material:
Daniel Ladinsky: Lines from I Hear d God Laughing—Renderings of Hafiz, copyright
1996 by Daniel Ladinsky. Published by Sufism Reoriented, W alnut Creek, CA. eISBN: 9781407060866<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Add ¼ cup of vegetable stock and simmer for 3
to 4 minutes. Add the tomatoes, garbanzos, and the rest of the vegetable stock. Simmer until the
green beans are tender. Most of the liquid will be absorbed. Roasted Carrots with Fresh Rosemary
1 teaspoon ghee or olive oil
1 teaspoon curry powder
1 teaspoon dill, dried
1 teaspoon nutmeg
1 tablespoon fresh rosemary leaves, removed from stem and
coarsely chopped
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
6 lar ge carrots, peeled and cut into 1-inch cubes

Whisk together everything except the carrots in a lar ge mixing bowl. Add the carrots and toss with
your hands until well  coated. On a sprayed sheet pan, lay out the carrots and roast in a 350-degree
oven. Roast until tender, about 20 minutes. Raspberry T ofu Sorbet
One 10-ounce bag raspberries, frozen (or ganic)
One 10-ounce bag strawberries, frozen (or ganic)One 12-ounce container Mori Nu or silken tofu, low-fat, firm
or extra firm
¼ cup maple syrup
1 teaspoon vanilla extract
¼ teaspoon cloves
T oasted coconut flakes
T oasted sliced almonds

In a food processor, pulse berries until almost smooth. Add tofu and continue to puree; add maple
syrup, vanilla, and cl oves. Continue to puree until a smooth texture is achieved. Remove from the
food processor and scoop out into bowls. Garnish with toasted coconut flakes and toasted sliced
almonds. Store any leftovers in the freezer. MEXICAN CUISINE
T ortilla Soup with A vocado and Cilantr o
Black Bean and Sweet Potato Enchiladas
Spanish Rice
Mango and T omato Salsa
Baked V anilla Flan with Maple Syrup

T ortilla Soup with A vocado and Cilantro
2 teaspoons ghee
1 cup leeks, chopped
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon black pepper
½ teaspoon red chili flakes
1 teaspoon chili powder (mild)
1 teaspoon cumin
1 cup carrots, cut into bite-size pieces
½ cup green bell pepper, chopped
4 cups vegetable stock
1 cup corn, fresh or frozen (or ganic)
¼ cup roasted pepper, fresh or from a jar, chopped
2 corn tortillas, cut into 1-inch-thick strips
1 cup fresh avocado, cubed¼ cup, packed, cilantro, chopped
Several sprigs cilantro with stems (for garnish)

In a soup pot, heat 1  teaspoon of the ghee and add the leeks. Add the Braggs, pepper, and other
spices. Sau té for 1 minute. Next, add the carrots and bell pepper. Sauté for 2 minutes and then add ½
cup v egetable stock. C ontinue to simmer 4  to 5 minutes. Add the corn, roasted pepper, and the rest of
the stock. Allow the soup to simmer until  the carrots are almost soft. In a small sauté pan, heat the
remaining 1 teaspoon of ghee and add the tortillas. Quickly stir -fry the tortillas until they become
crisp. Remove from heat and stir the tortillas into the soup along with the chopped cilantro. Divide
the avocad o among individual bowls. Ladl e the soup over the avocado and garnish with the cilantro
sprigs. Serve right away. Black Bean and Sweet Potato Enchiladas
1 cup black beans, soaked overnight, or one 12-ounce can
or ganic black beans
2 cups sweet potato, peeled and cubed into small pieces
1 teaspoon ghee
1 cup leeks, chopped
1 teaspoon black pepper
½ teaspoon red chili flakes
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 cup spinach or chard, chopped
½ teaspoon cinnamon
1 teaspoon oregano
1 teaspoon cumin
V egetable stock
¼ cup cilantro, stems removed and chopped

If you  are using dried  black beans, place the beans in a 3-or 4-quart pot, fill with water to a least 3
inches above the beans. Allow the black beans to cook until tender, about 1 hour. Rep lenish the water
as nec essary. Drain the beans from the pot  when they become tender. Bring a 2-quart pot of water to
a boil, add sweet potatoes and boil for 5 m inutes. The potatoes will be almost soft. Drain potatoes
and set aside. In a sauté pan, heat t he ghee and add the leeks, add pepper, chili flakes, and Braggs. Allow the
leeks to simmer 2 to 3 minutes. Reduce heat and add the cooked black beans and cooked sweet
potatoes. Continue to simmer on low heat. Add some vegetable stock if the mixture becomes too dry. Add t he gr eens to the mixture as it continues to simmer. Add the remaining spices. W ith a fork,
gently mash the ingredients together as they simmer. Stir in the cilantro and remove from the heat. Set aside. Enchilada Sauce
Y ou can pur chase a good-quality or ganic enchilada sauce at the  health food
stor e or make the following r ecipe. 1 teaspoon ghee
1 cup leeks or onions
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
3 cups or 5 medium-size tomatoes, chopped (peeling and
seeding optional)
1 teaspoon cumin
1 teaspoon coriander
2 teaspoons chili powder
1 cup tomato juice or vegetable stock
1 package of 12 corn tortillas

Heat the ghee in a s auté pan; add the leeks or onions, pepper, and Braggs. Allow  the leeks to
simmer 2 to 3 minut es. As the leeks begin to brown slightly, add the tomatoes and the rest of the
spices. Slowly add th e juice and continue to simmer for 20 to 30 minutes allowin g the juices to
reduce. Pu ree in a blender or use a hand b lender. This sauce should be smooth and a little bit thick. Heat the tortillas in a sauté pan one at a time. Place some of the sauce in a shallow pan and dip the
heated tort illa on both sides into the sauce. T ransfer into a sprayed baking pan. Fill th e heated tortilla
with the filling and roll over, tucking in each side. Repeat this procedure for each of the tortillas you
want to fill. Pour the remaining sauce over the rolled tortillas and bake covered at 35 0 degrees for 20
to 30 minu tes. Y ou can add dairy or soy cheese on top if you want. Garnish with freshly chopped
cilantro. Spanish Rice
1 cup basmati rice, or ganic, rinsed
2 cups plus 1 tablespoon vegetable stock
1 teaspoon ghee
½ cup leeks or onions
½ teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon paprika1 teaspoon chili powder
1 teaspoon cumin
½ cup corn, fresh or or ganic, frozen and defrosted
½ cup peas, fresh or or ganic, frozen and defrosted

