 yo u can bring
truth to the presence of these illu sions, they will dissolve—just as you know
that three plus th ree equals six i s true, and that three plus three equals ten is
untrue. B y bring ing truth to the  presence of this arithmetic erro r, it simply
dissolves. So t oo will all  of your belief s that create “problems” in y our mind
dissolve when you bring the hig her ener gy of truth to them. St. Francis of
Assisi, in his f amous prayer, beseeches us to change our mind to this
thought: “Where there is hatred let me sow love.” Light always dissolves
darkness. Love always nullifies hate. Spirit always cancels problems. Problems exist  as beliefs of  your ego mind, which is unable to
conceptualize an awareness of  your spiritual mind, just as dark has no
concept of light. By a ctually rewriting your agre ement with reality, you can ch ange your
mind and send away any perceived problem. Change your attitude toward
yourself, and resolve to believe in your connectedness to the higher ener gy
of God, even in the direst of circumstances. T urn anything that seems
problematic ove r to your higher self, trusting that the “problem”  is not what
it seems to be. Rewrite your agreement about who you are and what you’re
capable of achieving. Y our New Agreement with Reality
Y our thoughts are the source of virtually everything in your life. Every
relationship that you’re in is something that you carry around with you. If
your rela tionship is lousy, it’ s because you think of it that way. The person
you’re in a relat ionship with isn’ t with you in this moment, or w hen you’reat w ork, or wh en you’re in th e bathroom, but your thoughts about that
person are always with you. The only way you can experie nce another
person is in your thoughts. Y ou can’ t get b ehind their eyeballs and be  them. Y ou can only process
them wi th your thoughts. If you look for what’ s wrong about them and store
that negative image in your mind, then that’ s where your relationship exists. If you change yo ur thoughts to w hat you love rather than to what you label
as w rong, you’ve just changed your entire relationship. It went  from lousy
to great by your changing your mind! T ry to always r emember that you carry every relationship around with
you in your head. Robert Frost reminded us, “Y ou love the things you love
for what  they are.” When you for get this and process other pe ople on the
basis of what you think  t hey should be, or what they used  to be, or how they
compare to what you  are, then you’ve  sent love away, and in your mind, the
relationship has soured. Y ou experience every thing  and  eve ry one  in your
thoughts. Chang e your thoughts, and you change what you carry around in
your head as problems. The world is just the way it is. The economy is just as it should be. The
people who are behaving “badly” in the world are doing what they’re
supposed to be doing. Y ou can process it in any way that you choose. If
you’re f illed wi th anger about all of those “problems,” you are one more
person who contributes to the pollution of anger. Y our desire to do something ab out the lowest ener gies will mo tivate you
to b e mo re loving, more feeling, and more peaceful. And in so  doing, you
may inf luence t hose who are th e farthest removed from God to return to
their source. This new agreemen t with yourself to always stay connected to
Spirit even when it seems to be the most dif ficult thing to do  will allow
whatever degree of perfect harmony that your body was desi gned for to
proliferate. T urn  “diseases” over to God, and treat your body to regular
exercise, healthy  food, lar ge am ounts of pure water, and plent y of rest to
allow it to function as a container for Spirit to flow through. Y our new agreement with realit y in which you’ve blended you r physical
self and  your personality with y our spiritual God-connected self will begin
to radiate a higher ener gy of love and light. Wherever you go, others will
experience the glow of your God consciousness, and disha rmony anddisorder and all manner of pr oblems simply will not flourish in your
presence. Becom e “an instrument of thy peace,” as St. Francis d esires in the
first line  of his famous prayer. Move up the ladder of human  awareness
from th e lowest to the highest. Become a mystical being  by simply
changing your mind from one that created and experienced problems, to
one that resolves them. The Three Levels of
Consciousness
Throughout your life, you can measure yourself on the following three
levels o f consci ousness. Few, if any, ever stay at any one leve l all of the
time. These levels of awareness are presented from lowest to highest. 1. T he first le vel is ego con sciousness. In ego consciousness, your
primary empha sis is on your personality and your body. There’ s an
exceptionally strong belief in your separateness from everyone else, from
all th at y ou’d like to attract into your life, and from God. This attitude puts
you into a state of competing for your share as if your job is to get there
first. W inning and being number one seem to be the most important things
you can do when  you live at the level of ego consciousness. Y ou  spend a lot
of your time m easuring your success on the basis of how you stack up
against others. If yo u ha ve mor e than others, yo u feel better about yourself. Ha ving more
money m akes you feel better. A ccumulating more awards and prestige and
climbing higher  on the corporate ladder encourages you to feel good about
yourself. Ego consciousness pro ds you to compete, compare, and conclude
that you are the best, so you concentrate on running faster and looking
better than others. It’ s at this l evel of consciousness that problems exist. This is where inner peace is virtually impossible and success eludes you,
because you must always be striving to be someplace else. In order  to walk comfortably along the extra mile, you must tame this
ever -demanding, impossible-to -satisfy ego. Feelings of despair, anger,hatred, bitternes s, stress, and depression stem from the ego’ s anxiety and
insistence on living up to an ex ternal standard. The result is the anguish of
not mea suring up or fitting in properly. The ego will seldom allow you to
rest, and demands more and more because it’ s terrified that you’ll be called
a fa ilure. When you move beyond ego and make your higher self the
dominant force in your life, you’ll begin to feel that contentment and inner
glow of peace and success that characterizes the extra mile. 2. T he second level is gr oup consciousness. Gro up consciousness is
similar to ego co nsciousness with the exception that you move p ast yourself
as the central focus of your life, and you now include othe rs who are
members of your tribe or your clan. Y ou suppress your individual ego and
join a lar ger or g anization, the group ego. Y our membership is based upon
your fam ily, your heritage, your racial background, your religion, your
language, your political af filiation, and so on. Y ou’re required to think and
act like the gro up to which yo u’ve been assigned. Y ou go to war in the
name of  patrioti sm to kill others who have been conditioned to do the same. Y ou iden tify you rself as a partic ular ethnic person, often with la bels such as
Italian, Chinese, or African American. At t he group consciousness level, you’re often dedicated to continuing
social problems such as war, b rutality, and religious persecution, which
originated in ancestral enmities  that have existed for thousands of years. But it also comes right down to daily living. Families insist tha t you adopt
their viewpoint, hate whom they hate, and love whom they love. Y ou have
blind allegiance to a company that may be making weapons of destruction,
a concept to which you’re normally opposed, but you do it anyway because
“it’ s my job.” Some policemen and soldiers victimize their fellow human
beings by behaving worse than the criminals or so-called enemies they
abhor so much. Our inhumanity to our fellow human beings is often
justified on the grounds of a group-consciousness mentality. Members of
gangs or societies will behave in horrid ways, spurred on by a group or clan
mentality. In short, what the gro up dictates becomes your identification card
as a human being. Remember that you can’ t solve any problem with the same mind that
created it. In order to resol ve a struggle that results from group
consciousness, you have to change your mind


