 biggest one of all: Y ou may fear
failure. The Myth of Failure
This ma y come as a surprise to you, but failure is an illusion. No one ever
fails at anything. Everything you do produces a result. If you’re trying tolearn how to cat ch a football and someone throws it to you and you drop it,
you haven’ t failed. Y ou simply produced a result. The real question is what
you do with the  results that you produce. Do you leave, and moan about
being a football  failure, or do you say, “Throw it again,” until ultimately
you’re c atching footballs? Failure is a judgment. It’ s just an  opinion. It
comes fr om you r fears, which ca n be eliminated by love. Love for yourself. Love fo r what you do. Love fo r others. Love for your planet. When you
have lov e withi n you, fear can not survive. Think of the mes sage in this
ancient w isdom: “Fear knocked at the door. Love answered and  no one was
there.”
That mu sic that you hear inside of you ur ging you to take risks and follow
your dreams is your intuitive connection to the purpose in your heart since
birth. Be enthusiastic about all  that you do. Have that passion with the
awareness that the word enthusiasm  l iterally  means “the God ( enthos)
within (iasm).”  T he passion tha t you feel is God inside of you beckoning
you to take the risk and be your own person. I’ve found that perceived risks are not risky at all once you transcend your
fears and let lov e and self-respect in. When you produce a result that others
laugh at, you’re also stirred to laughter. When you respect yourself,
stumbling allows you to laugh at yourself as an occasional stumbler. When
you love and respect yourself, someone’ s disapproval is not something you
fear and  avoid. The poet Rud yard Kipling declared, “If you can meet
triumph and disaster, and treat th ose two imposters just the same  … yours is
the earth and e verything that’ s  in it.” The key word here is  imposters. They’re not real. They exist only in the minds of people. Follow your right brain, listeni ng to how you feel, and play your own
unique brand of music. Y ou won’ t have to fear anything or anyone, and
you’ll never experience that te rror of lying on your deathbe d someday,
saying, “What if my whole life h as been wrong?” Y our invisible companion
on your right shoulder will prod you each and every time you’re moving
away fro m your  purpose. It mak es you aware of your music. So listen—and
don’ t die with that music still in you.T h e  T h i r d  s e c r e t
No man who is occupied in doing
a very difficult thing and doing it
very well, ever loses his self r espect. — Geor ge Bernard Shaw
As soon as you trust yourself,
you will know how to live. — Johann W olfgang von Goethe
Y o u  C a n ’ t
G i v e  A w a y
W h a t  Y o u
D o n ’ t  H a v e3
T h e  T h i r d  S e c r e t
Y ou Can’t
Give A way What
Y ou Don’t Have
Of course you can’ t give away what you don’ t have! That seems  so obvious
that you  may be wondering why  I would make it one of my ten secrets for
inner pe ace and happiness. It’ s because I’ve found that most people who
don’ t en joy inner peace and suc cess in their lives have failed to master this
simple truth. Think o f the people you know who give love in response to  negative
ener gy that’ s directed their w ay. There aren’ t very many p eople who
respond lovingly  in that situation. The ones who do are able to because they
have love to giv e away. They k now that it’ s impossible to give away what
they don’ t have, and they’ve go ne that extra mile to acquire what it is that
they want to both attract and give away. If love and joy are wh at you want
to give and recei ve, then remember that you can’ t give away wh at you don’ t
have, bu t you can  c hange your li fe by changing what’ s inside if you’re
willing to go that extra mile. Changing What’ s Inside
Consider the following concept of your inner reality. Y our thoughts create
your reality because your though ts determine how you respond to situations
in your daily life. Those respons es are the ener gy you have inside of you to
give away. If yo u feel anger, it’ s because you have anger ener gy in your
body. Li ke every thing in our un iverse, your thoughts are a form  of ener gy. Everything that you feel and experience is the result of what I call attractor
ener gies. This means tha t you get back what you put out into the world. Thus, what you’ve attracted to you is what you have to give away to others.Low en er gy attracts low ener gy. Some of the low ener gy thoughts are
anger, h ate, shame, guilt, and fear. Not only do they weaken y ou, but they
attract more of the same! By changing your inner thoughts to the higher
frequencies of love, harmony, kindness, peace, and joy, you’ll attract more
of the same, and you’ll have those higher ener gies to give away. These
higher a nd faste r frequencies that empower you will automatically nullify
and diss ipate the lower ener gies in the same way that the prese nce of light
makes darkness disappear. Loving and Respecting Y ourself
By beco ming more loving toward yourself, you will attract more of the
higher, faster ener gies and begin to change what’ s inside you. In your
thoughts, cultivate an inner voice and attitude that’ s 100 percent of the time
for  you. Imagine an aspect of yourself that only supports and loves you. Y ou might schedule a certain time of the day when that’ s the only thought
that you allow yourself to pay  attention to! Gradually this a ttitude will
extend to other people even if you can only do it for a minute or two. Y ou’ll
begin to receive this ener gy back and ultimately be able to send thoughts of
love and joy to everyone and everything in your world. Notice when your
thoughts drift into the lower ene r gy of ridicule or hate or guilt, and change
the t hought at that very moment  if at all possible. If you’re unab le to change
the thought, then at least love yourself for what you did  d o—tha t is, for
noticing. Make a pact to remind yourself  often of this secret of not being able to
give away anything that you don’ t have. Then work on yo ur personal
program of self-love, self-respect, and self-empowerment, and create a huge
inventory of what you wish to give away. One of the lessons I continue to learn and practice is that the universe
responds with the same ener gy that we send out. If you attr act a lot of
people who wish to take advantage of you, you need to co nsider what
you’re d oing to attract victimizers into your life. If you run into  anger a lot,
explore the angry thoughts you have inside you. If your consciousness is a“Gimme! Gimm e! Gimme!” ener gy, you’ll attract all manner of demanding
ener gies into your life. Y ou know if this is true by the number of deadlines
not being met, demanding bosses or customers you encounter, and the
feeling o f being a victim. Send out “Gimme! Gimme! Gimme! ” ener gy to
the universe, and it will do the same in return. If w hat you gi ve is self-respect and self-love, the universe, via the
attractor ener gy,  will return the love and respect you’ve been radiating. It’ s
really so simple. Y ou can’ t give away what you don’ t have. The Irony of Giving
If you wanted to give a dozen o ranges to your neighbor as an expression
of love, you obviously would ne ed to be in possession of 12 ora nges. If you
intended to purchase a new automobile for your parents to show your
gratitude to them for putting yo u through medical school, naturally you’d
need to have the funds to do s o. Likewise, you can’ t give lo ve away to
others if  you don’ t have any for yourself Y ou can’ t show respect for others
if you  l ack  self-respect. Y ou can’ t give  happiness away if you feel unhappy. And of course, the reverse is true. Y ou can only g ive away what you do  have, and all that you’re giving
away each and every day are items from your own personal inventory. If
you give away h atred, it’ s because you’ve stored up hatred insid e of you to
give aw


poisonous to the liver). I suffered a severe reaction to the drug. In my
weakened and chemically sensitive condition I should never have been given this
drug, as I would later learn from the medical literature. Perhaps I should have known
better, given my prior experiences with medical doctors, but trusting the doctor and
knowing of no other options, I took the drug. Metronidazole is known to be stressful
to the liver, and my liver was already under a lot of stress. I could not handle the
additional toxic load. My liver failed, and I was at death’s door.As I lay in bed, deathly ill with chemical hepatitis, my weight dropped from an
already trim 160 pounds (at 6-foot-2) to a positively skeletal 120. I was too weak
even to lift my head. My vital signs were failing, and my physicians doubted that I
would survive. Death appeared certain. Had I continued to rely on conventional medicine, I would not be here today, and
you would not be reading my story. As weak as I was, something inside of me was
not ready to let go—not without a fight. But I did not know where to turn for help. As I look back, I am amazed at the chain of events that saved my life and allowed
me to regain control of my health. My brother, bless his heart, started the process. During my illness, he had flown
across the country to be with me. He gave me a book that proved instrumental in
saving my life: Norman Cousins’s bestseller,
Anatomy of an Illness. In 1964,
Norman Cousins, a layman with no medical or scientific training, was diagnosed
with ankylosing spondylitis, a connective tissue disease that deteriorates collagen
(the “glue” that holds our cells together). Cousins’s disease was literally causing his
body to fall apart. His illness, like mine, was deemed by his physicians to be
incurable and fatal. Unwilling to accept such a prognosis, Cousins sought whatever
knowledge he could to help himself. He succeeded. Not only did he find ways to
save his own life; he later became a professor of medicine at UCLA. Cousins took action in four areas. First, like myself, Cousins recognized that he
was being harmed by his medical treatment. He concluded that the drugs his
physicians were prescribing were so toxic that they were accelerating his decline. He
stopped taking the drugs. Second, he discovered the enormous power of the mind
over the body. The excruciating pain he was experiencing was affected by his
attitude toward the pain. By learning to change his attitude, he could reduce his pain. Third, he found laughter to be helpful; ten minutes of genuine, hearty laughter would
cause his pain to go away for hours. He started watching funny movies, and when the
effect would wear off, he would switch on the projector and laugh some more. The
laughter had profound and beneficial effects on his body chemistry and contributed
to his recovery. Fourth, he discovered the powerful anti-inflammatory properties of
vitamin C. He decided to take twenty-five grams a day administered by intravenous
drip. This action had a profoundly beneficial effect on his highly inflammatory
condition. By avoiding toxic prescription drugs, changing his attitude, laughing and
administering plenty of vitamin C, Cousins made a miraculous recovery. Lying on what had been pronounced my deathbed, I thought about Cousins’s book
in relation to my graduate school days doing scientific research at MIT. I wondered
how Cousins managed to find the pertinent information he needed to save himself. If
Cousins, a dying man with no scientific training, could obtain such critical, life-
saving knowledge, why couldn’t his physicians? After all, these professionals had
devoted their entire careers to medicine. Knowing that Cousins had found a way tosave his own life encouraged me; I hoped that my scientific training as a chemist
might enable me to do the same. As I lay there with a poisoned liver, dying from chemical hepatitis, I realized that
if I wanted to live I must act quickly. Not much time was left. Thinking about how
instrumental vitamin C was in Cousins’s recovery, I remembered from my study of
biochemistry that vitamin C plays an essential role in liver detoxification. Because
my liver had been poisoned by a toxic drug, perhaps some vitamin C would help it
detoxify. It seemed like an experiment worth doing, and besides, I knew of no other
options. It worked. Twenty-four hours after starting oral doses of vitamin C (about four grams a day),
my vital signs began to stabilize. In forty-eight hours I was able to sit up in bed. A
few days before, death had been a certainty. Now, I could sit up, which was the first
time I had experienced a measurable improvement in all those months. Progress,
even in the form of something as simple as sitting up in bed, can be incredibly
inspiring. At that point, I knew I could take action that would make a difference. Meanwhile, my physicians could not understand why I not only survived but actually
improved. I was still far from well, though. I was a frail skeleton. I had difficulty performing
the simplest tasks, such as dressing, or tying my shoelaces. I had no energy and
became fatigued from the slightest exertion. My hands and feet were numb; I had
difficulty walking and moved slowly. I was lightheaded and tended to fall over
easily. Worse, my brain had trouble functioning; I felt like I was in a mental fog. I
had difficulty with short-term memory and simple calculations. Even as I improved
enough to venture out again, I could not make correct change at the grocery store
and easily forgot what I intended to do. Perhaps worst of all was the horrific chemical sensitivity that I continued to
suffer, causing me to become weak, disoriented and debilitated. The toxic assault on
my body by the metronidazole had left me with acute chemical sensitivities. For
instance, when I turned on a water faucet the subtle chlorine fumes coming out with
the water were enough to cause me to become weak, lightheaded and disoriented. I
could not read or be near printed materials because of the chemical fumes coming
from the ink and paper. I used only a speakerphone because I would react to the
fumes off-gassing from the plastic telephone receiver. My gas water heater had to be
replaced with an electric unit because I reacted to the combustion fumes diffusing
into the surrounding living space. I had to wear clothes made only from natural
fibers, to avoid the toxic fumes from synthetics. I had to purchase special water and
air filters. But even with these many precautions, I was debilitated by my relentless
reactions to a myriad of environmental chemicals. Someone who has not personally experienced chemical sensitivity has a hard timeunderstanding how just a whiff of certain chemicals can create total havoc in a
matter of seconds. I remember once taking a piece of Scotch tape off a roll and being
devastated for the rest of the day by the seemingly inconsequential chemical odor
from the tape! With chemical sensitivity, the nervous system develops a “memory”
of past reactions. This effect is called
classical conditioning
(i.e., biological
learning) and upon detecting these reactive agents again, even in infinitesimal
quantities, a full-scale response is produced. Our modern world is permeated with
chemicals that can produce such reactions in susceptible people. In this hideous state of health, I fell into a deep depression. I thought about taking
my life. Although I had made some progress, I was allergic to almost everything,
and I was in a constant state of debilitating reactions. My life was ruined. No doctor
could help me. I was unable to do any meaningful activity and had nothing to look
forward to. I could not even watch television because of the chemical fumes off-
gassing from the TV set as it heated up. Choosing to Live
One beautiful afternoon, I was sitting out in the sun and contemplating the
meaning of life. Illness has a powerful way of providing perspective and time to
think about the really important things. I asked myself whether or not I wanted to
continue living. I decided that I did not want to die—I wanted to live. However, life
was not worth living in such a debilitated state. My only option was to find a way to
become healthy again. How could I do this? The doctors could not help. In large measure, doctors had
brought me to my failing condition. I recall thinking about the explosion of
knowledge in the world—about all the new scientific data being published every
day. Surely somewhere, some key bit of information would help me. I became
determined to find out whatever I could, but it was not easy. My vision was blurred
and my eyes hurt. Given that I was unable to be near printed materials because of the
ink fumes, how could I study? My mind didn’t work right, either: Contemporary
literature about chemically sensitive people describes this debilitating type of “brain
fog.” In my early quests to research my health condition, I would find myself lost in
a mental fog, spending hours reading the same material repeatedly without realizing
it. Ironically, I was reacting to the very materials I was using to learn how to restore
my health. Still, I remained determined. I purchased a respirator mask to protect me from the
chemicals coming from the ink in my study materials. Unfortunately, the rubber part
of the mask gave off toxic fumes