Combine t he rice and 2 cups stock and cook in a rice cooker or on the stove until tender. In a
separate sauté pan, heat the ghee. Add the leeks, pepper, and Braggs, allowing the leeks to brown
slightly. Add the rem aining spices, corn, peas, and tablespoon of vegetable stock. Simmer for 1
minute. Stir the paprika mixture into the cooked rice. Mango and T omato Salsa
1 cup fresh mango or papaya, cubed
¼ cup orange or apple juice
¼ cup cilantro, chopped and loosely packed
¼ cup leeks or green onions, chopped (sauté leeks slightly first)
1 tablespoon lemon juice
1 tablespoon maple syrup
1 teaspoon coriander
½ teaspoon allspice
½ teaspoon cinnamon
½ teaspoon nutmeg
½ teaspoon cardamom, ground
¼ teaspoon crushed red pepper (cayenne)

Combine together, chill, and serve. Baked V anilla Flan with Maple Syrup
12 ounces silken tofu, low-fat, firm, or extra firm
¼ cup maple syrup
2 teaspoons vanilla extract
2 teaspoons arrowroot powder
pinch cloves
6 teaspoons raw turbinado sugar
6 teaspoons maple syrup
W ith a blender or food processor blend th e first five ingredients together until smooth. Spray or
butter 6 baking dishes. Divide the tofu mixture into the 6 dishes. Bake at 350 degrees  for 15 minutes. Remove fro m the oven and sprinkle 1 teaspoon of sugar and pour 1 teaspoon of maple syrup onto the
top of each dessert dish. Place back into the oven for 5 minutes or until the tops are golden brown. Serve warm. F


 expressions in life will be
motivated and lived through by the divine principle operating in
you and expressing itself through your individuality, integrating
your ego faculties with the universal self. Such integration enhances
your individuality; it does not diminish it. It enhances every one of
your pleasures; it takes nothing away from you whatever. May every one of you comprehend that the truth is in you. Everything you need is in you. May you nd that you actually do
not have to struggle, as you constantly do. All you have to do is
recognize the truth, wherever you stand now. All you have to do, at
this time, is acknowledge that there may be more in you than you
see; call upon this inner center, and allow yourself to be open to its
intuitive messages to you. May you nd this possible exactly where
you need it most at this particular moment. Your gauge is always
what feels most uncomfortable,  what you are most tempted to look away
from. Be blessed, continue on your wonderful path, which will bring
you to the realization that you already have what you need and arewhere you need to be. You merely look away because you are
geared in the opposite direction. Be in peace. Be in God. OceanofPDF.com6
The Forces of Love, Eros, and Sex
Since the dualistic state expresses itself on the level of our bodies
as the two sexes, we might just as well continue with the lecture on
love, eros, and sex, a particular favorite. No one is exempt from the
touch, or sometimes even the onslaught, of these forces. This lecture
sheds light on the confusion that exists in all of us whenever we love
or desire and helps to sort out the contradictory feelings. How to
keep eros? That is the question! Greetings in the Name of the Lord. I bring you blessings, my
dearest friends. Blessed is this hour. Tonight I would like to discuss three particular force s in the
universe: the love force as it manifests between the sexes, the erotic
force, and the sex force. These are three distinctly dierent
principles or forces that manifest dierently on every plane, from
the highest to the lowest. Humanity has always confused these three
principles. In fact, it is little known that three separate forces exist
and what the dierences between them are. There is so much
confusion about this that it will be quite useful to clear them up. The Spiritual Meaning of the Erotic Force
The erotic force is one of the most potent forces in existence  and has
tremendous momentum and impact. It is supposed to serve as thebridge between sex and love, yet it rarely does. In a spiritually
highly develop ed person, the erotic force carries the entity from the
erotic experience, which in itself is of short duration, into the
permanent state of pure love. However, even the strong momentum
of the erotic force carries the soul just so far and no farther. It is
bound to dissolve if the personality does not learn to love by
cultivating all the qualities and requirements necessary for true
love. Only when love has been learned does the spark of the erotic
force remain alive. By itself, without love, the erotic force burns
itself out. This of course is the trouble with marriage. Since most
people are incapable of pure love, they are also incapable of
attaining ideal marriage. Eros seems in many ways similar to love. It brings forth impulses
a human being would not have otherwise: impulses of unselshness
and aection he or she might have been incapable of before. This is
why eros is so very often confused with love. But eros is just as
often confused with the sex instinct which, like eros, also manifests
as a great urge. Now, my friends, I would like to show you what the spiritual
meaning and purpose of the erotic force is, particularly as far as
humanity is concerned. Without eros, many people would never
