 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


 Likewise,
examining the human brain down to the subtlest chemical
reactions inside neurons and across the synaptic gaps that
separate them says nothing about where thoug hts come
from. This is the simplest refutation of materialism one can
oﬀer, and yet it has profound consequences. Let’s ask the most basic question. How does the brain
produce the sights, sounds, smells, tastes, and textures of
the three-dimensional world? In other words, when you see
a red apple, where does its redness come from? Your brain
is completely dark inside;  there is no light anywhere in any
part of the visual corte x, much less the color red. This
mystery doesn’t bothe r most scientists, even brain
scientists. They would simply respond that apples are red,
and how the brain registers this fact comes down to
chemical reactions in the visual cortex. But the notio n that
the color red exists “out there” in Nature is simply wrong. Light is transmitted by photons, which are colorless; in
fact, they are invisible. There is no brightness “out there”
as photons sweep from the stars and certainly no
brightness inside the brain’s total darkness. So if light’s
brightness is neither “in here” nor “out there,” why is the
sun so bright that you can’t look at it with the naked eye for
more than a few seconds? Light’s brightness and color, along with everythi ng else
we perceive, come from “conscious agents,” a term coined
by the farseeing cognitiv e scientist Donald D. Hoﬀman of
the Universi ty of California, Irvine. He proposes  that the
only reality we can know is the reality created by
consciousness. If there is anything that is real but beyond
the human mind, then it won’t be accessible. A conscious
agent doesn ’t have to be human. Every animal speciesexperiences a reality that conforms to its nervous system,
so that a dog’s image of sound reaches much higher than
the human ear can perceive, while the hearing of a
humpback whale reaches much lower (whales can hear one
another’s songs for hund reds of miles underwate r). Some
snakes, inclu ding pytho ns and rattlesnakes, can detect
infrared light through specialized “pit organs” located in
their jaws, and so they “see” into a dimension entirely
closed oﬀ to human perception. Conscious agents fascin ated me because the ancient
Vedic rishis were in complete agreement with the notion
that consciousness is the source of reality. They didn’t push
the everyday world of the ﬁve senses completely out of the
picture. Instead they gave it a lower status known as Maya,
a Sans krit word usually translated as “illusion”—it comes
up later in this book. Maya is the apparent reality “out
there” that all of us naïvely accept at face value, but which
turns out to be no more real than the movie projected on
the screen in a cinema. Consciousness serves as the
projector whose light casts these images while itself
remaining pure light, with no images at all. Let me go into this subject a little more philosop hically
than I did in the original Quantum Healing. The ancient
sages of India, and all philosophers since then, explored the
mind by going inward. But in a scientiﬁc age, we have to
ask: How can thinking about the mind be better than
gathering hard facts about the brain? Because data only has meaning given a certain way of
seeing it. This point was made in the one book almost every
college stude nt reads (if they read any) in the philosophy of
science, Thomas S. Kuhn’s The Structure of Scien tiﬁc
Revolutions,  published in 1962. Kuhn shattered the notio n
of objective progress in science by arguing that given their
starting assumptions, every scientiﬁc scheme for explainingNature—what he called a paradigm—is right on its own
terms. This groundb reaking insight went back to 1947, when
Kuhn, then a graduate student at Harvard, was wrestling
with how wrong Aristotle had been. Aristotelian physics
was the ﬁrst systema tic explanation of Nature in
mechanical terms, the cornerstone of Western science that
made Copernicus, Newton, and Einstein possible. And yet a
brilliant mind like Aristo tle’s arrived at complete ly wrong
conclusions about such basic things as why objec ts fall to
earth or what heat is. Suddenly Kuhn had an epiphany:
What we call Aristotle’s mistakes in fact weren’t mistakes
at all. If you accept the starting assumptions behind
Aristotelian physics, its description of Nature was valid. Kuhn seemed  to be saying that Aristotle was just as right
as Newton, which to most people, including probably every
physicist, makes no sense. In our time, the accepta nce of
scientiﬁc progress is all but universal, and the triumphs of
modern technology are undeniable. Yet no one has rebutted
Kuhn’s point that we view Nature through our own
paradigm, our worldview. The history of science is a
constant stream of shifting paradigms, one after another. There is no way to step outside the paradigm you totally
believe in. But what if the current paradigm happens to be
absolutely right? A Theory of Everything has been on the
horizon for decades, and we are told that it’s only a matter
of time before the theory  is complete. Kuhn’s point is that
an absolutely correct theory, no matter how much data you
feed into it, cannot be achieved. All you can achieve is the
fulﬁllment of the paradigm you believe in. Eventually
problems will arise that cannot be solved without
shattering the present paradigm so that a new one can be
formed.To a doctor, spontaneous remission from cancer  posed
just such a problem. As long as your medical paradigm
separated mind and body, no way existed for consciousness
(including beliefs, expec tations, fears, wishes, faith, and
hope) to inﬂuence the daily life of cells. Looking beyond
medicine, we have to consider consciousness as a whole. If
the mind can inﬂuence the body, what do we mean by
mind? If brain = mind, the answer to all ills should be a
host of super-pills that alter brain function, steering it in
the direction we want it to go. In eﬀect, this is where
neuroscience thinks it’s heading, because the old paradigm
says so. There is literally no room for consciousness being
the agent of change. In the years since Quantum Healing  was ﬁrst published,
my own thinking has become more sophisticated about the
so-called hard problem of connecting mind and brain. Anyone who ﬂatly says that brain = mind is turning their
backs on what the philosophy of science teaches. 1.Theories are right about what they include and wrong
about what they exclude. 2.No model of reality is big enough to explain reality. 3.Data has no meaning unless it is interpreted, and
interpretations are bound by the observer’s starting
assumptions. In a word, everyone has a story, and everyone believes
their story. Even contradictory stories can be valid and ﬁt
the same data. This startling conclusion applies to everyday
life all the time. Competing stories are told in divorce court
when marriages break apart, in criminal court when
prosecution and defense do battle, and in the corridors of
medicine when two doctors have diﬀerent concepts of
healing. Sticking to your story convinces you that you’retelling the truth when in fact you are just defending a way
of seeing. —
The story told by neuroscience, that brain = mind, is
particularly weak. There is absolutely no data to indicate
that neurons  can think; they merely light up on an fMRI as
thinking occurs, which isn’t the same thing. You could
construct a setup so that a 100-watt bulb lights up over
your head every time you have a bright idea, but that
doesn’t mean  the light bulb caused  the idea. Neuroscience
ignores this obvious ﬂaw when it arrives at the same false
conclusion, using neurons instead of a lightbulb. The current state of total conﬁdence in neuroscience
requires thick blinders. Brain scientists don’t see the dead
end they are walking toward when they promise that
neurons are going to explain where thoughts come from. Not just thoughts, but no color, shape, sound, taste, and
smell will ever be locate d in neurons, and what isn’t in a
neuron isn’t in the brain, either. It would be pointless to tear down the old paradigm
without having somethin g better to oﬀer. In that regard,
Quantum Healing  pointed in the right direction. All the
things the brain is credited with actually should be
assigned to the mind. Once this shift is made,  enormous
untapped potential becomes available. Neuroscience will
continue to do valuable things, in particular ﬁxing the
abnormalities and disorders of the brain connected to a
wide range of diseases. You can’t play Mozart on a broken
piano. Yet the mystery of Mozart’s genius, like all mysteries
of


 a very precise lock called receptors
of the cell walls, or other neurons. This is the br ain, one part speaking to another part. This happens in other parts of the body also. This is where they found them in the
immune system! Immune cells can make the same peptides that the br ain makes when it thinks. Thus
immune cells are conscious little beings. Immune cells make the same chemical chords that the  brain uses for emotion,
through feeling and desires. It has an intellect, i t knows how to discriminate and
remember. It has to decide when it sees a carcinoge n "Is this a carcinogen" Should I
go after it? Should I leave it alone?" It has to re member the last time it encountered
something. In fact, it remembers the last time some body else encountered the same
thing. Immune cells immediately recognise anything that ha s ever been encountered by
any living species. If you are exposed to pneumococ cus for the first time in your life,
your immune cells still remember the last time some body, somewhere in prehistoric
time encountered a pneumacoccus and knows how to ma ke the correct/precise
antibody to it. The immune cell is a circulating ne rvous system. Since then scientists have discovered this is the s ame for every cell in the human
