 focus of
attention. You can be assured, however, that the body is
ﬂuid enough to mirror any mental event. Nothing can move
without moving the whole. —
The latest discoveries in neurobiology build an even
stronger case for the parallel universes of mind and body. When researchers looked further, beyond the nervous
system and the immune system, they began to discover the
same neuropeptides and receptors for them in other
organs, such as the intestines, kidneys, stomach, and heart. There is every expectation of ﬁnding them elsewhere, too. This means that your kidneys can “think,” in the sense that
they can produce the identical neuropeptides found in the
brain. Their receptor sites are not simply sticky patche s. They are questions waiting for answers, framed in the
language of the chemical universe. It is very likely that if
we had the whole dictionary and not just our few scraps,
we would ﬁnd that every cell speaks as ﬂuently as we do. Inside us, the questions and answers go on forever. Just
by itself, a single gland like the thyroid has so much to say
to the brain, to its fellow endocrine glands, and through
them to all the body, that its cascade of conversation
inﬂuences dozens of vital functions, such as growth,
metabolic rate, and much more. How fast you think, how
tall you are, and the dimensions of your eyes, for example,
all depend in part on advice from the thyroid. We can safely
conclude, then, that mind is not conﬁned to the brain by
some neat division set up for our own convenience. Mind is
projected everywhere in inner space. One of the most forward-looking and accomplished
researchers in the ﬁeld of brain chemistry, Dr. Candace
Pert, director of the brain biochemistry division at the
National Institute of Mental Health, has pointed out that it
is quite arbitrary to say that a biochemical like DNA or a
neurotransmitter belongs to the body rather than the mind. DNA is almost as much sheer knowledge as it is matter. Dr. Pert refers to the entire mind-body system as a “network of
information,” shifting the emphasis away from the gross
level of matter toward the subtler level of knowledge. Is there really any reason to keep mind and body apart at
all. In her own writings, Pert prefers to use one term for
both— bodymind. If this word sticks, it will clearly indicate
that a wall has come crashing down. Pert does not have all
of medical science behin d her yet, but that may change
very quickly. It is becoming clearer every day that the mindand body are amazingly alike. Insulin, a hormone always
identiﬁed with the pancre as, is now known to be produced
by the brain also, just as brain chemicals like transferon
and CCK are produced by the stomach. This shows that our neat division of the body into nervous
system, endocrine system, digestive system, and so on is
only partially right and may soon be outmoded. It has now
been absolutely proved that the same neuroc hemicals
inﬂuence the whole bodymind. Everything is
interconnected at the level of the neuropeptide; therefore,
to separate these areas is simply bad science. A body that can “think” is far diﬀerent from the one
medicine now treats. For one thing, it knows what is
happening to it, not just through the brain, but everywhere
there is a receptor for messenger molecules, which means
on every cell. This explains a great deal about drugs and
their side eﬀects that had not been known. Some drugs
have a bewildering numb er of side eﬀects. If I consult my
Physician’s Desk Reference, which comprehensively  lists
the medications that a doctor can prescribe, I can ﬁnd page
after page under the listing for corticosteroids. The most
familiar corticosteroid (or just steroid) is cortisone, but the
whole family is widely prescribed to treat burns, allergies,
arthritis, postoperative inﬂammation, and dozens of other
conditions. If you didn’t know about receptor sites, steroids would
appear highl y peculiar. Let us say that I prescribe steroids
to a woman who is suﬀering from a diﬀicult  case of
arthritis. The steroids would bring down the inﬂammation
in her joints dramatically, but then a host of stran ge things
might happen. She could begin to complain of being
fatigued and depressed. Abnormal fatty deposits  might
begin to show under her skin, and her blood vessels could
become so brittle that she would develop large bruises thatare very slow to heal. What could link these entirely
divergent symptoms. The answer lies at the level of the receptors. Corticosteroids replace some of the secretions of the
adrenal cortex, a yellowish pad on the top of the adrenal
glands. At the same time, they suppress the other adrenal
hormones, as well as secretions from the pituitary gland,
which is located in the brain. As soon as it is given, the
steroid rushes in and ﬂoods all the receptors throughout
the body that are “listening” for a certain message. When a
receptor becomes ﬁlled, what follows is not a simple action. The cell can interpret the adrenal “message” in many ways,
depending on how long the site stays ﬁlled. In this case, the
receptor stays ﬁlled indeﬁnitely. (The fact that other
messages are not being received is important, as is the loss
of innumerable connections with the other endocrine
glands. ) The cell can exhibit extreme reactions from ﬁlling one
receptor. By analogy, look at a moth hanging under the
eaves on a summer night. In a male moth, the fuzzy
antennae on its head are actually receptor sites that have
extended outside the body. As the sun sets, the moth waits
for a signal from a female moth in his vicinity, who is
emitting a special molecu le called a pheromone. Moths are
tiny creatures, and the number of pheromones they can
send through the air is inﬁnitesimal compared to the total
volume of air and its immense freight of pollen, dust, water,
and other pheromones being secreted by animals of every
kind, including man. One would hardly suspe ct that two
moths can communicate over any sizable distance. But when a single pheromone molecule lands on the
male’s anten na, his behavior is transformed. He swiftly
homes in on the female, begins an elaborate courtship
ritual in the air, and proceeds with the act of mating. Biologically speaking, the only thing that causes this
complicated behavior is one molecule. When I give steroids to an arthritis patient, trillions of
molecules and receptor sites are involved. That is why the
blood vessels, skin, brain, fat cells, and so on all exhibit
their diﬀerent responses. If I go to my desk reference, the
long-term consequences of staying on steroids include
diabetes, osteoporosis, suppression of the immun e system
(making a person more susceptible to infections and
cancer), peptic ulcers, internal bleeding, elevated
cholesterol, and much more. One might even include death
among these side eﬀects, because taking steroids for a long
period causes the adrenal cortex to shrivel (an example of
how an organ will atrophy if not used). If the steroid is
withdrawn too quickly, the adrenal gland does not have
time to regenerate. The patient is left with inadequate
defenses against stress, which adrenal hormone s help to
buﬀer. He can go to the dentis t to have a wisdom tooth
extracted, a stress that is usually well within the normal
limits, but deprived of adrenal hormones, he can go into
shock. A tooth extraction could even kill him. Take all of these details together, and what you see is
that steroids can cause literally anything  to happen. They
may be the immediate cause or just the ﬁrst domino—the
distinction makes little diﬀerence to the patient. To her,
there is no diﬀerence between the osteoporosis caused by
steroids and the “real thing. ” The same holds for
depression, diabetes, or death. A single messenger has
caused them  all. In truth there is no such thing as a single
messenger—each one is a strand in the body’s web of
intelligence. Touch one strand, and the whole web
trembles. I realize that this makes drugs look much more
dangerous than we had thought, even in an era that is
obsessed with cataloging medical disasters. We are used toa more limited idea of what a side eﬀect is—a touch of the
bitter with the sweet, like the thorn that comes with the
rose or the hangover with the bottle of wine. Instead, a side
eﬀect balloons out into anything the body can think of. Generally we are protected from serious harm because the
body reacts along certain  narrow lines. A patient who takes
an aspirin might experience bleeding in his stomach lining
but not a heart


. What happens is that ego has entered. Once the ego is present, the manifesting stops. Silence is where manifesting occurs, so keep your potential miracles in
the treasured silence that you embrace as often as possible. Y ou can rely
upon it and enjoy basking in th e serenity and inner peace that silence and
meditation always bring.T h e  F i f t h  S e c r e t
Flor ence Farr once said to me, “If we could
say to ourselves, with sincerity, ‘The passing
moment is as good as any I shall ever
know,’ we could die upon the instant
and be united with God.”