experience the great feeling  and beauty that is contained in real
love. They would never get the taste of it and the yearning for love
would remain deeply subme rged in their souls. Their fear of love
would remain stronger than their desire. Eros is the nearest thing to love the undeveloped spirit can experience. It lifts the soul out of sluggishness, out of mere conten tment and
vegetation. It causes the soul to surge, to go out of itself. When this
force comes upon even the most undeveloped people they become
able to surpass themselves. Even a criminal will temporarily feel, at
least toward one person, a goodness he has never known. The
utterly selsh person will, while this feeling lasts, have unselsh
impulses. Lazy people will get out of their inertia. The routine-
bound person will naturally  and without eort get rid of static
habits. The erotic force will lift a person out of separateness, be it
only for a short time. Eros gives the soul a foretaste of unity andteaches the fearful psyche the longing for it. The more strongly one
has experienced eros, the less contentment will the soul nd in the
pseudo-security of separateness. Even an otherwise thoro ughly self-
centered perso n may be able to make a sacrice during the
experience of eros. So you see, my friends, eros enables people to do
things they are disinclined to do otherwise; things that are closely
linked with love. It is easy to see why eros is so often confused with
love. The Dierence Between Eros and Love
How then is eros dierent from love? Love is a permanent state in
the soul; eros is not. Love can only exist if the foundation for it is
prepared through development and purication. Love does not come
and go at random; eros does. Eros hits with sudden force, often
taking a person  unawares and even nding him or her unwilling to
go through the experience. Only if the soul is prepared to love and
has built the foundation for it will eros be the bridge to the love that
is manifest between a man and a woman. Thus you can see how important the erotic force is. Without the
erotic force hitting them and getting them out of their rut, many
human beings would never be ready for a more conscious  search for
the breaking down of their own walls of separation. The erotic
experience puts the seed into the soul and makes it long for unity,
which is the great aim in the plan of salvation. As long as the soul is
separate, loneliness and unhappiness must be its lot. The erotic
experience enables the personality to long for union with at least
one other being. In the heights of the spirit world, union exists
among all beings—and thus with God. In the earth sphere, the erotic
force is a propelling power regardless of whether or not its real
meaning is understood. This is so even though it is often misused
and enjoyed for its own sake, while it lasts. It is not utilized to
cultivate love in the soul, so it peters out. Nevertheless, its eect
will inevitably remain in the soul.The Fear of Eros and the Fear of Love
Eros comes to people suddenly in certain stages of their lives,
even to those who are afraid of the apparent risk of adventuring
away from separateness. People who are afraid of their emotions
and afraid of life as such will often do anything in their power to
avoid—subconsciously and ignorantly—the great experience of
unity. Although this fear exists in many human beings, there are few
indeed who have not experi enced some opening in the soul where
eros could touch them. For the fear-ridden soul that resists the
experience, this is good medicine regardless of the fact that sorrow
and loss may follow due to other psychological factors. However,
there are also those who are overemotional, and although  they may
know other fears of life, they are not afraid of this particular
experience. In fact, the beauty of it is a great temptation to them
and therefore they hunt greedily for it. They look for one subject
after another, emotionally too ignorant to understand the deep
meaning of eros. They are unwilling to learn pure love, and simply
use the erotic force for their pleasure and when it is worn out they
hunt elsewhere. This is an abuse and cannot continue without ill
eects. Such a personality will have to make amends for the abuse—
even if it was done in ignorance. In the same vein, the too-fearful
coward will have to make up for trying to cheat life by hiding from
eros and thus withholding from the soul a medicine, valuable if used
properly. Most people in this category have a vulnerable point
somewhere in their soul through which eros can enter. There are
also a few who have built such a tight wall of fear and pride around
their souls that they avoid this part of life-experience entirely and so
shortchange their own development. This fear might exist because
in a former life they had an unhappy experience with eros, or
perhaps because the soul has greedily abused the beauty of the
erotic force without buildi ng it into love. In either case, the
personality may have chosen to be more careful. If this decision is
too rigid and stringent, the opposite extreme will follow. In the next
incarnation circumstances will be chosen in such a