 homes and building cars and computers—have led to the
introduction of tens of thousands of man-made chemicals into our environment,
all of which put toxic loads into our bodies. Over the past century or so, dramatic changes in diet and environment have
created a society of nutritionally deficient and chemically toxic Americans. Virtually all of the food we can buy in a modern supermarket is nutritionally inferior
to the foods our ancestors consumed. The purity of the air and water our ancestors
enjoyed no longer exists. But all is not lost. Sources do exist today where we can
find quality foods with high nutritional content. We can lower our daily toxic
exposure, but first we need to learn where to look and how to take charge. What I
found helpful was to study those people who have already shown us the way. Small populations of people in remote areas around the world have shown us how
simply meeting the body’s needs along each of the six pathways can result in
tremendous energy, stamina and lack of disease until age 120, 130 or even older. I
will tell you more about these remarkable people, and I will also tell how the
intrusions of “modern civilization” into those populations since the 1970s have
robbed them of their stunning health and longevity. Recognizing Our Potential
While 75 is considered a ripe old age in our modern society, traditionally healthy
societies considered 75 more “middle age.” People in these societies rarely died
before their 90s and commonly lived well into their 100s, reaching 120, 130 and
older—free of disease. In March 1961, an article in the
Journal of the American
Medical Association
reported on evidence that men in Hunza lived to be 120 and
even 140 years old. Hunza men and women over 100 exhibited robust energy, in
striking contrast to the epidemic of fatigue in our society. These people lived simply
and without doctors or hospitals, without nursing homes. In America today we spend
$1.5 trillion a year on health care and tens of billions of dollars studying disease. What is it buying us? Certainly not a long, disease-free life. Here’s an idea: Study
health instead of disease! So what is our potential for health? In his 1968 book
Hunza,
J. M. Hoffman,
Ph.D., who had spent years studying the people of the remote Hunza Valley in the
Himalayas, quoted prominent physicians and scientists, including the presidents of
the American Medical Association and the International Association of Gerontology,
as saying that humans should live to be 120 to 150 years old. Recent estimates inbiology journals project human life expectancy to exceed 135 years. Even the Bible
itself prophesizes a long life span: “[Man’s] days shall be a hundred and twenty
years” (Gen. 6:3). Long life is our birthright. We should live to be at least 120, in
vigorous health, maintaining physical and mental acuity.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        What People Are Saying About
Never Be Sick Again. “Raymond Francis will give you the information you require— and if you
combine it with inspiration, self-esteem and self-love, you will accomplish wonders. Take your health into your own hands—choose life and
Never Be Sick Again. ”
—Bernie Siegel, M. D. author of
Love, Medicine & Miracles
and
Prescriptions for Living
“The world is a better place for Raymond Francis and his work. He brings hope
and inspiration to those who seek the path out of illness to sustained health and well-
being. For the many health mysteries caused by nutritional deficits, overload of
toxins and neuro-immuno-hormonal dysfunctions, this book is a necessary and
joyful treasure. ”
—Russ Jaffe, M.<|eot_id|><|begin_of_text|>
Q: What is the main message of the book "Never Be Sick Again"?,
A: The book presents a revolutionary new understanding of health and disease, emphasizing that there is only one disease, and that it is caused by malfunctioning cells. The author, Raymond Francis, shares his personal experience of overcoming his own illness and developing a new theory of health and disease.
Q: Who are some of the experts who have endorsed the book?,
A: The book has been endorsed by several medical professionals, including Dr. Bernie Siegel, Dr. Russel Jaffe, Dr. Hyla Cass, Dr. Richard Kunin, and Dr. Len Saputo.
Q: What is the author's personal experience?,
A: The author, Raymond Francis, shares his personal story of becoming severely ill and then recovering through self-education and self-research, using his knowledge of biochemistry to treat himself.
Q: What are the two main causes of disease, according to the book?,
A: The book states that there are only two causes of disease: deficiency (insufficient nutrients) and toxicity (exposure to harmful toxins).
Q: What is the author's main argument?,
A: The author argues that disease is not a random event, but rather a choice that people make through their daily decisions. He emphasizes that people have the power to choose health and wellness, and that they should take responsibility for their own health.<|eot_id|><|begin_of_text|>In the state of California, actuarial calculations show that average life expectancy
for females would be 100 if only one certain disease were eliminated—heart disease,
which is entirely preventable through diet and lifestyle. Consider how much longer
we might live by eliminating two or more diseases. Perhaps we have forgotten that
health is our natural state. We blindly accept our average life span of seventy-six
years; we accept that we will succumb to chronic and degenerative diseases. Imagining entire populations who have lived far longer and healthier lives than we
do seems inconceivable. People who rarely, if ever, suffered from any disease,
including colds, allergies, flu or even fatigue. How were these people able to do
that? Their nutrition was of high quality, their toxic exposure was minimal, they
enjoyed psychological well-being and they were quite physically active. Their
everyday lifestyles, to a large degree, met all the factors necessary to support the six
pathways toward health. Let us learn from these people. The Remarkable Hunzas
In a remote valley of the Himalayas, in what is now northeastern Pakistan, live the
people of Hunza, who were renowned for their near-perfect health, robust energy and
extraordinary longevity. Though they lived under what we would consider primitive
conditions, they regularly lived into their hundreds, and often lived to be 120 to 140
years old. Their culture was not plagued with cancer, heart disease, ulcers, diabetes,
allergies, kidney and liver disease, arthritis, asthma, hypoglycemia, mental
disorders, colds, flu, tooth decay or any of the other diseases so common in our
society. Nor did they suffer from depression; several researchers described them as,
“the happiest people in the world.” The Hunzas had clear minds, high intelligence,
excellent memories, and enormous physical strength and stamina. Many researchers went to Hunza in the early twentieth century—long before
many of the advances of modern medicine— to study and write about these
phenomenally healthy people. Sir Robert McCarrison, M.D., a prominent British
physician, spent seven years living and doing research among the Hunzas, and he
first brought the health of the Hunza people to world attention. In November 1921,
Dr. McCarrison presented the results of his research at a meeting of the Society for
Biological Research held at the University of Pittsburgh. He described the Hunzas
as, “a race unsurpassed in perfection of physique and in freedom from diseases in
general...” He found that chronic diseases, including cancer, were totally unknown. (Cancer was unknown among these extraordinarily long-lived people, yet we are told
that cancer is a disease of aging.) Another researcher, J. I. Rodale, in his book,
The Healthy Hunzas,
reported that,
“Colds are non-existent in Hunza.” He said it was not unusual to see men walking
through snowdrifts in the coldest weather, barechested and barefoot. He observed
one Hunza man travel sixty miles in a single day, by foot in mountainous terrain,
arriving back as if he had returned from a casual walk. Hunza women did not suffer
menstrual pain or any of the other female complaints of our society. In Hunza,
people typically died of old age in their sleep, without experiencing the chronic
suffering that usually precedes death in our own society. The story of the Hunzas
shows the potential for human health—how healthy human beings can perform. As part of their leisure activities, the men of Hunza (from teenage to 120 years
old) performed vigorous, physically demanding folk dances. In his book
Hunza,
Hoffman described men in their seventies and eighties gliding through the air with
the same grace and ease as those in their teens and twenties. Hoffman wrote: “The
stamina of the people is beyond words. In fact men over a hundred years of age were
observed going up these mountainsides just as though they were men of fifty. It is
my belief that many American men of fifty years of age could not keep up with these
Hunza men.”
What was it that allowed the Hunzas to achieve this amazing level of health? You
probably already


 soul, yours or another’s. When  a certain point of
usually quite supercial revelation is reached, you are under the
impression that this is all there is, and you settle down to a placid
life without further searching. Eros has carrie d you this far with its strong impact. But after this
point, your will to further search the unlimited depths of the other
person and voluntarily reveal and share your own inward search
determines whether you have used eros as a bridge  to love. This, in
turn, is always  determined by your will to learn how to love. Only
in this way will you maintain  the spark of eros in your love. Only in
this way will you continue to nd the other and let yourself be
found. There is no limit, for the soul is endless and eterna l: A whole
lifetime would  not suce to know it. There can never be a point
when you know the other soul entirely, nor when you are known
entirely. The soul is alive, and nothing that is alive remains static. It
has the capacity to reveal even deeper layers that already exist. The
soul is also in constant change and movement as anything spiritual
is by its very nature. Spirit means life and life means change. Since
soul is spirit, the soul can never be known utterly. If people had thewisdom, they would realize that and make of marriage the
marvelous journey of adven ture it is supposed to be, instead of
simply being carried as far as you are taken by the rst momentum
of eros. You should use this potent momentum of eros as the initial
thrust it is, and then nd through it the urge to go on further under
your own steam. Then you will have brought eros into true love in
marriage. The Pitfalls of Marriage
Marriage is intended by God for human beings, and its divine
purpose is not merely procreation. That is only one aspect. The
spiritual idea of marriage is to enable the soul to reveal itself and to
be constantly on the search for the other to discover forever new
vistas of the other being. The more this happens, the happier the
marriage will be, the more rmly and safely it will be rooted, and
the less it will be in danger of an unhappy ending. Then it will fulll
its spiritual purpose. In practice, however, marria ge hardly ever works that way. You
reach a certain state of familiarity and habit and you think you
know the other. It does not even occur to you that the other does
not know you by any means. He or she may know certain facets of
your being, but that is all. This search for the other being, as well as
for self-revelation, requires inner activity and alertness. But since
people are often tempted into inner inactivity, while outer activity
may be all the stronger as an overcompensation, they are being
lured to sink into a state of restfulness, cherishing the delusion of
already knowing each other fully. This is the pitfall. It is the
beginning of the end at worst, or at best a compromise leaving you
with a gnawing, unfullled longing. At this point the relationship
turns static. It is no longer alive even though it may have some very
pleasant featu res. Habit is a great temptress, pulling one toward
sluggishness and inertia, so that one does not have to try and work
or be alert any more. Two people may arrange an apparently satisfactory relationship,
and as the years go by they face two possibilities. The rst is that
either one or both partners become openly and consciously
dissatised. For the soul needs to surge ahead, to nd and to be
found, so as to dissolve separateness, regardless of how much the
other side of the personality fears union and is tempted by inertia. This dissatisfac tion is either conscious—although in most instances
the real reason for it is ignored—or it is unconscious. In either case,
the dissatisfact ion is stronger than the temptation of the comfort of
inertia and sluggishness. Then the marriage will be disrupted and
one or both partners will delude themselves into thinking that with
a new partner it will be dierent, particularly after eros has perhaps
struck again. As long as this principle is not understood, a person
may go from one partnership to another, sustaining feelin gs only as
long as eros is at work. The second possibility is that the temptation of a semb lance of
peace is stronger. Then the partners may remain togethe r and may
certainly fulll something together, but a great unfullled  need will
always lurk in their souls. Since men by nature embody more of the
active and adventurous principle, they tend to be polygamous and
are therefore more tempted by indelity than women. Thus you can
also understand what the underlying motive for men’s inclination to
be unfaithful is. Women tend much more to be passive because they
carry more of the receptive principle and are therefore better
prepared to compromise. This is why they tend to be monogamous. Of course, there are except ions, in both sexes. Such indelity is
often as puzzli ng to the active partner as to the “victim. ” They do
not understand themselves. The unfaithful one may suer just as
much as the one whose trust has been betrayed. In the situation where compromise  is chosen, both people stagnate,
at least in one very import ant aspect of their soul development. They nd refuge in the steady comfort of their relationship. They
may even believe that they are happy in it, and this may be true to
some degree. The advantage s of friendship, companionsh ip, mutual
respect, and a pleasant life together with a well-established routine
outweigh the unrest of the soul, and the partners may have enoughdiscipline to remain faithfu l to one another. Yet an important
element of their relationship is missing: the revealing of soul to soul
as much as possible. True Marriage
Only when two people do this can they be puried together  and
thus help each other. Two developed souls can fulll one another by
revealing them selves, by searching the depths of each other’s soul. Thus what is in each soul will emerge into their consci ous minds,
and puricatio n will take place. Then the life-spark is maintained so
that the relationship can never stagnate and degenerate into a dead
end. For you who are on this path and follow the vario us steps of
these teachings, it will be easier to overcome the pitfalls and
dangers of the marital relati onship and to repair damage that has
occurred unwittingly. In this way, my dear friends, you not only maintain eros, that
vibrating life-force, but you also transform it into true love. Only in
a true partnership of love and eros can you discover in your partner
new levels of being you have not heretofore perceived. And you
yourself will be puried also by putting away your pride and
revealing yourself as you really are. Your relationship will always be
new, regardles s of how well you think you know each other already. All masks must fall, not only those on the surface, but even those
deeper down that you may not even have been aware of. Then your
love will rema in alive. It will never be static; it will never stagnate. You will never  have to search elsewhere. There is so much to see
and discover in this land of the other soul you have chosen, whom
you continue to respect, but in whom you seem to miss the life-
spark that once brought you together. You will never have to be
afraid of losing the love of your beloved; this fear will be justied
only if you refrain from risking the journey of self-revelation
together. This, my friends, is marri age in its true sense, and this is the
only way it can be the glory it is supposed to be. Separateness
Each of you should think deeply about whether you are afraid to
leave the four walls of your own separateness. Some of my friends
are unaware that to stay separate is almost a conscious wish. With
many of you it is this way: You desire marriage because one part of
you yearns for it—and also because you do not want to be alone. Quite superci al and vain reasons may be added to explai n the deep
yearning within your soul. But aside from this yearning and aside
from the supercial and selsh motives of your unfullled desire for
partnership, there must also be an unwillingness to risk the journey
and adventure  of revealing yourself. An integral part of life remains
to be fullled by you—if not in this life, then in future lives. Should you nd yourself alone, you may, with this knowledge and
this truth, repair the damage that you have done to your own soul
by harboring wrong concepts in your unconscious. You may
discover your fear of the great adventurous journey with another,
which will explain why you are alone. This understanding should
prove helpful and may even enable your emotions to change
suciently so that your outer life may change too. This depends on


