. A man who loves his wife does not do anything unloving or
unkind in word, manner, or action. Love is what love does. 14. In marital problems, always seek expert advice. You would no t
go to a carpenter to pull a tooth; neither should you discuss your
marriage problems with relatives or friends. You should go to a
trained person for counsel. 15. Never try to make your wife or husband over. These at-tempts
are always foolish and tend to destroy the pride and self-est eem of the
other. Moreover, it arouses a spirit of resentment that prove s fatal to
the marriage bond. Cease trying to make the other a second edit ion of
yourself. 16. Pray together and you will stay together. Scientific prayer sol ves
all problems. Mentally picture your wife as she ought to be, j oyous,
happy, healthy, and beautiful. See your hus-band, as he ought to be,
strong, powerful, loving, harmoni-ous, and kind. Maintain this mental
picture, and you will experience the marriage made in heave n, which
is harmony and peace. 157  15
Your Subconscious Mind and Your
Happiness
William James, father of American psychology, said that the
greatest discovery of the nineteenth century was not in the realm of
physical science. The greatest discovery was the power of the subconscious touc hed
by faith. In every human being is that limitless reservoir of power, which can
overcome any prob-lem in the world. True and lasting happiness wi ll
come into your life the day you get the clear realization that  you can
overcome any weak-ness—the day you realize that your subconsciou s
can solve your problems, heal your body, and prosper you beyond
your fondest dream. You might have felt very happy when your child was born, when
you got married, when you graduated from college, or when you won
a great victory or a prize. You might have been very happy wh en you
became engaged to the loveliest girl or the most handsome m an. You
could go on and list innumerable ex-periences, which have made you
happy. However, no matter how marvelous these experiences are, they
do not give real lasting happiness—they are transitory. The Book of Proverbs gives the answer: Whosoever trusteth in the
Lord, happy is he. When you trust in the Lord (the power and wisdom
of your subconscious mind) to lead, guide, govern, and direct all y our
ways, you will become poised, serene, and relaxed. As you radi ate
love, peace, and good will to all, you are really building a
superstructure of happiness for all the days of your life. • You must choose happiness
Happiness is a state of mind. There is a phrase in the Bib le which
says, Choose ye this day whom ye will serve. You have the freedom to
 158  choose happiness. This may seem extraordinarily simple, and it i s.
Perhaps this is why people stumble over the way to happiness; th ey do
not see the simplicity of the key to happiness. The great t hings of life
are simple, dynamic, and creative. They produce well-being a nd
happiness. St. Paul reveals to you how you can think your way into a life of
dynamic power and happiness in these words: Finally, brethren,
whatsoever things are true, whatsoever things are honest, whatsoeve r
things are just, whatsoever things are pure, whatsoever th ings are
lovely, whatsoever things are of good re-port; if there be  any virtue,
and if there be any praise, think on these things. PHIL. 4:8. • How to choose happiness
Begin now to choose happiness. This is how you do it: When you
open your eyes in the morning, say to yourself, “Divine order tak es
charge of my life today and every day. All things work toge ther for
good for me today. This is a new and wonderful day for me. There will never be another
day like this one. I am divinely guided all day long, and whatever  I do
will prosper. Divine love surrounds me, enfolds me, and enwraps m e,
and I go forth in peace. Whenever my attention wanders away from
that which is good and constructive, I will imme-diately bring  it back
to the contemplation of that which is lovely and of good report. I am a
spiritual and mental magnet attracting to myself all things, which bles s
and prosper me. I am going to be a wonderful success in all my
undertakings to-day. I am definitely going to be happy all day long.”
Start each day in this manner; then you will be choosing happine ss,
and you will be a radiant joyous person. • He made it a habit to be happy
A number of years ago, I stayed for about a week in a farme r's
house in Connemarra on the west coast of Ireland. He seemed to be
always singing and whistling and was full of humor. 159  I asked him the secret of his happiness, and his reply was: “ It is a
habit of mine to be happy. Every morning when I awaken and every
night before I go to sleep, I bless my family, the crops, the cattle, and I
thank God for the wonderful harvest.”
This farmer had made a practice of this for over forty ye ars. As you
know, thoughts repeated regularly and systemati-cally sink into t he
subconscious mind and become habitual. He discovered that
happiness is a habit. • You must desire to be happy
There is one very important point about being happy. You must
sincerely desire to be happy. There are people who have been
depressed, dejected, and unhappy so long that was they suddenly
made happy by some wonderful, good, joyous news, they would
actually be like the woman who said to me, “It is wrong to be  so
happy!” They have been so accustomed to the old mental patterns  that
they do not feel at home being happy! They long for the former,
depressed, unhappy state. I knew a woman in England who had rheumatism for many years. She would pat herself on the knee and say, “My rheuma-tism is ba d
today. I cannot go out. My rheumatism keeps me miserable.”
This dear elderly lady got a lot of attention from her son, daug hter,
and the neighbors. She really wanted her rheumatism. She enjoye d her
“misery” as she called it. This woman did not really want to be happy. I suggested a curative procedure to her. I wrote down some bibli cal
verses and told her that if she gave attention to these truths, her ment al
attitude would undoubtedly change and would result in her faith and
confidence in being restored to health. She was not interested. T here
seems to be a peculiar, mental, morbid streak in many peop le,
whereby they seem to enjoy being miserable and sad. • Why choose unhappiness? Many people choose unhappiness by entertaining these ideas:
“Today is a black day; everything is going to go wrong.”
 160  ³I am not going to succeed.” “Everyone is against me.” “Business is
bad, and it is going to get worse.” “I'm always late.” “I nev er get the
breaks.” “He can, but I can't.” If you have this attitude of m ind the
first thing in the morning, you will attract all these experienc es to you,
and you will be very unhappy. Begin to realize that the world you live in is determined larg ely by
what goes on in your mind. Marcus Aurelius, the great Roman
philosopher and sage, said, “A man's life is what his thoughts  make of
it.” Emerson, America's foremost philosopher, said, “A ma n is what
he thinks all day long.” The thoughts you habitually entertain in your
mind have the tendency to actualize themselves in physical conditions. Make certain you do not indulge in negative thoughts, de-featist
thoughts, or unkind, depressing thoughts. Recall fre-quently to your
mind that you can experience nothing outside your own mentality. • If I had a million dollars, I would be happy
I have visited many men in mental institutions who were
millionaires, but they insisted they were penniless and des titute. They
were incarcerated because of psychotic, paranoid, and manic-
depressive tendencies. Wealth in and of itself will not make  you
happy. On the other hand, it is not a deterrent to happiness. Today,
there are many people trying to buy hap-piness through the p urchase
of radios, television sets, automo-biles, a home in the count ry, a
private yacht, and a swimming pool, but happiness cannot be
purchased or procured in that way. The kingdom of happiness is in your thought and feeling. Too many
people have the idea that it takes something artificial  to produce
happiness. Some say, “If I were elected mayor, made president of the
organization, promoted to general manager of the corporation, I would
be happy.”
The truth is that happiness is a mental and spiritual state. None of
these positions mentioned will necessarily bequeath happiness. Y our


 classify together heart disease and apoplexy. When we add together the deaths as given in the records, of apoplexy and heart disease, we find that they are far
greater in number than any other kind of disease. Even in children rheumatic heart is
very common, and the rheumatic hearts of children result in the heart deaths of young
and middle aged adults. It was formerly thought that the blood stream was an absolutely sterile area. Now we
know that different degrees of blood-stream infection is not at all uncommon. The
person who has an acute cold has showers of germs invading his blood stream. Typhoid
germs are found in the blood stream in the first week or ten days in that disease. A
person with diseased tonsils or gums, abscessed teeth, or other foci of infection in the
body has occasional showers of microorganisms in the blood which come from these foci. The person who harbors chronic infection in any form has an infected blood stream
from time to time. The infected blood stream may produce thickening or hardening of
the valves of the heart. It produces thickening and hardening of arteries. It eventually results in interference with nerve function. Such interference with nerve function may
produce the diseases of the heart which are known as disturbances of rhythm (fibrillation, etc.<|eot_id|><|begin_of_text|>
Q: What are the main sources of vitamins and minerals in the diet?,
A: The main sources of vitamins and minerals are wheat germ, liver, heart, kidney, and muscle meats, yeast, and animal and vegetable foods.
Q: What is the primary cause of heart disease?,
A: According to the text, heart disease is caused by a deficiency in vitamins and minerals, which leads to a decrease in resistance against infection.
Q: What is the relationship between diet and the development of certain diseases?,
A: The text states that diet deficiencies can lead to a range of diseases, including pellagra, arthritis, and heart disease.
Q: What is the main cause of cancer?,
A: According to the text, cancer is caused by the invasion of microorganisms in areas of the body that have been previously infected, which is often caused by a deficiency in vitamins and minerals.