body. When you say "I have a gut feeling about such  and such" you are not
speaking metaphorically anymore. You're speaking qu ite literally because your gut
makes the same chemicals as the brain makes when it  thinks. In fact, your gut
feelings may be a little more accurate because gut cells haven't yet evolved to the
stage of self doubt. The new word is not mind body connection; we litera lly have a body-mind
simultaneously everywhere. If you say "I have a sad heart" a scientist would f ind a heart filled with sad molecules. If you say "I'm busting with joy" a scientist would  find in your skin that it would be
loaded with emipramine an antidepressant, used in t reatment of depression with
psychiatrists. If you say "I feel exhilarated, unbounded and joyfu l" a scientist would find in your
blood, high levels of interluken and interferon whi ch are powerful anticancer drugs. If you say "I feel tranquil" a scientist would find  in your body valium, and it's identical
to the Hoffman La Rouch type, except it's made in p recise doses for the right target
organs. It doesn't make you fell like a zombie. It' s an immunomodulator, it modulates
the activity of the immune system. Even little whit e cells know how to make valium" -
Deepak Chopra, What is the True Nature of Reality
You can see that there is a lot of science out ther e supporting the fact that you are
creating your reality. You are creating your illnes s and injury as much as you are
creating your fortunes or drama in your life. Have you ever wondered why there are some people wh o get sick all of the time? Have you ever wondered why cancer, once treated loc ally, can spread throughout
a person's body? "Western medicine believes the materialism which sa ys that sensory experience is the
crucial test of reality. Therefore, all of their he aling methodologies are also based on
this superstition. There are pills for every ailmen t. This is the magic bullet theory. The number one drug addiction in the world is presc ription drugs. Magic bullets are supposed to get rid of disease an d improve health, but in fact,
these are symptomatic approaches. They relieve symp toms or at best, mask them,
while underlying process remains unchanged. Sometim es they interfere with the
mechanisms of disease. They believe if we know bact eria multiply we can kill them
and we'll get rid of cancer. It doesn't work becaus e mechanisms of disease are not
the origin of disease. We can interfere (enter fear ) with the mechanisms of disease
and the disease simply finds an alternative way of expressing itself. Biotechnical medical intervention is extremely usef ul in acute illness. But it does not
alter the overall expression of disease in a popula tion. It merely changes its
expression. We no longer have epidemics of polio, tuberculosis,  measles, diptheria and
smallpox. But in their place we have a higher incid ence of cancer, heart disease,
degenerative disorders, and obesity. The overall pi cture hasn't changed because
the model that we've structured of the human body i s not the correct model" -
Deepak Chopra, What is the True Nature of Reality? Why have you not seen this on the TV or read it in the newspaper? Why is this
knowledge only in those on the spiritual path? Mayb e it has something to do with
the power that the drug companies have over the gov ernment and media? I'll
leave that one for you to ponder. The fact that you are creating your illness is not a bad thing, this is a fantastic thing,
for if you know that you have created it, then you can cure it. And this is done in the
same way that you created it, with your thoughts. Think about when your ailment started, what was hap pening in your life at that time? How was your work going, how were your relationship s with your family and friends? Then think about the part of your body that it is h appening in. The best books I have read that explain the parts o f the body and the emotions
related are The Body is the Barometer of the Soul II  by Annette Noontil and Heal Your
Body  by Louise Hay
Here are some general tips but the books go into so  much further detail. The left side of the body relates to the feminine a nd the right side relates to the
masculine. So the side of the body can relate to so meone of that sex that you are
having difficulty with or that part of yourself for  we all have masculine and feminine
energy within us. The spine is all about flexibility so where in your  life are you being inflexible? Shoulders are about guilt or shouldering responsibi lity. The hips are about who you really are and about bal ance. The legs and lower body is all about your direction, knees are related to pride and
ego, ankles about inflexibility and guilt. Arms are about holding and accepting the experience s of life. These books that I have mentioned go into the ailme nts as well as the parts of the
body, they are fantastic to mentally go into why yo u have created illness or injury in
your life. Again some very short explanations:
Cancer is deep hurt and long standing resentment. Y ou can then see what part of
the body this relates to and put the pieces togethe r.
Being overweight is to be in fear and needing prote ction. To be running away from
feelings and seeking fulfilment. Stroke is giving up, being resistant to change. "I' d rather die than change"
Pimples are about stagnation, where are you stallin g being true to yourself. Heart attacks are squeezing all the joy out of your  heart in favour of money or
position, etc
There is a lot of information out there and it is y our choice to go forth and heal your
body, or you can leave it up to someone else...your  body, your choice. Hopefully this
article has opened your mind to the possibilities t hat there may be more that you
can do to take responsibility for you health, start ing now...<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Healing Yourself - Quantum Physics, how the
body works
This is an incredibly interesting topic and one tha t can be seen as controversial in the
western world. Please know that I am in no way sayi ng that you should not see a
doctor or seek medical advice. I am simply opening your mind to the possibility of
who you are and what you can accomplish with a simp le thought and intention. Let's start with a simple concept; those with deter mination will get to where they
want to be. If they set their mind to it, then they  can achieve anything. Well this goes
for illness and injury also. If you set your mind t o recovering and getting back to
optimum health and this is your priority, then you will do so. So with intention, you can achieve anything, includ ing healing yourself of illness and
injury. For any of those who are familiar with Quantum Phys ics or have seen the movie
What the Bleep do we Know. You will know that the universe and the human
body are made up of matter. "We think of an atom as a kind of hard ball. What th ey then realised is that it is not
solid, it's this really dense matter right at the c entre, surrounded by fluffy a probability
cloud of electrons popping in and out of existence. And then they realised that not
even this is right. That even the nucleus (the cent re) that we think of as so dense,
pops in and out of existence, just as readily as th e electrons do. The most solid thing
that you can say about all of this insubstantial ma tter is that it is more like a thought,
it's like a concentrated bit of information. " - Wha t The Bleep do we Know


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therapy. Diabetes Resear ch and Clinical  Practice 19(1993):69–74. Khanam, A. A.; U. Sachdeva; et al. Study of pulmonary and autonomic functions of asthma patients
after yoga training. Indian Journal of  Physiology and Pharmacology 40(1996):318–24. Mayer, M. Qigong and hypertension: a critique of research. Journal of Alternative and
Complementary Medicine 5(1999):371–82. Pandya, D. P. ; V. H. V yas; and S. H. V yas. Mind-body therapy in the management and prevention of
coronary disease. Compr ehensive  Therapy 25(1999):283–93. W olf, S. L.; H. X. Barnhart; N. G. Kutner; et al. Reducing frailty and falls in older persons: an
investigation of T ai Chi and computerized balance training. Atlanta FICSIT Group. Frailty and
Injuries: C ooperative Studies of Intervention T echniques. Journal of the American  Geriatric Society
44(1996):489–97.Xu, S. H. Psychophy siological reactions associated with qigong therapy. Chinese Medical Journal
(English) 107(1994):230–33. Chapter 7
Exercise

Carpenter, D. M., and B. W. Nelson. Low back strengthening for the prevention and treatment of low
back pain. Medicine and Science in  Sports and Exer cise 31(1999):18–24. Douillard, J. Body, Mind and Sport. New Y ork: Random House, 1994. Evans, W., and I. H. Rosenber g. Biomarkers—The 10 Determinants of Aging Y ou Can Contr ol. New
Y ork: Simon & Schuster, 1992. Fox, K. R. The influence of physical activity on mental well-being. Public Health Nutrition
2(1999):411–18. Hassmen, P. ; N. Ko ivula; and A. Uute la. Physical exercise and psychological well-being: a
population study in Finland. Pr eventive Medicine  30(2000):17–35. Kokkin


 would like to say more about how to realize
unication within yourself. The real self, the divine principle, the
innite intelligence, or what ever you wish to call that deep inner
center existing  in every human being, contains all wisdom and truth
you can possibly envisage. The truth is so far-reaching and so
directly access ible that no further conict exists when this truth is
allowed to take eect. The ifs and buts of the dualistic state cease to
exist. The knowledge of this inborn intelligence far surpasses the
ego intelligence. It is completely objective; it disregards the small,
vain self-intere st—and this is one of the reasons you fear and avoid