self, or to continue ghting. Since you are still convinced that
there is a right versus a wrong, such appeasement robs you of self-
respect and you ght agains t that. Whether you use this “solution”or not, you will be torn between ghting or submitting. Both create
tension, anxiety, and inner and outer disadvantages. Thus, a second  duality develops out of the rst. The rst is: “Who
is right and who is wrong. Only I can be right. Otherwise all is
bad. ” The second is either giving in to a wrong that you cannot
admit, for it is a total wrong, or continuing the ght. Admitting a
wrong means death, in a sense. So you are faced  with the
alternatives of either admitting a wrong, which means death in the
deep psyche, in order to avoid dreaded consequence s and the
possibility of a real risk, putting your life at a grave disadvantage,
again death, in the deepest sense, or insisting on your total
rightness. Any way you turn you nd death, loss, annihi lation. The
harder you ght for and against, the less there is to ght for and the
more all alternatives turn against you. The illusion that one side was
good and the other was bad has brought you to the inevitable next
step on this road of illusion, which is that all alternatives are bad. All dualistic struggle is fated to lead you into further traps, which
are all products of illusion. When the road to the unie d principle is chosen, soon what at
rst appeared as one certain good and one obvious bad ceases to be
so, and you inevitably encounter good and bad on both ends. When
this road is pursued still further, no longer is there any bad, but only
good. The road leads deep inside the real self, into truth  that goes
way beyond the fearful little ego’s interests. When this truth is
sought deep inside the self, one approaches the unied state of
consciousness. Our example is a banal one and can be translated
into many everyday issues, big or small. It can take shape as a small
squabble betwe en mates or as a conict between countries at war. It
exists in all diculties humanity encounters, individually and
collectively. As long as you nd yourself in this illusory dualistic
conict, you will experience hopelessness, for there is no way out on
the dualistic plane of thinking. As long as your very existence is
identied with the ego-self and therefore with the dualistic
approach to life, you cannot help but despair, no matter how much
this despair is covered up or momentarily alleviated by occasional
success with the desirable alternative of the two opposites. Thehelplessness and hopelessness, the wasted energy of the dualistic
struggle, rob you of your birthright. You can nd your birthright only
on the plane of unication. Since everything you learn from your education and environment
is geared to dualistic standards, it is not surprising that you are
totally attached  and adapted to this state of consciousness. And even
when you learn about the other possibility, you are fright ened of it. You cannot believe in it and you cling to what you know. This
creates a vicious circle, in that the dualistic rules and precepts,
which condition you to this way of life, are themselves a result of
your fear of giving up the egotistical state that alone  seems to
guarantee life. It appears that giving up this ego state means
annihilation of your individuality, which, of course, is utterly
erroneous. So, you have these dualistic rules becaus e of your
erroneous fears, and you cling to the false fears becau se of your
indoctrination. Before we discuss in greater detail why you cling to the painful
dualistic state, despite the immediate accessibility of the unied
plane of consciousness, I would like to say more about how to realize
unication within yourself. The real self, the divine principle, the
innite intelligence, or what ever you wish to call that deep inner
center existing  in every human being, contains all wisdom and truth
you can possibly envisage. The truth is so far-reaching and so
directly access ible that no further conict exists when this truth is
allowed to take eect. The ifs and buts of the dualistic state cease to
exist. The knowledge of this inborn intelligence far surpasses the
ego intelligence. It is completely objective; it disregards the small,
vain self-intere st—and this is one of the reasons you fear and avoid
contact with it. The truth that ows out of it equalizes the self with
others. Far from being the annihilation that the ego fears, that truth
opens up the storehouse of vibrant life force and energ y that you
usually use to only a minor degree and that you misuse in directing
your attention and hopes to the dualistic plane, with its tightly held
opinions, false ideas, vanity, pride, self-will, and fear. When this live
center activates you, you begin your limitless unfoldment, a process
whose accomp lishments become possible precisely because the littleego no longer wants to misuse them in order to nd life, as it did,
on the dualistic plane. The unied real self can always be contacted. Let us again return to
our example in order to see how. The hardest act to perform, which,
in reality, is the easiest act possible, is to ask, “What is the truth of
the matter. ” The moment you are more intent on the truth than on
proving that you are right, you contact the divine principle of
transcendent, unied truth. If the desire to be in truth is genuine,
the inspiration must come forth. No matter how strongly
circumstances seem to point in one direction, you must be willing to
relinquish and to question whether what you see is all there is to the
issue. This generous act of integrity  opens the way to the real self. It will be easier to follow through when you consider that it is not
necessarily a question of either/or, but that there may be aspects of
right in the other person’s view and of wrong in yours, aspects that,
so far, you have not seen because your attention was not even
directed to this eventuality. This approach to a problem
immediately opens the way to rise to the unied plane of existence
and to be moved by the real self. It immediately releases an energy
that is distinctly felt when this act is done with a deep and sincere
commitment. It brings release from tension. What you then nd out is always totally dierent both from what
you hoped for and feared on the dualistic plane. You nd that you
are not as right and innocen t as you thought, nor as wrong as you
feared. Neither is your opponent. You soon discover aspects of the
matter you never saw before, although they were not necessarily
concealed. You understand exactly how the quarrel came into
existence in the rst place, what led to it, what its history was long
before its actual manifestation. With such discoveries you gain
insight into the very nature of the relationship. You learn about
yourself and the other, you increase your understanding of the laws
of communication. The more vision you gain, the freer, stronger,
and more secure you feel. This vision not only eliminates this
particular conict and shows  the right way to straighten it out, but
it also reveals  important aspects of your general diculties and
makes their elimination easier through this understanding. Thevibrant peace that comes from this extended understanding is of
lasting value. It aects your self-realization and your daily life. What I described is a typical example of unied, intuitive
understanding: of knowing the truth. After the initial apparent need
for courage and the momen tary resistance to seeing a wider truth
than the egotistic one, your path becomes so much easier than the
struggle that ensues on the either/or plane of the dualistic life. Before you can bring yoursel f to the unied way of thinking and
being, the tension will mount, for as long as you remain on the
dualistic plane, you struggle against unication because you falsely
believe that the moment you admit and see where you are wrong
and the other is right, you submit and enslave yourself. You become
nothing, worth less, pitiful—and from there it is only a step to
annihilation in your fantasy life. Hence, you feel that leaving your
dualistic plane is the greatest danger. The tension will mount as
your conicts escalate. But the moment you are willin g to be in
truth, the moment you are eager and prepared, not merely to see
your way, your little truth, not to give in to the other’s little truth in
fear of the consequences if you do not, but when you wish to
possess the larger, more encompassing truth, which transcends both of
your little truths, a specic tension will be removed in your psyche. The way toward the manifestation of the real self will have been