Q: What is the key to preventing cancer?,
A: The text emphasizes the importance of proper nutrition and the need to eliminate areas of chronic infection in the body to prevent cancer.<|eot_id|><|begin_of_text|>Other physicians have noted
that the patient who has ceased to respond and whose blood pictures does not get back
to normal will be much better and will recover something approaching a normal blood picture does not get back to normal will be much the average internist and the average
general physician are concerned, here the ma tter rests in a fog. The main group believe
in giving iron alone. One group is sold on the idea of giving iron with vitamin B. Another group believes that the best results are obtained by giving the iron with vitamin
C. Apparently on none has the true situation dawned that these patients who are deficient in iron are deficient in all the vita mins and also in the minerals calcium and
iodine. [Editorial note from soilandhealth.org: there is an incomprehensibility about this paragraph which does not seem resolvable. Obviously there was a major,
overlooked typographical error here.] An examination of the food intake of anemic persons will disclose the fact that the
sick person has been living on a diet which is largely composed of devitaminized and
devitalized carbohydrates, and this has cut down in his diet not only iron, but all
vitamins, calcium, iodine, and the trace minerals. The person suffering with pernicious anemia has very much the same kind of an
etiology. In his case the deficiency is a multiple deficiency, but by some freak the thing
in which he is most deficient is the so-called extrinsic factor which has to do with the
manufacture of red corpuscles, and which may be had in its greatest concentration in
liver. As an example of the failure to evaluate properly the causative factors in the anemias
among presumably well informed physicians, a certain faculty meeting may be cited. This was a meeting of the faculty of one of the class A medical colleges. The subject for
discussion at this meeting was the Iron Anemias. Specialists in internal medicine,
surgeons, neurologists, general practitioners, and pathologists joined in the discussion,
which continued over two hours. During the whole evening, not one word was said about the needs of the patient suffering with secondary anemia for any other therapeutic
item except iron. The discussion took up matter s concerning what preparations of iron
should be used; what dosage should be used; how the dose should be given (by mouth
or hypodermically), and the economic side of the question--which kind of iron was best
and cheapest for the patient. This kind of iron treatment for secondary anemia was in practical use in the Hospital
connected with this medical school. Treating such patients with iron alone would, of course, only temporarily restore the patient to some degree of improvement. In many
cases it would do no good whatever. In no case would it give the optimum treatment to
the patient, as all these patients were suffering from a deficiency in other minerals as
well as iron, and all were suffering multiple vitamin deficiency. CHAPTER IX
WHAT MUST BE DONE
   Since the most important thing in connection with medical practice is not treatment of
the person's illness, but a clear understanding of the causes which brought about the illness, this same thing is true when applied to the population as a whole. If the population of a town, state, or nation suffers from some particular kind of disease, the fact the disease is so circumscribed is a great help in working out the cause. In
connection with the diseases incident to diet deficiencies, there is no such aid or
assistance. The deficiencies cover our own nation and in different degrees affect the
population of every civilized country in the world. Diet deficiencies, contrary to general
belief, also are a serious problem with savage  and uncivilized peoples. In the islands of
the Pacific Ocean, varieties of food are not easily accessible. Where the geographical
limitations make it necessary for the persons living there to subsist on the products of
their particular island, no great variety is possible. Such populations are always badly
nourished. This same thing is true in connection with the savages of Australia and Africa, and the
low-class populations of India and Siberia. While these peoples suffer geographical
limitations, they are also subject to tribal limitations. Their area of activity is limited on account of hostile neighbors. Their food supply is therefore limited as to variety. The
healthiest and strongest of the North American Indians, before the white man
completely dominated the country, attacked and routed their weaker neighbors and stole their food. They enjoyed a better diet. It is difficult to say whether the aggressive Sioux tribes were more fortunate because they conquered their neighbors and were therefore
better fed, or whether the good food produced in their particular areas gave them a
better diet, and therefore stronger muscles and better nerves and brains, which in turn
gave them dominance over their neighbors. At any rate, among the savage peoples of
the world, food supply has determined domination, and lack of proper food supply has caused the enslavement of those unfortunates who had the lesser degrees of nutrition. In order to attain the optimum, all the scientific assistance available should be brought
into the problem, in the same manner that the best engineering skill is brought into play
in building guns, tanks, and airplanes. Without great physical endurance, good eyes,
nerves, and brains, the tanks, guns, and airplanes are of no use. The world struggle for
power will undoubtedly go to the group which possesses the highest degree of nutrition. This has been demonstrated plainly in the history of England. It is being demonstrated
at the present time in the world war now going on. The ordinary person who has believed th at savages were always well-nourished also
had another delusion and that is that our primeval ancestors were marvels of physical
perfection owing to their having a proper and right diet. This idea is also a fallacy. Those of our primeval ancestors who did attain great physical and mental prowess were
those who were accidentally well fed. The great masses, for economic or other reasons, were not well fed, the main reason for this being that they did not know what constitutes
a good diet. They, like the animals of the fields, were entirely creatures of their own
capricious appetites. They liked sweets, and were therefore eager to get sweets. They
liked the effects of alcohol; therefore they ove rindulged in alcoholic drinks. Those of us
who have come down to the present time should be thankful that we have come through times of stress and strain and starvation  and bad dietary surroundings, but we should also realize that we have not come through in the optimum manner. The bad diets of
former generations have left their imprint on the nervous systems, brains, bones, and other bodily structures. There is, therefore, a hereditary stigmata which must be corrected in the future by
several generations of proper and right di et. A perfect race is not going to be
manufactured all at once, even though the best scientific diets are at once adopted by all
civilized countries. The change that might be brought about by the adoption of scientific
diet would be a very spectacular and decided change. Somewhere from 70 to 80 per cent
of the disease that now afflicts the human animal would be eliminated. The average age
of the average human being could be extended from somewhere around sixty to well over one hundred years. No one has


 Our DNA hasaccomplished the same thing on a grand scale, since the
human body is nothing more than variants of DNA built by
DNA. ) You may ﬁnd it easy to think of DNA, with its billions of
genetic bits, as an intellig ent molecule; certainly it must be
smarter than a simple molecule like sugar. How smart can
sugar be. But DNA is really just strings of sugar, amines,
and other simple components. If these are not “smart” to
begin with, then DNA couldn’t become smart just by
putting more of them together. Following this line of
reasoning, why isn’t the carbon or hydrogen atom in the
sugar also smart. Perhaps it is. As we shall see, if
intelligence is present in the body, it has to come from
somewhere, and that somewhere may be everywhere. —
If we follow the next step of the neurotransmitter story, we
ﬁnd ourselves faced with another quantum leap in
complications, but surprisingly, the relation between mind
and matter actually begins to clear up. The areas of the
brain that mediate our emotions—the amygdala  and the
hypothalamus, which is also known as “the brain’s brain”—
were both found to be particularly rich in all the substances
in the neurotransmitter group. This implied  that where
thinking processes are abundant (meaning that many
neurons are tightly clustered), so will be the chemicals
associated with thinking. At this point there was still a
rather well-d eﬁned divisio n between chemicals that jumped
the gap between brain cells and those that traveled from
the brain down the bloodstream. (In my ﬁeld,
endocrinology, one of the deﬁning qualities of a hormone is
that it ﬂoats through the blood, a process that is generally
much slower than the transmission speed of a nerve cell,
which has been clocked at 225 miles per hour; a signal sent
from head to toe takes less than l/50th of a second. )Just when science thought it could isolate brain
chemicals and categorize their sites, the body cropped up
with its own complication. Researchers at the National
Institute of Mental Health found receptors in equal
abundance at other sites outside the brain. Starting in the
early 1980s, receptors for neurotransmitt ers and
neuropeptides were discovered on cells in the immune
system called  monocytes. “Brain” receptors on white cells
in the blood. —it would be hard to exaggerate the
signiﬁcance of this discovery. In the past, it was thoug ht
that the central nervous system alone relayed messages to
the body, rather like a complicated telephone system
connecting the brain to all the organs it wanted to “talk” to. In this scheme, the neurons function like telephone lines
conveying the brain’s signals—that is their unique  function,
shared by no other system in the physiology. Now it was seen that the brain does not just send
impulses traveling in straight lines down the axons, or
trunks, of the neurons; it freely circulates intelligence
throughout the body’s entire inner space. Unlike the
neurons, which are ﬁxed in place along the nervous system,
the monocytes of the immune system travel through the
bloodstream, giving them free access to every other cell in
the body. Outﬁtted with a vocabulary to mirror the nervous
system’s in its complexity, the immune system apparently
sends and receives mess ages that are just as diverse. In
fact, if being happy, sad, thoughtful, excited, and so on all
require the production of neuropeptides and
neurotransmitters in our brain cells, then the immune cells
must also be happy, sad, thoughtful, excited—indeed, they
must be able to expres s the full range of “words” that
neurons do. Monocytes can be thought of in eﬀect as
circulating neurons. With this one discovery, the concept of the intelligent cell
took on full-ﬂedged reality. One kind of localizedintelligence was already well known, that possessed by the
DNA in every cell. Since Watson and Crick  mapped the
structure of DNA in the early 1950s, investigation had
proved that this remar kable, almost inﬁnitely complex
molecule encoded all the information necessary to create
and sustain human life. But the intelligence of genes was
seen primari ly as ﬁxed, because DNA itself is the stablest
chemical in the body, and thanks to that stability, each of us
is able to inherit genetic traits from our parents—blue eyes,
curly hair, facial patterns, et cetera—and prese rve them
intact to pass on to our children. The know-how carried by the neurotransmitters and
neuropeptides represented something else altogether: the
winged, ﬂeeting, sentient intelligence of the mind. The
wonder is that these “intelligent” chemicals are not only
made by the brain, whose function is to think, but by the
immune system, whose primary role is to protect  us from
disease. From the standpoint of a brain chemist, this
sudden expa nsion of messenger molecules adds a new
order of complexity to his work. But for us, the discovery of
“ﬂoating” intelligence conﬁrms the model of the body as a
river. We needed a material basis for claiming that
intelligence ﬂows all through us, and now we have it. Anyone can see that his mind is ﬁlled with a bewildering
ﬂood of impressions that are far too amorphous to pin
down. To describe it, psychology is reduced to equal ly
amorphous terms like the famous phrase stream of
consciousness. Today, as if to ﬁll that stream with water you
can actually see and touch, brain researchers have found
cascades of brain chemicals. But unlike a stream, these
cascades have no banks; they ﬂow anywhere and
everywhere. They never cease this ﬂow, either, for the
smallest fraction of a second. A brain scientist in eﬀect
stops time to examine a cascade’s components. The
chemicals he wants to ﬁnd are extremely minute—it tookthree hundred thousand sheep brains to yield a single
milligram of the molecul e the brain uses to stimulate the
thyroid. Nor are the cell receptors easy to grasp. They
constantly dance on the surface of the cell walls and
change their shape to receive new messages; any one cell
may contain hundreds or even thousands of sites, only one
or two of which can be analyzed at a time. Science learned
more about brain chemis try in the last ﬁfteen years than it
knew in all of previous history, but we are all still like
foreigners trying to learn English from scraps of paper
found in the street. —
No one has yet been able to grasp how the cascade of
chemicals exactly patterns itself to do all the things a mind
can do. Memory, recollection, dreaming, and all the other
everyday activities of the mind remain a profound mystery
as far as their physical mechanics is concerned. But now
we know that the mind and body are like parallel universes. Anything that happens in the mental universe must leave
tracks in the physical one. Recently brain researchers have found a way to
photograph a thought’s tracks in 3-D, like a hologram. The
procedure, known as PET (positron-emission tomography),
is done by injecting the bloodstream with glucose whose
carbon molecules have been tagged with radioisotopes. Glucose is the brain’s sole food, which it uses much faster
than do ordinary tissues. Therefore, when the injected
glucose reaches the brain, its marker molecules of carbon
can be picked out as the brain uses them, and thus pictured
in three dimensions on a monitor, much the same way a
CAT scan is produced. Watching these marker molecules
shift around while the brain thinks, scientists saw that each
distinct event in the universe of mind—such as a sensation
of pain or a strong memory—triggers a new chemicalpattern in the brain, not just at a single site but at several. The image looks diﬀerent for every thought, and if one
could extend  the portrait to be full-length, there is no doubt
that the whole body changes at the same time, thanks to
the cascades of neurotra nsmitters and related messenger
molecules. As you see it right now, your body is the physical picture,
in 3-D, of what you are thinking. This remarkable fact
escapes our notice for several reasons. One is that the
physical outline of the body does not change drastically
with every thought. Even so, the whole body quite
obviously projects thoughts. We literally read other
people’s minds from the constant play of their facial
expressions; without marking it, we also register the
thousandfold gestures of body language as a sign of their
moods and intentions toward us. Films made by sleep
laboratories disclose that we change position dozens of
times during the night, obeying commands from the brain
that we are unconscious of. Secondly, we don’t see our bodies as projected thoughts
because many physical changes that thinking causes are
unnoticeable. They involve minute alterations of cell
chemistry, body temperature, electrical charg e, blood
pressure, and so on, which do not register on our


 definition and description
of God. Instead, you have your own personal knowing. And as Melville
reminded us so poignantly, “God’ s one and only voice is silence.”