contact with it. The truth that ows out of it equalizes the self with
others. Far from being the annihilation that the ego fears, that truth
opens up the storehouse of vibrant life force and energ y that you
usually use to only a minor degree and that you misuse in directing
your attention and hopes to the dualistic plane, with its tightly held
opinions, false ideas, vanity, pride, self-will, and fear. When this live
center activates you, you begin your limitless unfoldment, a process
whose accomp lishments become possible precisely because the littleego no longer wants to misuse them in order to nd life, as it did,
on the dualistic plane. The unied real self can always be contacted. Let us again return to
our example in order to see how. The hardest act to perform, which,
in reality, is the easiest act possible, is to ask, “What is the truth of
the matter?” The moment you are more intent on the truth than on
proving that you are right, you contact the divine principle of
transcendent, unied truth. If the desire to be in truth is genuine,
the inspiration must come forth. No matter how strongly
circumstances seem to point in one direction, you must be willing to
relinquish and to question whether what you see is all there is to the
issue. This generous act of integrity  opens the way to the real self. It will be easier to follow through when you consider that it is not
necessarily a question of either/or, but that there may be aspects of
right in the other person’s view and of wrong in yours, aspects that,
so far, you have not seen because your attention was not even
directed to this eventuality. This approach to a problem
immediately opens the way to rise to the unied plane of existence
and to be moved by the real self. It immediately releases an energy
that is distinctly felt when this act is done with a deep and sincere
commitment. It brings release from tension. What you then nd out is always totally dierent both from what
you hoped for and feared on the dualistic plane. You nd that you
are not as right and innocen t as you thought, nor as wrong as you
feared. Neither is your opponent. You soon discover aspects of the
matter you never saw before, although they were not necessarily
concealed. You understand exactly how the quarrel came into
existence in the rst place, what led to it, what its history was long
before its actual manifestation. With such discoveries you gain
insight into the very nature of the relationship. You learn about
yourself and the other, you increase your understanding of the laws
of communication. The more vision you gain, the freer, stronger,
and more secure you feel. This vision not only eliminates this
particular conict and shows  the right way to straighten it out, but
it also reveals  important aspects of your general diculties and
makes their elimination easier through this understanding. Thevibrant peace that comes from this extended understanding is of
lasting value. It aects your self-realization and your daily life. What I described is a typical example of unied, intuitive
understanding: of knowing the truth. After the initial apparent need
for courage and the momen tary resistance to seeing a wider truth
than the egotistic one, your path becomes so much easier than the
struggle that ensues on the either/or plane of the dualistic life. Before you can bring yoursel f to the unied way of thinking and
being, the tension will mount, for as long as you remain on the
dualistic plane, you struggle against unication because you falsely
believe that the moment you admit and see where you are wrong
and the other is right, you submit and enslave yourself. You become
nothing, worth less, pitiful—and from there it is only a step to
annihilation in your fantasy life. Hence, you feel that leaving your
dualistic plane is the greatest danger. The tension will mount as
your conicts escalate. But the moment you are willin g to be in
truth, the moment you are eager and prepared, not merely to see
your way, your little truth, not to give in to the other’s little truth in
fear of the consequences if you do not, but when you wish to
possess the larger, more encompassing truth, which transcends both of
your little truths, a specic tension will be removed in your psyche. The way toward the manifestation of the real self will have been
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


mildly laxative, and the powdered root and bark is used for relief
from kid ney pai n. T raditional healers often used crushed leaves on
topical applications of insect bites in the form of a poultice. Zingiber of ficinale  Ginger
Ginger is used widely in both  A yurvedic and Unani medicine. Charak, the ancient sage of In dian medicine, said: “Every good
quality is found in ginger”, and other texts suggest that everyone
should eat fresh ginger before m eals to enhance the digestion. It is
also believed to clear the micr o-circulatory channels of the body,help with joint p ain and motion sickness and facilitate absorption of
nutrients into the system. Cymbopogon citrates  Lemongrass
A medicinal plant, lemongrass is used in A yurvedic herbal teas for
pitta  types, w hile the essential oil is a useful insect repellant. It is
also widely used in perfumes and cosmetics, and A yurvedic texts
indicate that it is a useful stress-reliever and cleanser when placed
with other herbs in a steam box. Mentha arvensis  Mint
Called  paparaminta  in Hindi, mint is indigenous to India and is
widely distilled for its antiseptic  and antispasmodic oil. Helpful for
headaches, rheu matism and neuralgia, mint is also used in tea s to
prevent vomitin g and boost a weak digestive system. A popular
ingredient in A yurvedic herbal t oothpastes and soaps, it is a cooling
herb with a pungent aftertaste. Ginger
Curcuma domestica  T urmericAn all-round wonder rhizome, the majority of herbal healers use
turmeric. Its benefits are too n umerous to mention, but its m ost
common uses are for detoxifying the liver, balancing cholesterol
levels, fighting aller gies, stim ulating the digestion, boos ting
immunity and enhancing the com plexion. Sushruta recommended it
for epilepsy and bleeding diso rders, while Charaka said it was
useful in skin diseases, as a mind/body purifier and to help the lungs
expel  kapha. Cananga odorata  Ylang ylang
Oil from  the greenish-yellow flowers of ylang ylang (see right, top)
is relaxi ng and tension relieving. It is also recommended as an anti-
depressant. It has an erotic, sweet, fruity smell so is widely use d in
perfumery. Ylang ylang is also believed to regulate and balance skin
texture. W ithania somnifera  Indian winter cherry
Also known as the Indian winter cherry,  ashwagandha  root (see
page 13 0) is sometimes called Indian ginseng as it is used in
A yurveda extensively. It has antioxidant properties and is also an
immune system booster; its anti-inflammatory and pain-reducing
properties make  it useful in the treatment of arthritis, and many
Indians believe it promotes longevity. Glycyrrhiza glabra  Licorice
Famous for its distinctive flav or, licorice (see above) is use d in
traditional herbal medicine as a liver detoxifier and endocrine
system booster. It is also useful for a variety of bronchial probl ems
and in India licorice sticks wer e (and still are) commonly use d as
teeth-cleaners.Ylang ylang
Licorice
Camellia sinensis  T ea
W idely drunk throughout India, many people do not realize the
medicinal benefits of this ubiquitous plant when they drink a cup of
tea. T ea is an ef fective antioxidant; it stabilizes blood lipids, thus
helping in reducing cholesterol; it helps with hypertension; and is an
ef fective immune system booster. Dashmool  “T en Roots”
The po wder o btained from what is known in A yurveda as
dashmool  or “ten roots” (s ee page 137) is  used in over 50 percent
of A yurvedic preparations. The potent combination of these ten
roots’ properties has resulted in a powder that may be takeninternally in the form of pills, rubbed on the body in the form  of
powders, or used externally and internally as an oil. Dashmool  has
exhaustive healing properties, b alancing all three  doshas, reducing
ama  disorders, reducing numbness and stif fness in the body, and
helping with pain management.ayurvedic preparations
Ancient machinery grinds and reduce s ingredients into a thick black paste-like
consistency; this is then used to make pills or  gulikam. Sida cordifolia  roots are
cut, washed, then crushed before being boiled and reduced (often many times);
the result  is a  bala  decoction. While boiling, oils have to be constantly stirred. Open fires at a production facility in Kerala. Brass, copper or large iron cauldrons
are used for oil production. A yurveda, Sid dha, Unani and T ibetan traditional medic ine
all use materi als from the earth in prescriptions. In m ost
cases, t he ingredients are not simply plucked and used, but
under go certa in preparatory  procedures before they are
considered ready for use. A yurvedic doctors stress the link
between freshness and ef fic acy in the case of herbs and
plants, whilst materials from the ground (metals, mine rals
and so forth) undertake co mplicated and time-consuming
purification processes. In A yurveda, some preparations are used internally, others are
reserved for external use and some can be used for both. For  the
most part, oils (thailam ), powders (choornam ), raw herbal pastes
(kalkam ) and processed herbal pastes (leham ) are widely used as
topical applications. Internal prescriptions include fermented
preparations such as  asavam  and  arishtam  (both decoctions, the
former made without heat, the latter with heat), medicated ghees or
gritham,  bhasmas  (incinerated fine powders) and  gulikam  (pills). None are easy to make. Depending on the size and scale of the A yurvedic establishment,
medicines and oils are either sourced from reputable manufacturing