 open-sided airy yoga
sala  or pavilion sports soaring roofs supported by teak pillars — it’s a beautiful
spot for some serious contemplation. Shiva, the lord of yoga, is depicted in three stylized Thai paintings in different
meditative positions. Thailand has embraced yoga in many of its spas and healing
centers. Kundalini Y oga:
The aim of this form of yoga is to awaken and reach one’ s spiritual
potential. Using the metaphor of a serpent coiled at the body’ s
bottom  chakra, p ractic e unwin ds the serpent and helps it to rise
upwards in an attempt to reach the top  chakra, which is the highest
possible. It  concentrates on postures, chan ting, meditation and
breathing exercises. V iniyoga:
Viniyoga  is a term used to describe the  yoga taught by Sri T
Krishnamacharya, a descendant of the 9th-century  yogi  Nathamuni. His son is the current  viniyoga  lineage holder. Viniyoga  aims to
make yoga relevant to every sit uation and every individual person,
and concentrates on postures, breath, meditation and prayer. The ben efits of yoga are many: T aken from the Sanskrit,  yoga
means “ union” or “joining”, so the ultimate aim of yoga is to join
with the  Almighty. This may not  be within the reach of many, so, on
a m ore prosaic level, yoga con fers many less ambitious benefits. Physically, practitioners report increased flexibility, be tter
lubrication of joints, massaging of internal or gans, toned muscles
and detoxification of the entire body. These are joined by mental,
spiritual and emotional benefits as well. Devotees often report
transformations in their lives once yoga is practiced regularly. Stress, anxiety, ill health, unhappiness and anger are replaced by
peacefulness, vibrant health, service, and love towards all creation. Many Indian spas, hotels, resorts, retreats ashrams and healing
centers of fer yoga. People also often attend yoga schools or  sala,
and there are li terally hundreds of inspired settings in India ( and
outside India) in which to prac tice this ancient art (see photo  on
page 100). A painting depicts the Hindu  sapta rishis  or seven sages who are extolled in the
Vedas and other Hindu literature. They  are regarded as the patriarchs of the Vedic
religion, so have perfected many of the teachings in the V edas. The sage at center
bottom is in  urdhva-padmasana  or elevated lotus position. A relatively low-key, but top-notch, yoga school in Mysore is the Mandala Yoga
Sala housed in a 100-year old house on Dewan street in the Laxmipuram area. Set up by Harish Bheemaiah, the school is renowned for its excellent tuition by
acharya  (teacher) Mr V Sheshadri and his son. Sheshadri was a student of
Yogaratna Sri B N S Iyengar (not to be confused with B K S Iyengar) and has
achieved recognition at both international and national levels. He helps students
push beyo nd their limits with a unique style of adjustment (he often sits or stands
on them. ). Urdva danurasana  or “intense back bend”. Uttanasana  or “forward bend”. Kukkutasana  or “rooster pose”. An adjustment to  uthita trikonasana. Virabhadrasana 1  or “warrior 1”. Urdva mukha shvanasana  or “upward facing dog”. Adho mukha shvanasana  or “downward facing dog”. Punatanasana  or “east extension posture”, an  asana  that helps strengthen
shoulders and wrist joints. Adho mukha svanasana  or “downward facing dog”, one of the postures in the Sun
Salutation series. Matsyasana  or “fish posture”, helpful for neck and spine. Shreyas Retreat, just outside Bangalore, combines five-star facilities with an ethos
that can best be described as boarding school basic. As the owner explains, it is
about “living an ashram-style life with daily yoga, meditation sessions, organic
vegetarian food, no alcohol, communit y service and farming”. For those who want
to immers e themselves in India’ s ancient wellness traditions, it offers innovative
tuition and plenty of peace and quiet, but does not skimp on creature comforts. It
markets itself as a place that helps guests to find their “inner core. ”Sarvangasana  or “supported shoulder stand”, a posture that helps with thyroid
disorders. Trikonasana  or “triangl e pose”: Maintained to streng then knees and calf and thigh
muscles, this posture is good for the spine. Aided by Shreyas instructor Bharat Kumar Patra, our model and yoga teacher
Yana Odnopozov demonstrates some of the different  asanas  in the yoga
repertoire. Asanas  should be “steady and comfortable” according to Patanjali and
Yana looks nothing if not poised in these photographs. This is a variation of  padmasana  or “lotus pose”; usually performed sitting upright,
here the practitioner leans back. The headstand, known as  sirsasana, is a major pose in yoga. Hands and arms
can be used in a number of different ways to support this pose which stretches thespine and builds neck muscle. The crane pose or  bakasana  is a yoga posture that stretches the knees,
hamstrings and lower back. It is one of the easiest balance arm postures in the
yoga repertoire. This posture is known as  halasana  or “plough pose” ( hala  in Sanskrit translates as
plough). As the plough makes the hard ground soft, the veins are stretched here
to reduce stif fness in the body. Another variation of  padmasana. Parsva bakasana  or “side crane pose ” gives an intense stretch in the lower back
and requires good upper body strength. The lower arms bones (ulna and radius)
act as supporting beams and the legs are bent at the knee. This is a variation of
the side crane posture, as the participant has stretched out both her legs to one
side. Pulling arms and legs stretches the abdomen; hamstring stretch; twisting from the
waist to free up muscles in the upper arms; pulling the client towards  dhanurasana
or the “bow pose” to stretch shoulders and elongate the spine. The skilled  Amanbagh therapist pulls, turns, manipulates and stretches the client’ s
body to simulate certain yoga postures and stretches. All the while, she works
along the energy lines, using acupressure, reflexology and internal organ
massage. The aim is to clear blockag es of  prana  and give the client a full body
workover to improve overall health and create a feeling of wellbeing. amulya uphar  Lazy Man’s Yoga
Similar to Thai massage, but based on the stretching
facilitated by yoga postures, Amulya Uphar is a unique
technique of fe red at Rajasthan’ s Amanbagh. T ranslating as
“Priceless Gift” from the Hindi, it is an oil-free treatment
that takes place on a mattre ss on the floor, with the client
wearing a loose  kurta  pyjama suit. The therapist works on
the client’ s meridian lines and acupressure points,
manipulating the body into dif ferent positions to open upener gy chann els that in t urn stimulate sluggish blood
circulation, movement of lymph and the flow of  chi. First of all, clien ts are prepared for the body work with a foot wash
with a hot towel to remove negative ener gy and a gentle touch on
the solar plexus and crown  chakra  to let them know they are in safe
hands. L ying on their back on a mattress on the floor, they  are
requested to breathe normally before the massage begins. This
always starts with the feet as it  is here that the body weight re sts:
Using thumbs and the palms on the meridian lines, reflex points  are
awakened on the soles, then the masseuse moves up the legs to
stomach and hands, shoulders and head. After this, the client turns
over and the therapist works on the legs, back, neck and head. Amulya Uphar is quite a physically demanding experience, with
the thera pist sometimes sitting on the client, and often pulling him
or her into somewhat contorte d positions. The cobra pose, for
example, has the therapist kneeling on the pressure points of the
client’ s thighs while holding both hands and pulling them
backwards. At certain points the client may be requested to breathe
in or out in ord er to facilitate the opening up of the body, but the
therapist — by listening to the  body — knows how far it can  be
coaxed, stretched or twisted. Amulya Uphar can be an ama zingly de-stressing experience,
with ma ny clients reporting deep relaxation, relief of tension and
increased suppleness afterwards. As with W atsu, a similar practice
of