Accessing More Silence in Y our Life
I ur g e yo u to demand more and more time for silence in your li fe. One of
the m ost ef fective ways to bring this about is to make meditation a daily
practice. And remember, there’ s no such thing as a bad meditation. Give
yourself time to sit quietly alone. At first your thoughts will take of f trying
to co nvince you that this is a w aste of time, that you should be out there
being pr oductive, and that you’ve got so many other things to d o. Hundreds
of other unrelated thoughts will pop in and out of your mind. But you can we ather this thunderstorm of mental protestations by sitting
quietly and becoming the obser ver to all of this inner chatter. Eventually
you’ll be able to  move to the gaps between your thoughts and notice how
peaceful you felt in that silent gap when you emer ge from it. T ry it right
now. Use the L ord’ s Prayer. First, concentrate on the word Our, and then
Father. T ry to go into the gap between the two words, Our  and Father. Thendo it again with Who  and art  and in Heaven. Just slip momentarily into the
gap, and notice how peaceful and exquisite you feel in that gap. I teach a meditation, which I describe in detail and guide you through
with my  voice, in a CD/cassett e called Meditations for Manifesting. This
meditation uses the sound of “ahhhh” as a mantra to keep yo ur thoughts
from wandering  during the morning meditation. This mantra sound is in
virtually all names of the Divine. Listen for it, for example, in God,
Y ahweh, Allah, Krishna, Jehovah, Ra, and Ptah. By repeating this mantra
sound, y ou make conscious contact with God. The evening meditation uses
the s ound of om, the sound of g ratitude for all t hat has manifested in your
life. Repeating the sound of ahhhh  in the morning and om  in the evening for
approximately 2 0 minutes creates an opportunity for you to experience
inner peace and success, in a way you may have never known before. There ar e many opportunities to  access silence. I try to meditate each time
I sto p at a red light. W ith the car stopped and my body inactive, frequently
the only  thing still moving are the thoughts in my mind. I us e those two
minutes or so at  the stoplight to bring my mind into harmony w ith my inert
car and body. I get a wonderful bonus of silence. I probably s top at a red
light 20 or 30 ti mes a day, crea ting 40 minutes to an hour of silence. And
there’ s a lways s omeone behind me to let me know that my tim e is up by
breaking the silence with a honking horn! Meditation Not Only Af fects  Y ou,
It Impacts Everyone Around Y ou
When y ou’re at  peace, you radi ate a dif ferent kind of ener gy than when
you’re s tressed or depressed. The more peaceful you become, th e easier you
can defl ect the negative ener gies  of those you encounter. This is like having
an invisible shield around you that nothing can penetrate unless it’ s at a
higher spiritual ener gy than your shield. A hostile current is greeted with a
smile and an inner knowing that this is not your stuf f. A person who
attempts to bring you into th eir misery cannot succeed without your
agreement. Y our meditation practice keeps you immune.Not only  can you deflect the n egativity of those around you, but your
sense of peace will bring others into harmony with you. Studies have been
done to measure the serotoni n (a neurotransmitter in your brain that
indicates how peaceful and ha rmonious you feel) levels of those in the
vicinity of a lar g e group of med itators. Amazingly, just being in the ener gy
field of those w ho meditate raises the serotonin levels of the observers. These implications are startling. The more you achieve peacefulness
through meditation, the more your peaceful state impacts those around you. I fin d th at my meditating not only calms me, but has a soothing  ef fect on
my family and those around me. But the primary benefit is that after a
meditation, I find it almost impossible to be annoyed or negatively
impacted by anything. Meditati on seems to bring me into contact with a
source of soothing ener gy that makes me feel deeply connected to God. Making Conscious Contact with God
Most or ganized religions have taken on the task of explaining God to their
congregations, including all of the rules that God supposedly has laid out
for h umankind. Y ou cannot come to know God through the experiences or
testimony of others. This must be done by you. I ur ge you to meditate
because it will bring you m ore peace, remove stress, improve your
surroundings, and deflect negativity. All of this and more will definitely
show up  when you meditate regularly. I include the embracing of silence as
one of my top ten secrets for inn er peace and success, primarily because it’ s
the only vehicle I know of for making conscious contact with God. God is that whi ch is indivisible. There’ s only one omnipresent presence
called G od. Thi s presence is e verywhere and is a force that creates and
sustains life. It c an never be div ided or cut up into pieces. There’ s only one
power in  the universe, not two. Everything in your experience as a human
being appears to be in duality, h owever. Up  exists because of it’ s opposite,
down. Light  exists because of dark; right  exists because of wr ong. Y ou’ve
never seen a person with a fr ont  wh o doesn’ t h ave a back;  an outside
without an inside;  a north pole  of a magnet without a south pole. Ourphysical world is a world of dichotomies and combinations of opposites,
always divisible. Silence, however, is the one ex perience you can have that’ s indivisible. Y ou cut  silence in half, and all  you get is more silence. There’ s only one
silence. Therefo re, silence is your one way to experience the oneness and
the indiv isibility of God. This is why you want to meditate. This  is how you
know God  rather than having to settle for knowing about God. Y ou will find your answers in the silence. Remember: It’ s out of the void,  the emptiness, that everything is created. When you write a musical note, the silence from which it comes is just as
much a part of the note as is th e sound. So it is with healing a ny thing or
any relationship. Going into the quiet and listening will inspire you. I can’ t
imagine speaking or writing without first going to God in silence. I seek
alone time and space to allow my inspiration to emer ge. The W ilderness Is Therapy
Anytime in your life when you’re feeling out of sorts in any way, go to
nature a nd find your peace. Sending troubled teens to the wilderness to care
for animals and commune with nature almost always brings them  peace and
serenity. Drug addictions disapp ear when young people are confronted with
climbing a mountain or canoeing across a lake. People who  have been
diagnosed with terminal illnesses often find that months in a c abin in the
isolated wildern ess, meditating  and communing with God, i s the exact
therapy they need, and sometim es the source of miraculous s pontaneous
remissions. If y ou ever suf fer from insomnia, walk barefoot on the grass for ten
minutes before getting into bed. Nature has a marvelous way  of healing
many maladies. T ry spending a day in an isolated spot, listening only to the
sounds of nature—the birds, the insects, the rustling of leaves, the wind. These are the sounds of healin g that can of fset the painful sounds of 18-
wheelers, cement mixers, boom boxes, and the like.Give yo urself o pportunities to be in the wilderness as a regular part of
your life routine. T ake a day each month or week or two to be alone and commune with
God. This is the ultimate therapy, and it’ s much less expensive than paying
someone to listen! Keep Y our Silent Communion
with God to Y ourself
Everything that  you wish to manifest emer ges from Spirit, from the
silence. Y ou don’ t use your ego to manifest. In fact, ego can  inhibit the
creative process. For this reaso n, I ur ge you not to divulge y our private
insights, what you intend to create. As St. Paul said, “That which is seen,
hath not come from that which doth appear.” When you talk about your
emer ging manife sting ideas and relate your insights to others, you often feel
the need to explain and defend them


. I took the mask apart, boiled the rubber pieces in
water for two days and then reassembled it, which made the mask tolerable so I
could wear it while I did the necessary work.Next, I purchased a portable electric oven and one hundred feet of outdoor
extension cord. I placed the oven downwind from my house and baked all of my
reading materials in order to drive off the ink chemicals. Bizarre, but it worked. Now
at least I could handle and read my rapidly accumulating piles of medical and
scientific literature. I began to educate myself, looking for clues that might help to
restore and improve my health. Thus began a new phase of my life, which continues to this day. I came across fascinating information as I searched for the answers to my
questions. I read technical papers written by a biochemist who, like myself, had
become chemically hypersensitive. No physician had been able to help him either,
and his sensitivity was so great that he was forced to move to a distant location that
harbored no man-made chemicals. He moved into a small wooden shack on a remote
beach. Eventually, through his understanding of biochemistry, he was able to take
steps to restore his health. Knowing that someone else had been able to heal himself of this horrendous
condition gave me the hope I needed so much. His example convinced me that I, too,
would be able to help myself to understand the biochemistry of my illness and apply
sound scientific principles to solve my problems. It took me two years of learning
and experimenting to raise myself from the depths of liver failure, chronic fatigue,
autoimmune diseases and chemical hypersensitivity. Recovery took a great deal of
persistence, willingness to try new things and acceptance of many setbacks. In particular at the height of my chemical sensitivities, I had to be extremely
careful about the products I selected. Even minute amounts of toxins were enough to
make me ill. I ended up with a kitchen full of vitamin supplements that I could not
take because of toxic impurities and my level of susceptibility. Even healthy people
are harmed by these impurities, though it may not be as evident to them. I learned the hard way how suffering can come when health is failing, and when
you try remedies that do more harm than good. Even with my scientific training,
finding the answers was difficult. Particularly with vitamin supplements and
personal care products, a great deal of conflicting information abounds, and
consumers remain confused about how to make the best choices. Accurate health
information is in great demand, and that is precisely what this book provides. I want
to share what I have learned about getting well and staying well. In 1991, I resigned from all my business and community activities and devoted
myself to teaching others how to be healthy. I started by speaking to groups—at
first, the same support groups to which I had belonged during the depths of my
illness. Then I branched out with a wider audience, which evolved into a regular
evening workshop series that continued for years. Later, a publisher became aware
of my work and invited me to write a column for his newspaper. After that, I started
a radio show called
An Ounce of Prevention
and began publishing my ownnewsletter,
Beyond Health News. This book is the next step. Reaching Our Potential
One of the most profound conclusions I have reached is that
health is a choice;
virtually no one ever has to be sick. The potential for human health and longevity is
far greater than we are now achieving. Scientific studies describe populations who
lived longer and healthier lives than we do, simply because their societies made
dietary and lifestyle choices that supported human health. With just a little
knowledge and effort, we can do the same. We can choose health, but first we must
educate ourselves. My own quest for an understanding of how the body maintains and heals itself
continues to this day. Throughout my research, I continue to ask myself basic
questions, such as:
• What is health? • What is disease? • Why do people get sick? • How can disease be prevented or reversed? • How long can people live in good health, and what does it take to achieve
this? • What is the potential for human health and longevity? Please allow me to pass on to you a truly revolutionary theory of health and
disease, one that is so simple and powerful that it gives you the choice to never be
sick again.2
Y
OUR
P
OTENTIAL
FOR
H
EALTH
“There is no reason in the world why over 75 percent of the
American people should be suffering from degenerative and
deficiency diseases. Disease never comes without a cause. If a
person is sick and ailing it is because he has been doing
something wrong. He needs an education in how to live a healthy
life.”