companies or pharmacies, or ma de on site. It is usually the smaller
concerns that grow or locally source their own ingredients, and
make their own medicines. Dr P Sathyanarayanan, a third-generation A yurvedic doctor bu t also a qualified doctor from the
A yurvedic Colle ge in Coimbatore, runs an A yurvedic home stay
with his  wife.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Metals and MineralsLess ex otic, but extremely powerful nonetheless, is the use of
minerals and metals in A yurveda. Because many metals and
minerals contain certain impurities and/ or toxins, they need to
under go a number of treatments before they are deemed safe to
ingest. These processes are kno wn as  shodhana  (purification) and
marana  (literally “kill”; heating and turning into ash), and may
often be lengthy and complicated. For example, heavy metals such
as m ercury, gold, silver, copper, iron, lead and tin are heated and
treated with such substances as cow’ s urine, milk, ghee and
buttermilk before use. If they are to be taken in ash form, they are
ground i nto a powder and incinerated; at other times they are added
to water to create elixirs for drinking. Dr Sreenarayanan of Ananda Spa points out that all A yurvedic
medicines are 100 percent natura l, so it is unsurprising that minerals
and metals are utilized. “Minerals and metals come from the earth,”
he p oints out, “and if they a re purified properly, can be very
powerful. ” He goes on to say t hat in 90 percent of cases they are
ingested either as a  bhasma  (ash) or as pills, but such prescr iptions
must be accompanied by an ext remely strict diet for the medica tion
to w ork. He cit es mercury for chronic conditions like cancer and
arthritis; silver in rejuvenation treatments; gold for vigor and
vitality as well as bone prob lems; iron for anemia and bl ood
impurities; and lead for chronic skin conditions. Gemstones
In I ndia, jewels (often worn  as uncut stones) are not only
decorative, but are believed to hold certain powers. Some of these
are e motional or superstitious o n the part of the wearer, but others
are distinctly therapeutic. Gem therapists say that the vibrational
healing ener gies  of a gem or me tal may be transferred to a person if
it is worn close to the body. Some people wear them for he alth
reasons, others for luck, others for peace of mind. Enriched with amino acids and


  flower. Blend  all the  glands  Chi gathe red together
thus far and  permit their  energ y to radiat e to the breast. Use y our
mind to blend  their  Chi in the  breasts. - 159  -Orgasmic Upward Draw
   (9) Let the specially  blended  Chi flow  down to the pancr eas and
feel the pancr eas activate. Let the pancr eas ener gy flow to the
breasts. (10)  Allow the mind to  concentrat e on the adrenal  glands,  letting
the special blend  of ener gy you have  created  activate  the adrenal
glands. As y ou feel them activate,  expand  and release  this special
energy : bring  this ener gy up to the  breasts,  where all the  glands’
energy  is blending  togeth er.This glands’  energy  will help  to activate
the organs’  Chi. E. Massage the  Organs
     (1)  Be a ware of your nose  and lungs,  and continue  to rub your
breasts  slowly, feeling  the Chi fro m the  thymus  activate  the breasts’
and lungs’  Chi. Feel  the energ y of righteo usness  as straight,  bright
white, pure  and expandin g. Fill the  lungs  and direct  their  Chi to the
breasts. (2)  Be a ware of your tongu e and heart. Feel  the Chi fro m the
heart  in the form of joy,  happiness,  respect  and honor  and direct
this energ y to the  breasts. Think of the  breasts  as me lting pots that
will melt the  glands’  and orga ns’ energ y, fusing  them  into a ver y
special  kind of  hormonal  energ y and the kind  of com passion  which
is capable  of rejuvenati ng the glands,  organs  and whole system. (3)  Direct  your attention  to your mouth: mo ve your mouth aroun d
and be aware of the  sexuall y aroused  energ y as it activates  the
spleen  energ y. Raise the virtuous  energy  of fairness,  and feel it
manifested  in a wide open  feeling  in the  chest. Feel  the Chi of  the
spleen  and direct  it to the breasts. Feel  the virtues  fuse. (4)  Now direct  the sexual  Chi, which started  from the  clitoris
and the breasts,  to the kidney s. Activate  the kidne ys’ Chi and  expand
the virtuous  energ y of gentlen ess, alertn ess and stillness,  bringing
it to the  breasts. As yo u rub your breasts  and activate  each  orga n’s
Chi, this Chi wi ll automatically  be dra wn to the  breasts. Feel  the
Chi start  to fuse  with all the  other  Chi virtues,  combining into a  very
special  Chi. (5)  Direct  the sexual  Chi to the  liver  to activate  the liver’s  Chi. Raise the  kindness  virtue and the feeling  of self- expansion,  also
drawing these  feelings  to the  breasts. At this tim e you should  feel
the vagina  moistening  from  a sweating action  of the vaginal  walls,
plus the  secretion  of glandular  fluid. Soon the  clitoris  will become
- 160  -Chapter  VI
engorg ed with blood  and will beco me erect,  and the nipples  will
beco me firmer: The outer  lips of  the vagina  will become s wollen to
nearly  twice their  size. The inner  lips will also  swell. (6)  Then,  place  the palms of the  hands  on the knees,  place  your
attention  upon  your breasts,  and experience  the energ y there. By
now you have  accumulated  a lot of energ y in the  breasts,  where it
all has  melted togeth er into com passion  Chi. The nipples  have
beco me hard  and erect  with the s welling of the breasts. Let the
energy  flow like a funnel  into the nipples  as y ou feel the tingling
warmth of sexual arousal. Wait a few moments as  the breast  energ y
accu mulates  in the  nipples,  and then using  your concentrati on let
the energy  drop  like a plumb line do wn into the ovaries. Your “inner
eye” can help  to direct  the Chi there. Pause  and feel the accumulated
breast  energ y and wary energy. (7)  Becom e aware of your breat hing and concentrat e your
attention  on the  ovaries,  sending  each  exhalatio n directl y to the
ovaries. Concentr ate on the  ovaries,  and use your mind and  some
muscles to mo ve the lips  of the  vagina  until  you feel them sw ell. The PC Muscle  will be tense,  and then  will relax  and begin  to pulsate. Feel an increase  in the pulsatio n of the vagina,  and feel it open  and
close like  the petals  of a flower: When this energy  beco mes strong,
let the  vagina  close  in and  draw the energ y from both  ovaries  to
merge in the  Ovarian  Palace  (located  three  inches  belo w the navel
at the  cervix). You can slightl y squeeze,  tensing  the cervix, and
concentrat e the sexual  energ y at this  point. You are enteri ng the
orgasm ic phase. With these  practices  you can direct  the orgasm
inward, and you can extend  the orgasm m ore than  you have  ever
dreamed y ou could. You have  now  com pleted  stage  one of the
Orgas mic Dra w. The Chi, w hich is ready  is no w comprised  of the
organs’,  glands’,  virtues’  and sexual  energies. Practice  this stage,
activating  the clitoris  and the thymus  and pineal  glands,  for a week
before  you proce ed with the Orga mic Dra w. You will actually feel
the Chi in these  areas. Then continu e with this exercise,  now
moving to the lungs,  the heart  and spleen,  etc.,  for anothe r week. Once  you are able  to practice  the entire  sequence  well, activating
and collecting  the glands’  and organs’  Chi w ill take  only  five to ten
minutes per  session. When you feel that the sexual Chi  is ready  at
the Ovarian  Palace,  you can begin  the Orgas mic Dra w.
- 161  -Orgasmic Upward Draw
4. Procedure  of the Orgas mic Draw:  Moving the Aroused
Organs’ and Glands’ Chi  Upwar d Step-By-S tep
A. Begin  in with the Breast Mess age. Use the  sam e sitting  position  as you did previousl y for the breast
massage. If sitting  on a  chair  have  your feet fist on  the floor:  If you
need  som e mo re stimulation  you can use the hard,  round  object
previously  describe d to press  against  the openin g of your vagina,
touching  your clitoris. Stim ulate yourself  by rubbin g your breasts,
activating  the organs’  and glands’  Chi. Fuse  this wi th the sexual
energy  to become the  energy  of healing  and compassion. Direct
the sexual ener gy from  the nipples  down to the ovaries,  and expand
the energy  into the ovaries  and genitals,  finally  concent rating it in
the Ovarian  Palace. B. Perform Muscle  Contractions at the Point  of Orga sm. Inhale  deeply  throug h your nose  when you are near  or in the
midst of orgasm. Si multaneo usly clench  both  fists and  claw your
feet dow n, making them  feel like vacuum pu mps sucking  at the
floor:  At the  same ti me clench  your jaw, tighten  the Cranial  Pum p
at the  back  of your neck,  and press  your tongue  firmly to the roof  of
your mouth. C. Bring  the sexual energy down to the Perine um (Hui-Yin). Inhale  once  more and  draw up the entire  genital- anus  region,
concentrati ng on the  Hui- Yin (perine um), urogenit al diaphr agm, and
especially  the front  part of the perineum. Pull the  energ y from the
Ovarian  Palace  dow nward to the  perineum b y squeezing  the
vagina’s  outer  and inner  lips as  tightly  as possible,  feeling  the force
squeeze  the


seed oil1 tsp. honey
Trim the chicory and slice into rounds about 1/2-inch thick. Push the
rounds apart to make rings. Peel the oranges, removing the white pith,and slice into rounds. Place the chicory in a bowl and lay the oranges inoverlapping rings around the top, leaving the center empty. Trim andchop the green onion and sprinkle into the center. Mix the lemon juice,Recipes
2flaxseed oil and honey, and pour over the salad. Leave for a few minutes
before serving to allow the flavors to “marry.”
