is worth paying attention to. Our body is hig hly intelligent, however we can definitely undermine that
intelligence if we stuf f our cravings with fatty and sugary snacks. Cravings
tend to hit between meals, especially if our meals are missing t he nutrients
and taste s our body needs. In fa ct, cravings are indicative of an  imbalance
in our physiology. In my clinical practice, I have noticed an interestingassociation betw een the tastes my clients crave and their psychological
implications. Here’ s what I have discovered: sweet cravings point to th e need for
nurturance or love in our lives. Salty or spicy cravings may point to the
need of adding some spice or zing to our lives. Cravings for bitter foods
may be due to the need to dige st the bitter in our lives, perhaps our own
bitterness. Crav ings for astringent tastes may point to the need to set
boundaries, and cravings for pungent foods means we need to experience a
kick, or more passion, in our l ife. Cravings for sour taste may indicate a
need to be more flexible or ada ptable to life’ s ups and downs. Don’ t take
this too seriously, but it may help you to think beyond your cravings. 6. A V O I D  E X T R E M E S
Extremes tend to present one of the major challenges in our relationship
with foo d. Whet her we are deali ng with guilt, shame, or other emotions, we
very often end up in a state of either overconsumption or utter rigidity in
our diets. W e continue to swing like a pendulum from one extreme to the
other. Here are my thoughts on why this is so: extremes give us a solution, a
short-term one and a misguided  one, but a solution nonetheless. W e know
what to do when we are taking an all-or -nothing approach to our food. Either w ay, we don’ t need to think, we simply follow the path we’ve laid
out for ourselves. Thinking and figuring out food-related solutions without a logical, pre-
determined system to guide us is challenging to our mind. When we can’ t
figure it out, we give up and do what’ s easiest. W e have all be en there, at
least I know I have. As I mentioned earlier, we mess up our body’ s
intelligence by ignoring it. The way to restore it is to go deeper than the
craving and satisfy it by adding real nutrients to our meals. Wh en our body
and min d are balanced, we actually can eat whatever we want, as what we
want is the same thing as what our body needs. When we understand and
honor our body’ s innate intelligence, we can reap its benefits. Doesn’ t that sound like a se lf-functioning fool-proof system. It was
certainly design ed that way. Ou r body communicates to us and we listen toit. Our eating lines up with what our body needs. W e become intuitive, our
body responds and remains intel ligent, and we become even mo re intuitive. This is how living and eating is meant to be. Our long term obj ective is for
our who le being to function coh esively. How do we get to that stage. W e
begin w here we are, as we are, with a small tiny step in the direction of
following our own intelligence. If yo u ar e curiou s about how yo ur relationship with food might be af fecting
your overall health and wellbeing, then I invite you to complete the
questionnaire on my website. It will help you think a little more deeply
about w here you are in your healing journey and perhaps give you a few
things to  consid er as you read the rest of this book. Y ou can find it here:
https://www. ayurvedichealingcenter. com/ayurveda/initial-consulation-
questionnaire/. It isn’ t that we don’ t know what’ s right and wrong for us. It is just that we
don’ t do the right thing, even when we know we should. Our bod y is always trying to ach ieve homeostasis; a point of eq uilibrium in
all its functioning. It is always a  balancing act. Balance is how we want to
think wh en it comes to food. Not too much and not too little— the middle
ground, where growth happens. W e want to lean towards the mi ddle ground
and have an easy relationship w ith food. Do you love chocolate. Enjoy it in
moderation. Y ou  seldom need t he whole bar. A couple of squares will do. No food should be taboo if you  enjoy it. A voiding what you love will take
you to the other extreme of binging on it. Moderation is key. When you
become too strict with food i. e. “I will never ever eat _______,” the ur ge to
break that rule will grow just as strong because we have something called
an ego, the culprit that keeps us stuck. (Mind you, it can be a blessing if we
understand how to use it. ) Findi ng the middle ground is the answer to many
of our challenge s in life and if we can become comfortable getting to that
place, w e will grow tremendously and find the inner peace and l ove that we
are ultimately seeking (we’ll talk more about that later). As I  me ntioned earlier, we can start with one step that we feel we can do. This will take us to the next step, and so forth. All the tools given here are
interdependent and not mutually exclusive. Following one technique will
help you with another. For example, writing in your food and mood journal,and exploring your beliefs about food, will raise your awareness to the point
where you may no longer care to indulge in the extremes, but can find a
middle ground. 7. A S S E S S  Y O U R  L I F E S T Y L E
It is rarely the case that our struggles are only with food. W e show up as we
are in all areas of our life. Our struggles with food have less to do with food
and more to do with us, as in, how we are being or showing up in our lives. In o ther words, our struggles are not isolated, rather they are re lated to the
whole o f our life. My clients d on’ t just have digestion issues, they have
issues with “digesting” their lives. Our lifestyle has to do with how we live, how we think, how we relate to
others and to Nature, and how we are being in our communities. Our
sleeping habits,  our emotional habits and our relationship habits are all
connected. Whe n we make a change to improve one thing—l et’ s say our
sleep habits—we improve our emotional health and our relationships. This
is re al medicine. How is your sleep. Both the quantity and the quality
matter. Sleep deprivation leads to over -indulgence in sugary and fatty foods,
not