— W illiam Butler Y eats
Her e lies my past
Goodbye I have kissed it;
Thank you kids,
I wouldn’ t have missed it. — Ogden Nash
G i v e  U p
Y o u r
P e r s o n a l
H i s t o r y5
T h e  F i f t h  S e c r e t
Give Up Y our
Personal History
When a speedboat zooms across the surface of the water, there’ s a white
foamy froth behind it that’ s called the wake  of the boat. The wake is nothing
more than the tr ail that’ s left behind. The answer to, “What is driving the
boat?” is  that the boat moves because of present-moment ener g y generated
by the engine. This is what mak es the boat move forward acros s the water. Do you think it’ s  possible for the  wake to drive the boat? Can the trail that’ s
left behind make a boat go for ward? These are rhetorical questions with
obvious answers. I’m sure you agree that the wake is only the trail left
behind, and that it’ s not what drives the boat forward. I’m suggesting that you apply this idea to your life. The wake of your life
is nothing more than a trail that ’ s left behind you. Thought of in this way,
it’ s a bsolutely impossible for th at wake to drive you forward. The wake is
not in any logic al way responsible for what you’re experiencin g or failing
to ex perience today. The wake is just what it is, and nothing more—a trail
that you’ve left behind. But have you? Being a V ictim of Y our Personal History
For wel l over a quarter century now, I’ve worked with people to help
them access higher levels of awareness. It’ s my experience that most people
live thei r life in the wake by han ging on to personal histories to justify their
self-defeating behaviors, and th e scarcity in their lives. They hang on to
past pain s, abuses, and shortcomings as calling cards to annou nce a “poor
me” stat us to everyone they meet, within minutes of their introduction. “I
was aba ndoned as a child,” I’m  an alcoholic,” “I’m an incest survivor,”“My parents were divorced and I’ve never gotten over it.” The list could go
on for hundreds of pages. Y our past is over! By bonding to your past, you not only ensure that
you’ll b e immobilized today, but you prevent yourself from healing. By
referring to past struggles and using them as the reasons for no t getting on
with you r life today, you’re doing the equivalent of attributing to the wake
the abili ty to drive the boat. Thi s also works in reverse. Many people refer
to th e good old days that are gone forever as the reason why they can’ t be
happy and fulfilled today. “Ev erything has changed,” “No one respects
anyone else like they used to,” “A dollar used to be worth a dollar, now
everything is so overpriced,” “P eople don’ t seem to want to help out like
they did  in the p ast,” “When we were kids, we respected autho rity; today’ s
kids walk all over their parents.” This is also living in the  wake and
assigning responsibility to the past for why you can’ t be successful or happy
today. Getting Out of the W ake
Imagine a pencil with the ability  to only write your past history It has no
use otherwise. All of your past is in that pencil. Are you going to keep it? What for? Are y ou going to give it up? Perhaps Omar Khayyam will inspire
you with his poem:
The moving finger writes and having
          writ moves on. Nor all thy piety nor wit can lur e it
          back to cancel half a line,
   Nor all thy tears wash out one wor d
          of it. Y ou can cry all night about the history in that pencil, all that it contains,
and all you wis h you could erase—or bring back again— but all of yourtears can’ t wash out one word of the past, as the poet/philosopher reminds
you. Y ou wa nt to let go of your personal history that’ s symbolize d by that
pencil, but when you walk away  from it, no matter how far yo u walk, you
look back and there it is. Y ou’re ready to be rid of your personal  history and
to more fully li ve in the present moment. But the pencil is a lways there
when you look back. I suggest that you pick up the penci l, and with
compassion, allo w the words, w ounds, and pain of the past to be written,
embraced, exam ined, understood, accepted, and loved for all that you’ve
learned and experienced. The act of picking it up and embracing it will give
you the strength  to transform the past into song, poem, paint, or ritual if you
feel called to do those things, or to throw it away in your unique way. Embracing Y our Personal History
In a  universe that’ s an intellig ent system with a divine crea tive force
supporting it, there simply can be no accidents. As tough as it is to
acknowledge, yo u had to go through what you went through in order to get
to where you ar e today, and the evidence is that you did. Eve ry spiritual
advance that you will make in  your life will very likely be preceded by
some kind of fall or seeming disaster. Those dark times, accid ents, tough
episodes, periods of impoverishment, illnesses, abuses, and broken dreams
were all in orde r. They happened, so you can assume they had  t o and you
can’ t unhappen them. Embrace them from that perspective, with help if you need it, and then
understand them, accept them, honor them, and finally retire and/or
transform them in your own wa y. (I know someone who gives them a new
job description.) Become free to immerse yourself in this moment—the now
that’ s called the pr esent —because it’ s simply that—a present to open,
relish, nurture, play with, and enjoy and explore. All Y ou Get Is NowThe willingness and ability to live fully in the now eludes many people. While eating your appetizer, don’ t be concerned with dessert. While reading
a bo ok, notice w here your thoughts are. While on vacation, be t here instead
of thinking about what should have been done and what has to be done
when returning home. Don’ t let the elusive present moment get used up by
thoughts that aren’ t in the here and now. There’ s an irony to this habit of having your mind drift to other  times and
other pla ces. Y ou can only drift of f in the now, because now is all you ever
get. So drifting of f is a way of using up your present mome nts. Y ou do
indeed h ave a past, but not now! And yes, you have a future, b ut not now! And you can consume your now with thoughts of “then” and “maybe,” but
that will keep you from the inner peace and success you could experience. It’ s d oubtful that the other creatures waste the present in thoughts of past
and future. A be aver only does beaver, and he does it right in the moment. He doesn’ t spend his days wishing he were a young beaver again, or
ruminating over  the fact that his beaver siblings received more attention, or
his fathe r beaver ran of f with a younger beaver when he was g rowing up. He’ s alw ays in the now. W e ca n learn much from God’ s crea tures about
enjoying the present moment rather than using it up consumed with guilt
over the  past or worry about the  future. Practice living in the moment, and
refuse to allow any thoughts based on your past to define you. Stop and  take notice of all that’ s in your immediate space—th e people,
creatures, vegeta tion, cloud formations, building designs, every thing. Stay
in the present by meditating and getting closer to the ultimate now … God. God Is Only Here Now
Think ab out this. God will not be doing anything dif ferent one hour from
now than God i s doing now. An d God is not doing anything dif ferent now
from what God was doing a tho usand years ago. The truth is


 in
overall health quality. It should serve as a wake-up call for all Americans when a
third-world country like Oman spends only $334 per person per year on health and
ranks eighth in the world, while the United States spends more than ten times that
much and we are thirty-seventh. Considering what we spend on health care,
shouldn’t we be the healthiest nation on Earth? We are not. People in their teens or early twenties should be at peak levels of health, right? Not in our society. Autopsies performed on accident victims of this age group in Los
Angeles revealed that nearly 80 percent had early stages of heart disease; 15 percent
had arteries that were more than half blocked. Had these young people survived, they
would likely have been victims of a stroke or heart attack. They may have appearedhealthy and lived normal lives, but they were definitely not healthy. It’s a matter of perspective. Our own ill health does not stand out when compared
to our unhealthy friends and neighbors. The allergies, the colds, the flu, the arthritis,
the premature aging—all of these seem perfectly normal. Because it is so common
in our society, we have come to believe that disease is an inevitable, natural,
“normal” part of the aging process. We mistake being able to function for being healthy. We perceive “sick” as being
bedridden or housebound, and “healthy” as being able to go about our normal
activities. Healthy does not merely mean being ambulatory and free of obvious
disease symptoms. Healthy means functioning at the highest level that genetic
capacity allows. As in other areas of life, recognizing and admitting the problem is
half the battle. Unfortunately, we are a sick population, growing sicker by the day
and, worse yet, blind to our sickness. According to recent estimates in medical journals, including the April 1999
Effective Clinical Practice,
three-fourths of the American population has a
diagnosable chronic disease. We suffer from many health problems, and most of us
take medications to deal with these problems. A 1997 national survey sponsored by
Parade
magazine found that about two-thirds of us regularly take prescription or
over-the-counter drugs. This survey also reported that about two-thirds of Americans
believe themselves to be in “good” or “excellent” health. My question to you is this:
How is it possible to be in good health if you are taking medications and
experiencing symptoms of sickness? Even when statistical evidence is presented, many people fail to recognize their
own sickness on a personal level. For example, most people with allergies don’t
think of themselves as having a chronic disease. Did you know that chronic allergic
reactions tax the body and the immune system, making one much more susceptible
to infections and other diseases? Allergies are a serious immune dysfunction
disease, not just a benign inconvenience. Every allergic reaction does long-term
damage to the body; allergies reduce overall quality of life and ultimately reduce
longevity. Healthy people do not have allergies. We think we’re healthy, but we’re not. At a seminar I was leading, a man stood up
and talked about how he jogged every day and how healthy he was. A few pointed
questions later, it was revealed that this man had diabetes—the seventh-leading
cause of death in America! Some groups assert that we are now healthier and living
longer, but that claim seems like propaganda to me. The incidence of virtually every
chronic disease continues to increase, and the health of the American people is in a
long-term downtrend. In 1996, the
Journal of the American Medical Association
documented that 25 percent of Americans under age eighteen had at least one
chronic disease. The disease rate increases to 45 percent between ages forty-five and
sixty-five, and to 88 percent over age sixty-five.Take diabetes, for example. In August 2000, the Centers for Disease Control and
Prevention (CDC) announced its most recent statistics on the increases in rates of
diabetes. In 1980, 2 percent of newly diagnosed cases of adult-onset diabetes were in
people under age nineteen. In 2000, that number was approaching a staggering 50
percent. Separately, in just eight years from 1990 to 1998, diabetes jumped 33
percent nationally and went up a whopping 70 percent among people ages thirty to
thirty-nine. According to Dr. Frank Vinicor, the director of the CDC, “This kind of
an increase in just eight years is almost unheard of.” The experts at the CDC
cautioned that even these numbers understate the problem, because about one-third
of American diabetics do not realize they have the disease. Asthma is another example of how fast we are becoming sicker. The CDC reports
that the number of Americans with asthma increased 61 percent between 1982 and
1994. Mortality from asthma increased 45 percent between 1985 and 1995. Asthma
is now the leading cause of school absenteeism, and the death rate from asthma is
increasing at a rate of 6 percent per year. Obesity is another increasing problem that we must face. Childhood obesity
doubled from 1980 to 2000, and most children do not outgrow this problem. Childhood and teenage obesity affects lifelong health with a risk seven times higher
for developing clogged arteries later in life. Did you know that more than one in five
teenagers are overweight and that almost two of three adults are overweight or
obese? Other diseases are increasing, too, including allergies, autoimmune disease,
attention deficit disorders, birth defects and chronic fatigue. Cancer is now, after
accidents, the leading cause of death for children, and cancer used to be rare in
young people! Would you believe that we have come to expect disease? That we believe in the
certainty of sickness more than we believe in the certainty of wellness? That people
expect to get sick to such a degree that they hold on to jobs they dislike, just to keep
their health benefits? Talk about mixed-up priorities! We are accustomed to disease,
and we expect it to occur. When we do get sick, we often feel victimized or helpless,
as if struck by a bolt of lightning. We never think that we have done it to ourselves
or that we might choose to do otherwise. Leaving the Good Life
Our lifestyles have changed along with the evolution of what is broadly called
“modern civilization.” Since the Industrial Revolution, changes have occurred in
how we grow our foods, what kinds of food we consume, what we take into our
bodies, the lifestyles we live and what we put into the environment. Many of these
changes rob us of the nutrients our cells need in order to be healthy and expose us to
toxins that interfere with normal cell function. An editorial by Joseph Scherger,M.D., in the January 2000
Hippocrates
said that “lifestyle factors now loom as the
leading cause of premature death.”