Coleslaw
Preparation time: 15 minutes** Does not include presoaking
raisins
white cabbageappleceleryonion
Dressing:
yogurtlemon juiceflaxseed oil
Presoak the raisins (soak the raisins overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump).Thinly shred the white cabbage and apple. Finely chop the celery andonion. Put all into a bowl and add the raisins. Toss in dressing. Colorful Mixed Salad
Preparation time: 15 minutesServes 2
zucchini
beetapplelettucetomatoorange$PPLCPPL5IF(FSTPO8BZ
Dressing:
equal amounts of apple cider vinegar and waterhoney (or maple syrup)garliclemon (or orange) juice
Grate the zucchini, beet and apple. Add the dressing and mix them
together or pile them in separate mounds onto a bed of lettuce. Deco-rate with slices of tomatoes and orange. Colorful Three-Cabbage Salad
Preparation time: 15 minutes** Does not include presoakingServes 2
2 oz. raisins
4 oz. each white, red and green cabbage4 oz. carrot1 medium onion, finely sliced1 small crisp eating apple, choppedwatercress
Dressing:
5 fl. oz. yogurta little flaxseed oil1 clove garlic, crushed
Presoak the raisins (soak the raisins overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump).Finely shred the cabbage. Grate the carrot. Put both in a bowl with theraisins, finely sliced onion and chopped apple. Mix well. Mix the dress-ing ingredients and pour over the salad just before serving, tossinglightly. Garnish with watercress.Recipes
Colorful Winter Salad
Preparation time: 20 minutes
Serves 4-6
3 tart eating apples
lemon juice1/4 medium-sized red cabbage1 medium carrot1/2 medium red bell pepper2 sticks celery1/2 red onionwatercress
Core and roughly chop the apples and mix with lemon juice in a small
bowl. Core and finely shred the red cabbage. Peel and grate the carrot. (This is the only time to peel the carrots. If they are grated with theirskins on, they tend to turn brown.) Seed and chop the red pepper. Slicethe celery. Peel and chop the red onion. Put all the above ingredientsinto a large bowl. Garnish with watercress. Variations: Serve with cottage cheese (unsalted and uncreamed or fat-
free) and your favorite dressing. Crunchy Salad
Preparation time: 15 minutes** Does not include presoakingServes 4-6
2 oz. dried apricots, chopped
3 oz. raisins1 lb. white cabbage1 green bell pepper1 red bell pepper (or 1/2 bunch of radishes)watercress $PPLCPPL5IF(FSTPO8BZ
Dressing:
6 fl. oz. yogurt1 clove garlic, crushed1 tsp. honey
Presoak the apricots and raisins (soak overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump).Finely shred the white cabbage. Chop the pepper (or radishes). Placeinto a bowl together with the raisins and chopped apricots. Mix well.Mix the dressing and pour over the salad. Toss lightly, garnish withwatercress and serve. Endive and Orange Salad
Preparation time: 15 minutesServes 2
1 small head of endive
1 red bell pepper2 oranges2 tomatoes1 tbsp. herbs, chopped
Dressing:
juice of 2 oranges5 oz. yogurt1 tsp. honey
Chop the endive and put into a bowl. Seed the pepper, cut into thin
strips and add to the bowl. Peel the oranges, removing the pith with thepeel. Cut out segments between the membranes and add to the bowlwith the tomatoes. Make the dressing and toss into the salad. Sprinklewith chopped herbs. Fruity Winter Salad
Preparation time: 15 minutes*Recipes
* Does not include presoaking
Serves 2-4
2 oz. raisins
2 oz. dried figs2 oz. dried apricots1/2 white cabbage2 carrots2 red eating apples8 tbsp. yogurt1 lemonparsley, chopped
Presoak the raisins, figs and apricots (soak overnight in cold water, or
pour boiling water over them and leave for a couple of hours untilplump). Finely shred the cabbage. Coarsely grate the carrots and apples. (Sprinkle the apples with lemon juice to stop them from turningbrown.) Put the above ingredients into a bowl. Combine the yogurt,lemon juice and chopped parsley in a jug and spoon over the salad. Tosstogether until well mixed. Gerson Coleslaw
Preparation time: 15 minutesServes 2-4
onion
white cabbagecarrot
Dressing:
2 tbsp. lemon juice2 tbsp. watersugar (optional)yogurtcottage cheese (unsalted and uncreamed or fat-free)
$PPLCPPL5IF(FSTPO8BZ
Slice or chop the onion. Grate or slice the white cabbage. Grate the car-
rot. Mix all together. For the dressing, mix lemon juice with water (andsugar, if used). Mix yogurt with cottage cheese and beat well to get rid ofany lumps. Then add the lemon juice and water mixture. Mix well andpour over salad. Grated Zucchini Salad with Lime
Preparation time: 15 minutesServes 2-4
1 lb. zucchini
juice of 1 lime (or lemon)1 red bell pepper, grated1 clove garlic, crushedlettuce
Grate the zucchini finely. Mix with the lime (or lemon) juice and grated
pepper. Add crushed garlic. Allow the flavors to blend a little beforeserving on a bed of lettuce. Hungarian Tomato Salad
Preparation time: 15 minutes
whole tomatoes
lettucechopped chives
Dressing:
yogurtlemon juiceflaxseed oil grated horseradishRecipes
Skin the tomatoes by dipping them in boiling water for a minute. Make
the dressing. Place the whole, skinned tomatoes on the lettuce leavesand cover with the dressing. Garnish with chopped chives. Jumbo Salad
Preparation time: 20 minutes**Does not include presoakingServes 4-6
variety of shredded lettuce leaves
and salad greens, bite-sized and shredded
Any, or all, of the following:
tomato, choppedgreen (or red) bell pepper, choppedgreen onions, finely slicedcarrotbeetradish, finely slicedfennel, finely slicedgrape halveslemon juiceflaxseed oildried dill weedraisins, presoaked
Gradually build up the salad, beginning with the bite-sized shredded let-
tuce leaves and salad greens. Add any, or all, of the ingredients listedabove. Presoak the raisins (soak overnight in cold water, or pour boilingwater over them and leave for a couple of hours until plump). Sprinkleon top of the salad. Grate the carrot and/or beet and place to one side ofthe salad. (If you put it all on top, it tends to “smother” the salad.) Pouron the lemon juice and flaxseed oil. Sprinkle with dill. Serve with rice,oven-cooked and sliced potatoes or boiled small new potatoes.$PPLCPPL5IF(FSTPO8BZ
3Minted Apple and Celery Salad
Preparation time: 15 minutes*
* Does not include presoakingServes 2
1 red eating apple
apple cider vinegar1 stalk of celeryraisins, presoakedmint leaveslettuce
Cut and core the apple and chop into bite-sized chunks. Mix with a little
apple cider vinegar (diluted with water, if desired). Chop the celery andadd, with the presoaked raisins (soak overnight in cold water, or pourboiling water over them and leave for a couple of hours until plump), tothe apple and apple cider vinegar. Take the mint leaves and tear intosmall pieces. Add to the dish and serve on a bed of lettuce. (Leave for alittle while before serving so the flavors have time to mix.) Variation: Yogurt can be mixed with the apple cider vinegar for the
dressing. Orange, Chicory and Watercress Salad
Preparation time: 15 minutesServes 2-4
1 orange
2 heads of chicory1


iness at the
core of every atom is the wom b of the universe; in the flicker of thought
when two neuro ns interact there is an opportunity for a new world to be
born. This book is about exploring that silence where time’ s breath does not
wither but only renews. Look to the land where no one is old; it is nowhere
but in yourself. OceanofPDF.comIN PRACTICE:
How to Reinterpret Your Body
The first step toward experiencing your body in a different way is to change
your interpretation of it. No two people experience their bodies in exactly
the same way, because each of us interprets experience—including the
experience of inhabiting a body—according to his own personal beliefs,
values, assumptions, and memo ries. An aging body involves one style of
interpretation; an ageless body involves an opposite style. Try to let go of the assumption that your body is aging because things
just are that way. If you feel certain that growing old is natural, inevitable,
and normal, I don’t want you to erase those assumptions instantly. You
couldn’ t do that if you tried, for the old paradigm has taught all of us to
accept these assumptions without question. However, while still honoring
your deep belief  in aging, sickn ess, and death, allow yourself to set aside
the old paradigm for a moment. The quantum worldview, or the new paradigm, teaches us that we are
constantly making and unmaki ng our bodies. Behind the illusion of its
being a solid, stable object, the body is a process, and as long as that
process is directed toward renewal, the cells of the body remain new, no
matter how much time passes or how much entropy we are exposed to. The great enemy of renewal is habit; when frozen interpretations from
the past are applied to the prese nt, there will always be a gap, a mismatch
between the need of the momen t and the solution from the past. To have a
renewed body, you must be willing to have new perceptions that give rise to
new solutions. The exercises below are designed to help you open up new
perceptions. Some are exercises in absorbing the new knowledge of the
quantum worldv iew as it applie s to your body. Others are exercises in newexperience, gaining an inner feeling for that level inside your body that is
ageless. Ideally, as we move on to later exercises, knowledge and
experience will begin to fuse—that is the sign that you are fully
assimilating this new worldview in place of the old. Exercise 1: Seeing Thr ough the Mask of Matter
The most impor tant step in gaining the experience of ageless body is to
unfreeze the perceptions that have locked you into feelings of isolation,
fragmentation, and separatenes s. These frozen perceptions reinforce the
idea that only the reality of the five senses can be believed. So let us see if
we can go beyond the senses to find a level of transcendental experience,
which is in fact more real than the world of the senses. Look at your hand and examine it closely. Trace its familiar lines and