at a vari ety of venues in India. If you are serious about improving
your health and wellbeing through this ancient practice, the sky —
literally — is your limit in India. Statues of the Buddha in the ruins of Mrauk-U, Arakan, Myanmar. Fire is used extensively in Hindu worship. In early Hindu mythology, Agni, the
Hindu God of Fire is depicted as one of the most important of the Vedic gods. His
role in sacrifices and rituals was unparalleled: as fire consumes everything, he
was seen as a mediator between heaven and earth. Here a Jain priest cond ucts
an  agni puja  (fire prayer). chakra therapy
A figure in the lotus pose is illustrated with the seven  chakra  positions. Running
from the base of the spine to the top of the head, they are seen as the body’s
energy centers. The term  chakra, a Sanskrit word that literally means
“wheel of light”, refers to th e seven basic ener gy centers in
the body. In Indian philoso phy, the  chakras  correlate to
major nerve ganglia branching out from the spinal column,
levels of consciousness, arch etypal elements, developmental
stages of life, colors, sounds, body functions and more. Some people reportedly see the  chakras, de scribing them as
spinning wheels of light and color located along thebackbone, going from the base of the spine to the crown of
the head. Each of the seven  chakras  has a physical, an emotional, a creative
and a spiritual c omponent (see chart overleaf). Colin Hall, the spa
manager at the Ananda, likens the spine to an elevator shaft of
ener gy and the  chakras  as the various floors in the building of our
body from which to view and e xperience life. When we rise from
one floor to another within our consciousness, our perspective
changes and expands. “Based upon the area of consci ousness that it influences, each
chakra  has its own purpose in the body,” he explains. “In simple
terms, we have a  chakra  for each issue that we commonly think
about. ” He goes on to say that our thoughts have a direct
relationship with our state of h ealth. For example, love and faith
based thoughts result in a smoot h ener gy flow through the  chakras
and thus the physical body. W orry, obsession and fear based
thoughts af fect the  chakra  that relates to the issues we are thinking
about, th us caus ing a blockage o r restriction in the flow of ener gy to
that part of the body. Chakra  therapists note that each  chakra  is found next to or
near a hormonal gland in the body, so the  chakras  have the ability
to push life ener gy or  prana  through the body to ensure vit ality. These ener gy centers receive and radiate ener gy constantly, acting
as storeh ouses and transmitters of universal ener gy as well. T hey
say that it is nec essary to balance the  chakras  from time to time to
ef fectively regulate this flow. According to yoga masters, disharmony on a physical, mental or
spiritual level may be corrected by certain postures that concent rate
the brea th on the abdominal are a. Pranayama  is especially active
on the  chakras, while the A yurvedic therapy o f pouring medicated
oils on to the  chakras  (chakradhara ) also ef fectively regulates the
proper flow  prana. “It is particularly useful for people who have
improper lifestyle habits,” explains A yurvedic physician, Dr
Sreenarayanan, also of Ananda. “Their  chakras  are bloc ked as a
result of  stress, tension, bad diet, lack of exercise and so on. The
therapy acts on the immune system, releasing ener gy flows,
reducing anxiety and allowing the mind to become still and quiet. ”Furthermore,  chakras  may be balance d by placing th e hands
gently over them, a few inches above the physical body. In this
process, the recipient may be receptive to a flowing or w arm
sensation believed to be the transmission of universal ener gy. Known as Reiki in the W est, practitioners say it helps harmonize the
body’ s biological and emotional systems. As universal ener gy is
received, the “doors” for self-he aling are opened — and people  use
it for pain manag ement and stress-relief as well as for more spiri tual
goals. A  chakradhara  session at Ananda, in the Himalayas, concentrates on the fifth
chakra, the one that is related to creativity and communication. Chakradhara  is
often recommended after a period of  panchakarma  (see pages 46–49), for
patients with high cholesterol or diabetes and for those who suffer from anxiety
and stress. Some of the wold’ s principal oyster  beds lie along the coasts of India, so
references to mother-of-pearl and pearls are abundant in the Indian epics. They
are potent when applied to the skin — as a powder or whole — especially on the
chakras. A Reiki master lays his hands above a client at Mandarin Oriental Dhara Devi. Both calm ing and spiritual, Reiki involves the laying of hands on, or above, the
body’ s  chakras  to balance and heal. THE SEVEN CHAKRASChakra Seven:
Thought, universal identity, oriented to self-knowledge
The crown  chakra  relates to consciousness as pure awareness. It is
our conn ection to the greater world beyond, and, when develo ped,
brings knowledge, wisdom, understanding, spiritual connection and
bliss. Chakra Six:
Light, archetypal identity, oriented to self-reflection
The brow  chakra  or third eye cen ter is related to the act of seeing,
both physically  and intuitively. As such, it opens our psychic
faculties and gives us greater understanding of “the big picture”. Chakra Five:
Sound, creative identity, oriented to self-expression
The throat  chakra  is related to communication and creativity. By
experiencing the world symbolically through vibration (ie the
vibration of sound representing language), a healthy fifth  chakra
results in expressiveness and erudition. Chakra Four:
Air, social identity, oriented to self-acceptance
The heart  chakra  is the middle  chakra  in the system of seven. It is
related t o love and is the integra tor of opposites in the psyche: mind
and body, male and female, per sona and shadow, ego and unity. A
healthy fourth  chakra  allows us to love deeply, feel compassion
and experience a profound sense of peace and centeredness. Chakra Three:
Fire, ego identity, oriented to self-definition
Located in the solar plexus, this  chakra  is known as the power
chakra. It rules  our personal power, will and autonomy, as well as
our metabolism. When healthy, it brings ener gy, ef fectiveness,
spontaneity and non-dominating power. Chakra T wo:
Water, emotional identity, oriented to self-gratification
Located in the abdomen, lower back and sexual or gans, the second
chakra  connects us to others through feeling, desire, sensation and
movement. Ideally, this  chakra  brings us fluidity and grace, depth
of feeling, sexual fulfillment and the ability to accept change. Chakra One:
Earth, physical identity, oriented to self-preservation
Located at the base of the spine, this  chakra  forms our foundation. It is rela ted to our survival instincts, our sense of grounding an d tothe physical plane. When healthy, this  chakra  brings health,
prosperity, security and dynamic presence. nattu vaidya
the barefoot doctor
Throughout India, people re ceive medical help from both
qualified and non-qualified practitioners. As we have no ted
previously, there are four traditional systems practiced in
India — A yurveda, Siddha, Unani and T ibetan medicine —
all of which are based on humoral pathology. Since
Independence in the 1940s, each has built up a solid base of
medical colleg es imparting education in five-and-a-half y ear
programs. They have been joined by a fifth: the study of
Naturopathy. C urrently, only  graduates of such recognized
medical schools are legally entitled to practice medic ine,
and it is believed that th ere are around 600,000 such
licensed practitioners. Be that as it may, there are, in addition, literally hundreds of
thousands of nonqualified healers servicing the health and welfare
needs of  India’ s huge population. Often, they comprise families that
have pra cticed their individual skills for centuries — and are well
known in the co mmunity. Some such practitioners may have s ome
rudimentary education as well, but economic and other factors may
have res ulted in their medical t raining being cut short. Others are
completely unqu alified on paper, indeed they may even be illiterate,
but they are th e recipients


,  simply wash it with water after  each
time yo u use it. A w ord of caution  about  using  soap  or deter gent:
some people  are allergic  to certain  chemicals that  are found  in
- 182  -Chapter VII
soap  and deterg ent, especially  when inserted  into the channel  where
the membranes  are very  sensitive. Also,  many wome n are
unkno wingly allergic  to alcohol  (isopr opyl or rubbin g type), theref ore
its use  should  be avoided  for cleansing  purposes. 3. Caution in  Practici ng the Egg Exercises
   a. Before  practicing  the egg exercises,  you must first master
Ovarian  Breathing. b. You must be  fully arouse d before  inserting  the egg. If yo u
produce  very  little fluid  naturally, use a lubricant. c. Ma rried women  should  use a smaller egg. d. Do not  practice  lying dow n.
   e. If a problem arises  and the egg becomes stuck,  do not  panic. Lie do wn and relax  and the egg will come out. 4. Using the  Egg
A. Beginning  the Exercise
    The first  time yo u use the egg,  you will probabl y want to, and
should,  exercise  all precaution  until  you become accustomed to it. Each tim e before  practicing  the egg  exercise,  you must warm
yourself by massaging  the breasts,  making sure the vagina  is
expanded  and som e lubricatin g fluid  is being  emitted. In this  chapter
we provide  you with a sim ple breast  massage  to warm you up. If
you decide  to practice  immediatel y after  the Orgas mic Dra w, there
is no need  to try this sim ple version  of ma ssage  because  you have
already  massaged  the breasts  before  the Orgas mic Dra w. Once
you master the Egg Exercise  you can practice  it in conjunction
with the Orgas mic Dra w or Ovarian  Breathing  by placing  the egg
in the  vagina  while practicing. However it is i mportant  that you,
separate  every  exercise  at first, and  then  join them  at a later  time
when you become mo re proficient. To assist y ou in insertin g the egg easil y if necessary, use a
lubricating  jelly: any sper micidal jelly or cream that  is not  petroleum
based,  any natural  lubricating  oil, such  as a  raw cooking  oil, that
you know  is safe,  or any lubricant  that you have  used  that you do
not have  a chem ical reactio n to. Always insert  the wider end of the
egg first. Once  inserted, assume the standa rd Horse  Stance
posture  (feet  shoulders’  width apart  and firmly ground ed: ankles
and knees  bent:  groin  folded:  spine  and neck  in alignment). Elevate
- 183  -Egg Exercise s
your arms in front  of you to a 45-degree  angle  with your palms
facing  upw ard. Assum e a clenched  fist position. It is from this basic
rooting  stance  that each  of the  Egg Exercises  is Performed. (Fig. 7.1(a)  and (b))
(a) Feet  shoulder’s width  apart
and fir mly ground ed. (b) Side Vi ew
Fig. 7.1 Horse  Stanc e for the Egg Exercise
- 184  -Chapter  VII
   The cervix  represe nts the back  limit of the vagina. Squeezing
the muscles the way you would to have  a bo wel movement will
expel  the egg. In the  beginnin g make sure  not to practice  on a
cement floor  so that if the  egg drops  out, it will not break. You can
also place  a towel unde r your feet. 2Second Sectio n:
Vaginal cana l in front
of the cervix
3Third Section:
The Middl e vagin al
canal
1First Section:
External vaginal
orifice to the front of
the vagina l canal
Fig. 7.2 Three  Sections of  the Vagina
B. Three  Sections of the Vaginal Canal (Fig. 7.2)
  With the practices  of Ovarian  Breathin g and the Orgasm ic Draw,
you began  to gain  control  of your Chi Muscle. To gain  further  control
- 185  -Egg Exercises
through  the Egg Exercise,  we divide  the vaginal  canal  into three
sections. (1)  The external  vaginal  orifice  and front  of the  vaginal  canal
    The first  section  includes  the muscles of the external  vaginal
orifice  and the front  part of the vaginal  canal. When the egg  is
inserted,  you will contract  the uterus,  closing  the orifice  tightly  so
that the egg cannot  drop  out. (2)  The anteri or of the cervix
    The second  section  to be  contracte d consists  of the mu scles
of the  vaginal  canal  immediately  in front  of the cervix. (3)  The mi ddle of the  vaginal  canal
Ovaries
Uterus
Bladder
  Pelvic
Diaphragm
Urogenital
DiaphragmAnal Sphincter
   Muscle
Anus
Vagina
Fig. 7.3 Moving the Egg
- 186  -Chapter  VII
    The third  section  encompasses  the muscles of the  middle of
the vaginal  canal. These are  the mu scles that  will move the  egg up
and dow n, left and  right,  and tilt it in differen t directions. (Fig. 7.3)
You will practice  moving and using  these  muscles until  you master
their movement as  easily  as using  your hand. As y ou play  with the
direction  you will learn  to differentiat e each  movement of these
muscles. If you have  a ma le partner  he w ill soon  notice  the results
of this  practice. Practice  for a few minutes at  a tim e, as often  as
you like. Insert  the egg before  practicing  Tai Chi,  Iron Shirt, or  any
of the  other  physical practices. Graduall y increase  the length  of
time yo u retain  it. Just reme mber that  it is there,  since  laughing,
sneezing,  or coughin g can som etimes cause  the egg to blast  out
of the  vagina  quite  unexpectedl y. 5. Two Eggs Technique
   You can upgra de the practice  by using  two eggs  in the  vagina  at
the same ti me, m oving them  up and down, in different  directio ns,
or banging  them together  to achieve  a vibration  that will stimulate
the inside organs. (Fig. 7.4) Two eggs  are more difficult  to ma nage,
quite  like dra wing a square  and circle sim ultaneousl y using  both
hands. It is important  to kno w how  to manage  one egg well first. Once  you are well trained  and are master of  the Chi Muscle,
you can dispense  with the eggs,  using  your mind and  the
approp riate muscles to mo ve the sexual  energ y as y ou wish. B. Breast Mas sage Techniques  Preliminary  to the Egg
Exercise
    The im portance  of a preli minary  massage  before  practicing  the
Egg Exercise  and Vaginal  Weight Lifting  cannot  be overlook ed. Its
purpose  is to stim ulate  hormone  secretio n from  the breasts  and
ovaries. Once  ejected from their  glandular  source,  these  hormones
beco me available  for transformation  into higher  energy  as they
travel  along  the path way of the Orgas mic Dra w. Perfor ming  the
massage  with a silk or  taffeta  cloth  creates  a certain  friction  which
is more conducive  to hormonal  stimulation,  and is, therefo re, more
efficient  in obtainin g results. Begin  the massage  by gently  but firmly pushing  the fatty tissue
of the  mound of each  breast  against  the rib cage,  moving two or
three  fingers  of each  hand  in sm all circular  movements. Start  at
- 187  -Egg Exercise s
Sque ezing Two Eggs Apart
Ovaries
Uterus
Bladder
  Pelvic
Diaphragm
Urogenital
Diaphragm
Vagina
Fig. 7.4 Squeezing Two Eggs Together
- 188  -Anal Sphincter
   Muscle
Anus