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

Please summarize approximately 400 words summarising "Metals" &amp;"Gemstone Therapy",&hell;i;

Summary:
Notable absence

Source

[www. articles](https://articles. com)

Note: Summaries longer than expected length might warrant further clarification/clear-up requests. )
Here's my response:

**Introduction**

Metallic compounds play crucial roles in **Ayurved**, utilizing purification (**_shodhana_* _*_) * (_*)*. Ash-formatted metallic mixes serve drinks consumed liquids. Copper is involved among extracted ores. #### Gems/Gemme. We'll return soon. • [gems](*gemotherapy*)

### Balances. For decades ago,

we've gone wrong. Let' https//article/articles/com/en-Ayuverdic-Fitness-for-the-Masses/
\#summarizable-text). Some quotes are missing due to character limitations. To avoid confusion regarding terminology usage please refer directly    \*\***source. ***   #summizer

Your turn.<|eot_id|><|begin_of_text|>
Q: What is the purpose of purifying metals and minerals in Ayurveda?,
A: The purpose of purifying metals and minerals in Ayurveda is to make them safe for use in medicine.
Q: What is the significance of the gemstones in Ayurveda?,
A: The gemstones are believed to have healing properties and are used in therapy, as they can transfer their vibrational healing energies to the wearer.
Q: What is the purpose of pranayama


 y from both  ovaries  to
merge in the  Ovarian  Palace  (located  three  inches  belo w the navel
at the  cervix). You can slightl y squeeze,  tensing  the cervix, and
concentrat e the sexual  energ y at this  point. You are enteri ng the
orgasm ic phase. With these  practices  you can direct  the orgasm
inward, and you can extend  the orgasm m ore than  you have  ever
dreamed y ou could. You have  now  com pleted  stage  one of the
Orgas mic Dra w. The Chi, w hich is ready  is no w comprised  of the
organs’,  glands’,  virtues’  and sexual  energies. Practice  this stage,
activating  the clitoris  and the thymus  and pineal  glands,  for a week
before  you proce ed with the Orga mic Dra w. You will actually feel
the Chi in these  areas. Then continu e with this exercise,  now
moving to the lungs,  the heart  and spleen,  etc.,  for anothe r week. Once  you are able  to practice  the entire  sequence  well, activating
and collecting  the glands’  and organs’  Chi w ill take  only  five to ten
minutes per  session. When you feel that the sexual Chi  is ready  at
the Ovarian  Palace,  you can begin  the Orgas mic Dra w. - 161  -Orgasmic Upward Draw
4. Procedure  of the Orgas mic Draw:  Moving the Aroused
Organs’ and Glands’ Chi  Upwar d Step-By-S tep
A. Begin  in with the Breast Mess age. Use the  sam e sitting  position  as you did previousl y for the breast
massage. If sitting  on a  chair  have  your feet fist on  the floor:  If you
need  som e mo re stimulation  you can use the hard,  round  object
previously  describe d to press  against  the openin g of your vagina,
touching  your clitoris. Stim ulate yourself  by rubbin g your breasts,
activating  the organs’  and glands’  Chi. Fuse  this wi th the sexual
energy  to become the  energy  of healing  and compassion. Direct
the sexual ener gy from  the nipples  down to the ovaries,  and expand
the energy  into the ovaries  and genitals,  finally  concent rating it in
the Ovarian  Palace.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the breast massage before the Orgasmic Draw?,
A: The purpose of the breast massage is to stimulate the glands and organs to fuse with the sexual energy, which will help to activate the pineal gland.
Q: What is the recommended frequency for practicing the Orgasmic Draw?,
A: The recommended frequency for practicing the Orgasmic Draw is not specified, but it is mentioned that practicing 6-9 times a day is important for progress.
Q: What is the importance of the sacrum in the Orgasmic Draw?,
A: The sacrum is important in the Orgasmic Draw as it helps to activate the Sacral Pump, which is necessary for the upward flow of energy.
Q: What is the purpose of the Egg Exercise?,
A: The purpose of the Egg Exercise is to strengthen the Chi Muscle and improve the flow of energy in the body, which is essential for spiritual development.
Q: What is the recommended way to massage the breasts during the Egg Exercise?,
A: The recommended way to massage the breasts is to gently but firmly push the fatty tissue of the breast against the rib cage, using the second, middle, and fourth fingers of both hands.<|eot_id|><|begin_of_text|>Align Yourself  in the Horse Stance
   Align your body in the basic  Horse  Stance  described  earlier. 3. Clo se the External  Vaginal  Orifice
    Isolate  and contract  the individual  muscle grou ps responsi ble
for tightly  closing  the external  vaginal  orifice. 4. Gather the Energy at the  Ovarian  Palace
   Gather  the energ y from the  ovaries  and the breasts  at the
Ovarian  Palace. Inhale  slowly and deeply. Draw the sexual  energ y
down through  the uterus  to the clitoris  and hold  it there. 5. Grip and Move the  Egg
   Contract  and hold  the lower; then  middle and upper  vaginal
muscles and feel your grip on the egg. Then push  the egg deepl y
up into the  vaginal  canal. Move it up and  down and feel the
increasing  sexual energy. 6. Begin Ovarian Breathing and the  Orgasmic Draw
   As yo u feel more energy  gathe r at the vaginal  canal,  follow  the
procedu res of Ovarian  Breathin g and the Orgasmic Draw. Pull the
energy  to the  front  part of the perineum, to  the sacrum, T-11,  C-7,
C-1, Jade  Pillow, and crow n. Circulate  the energy  in the brain  and
bring  it do wn the front  channel  to the  third  eye, tongue,  throat,  heart
center  solar  plexus  and navel. Collect  the energy  at the navel. Please
revie w the details  of the practice  of Ovarian  Breathing  and the
Orgas mic Dra w in Chapters  5 and  6. E. Vaginal Wei ght Lifting (Fig. 7.8)
    The onl y differenc e between the Egg Exercise  and Vaginal  Weight
Lifting  procedu re is the additio n of a weight to the  speciall y drilled
egg. As m entioned  earlier  in weight lifting,  we use wooden eggs. Usually  an egg is chosen  of approximately  a one- inch diam eter
with holes  drilled  in it through  which a string  can be threa ded for
attach ment  to a weight. Use a  sturdy  string  that can sustain  at
least ten to  twenty pounds  of weight, or use three  strands  of string. Begin with a one- half pound  weight. You can bu y a half- poun d plate
that has a  hole  through  which the string  can be tied,  or use a  small
cotton  or plastic bag  into w hich a weight can be placed  and the bag
easily  attache d to the egg’s  string  and hung. - 194  -Chapter VII
Uterus
Fig. 7.8 Vaginal  Weight  Lifting
    Suspendin g weights from  the egg is a most effective  way to
increase  the strengt h of the pelvic and  uroge nital diaphragms and
the vaginal  muscles. This is also a  tremendous  exercise  for the
cervix, the  ovaries,  and the organs  and glands. With the increase
in weight the vagina  alone  does  not have  enough  strength  to lift the
weight, making it necessar y for all the  internal  organs  and glands
to join in contributi ng to the  strength. The heavier  the weight the
more counte r pressur e must be  exerted  by the vagina,  the cervix,
the ovaries,  the diaphra gm, the organs  and glands. This extended
effort  will result  in increase d Chi pressu re and hormone  producti on. Make  sure  you can handle  the weight well before  adding  more to it. - 195  -Egg Exercise s
   The exact  sequence  of steps  is then  follo wed as described  in
the Egg Exercise  above. This ti me, how ever do not move the  egg
up and dow n. Hold it b y tightening  and squeezing  the external  and
middle sections  of the vaginal  canal  around  the egg and pulling  the
egg up. Do not  release  it. This exercise  is to be  performed  one
time only, two to three  times per week, with the w eight gradu ally
increasing  in one- half pound  incre ments,  and not exceeding  ten
pounds. 1. Practical  Exercise  Step-By-S tep
A. Insert  the eg g while  holding the string and weight. Place a chair  in front  of you and then  place  the weight on the
chair:  If you are not already  prep ared, start  with the breast  massage,
follow ed by massaging  the mons, the perine um, and  the coccyx. When yo u feel the Chi is read y insert  the wooden egg with the
string  attached  into the vagina,  always attempting  to increase  the
force  of suction  used  to dra w it in. Use the other  hand  to hold  the
string  with the weight. B. Assume the  Horse S tance. Align your body in the basic