Jay M. Hoffman, Ph.D.
Hunza
M
ost people expect to be sick at least one or more times each year, to cope with at
least one serious illness by midlife, and in all likelihood, to die of one or several
diseases by their eighties, if not sooner. Most people also think poor health is mainly
the result of bad luck and that their longevity is a matter of good fortune. Nothing could be further from the truth. Poor health is not a matter of luck; poor
health is a matter of choice. We do not “get” sick. We make ourselves sick by
making bad choices and, conversely, we get healthy and stay healthy by making
good ones. Most people feel that they are “healthy” as long as they have no
symptoms of disease. Few people realize what optimal health really feels like—and
even fewer accept the notion that a vigorous and healthy life beyond 100 years old is
within reach. In reality, that kind of long life is what we should all routinely expect. Meet the face of optimal health. His name is Jose Maria Roa, and he is 131 years
old. Jose lives with his family in a small village, high in the Andes Mountains of
Ecuador. While his face is weatherworn, his mind is keen, his heart is healthy, his
teeth are strong and the lines around his face are born of smiles and the joy of a
loving wife and family. Still working on his small farm every day and enjoying an
active sex life, Jose fathered his last child at the age of 107. When asked if he’d ever
been sick, he replied, “Yes, I have been.” Jose had a few colds—that’s it—in 131
years! Until his death at 137, Jose remained in perfect health. Surely this is not normal. Isn’t Jose a medical miracle, an aberration of nature? Not so. In his remote village, Jose’s health and longevity are far from unusual
explains Morton Walker, D.P.M., whose 1985 book
Secrets of Long Life
is based on
his study of these hardy people native to the Vilcabamba Valley. For instance, in his
queries to the Vilcabambans about the mental health of their society, Walker asked
if the older people suffered memory loss due to dementia. These long-lived people
had never experienced anything like dementia. They didn’t understand the question
and, in fact, did not even have words in their language to describe such a condition. Meanwhile, we are told that dementia is a disease of aging and the price we must
pay for our so-called “longevity.” As I studied Jose—and people like him—I began
to understand the potential that all humans have to be healthy.In America today, we are usually told—and believe—that illnesses like cancer,
arthritis, dementia, osteoporosis, diabetes and heart disease are “diseases of aging,”
but these chronic conditions are not the inevitable result of growing older. Rather,
they are the inevitable result of living lifestyles that cannot support human health. In
America today, these conditions are epidemic. Having achieved enormous advances
in science and medicine, why are we experiencing the largest epidemic of chronic
disease in human history? As I studied patterns of health and disease, I made a profound discovery. I learned
that disease does not just randomly happen; it occurs for specific reasons. We are
not typically perfectly healthy until we “get” sick, nor does perfect health return
once disease has run its course. Although we tend to perceive life this way, the
distinctions between health and disease are far less black and white. Remember your
cells. Only after massive numbers of cells malfunction or die do you begin to notice
symptoms of disease. In other words, you are already sick before you “get sick.”
People who are truly healthy do not “get sick.”
If you stop to consider what it might be like to live in good health to a ripe old
age, everything begins to seem different. This potential for health can be described
as
optimal
health, where your cells are functioning as well as they possibly can. This
level of health is almost guaranteed to keep disease at bay. A Poor Record
Very few Americans grow old in good health and die naturally from the aging
process. Instead, we get sick and die from entirely preventable diseases such as
cancer, heart disease, stroke and diabetes. Preventing these health problems is
simple, and I will teach you how to do it, but first realize how dire our health
problems really are. The United States spends far more on health, in total and per capita, than any
other nation in the world, but our overall health still ranks quite poorly. According to
the World Health Organization (WHO), the United States ranks thirty-seventh


prepared. Obstructions to Finding the Real Self
Let me recapit ulate here: The two most signicant obstructions to
the real self are ignorance of its existence and the possibility of
connecting with it; and a tight, cramped psychic state with tight,
cramped soul movements. These two factors make contact
impossible with the real self, and therefore with a unied state of
existence. As long as you are on a dualistic plane, you must be in a
constant soul cramp. When you ght against one dualistic aspect
and press for the other, observe your soul movements. Supercially,
you may lean on the apparent justication of the position  you pressfor. You may say, “Am I not perfectly justied in combating this
wrong in the world. ” On the dualistic plane this may indeed be so. But with this limited outlook you ignore that this very wrong exists
only because of your dualistic approach to the problem and your
prevalent ignorance that there is another approach. The resulting
tension blurs the view that other aspects exist which both unify
what you deem right and what you deem wrong, regardle ss of what
the wrong actually is. This simple act of wanting the truth requires several conditions,
the most important being the willingness to relinquish what one
holds on to, whether this be a belief, a fear, or a cherish ed way of
being. When I say relinquish, I merely mean questioning it and
being willing to see that there is something else beyond this outlook. This brings us back to why you are terried to relinquish the ego
state, hence the dualistic, painful way of life. Why do you resist so
much committing yourself to this deep inner center, which unies
all good and is instantly accessible. It is, however, beyond the
personal, little considerations of the ego. Your Ego Versus Your Divine Center
The dualistic plane is the plane of the ego. The unied plane is
the world of the divine center, the larger self. The ego nds its
whole existence on the plane in which it is at home. To relinquish
this plane means to give up the claims of the little ego. This does
not mean annihilation, but to the ego it seems to mean just this. Actually, the ego is a particle, an isolated aspect of the master
intelligence, the real, inner self. It is not dierent from it; there is
simply less of the real self in it. Since it is separate and limited, it is
less reliable than what it stems from. But this does not mean that
the ego has to be annihila ted. In fact, the ego will eventually
integrate with the real self so that there is one self, which will be
fuller, better equipped, wiser. It will have more and better assets
than you can imagine. But the separated ego thinks this development means
annihilation. In its ignorant, limited way, the ego exists only as a
separated being; hence, it pursues further separateness. Since the
limited conscio usness ignore s the existence of the real self—even if
it is accepted as a theory, its living reality will be doubted as long as
personal misconceptions are not eliminated—it fears letting go and
relaxing its tight hold, the very soul movement that leads to the real
self. This is the constant struggle of the ego until it ceases ghting
against an opposite through repeated recognitions of a wider truth
in every small personal issue. The real self cannot manifest  as long as personal problems are not
straightened out. But the process of doing this and the rst inklings
of self-r ealization often overl ap; the one furthers the other. This way
of looki ng at your basic human struggle may help you considerably. As long as you are totally  identied with your ego, you will
continue to cultivate more separation, and self-idealization must be
the consequence. Self-glorication and idealization seem, from this
point of view, the apparent salvation and guarantee to assuage your
existential fears. The ego thinks, “If everyone around me considers
me special, better than others, smart, beautiful, talented, happy,
unhappy, or even bad”—or whatever specialty you have chosen for
your idealized  self-gloricati on—“then I will receive the necessary
approval, love, admiration, agreement that I need in order to live. ”
This argument means that somewhere deep down you believe that
you can exist only through being noticed, armed, and conrmed
by others. You feel that if you go by unnoticed, you cease to live. This may sound exaggerated, but it is not. It explains why your
idealized self-image is so destructive. You feel more condent when
you make yourself noticed than when you make positive eorts. So your salvation seems to lie in others who would acknowledge
your existence  only if you are special. At the same time, the
misinterpreted message from the real self wants you to master life,
but you maste r it on the wrong plane and believe that you must
vanquish every resistance that is in your way. Each personal pseudo-
solution  is a way you have to eliminate your obstructions on the way
to specialness. Which pseudo-solution you have chosen depends onindividual character traits, on circumstances and early inuences. Whatever they are—and there are three basic ones: the aggressive,
the submissive, and the withdrawal solutions —they are destined to
triumph over others and establish your freedom and fulllment. Your existence seems to be guaranteed when you are totally
loved, accepted, and served by others, and you hope to attain this
by trium phing over them. You can now see that you are governed
by a succession of wrong conclusions, which are all completely
dierent in reality. Of course, all your reactions  and beliefs can be ascertain ed only
when you have learned to admit them. You also need to question
the meaning of a particular reaction and look behind the facade,
beyond what it pretends to mean. Once you admit this, it is easy to
verify that all these misconceptions govern you and rob you of the
beauty of reality. You will further come to see—not as a theory, but
as a reality— that your life does not depend on other people’s
armation of your existence; that you do not need to be special and
separate from others; that this very claim traps you in loneliness and
confusion; that others will give you love and acceptance only when
you do not wish to be bette r than they are, or special or dierent
from them. Also this love will come when your very life no longer
depends on it. When you have truly attaine d knowledge, your accomplishment,
in whatever eld this may be, cannot have the eect on others that
it has when accomplishment serves to set you apart. In the one case
your accomplishment will be a bridge to others, because  it is not a
weapon agains t them. In the other instance it will create antagonism
because you wish to be accomplished in order to be better than