furrows, feel the texture of the skin, the supple flesh cushioning the
submer ged hardness of bone. This is the hand your senses report to you, a
material object composed of flesh and blood. In this first exercise we will
attempt to “thaw out” your hand and give you a different experience of it
beyond the reach of your senses. Holding the image of your hand in your mind’ s eye, imagine that you are
examining it through a high-pow ered microscope whose lens can penetrate
the fines t fabrics  of matter and energy. At the lowest power, you no longer
see smooth flesh but a collection of individual cells loosely  bound by
connective tissue. Each cell is a watery bag of proteins that appear as long
chains of smaller molecules held together by invisible bonds. Moving
closer, you can see separate atoms of hydrogen, carbon, oxygen, and so on,
which have no solidity at all—th ey are vibrating, ghostly shadows revealed
through the microscope as patches of light and dark. You have arrived at the bound ary between matter and energy, for the
subatomic particles making up each atom—whirling electro ns dancing
around a nuclea r core of proton s and neutrons—are not spots and dots of
matter. They are more like traces of light left by a Fourth of July sparklerwaved in the dark. At this level you see that all things you once took to be
solid are just energy trails; the instant you see one trail, the energy has
moved elsewhere, leaving nothing substantial to be touched or seen. Each
trail is a quantum event, fleeting, dying out as soon as it is noticed. Now you start sinking even deeper into quantum space. All light
disappears, repla ced by yawning chasms of black emptiness. Far away on
the horizon of your vision, you see a last flash, like the farthest, faintest star
visible in the night sky. Hold that flash in your mind, for it is the last
remnant of matter or energy detectable by any scientific instrument. The
blackness closes in, and you are in a place where not just matter  and energy
are gone, but space and time as well. You have left behind your hand as a space-time event. Like all space-time
events, your body has to have an origin beyond the fourth dimension. There
is no such thing as “before” or “after” in this region, no concept of “big” or
“small.” Here your hand exists before the Big Bang and after the universe’ s
end in the “heat death” of absolute zero. In reality these terms are
meaningless, for you have arrived at the womb of the universe, the pre-
quantum region that has no dimensions and all dimensions. You are
everywhere and nowhere. Has your hand ceased to exist? No, for in crossing the boundary of the
fourth dimensio n, you didn’ t go anywhere; the whole notion of place and
time simply doesn’t apply anymore. All the grosser levels of perception are
still available to you; your hand still exists at all these levels you have
traversed—quantum, subatomic, atomic, molecular, cellular—connected by
invisible intelligence to the place where you now find yourself. Each level
is a layer of transformation, completely different from the one above or
below it, but only here, where there is nothing but pure inform ation, idea,
creative potential, are all levels reduced to their common origin. Ponder this exercise for a moment to absorb its lessons:
•  The three-dimensional body reported by the five senses is a mirage. •  Every solid particle of matter is composed of more than 99.99 9 percent
empty space. •  The void between two electrons is proportionately as empty as the
space between two galaxies.•  If you go deep  enough into the fabric of matter and energy, you arrive
at the origin of the universe. All events in space-time have a common
source outside the reality we perceive. •  Beyond the quantum, your body exists as pure creative potential, a
multilayered process controlled by intelligence. Now examine your hand with a new understanding—it is the stepping-of f
point for a dizzying descent into the dance of life, where the dancers
disappear if you approach too near and the music fades away into the
silence of eternity. The dance is forever, and the dance is you. Exercise 2: Closing the Gap
Now that we have touched that level of quantum space unde rlying all
physical existen ce, I want you to become more comfortable there. Ordinarily we think of space as cold and empty, but quantum space is full—
it is the continuity that connects everything in the universe. When the
quantum field is active, it gives rise to a space-time event; when it is quiet,
there is just quantum space. But this doesn’ t signify that the field has gaps
in it—im agine the Earth surrounded by lines of magnetic force radiating out
of the north and south magnetic poles. All the separate magnets on the
planet participate in this field. They are small, separate outcroppings of
magnetism, yet even when a magnet is not in your immediate vicinity, the
magnetic field surrounds you. A horseshoe magnet is a local outcropping of
the field (a space-time event), while the lines of the magnetism surrounding
the Earth are a nonlocal, invisib le presence. Both are connected as aspects
of one underlying field of ener gy. Because your body emanates electromagnetic frequencies, you are yet
another expressi on of the same field. The pulsations of nerve signals racing
along your limbs, the electric charge emitted by your heart cells, and the
faint field of current surrounding  your brain all demonstrate that you are not
separate from any form of energy in the universe. Any appearance of
separation is only the product of the limitation of your senses, which are not
attuned to these ener gies.Imagine two candles standing about three feet apart on a table in front of
you. To your eyes they appear separate and independent, yet the light they
cast fills the room with photons; the entire space between them is bridged
by light, and therefore there is no real separation at the quantum  level. Now
carry one of the candles outside at night and hold it up against a background
of stars. The pinpoints of light


mtheoryofdiseaseby
statingthatthecausesofdiseasewereexternal,seed-
likefactorsintroducedintothebodythroughair,food
anddrink;thesethenbecamelocalised,growingin
specificorgansastheseedsofdiseasewhichcombated
thelocalvitalspiritoftheorganandthebody. Healso
believedinthenaturalrecuperativepowerofthe
humanbody. Again,hisobservationsonthelawof
similarswerenottakenupforovertwohundred
years. thefounderofhomeopathy:
SamuelHahnemann(1755-1843)
SamuelHahnemannwasborninMeisseninSaxony
(nowinEastGermany)on10April1755intoaneraof
enormouschangeandpoliticalupheaval. Duringhis
lifetimetheSevenYears'War,theFrenchRevolution
andtheNapoleonicWarsthrewEuropeintoturmoil. TheIndustrialRevolutionbroughtsocialchangeand
greatadvancesintechnology,andtherewerede-
velopmentsinscience. Hahnemannwasbornone
yearbeforeMozart,andthewritersGoetheand
Schillerwerehiscontemporaries. Thisperiodalsosawarevolutioninthought. Eighteenth-centuryGermanywasthebirthplaceofthe
4•TheFounder THEHISTORYOFHOMEOPATHY
political,spiritualandintellectualmovementnow
knownastheEnlightenment; thefreedomofthought
andopinionitencouragedwasimportantforthebirth
anddevelopmentofhomeopathy. Hahnemannwasthethirdoffivechildrenborninto
apoorbutuprightanddevoutlyProtestantfamily. He
waseducatedinitiallybyhisparents. Hisfather,aman
ofhighprinciplesanddeepreligiousbelief,taught
himnevertolearnorlistenpassivelybuttoquestion
everything. Legendtellsusthatbeforehisfatherwent
toworkhewouldlocktheboyinhisroomwitha
'problem'tothinkthrough,releasinghimonhisre-
turnonlyifhehadthecorrectanswer. Theyoung
Samuelappearstohavetakenlearningveryseriously;
hecertainlyhadaninordinatethirstforknowledge
andisreportedtohavebeenagiftedandcleverchild,
thoughoftenailingfromover-studyingandhisfam-
ily'seconomiccircumstances. Atschool,histeachers
recognisedhisunusualintelligenceandhewasnot
chargedtheusualfees. Hisgreatesttalentswerefor
languages,mathematics,geometryandbotany. Byteachingandtranslating,Hahnemannpaidhis
waythroughtheUniversityofLeipzig,wherehe
studiedmedicineandchemistry. Hequalifiedasa
doctorin1791andpractisedmedicineforaboutnine
years,duringwhichtimehemarried. Increasingly,
however,hebecamedisillusionedbythecrueland
ineffectivetreatmentsofhistime(blood-letting,purg-
ings,poisonousdrugswithhorrendoussideeffects)
andtookthecourageousdecisiontogiveuphisprac-
tice,concentratinginsteadonstudy,research,writing
andtranslation:
Jcannotreckononmuchincomefrompractice. Iam
tooconscientious toprolongillnessormakeitappear
moredangerousthanitreallyis. Itwasagonyforme
towalkalwaysindarkness,when1hadtohealthesick,
andtoprescribe,accordingtosuchorsuchanhypothesis
concerningdiseases,substanceswhichowedtheirplacein
theMateriaMedicatoanarbitrarydecision. Soon
aftermymarriage, 1renouncedthepracticeofmedicine,
that1mightnolongerincurtheriskofdoinginjury,
and1engagedexclusivelyinchemistryandinliterary
occupations. Thismeantthatformanyyearshisfamilywas
extremelypoor,withHahnemann, hiswifeanda
growingnumberofchildrenlivingattimesinonlyone
roomandwithlittlemorethanbreadandfreshairas
sustenance. Thefirstproving
OneofthemajorworksHahnemanntranslatedwas
DrWilliamCullen'sATreatiseonMateriaMedica. Cullen(1710-90)wasanEdinburghteacher,physicianandchemist,andhisbookincludedanessayon
PeruvianbarkorCinchona(whichhomeopaths call
China),fromwhichquinine,thetreatmentformalaria,
isderived. CullenattributedCinchona'sabilitytocure
malaria,withitssymptomsofperiodicfever,sweating
andpalpitations, toitsbitterness. Hahnemann,scep-
ticalofthisexplanation,testedsmalldosesonhimself
andwroteinaletter:
/tookbywayofexperiment,twiceaday,fourdrachmsof
goodChina. Myfeet,fingerends,etc.,atfirstbecame
quitecold;1grewlanguidanddrowsy;thenmyheart
begantopalpitate,andmypulsegrewhardandsmall;
intolerableanxiety,trembling,prostrationthroughout
allmylimbs;thenpulsation,inthehead,rednessofmy
cheeks,thirst,and,inshort,allthesesymptomswhichare
ordinarilycharacteristicofintermittentfever,madetheir
appearance,oneaftertheother,yetwithoutthepeculiar