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hisgoodjudgment,
andforjustbeingwhoheO c e a


  I know it can. Our evolution shifted fr om the
physical to the mental domain tens of thousands of years ago,
even when early humans we re naked and vulnerable, leading an
existence as fraught with threats as any animal caught u p in the
contest of predator and prey. It’s a total mystery how we acquired
self-awareness. Once we did, or our hominid ancestors did, the
mind was poised to triumph in every aspect of life. But the active
mind i sn’t the same as consciousness. A thought, feeling, or
sensation is like a wave that  rises and falls; consciousness is the
ocean. This an alogy goes back thousands of years in India, and I can’t
remember as a child when I  first heard it. The words felt like a
cliché, however, the way that “Love thy neighbor” or “To be, or not
to be, / That is the question” feels like a cliché. Repetition leaches
meaning away, even from the most profound sayings. I po ndered this obstacle and decided that the direct path has to
bring a small awakening every day; waking up shouldn’t be held
out as the ultim ate reward at the end of the spiritual path. In my
own life I aim at three kinds of experiences. If one of themhappens today, I’ve achieved a small awakening. If two or all three
happen, the small awakening becomes magnified. Here are the
three experiences:
I see reality more clearly. I feel less entangled in habit, memory, outworn beliefs, and
old conditioning. I stop clinging to expectations and external rewards. How would these experiences apply in your life? YOU SEE REALITY MORE CLEARL Y
This is the expe rience of perceiving with fresh eyes. You give up
old ways of int erpreting the world around you and your o wn life. Interpretation is built into perception. It is unavoidable that you
give names to everything, have opinions, draw on past
experiences, an d render judgments about whatever is hap pening. The world has been interpret ed for you since you were an infant,
and yet you have control ove r this now that you are an adult. The
world doesn’t have to chan ge. If you perceive freshness and
renewal, if you wake up with a sense of optimism and feel open to
the unknown, then every day is a world. You don’t have to try to
live in the pr esent moment—you won’t be able to escape the
present mome nt. It will draw  you in without resistance, because
there is everything to gain and nothing to lose when a person lives
here an d now, rather than re peating the past and anticipating the
future. YOU FEEL LESS ENT ANGLED IN HABIT, MEMOR Y,
OUTWORN BELIEFS, AND OLD CONDITIONING
This is the feeling of getting unstuck. Virtual reality would be
perfectly accep table if people felt free to alter it according to their
own desires. But a great deal of life is beyond our control, whichleads to a feeling of being trapped, confined, limited, and even
suffocated. I lump these feel ings into the phrase “getting stuck.”
By getting unstuck you disentangle yourself from the complicated
web woven by the ego-personality. This web has become sticky
through the process of identification. Anytime you say “I am X,”
you are further away from being able to say “I am.” As we saw, X
can be anything: your name, job, marital status, race, religion,
nationality. Th ese and much more become your personal story. “I
am” is beyond all stories. YOU ST OP CLINGING T O EXPECT ATIONS AND
EXTERNAL REW ARDS
This is the ex perience of becoming your true self. The ego-
personality is constantly on the lookout for external rew ards to
validate its worth. If you ask people, “Which would you rather be—
happy simply to exist or rich?” their answer is obvious. The need
for ext ernal rewards, not just money but status, the right
neighborhood, a new car, social approval, and more, fuels our
dependence on them. Over time the ego-personality has become a
dominant force, even when someone considers himself
unambitious or spiritual—the front pew in church feels better than
the last row. But the ego is a false guide, because t he total
fulfillment it promises is a lways over the horizon. Living on
expectation goes hand in hand with needing external rewards—
there is always a mythical jo lt of pleasure or triumph or wealth,
the big score th at will make life worthwhile once and for all. To cut
the strings, you need to feel that the absence of external rewards
isn’t painful, because it is off set by inner rewards. The gre atest of
these is the freedom to be yourself. As a result of t hese three experiences, waking up becomes  your
life, litt le by little, and then, almost without knowing it, you are
participating in the one life, which is real, radiant, and whole. Because everyo ne can have small awakenings, the future of our
species doesn’ t have to be a grand project marked by the great
upheavals of war and peace, revolution and backsliding, achieving
greatness and losing it again,  or playing the roles of oppressor andoppressed. On e person at a time can awaken to reality. It will be
enough. The mystery of being human has been hidden from each
of u s, w hich m ay be why it remains so tantalizing. We have never
stopped being a self-created species. If we can create a world of
glorious highs without being  fully awake, imagine what we could
do with our eyes wide open.A C K N O W L E D G M E N T S
I fe el gratitude every time a new book is finished for the
generous and productive relationship I have with my publisher. Beginning with Gina Centrello, president and publisher of
Penguin Random House, who has shown unwavering loyalty to
me. Thank you.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Cup your hands over your ea rs and notice how muffled th e world
is. Put on sung lasses and notice how dim the world becomes. Turn
off the lights at night and cautiously, with small steps, try to
navigate a room in your hou se you are very familiar with. When
you take your hands away from your ears, remove your sunglasses,
and tur n on the lights, your awareness of everything aro und you
expands. Waking up expands reality even more. YOUR EXPERIENCE:

 DAY 3

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

 DAY 4

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

 DAY 5

By itself each perceptual experience is a unique,
evanescent


	a	set	of	neurons	in	the	brain
responsible	for	emotional	reactions	in	the	decision-making	process,	was	more
active	when	subjects	did	not	get	adequate	sleep. 19
Interestingly,	the	ease	with	which	you	gain	weight	or	maintain	a	healthy
weight	may	be	related	to	childhood	sleep	patterns. A	recent	study	in	the
Archives
of	Pediatrics	and	Adolescent	Medicine
	found	that	not	getting	enough	sleep	in	early
life	(through	preschool)	can	be	a	long-term	risk	factor	for
obesity
throughout
life. 20
	The	study	also	found	that	napping	was	not	a	viable	substitute	for
nighttime	sleep	as	it	relates	to	obesity	prevention. 21
	If	you	are	a	parent,	you	can
rest	assured	that	your	perhaps	frequent	bedtime	battles	are	well	worth	it	for	the
sake	of	your	child’s	long-term	health. HORMONAL	IMBALANCE
Hormones	are	chemicals	that	are	produced	by	different	organs	and	glands	and
send	important	signals	to	different	parts	of	the	body. As	hormones	largely
regulate	repairs	that	take	place	in	the	body,	impacting	how	you	look	and	feel,	it
is	essential	to	balance	your	hormones	in	order	to	express	your	Radical	Beauty. Hormones	can	be	compared	to	keys	that	“unlock”	certain	cells	but	not	others. Like	keys,	different	cells	fit	with	specific	hormones. When	the	“key”	is	turned
and	the	cell	is	“unlocked,”	it	receives	a	signal	to	multiply,	make	proteins	orenzymes,	or	perform	other	vital	tasks,	including	releasing	other	hormones. There	is	a	high	level	of	intelligence	with	hormones. Some	may	fit	with	many
types	of	cells	but	have	different	effects	on	each	type	of	cell. For	example,	a
hormone	may	stimulate	one	type	of	cell	to	perform	a	task,	while	the	same
hormone	turns	off	a	different	type	of	cell. To	complicate	this	even	more,	the
way	a	cell	responds	to	a	specific	hormone	may	change	over	time. While,	thankfully,	our	bodies	and	all	their	intrinsic	parts	perform	their
duties	without	us	having	to	direct	them,	it’s	important	that	we	create	an	ideal
environment	for	our	hormones	to	function	properly. The
National	Institute	on
Aging	teaches	us	that	hormone	production	fluctuates	during	the	day	and	also
during	different	points	in	your	life. 22
	While	some	natural	fluctuations	are
normal,	we	want	to	avoid	the
unnatural
	variations	that	occur	if	you	don’t	get
enough	sleep	on	a	consistent	basis. Restoration	is	key	to	your	all-around	well-
being	and	for	your	natural	beauty	to	express	itself. It’s	been	well	documented	that	inadequate	sleep	can	negatively	affect	certain
hormone	levels	in	the	body. 23,
24
	In	addition	to	its	effects	on	the	hormones	that
control	appetite,	a	lack	of	sleep	causes	your	body	to	produce	excess	amounts	of
the	hormone	cortisol,	which	can	break	down	your	skin	cells	and	contribute	to
various	skin	issues. 25
	Cortisol	is	a	stress	hormone	that	tends	to	accumulate
around	the	stomach,	unfortunately	leading	to	weight	gain	specifically	in	the
belly	area,	as	stomach	fat	cells	are	sensitive	to	cortisol	and	store	excess	energy
there. 26
Another	hormone	affected	by
sleep	is	called	HGH,	or	human	growth
hormone. This	is	an	important	hormone	for	beauty	because	it	helps	your	skin
grow	thicker,	healthier,	and	more	elastic	or	pliable	in	texture,	which	further