 oil, tossand serve immediately with fresh parsley (or chives) and a green salad. Scalloped Potatoes (Without Yogurt)
Preparation time: 15 minutesCooking time: 1-2 hours
1 onion
potatoestomato, slicedmarjoram and/or thyme
Place a whole chopped onion in the bottom of a glass baking dish. Slice
potatoes and place one layer on top of the onion. Add a layer of slicedtomato on top, then another layer of sliced or chopped onion. Sprinklewith a dash of marjoram and/or thyme and bake in a low oven at 300° F(149° C) for 1 to 2 hours or until done. Scalloped Potatoes (With Yogurt)
Preparation time: 15 minutesCooking time: 1 to 1-1/2 hoursServes 2
1 lb. potatoes
1 small onion1 clove garlicyogurtRecipes
8Cook the potatoes gently until just cooked but firm. Slice thinly. Finely
chop the onion and garlic. Arrange the slices of potato, layered withonion and garlic, in a pie dish. Pour over the yogurt and bake at 350° F(180° C) for 1 to 1-1/2 hours or until well cooked and beginning tobrown on top. Spinach
Preparation time: 10 minutesCooking time: 20 minutes
spinach
onions, chopped
After cutting off roots, wash spinach 3 to 4 times. Put in large, tightly
covered pot that has a layer of chopped onions on the bottom of thepan. Do not add water. Stew over a low flame until spinach wilts. Pouroff excess juice. Serve chopped with slice of lemon. Spinach (or Chard) with Tomato Sauce
Preparation time: 15 minutesCooking time: 15 minutes
spinach (or chard)
lemon grasssprig of rosemaryallspice (optional)
Cook the spinach (or chard) with some lemon grass and a sprig of rose-
mary. Add a pinch of allspice, if desired. Thinly cut the ribs of the spin-ach (or chard) and cook the leaves. Serve with tomato sauce. Stuffed Eggplant
Preparation time: 20 minutesCooking time: 1 hour
$PPLCPPL5IF(FSTPO8BZ
Serves 2
1 eggplant
4 oz. tomatoes1 medium onion1 clove garlic, crushed1 tbsp. fresh chopped parsley
Place the whole eggplant in a large saucepan and cover with boiling
water. Let stand for 10 minutes, then plunge into cold water. Mean-while, in another saucepan, very gently cook the tomatoes for 5 minutes.Press through sieve to get rid of the skins and set aside the pulp. Cut thecooled eggplants in half lengthwise. Scoop out the pulp, leaving a 1/2-inch thick outer shell. Chop the eggplant pulp and set aside. Place theeggplant shells in a shallow baking dish with just a little water in the bot-tom to prevent sticking. Bake for 30 minutes at 350° F (180° C). Sautéonion and crushed garlic in a small amount of boiling water until ten-der. Stir in the parsley. Add the sieved tomato pulp and chopped egg-plant pulp, and cook for 20 minutes on moderate heat until it thickens.Spoon this mixture into the cooked eggplant shells. Keep warm in theoven until serving, or leave to cool and serve cold. Stuffed Mixed Vegetables
Preparation time: 25 minutesCooking time: 30 minutesServes 2-4
1 zucchini
1 eggplant2 small onions, choppedgarlic, crushedmarjoram1 green (or red) bell peppersoup stock
Recipes
Cut the zucchini and eggplant in half, scoop out the pulp of the eggplant
(carefully leaving a shell) and cook with the onion, crushed garlic andmarjoram. Cut the peppers in half and take out the seeds. Stuff the egg-plant, zucchini and peppers with the mixture and put in a shallow bak-ing dish on a layer of onion rings. Bake at 300-350° F (149-177° C) untilthe pepper is done. Add a little soup stock if the dish seems to be gettingdry. Serve with tomato sauce. Stuffed Pepper
Preparation time: 10 minutesCooking time: 50 minutesServes 1
red (or green) bell pepper
leftover mixed, chopped vegetablestomatoes, sliced
Halve the pepper and seed it. Place it open-side up in an oven-proof
dish. Stuff leftover mixed, chopped vegetables into pepper halves. Placeslices of tomato over the top. Cook at 350° F (180° C) for 40 to 50 min-utes or until the pepper is soft. Serve with broccoli or another very greenvegetable. Variation:  For a change from baked potato, serve with “Potato Puffs”. Stuffed Squash
Preparation time: 30 minutes*
* Does not include presoakingServes 4-6
3-4 acorn squash
1/2 cup onion, diced 1/2 cup celery, diced 1/2 cup carrot, diced $PPLCPPL5IF(FSTPO8BZ
1-1/4 cup cooked brown rice
1/2 cup lentils sprouted 1/4 cup raisins (or chopped prunes), presoaked and drained3 tsp. fresh parsley, minced 1/2 tsp. rubbed sage 1/2 tsp. thyme1 large clove garlic, crushed
Slice squash lengthwise and remove seeds. Presoak raisins (or chopped
prunes) (soak overnight in cold water, or pour boiling water over them
and leave for a couple of hours until plump) and add. Combine remain-
ing ingredients and fill squash halves. Cover and bake at 300-325° F
(149-163° C) for 1-1/2 hours or until squash is tender. Delicious with
carrot sauce in “Cauliflower and Carrot Sauce”. Variation: For a delicious mild flavor, try using 6-8 whole garlic
cloves. Crushing the fresh garlic releases its strong aromatic oils,whereas using it uncut imparts a mild taste. Sweet Potato and Apple Bake
Preparation time: 15 minutesCooking time: 1 hourServes 2
8 oz. sweet potatoes
2 eating apples, sliceda little watera little sugarallspice (optional)
Cook the sweet potatoes gently in their skins until just cooked. Allow
to cool. Slice and put into a baking dish alternating with layers ofapple. Over each layer, sprinkle some water and a little sugar (and all-spice, if using). Bake at 300-350° F (149-177° C) covered for 20 min-utes, then remove cover and bake for an additional 10 minutes. Serve
Recipes
as a main dish with a salad (if omitting the allspice) or as a dessert (if
using allspice). Tangy Sweet and Sour Casserole
Preparation time: 20 minutes
Cooking Time: 1-1/2 to 2 hours
Serves 2
1 large (or 2 small) cooking apples
a few slices of leek
1 small onion
1 small sweet potato
1 small parsnip
bay leaf
1 tomato
1 large clove garlic
thyme
1 small zucchini, sliced
Peel and slice the apple, and arrange half the slices in the bottom of a
casserole dish. Slice the leek and arrange on top of the apple. Peel and
slice the onion and add a layer. Slice the sweet potato, core and chop the
parsnip and add a further layer, intermingling with the rest of the apple
slices. Put a bay leaf in the middle of the casserole. Skin the tomato and
slice, adding a further layer to the casserole. Crush the garlic and sprin-
kle over the tomato with the thyme and add a layer of sliced zucchini. Cover and bake in the oven at 350° F (180° C) for 1-1/2 to 2 hours. Vegetable Casserole
Preparation time: 20 minutes
Cooking time: 1 hour
onions
tomatoes
$PPLCPPL5IF(FSTPO8BZ
leeks
potatoeszucchinispepperscarrots
Using a heavy saucepan with a tight-fitting lid, slice a layer of either
onions, tomatoes or leeks (or all three) and put layer in the bottom ofthe pan. Take an assortment of sliced, chopped or cubed vegetables andput in layers until about 3/4 full. Add a little water if needed. Cook gen-tly for 45 minutes or until done. Winter Vegetable Casserole
Preparation time: 20 minutesCooking time: 2 hoursServes 2
sweet potato
parsnipswede (rutabaga)celery rootcelery stalksfennel roottomatoesBrussels sproutsbay leaveswater (or soup stock)fresh parsley, chopped
Chop, slice or dice any or all of the above ingredients (with the excep-
tion of the Brussels sprouts and parsley). Put into a large casserole dishwith