chilly,shiveringrigor. Briefly,eventhosesymptoms
whichareofregularoccurrenceandespeciallycharacter-
istic-asthestupidityofmind,thekindofrigidityinall
thelimbs,butaboveallthenumb,disagreeablesensation,
whichseemstohaveitsseatintheperiosteum,overevery
boneinthewholebody-allthesemadetheirappearance. Thisparoxysmlastedtwoorthreehourseachtime,and
recurred, if1repeatedthisdose,nototherwise; Idis-
continued itandwasingoodhealth. Inotherwords,HahnemannobservedthatCin-
chonaproducedinahealthypersonthesymptomsof
malaria,theverydiseasethatitwasknowntocure. Thisdiscoverywastobeofgreatimportanceinthe
developmentofhomeopathictheoryandpractice. By
observingthesymptomsanysubstanceproduced
whengiventoahealthyperson,Hahnemanncould
discoverthehealingpropertiesofthatsubstance. Physicianshadlonggrappledwiththisproblemand
theDoctrineofSignatures,whichstatesthataplant
willactonthatpartofthebodywhichitmostre-
semblesinappearance,wasanattempttounderstand
thehealingpowersofnaturalremedies. Hahnemann
haddiscoveredanexperimentalbasisthatwouldsys-
tematicallyyieldvastlymoreaccurateandspecific
informationabouttheindividualsubstancestested. Theprocedurewascalled'proving'(i. e. testing)a
remedy. Likecureslike:thefirstlawofhomeopathy
discovered
Thestandardmedicalassumptionhadalwaysbeen
thatifthebodyproducedasymptomtheappropriate
treatmentwouldbeanantidote,anoppositeor'con-
trary'medicinetothatsymptom. Forexample,con-
stipationwouldbetreatedwithlaxatives,which
producediarrhoea. Hahnemann'sexperiencewith
THEHISTORYOFHOMEOPATHY TheFounder •5
Cinchonaindicatedthatadifferentprincipleoftreat-
mentmightapply. Hahnemannwouldhavebeen
familiarwithHippocrates'writingsoncuringwith
'similars',andsoitmusthavebeenwithgreatexcite-
mentthatheembarkedonfurtherexperimentsthat
confirmedthisprinciple. Hecalledthissimiliasimilitruscurentur,or'letlikeshe
curedwithlike',andthisprincipleofcuringwith
similarsbecamethefirstlawofasystemofhealinghe
called'homeopathy',fromtheGreekhomoias(similar)
andpathos(sufferingordisease),inordertodiffer-
entiateitfromorthodoxmedicine,whichhecalled
'allopathy',meaning'oppositesuffering'. ///mistakenot,practicalmedicineliasdevisedthreeways
ofapplyingremediesforthereliefofdisordersofthe
humanbody. Thefirstmethod,thatofremovingor
destroyingthecausesofthemalady,thatispreventive
treatment. Thesecondandmostcommon,contraria
contraris,thatishealingbyopposites,suchasthe
palliativetreatmentofconstipationbylaxatives. the
third. similiasimilibus,thatis,inordertocure
disease,wemustseekmedicinesthatcanexcitesimilar
symptomsinthehealthybody. Hahnemannwrotethisin1796. Duringthenextsix
yearsheconductedmanyprovingsonhisfamilyand
friends,andalsostudiedaccountsofthesymptoms
shownbyvictimsofaccidentalpoisonings. Finallyhesetupinmedicalpracticeagain,butwith
adifferentbasisforhisprescriptions. He


aturaldiureticeffect. •getplentyofexercise-yogacanbeparticularly
helpful. •explainyourproblemtofamily(andclose
colleagues). •keepanoteofwhenyourperiodisdueandwhen
possibleavoidstressfulcommitments inthefew
daysbeforehand. •tryVitaminB6orEveningPrimroseOilforthetwo
weeksleadinguptothestartofyourperiod. 222•Physicalinjuries DISEASESYOUCANTREATUSINGTHISBOOK
DON'T
•takediuretics-thesecanfurtherupsetthefluid
balanceandirritatethekidneys. •overdoseon'B'vitamins. Physicalinjuries-prevention
Manysportsinjuriescanbeprevented ifyoufollow
theDosandDon'tslistedbelow. DO
•trainforsport/exerciseundersupervision(even
joggingandrunning)toensureyouaredoing
thingscorrectlyandnotputtingyourselfatrisk. •exerciseregularlytostrengthenmusclesand
tendonsandprotectthemfromsprainsand
strains,andtomaintainsuppleness. •stopwhentired.Knowyourlimitsandstaywithin
them. •usetherightequipmentandweartherightshoes-
getadvicefromanexpert. •warmupgentlybeforeanexercisesessionand
winddownafterwards. DON'T
•jogonhardsurfacesasthestresscandamagethe
kneejointsand,inwomen,thereproductive
organsaswell. Piles
Thesearesimplyvaricoseveinsoftherectum/anus. I
haveincludedbothinternalandexternalacuterem-
ediestorelievethediscomfortofpiles,buttheyarea
signofunderlyingconstitutionalweakness,sodoseek
professionalhomeopathichelp. PinkeyeseeEyeinflammation
Post-operativeremedies
Ihaveincludedafewfirst-aidremediesthatwillhelp
youtohealwellafteranoperation.Theseinclude
remediesforbruising,forpain,tospeedthehealingof
scars,tohelpwithshock,forpost-operativewind(in
thecaseofabdominalsurgery),andsoon. DO
•tellyourdoctor/consultant thatyouaretaking
homeopathicremediesandwhy. •acceptallthehelpyourhospitaloffersyoubutask
yourselfwhetheryoureallyneed,forexample,
painkillersandsleepingpillsaswellastheother
medicinesyouaregivenduringyourvisit. SEEKHELPIF
•youarenothealingaswellasisexpectedorhave
unpleasantsideeffectsfromtheoperationor
orthodoxmedication.Pregnancyproblems
Ihaveincludedseveralremediesforthetreatmentof
minorproblemsinpregnancy,includinganaemia,
constipation,nausea,varicoseveinsandindigestion
(seetherelevantsectionsinthischapter). DO
•takecommonsensemeasurestohelpyourself,
includingrestingasmuchasyouneed,sleeping
moreifyouneedit,andsoon. •eathealthily,thatis,littleandoften. •keepupsomesortofregularexerciseprogramme
throughoutyourpregnancyasthishasbeen
showntohelpinallways.Walking,swimming
andyogaareallgoodwaystoexercisewithout
overdoing it. •seekcounsellinghelpforreassurance ifyoudon't
havefamilyorfriendsthatyoucantalktoeasily
andyouarefeelingisolated,anxiousorfearfulin
yourpregnancy. DON'T
•'eatfortwo',asthiscanresultinanunhealthy
weightgain. SEEKHELPIF
•youareanaemic.Therearesafe,effective
alternativestotheironpillsavailablefromthe
chemist,whichcancauseanumberofunpleasant
sideeffectsincludingconstipation. Pricklyheat
DO
•usetheappropriateinternalandexternal
remedies. •avoidexposuretosun,especiallyinthemiddleof
theday. •wearlightcottonclothing. •bathefrequentlyincoolwater. DON'T
•useperfumes,scentedsoap,oilorbubblebath. SEEKHELPIF
•theirritationisintolerable. •thereisaccompanyingweaknessandlethargy. Retentionofurine
Therearesomeacutesituationswhereababyorchild
findsitdifficulttopeeandIhaveincludedsomeof
theseinthisbook. DO
•runatapwhiletryingtopee. •trytopeeinawarmbath. SEEKHELPIF
•nourineispassedformorethanfifteenhours. •thereisfever. •thereiskidneypain(whichyouwillfeelaspainin
DISEASESYOUCANTREATUSINGTHISBOOK Strains/sprains •223
thelowerback,justabovethewaistoneitherside
ofthespine). •thereisnausea,vomitingorheadache. RheumatismseeJointpain
RhinitisseeCommoncold,Hayfever
ScarletFeverseeChildhoodillnesses
SciaticaseeBackache
Shock
Theterm'shock'isusedmedicallytorefertoaserious
conditioninwhichvitalfunctionsarethreatenedas
theresultoffluidlossfollowinganinjuryorduringan
infectionorsevereallergicreaction.Symptomsin-
clude:weakness;confusionorunconsciousness; shal-
low,irregularbreathing;aweak,rapidpulse;and
cold,paleskin.Gethelpimmediately ifyoususpect
yourpatienthasthistypeofshock. Inthisbook,however,'shock'referstoeitherthe
emotionalresponsetoanaccident/injury ortheemo-
tionaltraumathatresultsfrombadnews,grieforan
upsettingargument. Sinusitis(seeCommoncoldinMateria
Medica)
Inflammation ofthesinusescanaccompanyacom-
moncoldorhayfeverandIhaveincludedseveral
remediesforthetreatmentofthisunpleasantand
oftenpainfulcondition. DO
•useahumidifierorsteaminhalationtorelieve
congestion. •drinkplentyofliquids. •avoidtobaccosmoke. DON'T
•usedecongestants. •blowthenosetoohardduringacold. •exposeyourselftobuilders'dust. SEEKHELPIF
•thereisseverepainwithahighfeverandasmelly
dischargefromthenosewhichdoesnotrespondto
self-prescribingwithinforty-eighthours(orlessif
youareinagreatdealofpain). Sorethroat
DO
•drinkplentyoffluids.•garglewithasaltorsalt-and-Hyperca/ solution(see
page34). •sipredsageteatoeasediscomfort(2teaspoons
driedredsagetoapintofwater);orhotlemonand
honey-tryaddingalittlegratedgingerroot. •boilakettleoruseaplantmistspraytohumidifya
dry,centrallyheatedroom. SEEKHELPIF
•thereisseverepainwithgreatdifficulty
swallowing. •thereisexcessivesaliva(dribbling). •thereisdifficultybreathing. Splinters
DO
•useexternalremediestocleansetheareaandan
internalremedy(Silica)tohelpthebodytoexpel
thesplinterifnecessary. •useasterilisedneedleandtweezerstoremovea
splinternearthesurfaceoftheskin. •rememberthatglasssplintersareverydifficultto
detect. SEEKHELPIF
•asplinterhasgoneintoofartoberemovedat
home. •theareaaroundasplinterbecomesveryredand
swollenandthereareredstreaksgoingupthe
limb. Stiffneck
Astiffneckcanbecausedbyemotionalstress,over-
exertionorexposuretodraughts,andcanbehelped
withhome-prescribing. DO
•restasmuchaspossible. •massagetheneckandshoulders. •applyheatorcoldtorelievepain. •seekthehelpofanosteopath,masseuror
physiotherapist. DON'T
•liftthingsorfurtherstresstheneck. SEEKHELPIF
•neckpainandstiffnessareaccompaniedbyfever
andanyinfection. Strains/sprains
DO
useinternalandexternalremedies. useanicepackontheinjuredjoint(crushedice
cubesinaplasticbagwrappedinathintowel,a
hotwaterbottlefilledwithcrushediceorapacket
offrozenpeas). compressthejointbypressingtheicepacktothe
224•Styes DISEASESYOUCANTREATUSINGTHISBOOK
injuredpartandwrapping itfirmly(nottightly)
around. •useanelasticbandage(availablefromchemists)as
asupporttothejointwhilehealingtakesplace. •elevatethelimbandrestitcompletelyforaslong


essential to remember that what we think about is what expands,
as is expressed by “As we think, so shall we be.” If you are using
your mind to think about what is wrong and what is lacking, this
is precisely what will manifest for you. Your inner world is the
source of what you manifest. Finding fault rather than being
grateful and being a love finder guarantees that you will not be
able to participate in the co-creation of your life and the fulfill-
ment of your desires. Faultfinding does not happen because of what you observe in
your world. It is the observer located within you that chooses a
critical or angry point of view. 2: Complaining. | have a motto that I have used for many years that is
quite simple but is very effective in overcoming this obstacle to
an attitude of gratitude: “Don’t complain, don’t explain!”