helps	to	protect	against	wrinkling. Natural	production	of	HGH	also	helps	with
muscle	building	and	tissue	repair. Unfortunately,	disturbed	sleep	can	inhibit
your	natural	production	of	HGH. 27
	This	can	make	it	more	difficult	for	your
body	to	build	lean	muscle	and	resilient,	youthful	skin. WEAKENED
IMMUNE	SYSTEM
A	growing	body	of	research	is	finding	a	strong	relationship	between	sleep	and
immunity. 28
	Increasing	evidence	shows	that	inadequate	sleep	leads	to	a
weakened	immune	response. 29
	Sleep	may	help	facilitate	the	redistribution	of	T-
cells	to	lymph	nodes. 30
	T-cells	are	a	vital	part	of	our	immune	system	that	help
maintain	our	wellness	and	vitality,	and	the	more	efficiently	they	travel	through
the	lymphatic	system,	the	better. Since	our	entire	population	appears	to	be
suffering	from	a	sleep	deficit,	our	immunity	must	be	reduced	across	thepopulation	as	a	whole. Can	you	imagine	the	health	implications	for	our	entire
society	if	we	all	slept	better? The	entire	health	of	the	community	would	be
bolstered,	and	health-care	costs	might	be	dramatically	reduced! But	this	very
much	has	to	start	with	you. Getting	sick	isn’t	just	inconvenient	or	annoying;	it	can	also	be	aging. Some
theorize	that	diseases	and	routine	illnesses	like	the	common	cold	can	actually
create	free	radicals	in	your	body. 31
	When	these	sicknesses	occur,	your	immune
system	creates	free	radicals	on	purpose	to	help	neutralize	harmful	viruses	and
bacteria. But	those	free	radicals	also	create	cellular	damage	and	contribute	to
the	visible	effects	of	aging. In	other	words,	minimizing	and	avoiding	getting
sick	isn’t	just	to	benefit	your	health;	it	can	be	another	powerful	tool	in	your
anti-aging	arsenal. SLUGGISH	DETOXIFICATION
Sleep	gives	your	body	the	rest	it	needs	to	perform	its	vital	functions,	such	as
detoxification. It	is	therefore	critical	to	help	promote	optimal	detoxification
and	clear	metabolic	waste	from	your	system. 32
	As	you	know,	the	more	detoxed
and	cleansed	your	internal	body	is,	the	more	beautiful	you	will	become. POOR	PERFORMANCE
It’s	well	established	that
sleep	improves	your	performance	and	alertness. 33
When	you	sleep	more,	you’ll	drive	more	safely,	and	your	memory	will	improve,
too. 34
	Reduced	sleep	means	you	aren’t	able	to	perform	at	your	highest	potential
for	all	tasks	in	life. If	you	aren’t	able	to	feel	as	present	and	alert	at	work,	when
working	on	your	creative	pursuits,	while	playing	with	your	children,	or	during
your	workouts,	it’s	very	frustrating	and	reflects	a	diminishing	quality	of	your
life. ANXIETY	AND
DEPRESSION
Poor	sleep	can	also	contribute	to	worsening	anxiety. 35
	In	a	parallel	fashion,
insomnia,	the	extreme	end	of	bad	sleep,	may	be	a	risk	factor	for	full-blown
anxiety	disorders. 36
	On	the	opposite	end	of	the	spectrum,	when	you	feel	fully
rested	and	consistently	get	enough	sleep,	it’s	easier	to	feel	calm	and	present. Calmness	helps	you	deal	better	with	stressors	in	life,	and	as	we	discussed	earlier,
dealing	with	stress	better	helps	delay	aging	all	around. For	someone	suffering	from	depression,	bad	and	irregular	sleep	is	often	part
of	the	disorder. In	fact,	some	recent	therapies	focus	on	loss	of	good	sleep	as	the
first	sign	that	a	bout	of	depression	may	soon	occur. This	onset	can	be	avertedby	paying	close	attention	to	good	sleep	before	the	de