  skull, and press  your tongue  hard  to the palate. All of these  movements w ill increase  the Cranial  pumping  action. The Cranial  Pum p, as it fills with energy  and begins  to mo ve the
energy  through,  may pound  furiousl y.
H. Activate the cranial  pump and bring the  sexual energy to
the crown  (Pai-Hui). The next  station  for energ y is the Pai-Hui (located  at the  crown
of your head ). Draw two imaginary  lines  from the  tip of  your nose
and the tip of  an ear  straight  up to the  top of the  head. The point
where they meet is the  center  of your head,  or cro wn. Press  around
this area  and find the  most sensitive  spot. This is the  Pai-Hui. Y ou
will be able  to confir m this  as the  proper  spot  when you feel the
energy  reach  this point. Repeat  the sam e process  of arousi ng the sexual  energ y by
massaging  the breasts. When you are ready  bring  the energy  down
from the  Ovarian  Palace,  draw it up  to the  sacrum, T-11, and  C-7,
straighten  the spine,  and draw the energy  up to the Jade  Pillow. Tuck yo ur chin in  slightly  and squeez e the skull to  further  activate
the upper  Cranial  Pump. Maintai n a straight  upper  spine. Turn y our
eyes and all yo ur senses  up to the  top of the  crown. Press  your
tongue  firmly to the palate  to help  activate  the Cranial  Pump located
there. Persist  in pulling  the energ y to the  top of your head  until  you
feel the arous ed ener gy at the lower center  subside,  all the ener gy
having  been  transferr ed to the higher  center. Practice  nine  hard
contractions  and continue  to inhale,  each  time pulling  the energy
from the  Ovarian  Palace  up to the  crown. Use y our mind, ey es and
all of your senses  to spiral  the sexual  creative  energ y nine,  eightee n,
or thirty -six tim es, first  in a clockw ise, and then  in a
- 165  -Orgasmic Upward Draw
counterclock wise direction. Some people  feel the energ y first start
to flo w counterclock wise. If this is the  case,  simply let it flo w. When
the spiraling  has finished,  rest for a while and be aware of the
sensational  feeling  as the ener gy enters  the brain. Let the extra
energy  flow dow n the front channel,  or Functio nal Channel,  to the
third eye, nose,  throat,  heart  center,  solar  plexus, and finally  to the
navel  where this extra  ener gy can be stored. When the  energy  finally  goes  up into your head,  it will produc e a
very distinct w arm and tingling  sensation. The usual  immediate
response  is that  it feels  good  and amazingl y refreshin g. Som e
people  claim  they can think more clearly  and are more creative. This is possible  once  they  have  reached  the stage  where they can
easily  convert  the Ching  Chi into  expanded  consciousness
automaticall y. As previously  emphasized,  this sexual  energ y is later
converted  into original  Chi, the pure  Life- force,  during  the spiritual
levels of  the Taoist  practice. Rem ember that all the  organs  and glands  are activated  as a
result  of this  massage. 5. Learn  to use your mind to direct  the aroused Organs’  and
glands’ CMI. Practice  the Orgas mic Dra w until y ou can pull the  sexual  energ y
up from the  ovaries  to the  pineal  gland  in one  draw of the “straw.” In
the beginning  simply move fro m one  station  to another. Later  this
back channel,  the Governo r Channel,  will feel mo re open. Eventuall y
you will be able  to settle  your mind on  the ovaries  and the pineal
gland  at the cro wn of the head,  and bring  the sexual  energ y from
the ovaries  all the  way up to the brain  through  what has been
previously  describe d as the Thrusting  Channel,  using  only the
power of the mi nd and  all the  senses. Up to  this point  in your
practice,  you had incorpo rated the assistance  of muscle po wer to
direct  the sexual energy  upward. At this stage,  through  practice,
the muscles have  beco me well developed  and are respon ding
automaticall y This allow s you the freedom to eventu ally use only
the pow er of your mind and senses  to direct  the arouse d organs’
and glands’  Chi up ward. You must take  time to really  feel the  sexual  energ y when you
practice. Do not rush,  and always maintain  that pumping  action
after the exercise  as y ou breath e in and out. Gradually  use your
mind m ore and  your body  less as y ou practice. Let the  feeling  of
the energy  be your guide. - 166  -Chapter  VI
A. Gol den Nectar
   Since this  sexual  energy, compared  to other  sexual  energ y is
cooler  and more creative,  it cannot  harm you if left  in the  head. When yo u feel that the energ y has filled  the brain,  you will feel a
honey -like fluid flo w from the  pituitary  gland  down to the nose,  palate
and tongue. The taste  will vary with different  peopl e and on different
days. It is called  “Golden  Nectar”  and can taste  delicate,  like
champagne,  honey, coconut  juice, or  perha ps slightly  metallic. It
can feel like a wa rm tingling  sensation  on your tongue. For some
people  the energ y flows from  the brain  into the  pituitar y gland,  down
the nose,  palate  and mouth, to the  throat,  heart,  solar plexus, and
finally  to the navel. As yo ur practice  grows, the ovaries’  energ y will
flow thicker  eventuall y feeling  like hone y flowing from a jar (the  brain)
into a cauldron  (the navel). B. Circulati ng the Energy during  Lovem aking
   During  lovemaking w e need  to mo ve the ener gy in a circle,  and
not just store  it in the brain,  in order  to direct  the excess  energ y to
revitalize  the organs  and glands. This circulation  is aided  by the
internal  pressu res you create  during  the Orgasmic Draw  as you
squeeze  the perine um and  buttocks. As y ou press  the lower trunk
energy  into and  up the spine,  press  the energ y in your upper  body
downward, and hold  the contraction  as long  as you can. When you
exhale  completely  relax the entire  body. The natural  direction  of the
Chi is to continue  in a circle  up the  back  of your body  and dow n the
front to the navel. Continue  cyclin g the sexual  energ y in this w ay until y our orgasm
travels  upw ard into the organs,  glands  and higher  center  In the
beginning  this mi ght take three  to nine  such  cycles,  but after  you
have  practiced  for a  while, one such  round  is enough. 6. Organs’  Orgas m
A. Characteristics  of Each  Organ
In the  Tao s ystem w e believe  the organs  and glands  are the creation
and storage  places  of the  positive  and negative  emotions  of our
life. Each  organ  and gland  stores  and accumu lates  differe nt kinds
of em otional  ener gy. Once  the organ  is depleted  and weak, the
negative  emotions easil y settle  in, or  the organ  is influenced  by the
- 167  -Orgasmic Upward Draw
other  organs  of the bod y. If we  become aw are of the source  of
unwanted energy ; we will have  a way to correct  it. Each  organ’s
characteristics  (i.e.,  associated  organ,  element, etc.) are as follow s:
(1) Lungs
  Associated  organ:  large  intestine. Element: me tal. Season