others, which always means  that others should be less. When you
need to be better through your accomplishments, what you give to
the world must turn against you because you oer it in a spirit of
war. When you give of your accomplishments in order to enrich life
and others, you and your life will be enhanced by it because what
you oer is given in a spirit of peace. In the latter case, you become a
part of life. In taking from life—and the live center within yourself—and in giving back to life as an integral part of it, you act
according to the unied principle. Whenever you believe that “in order to live I must be better than
others, I must be separate” disappointment is inevitable. This belief
cannot bring the desired result because it is based on illusion. The
dualistic concept is “me versus the other. ” The more you ght
others, the less they will comply with your demand to arm your
self and the more you will experience this as a danger equal to
giving up the ght itself. So every way you turn seems to be
blocked. You make yourself utterly dependent on others  with your
illusory concep t that unless they approve of you, you are lost, while,
at the same time, trying to overrun them and triumph. You will
resent the former and feel guilty about the latter. Both create
intense frustrations and anxiety; both yield no salvation whatever. Notice the initial disinclination to question your assumptions
concerning any problematic issue in your life. This is your very
stumbling block, because your shying away from what appears so
painful and frightening make s it impossible to uncover the fallacy of
your hidden belief. When you look at your problems in as objective
and detached a way as you can muster, expressing the wider
outlook of the real self, as you turn your best intent and will to the
matter that disturbs you with a genuine wish for impartiality, you
will rst notice a shrinking back from such a desire and a more or
less overt or subtle way of covering up your desire for ight. Catch
yourself in this act and courageously forge on, questioning


 of countless generations of hea ling
knowledge. As such, they are hugely skilled — and a vital part of any
community. There are numerous examples of such traditional healers, all of
whom fall into a category that can loosely be termed the “bare foot
doctor” or  nattu vaidya. The village midwife :
Each vil lage has  at least one traditional birth attendant known as a
dai. T hese women are skilled in de livering not only healthy babies,
but have  knowledge of breach births, stillborn fetuses and ba bies
with um bilical cords round their necks. Often coming from a family
of m idwives, they are skilled i n ante-natal and post-natal care as
well. A sign by the door of Mysore-based Mohammed Khasim’ s practice. The son of
Abdul Gafar, a renowned bone specialist who treated the Maharajah of Mysore’ s
family, his skills have been handed down from father to son. Even though there are thousands of Unani doctors, more than 100 medical
colleges and a dozen major pharma ceutical companies in India, the roadside
pharmacy overflowi ng with dusty medic ine bottles, dried roots, powders and oils is
a common sight. Here, a father and son (both unqualified) prepare prescriptions in
their small shop. The boy’ s grandfather taught them all they know. Many  nattu vaidya  learned their skills from their families. This physician is no
exception. Although not formally qualified, he has practiced Ayurveda in
Trivandrum for over 50 years and has many regular patients. He makes most of
his prescriptions himself, to recipes that were handed down to him from his father. The bonesetter :
The traditional bonesetter or orthopedic healer is another example. In the countrysi de, such a pers on may look after the needs of the
population of 20 villages or so, walking from one destination to the
next to treat sp rains, fractures,  joint problems or muscle pain. A
group in volved in strengthening traditional systems of medi cine
called th e Lok Swasthya Param para Samvardhan Samithi (LSP SS)
in Coimbatore estimates that there are over 60,000 bone-setters
serving rural populations and, in cities, established practitio ners
may see up to 30 or 40 patients  a day. It is estimated that ove r 50
percent of people with broken bones are treated by bonesetters in
any given year. The poison healer :Snakebite is a common occurr ence in rural India and traditional
visha vaidya  have sp ecialist knowledge. Th ey can dif ferentiate
between dif ferent snakebites, and they know which antidote works
for which type of snake. Their remedies are almost always herbal
and pr escriptions include p ur gation, antidotes and top ical
application of specific plants. The  visha vaidya  is often called on
in the case of rabid dog bites and scorpion bites too. Less cle ar cut, but nonetheless important, are people like oil
producers, small-scale herbal m edicine manufacturers, wandering
monks with herbal knowledge, community elders who have
specialist knowledge of herbal home remedies and nutrition, martial
art masseuses, and  kannu vaidyas  or eye physicians who treat eye
complaints even to the extent o f giving cataract operations. There
are also more general herbal medicine practitioners who specialize
in su ch conditions as jaundice a nd paralysis, children’ s diseases and
dentistry. Such people may have very particular knowledge in
marmanam  (treatment of the vital points),  agni  and  kshara
karma  (cauterization),  sodhana karma  (purification techniques)
and  rasayana  (rejuvenation th erapy) as well. According to the
Foundation for  the Revitalisation of Local Health T radit ions
(FRLHT ) wh ose mission is to revitalize these health practices in four
states in south India, there cou ld be a million such practitio ners
catering to India’ s 4,600-odd ethnic communities. T raditionally, many of these care-givers have a relationship with
their “patients” and don’ t practice specifically for monetary gain. Rather, t hey pla ce value on a code of ethics that includes service to
others, the transference of skill s, prayers for guidance and holistic
health ca re for all. In some cases, practitioners accept a  kanikkae  (a
kind of of fering  or a gratuity). Theirs is not a vocation; in fact, it is
more than likely that they have another job, such as farmer or
shopkeeper, as well. Even though most of these people do not have legal status (or
only semi-legal status) as medical practitioners, they are considered
legitimate heale rs in their own right. Indeed, such or ganizations as
the  LSSPS  are keen  to tap into their specialist knowledge — some of
which is  invaria bly being lost w ith the passing of time. For a s tart,
none of it is written down: Most barefoot doctors receive their
healing knowled ge orally via p erson-to-person transmission eitherin the form of the guru-  shishya  tradition (maste r/ disciple), or
commonly from  father to son or mother to daughter. Secondly, with
rapid ind ustrialization and loss of rural land, vital herbs, plants and
trees are  being cut down in the name of “development”. Thirdly, as
India develops, a worrying trend has been recently noticed: such
people are quite often over 40 years of age, and are often not
handing down their skills to the next generation as they did in the
past. Dr S B Nithyanandam stands in the grounds of his local Shiva temple. A Siddha
doctor, he learnt his trade from his father, but also trained at a Siddha medical
college. An example of the type of colorful billboards found all over India. This one is for a
type of hair oil that contains  amla  or Indian gooseberry. healing plants
India’ s creativ e healing systems are predominantly pla nt-
based (althoug h minerals have a role) and it is estimated that
most ho useholds rely upon locally available plant mate rial
for their pharmacopeia. Ac cording to the W orld Health
Or ganisation ( who ), between 35,000 and 70,000 plants have
been us ed for medicinal purposes globally at one time or
another — and in India tod ay at least 20,000 species are
found, 2,000 of which are ef ficacious in A yurvedic
formulations. O f these, about 600 are commonly used in oils
(tailam ), powders (choornam ), internal medications, teas
and tonics. W e list some of the most important plants from
the A yurvedic pharmacopeia. Lawsonia inermis  Henna
Henna  (mehndi)  is commonly used as a dye and an anti-fungal. The
leaves p roduce a red-orange dye molecule that has an af finity for
bonding with protein, so has bee n used to dye skin, hair, fingernails,
leather, silk and wool since the Bronze Ages. In India it is
commonly used  as a dye on hands, feet and hair, while henna
essential oil is used as a scalp stimulator. Centella asiatica  Asiatic pennywort
Brahmi  is a small herbaceous annual plant, the leaves of which are
reported to be u seful in abdominal disorders; a tea is made to help
with dysentery in children. Scientific reports have documented itsability to aid wound healing, being particularly helpful with
reduction of scarring, and it is also used in the treatment of leprosy,
epilepsy, cardiac debility and more. Eclipta alba  False daisy
Bhringaraja  is an annual herb that is com monly used in the
treatment of skin diseases and as an anti-inflammatory. It is also
reported to be ef fective in blackening and strengthening the hair and
is co oling on the  head. It may also be taken as a tonic to help with
liver and spleen enlar gements. Ocimum tenuiflorum  Holy basil
Known as holy basil,  tulsi  is an important symbol in many Hindu
religious traditi ons. It is men tioned in the  Rigveda  and the
Charaka Samhita, an d has been  recognized by the  rishis  for
thousands of years as a prime herb in A yurvedic treatment. Tulsi
extracts are used for common colds, headaches, stomach disorders,
inflammation, heart disease, poisoning and malaria. Tulsi  can be
taken as an herbal tea, in dried powder form, fresh or mixed with
ghee. Adhatoda vasica  Malabar nut
Also known as the Malabar nut tree, the  vasaka  shrub has leaves
(see left) that are rich in vitamin C and carotene. Fresh or driedleaves are used to make a te a


Chapter VII
the central  nipple  areas  and work your way around  and outw ard
until each  entire  breast  has been  massaged. When using  a cloth
both sizes can  be worked simultaneously  if a long  enough  piece  of
cloth is used  (three  feet by ten feet is a good  size to w ork with). Be observa nt of the body ’s signals  that the hormone  secreting
process  has begun:  erect  nipples  and a subtle  filling or  hardn ess
of the  breast  are two positive  indicators. Breast  massage  will
increase  the energ y flow to the breasts,  thereb y helping  to break
down congestion  which, over  a long  period  of tim e, can  contribute
to the  development  of cancer. Breast  cancer  is the  leading  cause  of cancer  death  in women. If
discovered  early  enough,  it can  be cured. In the interest  of
broade ning our awareness of the  body’s ever- changi ng state  of
health,  we suggest  that once  a month, ideall y after  each  menstrual
period,  women  regularl y incorpor ate into their  practice  a sim ple
technique  of breast  self- examination  for early  detection  of breast