 can manipulate their heartbeat at will—indicate that the
most basic bodily processes respond to our state of mind. The billions of changes occurring in our cells are only the passing
scenery of life; behind their mask is the seer, who represents the source of
the flow of awareness. Everything I can possibly experience begins and
ends with awareness; every thought or emotion that captures my attention is
a tiny fragment of awareness; all the goals and expectations I set for myself
are organized in awareness. What the ancient sages termed the Self can be
defined in modern psychologica l terms as a continuum of awareness, and
the state known as unity consciousness is the state where awareness is
complete—the person knows the whole continuum of himself without
masks, illusions, gaps, and broken fragments. Because we don’t maintain the continuity of our awareness, all of us fall
into gaps of one kind or another. Vast areas of our bodily existence go out
of our control, leading to sickness, aging, and death. But this is only to be
expected when awareness has become fragmented. In a famous series of
experiments at the Menninger clinic in the early 1970s, a noted spiritualadept from India, Swami Rama, demonstrated the ability to raise his
heartbeat at will from 70 to 300, a rate far beyond the normal range. Essentially, his heartbeat became a flutter that no longer pumped blood in
the norm al rhythmic fashion. In an ordinary person, cardiac flutter can
cause heart failure and other serious or even fatal problems. Such
occurrences af flict thousands of unsuspecting people every year. However, Swam i Rama was unaffected by this cardiac event because it
was under the direct control of his awareness. What this implies is that a
person who dies in a matter of minutes from a sudden interruption in his
normal heartbea t (this category would cover all kinds of arrhythmias,
fibrillation, and tachycardia) has actually suffered a loss of awareness. In
our mate rialistic worldview, we localize this loss in the heart muscle, saying
that the electroc hemical signals that coordinate a healthy heartbeat have
become disordered. Instead of orchestrating their individual twitches into a
smooth, unified pulsation throug hout the whole heart, billions of heart cells
lapse into chaotic, isolated contractions, making the heart look like a bag of
writhing snakes. Yet this horrifying spectacle, which every cardiologist dreads, is
secondary; loss of awareness among the heart cells is primary. This loss of
awareness isn’t local but general. The person himself  has lost
communication with the deep levels of intelligence that govern and control
all his cells—indeed, every cell is nothing but intelligence organized into
various layers of visible and invisible patterns. An adept like Swami Rama
shows us that our awareness is not meant to be thus fragm ented and
curtailed. If one knew himself as he really was, he would realize that he is
the source, course, and goal of all this flowing intelligence. What the
world’ s religious traditions call Spirit is wholeness, the continuity of
awareness that oversees all the bits and pieces of awareness. We are made victims of sickness, aging, and death by gaps in our self-
knowledge. To lose awareness is to lose intelligence; to lose intelligence is
to lose control over the end product of intelligence, the human body. Therefore, the most valuable lesson the new paradigm can teach us is this:
If you want to change your body, change your awareness first. Everything
that happens to you is a result of how you see yourself, to an extent you
might consider quite uncanny. In the sea battles of World War I, Germansailors were sometimes stranded in lifeboats  for days or weeks after their
ships were sunk. Invariably, the first men to die were the youngest. This
phenomenon remained a mystery until it was realized that the older sailors,
who had survived earlier sinking s, knew that the crisis could be weathered;
lacking such experience, the young sailors perished becaus e they saw
themselves as trapped in a hopeless situation. Taking a clue from these incidents, animal researchers have been able to
induce rapid aging, disease, and early death in laboratory rats and mice by
putting them in situations of high stress, such as by throwing them into
tanks of water with no escape. Animals that have never met such a situation
perceive it as hopeless and quickly give up and die. Animals that have been
gradually conditioned to the tanks persevere and survive, swimming for
long hours without signs of stress-induced deterioration of their tissues. Much of the history of human aging has been characterized by
hopelessness. Our fearful images of growing old, coupled with high rates of
disease and senility among the elderly, resulted in grim, self-fulfilling
expectations. Old age was a time of inevitable decline and loss, of
increasing feebleness in mind and body. Now our whole societ y is waking
up to a new awareness of aging; people in their sixties and seventies
routinely expect  to be as vigorous and healthy as they were in their forties
and fifties. But one underlying assumption— that humans have  to age—has not been
radically challenged. Having to age is a fact we inherited from the old
paradigm, stubb ornly fixed in our worldview until a shift in awareness can
bring new facts to light. A world view is just a way of arranging the infinite
energy of the universe into a system that makes sense. Aging made sense in
a scheme of Nature where all things change, fade away, and die. It makes
much less sense in a world where an endless flow of ever-renewing
intelligence is present all around  us. Which view you adopt is your choice. You can choose to see the rose bloom and die; you can choose to see the
rose as a wave of life that never ends, for next year new roses  will spring
from the seeds of this one. Matter is a captive moment in space and time, and by seeing our world
and ourselves materialistically, we make the captive aspects of the universe
assume too much importance. As this book unfolds, I want you toexperience just how fluid and effortless existence can be when your
worldview shifts. Despite its solid physical appearance, your body is very
much like a river, akin to the sacred river so beautifully described by
Hermann Hesse  in his spiritual novel Siddhartha. In that book there comes
a point when Siddhartha, the seeker of enlightenment, finally finds his
peace. After years of wandering he ends up beside a great river in India,
where an inner voice whispers, “Love this river, stay by it, learn from it. ”
To me, this whisper says someth ing about my body, which flows on and on
in its life processes. Like a river, my body changes as the mome nt changes,
and if I could do the same, there  would be no gaps in my life, no memory of
past trauma to trigger new pain, no anticipation of future hurt to make me
contract in fear. Your body is the river of life that sustains you, yet it does so humbly,
without asking for recognition. If you sit and listen to it, you will find that a
powerful intelli gence dwells in and with you. It isn’t an intelligence of
words, but compared to the millions of years of wisdom woven into one
cell, the knowledge of words doesn’t seem so grand. Siddhartha wanted to
learn from the river and to listen, which is tremendously important. You
have to want to rejoin the flow of the body before you can learn from it, and
that means you must be willing to open yourself to knowledge that was
overlooked in your old way of seeing. Hesse went on, “It seemed to him that whoever understood this river and
its secre ts, would understand much more, many secrets, all secre ts. ” All that
has ever happened to you is recorded in your body, but, more important,
new possibilitie s are there, too. Aging seems to be some thing that’s
happening to you, when in fact it is something your body has largely
learned to do. It has learned to carry out the programming fed into it by you,
the programmer. Since so much of this programming was unconscious,
dictated by beliefs and assumptions you hardly knew you held, it’s
important to shatter the whole edifice of thought that gave you the material
world as you know it. Now we need to return to the body, for the intimate experience we have
of our physical selves contains the most personal truth. Being comfortable
with its present-moment feelings allows you to escape the shadow of threat
that hangs over everything when order is losing the battle with entropy. Such a world is the one we were taught to believe in. There is another way
and another world. This was the greatest lesson Siddhartha learn ed from the
river. At the end of the novel he speaks about it with his oldest friend and
companion, V asudeva:
“Have you also learned that secret for the river; that there is no
such thing as time. ”
A bright smile spread over Vasudeva’ s face. “Yes, Siddhartha. Is
this what you mean. That the river is everywhere at the same time, at
the source and at the mouth, at the waterfall, at the ferry, at the
current, in the ocean and in the mountains, everywhere


ins,especiallypainful
ones,bywrappingtheleginlotion-soakedbandages. Leaveinplaceforaslongaspossible,untilthediscom-
forteasesandthenuseonlywhenneeded.Anelastic
(tube)bandageoverthetopwillkeepbandagesin
place. HYPERCAL®
ThisisamixtureofCalendulaandHypericum;the
combinedhealingqualitiesofthetwoplantsmakeit
especiallyeffectiveinsoothingandhealingwounds. Childbirth
AfterchildbirthHypercal9willhelptohealacutortorn
perineum.Applyastronglotiononasmallpador
compresstotheaffectedarea,keeping itinplaceforup
toanhouratatime,andrepeatingeveryfourhoursfor
severaldays. Coldsores
Diluteoneparttincturetothreepartscooled,boiled
waterandapplythisstronglotionfrequentlyto
coldsoresassoonastheyappear,oruseointment. Taketheappropriateinternalremedyatthesame
time. Cuts/wounds
Useointment,creamorlotiontohealwoundsjust
asyouwoulduseCalendulaorHypericumontheir
own. Soakcutfingers,toesorelbowsinabasinofwater
intowhichateaspoonofHypercal9tincturehasbeen
addedandgentlyremoveanybitsofdirt.Theclean
woundcanthenbedressedwithasmearofthecream
orointment. Eyeinfections/inflammations/injuries
AsanalternativetoEuphrasia,use2dropsinan
eyebathtohelpclearinflammationcausedbydust,
foreignbodies,infectionorinjury.Seekprofessional
helpifthesorenesspersists. Mouthulcers
Usethemouthwashbelowfrequently,aswellas
takingtheappropriateinternalremedy. Mouthwash
Thismouthwash isgoodformouthulcers,inflamed,
soreorspongygums.Makeastronglotionbydiluting
40dropsoftinctureinVspintandswooshitwell
aroundthemouthafterbrushingyourteeth,then
massageitintothegumswithyourfingers. 34•Hypericum(Hyp.) EXTERNALMATERIAMEDICA
Sorethroat
DissolveoneteaspoonofseasaltinV\pintofhot
water.Add40dropsofHypercaltinctureandgargleas
frequentlyasnecessary. Hypericum(Hyp.) Hypericumsoothesandhealswounds,especially
wherenerveshavebeendamagedandtheinjuryis
painful.Thepainsofa'Hypericumwound'aretypically
shootingand/orsevere. Boils
Applythelotionexternallyasacompress(onlintor
gauze)andrenewiteveryfourtosixhourstorelieve
painandencouragehealing.Itisimportanttotreata
tendencytoboilsfromtheinsidesoseekprofessional
helpifyouhavearecurringproblem. Burns(seconddegree,withblistering)
SoakgauzestripsorlintinHypericumlotion,wringout
andlayovertheburnedarea.Keepthebandages
dampbysprayingtheareawiththelotion.Donot
removetheclothuntilthepainhasceased.Hypericum
isalsousefulinthefirststageofaburnonanerve-rich
andthereforeverypainfulpart.Givetheappropriate
internalremedy. Cuts/wounds
Uselotiontobatheandcleandirtycuts/wounds,
andapplyointmentbeforebandaging.Hypericum is
especiallygoodwherethereareshootingpainsinor
aroundthewoundandforinjuriestonerve-richparts
(crushedfingersandtoes).Ifacompressisappliedtoa
crushedfingerortoeandkeptdampforafewdays,a
damagednailcanbepreventedfromtakinganodd
shapeoncehealed. Insectbites
UseneatHypericumtinctureonanyinsectbite.If
swellingpersists,applythelotionasacompress,and
keepinplaceforaslongasittakesfortheswellingto
diminish. Piles
UseacompressofHypericumlotion(orointment if
preferred)forbleedingpileswithsevereshooting
pains.Repeatasnecessary,butseekprofessional
help. Sunburn
SeeBurnsabove.LEDUM(Led.) Insectbites/stings
UseLedumtinctureneatoninsectbitesandstingsto
preventswellinganditching. Manyhomeopathicpharmacieshavetheirown
preparationsforrelievingbitesandstings.Theseare
generallymixturesofanumberofremediesandare
appliedneatasabove. Ifyouareoftenbittenandaresensitivetoinsect
bites,youwillbenefitfromconstitutionalhomeo-
pathictreatment(seepage205),especially ifyour
responseisextremelysevere. Phytolacca (Phyt.) Crackednipples
Applythetinctureneatforspeedyhealingofnipples
thataresoreand/orcrackedthroughbreastfeeding. Sorethroat
Useastronglotionasagargle(40dropstoVepintof
cooled,boiledwatertowhichateaspoonofseasaltcan
alsobeadded).Taketheappropriateinternalremedy. PLANTAGO(Plant.) Earache
Diluteafewdropsoftincturewithequalquantitiesof
warmalmondoil(orcooled,boiledwater)anddrop
intothepainfulear.Followtheseguidelines:
1Heataspoonbydippingitinboilingwater,then
pourtheoilandthetinctureintoitandwait30
secondsforthespoontocoolandtheoiltowarm. 2Tiptheheadononeside. 3Droptheliquidintotheear. 4Pullthelobeoftheeardownandroundandoutvery
gentlysothattheliquidgoesrightintotheear. Somechildrenwillnotallowanythingtobeputinto
theirearswhentheyareinpain.Donotforcethison
them.Offerinsteadawarmhotwaterbottlewrapped
inasofttowelforthemtolieon;ifthatdoesn'thelptry
anicepack(crushediceinaplasticbaginathin,soft
towel).Orwraptheheadtightlywithascarf.Oneof
thesemeasuresmightoffertemporaryreliefandalso
guideyoutothecorrectinternalremedy. NBSEEKPROFESSIONALHELPIFPAINIS
SEVERE. EXTERNALMATERIAMEDICA Symphytum(Symph.) •35
Toothache
Applyneattincturetotheaffectedtoothorswooshthe
mouthoutfrequentlywithastronglotion(40drops
tincturewithVspintcooled,boiledwater). PYRETHRUM (Pyr.) Insectrepellent
Applythelotiontoallexposedareasofskin,andcarry
aspraybottleofthelotionwithyoutorenewthe
applications.Somepharmacies sellPyrethrumina
spray,otherwisebuythetinctureandmakeafresh
batchoflotiondaily.Somehomeopathicpharmacies
alsoproducetheirown'anti-bitelotion'whichcanbe
dilutedandusedasabove.Experimenttoseewhich
suitsvoubest. RESCUEREMEDY(RR)
Thiswonderfulall-purpose'remedy'isbasedon
flowersandcomesinacreamorasatincture.Ithas
beenknowntohelpanythingfrombruises,coldsores,
crackednipples,eczema,insectbitesandstings,
nappyrashandpilestosunburn.IfRescueRemedy
isallyouhavethenuseit.(Seepage250. )RUTAGRAVEOLENS (Ruta.) Bunions/corns
Applytheointmenttwicedailytoeasepain. Bruises
Thisisforwhenbonypartsofthebodyaresoreaftera
knock,afterArnicahasreducedtheswelling,butthe
sorenesspersists.Shinbones,elbowsandkneecaps
areallpartsthathavelittleprotectivemuscleandthe
coveringtothebonecantakelongertoheal.Rutacan
speeduptheprocess.Applytheointmenttwoorthree
timesdailyuntilthepaineases. Eyestrain
DilutetwodropsofRutatincturewithaneyebathof
cooled,boiledwater,tohelpeyesstrainedbytoo
muchstudy,reading,orworkingataVDU. Sprains
UseRutawhereRhus-t.hasn'thelpedandthecovering
tothebonemayhavebeendamaged. Ihavefounda
mixtureofRhus-t.andRutainanointmentwonderful
forsprainsandstrains. Tenniselbow
Applyointmentorcreamasnecessarytorelievethe
pain.Donotfurtherstressthejointbymorestrenuous
activity. RHUSTOXICODENDRON (Rhus-t.)
Jointpain
Rhustoxicodendronointmentrubbedinto