 cooked foods provide addi-
tional variety and enable patients to eat more than they would on an
exclusively raw diet. They also supply soft bulk, which promotes thedigestion of the raw foods and juices. The most popular item on the list of cooked foods is the “Special
Soup or Hippocrates Soup” that helps to detoxify the kiEOFZT
and is highly comforting, especially in cold weather.  All cookedPreparing Food and Juices—The Basic Rules
foods serve as a kind of “blotting paper” in the stomach, helping to deal
with the constant intake of large amounts of juice. Even so, cookedfoods only account for some 3 to 4 pounds of the patient’s daily con-sumption, while raw foods, mostly made into juices, represent some 17pounds. THE ALL-IMPORTANT JUICES
Only four kinds of juice are used in the treatment of all categories ofpatients, except for a few minor exceptions. The basic juices are:
• Apple/carrot juice• Carrot-only juice• Green juice• Orange juiceOccasionally, for special cases, a different juice may have to be substi-
tuted. For example, diabetics receive grapefruit juice instead of orangejuice, since grapefruit contains less sugar; sometimes a fruit juice, suchas apple juice, is given to patients with collagen diseases who should notdrink citrus juice. Apple/Carrot Juice
Use approximately 8 ounces each of carrots and apples. Wash and brush(do not peel), grind to a pulp and place in a cloth supplied with thepress-type juicer to press. Serve and drink immediately. Carrot-Only Juice
Use approximately 10-12 ounces of carrots. Wash and brush (do notpeel), grind to a pulp and place in a cloth supplied with the press-typejuicer to press.<|eot_id|><|begin_of_text|>
Q: Who wrote the book "Healing the Gerson Way"?,
A: Charlotte Gerson
Q: What are the two most important rules for food preparation in the Gerson Therapy?,
A: All foods must be prepared with great care to preserve nutrients, and food must be tasty, varied, and enjoyable.
Q: What is the purpose of the "Special Soup or Hippocrates Soup" in the Gerson Therapy?,
A: The purpose of the soup is to help detoxify the body and is highly comforting, especially in cold weather.
Q: What type of sweetener is not permitted in the Gerson diet?,
A: None are explicitly listed as not permitted, but it is implied that all sweeteners must be organic and unsulphured.
Q: What is the daily ration of juice recommended in the Gerson Therapy?,
A: 13 glasses of freshly made juice<|eot_id|><|begin_of_text|>Drag a fork over thetop to decorate and bake for about 45 to 60 minutes at 350° F (180° C).Place pie plate on baking sheet in case of leakage. Serve with green vege-tables and salad. Variations:  Change the contents of the pie by adding green beans,
peas and/or corn when in season. Jerusalem artichokes would be alsogood. You could leave the leeks out of the pie and purée them (with$PPLCPPL5IF(FSTPO8BZ
electric blender or food mill) to add to the topping instead of the sweet
potato, onion or celery root. Gerson Roast Potatoes
Preparation time: 5 minutesCooking time: 1 hour
1 baking potatoCut a baking potato in half (or, if very large, into quarters). Score across
the cut surface with a knife. Put into a casserole dish with a little waterto just cover the bottom. Put lid on and bake in a hot oven at 400-425° F(204-218° C) for 1 hour. Before serving, remove the lid and leave toslightly brown. Glazed Beets
Preparation time: 25 minutesCooking time: 1-1/2 hoursServes 6 to 8
9 large beetsScrub beets and boil in 2 to 3 inches of water until tender for 1 to 1-1/2
hours. Add more water if needed. Peel in cold water. Slice or cut intobite-sized pieces. Glaze:
2/3 cup fresh orange juice 1 tsp. cornstarch 1-1/2 tsp. apple cider vinegar1 tsp. honey (or sugar)
Combine ingredients for glaze. Cook over low flame until thick. Add
beets and mix well. Variation:  Use 1/2 cup apple juice and 3 tsp. lemon juice in place of
orange Juice. Recipes
Glazed Carrots and Turnips with Garlic
Preparation time: 10 minutes
Cooking time: 30 minutesServes 2
8 oz. carrots
8 oz. turnips
Dressing :
1 tbsp. lemon juice1 clove garlic, crushedflaxseed oil
Gently cook the carrots and turnips. Cut into thin slices and put into a
serving dish. Pour on the dressing and garnish with cilantro or dill. Glazed Carrots with Herbs and Lemon
Preparation time: 5 minutesCooking time: 30 minutesServes 2
1 lb. carrots
1 tsp. sugara little water1 tbsp. lemon juicemintrosemaryparsleyflaxseed oil
Gently cook the carrots whole. When beginning to soften, remove from
pan and cut into 2-inch sticks. Return to the saucepan with the sugarand a little water. Heat until the sugar is dissolved, the water has beenabsorbed and the carrots are cooked. Add the lemon juice and herbs andheat for an additional 2 minutes. Place on a warm serving dish, add flax-seed oil and serve immediately. $PPLCPPL5IF(FSTPO8BZ
Glazed Carrots with Orange
Preparation time: 5 minutes
Cooking time: 30 minutesServes 2
1 lb. carrots
1 tbsp. sugarjuice of 1/2  orangeflaxseed oil
Gently cook the carrots whole. When beginning to soften, remove from
the pan and cut into 2-inch sticks. Return to the saucepan with the sugarand orange juice. Heat until the sugar has been dissolved and the orangejuice absorbed. Turn onto platter, add flaxseed oil and serve. Green Beans in Honey and Tomato Sauce
Preparation time: 15 minutesCooking time: 20 minutesServes 2
1 lb. fine green beansSauce:
1 medium onion2 cloves garlic1 lb. tomatoes, roughly chopped1 tsp. honeyherbs
Cut ends off the beans, cook until just tender and drain. To make the
sauce, chop the onion and crush the garlic. Cook them both in a littlewater until just tender. When the onion is soft, add the roughly choppedtomatoes and bring to a boil. Simmer gently until sauce becomes fairlythick. Stir in the honey and herbs. Add the beans and allow to cool.Serve at room temperature. Recipes
Green Chard Rolls
Preparation time: 45 minutes
Cooking time: 2 hours
4 leaves of green chard
2 carrots
1/4 head broccoli
1/4 head cauliflower
2 small zucchini squash
1 ear of corn (cut kernels off)
1/2 cup uncooked rice
Sauce:
1-1/2 tomatoes
2 cloves garlic
Put the chard leaves in hot water long enough to wilt them so they will
bend. Cut the broccoli, cauliflower, squash and corn into small pieces
and put them in a pan with a little water to simmer. When cooked,
drain the water off. Make a sauce in the blender with the tomatoes and
garlic, and pour this sauce on top of the vegetables and uncooked rice. Place some of the vegetables/rice mixture in the center of each leaf and
roll them up. Put these in a baking dish with a lid and bake in the oven
at 250° F (121° C) for 1 to 1-1/2 hours. Green Peppers
Preparation time: 10 minutes
Cooking time: 30 minutes
Serves 2-3
2-4 green peppers, sliced
2-4 onions, sliced
Stew in tightly covered pot for approximately 30 minutes. Do not add
water. $PPLCPPL5IF(FSTPO8BZ
Grilled Eggplant
Preparation time: 10 minutes
Cooking time: 20 minutesServes 1
1 eggplant
garlicparsley, choppedlemon (or lime) juice
Slice the eggplant lengthwise. Heat a griddle pan (preferably a “ridged”
pan). When the pan is hot, turn down the heat, place the slices of egg-plant on the griddle and allow them to cook slowly. Turn over the slicesand repeat. Before serving, squeeze garlic over the slices, sprinkle withchopped parsley and drizzle lemon (or lime) juice over them. This is agood main course for lunch served with new potatoes. Variations:  You can do the same thing with large slices of peppers,
halves of onions or zucchini halved lengthwise. Leek and Potato Bake
Preparation time: 15 minutesCooking time:


“There’ s no reason to be afraid”;
“Small rooms aren’ t dangerous”; “Everyone else looks perfectly normal,
why can’t I get over this?”—are rational objections, but the body acts on
commands that override thought. Our beliefs in aging hold just this kind of power over us. Let me give an
example: For the past twenty years, gerontologists have performed
experiments to prove that remain ing active throughout life, even up to one’s
late seventies, would halt the loss of muscle and skeletal tissue. The news
spread among retired people that they should continue to walk, jog, swim,
and keep  up their housework; under the slogan “Use it or lose it,” millionsof people now expect to remain strong in old age. With this new belief in
place, something once considered impossible happened.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        A child’ s view of reality, for example, contains
much that is unfamiliar, and until he learns more about the world, his body
expresses itself in untrained and uncoordinated behaviors. At 3 months old,
a baby cannot tell the difference between a staircase and a painting of a
staircase. His brain hasn’ t grasped what an optical illusion is. By 6 months,
his reality has changed; babies can recognize optical illusions by that age,
and using that knowledge, their bodies are better able to negotiate three-
dimensional space (mirrors don’t look like holes in the wall, real stairs are
to be climbed but not paintings of stairs, roundness is different from
flatness, etc. ). Making this perceptual shift isn’t just mental; a whole new
way of using eyes and hand s has been achieved, and the physical
dimensions of various brain centers for shape recognition and motor
coordination are af fected. As long as new perceptions continue to enter your brain, your body can
respond in new ways. There is no secret of youth more power ful. As one
80-year -old patient of mine succinctly put it, “People don’t grow old. When
they stop growing, they become old. ” New knowledge, new skills, new
ways of looking  at the world keep mind and body growing, and as long as
that happens, the natural tendency to be new at every second is expressed. In the quantum world, change is inevitable, aging isn’t. The
chronological age of our physical bodies is beside the point. The youngest-
looking 50-year -old has molecules that are the same age as those of the
oldest-looking 50-year -old. In both cases the chronological age of the bodycould be stated as 5 billion years (the age of the various atoms), or 1 year
(the time it takes for these atoms to replace themselves in our tissues), or 3
seconds (the time taken for a cell to turn over its enzymes for processing
food, air, and water). In truth,  you are only as old as the information that swirls through you,
and this is very fortunate. You can control the informational content of the
quantum field. Although there is a certain amount of fixed information in
the atoms of food, air, and water that make up each cell, the power to
transform that information is subject to free will. One thing you can own
free and clear in this world is your interpretation of it. There are remarkable
medical cases of young children, for example, who feel so unloved that they
stop growing. This syndrome, called psychosocial dwarfism, occurs among
severely abused children who convert their lack of love and affection into
depleted growth hormone, in defiance of the fact that growth hormone is
supposedly released on a preprogrammed schedule imprinted into every
child’ s DNA. In these cases the power of interpretation overrides the
genetic imprint, causing a change in the body’ s informational fields. Interpretations arise from a person’ s self-interaction. You experience this
as internal dialogue. Thoughts, judgments, and feelings are ceaselessly
swirling through  one’s mind: “I like this, I don’t like that, I’m afraid of A,
I’m not sure of B,” etc. Interna l dialogue is not random menta l noise; it is
generated from a deep level by your beliefs and assumptions. A core belief
is defined as something you assume is true about reality, and as long as you
hold on to it, your belief will hold your body’ s informational fields to
certain parameters—you will perceive something as likable or unlikable,
distressing or enjoyable, according to how it fits your expectations. When someone’ s interpretation changes, a change in his reality also takes
place. In the case of children suffering from psychosocial dwarfism, putting
them into a loving environment proves more effective than administering
growth hormone  (their belief in being unwanted and unworthy can be so
strong that their bodies will not grow even when hormones are injected into
them). However, if loving foster parents can transform the children’ s core
belief about being unlovable, they can respond with bursts of naturally
produced growt h hormone, which sometimes brings them back to normal
height, weight, and development. When they see themselves differently,their personal reality is altered at a physiological level. This is a powerful
metaphor for how our fear of aging and our deep belief that we are meant to
grow old may get transformed into aging itself, as a self-fulfillin g prophecy
generated by a withering self-image. To escape this prison, we need to overturn the beliefs supported by fear. In place of the belief that your body decays with time, nurture the belief that
your body is new at every moment. In place of the belief that your body is a
mindless machin e, nurture the belief that your body is infused with the deep
intelligence of life, whose sole purpose is to sustain you. These new beliefs
are not just nicer to live with; they are true—we experience the joy of life
through our bodies, so it is only natural to believe that our bodie s are not set
against us but want what we want. 7. Despite the appearance of being separate individuals, we
are all connected to patterns of intelligence governing the
cosmos. You and your environment are one. Looking at yourself, you perceive
that your body stops at a certain point; it is separated from the wall of your
room or a tree outdoors by empty space. In quantum terms, however, the
distinction between “solid” and “empty” is insignificant. Every cubic
centimeter of quantum space is filled with a nearly infinite amount of
energy, and the tiniest vibration  is part of vast fields of vibratio n spanning
whole galaxies. In a very real sense, your environment is your extended
body: With every breath, you inhale hundreds of millions of atoms of air
exhaled yesterday by someone in China. All the oxygen, water, and sunlight
around you are only faintly distinguishable from that which is inside you. If you choose, you can experience yourself in a state of unity with
everything you contact. In ordinary waking consciousness, you touch your
finger to a rose and feel it as solid, but in truth one bundle of energy and
information—your finger—is contacting another bundle of energy and
information—the rose. Your finger and the thing it touches are both just
minute outcroppings of the infinite field we call the universe. This truth
inspired the ancient sages of India to declare:As is the microcosm, so is the macrocosm. As is the atom, so is the universe. As is the human body, so is the cosmic body. As is the human mind, so is the cosmic mind. These are not just mystical teachings but actual experiences of those who
could dislodge their awareness from a state of separation and identify
instead with the unity of everyth ing. In unity consciousness, people, things,
and even ts “out there” all become part of your body; in fact, you are only a
mirror of relatio nships centered  on these influences. The famou s naturalist
John Muir decla red, “Wheneve r we try to pick out anything by itself, we
find it hitched to everything else in the universe. ” This shouldn’ t be a rare
experience but the first building block of everything we know. The possibility of experiencing unity has tremendous implications for
aging, because when there is harmonious interaction between you and your
extended body, you feel joyful, healthy, and youthful. “Fear is born of
separation,” the ancient Indian sages maintained; in this statement they
probed deep into why we age. Seeing ourselves as separate, we create chaos
and disorder between ourselves  and things “out there. ” We war with other
people and destroy the environ ment. Death, the final state of separation,
looms as a fearsome unknown; the very prospect of change, which is part of
life, creates untold dread because it connotes loss. Fear inevitably brings violence  in its wake. Being separate from other
people, things, and events, we want to force them to be what we want. In
harmony there is no violence. Instead of futilely trying to control the
uncontrollable, a person in unity learns acceptance, not because he has to
but because there actually is peace and orderliness in hims elf and his
extended body. The modern sage J. Krishnamurti lived into his nineties with
wonderful alertness,


of
Chamomilla6tabletswouldhavethesameeffectas
takingonesinglepill. Howtotakeremedies
Whentakingahomeopathic tablet,carefullytipone
intothelidofthebottle.Ifyoutipmorethanoneout,
tiptheothersbacksothatonlyoneremains.Tipitout
ontothepalmofthepatient'shandandthenreplace
thelidonthebottle.Thepatientcantouchhisorher
owntablet,butifyouaregivingtheremedytosome-
oneelsetrytoavoidtouching it.Neverputbacktablets
thathavefallenoutontothefloororanywhereelse.In
sodoingyoumaycontaminateyourstock;always
throwawayanythathavebeendroppedorare
unused. Ideallytabletsshouldbedissolvedunderthetongue
wheretheyarereadilyabsorbedintothebody;ifthey
areswallowedwholetheybecomemixedwiththe
stomachacidsandarethoughttoworklesseffectively. Itispreferablenottoeat,drink(exceptwater),
smokeorbrushyourteethfortwentyminutesbefore
andaftertakingaremedy.Thisgivesitthebest
possiblechanceofworking. Itissometimesdifficult
withbabiesandsmallchildren;ifyouhavemanageda
five-minutegapeithersideoftakingtheremedyyou
areprobablyOK.Thetwenty-minutegapmakessure
thatanyresidueoffooddoesnotaffecttheaction
oftheremedy. (Homeopathstendtodifferintheir
opinionsonthissubject.) Manyofthehomeopathicremediesavailableinthe
high-streetchemistorwholefoodshopgivedosage
instructionsonthebottle.Theyoftensuggestdifferent
dosesforadults(twotablets)andchildren(onetablet). Thisisillogical,giventhatthereisnotameasurable
quantityofthemedicineinthetablet.Thesizeofthe
doseisimmaterial; itishowoftenthatitistakenthat
26•HowManyDosesandHowOften? PRESCRIBING
counts. Ialwaysinstructmypatientstotakeone
tablet,whethertheyareyoungorold. Givingtabletstobabiesandanimalsorsemi-
consciouspatientscanbedifficult.Theycanbe
crushedbetweentwospoonsandgivenasapowder
whichpreventsspittingoutandalsowon'tcausethe
patienttochoke.Ifnecessary,alittlespringwatercan
beaddedtothecrushedpowderonthespoon,orthe
tabletcanbedissolvedinaverycleanglasswithalittle
water.Itshouldbestirredvigorouslyandthengiven
asneeded,ateaspoonful atatime.Intheseinstances,
theglassandspoonshouldbescoured(withboiled
water)afterusesothatthenextpersontousethem
doesn'tgetaninadvertentdoseoftheremedy. HowManyDosesandHowOften? Havingselectedtheremedyforyourpatient,youwill
needtodecideonthedose.Thiswilldependuponthe
urgencyofthecase:frequentdosesforanacuteillness
thathascomeonsuddenlyandstrongly,andless
frequentdosesforaslowlydevelopingillness.Some
earacheswithveryseverelydistressedpatientsneed
theirremediesrepeatingeveryfiveminutes;ahead
injurymayneedtheremedyrepeatingeveryhalf-
hour;andaslowlydevelopingflumayneedaremedy
everyfourhoursorthreetimesaday.Thedosage
chart(page27)willhelpyoutodecidehowoftenyou
shouldgivetheremedyyouhaveselected. Prescribeuptosixpillsaccordingtotheurgencyof
thecase.Ifyouhavegivensixpillsandtherehasbeen
nochangewhatsoever,thenitisprobablythewrong
remedy. Onceyouseethatahomeopathicremedyhas
startedtowork-onceyounoticeadefinitereactionor
changeresultingfromtheremedy-thencontinue
withthesameremedybutgiveitlessoften(thatis,
increasethegapsbetweenthedoses)asthepatient
continuestoimprove. Oncethereisamarkedimprovement-onceastrong
positivereactionhasoccurred-itisessentialtostop
takingtheremedyaltogether.Thisistheabsolute
oppositeoftheinstructionsyoureceivewhentaking
orthodoxmedicines(forexample,antibiotics),where
itisoftennecessarytofinishthewholecourseofpills. Ahomeopathicremedyactsasatrigger,acatalyst- it
stimulatesthebodytobegintohealitself,andonce
thathashappenedthebody'sownhealingprocess
willtakeover.Insomecases,takinganothertablet
afterthisreactionhasoccurredcanactuallystopthe
remedyworkingandevenexaggeratethesymptoms
(see'Provings',page11),andconsequentlyyou
canbepersuadedintothinkingthatitwasapoor
prescription.WHATPOTENCY? Homeopathicremediescomeindifferentpotencies,as
wehaveseen(page13).The6X,6Candthe12Careall
safepotenciesforthehomeprescriber.The6Xand6C
arethemostwidelyavailable;theyarefineforfirst-aid
prescribingandarethebestpotenciestouseforless
seriouscomplaints. Ipersonallypreferthe12Cfor
first-aidasitisslightlystrongerthanthe6C.Ifyouare
orderingakitfromapharmacyyoucanorderthe
remediesinapotencyofyourchoice. Manypeoplestockremediesinthe30Cpotency-
thehighestofthelow-potencyrange.Asitisstronger
stillthanthe12C,fewerdosesareneeded.Ittendsto
workfasterandisusedformoreseriouscomplaints,
suchasbadburnsorheadinjurieswithconcussion. Isuggestthatfirstofallyoubecomefamiliarwith
the6X,6Cand12Cpotenciesinordertounderstand
howtheyworkbeforetryingthe30C. Dosageguidelines
•Stoponimprovement. •Startagainifthesamesymptomsreturn-i.e.repeat
asneeded. •Ifyouhavegivensixdosesandhavehadnore-
sponse,stopandreassessthecaseorseekadvice. •Changetheremedyifthesymptompicture
changes. •Ifthepatientisalreadyreceivinghomeopathic
treatment, ifpossibleconsultthehomeopathbefore
prescribing(unlessitisanemergency). ALWAYSSEEKPROFESSIONALHELPIFYOUR
SYMPTOMSRECURORDONOTIMPROVE. ASSESSINGTHERESPONSE
TOAREMEDY
Iliketothinkofahomeopathicremedyasapebble,
whichwhenthrownintoapondsimplygoes'plop'.It
istheripplesthatitcauseswithinthebodythatarethe
healingresponses.Thejoboftheprescriber istoget
thepillasclosetothemiddleofthepondaspossible. Ifyouhavegivensixdosesandhavehadnosignifi-
cantresponsethentheremedyyouhavechosenis
likelytobewrong.Youneedtoreassessthecaseand
checkyourrepertorising.Didyouhavemorethanone
remedytochoosefrom?Howdidyoumakeyour
choice?Checkyoursymptoms. Ifyouareconvinced
thatyourchoiceofremedywascorrect,thenpersevere
foranotherthreetosixdoses-unlessyourpatientis
seriously ill,inwhichcaseseekimmediatepro-
fessionalhelp. PRESCRIBING Antidotes •27
DegreeofSeriousnessDOSAGECHART
PotencyDosage
Veryserious
Symptomsneedimmediateattentionandareusually6C,12Cor30C
accompaniedbygreatpain-e.g.earache;headorback
injury;second-orthird-degreeburn;cystitis,etc. Serious
Symptomsneedhelpwithinabout24hoursandare6Cor12C
notnecessarilyaccompaniedbypain-e.g.bad
cough;abscess;foodpoisoning;vomiting,etc. Lessserious
Symptomscanwaitadayortwotobetreated-e.g.6Cor12C
sorethroat;flu;teething;chickenpox,etc. Notserious
Symptomsareusuallymildandneedlonger-term 6Xor6C
treatment-e.g.anaemia;exhaustion, etc.onedoseevery5-30
minutes
onedoseevery1-2hours
onedoseevery4-8hours
onedose3timesdailyfor
upto10days
STOPONIMPROVEMENT.REPEATASNEEDED
Havingreassessedthesymptompicture,youmay
decidetoselectanotherremedy.Thesameguidelines
applyagain.Giveuptosixdoses,accordingtothe
urgencyofthecase.Ifyoubecomeunsure,however, it
isbettertostopprescribing