cancer. Always look  thoroug hly for any changes  that your breasts
may have  underg one since y our last checkup. Stand  in front  of a
mirror and beco me fam iliar with their  appea rance. Is there  any
unusual  dimpling  or puckering  of the  skin, discoloration,  ulceration,
hardeni ng or lump? Have the  superficial  blood  vessels  grown larger
or increased  in nu mber? Has the size, shape  or contour  of your
breasts  change d? Next, elevate  your hands  above  your head  and
ask y ourself the same questions. After  completing  the breast  massage,  the genital  area  should
be massaged. Using the  sam e cloth  and fingertip  circular  motions,
cover  the entire  mons and  labial  area  inch b y inch. After  having
sufficiently  stimulated  the clitoris,  warm, moist vaginal  secretio ns
will mark the bod y’s readi ness  for the egg’s  insertion. (For  a more
detailed  appr oach  to breast  massage,  return  to Chapter  6). C. Sum mary of Egg Exercises Step-By-S tep
1. Insert  the Egg
   When you feel y ou are read y, insert  the egg into the  vagina,
large  end first. 2. Horse S tance  Alignment
Align your body in the basic  Horse  Stance  described  earlier. - 189  -Egg Exercise s
3. Contract the First Section
   Isolate  and contract  the muscle groups  responsible  for closing
the external  vaginal  orifice  tightl y. This w ill help  to keep  the egg in
the vaginal  canal. 4. Contract the Second Section
   Inhale  and contract  the vaginal  canal  muscles im mediately  in
front of the cervix  so that  you are now contracting  two sections  at
the same ti me. Keep both points  closed. There  is no need  to use
hard muscle contracti ons. The strength  required  depends  a great
deal on the control  of these  muscles you have  gained  by practicin g
the Ovarian  exercises  of Chapters  5 and 6. Ovaries
Uterus
Bladder
Vagina
Fig. 7.5 Moving the Egg up. - 190  -Chapter  VII
5. Squeeze the  Third  Section
   Slightly squeeze  the egg from the  middle of  the vaginal  canal
until y ou feel that you have  a good  grip on it. Inhale  and squeeze
again,  gradu ally increasing  the squeeze,  and then  inhale  more and
squeeze  harder  (Fig. 7.5) Once  you feel y ou have  a good  grip on
the egg,  slow ly move it up  and dow n. Start  with a slo w motion,
graduall y increasing  to a fast mo tion. When you are out of breath,
exhale  and rest. The resting  period  is ver y important. It is at this
time that you will feel Chi build  up in this area. Try to ma ster each
movement before  continuing  to the  next  step. Fig. 7.6 Using the Second  Section  to move the Egg Sideways. - 191  -Egg Exercises
6. Use the  Second S ection  to Move the Egg Left and Right
   Next mo ve the  egg left and right  using  the top, or second,  section. Practice  until y ou master this action. (Fig. 7.6)
7. Use the  First Section  to Move the Egg Left and Right
   Next mo ve the  egg left and right  from the  botto m, or first,  section. Using the  mind and  som e muscle movement are  important  since
you cannot  move the  egg with hard  muscle contractions  alone. There  are many involuntar y muscles wi thin the vaginal  canal which
the mind and  Chi Muscle  help  to mo ve. Fig. 7.7 Using Both  Sections to move the Egg Sideways. - 192  -Chapter VII
8. Use Both  Sections  to Move the Egg Left and Right
   Now move the  egg left and right  as y ou wish, holding  it by  the
top and botto m mu scles. Master  this step  before  continuing  to the
next exercise. (Fig. 7.7)
9. Use Both  Sections  to Tilt the Egg
   Next tilt the  egg up and dow n from the  top and the botto m. Mas ter
this action. 10. Combine all Movements
     Com bine all of  these  movements, mo ving the egg left and  right,
tilting it up and  down, moving it up  to touch  the cervix,  and then
down to the  external  vaginal  orifice. Rest. All during  the Egg Exercise
the contraction  of the  vaginal  canal  in the area in front  of the  cervix
and the external  orifice  is to  remain constant  until  you have  finished
moving the egg. This particular  Egg Exercise  should  be practiced  two to three
times per  week. You may, and should,  perfo rm this very  same
exercise  daily  without actually  inserting  the egg by follow ing the
same sequence  using  the contractile  strength  of the  vaginal
muscles to suck  in an  imaginary  egg and move it up,  down, left
and right. To enhanc e your development  you should  begin  using  a smaller
egg. Later  the larger  eggs  may  be used  to ma rk the  progr ess in
your “sucking”  abilities. Eventuall y the practice  of egg- sucking  will
beco me so ma stered  that you will be able  to suck the  egg into the
vagina  from  the outside  with a vacuum-like force. Such a po werful
sucking  activity  enhanc es experie nces  in your life such  as
childbearin g or lovem aking. Imagine  the intense  pleasur e of your
lover  as y ou demonstrate  to him  your power and skill. D. Egg Exercise  during  Ovarian Breathing and Orga smic Draw
  Once  you master the Egg Exercise  described  above,  you can
combine the practice  with Ovarian  Breathin g and the Orgasmic
Draw. Each  will enhance  the others  practice. 1. Prepare  with  Breast Mass age
   Prepare  with the breast  massage  until  you feel yourself ready,
and insert  the egg into your vagina. - 193  -Egg Exercises
2.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Sit on a  fairly  hard,  round  object such as  a ball  or a rolled- up
washcloth. You may immediately  experience  a pleasant  sensation
due to the  stim ulation  of the  genital  area. If you are well-practiced
in Iron  Shirt  and the Microcosmic Orbit,  you will not requi re an object. B. Bring Chi up the  Spinal Cord. At this stage  of your practice,  you should  be able to pull  the
middle and  the back  part of the  anus  up, thereb y bringing  the Chi
up through  the spinal cord,  and then  all the  way up to the  pineal
gland. Hold  it there  for


40 minutesServes 2
1 lb. potatoes
1 small leekfine oats (put some regular rolled oats in the blender)
Parboil the potatoes in their skins until they are hot through and just
beginning to soften. Very thinly slice the leek (using the white sectiononly). Peel the potatoes and coarsely grate them. Mix in the leek. Putinto a shallow baking dish (sprinkled at the bottom with fine oats to pre-vent sticking). Cook on the top shelf of the oven at 350° F (180° C) untilbeginning to show signs of browning. (Don’t leave it for too long or itRecipes
will dry out.) Serve with either cooked vegetables or a green salad and
tomatoes. Leeks (or Zucchini) à la Grecque
Preparation time: 10 minutesCooking time: 30 minutesServes 2
1 lb. leeks (or zucchini)
3 tomatoes, chopped (optional)juice of 1 lemonbay leafthymecoriander seeds
Slice the leeks (or zucchini) into 1-inch pieces. Cook gently with
chopped tomatoes (if used), lemon juice, bay leaf, thyme and corianderseeds. Serve hot or cold. Lima Beans and Zucchini
Preparation time: 15 minutesCooking time: 20 minutesServes 1-2
1 large onion
1 clove garlic 1/2 cup soup stock 1 cup fresh lima beans 3 cups zucchini 4 medium tomatoes 1/2 tsp. cornstarch 4 sprigs fresh parsley dash of thyme (or sage, or a pinch of dried parsley)
$PPLCPPL5IF(FSTPO8BZ
7Mix together all ingredients except herbs. Simmer about 15 minutes
(until tender). Thicken with cornstarch mixed with a little water. Justbefore serving, add herbs. Lyonnaise Potatoes
Preparation time: 5 minutesCooking Time: 1 to 1-1/2 hoursServes 2
1 lb. potatoes
1 large onion2 tbsp. of water flaxseed oilgarlic, crushed
Thickly slice the potatoes and onion. Arrange the potato slices in an
oven-proof dish with a slice of onion between each potato slice. Pour onthe water. Bake in oven at 300-350° F (149-177° C) until well done andbeginning to brown. Allow to cool slightly, then pour on the flaxseed oiland crushed garlic. Serve immediately. Mashed Carrot and Potato Bake
Preparation time: 10 minutesCooking time: 1 hour
carrots
potatoes
Cook the carrots and potatoes gently until just tender. Mash them and
pile into an oven-proof dish. Decorate with diagonal fork marks and putinto a hot oven at 400-425° F (204-218° C) to brown. Mashed Potatoes
Preparation time: 20 minutesRecipes
7Cooking time: 40 minutes
potatoes
1 small onionyogurt
Peel and cube potatoes. Place in pan with one small onion and enough
water to bring to a boil. Simmer until done (when there is no water left).Mash with enough yogurt to make smooth. Mashed Potatoes and Chard
Preparation time: 15 minutesCooking time: 25 minutesServes 4
1 bunch green (or red) chard
4-5 tbsp. water (or soup stock) 3 large (or 4 medium) potatoes6-8 oz. yogurt
Shred the chard and put in pan. Add water (or soup stock) and start to
boil. When boiling, turn down to simmer. Meanwhile, peel potatoes,cube and place on top of the chard. Let simmer until potatoes are softand done. Remove any remaining water and add yogurt. Mash alltogether. Add a little more yogurt if the mixture is too dry. Variation: The same recipe can be used with kale. When using kale,
strip out central stems before shredding into pan. Mashed Potatoes Gerson Style
Preparation time: 10 minutesCooking time: 35 minutes
potatoes, peeled and cut into pieces
onion, peeled and chopped small$PPLCPPL5IF(FSTPO8BZ
7Place potatoes and onions in a pot. Add just enough water to reach the
vegetables half-way up. Cover, bring to boil and simmer until potatoesare cooked. (Most of the cooking water will probably be gone.) Mashpotatoes and onions using some (or all) of the cooking water. If notenough moisture, add some soup stock. Variations: Add any herb of your choice, finely chopped. Parsley is
very good; mint and dill will also work. Oven-Browned Potatoes
Preparation time: 5-10 minutes
potatoesCut the potatoes like French fries (or in small cubes, or in thin slices)
and brown on an oven tray in the oven. They will brown at a surpris-ingly low heat (300° F or 149° C), if left in long enough. Depending onthe variety of potato, they can brown very quickly and puff up at highheat (425° F or 218° C). They can also be browned under the broiler, butwatch them to avoid burning. This is meant to be an occasional treat! Parsley Potatoes
potatoesparsley, choppedflaxseed oil
Boil several potatoes in their skins until done. Remove the peel and roll
in some chopped parsley after slightly brushing with flaxseed oil. Parsnips and Sweet Potatoes
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 lb. parsnipsRecipes
71 lb. sweet potatoes
sprig of fresh rosemary
Cut the parsnips and sweet potatoes into wedges, leaving the skins
intact. Put into a baking dish with a little water to cover the bottom.Add a sprig of rosemary. Cover and bake in a medium oven at 325° F(170° C) until just cooked. Serve with a baked potato. Patate alla Francesca
Preparation time: 5 minutesCooking time: 40 minutes
new potatoes
tomatoesfresh rosemary sprigsgarlic
Bake new potatoes in a covered dish at 300-350° F (149-177° C) with
chopped or sliced tomatoes, fresh rosemary sprigs and plenty of garlic.Serve with lemon wedges and a green salad. Piemontese Peppers
Preparation time: 10 minutesCooking time: 1 hourServes 2
2 tomatoes
2 red bell peppers2 cloves garlic, slicedherbs