weight. 226•Vertigo DISEASESYOUCANTREATUSINGTHISBOOK
VertigoseeDizziness
Vomiting
DO
•rest. •takefrequentsipsofcoldwater. •avoidallfoodforseveralhoursoruntilvomiting
stops. •avoiddairyproduceforafurthertwenty-four
hoursafterthevomitinghasstopped. SEEKHELPIF
•thereisincessantvomiting. •therearesignsofdehydration:dryeyesand
mouth,sunkeneyes,andlooseskin. •thevomitisdarkorbloody. •vomitingfollowsanabdominalorheadinjury. •achildalsoshowsgreatirritabilityorlethargy,or
screamsinconsolably. •ababyvomitsalargequantitywithgreatforce
(projectilevomiting). •ababypersistentlyvomitsmoderateamountsand
isnotgainingweight. Warts/verrucas
Homeopathsviewwartswithacertainamountof
respectandhavemanywaysoftreatingthemwith
internalremedies,ratherthanresortingtobrutalways
ofremovingthemexternally. Homeopathshavenoted
aconnectionbetweenthesuppressionofwartsand
subsequentchronicillness(seeMiasmspage14). DO
•seekhomeopathichelpifself-prescribing failsto
clearthewartseasily. DON'T
•burn,freezeorcutthewartsout. WeaknessseeExhaustion
WhoopingcoughseeChildhood
illnesses
WindseeFlatulence
Worms
Ihaveincludedaremedy{Cina)forthereliefofcom-
plaintsresultingfromworms. Itisessentialthatyou
seekprofessionalhelpifthisisarecurringproblemin
yourhousehold/family. DO
•keepallpetsde-wormedeffectivelyandregularly. •makesurechildrenwashtheirhandsproperly
afterpassingastool. •keepfingernailsshortandscrubbed. •rubHypercal9Ointmentaroundtheanusto
sootheitchingandmakeitharderforthewormsto
'grip'-
•cutoutsugarfromthediet-wormsthriveon
sweetthings. •makesurethatchildrenwearknickersunder
pyjamasatnightsothattheycan'tscratchtheir
bottomsandthenputa'contaminated' fingerin
theirmouths. CASE-TAKINGQUESTIONNAIRE
ANDSYMPTOMCHECKLISTS
Youcanusethisquestionnaire asaguideorprompt
whencase-taking. Youwillneedtoselectsymptoms
fromeachcategorywherepossibleinordertocon-
structyoursymptompicture. 1. Name
2. Date
3. Dateofbirth
4. Complaint(itslabel). My. (headache,cough,
etc. ) Howlonghaveyouhadit. Howdiditstart. Whatdoyouthinkcausedit. Haveyouhadthisbefore. When. Howoften. Haveyoutakenmedicaladvice. Whatmedicineshaveyoutaken. 5. Relatedsymptoms. My(complaint) is. Tellmeaboutyour(complaint). Whataffectsit,makesitbetterorworse. Canyoudescribethepain. Whereisitexactly. 6. Otherphysicalsymptoms
HEAD:Isitsensitivetotouch. Areyoudizzy,
worseorbetterforstanding,walking,sitting. Hair:greasy,lifeless,dull,fallingout,etc. EYES:Appearance-staring,twitching,bloodshot. Pupilsdilatedorcontracted. Sensitivetolight. EARS:Hearing,includingnoises. NOSE:Coldsores. Cracks. Senseofsmell. FACE:Appearance. Expression. MOUTH:Taste. Excesssaliva/dryness. Smellof
breath. Grindingofteeth. Coldsores. Teething. Ulcers. Gums. TONGUE:Colour/coating. Indentedonedges.<|eot_id|><|begin_of_text|>
Q: What is the recommended treatment for a patient with a sore throat?,
A: You are advised to gargle with a salt or salt-and-honey solution (see page 34), sip red sage tea, and try to avoid scented soap, perfumes, or bubble bath.
Q: What is the recommended treatment for a patient with a toothache?,
A: You can try to treat it with internal and external remedies, and also apply a hot compress soaked in Calendula or Hypericum solution for 10 minutes every 2 hours.
Q: What is the recommended treatment for a patient with a toothache that persists?,
A: You should seek professional help if the toothache persists, as it may be a sign of a more serious underlying condition.
Q: What is the recommended treatment for a patient with a fever that is accompanied by chest pain and difficulty breathing?,
A: Seek help immediately, as this is a severe condition that requires urgent professional attention.
Q: What is the recommended treatment for a patient with a sprain or strain?,
A: Apply an ice pack to the injured joint, and compress it firmly, and then elevate the limb.<|eot_id|><|begin_of_text|>J
INDEX
toPartsI,IIIandIV
abdominalpain,204
abscesses:breast,206-7;tooth,
204-5
accidentalprovings,11-12
accidents,24,231-2
Aconite,24,249
acuteillness,14,24,27,203
aggravationofsymptoms,27-8,
247
AIDS,204
alchemy,3,6
alcohol:antidotes,27;bases,25
allopathy,5,247
amenorrhea,221
AmericanMedicalAssociation,
8,9
anaemia,205
animals,18,26
antibiotics,10,26
antibodies,18
antidotes,4,24,28,247
Antimoniumtartaricum,203
anxiety,16
Apis,235,249
Arabstates,10
Argentina,9
Argentumnitricum,229
Arnica,24,207,229,231,232,249
Arsenicum,241,249
arthritis,14,219-20
Asia,9
aspirin,216
asthma,15,204
Athens,10
athlete'sfoot,205
Australia,9
babies,18,24;nappyrash,220;
symptomchecklist,228;takingremedies,25,26;teething,224,
237-41
backinjuries,205
backache,205
Bangladesh,9
bedwetting,205
beestings,205
Belladonna,12,203,235,249
Birmingham,252
bites,205-6
bleeding,203
blisters,206
blocks,miasmic,6,15,247
bloodblisters,206
blood-letting,8
bloodpoisoning,206
BoardofHealth(Britain),8
boils,206
bones,broken,207,232
Brazil,9
breastfeedingproblems,206-7;
abscesses,206-7;cracked
nipples,207;engorged,207;
lumps,207
breath,smells,21
breathing:laboured,203;rapid,
203
Bristol,10,252
Britain,8-9,10
BritishHomoeopathic
Association,247
BritishHomoeopathic Society,8
brokenbones,207,232
bruises,207,231
Bryonia,22,23,235,249
Bryoniaalba,6
bunions,211-12
burns,207-8
bushmastersnake,7Calcareacarbonica,232
Calcareaphosphorica,232
Calendula,28,224,249
Calomel,8
Camphor,6,8,28
cancer,14,15,204
cannabis,28
Cantharis,249
case-taking,21-2,227-9,247
catarrh,213
centesimalscale,diluting
substances,13,247
Chamomilla,17,18,25,221,249
chestpain,203
chickenpox,14,206,209
chilblains,208
children,24;bedwetting,205;
illnesses,14,208-10;safety,25;
symptomchecklist,228;taking
remedies,25;teething,224,
237-41
cholera,6,8
ChronicDiseasesandTheir
HomeopathicCure
(Hahnemann),6
chronicillness,14-15,20,203,
226,247
Cinchona,4,5
cloves,oilof,28
coffee,28
coldsores,23,206,210
colds,14,27,211,232-5
colic,17,210-11
combinationremedies,9,12
commonsymptoms,247
confusion,mental,204
Conium,12
conjunctivitis,20
constipation,204,211
INDEX•251
constitution,13-14,