As I began to discover the incredible health and longevity of certain healthy
populations around the world and to look at how these people lived their lives, I
began to understand the potential for health. In contrast to the historically healthy
populations I will tell you about (such as the Hunzas in northeastern Pakistan and
other groups, such as the Vilcabambans and Cuenca Indians in Ecuador), the average
American is not doing well at all. We significantly compromise our health with
nutritionally deficient diets, environmental toxins, sedentary lifestyles, chronic
stress, bad habits such as smoking and drug use, and lack of positive emotions and
meaningful relationships, not to mention the damaging outcomes of symptom
management by modern medicine. In terms of deficiency and toxicity (the two
causes of disease), here are examples of how lifestyle factors make us sick:
Nutrition Failures
• Fruit and vegetable plants are now grown with artificial fertilizers that
produce more food per acre, but these foods are not nearly as rich in nutritional
content. Use of artificial fertilizers has led to depletion of minerals in the soil
because they do not add minerals to replace those being lost with each new
crop. Soil depletion leads to nutritional deficiency in all of us. • Since foods are not eaten fresh off of the plant, many must be harvested
before they are ripe in order to prevent spoilage during transportation and
distribution. This premature harvesting does not allow food to reach its full
nutritional maturity, thereby contributing to nutritional deficiency. • The nutritional content of the food then further deteriorates as the food ages
during storage, transportation and distribution. • Food is often processed, further depleting its nutritional content, in order to
make it easier to store and consume. Among these foods are flour, pasta, bread,
sugar, and canned and packaged foods. • Cooked foods are also nutritionally inferior to raw ones, and most of the
American diet consists of both processed and cooked foods. Toxic Assaults
• The farming of large single crops has created new and serious problems of
insect infestations, necessitating the use of insecticides. These insecticides,
along with the use of herbicides and fungicides, have made food production
methods a significant contributor to our toxic environment and food supply. • The modern processed-food industry adds man-made preservatives, flavors,
colors and other toxic chemicals to our foods. No one knows what thecombination of all these chemicals is doing to our bodies. • Energy demands, first for coal and now for gas and oil, are constantly
polluting our environment. • Virtually all of our industrial processes—from printing our daily newspapers
to painting our


ce during the
experience of eros. So you see, my friends, eros enables people to do
things they are disinclined to do otherwise; things that are closely
linked with love. It is easy to see why eros is so often confused with
love. The Dierence Between Eros and Love
How then is eros dierent from love. Love is a permanent state in
the soul; eros is not. Love can only exist if the foundation for it is
prepared through development and purication. Love does not come
and go at random; eros does. Eros hits with sudden force, often
taking a person  unawares and even nding him or her unwilling to
go through the experience. Only if the soul is prepared to love and
has built the foundation for it will eros be the bridge to the love that
is manifest between a man and a woman. Thus you can see how important the erotic force is. Without the
erotic force hitting them and getting them out of their rut, many
human beings would never be ready for a more conscious  search for
the breaking down of their own walls of separation. The erotic
experience puts the seed into the soul and makes it long for unity,
which is the great aim in the plan of salvation. As long as the soul is
separate, loneliness and unhappiness must be its lot. The erotic
experience enables the personality to long for union with at least
one other being. In the heights of the spirit world, union exists
among all beings—and thus with God. In the earth sphere, the erotic
force is a propelling power regardless of whether or not its real
meaning is understood. This is so even though it is often misused
and enjoyed for its own sake, while it lasts. It is not utilized to
cultivate love in the soul, so it peters out. Nevertheless, its eect
will inevitably remain in the soul. The Fear of Eros and the Fear of Love
Eros comes to people suddenly in certain stages of their lives,
even to those who are afraid of the apparent risk of adventuring
away from separateness. People who are afraid of their emotions
and afraid of life as such will often do anything in their power to
avoid—subconsciously and ignorantly—the great experience of
unity. Although this fear exists in many human beings, there are few
indeed who have not experi enced some opening in the soul where
eros could touch them. For the fear-ridden soul that resists the
experience, this is good medicine regardless of the fact that sorrow
and loss may follow due to other psychological factors. However,
there are also those who are overemotional, and although  they may
know other fears of life, they are not afraid of this particular
experience. In fact, the beauty of it is a great temptation to them
and therefore they hunt greedily for it. They look for one subject
after another, emotionally too ignorant to understand the deep
meaning of eros. They are unwilling to learn pure love, and simply
use the erotic force for their pleasure and when it is worn out they
hunt elsewhere. This is an abuse and cannot continue without ill
eects. Such a personality will have to make amends for the abuse—
even if it was done in ignorance. In the same vein, the too-fearful
coward will have to make up for trying to cheat life by hiding from
eros and thus withholding from the soul a medicine, valuable if used
properly. Most people in this category have a vulnerable point
somewhere in their soul through which eros can enter. There are
also a few who have built such a tight wall of fear and pride around
their souls that they avoid this part of life-experience entirely and so
shortchange their own development. This fear might exist because
in a former life they had an unhappy experience with eros, or
perhaps because the soul has greedily abused the beauty of the
erotic force without buildi ng it into love. In either case, the
personality may have chosen to be more careful. If this decision is
too rigid and stringent, the opposite extreme will follow. In the next
incarnation circumstances will be chosen in such a way that abalance is established until the soul reaches a harmon ious state
wherein there  are no more extremes. This balancing in future
incarnations always applies to all aspects of the personality. In order
to approach this harmony to some extent at least, the proper
balance between reason, emotion, and will has to be achieved. The erotic experience often mingles with the sexual urge, but it
does not alway s have to be that way. These three forces— love, eros,
and sex—often appear completely separately, while sometimes two
mingle, such as eros and sex, or eros and love to the extent the soul is
capable of love, or sex and a semblance of love. Only in the ideal case
do all three forces mingle harmoniously. The Sex Force
The sex force is the creative force on any level of existence. In the
highest sphere s, the same sex force creates spiritual life, spiritual
ideas, and spiritual concepts  and principles. On the lower planes,
the pure and unspiritualized sex force creates life as it manifests in
that particular sphere; it creates the outer shell or vehicle of the
entity destined to live in that sphere. The pure sex force is utterly selsh. Sex without eros and without
love is referred to as animalistic. Pure sex as the reproductive force
exists in all living creatures: animals, plants, and minerals. Eros
begins with the stage of development where the soul is incarnated
as a human being. And pure love is to be found in the higher
spiritual realm s. This does not mean that eros and sex no longer
exist in beings of higher development, but rather that all three blend
in harmoniously, are rened, and become less and less selsh. Nor
do I mean that a human being should not try to achieve a
harmonious blend of all three forces. In rare cases, eros alone, without sex and love, exists for a limited
time. This is usually referred  to as platonic love. But sooner or later
with the somewhat healthy person, eros and sex will mingle. The
sex force, instead of being suppressed, is taken up by the erotic forceand both ow in one current. The more the three forces remain
separate, the unhealthier the personality is. Another frequ ent combinati on, particularly in relation ships of
long standing, is the coexistence of genuine love with sex, but without
eros. Althou gh love cannot be perfect unless all three forces blend
together, there is a certain amount of aection, companionship,
fondness, mutual respect, and a sex relationship that is crudely