 garlicyogurtparsley, chopped$PPLCPPL5IF(FSTPO8BZ
4Coarsely chop the vegetables. Put in a pot and cover with water. Bring to
a boil, lower the heat and simmer until vegetables are tender. Purée
(with electric blender or food mill). Serve hot with swirls of yogurt and
garnished with chopped parsley. Broccoli Floret Soup
Preparation time: 15 minutes
Cooking time: 35 minutes
Serves 2-4
1 medium onion
6 oz. potato
1 lb. broccoli
bay leaf
yogurt
Peel and chop the onion and potato. Trim the broccoli and cut into flo-
rets. Keep a few florets to one side and put the rest into a pot with the
chopped onion, potato and bay leaf, and cover with water. Bring to a
boil and simmer for 20 minutes. Add the other florets and simmer for
an additional 10 minutes. Remove the bay leaf. Take the whole florets
from the soup and put onto a hot plate. Put the rest of the soup through
the food mill. Add the other cooked florets. Reheat the soup gently. Serve immediately with a swirl of yogurt. Carrot and Orange Soup
Preparation time: 10 minutes
Cooking time: 40 minutes
Serves 2-4
1 lb. carrots
8 oz. onions
8 oz. potatoes
juice of 1 orange
Recipes
a pinch of thyme
Chop the vegetables and put them into a pot with the orange juice and
the thyme, and cover with water. Bring to a boil, then simmer until veg-etables are tender. Purée (with electric blender or food mill). Cauliflower Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 large cauliflower
1 onion1 celery stick10 oz. yogurtparsley, chopped
Trim the cauliflower and break into small florets. Chop the onion and
slice the celery. Put into a pot and cover with water. Bring to a boil,lower the heat and simmer gently for 30 minutes. Purée (with electricblender or food mill). Stir in the yogurt. Reheat gently before serving.Garnish with chopped parsley. Celery, Carrot and Apple Soup
Preparation time: 10 minutesCooking time: 45 minutesServes 2-4
1 lb. celery
1 lb. carrots8 oz. sweet apples (Pink Lady or Gala)dill (or lemon grass)celery leaves, chopped $PPLCPPL5IF(FSTPO8BZ
4Slice the celery, dice the carrots and chop the apples. Put into a large pot
and cover with water. Bring to a boil, lower the heat, add the dill (orlemon grass) and simmer for 40 minutes. Purée (with electric blender orfood mill). Serve immediately and garnish with chopped celery leaves. Celery Root and Swiss Chard Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 small celery root
1 medium leek2 oz. Swiss chardapple cider vinegar (or lemon juice)parsley
Scrub and chop the celery root and leek and tear the Swiss chard into
small pieces. Put into a pot with apple cider vinegar (or lemon juice)and cover with water. Bring to a boil, turn down the heat and simmeruntil the vegetables are soft. Purée (with electric blender or food mill).Serve hot or cold and garnish with parsley. Corn Chowder
Preparation time: 10 minutesCooking time: 45 minutesServes 2-4
3 sticks celery
1 large potato, peeled1 large onion1 large green bell pepper1 bay leaf (or a pinch of ground bay leaf)4 ears of cornparsley, choppedRecipes
4Dice the celery, potato and onion. Remove the seeds from the pepper
and dice the flesh. Put into a pot with the bay leaf and cover with water.Simmer gently until the vegetables are almost cooked. Slice the cornfrom the cobs and add to the soup. Cook slowly until all the vegetablesare soft but not broken (about 5 minutes.). Sprinkle with the choppedparsley and serve. Potato, Cabbage and Dill Soup
Preparation time: 10 minutesCooking time: 40 minutesServes 2-4
1 medium potato, peeled
1 medium onion1 medium leekwhite cabbage, chopped4 tsp. dried dillchives, chopped
Chop the potato, onion and leek. Put into a pot with the chopped cab-
bage and cover with water. Bring to a boil, turn down the heat and addhalf the dill. Simmer gently until the potatoes are cooked. Purée (withelectric blender or food mill). Add the rest of the dill and reheat gently.Garnish with chopped chives and serve immediately. Potato Soup
Preparation time: 20 minutesCooking time: 1-1/2 to 2 hoursServes 4-6
1 large onion
1/2 small celery knob2 stalks celery2 large potatoes$PPLCPPL5IF(FSTPO8BZ
1 leek
parsley 2 quarts water
Dice all vegetables. Place vegetables, parsley, and water in covered
saucepan and bring to boil. Lower heat and cover. Simmer 1-1/2 to 2hours. Mash through food mill. Sweet and Sour Cabbage Soup
Preparation time: 10 minutesCooking time: 15 minutesServes 2-4
2 medium onions
1 medium white (or green) cabbage2 cloves garlic, crushed2 medium tomatoes1 tbsp. sugar juice of 1 large lemon3 oz. raisins1 qt. water
Slice the onion and sweat gently in a little water for a few minutes until
it starts to soften. Cut the cabbage into thin strips and add to onion,mixing well. Add crushed garlic. Chop the tomatoes and add togetherwith the sugar, lemon juice, raisins and water. Bring to a boil and sim-mer until the cabbage is al dente (about 10 minutes). Serve this heartysoup as a main dish with bread followed by fruit for dessert. Tangy Tomato Soup
Preparation time: 10 minutesCooking time: 25 minutesServes 2-4
1 lb. tomatoesRecipes
1 carrot
1 stick celery1 onion1 red bell pepperlittle orange juiceyogurt
Chop tomatoes, carrot, celery and onion. Seed pepper and chop. Put all
into a large pot and cover with water. Bring to a boil, turn down the heatand simmer until vegetables are tender. Purée (with electric blender orfood mill). Add the orange juice. Reheat gently. Add a swirl of yogurtbefore serving. Tomato Soup with Potato and Onion
Preparation time: 20 minutesCooking time: 40 minutesServes 3-4
2 large tomatoes
1 medium onion2 medium potatoes1 tsp. wine vinegarsmall bay leaf
Dice all vegetables. Place all ingredients in covered saucepan, cover with
water and cook over low flame for 35-40 minutes. Mash through foodmill and serve hot. Vegetables and Potatoes
Baked Pepper and Tomato Salad
Preparation time: 15 minutesCooking time: 30 minutesServes 2-4$PPLCPPL5IF(FSTPO8BZ
3 red bell peppers
6 large tomatoes1 medium red onion3 cloves garlicjuice of 1 large lemon3 tbsp. fresh, chopped mintflaxseed oil
Bake the peppers and tomatoes whole at 350° F (177° C) until somewhat
cooked but still firm. Skin the peppers and tomatoes, chop roughly andplace in a serving dish. Finely slice the onion and very thinly slice thegarlic. Add to the mixture in the dish. Add the lemon and mint. Mixwell. Sprinkle with a little flaxseed oil. Baked Potato and Parsnip Rosti*
* Rosti means “broiled” or “roasted” (i.e., top-browned)Preparation time: 15 minutesCooking time: 1-1/4 hourServes 2
8 oz. parsnips
8 oz. potatoes1 onion, finely chopped2 tbsp. fresh chives, finely choppedherbs3-1/2 oz. yogurta little grated horseradish (optional)
Core the parsnips. Peel and coarsely grate the potatoes and parsnips into
a large bowl. Add finely chopped onion, chives, herbs and yogurt. Mixuntil well combined. Put the vegetable mixture into a shallow dish andcover. Bake for 1 hour at 375° F (190° C). Remove the lid and bake a lit-tle longer until it begins to brown and the top is crispy. Serve with acrisp salad or a vegetable (or both).Recipes
Baked Potatoes
Preparation time: 5 minutes
Baked potatoes should be thoroughly washed, not scraped or peeled. Bake in a low oven at 300° F (149° C) for 2 or 2-1/2 hours or, alterna-tively, bake for 50 minutes to 1 hour at 350° F (177° C). Baked Potato with Beet and Onion
Preparation time: 15 minutesCooking time:


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

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


martre. Fifty-fiveyearslaterhisbody
wasexhumedandreburiedinthefamousPere
Lachaisecemeteryalongwithpoets,musiciansand
fieldmarshals. MelanieHahnemanncontinuedtopractiseafterhis
death;asshehadhadnoformalmedicaltraining,she
wasthefirstwomanlayhomeopath. Presumably
wealthyafterHahnemann's death,sherefusedto
helpherGermanrelations,andwithheldvariousof
herhusband'snotesandwritings,includingthe
sixtheditionofTheOrganon,againstrepeatedrequests
fromhomeopaths. Sheheldoutforenormoussums,
gainingareputationforbeingshrewdandcalcu-
lating. Unpopularandisolated,shediedattheageof
seventy-eight. SamuelHahnemannlivedbeforethegermtheoryof
diseasehadbeenproposed,beforethermometers, the
X-rayandantibioticsmademedicineappearin-
creasingly'scientific'. Yet,aswehaveseen,inhis
ideasandinhisapproach,hewascertainlyamanof
scienceandaninnovator. Hewasamanofsufficient
intellectandculturetocombinescienceandmeta-
physics. Consciouslyorunconsciously,hedrewon
thetraditionsofGermanfolk-medicine,alchemyand
magic,aswellasthedevelopments inchemistry,
pathology,pharmaceuticsandmedicinewhichinthe
lateeighteenthandearlynineteenthcenturieswere
THEHISTORYOFHOMEOPATHY Hahnemann'sFollowers •7
beginningtomakemedicaldiagnosisandtreatment
bothmoreaccurateandmorehumane. Although
broughtupinaProtestanthousehold,inlaterlifehe
becameareligiousfree-thinker,believingthatGod
permeatedeverylivingthing. Healsoseemstohave
believedthathewasdivinelychosenandguidedinhis
work. Hisdevelopmentofasafeandeffectivesystem
ofmedicinehasgiventheworldapricelessgift. HAHNEMANN'SFOLLOWERS
Hahnemannwasapparentlyanirritable(andirri-
tating)manwithapenchantforantagonismwhich
seemstohavelivedoninmanyofhisfollowers. They
weremostlydoctorswhobecame'converted'to
homeopathy. TwosuchconvertswereConstantine
HeringandJamesTylerKent. midwifery. Inall,3500homeopathsweretrainedby
thecollege. Heringcontinuedtoproveremediesthroughouthis
lifeandwroteextensively. Heisbestremembered
todayforhisLawsofCure(seepage15). Healsotook
Hahnemann'smiasmtheoriesastagefurther,de-
velopingtheideathatanydiseasecouldleavea'tainf
ormiasm. Hedevelopedpotentiseddiseaseproducts
withwhichheexperimentedbygivingthemtopeople
whohadneverbeenwellsincesufferingfromapar-
ticulardisease. Forexample,hepotentisedthespu-
tumofapersonsufferingfromtuberculosisandgaveit
topatientswhohadneverbeenreallywellsince
sufferingfromtuberculosisthemselves. Thismethod
oftreatmentclearedthemiasm,andenabledthein-
dicatedremediestowork. Thiswasnot'classical'
homeopathyasHahnemannhaddeveloped it,and
hassincebeencalled'isopathy'-thatis,treatingwith
thesamethingratherthanwithasimilarthing. ConstantineHering(1800-80)
HeringstudiedmedicineatLeipzigUniversity,
where,afterpublicationofTheOrganon,hisprofessor
askedhimtowriteapaperdisprovingHahnemann's
theories. FarfrombeingabletodiscreditHahnemann,
hefoundhimselfgreatlyinterestedandabandoned
thepaper. Hewasalsosuccessfullytreatedforan
inflammationofthehandthatthreatenedamputation
afterawoundbecameinfectedwhilehewasdissect-
ing,andthisconvincedhimfurther. Hebecamein-
volvedinthehomeopathicworldandjoinedthe
Provers'Union,whichmeanthehadtomoveto
anotheruniversityinordertocompletehismedical
trainingbecauseofthehostilityatLeipzigtowards
homeopathy. In1827HeringtravelledtoSouthAmericaona
voyageofbotanicalexploration(financedbytheKing
ofSaxony)andsentdetailsofhisresearchesbackto
Germany-includingtheprovingsofLachesisthebush-
mastersnake(seepage105),whichhepersonally
undertook,askinghiswifetorecordeverythingthat
hesaidanddidwhilehewasdeliriousfromthe
venom. OnhiswaybacktoEuropehestoppedoffinPhil-
adelphiaandwaspersuadedtostaytobecomeoneof
thefoundingfathersofhomeopathy intheUSA. He
setupthefirsttrainingacademy(whichcloseddown
afterthefundswereembezzledbyadishonestsec-
retary),thenopenedtheHahnemannMedicalCol-