poppy ( Papaver somniferum,
p. 244). Many anesthetics
are also derived from plants—
for example cocaine comes
from coca ( Erythroxylum
coca, p. 206). Today, biomedicine still
relies on plants rather than
the laboratory for at least 25%
of its medicines, and many of
these are among the most effective of all conventional drugs. It is hard to think of a world deprived of the antimalarial
properties of quinine (derived from Cinchona  spp., p. 80); or
the heart remedy digoxin (from Digitalis  spp., p. 202); or the
cough-relieving properties of ephedrine (from Ephedra sinica,
p. 95), which is present in many prescription and over-the-
counter cold remedies. These and many other conventional
medicines are all derived from isolated plant constituents. Value of Whole Plants
Although it is important to understand the actions of
individual active constituents, herbal medicine, unlike bio-
medicine, is ultimately about the use and actions of whole
plants—medicines that are literally god- or goddess-given, rather than developed in a laboratory. In the same way that
taking a watch apart and identifying its key parts will not show
you how it works as a whole, dividing up a medicinal herb
into its constituent parts cannot explain exactly how it works
in its natural form. The whole herb is worth more than the
sum of its parts, and scientific research is increasingly showing
that the active constituents of many herbs, for example those
in ginkgo ( Ginkgo biloba, p. 100), interact in complex ways to
produce the therapeutic effect of the remedy as a whole. Plants contain hundreds, if not thousands, of different
constituent chemicals that interact in complex ways. Frequently, we simply do not know in detail how a particular
herb works—even though its medicinal benefit is well
established. The pharmacological approach to understanding
how whole herbs work is like working on a puzzle where only
some of the pieces have been provided. Furthermore,
although it is very useful to know that a plant contains certain
active constituents, such information can be misleading on its
own. For example, Chinese rhubarb ( Rheum palmatum,
p. 126) is a commonly used laxative, containing
anthraquinones that irritate the gut wall and stimulate bowel
movement. This laxative effect, however, occurs only when
large quantities of the herb are used. At lower doses other
constituents, notably tannins, which dry and tighten up
mucous membranes in the gut, have greater effect. As a
result, Chinese rhubarb works in two apparently opposite
ways depending on the dosage: as a laxative at moderate to
high doses; to treat diarrhea at a lower dose. This example reveals a couple of fundamental truths
about herbal medicine. Firstly, the experience of the herbal
practitioner and of the patient often provide the most
reliable guide to the medicinal effect of individual herbs. Secondly, the value of a medicinal herb cannot be reduced
simply to a list of its active constituents. Plants as Foods & Medicines
In general, the human body is much better suited to
treatment with herbal remedies than with isolated chemical
medicines. We have evolved side-by-side with plants over
hundreds of thousands of years, and our digestive system
and physiology as a whole are geared to digesting and
utilizing plant-based foods, which often have a medicinal
value as well as providing sustenance. The dividing line between “foods” and “medicines” may
not always be clear. Are lemons, papayas, onions, and oats
foods or medicines? The answer, very simply, is that they
are both. Lemon ( Citrus limon, p. 82) improves resistance
to infection; papaya ( Carica papaya, p. 183) is taken in some
parts of the world to expel worms; onion ( Allium cepa,
p. 164) relieves bronchial infections; and oats ( Avena sativa,
p. 175) support convalescence. Indeed, herbal medicine
comes into its own when the distinctions between foods
and medicines are removed. Cultivation of medicinal plants in Cameroon. Scientific research indicates that
whole-plant preparations may often be gentler and more effective remedies
than isolated plant chemicals.Ginkgo, one of the oldest known plant
species, improves the circulation of blood
to the head. US_010-013_How_Medicinal_Plants_work.indd   11 26/02/16   4:42 pm
12
The developmen T of herbal medicineThough we might eat a bowl of oatmeal oblivious to the
medicinal benefits, it will, nonetheless, increase stamina, help the nervous system to function correctly, provide a good supply of B vitamins, and maintain regular bowel function. A similar range of benefits is provided by many of the other gentler-acting herbs listed in the Encyclopedia. Herbal Treatments
The strategies that herbal practitioners adopt to prevent illness or restore health in their patients are different in the many and varied herbal traditions across the planet, but
the effects that herbal medicines have within the body to improve health do not vary. There are many thousands
of medicinal plants in use throughout the world, with a tremendous range of actions and degrees of potency. Most have a specific action on particular body systems and are known to be suitable for treating certain types of ailments. See p. 13 for specific actions. Digestion, Respiration, & Circulation
Improving the quality of the diet is often an essential starting
point in sustaining or regaining good health. The saying “Y ou are what you eat” is by and large true, though herbalists prefer to qualify it, saying “Y ou are what you absorb from what you eat.” Herbal medicines not only provide nutrients, but when needed they also strengthen and support the action of the digestive system, speeding up the rate of processing food and improving the absorption of nutrients. The body requires another kind of “nutrient” to
function—oxygen. The lungs and respiratory system can
be helped with herbs that relax the bronchial muscles and stimulate respiration. Once taken in by the body, nutrients and medicines are carried to the body’s estimated one hundred trillion cells. The circulatory system has a remarkable ability to adapt
to an endlessly shifting pattern of demand. At rest, the flow
of blood is mainly toward the center of the body, while when active, the muscles in the limbs make huge demands. Herbal medicines work to encourage circulation in particular ways. Some, for example, encourage blood to
flow to the surface of the body; others stimulate the heart  to pump more efficiently; while others relax the muscles of the arteries, lowering blood pressure. Clearing Toxicity & Soothing Skin
After circulation has carried nutrients to the cells, waste
matter must be removed. All too often in our polluted world, high levels of toxicity in the body are an underlying cause of  ill health, and herbalists use a wide range of cleansing herbs that improve the body’s ability to remove toxins. Perhaps
the finest example of a detoxifying herb is burdock (Arctium lappa, p. 65), which is used extensively in both Western and Chinese medicine. Once herbs such as this reduce the toxic “load,” the body is able to invest greater resources
in repairing and strengthening damaged tissue and
weakened organs. The skin also plays an important role in good health. Antiseptic plants fight infection, while vulnerary (wound-healing) herbs such as comfrey (Symphytum officinale,  p. 138) encourage blood clotting and help speed the healing  of wounds. Nervous, Endocrine, & Immune Systems
Good health depends on having a healthy, balanced nervous system. In order to ensure long-term good health of the nervous system, it is important to adapt well to life’s daily demands, to avoid excessive anxiety, worry, or depression, and to get sufficient rest and exercise. The latest research shows that the nervous system does not work in isolation but is complemented by the endocrine system, which controls the release of a whole symphony
of hormones, including the sex hormones, which control fertility and often affect vitality and mood. The nervous system is also intimately linked with the immune system, which controls the ability to resist infection and to recover from illness and injury. This incredible complex of systems—part electrical, part chemical, part mechanical—must function harmoniously if good health is to be maintained. In health, the body has a seemingly infinite capacity, via its controlling systems, to adjust and change to external pressures. This ability to adapt to the external world while the body’s internal workings remain constant is known as homeostasis. Many herbs work with  the immune, nervous, and endocrine systems to help the body adapt more effectively to stresses and strains of all kinds: physical, mental, emotional, and even spiritual. They are effective because they work in tune with the body’s processes. Some herbs are adaptogenic, meaning that they have an ability to help people to adapt, either by supporting the nervous system and easing nervous and emotional tension,  or by working directly with the body’s own physiological processes to maintain health. The prime example of an adaptogenic herb is ginseng (Panax ginseng, p. 118), which  is an effective remedy at times of great mental or physical stress, but in certain cases can also be taken when a relaxing effect is required, for example to relieve headaches, or to ensure a good night’s sleep.