sexual without the erotic spark, which evaporated some  time ago. When eros is missing, the sexual relationship must eventually suer. Now this is the problem with most marriages, my friends. There is
hardly a huma n being who is not puzzled by the question of what to
do in a relatio nship to maintain the spark that seems to evaporate
the more habit  and familiarity with one another set in. You may not
have posed the question in terms of three distinct force s, yet you
know and sense that somet hing goes out of a marriage that was
present at the beginning; that spark is actually eros. You nd
yourself in a vicious circle and think that marriage is a hopeless
proposition. No, my friends, it is not, even if you cannot as yet
attain the ideal. The Ideal Partnership of Love
In the ideal partnership of love between two people, all three
forces have to be represented. With love you do not seem to have
much diculty, for in most cases one would not marry if there did
not exist at least the willingness to love. I will not discuss at this
point the extreme cases where this is not so. I am focusing on a
relationship where the choice is a mature one and yet the partners
cannot get around the pitfall of becoming bound by time and habit,
because elusive eros has disappeared. With sex it is very much the
same. The sex force is present in most healthy human beings and
may only begin to fade—particularly with women—when eros has
left. Men may then seek eros elsewhere. For the sexual relationship
must eventually suer unless eros is maintained. How can you keep eros. That is the big question, my dear ones. Eros can be maintained only if it is used as a bridge to true
partnership in love in the highest sense. How is this done. The Search for the Other Soul
Let us rst look for the main element in the erotic force. When
you analyze it, you will nd that it is the adventure, the search for
the knowledge of the other soul. This desire lives in every created
spirit. The inherent life-force must nally bring the entity  out of its
separation. Eros strengthens the curiosity to know the other being. As long as there is somethin g new to nd in the other soul and as
long as you reveal yourself, eros will live. The moment you believe
you have found all there is to nd, and have revealed all there is to
reveal, eros will leave. It is as simple as that with eros. But where
your great error comes in is that you believe there is a limit to the
revealing of any


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


 a while. Then  pull up  the left and  right  sides
of the  anus,  and bring  the Chi to the  left and right  nipples. C. War m your Hand s. Inhale  and rub your hands  togethe r vigorousl y. This wi ll create
heat in your hands  by bringin g the energ y of your body into your
palms and  fingers. Place  your hands  on your breasts  in order  to
feel the heat  from yo ur hands  enterin g the skin. - 158  -Chapter  VI
D. Massage the  Gland s
    (1)  Place  the tongu e on the roof of the mo uth. (2)  Maintainin g constant  contact  with the skin,  very  lightl y
massage  your breasts  using  the second,  middle and fourth
fingertips  of both  hands. Moving  your right  hand  clockwise and your
left hand  counterclock wise, gently  press  the breasts  against  the
rib cage,  proceedin g very slow ly down to the area  of the  xyphoid
process  under  the base  of the  sternum. Bring  your awareness
there. (3)  To activate  the glands,  press  your three  fingers  to the  kidney
point  located  approximatel y one and a half  inches  in from the  nipple. This point  is deter mined  by taking  the second  joint on the mi ddle
finger  of each  hand  and placing  it directly  on the  nipple  with the
hands  against  the sides  of the bod y The fingers  will auto maticall y
fall so that the  tips are at this  kidney  point. Use the  sam e three
fingers  and massage,  circling  aroun d toward the center  (right  hand
clockw ise, left hand  countercl ockwise). That circle  will touch  the
kidney  liver pericar dium and  spleen  meridians. (4)  Continue  to ma ssage  your breasts  with your fingertips  barely
touching  the skin  and gently  rotating. Massa ge them very  slowly in
an outw ard, circular  motion (right  hand  clockw ise, left hand
counterclock wise). Bring  your awareness there. (5)  When you feel the clitoris  is activated,  the sexual  energ y will
surge  to the head  and activate  the pineal  gland. You might feel  a
pressure  present  in the  head  as the energy  begins  to radiate,  like a
beacon  from a lighthous e, to the pituitary  gland. (6)  Continue  massaging  and move your attentio n down to the
pituitary  gland,  feeling  the intense  pressur e in the foreh ead as it
radiates  a blue  light. (7)  Perm it the  activated  ener gy to descend  to the thyroid and
parath yroid glands. Feel  the expansion  of these  two glands  as the y
beco me activated  by the Chi  of the  sexual,  pineal  and pituitar y
glands,  and then  feel them  radiat e the energ y outw ard. Blend their
Chi togethe r with the Chi  of the  two higher  glands. Let this special
blend  of glands’  Chi flo w down to the thymus. (8)  Continue  to gentl y massage  the breasts  and settle your mind
on the th ymus  gland,  activating  that gland. Feel  it expand  and
blosso m like a  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


 very low heat for approxi-
mately 1 hour. Using a 10-inch flan (or quiche) tin with at least 1-inchsides, place a layer of sweated onions on the bottom of the tin. Sprinklewith a little water to stop the onions from sticking. Very thinly slice thepotatoes and layer them in the dish on top of the onions. Sprinkle withcrushed garlic and some of the yogurt. Add an additional two layers,again sprinkling with garlic and yogurt. Press down each layer and makesure the potatoes overlap each other very slightly so there are no spaces.Cover the dish (e.g., by using a base from a larger, loose-bottomed cake$PPLCPPL5IF(FSTPO8BZ
tin). Bake at 350° F (180° C) for about 1 to 1 to 1-1/2 hours or until the
potatoes feel soft when pierced with a knife. Check the potatoes whilecooking; if they look too dry, add a little more yogurt. To serve, turn thepotato cake out of its dish and sprinkle with finely chopped parsley. Potato Puffs
Preparation time: 5 minutesCooking time: 45-50 minutes
baking potatoTake a baking potato and cut it into 1/2-inch slices. Place the slices on
the oven rack and, without any addition, bake at high heat (425° F (218°C)) to puff. Turn over and lower heat to 325° F (163° C) with oven doorcracked open. Bake for another 20 minutes. The slices puff up andbecome crisp and tasty, almost like fried potatoes. Done when shinybrown on both sides. This is marginal food, so eat it occasionally. Potato Salad
Preparation time: 10 minutesCooking time: 20 minutesServes 2
1 lb. small new potatoes
large sprig of mint1 tbsp. fresh parsley
Dressing:
4 oz. yogurta little flaxseed oil2 cloves garlic, crushed
Scrub the potatoes and put in a saucepan with a little water. Gently sim-
mer until cooked but still firm. While the potatoes are still hot, sliceRecipes
them and put into a warm dish. Pour over the dressing. Finish by sprin-
kling fresh chopped mint and parsley. Quick Bake Potatoes
Preparation time: 5 minutesCooking time: 1 hour
potatoes
flaxseed oil
Cut potatoes in half lengthwise and score cut surfaces with diagonal
lines crossing each other (like lattice work). They will cook in about halfthe time (about 50 minutes) in the oven at 300-350° F (149-177° C);when cool enough, the surfaces can be coated with flaxseed oil. Quick Tomatoes and Zucchini
Preparation time: 5 minutesCooking time: 30 minutesServes 2
2 medium tomatoes
1 clove garlic, crushed1/4 to 1/2 tsp. sugar (optional)1 medium zucchini
Slice the tomatoes and place in the bottom of a saucepan, along with the
crushed garlic and sugar (if using). Slice the zucchini and place on top.Set on a gentle heat. When the tomatoes begin to cook, stir, cover andcook for about 20 minutes. Ratatouille
Preparation time: 15 minutesCooking time: 1 hourServes 2-4
$PPLCPPL5IF(FSTPO8BZ
8 oz. onions
8 oz. green/red/yellow bell peppers8 oz. eggplant4 tomatoes1 clove garlic2 tsp. apple cider vinegarmarjoram
Slice the onions and place in a baking dish. Seed and thinly slice the
peppers. Add to the dish. Cut the eggplants in quarters lengthwise andthen into 1/4-inch slices and add. Chop the tomatoes and finely chopthe garlic clove. Add to the dish together with the apple cider vinegarand a sprinkling of marjoram. Cook very gently in the oven at 325° F(170° C) until well done. Can also be cooked on top of the stove. Red Cabbage
Preparation time: 25 minutesCooking time: 1 hourServes 2-3
1/2 red cabbage, shredded
3 tsp. vinegar 3 large onions, chopped2 bay leavesa little soup stock3 apples, peeled and grated1 tsp. sugar
Combine cabbage, vinegar, onions, bay leaves and soup stock in a pan. Stew over low heat for approximately 1 hour. At the 1/2-hour mark, addapples and sugar. Red Cabbage and Apple Casserole
Preparation time: 15 minutes
Recipes
Cooking time: 1-1/2 hours
Serves 2
medium red cabbage
apples (cooking or green)juice of 1 orangeapple cider vinegarmaple syrup
Shred the red cabbage and slice the apple. Place layers of red cabbage