Skin the tomatoes. Halve the peppers and remove the seeds (but not the
stalks). Place the peppers skin-side down in a baking dish. Place slices ofgarlic inside each pepper half and top each with half a skinned tomato.$PPLCPPL5IF(FSTPO8BZ
Bake covered at 350° F (180° C) until tender and sweet (about 1 hour). Serve hot or cold, sprinkled with herbs. Potato and Celery Root Lyonnaise
Preparation time: 15 minutesCooking Time: 1-1/2 to 2 hoursServes 2
1 small to medium onion
1 small to medium celery root, scrubbed (and, if necessary, peeled)1 medium potato, scrubbed
Slice all the ingredients thinly. Arrange in layers (onion, celery root and,
potato) in a small soufflé dish. Add a very little amount of water. Bakefor 1-1/2 to 2 hours at 325° F (170° C). The top layer will get crisp whilethe lower layers should be soft. Serve with green vegetable of yourchoice and a salad. Potato Cakes
Preparation time: 25 minutesCooking time: 30 minutesServes 2-4
1 lb. potatoes
1 large carrot1 green bell pepper1 stick of celeryfine oats (put some regular rolled oats in the blender)
Parboil the potatoes in their skins until they are hot through and just
beginning to soften. Put through the food mill. (This will also get rid ofthe skin.) Cut carrot into thin matchsticks. Chop the green pepper andcelery. Add these to the potato purée and form into small cakes. Coatwith oats and bake in the oven at 325° F (170° C) on a baking sheetsprinkled with fine oats to prevent sticking.Recipes
Potatoes and Carrots, Westphalian Style
Preparation time: 10 minutes
Cooking time: 35 minutesServes 4
6-8 small (or 4-5 large carrots) carrots
3 medium (or 2 large) potatoes1 large onion3-4 tbsp. of soup stock
Slice carrots into pan. Peel and slice potatoes and chop onion. Add all
together in pan with soup stock. Let simmer until done, adding a bitmore soup stock, if necessary. When done, no liquid should remain inpan. Potatoes Anna
Preparation time: 20 minutesCooking time: 1 to 1-1/2 hoursServes 2
onion, cooked
1 lb. potatoesgarlic, crushedyogurtparsley, finely chopped
Sweat the onions in a covered saucepan over


 wisdom, and undiminished vitality. I remember seeing
him bound up the stairs to a lecture podium when he was 85, and I was very
moved when a woman who had known him for many years told me, “I have
learned one thing about him—he is completely without violence. ”
The quantum worldview is not a spiritual one in its equations and
postulates, but Einstein and his colleagues were united by a mystical
reverence for their discoveries. Niels Bohr compared the wave aspect ofmatter to cosmic mind; Erwin Schrödinger ended his life believ ing that the
universe was itself a living mind (echoing Isaac Newton, who maintained
that gravity and all other force s were thoughts in the mind of God). The
truth is that probing our own spirit always brings humans to the border of
spirit in its larger sense. By putting this encounter into objective terms, the
new paradigm allows us actua lly to cross over the boundary that once
divided mind, body, and spirit. The transformation from separation to unity, from conflict to peace, is the
goal of all spiritual traditions. “Don’ t we live in the same objective world. ”
a discip le once queried his guru. “Yes,” his master replied, “but you see
yourself in the world, I see the world in myself. This minor perceptual shift
makes all the dif ference between freedom and bondage. ”
All of us are in bondage to the disorder we create by seeing ourselves as
separate and isolated. The perfect example is the Type A personality with
its driven, frustrated behavior, its constant sense of being pressured by
deadlines. Unable to relax into any kind of acceptance or flow, such a
person nurtures his past hurts as anger; this repressed turmoil gets projected
into the environment as hostility, impatience, blame, and unacknowledged
panic. Endlessly  trying to control others, such a person reacts to minor
stresses with harsh criticism of both self and others. In the act of creating so
much chaos, the Type A person, particularly in the business world, is
deluded into thinking that he or she is competing successfully. In actuality,
the level of efficient work is very low, and as frustrations mount, the
feedback the Type A personality receives from his or her extended body
creates more havoc within the physical body. Cholesterol and blood
pressure rise; the heart is subje cted to needless stressful arousal, seriously
increasing the risk of a fatal heart attack or stroke. Type A is an extreme example  of the harm created by not interacting
harmoniously with one’s extended body. As we will see, perceiv ed stress in
the environment is directly related to most of the age changes that overtake
everyone. What makes us old isn’t the stress so much as it is the perception
of stress. Someone who doesn’ t see the world “out there” as a threat can
coexist with the environment, free of the damage created by the stress
response. In many ways, the most important thing you can do to experience
a world without aging is to nurture the knowledge that the world is you. 8. Time is not absolute. The underlying r eality of all things is
eternal, and what we call time is r eally quantified eternity. Although our bodies, and the whole physical world, are a display of
constant change, there is more to reality than process. The universe was
born and is evolving. When it was born, time and space came into
existence. Befor e the instant of the Big Bang, time and space didn’ t exist as
we know them. Yet the rational mind finds it nearly impossible to ask
questions such as “What came before time. ” and “What is bigger than
space. ” Even Einstein, when he was a young physicist working out
quantum principles for the first time, held on to the old notion, embraced by
Newton, that the universe existed in a steady state—time and space were
eternal constants, never born and never dying. This steady-state version of reality is still the one our five senses report
back to us about. You cannot see or feel time as it speeds up or slows down,
even though Einstein proved that time does this; you cannot sense space as
it expands or contracts, yet this too is part of a rhythmic universe. To go
even further, to imagine those dimensionless regions where time and space
are born, requires a radical shift in perception. This shift is forced upon us
because the universe had to have some kind of timeless source—and the
same holds true for us. You perceive yourself as existing in time because your body is composed
of change; to change, one must have a flow or sequence. In this sequence
there is a before and after—before this breath was the last breath, after this
heartbeat will be the next heartbeat. But theoretically, if you had the time
and the equipme nt, you could make an EKG of all the heartbeats someone
has had in a lifetime, and by holding the printout in your hands, you would
have past, present, and future contained in one place. You could look at it
upside down or backward; you could fold it in half so that the last heartbeat
and the first one were next to each other. This kind of manipulation is what quantum physics reveals about the
most basic space-time events in Nature. As they exchange energy states,
two particles can move backward in time as easily as forward; things that
happened in the past can be altered by energy events in the future. The
whole notion of time as an arrow shooting inexorably forward has beenshattered forever in the complex geometries of quantum space, where
multidimensional strings and loops carry time in all directions and even
bring it to a halt. The only absolute left to us is the timeless, for now we realize that our
entire universe is just one incid ent springing forth out of a larger reality. What we sense as seconds, minutes, hours, days, and years are cut-up bits
of this larger reality. It is up to you, the perceiver, to cut up the timeless any
way you like; your awareness creates the time you experience. Someone
who experience s time as a scarce commodity that is constan tly slipping
away is creating a completely different personal reality from someone who
perceives that he has all the time in the world. Is your day full of time
pressure. Do you suffer the breathless, panicky symptom s of “time
sickness,” whic h the body translates into rapid or irregular heartbeat,
distorted digestive rhythms, insomnia, and high blood pressure. These
individual differences express how we perceive change, for the perception
of change creates our experience of time. When your attention is in the past or the future, you are in the field of
time, creating aging. One Indian  master who seemed remarkably young for
his age explained this by saying, “Most people spend their lives either in the
past or the future, but my life is supremely concentrated in the present. ”
When a life is concentrated in the present, it is most real, because the past
and future are not impinging upon it. At this instant, where are the past and
future. Nowhere. Only the present moment exists; past and future are
mental projections. If you can free yourself of these projections, trying
neither to relive the past nor to control the future, a space is opened for a
completely new experience—the experience of ageless body and timeless
mind. Being able to identify with a reality that is not bounded by time is
extremely important; otherwise there is no escape from the decay that time
inevitably bring s. You can catch a glimpse of timelessness with a simple
mind-body exercise: Choose a time of day when you feel relaxed and
unpressured. Sit quietly in a comfortable chair and take off your watch,
placing it nearby so that you can easily refer to it without having to lift it or
move your head very much. Now close your eyes and be aware of your
breathing. Let your attention easily follow the stream of breath going in andout of your body. Imagine your whole body rising and falling with the flow
of each breath. After a minute or two, you will be aware of warmth and
relaxation pervading your muscles. When you feel very settled and quiet inside, slowly open your eyes and
peek at the second hand of your watch. What’ s it doing. Depend ing on how
relaxed you are, the second hand will behave in different ways. For some
people, it will have stopped entirely, and this effect will last anywhere from
one to perhaps three seconds. For other people, the second hand will
hesitate for half a second, then jump into its normal ticking. Still other
people will perceive the second hand moving, but at a slower pace than
usual. Unless you have tried this little experiment, it seems very unlikely,
but once you have had the experience of seeing a watch stop, you will never
again doubt that time is a product of perception. The only time there is is
the one you are aware of. You can learn to take your awareness into the region of timele ssness at
will—meditation is the classic technique for mastering this experience. In
meditation the active mind is withdrawn to its source; just as this changing
universe had to have a source beyond change, your mind, with all its
restless activity, arises from a state of awareness beyond thought, sensation,
emotion, desire, and memory. This is a profound personal experi ence.