 as a liver tonic. Artichoke is also taken during the early stages of
type 2 diabetes. It is a good food for diabetics,
as it significantly lowers blood sugar. It is also a
useful diuretic, and in France it has been used to
treat rheumatic conditions. Research  Research with laboratory animals
in the late 1990s has shown that artichoke has
a powerful positive effect on the liver. Artichoke
extracts, and cynaroside in particular, appear to
reduce cholesterol synthesis in the liver, while leaf
extracts are strongly antioxidant and liver protective.Cyperus esculentus  (Cyperaceae)
Chufa,
Tiger Nut
Description  Erect, grass-like plant growing to
20 in (50 cm). Has cylindrical brown tubers, lance-
shaped leaves, and rays of small spikes of green-
brown flowers. Habitat & Cultivation  Native to the
Mediterranean region, chufa was first introduced to
Spain and North Africa by the Arabs. It now grows
worldwide, including in India. The tubers (called
“nuts”) are unearthed in winter and summer. Parts Used  Tubers. Constituents  Chufa contains 20–36% fixed oil,
known as chufa or tiger nut oil. History & Folklore  Chufa nuts have been
found in the excavations of the earliest settlements
in the Nile Valley, and since ancient times they have
remained a popular food in the region. The Greek
physician Dioscorides, writing in the 1st century ce,
mentions their ability to comfort the stomach. Medicinal Actions & Uses  Chufa is regarded
as a digestive tonic, having a heating and drying effect
on the digestive system and alleviating flatulence. It
also promotes urine production and menstruation. The juice is taken to heal ulcers of the mouth and
gums. Ayurvedic medicine classifies the nuts as
digestive, tonic, and aphrodisiac. Related Species  Many other species of
Cyperus are used as foods or medicines. For
example, in Chinese herbal medicine C. rotundus
is used as a liver tonic, to counter indigestion and
to promote menstruation. C. stolonifera, native to
tropical regions of Asia and Australia, is thought
to ease stomach pain and act as a heart stimulant. Perhaps the most famous Cyperus species of all
is papyrus ( C. papyrus ). This plant provided fiber
for the first writing paper, invented by the ancient
Egyptians. Papyrus was also chewed like sugar cane,
and used medicinally in eye compresses and to
bandage wounds.Lemon grass  makes
a soothing tea. Artichoke  flower heads are nourishing and beneficial for the
liver and digestion. Cypripedium pubescens
(Orchidaceae)
Lady’s Slipper,
American Valerian
Description  Perennial orchid with several
stems sheathed by broad lance-shaped leaves. Has beautiful, complex golden-yellow and purple
flowers in late summer. Habitat & Cultivation  This herb is native to
eastern North America. Its natural habitat is woods
and pastures, but due to overharvesting, it is rarely
found in the wild. It is cultivated to a limited degree. US_180-201_Brassica_dictamnus.indd   199 26/02/16   12:47 pm
200Cytisus s Copariusother medicinal plantsPart Used  Rootstock. Constituents  Lady’s slipper is poorly
researched, but it is known to contain a volatile oil,
resins, glucosides, and tannins. History & Folklore  Lady’s slipper was held in
high regard by Native Americans, who used it as a sedative and antispasmodic. It was commonly taken to ease menstrual and labor pains, and to counter insomnia and nervous conditions. The Cherokee used one variety to treat worms in children. In the Anglo-American Physiomedicalist tradition, lady’s slipper had many uses. Swinburne Clymer (in Nature’s Healing Agents, 1905) considered the plant “of special value in reflex functional disorders, or chorea, hysteria, nervous headache, insomnia, low fevers, nervous unrest, hypochondria, and nervous depression accompanying stomach disorders.”
Medicinal Actions & Uses  Due to its scarcity
and cost, lady’s slipper is now rarely used. A sedative and relaxing herb, it treats anxiety, stress-related disorders such as palpitations, headaches, muscular tension, panic attacks, and neurotic conditions generally. Like valerian (Valeriana officinalis, p. 148), lady’s slipper is an effective tranquilizer. It reduces emotional tension and often calms the mind sufficiently to allow sleep. Indeed, its restorative effect appears to be more positive than that
of valerian. Caution  In view of its rarity, lady’s slipper should
no longer be used medicinally. Myddfai recommend broom as a means to treat
suppressed urine: “seek broom seed, and grind into fine powder, mix with drink and let it be drank. Do this till you are quite well.” Broom tops have been pickled and used as a condiment similar to capers (Capparis spinosa, p. 182). Medicinal Actions & Uses  Broom is used
mainly as a remedy for an irregular, fast heartbeat. The plant acts on the electrical conductivity of the heart, slowing and regulating the transmission
of the impulses. Broom is also strongly diuretic, stimulating urine production and thus countering fluid retention. Since broom causes the muscles of the uterus to contract, it has been used to prevent blood loss after childbirth. QCautions  T ake broom internally only under
professional supervision. Do not take during pregnancy, or if suffering from high blood pressure. The plant is subject to legal restrictions in
some countries.History & Folklore  Mezereon was formerly
well used in northern Europe, both internally as  a purgative and externally as an ointment for cancerous sores and skin ulcers. The Swedish naturalist Carolus Linnaeus (1707–1778) recorded that the bark was applied to the bites of poisonous reptiles and rabid dogs. People have reportedly died simply from eating birds that have eaten the highly poisonous berries. Medicinal Actions & Uses  Today, mezereon
is considered too poisonous to be ingested. Mezereon is used occasionally as an external counterirritant and is effective on rheumatic  joints, increasing blood flow to the affected area. RCautions  Under no circumstances should
mezereon be taken internally. It should only be used externally under professional supervision,  and never on open wounds. Mezereon was once
used as a remedy
for rheumatic joints.Broom, taken under professional guidance, helps to
regulate an overly rapid heartbeat. Cytisus scoparius syn. sarothamnus
scoparius (Fabaceae)
Broom
Description  T all deciduous shrub growing
to 61⁄2 ft (2 m). Has narrow ridged stems, small
trefoil leaves, and bright yellow flowers in leafy
terminal spikes. Habitat & Cultivation  Native to Europe,
broom is commonly found on heaths and verges,
and in open woodland. It is naturalized in many
temperate regions, including in the U.S. The flowering tops are picked from spring to autumn. Parts Used  Flowering tops. Constituents  Broom contains quinolizidine
alkaloids (particularly sparteine and lupanine), phenethylamines (including tyramine), isoflavones (such as genistein), flavonoids, a volatile oil, caffeic and p-coumaric acids, tannins, and pigments. Sparteine reduces the heart rate and the isoflavones are estrogenic. History & Folklore  Both the common and
species names of this plant indicate its usefulness  as a sweeper (“scopa” means “broom” in Latin). Broom’s medicinal value is not mentioned in classical writings, but it does appear in medieval herbals. The 12th-century Welsh Physicians of Daphne mezereum
(Thymelaeaceae)
Mezereon
Description  Hardy deciduous shrub growing
to 4 ft (1.2 m). Has oval to lance-shaped leaves,
clusters of red or pink flowers, and small  red berries. Habitat & Cultivation  Mezereon is found in
Europe, North Africa, and western Asia, in damp mountain woodlands. It is cultivated as a garden plant. The root and bark are gathered in autumn. Parts Used  Root, root bark, bark. Constituents  Mezereon contains diterpenes
(including daphnetoxin and mezerein), mucilage, and tannins. Though highly toxic, daphnetoxin and mezerein have antileukemic properties and have been used to treat cancer.Datura stramonium (Solanaceae)
Thornapple
Description  Robust annual growing to 3 ft
(1 m). Has lobed oval leaves, long white or violet
trumpet-shaped flowers, and spiny fruit capsules. Habitat & Cultivation  Thornapple grows in
the Americas, Europe, Asia, and North Africa. It  is cultivated for medicinal use in Hungary, France, and Germany. The leaves and flowering tops are harvested in summer,


ionflower 119
Pasteur, Louis 28
patchouli 161, 252
pau d’arco 53, 139
Paullinia, P. cupana  syn. P. sorbilis  53, 245
P. yoco  245
Pausinystalia yohimbe  syn. Corynanthe
yohimbe 245
peepal 212
Peganum harmala  245
pelargonium 120
Pelargonium, P. reniforme  120
P. sidoides  120
pellitory 45, 166
pellitory-of-the-wall 245
penicillin 28
pennyroyal 48, 71, 235
peony 20, 117, 243
pepper 122, 250
peppermint 30, 114, 286
peptic ulcers  35, 313
pergularia 246
Pergularia extensa  246
period pain  315
Persea americana  50, 121
Peruvian balsam  239
Peruvian bark 80
pessaries 297
petha 177
Petroselinum crispum  246
Peucedanum graveolens see Anethum
graveolens
Peumus boldo  52, 246
peyote 49, 230
Pfaffia paniculata  246
Phaseolus vulgaris  246–47
Phellodendron amurense  247
phenols 14
Philadelphia fleabane 195
phu (valerian) 148
phyllanthus 247
Phyllanthus amarus  247Physalis alkekengi  syn. P. franchetti  247
Physiomedicalism 27, 50–51, 221, 231
Phytolacca americana  syn. P. decandra  49,
51, 247–48
phytotherapy 31
Picrasma excelsa  syn. Picraenia excelsa  248
picrorrhiza 248
Picrorrhiza kurroa 248
pilewort 260–61
“Pill of Eight Ingredients” 125, 196
pill-bearing spurge 209
Pilosella offoconarum see Hieracium pilosella
Pimenta officinalis  248
Pimpinella anisum  53, 248–49
pineapple 53, 167
Pinguicula, P. grandiflora  249
P. vulgaris  249
pinkroot 272
Pinus sylvestris  14, 249
Piper, P. angustifolia  122, 249–50
P. betle 122, 250
P. cubeba 122, 250
P. methysticum  46, 122
P. nigrum  116, 180, 250
P. sanctum  122
Pipinella anisum  223
pipsissewa 188
Piscidia erythrina  251
pistachio nut 251
Pistacia, P. lentiscus  251
P. vera  251
pit shirish 163
plague, spread of 23
plant names 55
plant spirits, belief in 18
Plantago  spp. 13, 123
P. asiatica  123, 251
P. indica  123
P. lanceolata  251
P. major  123, 251
P. ovata  123
P. psyllium  123
plantain 238
Plasmodium parasite  28, 67
Plectranthus barbatus see Coleus forskohlii
pleurisy root 49, 173–74
Pliny the Elder 32–34, 160, 190, 196, 234,
235
Plumbago, P. europaea  251
P. zeylanica  251
Podophyllum, P. hexandrum  252
P. peltatum  252
Pogostemon cablin  161, 252
poison ivy 262
pokeweed 49, 51, 247–48
Polo, Marco 22, 190
Polygala, P. senega  252
P. tenuifolia  252
P. vulgaris  252
Polygonatum, P. biflorum  253
P. multiflorum  253
P. odoratum  253
Polygonum, P. aviculare 124, 253
P. bistorta  13, 124, 253–54
P. cuspidatum  124
P. hydropiper  254
P. multiflorum  41, 43, 124
Polymnia uvedalia  254
Polypodium vulgare  254
polypody 254
polysaccharides 16
Pomaderris elliptica  254
pomegranate 39, 259–60
populeon see balm of Gilead
Populus, P. x candicans  syn. P. x gileadensis 254–55
P. tremuloides  255
Poria cocos syn. Sclerotium cocos  40, 61
Portulaca oleracea  255
P. oleracea var. sativa 255
pot infusion 291
pot marigold 73
potato 23, 52, 271, 298
Potentilla, P. anserina  255–56
P. erecta  syn. P. tormentilla  256
Poterium officinalis see Sanguisorba officinalsi
poultices 52, 145, 295
powders 292
prana  24
premenstrual syndrome  315
pregnancy  299, 317
prickly ash 48, 153
prickly pear 47, 242
primula 256
Primula veris  15, 35, 256
printing, invention of 24, 33–34
proanthocyanins 15
progesterone levels  316
prontoalivio 228
Prosopis juliflora  48
Prunella vulgaris  256
Prunus, P. armeniaca  15, 257
P. avium  257
P. cerasus  257
P. mume  257
P. serotina 15, 257–58
Psoralea corylifolia  258
psyllium 13, 123
Pterocarpus marsupium  46, 180, 258
Ptychopetalum olacoides  syn. P. uncinatum  258
pu gong ying 141
pu huang 279
Pueraria, P. lobata  syn. P. thunbergiana 258–59
P. mirifica 259
P. tuberosa  259
Pulicaria dysenterica  107
Pulmonaria officinalis  18, 259
pulsatilla 35, 168
Pulsatilla, P. chinensis  259
P. vulgaris see Anemone pulsatilla
pumpkin 197
Punica granatum  39, 259–60
purging 24, 109
purging flax 109
purple coneflower 92
purple foxglove 15, 26, 35, 194, 202
purple loosestrife 231
purslane 255
pygeum 45, 260
Pygeum, P. africanum  45, 260
P. gardneri  260
Q
qi (primal energy) 24, 43
qiang huo  240
qin jiao  99
qing hao  67
qu mai  201
quaking aspen 255
quality control 17
quassia 248
quebracho 175
queen of the meadow 98
queen’s delight  273
Quercus robur  14, 260
Quillaja saponaria  53, 260
quince 198
quinine 11, 52, 80, 165
quinoa 165
US_323-331_Index_General.indd   329 26/02/16   4:43 pm
330
general indexR
radish 16, 261
ragwort 19, 298ramsoms 59, 164Ranunculus, R. delphinifolius 261
R. ficaria 260–61
Raphanus sativus 16, 261raspberry 264Rauvolfia, R. serpentina 261
R. vomitoria 261
red beet 178red bush 174red clover