and apple in a casserole dish. Pour over the orange juice, apple cidervinegar and maple syrup. Cover with a tight-fitting lid and bake at 350°F (180° C) for about 1-1/2 hours or until tender. Stir and serve. Almostbetter as a reheated leftover! Red Kuri Squash with Vegetables
Preparation time: 15 minutesCooking time: 30 minutesServes 2-4
1 red kuri squash
1 tbsp. water 1 small sweet potato, cooked1 small zucchini, cooked1 red (or green) bell pepper, cooked1 tomato, peeledonion (or garlic) powderfresh herbs
Cut the red kuri squash in half. This is easily done with a very sharp,
pointed knife. Scoop out the seeds, leaving the rest of the red fleshintact. Stand upright in an oven-proof dish to which the water has beenadded. Cover and bake at 300-350° F (149-177° C) until cooked (about30 minutes; test by inserting a knife into the flesh). If there is enoughroom, the other vegetables could be cooked in the same dish. Otherwise,bake them in a separate dish in the same way, or cook them gently on$PPLCPPL5IF(FSTPO8BZ
8top of the stove in a saucepan. When cooked, pile the vegetables into the
squash halves. Sprinkle with onion (or garlic) powder or fresh herbs.Serve with a colorful mixed salad. Roasted Zucchini and Pepper Salad
Preparation time: 10 minutesCooking time: 30 minutesServes 2
1 lb. small zucchini
2 red bell peppersyogurt 3 tbsp. mint, roughly chopped
Dressing:
2 tbsp. lemon juice2 cloves garlic, crushedflaxseed oil
Cut the ends off the zucchini and cut in half lengthwise. Seed the pep-
pers and cut into quarters. Put the zucchini and peppers skin-side up ona baking tray. Bake in oven at 325° F (170° C) for about 1/2 hour. Whencooked and tender, cool slightly and cut into 1-inch lengths. Put into aserving dish, pour on the dressing and add the chopped mint. Serve witha smattering of cottage cheese (unsalted and uncreamed or fat-free). Rolled Chard Parcels
Preparation time: 10 minutesCooking time: 30 minutes
chard leaves
green onionssnow peasasparagusbroccoliRecipes
8julienne of carrots
red chard stems
Set aside the chard leaves. Gently cook the green onions, snow peas,
asparagus, broccoli, carrots and red chard stems in very little water andthen chop them. Blanch the chard leaves. Fill with the cooked vegetablemedley and form into “packets.” Cook briefly in the oven at 300-350° F(149-177° C) for a few minutes until heated through. Serve hot or cold. Root Vegetable Rosti*
* Rosti means “broiled” or “roasted” (i.e., top-browned)Preparation time: 10 minutesCooking time: 1 hourServes 2
1 small onion
8 oz. potatoes4 oz. carrots4 oz. swede (rutabaga)dill
Thinly slice the onion and cook by “sweating” in a little water. Mean-
while, gently cook the potatoes, carrots and swede (rutabaga). Drainthoroughly and, when cool enough to handle, coarsely grate into a bowl.Stir in the softened onion and dill. Put the mixture into an oven-proofdish. Bake for about 1/2 hour in the top of the oven at 350° F (180° C) oruntil cooked and slightly browning. Serve immediately. Sauté of Sweet Potatoes
Preparation time: 15 minutesCooking time: 20 minutesServes 2-4
4 medium sweet potatoes
juice of 1 orange
$PPLCPPL5IF(FSTPO8BZ
8a little sugar
flaxseed oil
Cook the sweet potatoes in their skins until just cooked. Allow to cool
slightly, then cut into cubes. Put orange juice and sugar into a saucepanwith the sweet potatoes. Heat gently but don’t let the mixture boil. Putinto a serving dish and allow to cool a little. Add the flaxseed


 In the
state of timeles s or transcendent awareness, you have the sensation of
fullness. In place of change, loss, and decay, there is steadiness and
fulfillment. You sense that the infinite is everywhere. When this experience
becomes a reality, the fears associated with change disappear; the
fragmentation of eternity into seconds, hours, days, and years becomes
secondary, and the perfection of every moment becomes primary. Now that meditation has entered mainstream Western cultural
experience, researchers have applied scientific measureme nts to the
subjective experience of silence, fullness, and eternity. They have
discovered that the physiological state of meditators under goes definite
shifts toward more efficient functioning. Hundreds of individual findings
show lowered respiration, reduced oxygen consumption, and decreased
metabolic rate. In terms of aging, the most significant conclusio n is that the
hormonal imbalance associated with stress—and known to speed up the
aging process—is reversed. This in turn slows or even reverses the agingprocess, as measured by various biological changes associated with
growing old. From my experien ce with studies on people using  meditation,
it has been established that long-term meditators can have a biological age
between 5 and 12 years younger than their chronological age. The most fascinating aspect of this research, which has been ongoing for
over two decade s, is that the biological process of aging itself does not have
to be manipulated; the desired results can be achieved through awareness
alone. In other words, meditation alters the frame of reference that gives the
person his experience of time. At a quantum level, physical events in space-
time such as heartbeat and hormone levels can be affected simply by taking
the mind to a reality where time does not have such a powerful hold. The
new paradigm is showing us that time has many levels and all are available
to us in our own consciousness. 9. Everyone inhabits a r eality of non-change lying beyond all
change. The experience of this r eality brings change under
our contr ol. At the moment, the only phys iology you can maintain is time-based. However, the fact that time is tied to awareness implies that you could
maintain an entirely different style of functioning—the physiology of
immortality—which would correspond to the experience of non-change. Non-change can’t be created as a product of change. It requires a shift out
of time-bound awareness into timeless awareness. There are many
gradations to this shift. For example, if you are under extreme time pressure
at work, your body’s reaction to the pressure is not automatic; some people
thrive under time pressure, using it to fuel their creativity and energy, while
others are defea ted by it, losin g incentive and feeling a burden that will
bring no satisfaction compared with the stress it creates. The person who responds with creativity has learned not to identify with
the time pressure; he has transcended it at least partially, unlike the person
who feels constriction and stress. For him, identification with time has
become overwh elming—he cannot escape the ticking of the internal clock,
and his body cannot help but mirror his state of mind. In various subtleways, our cells constantly adjust to our perception of time; a biologist
would say that we have entrained, or locked in sequence, a series of
processes embracing millions of related mind-body events. It is all-important to realize that you can reach a state where time-bound
processes can be realigned. A simple analogy demonstrates this: Look at
your physical body as a printout of signals being sent back and forth
between your brain and every cell. The nervous system, which  sets up the
kinds of messages being sent, functions as the body’ s software;  the myriad
different hormones, neurotransmitters, and other messenger molecules are
the input being run through the software. All this constitutes the visible
programming of your body. But where is the programmer. He is not visible,
yet he must exist. Thousands of decisions are being made in the mind-body
system every second, countles s choices that enable your physiology to
adapt to the demands of life. If I see a cobra on the path in India and jump back in fear, the visible
apparatus controlling this even t can be seen in the muscle reactions I
display, which are triggered by chemical signals from my nervous system. My increased heartbeat and panting breath are other visible signs that the
hormone adrena line has kicked in, secreted by the adrenal cortex in
response to a specific brain chemical (ACTH) sent from the pituitary. If a
biochemist could track down every single molecule involved  in my fear
reaction, he would still miss the invisible decision-maker that decided to
have the reaction, for even though I reacted in a split second, my body
didn’ t jump back mindlessly. Someone with entirely different programming
would exhibit entirely different reactions. A snake collector might bend
forward with interest; a Hindu devotee, recognizing a form of Shiva, might
kneel in awe. The fact is that any possible reaction might have occurred—panic, rage,
hysteria, paralysis, apathy, curiosity, delight, etc. The invisible programmer
is unlimited in the ways he can program the visible apparatus of the body. At the moment I stumbled across the snake, all the basic processes of my
physiology—breathing, digestion, metabolism, elimination, perception, and
thinking—depended on the meaning  that a cobra held for me perso nally. One sees the truth in a saying from Aldous Huxley: “Experience  is not what
happens to you; it is what you do with what happens to you. ”Where can you locate a meanin g. The quick and easy answer  is to say