',andpathosmeaning'suffering'.A
termcoinedbyHahnemann todescribeorthodox
medicineandtodistinguish itfromhomeopathy. AntidoteAnythingthatcounteractstheeffectof
ahomeopathicremedy,whichmayhamperor
preventtheremedyworking(seepage27). CasetakingTheinterviewinwhichinformation is
gatheredfromthepatient.Homeopathiccasetaking
isverythorough,asthespecificanddetailedsymp-
tomsexperiencedbythepatientareimportantin
leadingtotheprescription ofthecorrect
homeopathicremedy-
CentesimalThescaleofdilutionofsubstancesbased
ondilutingonepartinahundred(seepage13). ChronicillnessChronicdiseasedevelopsslowly
anddoesnotusuallyresolveitselfwithoutsomesort
ofhealingintervention. Itisusuallyaccompaniedby
ageneraldeterioration inhealth.Seepage14. CommonsymptomsSymptomsthatarecommonly
foundinaparticulardisease,forexamplespotsin
measlesorswollenglandsinmumps. ConstitutionAperson'soverallstateofhealth.This
includesinheritedtendencies,personalhistory,
lifestyle,environmental factorsandpastmedical
treatment. Constitutionaltreatmentaimstotreatthewhole
person,ratherthanthesymptomsalone.Insodoing,italsoenhancesthegenerallevelofhealth
ratherthanjustgettingridofthesymptoms. CureThehomeopathdefinescureasmorethanthe
disappearance ofthepainordiseaseitself.Itimplies
asenseofwellbeingonalllevels,includingthe
mentalandemotional,aswellasalastingphysical
improvement. DefencemechanismseeImmunity. DifferentiateTheartofdistinguishingbetween
remedieswheremorethanoneisindicated,tofind
the'similimum'ortheremedywhosepicturebest
fitsthatofthesickperson. Disease'Dis-ease'-adeparturefromournormal,
healthyselfthatlimitsourphysical,mentalor
emotionalexpression(seepage15). EmotionalsymptomsFeelingsormoods. GeneralsymptomsSymptomsthatmaybepresent
inanydisease,regardlessofwhatitis;forexample,
Aconiteisindicatedgenerallyforanycomplaint
thatcomesonsuddenlyandiscausedbygetting
chilled. HealingcrisisseeAggravation. Immunity issimplyourresistancetodisease.Itis
partlyinnate(inherited)andpartlyshapedbythe
liveswelead.Ourabilitytowardoffdiseaseis
determinedbythestrengthofourimmunesystem. InfinitesimaldoseseeMinimumdose. LawsofCurearetheprinciplesthatgovernthe
healingprocess.Theyaremostlyappropriateto
constitutionaltreatmentandaredescribedon
page15. MateriaMedicaAcollectionofhomeopathicrem-
edypictures,givingdetailedindicationsfortheir
uses(seepa,ge12). MentalsymptomsThinkingprocesses,memory,
concentration, etc. MiasmAblocktohealth,usuallyleftbyadisease. Thiscanbeinheritedoracquiredandisanobstacle
tocure(seepages14-15). A
248•Minimumdose GLOSSARY
MinimumdoseThepotentisedsubstance,which
stimulateshealingwithoutsideeffects. MothertinctureseeTincture
OrthodoxmedicineseeAllopathy
ParticularsymptomsSymptomsrelatedtopartsof
thebody,forexampleapaininthekneeora
headache. PlaceboAnunmedicated pillthathasnoactiveeffect
(seepage18). PolycrestAremedywhichhasproducedawide
rangeofsymptomsintheprovingsandcanthere-
foretreatawiderangeofproblems. Potencydenotesthestrengthoftheremedyaccord-
ingtothenumberoftimesithasbeendilutedand
succussed(seepages12-13). PotentisationTheprocesswherebysubstancesare
preparedhomeopathicallybyrepeateddilutionand
succussion(seepage13). ProvingThetestingofasubstanceonhealthyvolun-
teerstodiscoverthesymptoms itiscapableof
producing(andthereforeabletocure). RemedyThetermforahomeopathicmedicine. RemedypictureThejigsawofsymptomsthatarem-
edyisknowntoproduce,includingmentaland
emotional,generalandphysicalsymptoms. Itisthis
totalityofsymptomsthatiscalledtheremedy
picture. RepertoriseTolookupsymptomsintheRepertory
tofindwhichremedy(orremedies) iscommonto
thepresentingsymptoms. RepertoryAnindexofsymptoms(based'onthe
MateriaMedica)withalistofremediesindicatedfor
eachparticularsymptom. SaclacSaccharinlactose,thesugarandmilkbaseof
homeopathictablets(seepage25). SimilimumThesimilimum istheremedythat
matchesthesymptompictureofthepatientmost
closely.BasedonthelawSimiliasimilibuscurentur
('Letlikebecuredwithlike'),theprinciplestates
thatasubstanceiscapableofcuringasickpersonof
thesamesymptoms itiscapableofproducingina
healthyperson.SpecificremediesRemediesthataregivenforapar-
ticularsymptomordiseasewithouttakingthewhole
personintoaccount,forexampleArnicaforbruises
andHypericumforcrushedfingers. StressAnythingthatproducesmental,emotional
orphysicalstrainortension.Stressitselfmaybe
mental,emotionalorphysical(seepage201). SuccussionTheprocessofvigorousshakingthat
accompaniesdilutionduringthepreparationofa
homeopathicremedy. SuppressionThedrivinginwardofdisease(s),so
thatapersonexperiencesmoreserioussymptoms
thanthoseoriginallypresented,andthereisa
generaldeterioration inhealth. Susceptibility Vulnerability todisease(seealso
Immunity). SymptompictureThewholerange(ortotality)of
symptomsexperiencedbyapersonthatemerges
duringthecasetaking.Thesymptompictureis
matchedtoaremedypicturewiththesameor
similarsymptoms. SymptomAnychangeinthebody'sfunctioningon
amental,emotionalorphysicallevel.Usually
associatedeitherwithaparticulardiseaseora
specificstress. TinctureAsolutionofasubstanceinalcohol;itisnot
succussedbutisusedasthestartingmaterialfor
allhomeopathically preparedremedies.Some
pharmacies callthesemothertinctures. TriturationTheprocessofgrindinganinsoluble
substancewith'saclac'inordertorenderitsoluble. UncommonsymptomsSymptomswhichseemodd
orunusual,and,becauseofthis,pointclearlytoa
particularremedy.Forexample,lackofpainwhere
itisexpectedwouldpointtoOpium.Ahighfever
withoutsweatingmaypointtoBelladonna. VitalforceAtermusedbyHahnemanntodescribe
theenergythatanimatesalllivingbeings.Itisthe
vitalforcethatisstimulatedbythepotentisedrem-
edytoenablethesickpersontocurehimorherself
(seepage14). FIRST-AIDKITS
Remedies1-12areforaccidentsandinjuries;theyare
remediesthatyoumayneedurgentlyandwouldneed
tohavetohandratherthanwaitingforthemtoarrive
bypost.Thenexttwelveareforcoughs,coldsandflus
andarevaluabletohaveinyourkit.Otherremedies
canbeordered,whenyouneedthem,bytelephone,to
arrivethenextday. 1Aconite
2Apis
3Arnica
4Calendula
5Cantharis
6Heparsulphuricum
7Hypericum
8Ledum
9Rhustoxicodendron
10Ruta
11Silica
12Staphysagria
13Arsenicum
14Belladonna
15Bryonia
16Chamomilla
17Eupatoriumperfoliatum
18Gelsemium
19Magnesiaphosphorica
20Mercuriussolubilis
21Natrummuriaticum
22Nuxvomica
23Pulsatilla
24Sulphur
Isuggestthatyoumakearoughlistofthecomplaints
youwishtobeabletotreatathome/self-prescribe on
andmakeupyourkitaccordingly.Forexample,ifyou
areasinglepersonwhotravelsfrequentlytoexotic
placesthenremediesforaccidentsandinjuriesaswell
asstomachupsetswillbepriorities.Youmayalso
needtravelsicknessremediesifyouareasufferer,andsoon.If,however,youareamotherofsmallchildren
theninadditiontoaccidentsandinjuriesyoumayalso
chooseremediesforburns,teething,cough