andgetprofessionalhelp
orletnaturetakeitscourseratherthanmessupyour
patient'ssymptompicturethroughinaccuratepre-
scribing. Itisneverdangeroustogivethewrong
remedy,butitisunwisetocontinueprescribing if
thereisnoresponse,especiallyonapotentially
seriousillnesslikeanearinfection. Writedownexactlywhatyouhavedoneateach
step,withnotestoexplainyourreasons,plusthe
resultsofyourownprescribing. Ifyoudecidetodo
nothingandyourpatientgetsbetter,makesureyou
writethatdowntoo.Although itishardtoimagine, it
istheeasiestthingintheworldtoforgettheone
brilliantremedyyougaveyourdaughterforacough,
andheresheiswithanotheronesixmonthslater...
Don'tforgetthatinanacuteillnesslikeanearacheor
abruisedhead,one,twoorthreedosesmaywellbe
enoughtobeginthehealingprocess.Ifyourpatient
feelsbetterintermsofmoodandwell-beinghewillget
betterevenifhisphysicalsymptoms-thecough,flu
orwhatever-remainthesameorgetslightlyand
temporarilyworse.Ifyourpatientand/orhissymp-
tomsimproveforawhileandthenrelapse,arepeat
doseofthesameremedymaybenecessary-butonly
onreturnofthesymptomsforwhichtheremedywasoriginallyprescribed. Ifthesymptompicturechanges,
itislikelythatyouwillneedadifferentremedy. Thehomeopathicaggravation
Thisisthetermgiventotheworseningofsymptoms
thatcanoccurafteraconstitutionalremedyhasbeen
taken.Thiscanhappenduringanacuteillness.The
symptomsapatientcomplainsofmayworsenoran
oldsymptommaysurfacetemporarily(see'Lawsof
Cure',page15).Theremaybeamoregeneralclearing
out,or'healingcrisis'asitisoftencalled,intheformof
astreamingcoldordiarrhoea.Theaggravationcan
occuronamental/emotional levelwithsomepatients
feelingveryweepyif,forexample, itissuppressed
griefthathascausedthegeneralloweringoftheir
healthand/orthecomplaint. Thehigherpotencies(200Candabove)areespec-
iallyrenownedfortheirabilitytocauseaggravations
andthatisoneofthemainreasonswhyafirst-aid
prescribershouldsticktothelowerpotencies. ANTIDOTES
Thesubjectofantidotesalwaysarousesheateddis-
cussionamonghomeopaths.Therearethosewho
believethatcoffeestronglycounteractstheeffectsofa
28•Andfinally. PRESCRIBING
homeopathicremedy,whileothersbelievethatithas
noeffectwhatsoever. Ihavetakenapositionsomewhereinbetween. I
believethatsomepeoplearesensitivetotheeffectsof
coffee.Thesepeopleareoftengenerallysensitiveand
findcoffeeextremelyenervating,givingthempalpita-
tions.Insuchcases,remediesmaywellbeantidoted
bycoffeeanditiswisetostopdrinking itwhilethe
remediesarebeingtakenandforashorttimeafter-
wards.Ifyouaresensitivetocoffeeandstopdrinking
itwhileyouaretakingyourremedy,thennote
whetheryoursymptomsreturnwhenyoustartdrink-
ingcoffeeagain.Iftheydo,youmayhavetostop
drinking itandtakeanothershortcourseofthe
remedytoclearyoursymptomsoncemore. Thefollowing allcounteracttheeffectsofa
homeopathicremedytosomeextent.Theyarenot
necessarily'bad',butastheactionofaremedycanlast
foraslittleasafewdaysorforaslongasafewmonths,
theyarestrongenoughtostopitworkingandshould
beavoidedwhileitisbeingtakenandforseveral
weeksafterwards. Camphor.Inmothballs,tigerbalms,deep-heat
ointmentsandmostlipsalves. Coffee.Seeabove. Menthol/eucalyptus. Incoughmixtures,Karvolcap-
sules,tigerbalms,Fisherman'sFriend,Vick,Olbas
Oil,etc. Peppermint.Inregulartoothpaste,peppermintteas
andstrongpeppermintsweets(natural,freshmintin
cookingisfine).Asalternativestoordinary,minty
toothpaste,usefenneltoothpaste(availableatmost
health-foodshops),saltwaterorbicarbonateofsoda. AsolutionofCalendulawillactasanefficientmouth-
wash,bothathomeandatthedentist(seeExternal
MateriaMedica). Recreationaldrugs.Cannabisandother,stronger
drugscounteracttheeffectofhomeopathicremedies
andshouldbeavoided. Thedentist.Dentist'smouthwash,toothpastefor
cleaningtheteethandoilofclovesallcounteractthe
effectofhomeopathicremedies,soitiswisenottovisit
thedentistifyouaretakingaremedy.Itissensibleto
avoidhavingX-rays(unlesstheyareessential). Basically,anystrong-smelling orstrong-actingsub-
stancewillaffectahomeopathicremedy.Somepeoplehavefoundthataverystronglyspicedcurrywillhave1
anadverseeffect,asmightanightofheavydrinking. Anemotionalorphysicalshockcanalsostopa
remedyworking.Forsomepeoplethiscanmeanabad
pieceofnews;forothersavisittothedentistwiththe
stressandstrainoftreatmentcanquiteeasilycounter-
acttheactionofaremedytakenashorttimebefore. Ifyourremedyhas'stoppedworking'(youtookit
andyoursymptomsclearedforaperiodoftimeand
nowtheyhavereturned),alwaysaskyourselfifyou
haveantidotedtheremedyinanyway.Ifyouthink
youhave,thenrepeatyourlastremedy-sometimesa
singlerepeatdoseisenough. AndFinally...
Iwouldencourageanyonewhoistakingfirst-aid
homeopathicprescribingseriouslytoenrolforashort
homeopathic first-aidcourse.Manyadulteducation
collegesruncoursesandmanyhomeopathicprac-
titionersalsoruntheirownonaprivatebasis.Being
signedonwithalocalhomeopath isalsoimportantas
thereisthensomeonewhoknowsyourcase(orthatof
yourfamily)withwhomyoucancheckwhetherthe
stepsyouwishtotakeareappropriate. Iencouragemy
patientstoringinwithalistofsymptoms if,for
example,theirchildhasflu,andmakesurethatitisall
righttogive,say,Gelsemium,orwhetheritwillinter-
ferewiththechild'slong-termconstitutional treat-
ment.Thisalsoenablesthemtoconfirmtheirchoiceof
remedyintheearlystagesofgettingtoknowthe
remedypictures. Lastbutnotleast,Ihopethatthisbookwilldemys-
tifyhomeopathy foryouandthatinunderstanding
thehomeopathicprocessyouwillalsostarttobecome
familiarwithyourownprocessesoffallingilland
willthereforebeabletousehomeopathicmedicines
appropriatelyandeffectively. BEFOREPRESCRIBINGTURNTOPARTIIIFOR
FURTHERINFORMATIONONWHENANDHOW
TOPRESCRIBE. PARTII
THEMATERIA
MEDICAS
ANDREPERTORIES
Inthispartofthebookyouwillfindonesectionlistingremediestobe
takeninternallyandoneforthosetobeusedexternally.Eachofthese
sectionsisdividedintotwo:aMateriaMedica,listingtheremedy
pictures,andaRepertory(index)ofallthesymptomslistedinthese
remedypictures. EXTERNAL
MATERIAMEDICA
ANDREPERTORY
Introduction
Externalremediesarenottruehomeopathicremedies;
theyhavenotbeenproved,ortested,onhealthy
individualsinordertoestablishtheirsymptompic-
tures,andtheyhavenotbeenpotentised.Theyare
basicallyplantextractsandtheindicationsfortheiruse
havedevelopedoutofherballoreoverthousandsof
years.Ihavechosentheremedies Ihavefoundmost
effectivefrommyownexperience. Theremediesarelistedinalphabeticalorder,and
preciseinstructionsaregivenforusingeachone.The
symptoms,orcomplaints,foreachremedyarealso
listedalphabeticallywithineachentry. Externalremediescomeinvariousforms(seebe-
low)andnexttoeachsymptomareinstructionsforthe
mostappropriateformtouse.IntheentryforArnica,
forexample, IsuggestyouuseArnicaoilorointment
forbruisedmusclesandArnicatinctureforawasp
sting. Tinctures,oils,ointmentsandcreamsaresoldby
homeopathicpharmacies(andsometimesstockedby
ordinarychemists).Lotionsareusuallymadeupat
homebydilutingtinctures,and


sand
colds. Ifyoucan'taffordanextensivekitatthebegin-
ning,thenbuilditupslowly;asfarasweknow,
homeopathicremedieshaveanindefiniteshelflife,
providingtheyareproperlystored. Caution: ifyouareatraveller,donotputyour
homeopathicremediesthroughanairportX-ray
machineasthishasbeenknowntoantidotethem;
carrytheminyourpocketasthemetaldetectoryou
walkthroughwillnotaffectthem.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

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