that it is located in the brain, but this organ, like every other, is in constant
flux. Like migrating birds, billions of atoms are flying in and out of my
brain every second. It swirls with electrical waves that never form the same
pattern twice in a lifetime. Its basic chemistry can shift if different kinds of
food are eaten for lunch, or if a sudden mood swing is experien ced. Yet my
memory of the snake doesn’ t dissolve in this sea of change. My memories
are available to the programmer who stands above memory, silently
observing my life, taking account of my experiences, always ready to
entertain the possibility of new choices. For this programmer is nothing but
the awareness of choice. It appreciates change without getting
overwhelmed; therefore it escapes the time-bound limitations that arise in
the normal cause-and-ef fect world. The “me” who is afraid of snakes learned that fear somewhere in the
past. All my reactions are part and parcel of the time-bound self and its
tendencies. In less than a thous andth of a second, its preprogrammed fear
arouses the whole sequence of bodily messages that produce my actions. For most of us no other “me” is apparent, because we haven’ t learned to
identify with the decision-make r, the silent witness, whose awareness isn’t
defined by the past. Yet in a subtle way, we all sense that something inside
us has not changed very much,  if at all, since we were infants. When we
wake up in the morning there is a second of pure awareness before the old
conditioning automatically falls into place; at that moment you are just
yourself, not happy or sad, not important or humble, not old or young. As I wake up in the morning, this “me” dresses itself in the mantle of
experience very quickly; in a matter of seconds I remember that I am, for
example, a 46-year -old doctor who has a wife, two children, a home outside
Boston, and ten minutes to get to the clinic. That identity is the product of
change. The “me” who is beyond change could be waking up anywhere—as
a 5-year -old in Delhi smelling my grandmother ’s cooking, as an 80-year -old
in Florid a listening to the wind  rattling the palms. This changeless “me,”
whom the ancient sages in India simply called the Self, serves  as my real
reference point for experience. All other reference points are bound by
change, decay, and loss; every other sense of “me” is identified with pain or
pleasure, povert y or wealth, happiness or sadness, youth or old age—everytime-bound condition that the relative world imposes. In unity
consciousness, the world can be explained as a flow of Spirit, which is
awareness. Our whole goal is to establish an intimate relations hip with Self
as Spirit. To the extent that we create this intimacy, the experience of
ageless body and timeless mind is realized. 10. W e are not victims of aging, sickness, and death. These ar e
part of the scenery, not the seer, who is immune to any form of
change. Life at its source is creation. When you get in touch with your own inner
intelligence, you get in touch with the creative core of life. In the old
paradigm, contr ol of life was assigned to DNA, an enormous ly complex
molecule that has revealed less than 1 percent of its secrets to geneticists. In
the new paradigm, control of life belongs to awareness. All the examples
cited here—of children who can curtail the secretion of growth hormone,
medical students who alter their output of interleukins when they feel
anxious, yogis who


instructionsforthis
aregivenbelow. Tinctures
Atinctureisasolutionoftheplantinalcohol-usually
aoneintendilution.Itispreparedbyhomeopathic
pharmacies. Lotions
Alotionissimplyadilutionoftinctureinwater,used
forburns,garglingordouching.Lotionsdonotkeep
soyoushouldkeepastockoftincturesandmakeup
lotionsasandwhenyouneedthem.Basiclotion:
Dilute5dropsoftincturewith1tablespoonofcooled,
boiledwater,orforalargerquantityuse40dropsto
V\pint(40drops=approximately Viteaspoon). Stronglotion:
UseonlywhereindicatedintheExternalMateria
Medica. Dilute10dropsoftincturewith1tablespoonofcooled,
boiledwater,or40dropstoVspint. Eyebaths
Add2dropsoftincturetoaneyebathofcooled,boiled
wateranduseinthenormalway. Ointments
Tomakeanointment,thetinctureisincorporatedinto
alanolinbase,whichservestosealcutsfromdirt. Ointmentsarenotwatersolubleandsodonotwash
offeasily.Somepeopleareallergictolanolin(particu-
larlythosesensitivetowool),soit'sworthtestingit
overnightonasmallpatchofskin.Ifthisproducesany
rednessorirritation,avoidusingointmentwhere
possible. Creams
Acreamisaremedytinctureinanaqueous(water-
soluble)base,whichwashesoffeasilyandisn'tsticky. Itiseasilyabsorbedbytheskinandisgoodforareas
thatarenotgoingtogetwet,andforpeoplewhodon't
likestickyointments. Oils
Tomakeanoil,theplantmaterialiscrushedand
maceratedinoilandallowedtostandforaperiodof
timebeforebeingstrainedreadyforuse.Ihaveindi-
catedineachinstancewhereanoilmightbemore
usefulthan,say,acreamoralotion. NBSEEALSOPAGES203-26FORGENERALADVICE,DOSANDDONTS. 32•AesculusandHamamelis(Aesc./Ham.) EXTERNALMATERIAMEDICA
NBBEFOREPRESCRIBINGFORANY
COMPLAINTITISESSENTIALTOREADTHE
GENERALADVICEANDDOSANDDON'TS
LISTEDONPAGES203-26. AesculusandHamamelis
(Aesc./Ham.) Piles
Acombinationofthesetwoherbsinanointmentor
creamprovidesrelieffrompainfulpiles,butyou
shouldseekprofessionalhelpsothattheycanbe
treated'fromtheinside'topreventtheirrecurrence
(seepage222). Arnica(Am.) Warning:neverapplyArnicaexternallytoopen
wounds,cutsorgrazes-thatis,tobrokenskin-asit
cancauseanastyrash. Bedsores
Useforthefirststageofpressuresorescausedbya
longconfinementinbed. Bruises
Applytheointment,creamorlotiondirectlytothe
affectedpart(remembering touseitonlyonunbroken
skin)assoonaspossible.Ifyoucandothisbeforethe
bruisehasstartedtodiscolour(evenifithasalready
swollen), itwillsimplybere-absorbedbythebody,
especially ifyoutakeArnicainternallyaswell.Rub
ointmentorcreamingently,orifyouareusinglotion
applyitonapieceoflintorgauzeandkeepinplace
untiltheswellinghassubsided-usuallyamatterof
severalhours. Corns
Applytheointmenttwoorthreetimesadayforrelief. Soremuscles
RubArnicaointmentoroilintosore,bruisedmuscles
afterexertion(suchasgardeningorskiing)andtake
theappropriateinternalremedyifyoursymptomsare
severe. Sprains/strains (firststage)
RubinArnicaointmentorcream,orwrapthesprained
jointinalotion-soakedbandage.Thiswilldealwith
theinitialswelling. Waspstings
Dabthewoundwithneattinctureimmediatelyafter
beingstung.Calendula (Caien.) Warning:Calendulahelpsthelayersoftheskin(the
epithelium)to'knit'backtogetherandwillmenda
cleanwoundinamatterofhours.Ithealssorapidly
thatitcansealdirtintothebody,soalwayscleanthe
woundverycarefullybeforeapplyingCalendula. Burns/scalds(seconddegree)
UseCalendulacreamorlotionforthelaterstagesofa
burnoncethepainhaspassed.Calendulawillpromote
newskingrowthandisespeciallyusefulwhere
blistershavebroken. Childbirth
MassageCalendulaoilintotheperineumduringlabour
tosoftentheareaandtohelpmakeanepisiotomy
unnecessary. Crackednipples
IfPhytolaccahasfailedtohelp,applyCalendulaoint-
ment,orcreamifsensitivetolanolin,tohealcracked,
painfulnipples. Cuts/wounds
Applyointmentorcreamtominorcuts,andbandage
ifnecessary.Forseriouswoundsapplylotionona
pieceoflintorgauzeandkeepinplace.Useaplant
sprayfilledwithlotiontokeepthedressingdampbut
donotremovethedressinguntilthebleedinghas
stoppedandhealingiswellunderway. Eczema/rashes
Calendulalotionorcreamisespeciallyusefulforsooth-
ingeczemaorrasheswheretheskinhascrackedor
beenscratchedraw.Itwillnottreattheunderlying
causeoftheeczema;youshouldseekprofessional
helpforthis. Handcream
Calendulacreammakesamarvelloushandcreamafter
gardeningorworkingonthecarwhentheremaybe
littlecutsintheskin. Mouthwash
Useastronglotionaftertoothextractionsorafterany
sortofdentalworkwherethegumshavebeencut. Nappyrash
Useointmentorcreamseveraltimesdaily,making
surethatthewholeareaiscleananddryfirst(wash
withwaterandamild,unscentedsoap).Seealso
Symphytum. Sunburn
Usethelotionorcream(seeBurnsabove). EXTERNALMATERIAMEDICA Hypercal •33
Thrush
Forvaginalthrushdouchewiththefollowingmixture
torelievesorenessanditching:makeonepintof
chamomiletea(onepintofboilingwatertoonetable-
spoonofdriedchamomileleavesoronechamomile
teabag).Leavetocool,strain,add40dropsofCalen-
dulatinctureanddouchetwicedailyforuptoaweek
only.Youcanbuyare-usabledouchefromlarger
chemists(notthedisposabletypewhichcomeswith
itsownsolution).Douchingwillnotcurethecom-
plaint;itwillonlyhelpduringtheacutephase(see
page225),andyoushouldseekprofessionalhelp. Euphrasia(Euphr.) Eyeinfections/inflammations/injuries
UseEuphrasiawhenevertheeyeneedsbathing-
whether itissoreaftertheremovalofdirtorgrit,after
swimminginachlorinatedpool,whenirritatedby
hayfeverorwhenactuallyinfectedorinflamed. IfEuphrasiadoesn'thelp,useHypercaltincture
(seeopposite).Somepeoplefinditmoreeffective,
especiallyinthecaseofinfection. Itisessentialtousecooled,boiledwaterinan
eyebath,andtocleantheeyebathitselfwithboiling
wateraftereacheyeisbathedtopreventthespreadof
infection. HAMAMELIS(Ham.) Hamamelis,orwitchhazel,iswidelysoldinchemistsas
distilledwitchhazel,butitisneitherasastringentnor
aseffectiveasthetinctureavailablefromhomeopathic
pharmacies.Usethedistilledformifthisisallyoucan
find. Bruises
Hamamelisisusefulforbruiseswheretheskinhasbeen
broken(Arnicaisforuseonunbrokenskinandis