. Get Moving. Get the basin
and the towels and the clay for washing
and let’s go to the baths. ”
Sunqur immediately collected what was needed,
and they set out side by side along the road. As they passed the mosque, the call to prayer sounded. Sunqur loved his five-times prayer. “Please, master,
rest on this bench for a while that I may recite sura 98,
which begins,
“You who treat your slave with kindness. ’”
The master sat on the bench outside while Sunqur went in. When prayers were over, and the priest and all the worshipers
167
WAYNE W. DYER
had left, still Sungqur remained inside. The master waited
and waited. Finally he yelled into the mosque,
“Sunqur,,
why don’t you come out. ”
“T can’t. This clever one
won’t let me. Have a little more patience. I hear you out there. ”
Seven times the master waited,
and then shouted. Sunqur’s reply was always the same,
“Not yet. He won’t let me come out yet. ”
“But there’s no one
in there but you. Everyone else has left. Who makes you sit still so long. ”
“The one who keeps me in here is the one
who keeps you out there. The same who will not let you in will not let me out. ”
The ocean will not allow its fish out of itself. Nor does it let land animals in
where the subtle and delicate fish move. The land creatures lumber along on the ground. No cleverness can change this. There’s only one
opener for the lock of these matters. Forget your figuring. Forget your self. Listen to your Friend. When you become totally obedient to that one,
you'll be free. May you always swim in the ocean of abundance while manifesting
your own divine destiny. Listen to your friend. 168
A Summary of the Nine Principles
I would like you to see all nine principles in the same place so that you
can refer to them often as well as see how they comprise a step-by-
step program for implementing a spiritual manifestation awareness
for yourself. Each principle flows to the next, and if you apply them in
this sequential manner, I can guarantee that you will begin to view
yourself as an absolute miracle, an individual who is connected to the
universal all-pervading spirit in such a firm manner that you know
you are a co-creator of your own life and all that is attracted into it. THE NINE PRINCIPLES
ONE
Becoming Aware of Your Highest Self
This awareness helps you to view yourself as more than merely a
physical creation, which leads to. 169
WAYNE W. DYER
Two
Trusting Yourself Is Trusting the Wisdom, That Created You
This principle establishes you as one and the same with the universal
God force, which leads to. THREE
You Are Not an Organism in an Environment: You Are an
Environorganism
This principle establishes that there is no separation between you
and anything else outside you in the material world, which leads
On ies
Four
You Can Attract to Yourself What You Desire
This principle establishes your power to attract that which you are
already connected to, which leads to. FIVE
Honoring Your Worthiness to Recéive
This principle affirms that you are worthy of all that is attracted to
your life, which leads to. SIx
Connecting to the Divine Source with Unconditional Love
This principle creates an awareness of the significance of accepting
your manifestations with absolute love, which leads to. 170
Manifest Your Destiny
SEVEN
Meditating to the Sound of Creation
This principle gives you the tools for vibrating yourself to the very
sounds that are in the world of creation. These are the tools for
attracting and manifesting, which lead to. EIGHT
Patiently Detach from the Outcome
This principle emphasizes the need for removing demands and
becoming infinitely patient, which leads to. NINE
Reacting to Your Manifestations with Gratitude and Generosity
This principle teaches the value of taming the ego and being thankful
and in service to others with your manifestations. 171
= ;
Dr. WAYNE W. DYER is the author of eleven books
| and has a doctorate in counseling psychology. He
lectures across the country to groups numbering in
the thousands and appears regularly on radio and
television. He lives with his family in southern Florida. Jacket design by Suzanne Noli
Jacket photograph © by Tina West/Graphistock
Author photograph © by Marybeth J. Hamberger
HarperCollinsPublishers “ http://www. -harpercollins. com
[Also available on cassette from HarperAudio |
be
MANIFEST YOUR OWN DESTINY TO GET
EVERYTHING YOU WANT. BING WAYNE W. DYER’S |
ASTONISHING NINE SPIRITUAL PRINCIPLES. ; > bm
ieee ee oe
Are the decisions and actions in your life controlled by your ego. Do you have an
ever-present need to defend yourself. See The First Principle. Do you inherently trust yourself and your decisions. Are you weighed down with
troubles or unresolved issues in your life. See The Second Principle. Do you feel out of touch with your environment. Are your days more often out of
* synch than in. See The Third Principle. =~
Do you have limits in your life that prevent you from making changes or achieving
your highest goals. See The Fourth Principle. Do you love what you do, and do what you love in life. Are you constrained by
feelings of unworthiness. See The Fifth Principle. Is your day filled with high energy and the feeling that “everything is going my way”. Or do you experience frustration or anger. See The Sixth Principle. How would your life change after learning to attract what you want—peace or love,
job advancement or monetary fortune. See The Seventh Principle. Do you believe that the universe operates randomly. Are you impatient sping for
good things to happen. See The Eighth Principle. F
Do you complain, find fault, or take for granted more often than you appreciate your
life. See The Ninth Principle. ‘
US $23. 00 / $32. 50 CAN eS % ISBN O-Ob-017528-1 e
9°780060"175283
a
4 «

        Section summary:

Note:
In conclusion,
please summarize (approx. 300-word) report. **Principle Eight:** Patient
Detachment & Non-judgement - **Reiterate**

•   Review Chapter "How Banishing [D]ebunkling"
    • Remove doubts. * Don't worry 'bout outcomes;
                Expectancy

Summary Report :

Wayne Dyer shares insights regarding Spiritual Manifestatiion's Final Step,

         Reactionary Behavior vs., Spirituality)

Title Text :

          Wayne Dyre presents additional wisdom concerning Spiritual Manifestation's Ultimate Goal;

               Reactivity VS Spiritual Awareness). //      \
                  \/
\*

// \\
```

Accurate Summaries (Approximately)
```markdown
Section IX summarizes Dr.'s discussion highlighting spirituality-based methods for fulfilling wishes/dreams effectively. Key points include:

(8. ) Patience + Inner Knowing = Success

·     Set aside concerns
    · Always Focus On Positive Energy. These guidelines aim towards embracing Universal Intelligence/God Force. Your Mindset Must Reflect Infinite Possibility

If unsuccessful attempts hinder progress, stay steadfast. Believe Whole-heartedly,
no failures, solely based upon your perception. \r\n"

Let Me Explain:\*\*
**
Final Thoughts**: Here lies critical knowledge shared throughout chapters addressing ultimate goal of transforming individuals' perspectives/spiritual growth. References
--------------

https://books. google. co. id/books. id=dQz5GAAQBAAAA&pg=
PA1353#v. onepage&q=simultaneously%20create,%27so-%28since,-there-is-no-timetodate-and-these-have-be-
got-through-it-because-the-universal-intelligence-working-in-collaborative-cooperation-with-your-desired-outcomes': So,you-can-manifest-"-way-

URL:http:\\\\\\\\ https:\/\/manifes
=====

Reference URL=https:///http:/\\\Www. /harpepcolls\/publicdomain<\/html>
HTTP Status Code HTTP/http::status-code/
200 OK

Response Headers Content-Type"text/html\r"; charset="UTF-E"
\r">Date:
SUN Jan~16~~2020~/10~~12:24 GMT+0700.
 </spa><br>>/rtl/>
/r/t/human rights/copyright laws/>,/title/Wayne-D-Ye-r/Spiritua-Man-i-festation/, <meta name\".<|eot_id|><|begin_of_text|>
Q: What is the key to manifesting your desires, according to the author?,
A: Trust in yourself and the divine energy of the universe.
Q: What is the author's advice for dealing with obstacles in the manifestation process?,
A: View them as lessons and not as indications of failure, and remember that the universe operates at its own pace.
Q: What is the author's perspective on the nature of the universe and its energy?,
A: The universe is infinite, abundant, and everywhere, and it does not discriminate or operate on a good/bad, right/wrong basis.
Q: What is the author's advice