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The complainer always feels shortchanged and deprived, and
consequently becomes envious and bitter toward those who
seem to have been blessed with what is missing in his or her own
life. The complainer feels isolated and separate from goodness
and joyfulness. Because the fullness of life seems to be occurring
elsewhere, the complainer is full of ingratitude. To become adept at manifesting one’s desires, it is crucial
to have an attitude of unconditional love, allowing you to feel
supported and given a gift by life. The inner experience of
complaining and feeling deprived leads to being angry at the
universal source that seems to have denied you the benefit of
its infinite supply. The very attitude of wanting to complain is
enough to guarantee that you will continue to feel short-
changed in life. Complaining is an expression of the absence
of love in your inner world. When you feel love, there is no
room for being upset with God for not delivering your ego’s
demands. The ego constantly instructs you to need and want more,
and tells you that complaining helps. The problem with this is
that the ego is never satisfied. No matter how much you feed
the ego, it will give you a new list of demands almost immedi-
ately after being satisfied. If you give it alcohol until it buzzes,
and sex until it collapses in ecstasy, and drugs until it is flying
high, and money and cars and anything else that you can think
of, the next morning it will have an even longer list of
demands. The ego is never satisfied, and lives with the slogan
that more is always better, and if more does not arrive precisely
when the ego is feeling the need, then you have every right to
complain. This is a huge obstacle to an attitude of gratitude,
and an even larger impediment to manifesting the essence of
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Taking what you have for granted. Taking things and people in your
life for granted drains you of the joy that you could be experi-
encing if you were feeling grateful. Taking things for granted
means going through life unaware of the multitude of gifts that
are here in each and every moment. Think of the activities and experiences that would be missed
if they suddenly disappeared, and cultivate an awareness that
does not take life for granted. Strive to be alert to being a love
finder. Remind yourself that there are no ordinary moments. Kicking a ball around with a child, watching the shape of the
clouds in the early morning, hearing the sounds of the seasons,
saying good night to a loved one—every single experience of life
is an opportunity to experience gratitude or its opposite, a feel-
ing of ennui. It is always a choice. Sleepwalking through life is a choice to impede the gratitude
that is necessary for you to become a manifester. If you take
everything for granted with an absence of joy and appreciation,
you will never be able to see the clues that are surfacing that will
give you the impetus to take action on your desired manifesta-
tion. The appearance of the right person or the unexpected gift
that may be the beginning of your manifestation will be greeted
with a shrug and a disinterest that will prevent you from receiv-
ing its blessing. Be awake and fully appreciative of everything and
everyone. Change an attitude of ingratitude by imagining, just for a
moment, how empty your life would be without those blessings. Often, we fail to appreciate our loved ones and all of the gifts of
the universe until it is too late and they have left our lives. I think
of this often in relation to my own children. I know that all too
soon they will be gone from our home and living their own lives
with their own primary families. I often sit in amazement, feel-
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ing how much I love each one of them. Marcelene and I make a
habit of putting our arms around them, and just telling them
how lucky we are that they are a part of our lives, and how privi-
leged we feel to be their parents. This act of love discourages us from taking each other for
granted. An expression of gratitude toward grandparents, co-
workers, spouses and even the pilots flying an airplane you are
on is a way out of the ennui trap. Discontinue taking life for
granted. Live with an appreciation for life that cultivates grate-
fulness. APPRECIATION AND DEPRECIATION
When we depreciate something, we devalue or diminish its worth. We depreciate things or people by expressing disapproval or dislike. When we appreciate something or someone, we give value with
approval and praise. When we appreciate things, we mean to
increase their worth. It is impossible to feel grateful for something or someone we do
not value. Begin to see things and people as they truly are rather than
your assessment of them, which is an inner judgment. Each person is
a child of God. See the unfolding of God in each person you meet. Then you are able to appreciate them. When you fail to do this, you
depreciate them. Your experience of misery, emptiness and fear is related to your
depreciation of what shows up in your life. Think of everything that
you criticize regularly and you will see where you have failed to
appreciate. If you find fault with blacks or whites, Muslims or Jews,
Iraqis or Americans, the young or the old, what you are doing is
devaluing groups of people. The moment you participate in the
depreciation process, you block your ability to experience gratitude
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and, consequently, you obstruct your ability to manifest prosperity,
love and joy. Essentially, the activity of depreciation means that you are not
sensing the beauty of life. Rather than reinforcing the misperceptions
of your ego, become an appreciator and, therefore, a manifester by
seeing the Christ shining back at you in the other person or groups of
people. CULTIVATING AN ATTITUDE OF GRATITUDE
Below are some suggestions for activating the practice of grati-
tude. Make the shift to being grateful for all that you are, and all that
you have, and you will facilitate your ability to manifest into your life
the essence of all that you desire. Develop an awareness of yourself as a recipient rather than as a vic-
tim. Virtually everything that you possess in your life is because of
the efforts of others. Your furniture, automobile, home, clothes,
gardens, yes, even your own body are all, in some way, gifts from
others. Without those efforts of thousands and thousands of peo-
ple all working in harmony, you would have nothing showing up in
your life. Even if you are a “self-made person,” you could not have gone
past the first moment of your independence without the gifts of the
very basics that you used to become self-made in the first place. Just
remind yourself of this fact each day and gratitude will begin replac-
ing cynicism. Practice a silent expression of gratitude when you start to see your
desires manifesting from the universal source. A very private, sim-
ple, “Thank you, God, I see you working in my life and I acknowl-
edge with love my appreciation for all that you bring to me” is all
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that is needed. These private and firm inner reminders to be thank-
ful will keep you from getting blocked by those obstacles you have
just read about. Become a person who is willing to tell those around you how much
you appreciate them. Make a concerted effort to say aloud how
much you love your family members without making it a phony rit-
ual. Be willing to say aloud what a lovely home you have and how
much you appreciate it, or to express appreciation to someone who
does your laundry or cooks a fine meal for you. Do this in a sincere
fashion and you will see how quickly this attitude is reciprocated
and appreciated. You can practice this attitude of gratitude with strangers. Do
small favors like returning a shopping cart to the store rather
than leaving it in the parking lot, or telling a waitress how much
you appreciate her kind attention to details. The more you are
willing to express gratitude, the more you are cultivating an
experience of unconditional love, which, as you know, is the
secret to manifesting. Be thankful and avoid complaining as much as possible. Remember
my own personal slogan, “Don’t