thereforeinappropriate).UseHamamelisinthesame
wayasArnica,asanointment,creamorlotion. Piles
Applyacompressofthelotion(youcanuseasmall
sanitarytowelorastripofcottonwool)toprovide
instantrelieffrompain.Keepinplaceforawhile(upto
anhour,twicedaily)toreduceinflammation. Alternatively,AesculusandHamamelisointmentor
creammaybeappliedasoftenasnecessary. Itis
essentialthatthecorrectinternalhomeopathicremedy
isgivensothatthepilesaretreatedfromtheinsideand
realhealingcantakeplace.Varicoseveins
Applythelotiontovaricoseve


as
irritability,bloating,depression,weepinessandpain-
fulbreastsbeforeaperiod. Thesecanbeeasedby
self-prescribing, butiftheyaresevereorprolonged
youshouldseekprofessionalhelpasconstitutional
treatmentcantackletheproblematadeeperlevel. DO
•watchyourdietpremenstrually -cutdownonsalt,
tea,coffeeandalcoholandeatmorefreshfruitand
vegetablesasthesehaveanaturaldiureticeffect. •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


 wild species. Demand for goldenseal (Hydrastis canadensis, p. 105) has become so  great that it now fetches around $140 a pound (£170 a kilo). It was a common plant in the woodlands of northern America two centuries ago, but is now an endangered species, with its survival in the wild threatened by overcollection. This example is by no means unique, and, sadly, many species are similarly threatened across the planet. The extinction of plant species as a result of over-intensive collecting is nothing new. The herb silphion, a member  of the carrot family, was used extensively as a contraceptive by the women of ancient Rome. US_006-007_Introduction.indd   6 26/02/16   4:42 pm7Silphion proved difficult to cultivate and was gathered from the wild in such large quantities
that it became extinct during the 3rd century ce. Today, if herbal medicine continues to grow at its present rate, it is imperative that
manufacturers, suppliers, practitioners, and the public use only produce that has been
cultivated or wildcrafted in an ecologically sensitive manner. About This Book
In the past, books on herbal medicine have tended to focus either on the traditional and
folkloric use of plants or on their active constituents and pharmacology. The Encyclopedia
of Herbal Medicine, which features over 550 plants, aims to cover both aspects. It discusses
each plant’s history, traditions, and folklore, and explains in simple terms what is known from
scientific research about its active constituents, actions, and potential new uses. It is easy when concentrating on the scientific aspect of herbal medicine to forget that
much, in some cases all, that we currently know about a particular plant results from its
traditional use. Moreover, even when a plant has been well researched, herbal medicines are
so complex and variable that what is currently known is rarely definitive, but rather a sound
pointer as to how it works. Sometimes the traditional use, insofar as it is based on the
experience of practitioners, provides an insight into how best to use an herb that is missing
from scientific knowledge alone. Herbal medicine is, after all, both a science and an art. In choosing the plants profiled in the Encyclopedia, the aim has been to select herbs that are
commonly used in different parts of the world and are considered to have particular health
benefits. The index of key medicinal plants (pp. 54–155) contains many herbs that are
readily available in health stores and pharmacies, for example St. John’s wort ( Hypericum
perforatum, p. 106). It also includes herbs that are more commonly known as foods, such as
lemon ( Citrus limon, p. 82), but which, nonetheless, are valuable medicines. The index of other
medicinal plants (pp. 156–283) contains some less commonly known but important medicinal
herbs, such as andrographis ( Andrographis paniculata, p. 167), a traditional Indian medicinal
plant that stimulates recovery from infection and supports normal liver function. A global overview of the history of herbal medicine puts the development of different
herbal traditions from earliest origins to the present day into perspective. This is complemented
with features on herbal medicine in Europe, India, China, Africa, Australia, and the Americas,
providing a rounded picture of herbal medicine worldwide. Herbal medicine is nothing if not practical in its approach, and the Encyclopedia  has a
detailed self-help section with advice on preparing and using herbal medicines to treat
a range of common health problems. If more people come to appreciate the immense richness of the world of herbal
medicine and are able to benefit from the curative properties of medicinal herbs, this
book will have achieved its aim. US_006-007_Introduction.indd   7 07/04/16   4:36 pm
US_008-009_The_Development_of_Herbal_Medicine.indd   8 26/02/16   4:42 pmThe
developmen T
of herbal
medicine
From the earliest times, herbs have been prized for their pain-relieving and
healing abilities, and today we still rely on the curative properties of plants
in about 75 percent of our medicines. Over the centuries, societies around
the world have developed their own traditions to make sense of medicinal
plants and their uses. Some of these traditions and medicinal practices may
seem strange and magical, others appear rational and sensible, but all are
attempts to overcome illness and suffering, and to enhance quality of life. “a wise man ought
to realize that health
is his most valuable
 possession.”
Hippocrates
US_008-009_The_Development_of_Herbal_Medicine.indd   9 26/02/16   4:42 pm
10
The developmen T of herbal medicineHow Medicinal Plants Work
Many of the thousands of plant species growing throughout the world have medicinal
uses, containing active constituents that have a direct action on the body. They are used  both in herbal and conventional medicine and offer benefits that pharmaceutical drugs  often lack, helping to combat illness and support the body’s efforts to regain good health. There is no doubt that in extreme situations, the treatments
devised by modern medicine can offer an unparalleled opportunity to relieve symptoms and save lives. A newspaper article in 1993 described the terrible conditions in a hospital in war-torn Sarajevo, the capital of Bosnia-Herzegovina. Deprived of conventional medical supplies and drugs, the doctors were forced to use a well-known European herb, valerian (Valeriana officinalis, p. 148), as a painkiller for the wounded and as an anesthetic. Valerian is an effective herbal medicine for anxiety and nervous tension, but it is woefully inadequate as an analgesic or anesthetic. Orthodox pharmaceutical medicines sustain life and counter
infections in situations where other types of treatment
may have little to offer. Modern surgical techniques, such as keyhole surgery and plastic surgery, and the whole range of diagnostics and of life-support machinery now available, can
all be used to improve the chances of recovery from serious illness or injury. The Benefits of Herbal Medicine
Y et despite the dramatic advances and advantages of conventional medicine, or biomedicine as it is also known,
it is clear that herbal medicine has much to offer. We tend  to forget that in all but the past 70 years or so, humans
have relied almost entirely on plants to treat all manner
of illnesses, from minor problems such as coughs and colds
to life-threatening diseases such as tuberculosis and malaria. Today, herbal remedies are coming back into prominence because the efficacy of conventional medicines such as antibiotics, which once had near-universal effectiveness against serious infections, is on the wane. Over the years, infectious organisms have developed resistance to synthesized drugs, and the herb sweet wormwood (Artemisia annua, p. 67) and
its active constituent artemisinin, for example, are now the standard treatment for malaria in tropical areas where
the protozoa causing the infection no longer respond to conventional treatment. Herbal medicine often complements conventional
treatments, providing safe, well-tolerated remedies for chronic illnesses. It is experiencing a dramatic renaissance in Western countries, partly because no effective conventional treatment as yet exists for many chronic illnesses, such as asthma, arthritis, and irritable bowel syndrome. In addition, concern over the side effects of biomedicine is encouraging people  to look for more gentle forms of treatment. It is estimated that 10–20% of hospital patients in the West are there due to the side effects of conventional medical treatment. Using Herbs Wisely
Most commonly used herbs are extremely safe to use. But some plants can produce side effects and, like all medicines, herbal remedies must be treated with respect. It is essential to take or use certain plants only under the guidance of a well-trained practitioner, to avoid adverse consequences. Ma huang (Ephedra sinica, p. 95), for example, can be extremely toxic at the wrong dosage, and comfrey (Symphytum officinale, p. 138), a very popular herb in the
past, is thought to cause severe or even fatal liver damage
in rare circumstances. When an herbal medicine is used correctly, however, the chances of developing a serious side effect are remote. Potent Plant Chemicals