herbal medicine today, goldthread was once highly
valued. In a book recounting his travels in North
America, published in 1779, Jonathan Carver states
that the plant “was greatly esteemed both by the
Indians and the colonists as a remedy for any
soreness in the mouth.” The Montagnais used
a decoction of the root for problems associated
with the mouth, lips, and eyes. The Menominee
used the plant as a gargle for children’s throat problems and also to treat ulcers and tumors
in the mouth. Medicinal Actions & Uses  A strongly bitter
tonic, goldthread has been prescribed in the North
American tradition principally for indigestion and
stomach weakness, though it has also come under
consideration as a treatment for peptic ulcers, and
has been applied as a wash for vaginal yeast
infection. Goldthread has been used as a
mouthwash, gargle, or lotion for mouth ulcers,
sore lips, and throats. The herb’s constituents (and
to some degree its actions) are similar to those of
goldenseal ( Hydrastis canadensis, p. 105) and it has
been used as a substitute for this herb. Related Species  Huang lian (C. chinensis,
preceding entry)  is a close relative that has
similar actions. QCautions  Use only under professional
supervision. Do not take during pregnancy. Coriander  was used as a digestive aid and a treatment for
measles in 6th-century China. Habitat & Cultivation  Native to southern
Europe and western Asia, the herb is cultivated
throughout the world. The seeds are gathered
ripe in late summer. Parts Used  Seeds, essential oil, leaves. Constituents  Coriander contains up to
1.5% volatile oil, consisting mainly of delta-linalool
(at around 70%), alpha-pinene and terpinine. It
also contains flavonoids, coumarins, phthalides,
and phenolic acids.Coriandrum sativum  (Apiaceae)
Coriander,
Cilantro
Description  Strongly aromatic annual growing
to 20 in (50 cm). Has finely cut upper leaves
(known as cilantro), small white or pink flowers,
and rounded seeds (coriander) in beige seed coats. Copaifera spp. (Fabaceae)
Copaiba
Description  Evergreen trees growing to
59 ft (18 m). Have compound leaves and small
yellow flowers. Habitat & Cultivation  Copaiba is native to
tropical South America, and also found in southern
Africa. Oleoresin, a blend of volatile oil and resin
often also referred to as copaiba, is obtained by
drilling holes in the trunk. Part Used  Oleoresin. Constituents  The oleoresin contains a volatile
oil (30–90%), which in turn contains alpha- and beta-
caryophyllene, sesquiterpenes, resins, and
terpenic acids. History & Folklore  Copaiba was used by
native Brazilians long before the arrival of
Europeans. In 1625, the Portuguese monk Manoel
Tristaon observed that it was employed to heal
wounds and remove scars. Medicinal Actions & Uses  Antiseptic,
diuretic, and stimulant, copaiba is still used
extensively in Brazil. Chiefly employed to counter
mucus in the chest and genitourinary system, it
irritates the mucous membranes and promotes
the coughing up of mucus. A solution or tincture
of copaiba may be taken for bronchitis, chronic
cystitis, diarrhea, and hemorrhoids. Eczema
and other skin diseases reportedly benefit
from its application. Related Species  Several of the 40 Copaifera
species yield a medicinal oleoresin. QCaution  Copaiba is toxic in overdose. Use
only under professional supervision. US_180-201_Brassica_dictamnus.indd   195 26/02/16   12:47 pm
196History & Folklore  Coriander has been used
throughout Asia, northern Africa, and Europe for
well over 2,000 years. It is listed in the Ebers papyrus (dating to about 1500 bce), and apparently was much employed in ancient Egypt. The herb reached China during the Han Dynasty (202 bce–220 ce). Pliny (23–79 ce) describes its use “for spreading sores … diseased testes, burns, carbuncles, and sore ears, fluxes of the eyes, too, if woman’s milk be added.”
Medicinal Actions & Uses  Coriander is
more often used as a spice than as a medicine. Nevertheless, an infusion of the herb is a gentle remedy for flatulence, bloating, and cramps. It settles spasms within the gut and counters the effects of nervous tension. Coriander is also chewed to sweeten the breath, especially after consumption of garlic (Allium sativum, p. 59). Coriander seed has been used as an expectorant to treat coughs and bronchitis, and in traditional Middle Eastern medicine it is taken to calm  anxiety and aid sleep. The ground seed is  applied externally as a rub for rheumatic pain. In Europe, it has traditionally been thought  to possess aphrodisiac properties. Caution  Do not take coriander essential
oil internally.Cornus offiC inalisother medicinal plantsand the bark of common dogwood (C. sanguinea)
are used as astringents and to relieve fever. The American boxwood (C. florida) was used by
Native Americans as a fever remedy. Crithmum maritimum (Apiaceae)Croton spp. (Euphorbiacea)
Dragon’s Blood,
Sangre de Drago
Description  Fast-growing tree reaching 49 ft
(15 m) in height. It has large, heart-shaped leaves
and greenish-white flowers. Habitat & Cultivation  Dragon’s blood
is a rainforest tree native to northwestern Amazonia (from Bolivia to Colombia), preferring riverbanks and sites with disturbed soil. It is cultivated by the indigenous peoples there as  an environmentally sustainable crop. Parts Used  Latex, sap, resin (fresh or dried), bark. Constituents  Key constituents within dragon’s
blood include proanthocyanidins, mono- and diterpenes, an alkaloid (taspine), and a lignan (dimethylcedrusine). Many constituents, notably taspine and dimethyldedrusine, have potent  anti-inflammatory and wound healing properties. T aspine also has cancer-fighting and antiviral activity. History & Folklore  Dragon’s blood derives its
name from the deep red sap or latex that oozes from the tree when the bark is cut. A prized rainforest medicine, the latex is applied to wounds, fractures, skin infections, and insect bites. Internally,
it is taken to treat diarrhea and dysentery,
stomach ulcers, viral infections, and as a vaginal bath before and following childbirth. The first
written record of its use was in 1653 (Bernabe
Cobo, Historia del Nuevo Mundo). Medicinal Actions & Uses  Dragon’s blood is
a first-rate wound healer and has been described as a “liquid bandage.” Tissue healing and repair is strongly stimulated, while the chances of infection developing in open wounds and sores is minimized due to the marked antiseptic action of the latex and its ability to seal off the wound from the open air. The latex (fresh or dried) is a key remedy for herpes, including shingles and genital herpes, and fungal skin infections. T aken internally, it helps to treat and prevent gastrointestinal infection and peptic ulcers, and to control diarrhea in conditions such as ulcerative colitis. A patent U.S. medicine (Crofelemer) derived from dragon’s blood is licensed for the treatment of chronic diarrhea, typically in patients with HIV. Related Species  C. lecheri is most commonly
used to make dragon’s blood, although similar Croton species grow in Central America. C. flavens (Y ellow balsam), a traditional Mayan and Aztec remedy, is used for fever and infections, and as a wound salve. Dragon trees, such as the Socotra dragon tree (Dracaena cinnabari), are desert trees and unrelated to dragon’s blood, though some also produce a red latex. Caution  Can permanently stain clothing. Sea fennel is rich in vitamin C and minerals.Sea Fennel,
Samphire
Description  Maritime herb growing to a height
of 2 ft (60 cm). Has long, succulent, bright green
leaves and clusters of small yellowish-green flowers. Habitat & Cultivation  Sea fennel grows on
the Atlantic, Mediterranean, and Black Sea coasts of
Europe and Asia Minor. It is found on rocks and cliffs close to the sea, and gathered in early summer. Parts Used  Aerial parts. Constituents  Sea fennel contains a volatile oil,
pectin, vitamins (especially vitamin C), and minerals. History & Folklore  A much-valued herb in
the past, sea fennel fell into disfavor but is slowly becoming popular again as a vegetable, either pickled or eaten fresh. The English herbalist John Gerard described it in 1597 as “


 19, 47, 76
gou teng 280
gout 313
grains of paradise 45
grape jasmine 205
grape vine 15, 81, 283
gravel root 48, 209
great lobelia 110
greater burnet 266
greater celandine 187–88
greater dodder 198
greater galangal 61
greater knapweed 186
greater periwinkle 282
green chiretta 167
green tangerine 124
Grieve, Mrs. (herbalist) 163, 167, 172,
243, 246–47
Grindelia, G. camporum  syn. G. robusta
var. rigida  209, 218
G. squarrosa  218
ground ivy 216–17
ground pine 163
growing medicinal plants 286–87
propagation 287
Guaiacum, G. coulteri  218
G. officinale  23, 218
G. sanctum  218
guapi bark 218
guar gum 198
guarana 53, 245
Guarea, G. guara  218
G. rusbyi syn. G. guidonia  218
guayacan 218
guelder rose 150
guggul 85, 193
gui zhi  41
gully gum 207
gum problems  306
gumplant 209, 218
gurmar 218–19
gymnema 218–19
Gymnema sylvestre  218–19
gynecological problems see fertility
problems; menopausal problems;
reproductive & menstrual problems
H
hemorrhoids  302, 317
Hahnemann, Samuel 80
hai zao 267
haldi (turmeric) 90
hallucinogenic herbs 115, 130
Native American 49
shamanistic 18–19
South American 18, 53
Hamamelis virginiana  13, 50, 102
hangover  309hare’s ear root 72
haricot bean 246–47
harmala 245
“harmony” herbs 71
haronga 219
Haronga madagascariensis  218
Harpagophytum procumbens  44, 103
hartstongue 268
harvesting herbs 288
Harvey, William 25
hawthorn 15, 31, 35, 47, 87
hay fever  300
he shou wu  124
headaches  309
biliousness and 309
during pregnancy 317
infants & children 318
nausea with 306
sinus 312
stress-related 308
see also  migraine
heart, effect of herbs 13
see also circulation; circulatory problems
heartburn 317
heartsease 35, 281–82
heather 181
Hedeoma pulegoides  235
Hedera helix 219
hei zhi ma  (sesame) 269–70
Helen of Troy 107
Helianthus annuus  49, 107
Helleborus niger  218
hellweed 198
helonias 51, 186–87
hemlock 194, 215
hemlock spruce 278
hemp agrimony 208
henbane 69, 221–22
henna 227
hepatic herbs, action of 13
herb gardens 286–87
herb robert 120, 216
herba benedicta  (avens) 216
herba militaris  (yarrow) 56
herbal medicine, benefits of 10
development of 18–53
outlawed 27, 28, 34, 51
herbal practitioners 336
professional training 336
herbal remedies/treatments, making
290–97
baths & skin washes 297
capsules & powders 292
compresses & lotions 296
creams 296
decoctions 291
equipment 290
essential oils 297
gargles & mouthwashes 297
infused oils 294
infusions 291
juices 297
macerations 297
ointments 295
pessaries & suppositories 297
poultices 295
safety 55, 290, 298
side effects 10, 298
steam inhalations 297
storage 290
syrups 293
tinctures 292, 293
tonic wines 293
weights & measures 290
herbal wines 293Herball, The (Gerard) see Gerard, John
herbals 20, 22, 24, 33–34
herbe au dragon (tarragon) 173
Herniaria glabra 171, 219
hibiscus 219–20
Hibiscus sabdariffa  219–20
hiccups  307
Hieracium pilosella  syn. Pilosella officinarum
220
hijiki 267
Hildegard of Bingen 22, 61, 185, 266, 275
Himalayan silver birch 178
Hindu sacred plants 18
Hippocrates 19, 20, 21, 24, 25, 32, 277
Hippophae rhamnoides  16, 220
holism 29, 30, 34, 37
see also  Ayurvedic medicine
hollyhock 165, 221
holy basil 37, 116, 286
holy thistle 137, 191
holy weed (yerba santa) 205
homeopathy 80
homeostasis 12
honeysuckle 229–30
hong hua (safflower) 42, 183
hoodia 220
Hoodia, H. currori  44
H. gordonii 220
hops 16, 33, 104
Hordeum vulgare  220–21
hormonally active herbs, action of 13
horse chestnut 15, 58
horsemint 236
horseradish 171–72
horsetail 13, 16, 136, 205
hot flashes 316
hou po  40, 232
houseleek 269
huai niu xi  (chaff flower) 159
huang bai  247
huang lian  43, 195
huang qi (astragalus) 68
huang quin (Baical skullcap) 134
Humulus lupulus 16, 33, 104
Hungarian pepper 74
huo ma ren (marijuana) 182
huo xiang 42, 161
Hydrangea aborescens  221
Hydrastis canadensis  27, 47, 49, 51,
105, 178
Hydrocotyle vulgaris  76
Hygrophila, H. guayensis  221
H. spinosa 221
Hyoscyamus, H. muticus  222
H. niger 69, 221–22
hyperactivity 308
Hypericum perforatum  30, 31, 32, 51, 79,
106, 286, 298
hyssop 33, 222
Hyssopus officinalis  33, 222
I
Ibn Cordoba 21
Ibn El Beitar 44
iboga 44–45
Iceland moss 186
Ilex, I. guayusa  222
I. paraguariensis  syn. I. paraguensis  222
Illicium verum  222–23
immune system, effect of herbs 12, 13
Imperatoria ostruthium  syn. Peucedanum
ostruthium 223
impotence & premature ejaculation  316
Inca wheat 165Indian asparagus 174
Indian berry 167
Indian borage 84
Indian coral tree 206
Indian corn 154
“Indian ginseng” (withania) 152
Indian gooseberry 31, 204
Indian lobelia 279
Indian mallow 158
Indian medicine 19, 20, 21, 36–39
 see also  A yurvedic medicine
Indian mulberry 237
Indian olibanum 179
Indian pennywort 76
Indian snakeroot 261
Indian tobacco 110
Indian turnip 171
indigestion  307
infants & children  299, 318
influenza  see flu
infused oils 294
infusions 291, 299
inhalations see steam inhalations
insecticides/insect repellents 66, 70,
97, 108
insomnia  309, 313, 317, 318
intoxicant herbs, African 45