The ability of an herbal medicine to affect body systems depends on the chemical constituents that it contains. Scientists first started extracting and isolating chemicals from plants in the 18th century, and since that time we have grown accustomed to looking at herbs and their effects in terms of the active constituents they contain. This Encyclopedia
is no exception, providing details of all the main active constituents of the medicinal herbs featured and explaining their actions. Opium poppy fields in Tasmania. Opium, derived from the seed capsules of the opium
poppy, yields the narcotic alkaloids morphine and codeine, powerful painkillers that are widely used in conventional medicine. US_010-013_How_Medicinal_Plants_work.indd   10 26/02/16   4:42 pm11 How Medicinal Plants workResearch into isolated plant
constituents is of great
importance, for it has given rise
to many of the world’s most
useful drugs. Tubocurarine, the
most powerful muscle relaxant
in existence, is derived from
pareira ( Chondrodendron
tomentosum, p. 189), and the
strongest painkiller of all,
morphine, comes from opium


 certain types  of tumors. Research  In trials carried out in China, zedoary
was found to reduce cervical cancer, and
increase the cancer-killing effects of radiotherapy and chemotherapy. Related Species  In Chinese herbal medicine,
zedoary is often substituted for turmeric
(C. longa, p. 90).Culpeper similarly recommended it “to purge
black or burnt choler.” Culpeper further states  that dodder plucked off thyme is the most efficacious, making the interesting point that the parasite’s medicinal benefits are determined in  part by its host. Medicinal Actions & Uses  In line with its
traditional use to purge black bile, dodder is still considered a valuable, though little-used, herb for problems affecting the liver and gallbladder. It is thought to support liver function and is taken for jaundice. Dodder has a mildly laxative effect, and is also taken for urinary problems. Related Species  Greater dodder (C. europaea)
and flax dodder (C. epilinum) may be used in the same way as C. epithymum. C. reflexa  is employed in
Ayurvedic medicine to treat difficulty in urinating, jaundice, muscle pain, and coughs.Cydonia oblonga (Rosaceae)
Quince
Description  Deciduous tree growing to 26 ft
(8 m). Has green-grey oval leaves, pink or white flowers, and yellow, pear-shaped sweet-smelling fruit. Habitat & Cultivation  Native to southwest
and central Asia, quince has become naturalized  in Europe, especially in the Mediterranean region. It grows in damp, rich soils in hedges and copses. The fruit is harvested when ripe in autumn. Parts Used  Fruit, seeds. Constituents  The fruit contains tannin,
pectin, and fruit acids; the seeds contain about  20% mucilage, cyanogenic glycosides (including amygdalin), fixed oil, and tannins. History & Folklore  The quince has long been
prized as a fruit and medicine in Greece and the eastern Mediterranean. It was used as an astringent in the time of Hippocrates (460–377 bce). Dioscorides (40–90 ce) records a recipe for quince oil, which was applied to itchy and infected wounds and spreading sores. In northerly climates, quince is often cooked to make a preserve. The English word “marmalade,” meaning citrus fruit jam, comes from the Portuguese word for quince, marmelo. Medicinal Actions & Uses  The great
astringency of the unripe fruit makes it useful as
a remedy for diarrhea, one that is particularly
safe for children. The fruit and its juice can also
be taken as a mouthwash or gargle to treat canker
sores, gum problems, and sore
throats. When cooked,
much of the fruit’s
astringency is lost;
quince syrup is recommended as a
pleasant, mildly astringent,
digestive drink. The seeds contain
significant quantities of mucilage
and are helpful both in
treating bronchitis and
as a bulk laxative. Caution  Do not use the
seeds except under
professional supervision. Cymbopogon citratus
(Graminaceae)
Lemon Grass
Description  Sweetly scented grass growing in
large clumps up to 5 ft (1.5 m). Has narrow leaf
blades and branched stalks of flowers. Habitat & Cultivation  Native to southern
India and Sri Lanka, lemon grass is now cultivated
in tropical regions around the world.Cuscuta epithymum
(Convolvulaceae)
Dodder,
Hellweed, Devil’s Guts
Description  Leafless parasitic plant. Has
threadlike stems, which are usually yellow-red in
color, and small, scented, pale pink flowers. Habitat & Cultivation  Dodder grows
throughout Europe, Asia, and southern Africa. It prefers coastal and mountainous regions, and is gathered in summer. Parts Used  Aerial parts. Constituents  Dodder contains flavonoids
(including kaempferol and quercitin), and hydroxycinnamic acid. History & Folklore Dodder has always
been an unpopular country plant. It is also known as hellweed and devil’s guts, due to its tendency to overrun and strangle the plant on which it feeds. This host can be thyme (Thymus vulgaris, p. 143), gorse (Ulex europeaus), or a crop such as beans. Dodder does, however, have medicinal benefits. In his Materia Medica, Dioscorides (1st century ce) notes its use in classical times in combination  with honey to purge “black bile” and to lift a melancholy humor. In 1652, the herbalist Nicholas Cyanopsis tetragonoloba
(Fabaceae)
Guar Gum
Description  Erect annual growing to 2 ft (60 cm),
with hairy 3-lobed leaves, small purple flowers, and
fleshy seed pods. Habitat & Cultivation  Native to the Indian
subcontinent, guar gum is cultivated extensively  in India and Pakistan. The seed pods are harvested when ripe in summer. Parts Used  Pods, seeds. Constituents  Guar gum contains about
86% water-soluble mucilage, comprising  mainly galactomannan. History & Folklore  Guar gum is a
viscous substance made from ground guar seed mixed with water. It has been used as a filter in the mining industry, in paper manufacturing, and in cosmetics. Medicinal Actions &
Uses  Guar gum is an
effective bulk laxative,
similar in action to psyllium (Plantago ovata, p. 123). It delays
the emptying of the stomach and thus slows down absorption of carbohydrates. As this appears to help stabilize blood-sugar levels, guar gum may prove useful in prediabetic conditions and in the early stages of type 2 diabetes. Research also indicates that  guar gum lowers cholesterol levels. In Indian medicine, guar seed is a laxative and a  digestive tonic. Caution  Do not exceed the dose. Guar gum
can cause flatulence, abdominal distension, and
intestinal obstruction.Quince
US_180-201_Brassica_dictamnus.indd   198 26/02/16   12:47 pm199Cypripedium pubes Censother medicinal plants
Parts Used  Leaves, essential oil. Constituents  Lemon grass contains a volatile oil
with citral (about 70%) and citronellal as its main
constituents. Both are markedly sedative. History & Folklore  Lemon grass is cultivated
for its oil, which is used as a culinary flavoring,
a scent, and medicinally. Medicinal Actions & Uses  Lemon grass
is principally taken as a tea to remedy digestive
problems. It relaxes the muscles of the stomach
and gut, relieves cramping pains and flatulence, and
is particularly suitable for children. In the Caribbean,
lemon grass is primarily regarded as a fever-reducing
herb (especially where there is significant
congestion). It is applied externally as a poultice or
as diluted essential oil to ease pain and arthritis. In
India, a paste of the leaves is smeared on patches
of ringworm. Related Species  C. martinii  and C. nardus  yield
essential oils that are widely used in soaps and
detergents. In T anzania, medicine men smoke the
flowers of C. densiflorus  to produce dreams
foretelling the future. Caution  Do not take the essential oil internally
without professional supervision. Cynara scolymus
syn. C. cardunculus  (Asteraceae)
Artichoke
Description  Perennial herb growing to 5 ft
(1.5 m). Has large, thistle-like leaves, grey-green
above and woolly white beneath, and very large
purple-green flower heads.Habitat & Cultivation  Native to the
Mediterranean region, artichoke thrives in rich
loam in warm temperate climates. Commercially
grown plants are renewed after 4 years. The
unopened flower heads and leaves are picked in
early summer. Parts Used  Flower heads, leaves, root. Constituents  All parts of the plant contain the
sesquiterpene lactone cynaropicrin (which is strongly
bitter) and much inulin. The leaves also contain
cynarin, which has liver-protective properties. History & Folklore  Artichokes were
greatly valued by the ancient Greeks and Romans. Dioscorides (1st century ce) recommended
applying the mashed roots to the armpit or
elsewhere on the body to sweeten offensive odors. Medicinal Actions & Uses  Artichoke is a
valuable medicinal plant. Like milk thistle ( Silybum
marianus, p. 137), it benefits the liver, protecting
against toxins and infection. Though the leaves are
particularly effective, all parts of the plant are
bitter and stimulate digestive secretions, especially
bile. This makes artichoke useful for the treatment
of gallbladder problems, nausea, indigestion, and
abdominal distension, with the added benefit that
it lowers blood cholesterol levels. A home recipe
from the Mediterranean region uses fresh artichoke
leaf juice mixed with wine or water