lege,whichflourishedandgrewalmosttouniversity
status. Ithad70professorsandlecturers,and300
studentstrainingatanyonetime,treating50,000
patientsand6000out-patientcasesayearinageneral
hospitalwith200bedsaswellasaspecialwingforJamesTylerKent(1849-1916)
AfterqualifyingasaphysicianinhisnativeAmerica,
Kentpractisedorthodoxmedicineuntilhisfirstwife
became illanddemandedhomeopathictreatment. ThesuccessofthistreatmentconvertedKentandhe
devotedhisremarkableenergytohomeopathy. A
manwithahighmoralsenseandanequallystrong
beliefinhisownlightnessandauthority,Kent'swrit-
ingsaredogmatic,muchlikeHahnemann's later
works. Headvocatedtheuseofveryhighpotencies-upto
CMandMM(seepage13)andmainlyprescribed
abovethe30thpotency(Machineryhadbythen
beeninventedtosuccusstheremediesandfacilitate
themakingofhigherdilutions. )Thepracticeofhigh-
potencyprescribingledtoasplitamongAmerican
homeopathsandtomuchin-fightingbetween'high'
(30andabove)and'low'(upto30)prescribers. Kent'smajorpublishedworksarehisRepertory,his
PhilosophyandhisMateriaMedica. TheRepertory,
whichismoresystematicandreadable-andtherefore
moreaccessible-thanearlierones,istheonestillmost
inusetoday. HisMateriaMedicawas-andis-also
themostaccessibletodate. Hedeveloped'pictures'of
theremedies-'constitutional types',astheybecame
known-fromthepatients'emotionalsymptoms,
identifying,forexample,'Sulphurpatients',whowere
scruffyandlazy('raggedphilosophers', ashetermed
them). Thisapproachmovedawayfromthepurely
scientificandpathologicalunderstanding oftherem-
edies. ThosewhoadoptedKent'snewmethods,along
withhigh-potency prescribing,becameknownas
Kentians. Hisinfluenceincreasedafterhisdeath,both
intheUSAandabroad. 8•TheNineteenthCentury THEHISTORYOFHOMEOPATHY
TheNineteenthCentury
HomeopathyintheUSA
Inthe1820s,whenhomeopathyarrivedintheUSA,
thestateoforthodoxmedicinewas,ifanything,worse
thanitwasinEurope. Thepracticeofalmostcom-
pletelydrainingthebodyofblood(four-fifthswerelet)
wasadvocated,evenforchildren. Adrugknownas
'Calomel'(Mercuriuschloride),whichhadbeenintro-
ducedoriginallytocuresyphilis,wasusedasastan-
dard'purgative'; itssideeffectswerelossofteethand
seizureofthejawsnecessitatingmajorsurgery,and/or
deathfrommercurypoisoning. Asmanyordinarypeopleconsultedherbalistsand
bone-setters,homeopathywaseasilyacceptedand
quicklyflourished. Homeopathswereseentobewell-
educatedandhard-workingpeople,andthe'meta-
physical'backgroundappealedtomanychurch
people. Itwasadoptedinparticularbyfollowersof
Swedenborg(1689-1772),avisionarywho'received'
informationaboutthespiritworldandthecosmosand
believedthathewasavehicleforanewreligious
revelation. Hiswritingsappealedtopeoplewhowere
studyingthenewsciences,suchasDarwinism,and
whowereconcernedabouttheconflictbetweenscience
andorthodoxreligion. Formanyhomeopaths this
blendofreasonandmysticismwasideal. Kent,like
Heringand


ryeyesand
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. Cracks. THROAT: Ifthroatissore,doesswallowing
liquids,food,nothing,helpormakeworse? STOMACH(abovenavel):Appetite.Thirst. Vomiting/burping. Knot/lump feltinstomach. ABDOMEN(belownavel):Bloated.Sensitiveto
touch/clothes. BOWELS:Constipation.Diarrhoea. Colour/consistency ofstools.Piles.Wind. Worms. URINATION:Frequency.Difficulty.Colour,
smell.Pain. NECK:Glands:swollen,painful.Sensitiveto
touch/clothes. BACK:Stiffness?Pain? LIMBS:Trembling.Twitching.Jerking.Cramps. SLEEP:Canyougettosleep,stayasleep,wake
feelingrefreshed? Ifnot,whattimesdoyou
wake?Whatpositiondoyousleepin?Areyou
restless?Doyougrindyourteeth? DREAMS:Recurringdreams?Nightmares? Generalsymptoms Iam...(hot,cold,thirsty,
etc.) GENERALLY:Doyoufeelhotorcold?Does
heatorcoldhelp,eithergenerallyorwhen
applieddirectlytotheaffectedarea? 228•Symptomchecklistforbabiesandinfants CASE-TAKINGQUESTIONNAIRE
Doyouwantfreshair?Doyoufeelgenerally
betterorworseforit?Isyoursymptom
affectedbyit? Areyouaffectedbythepositionyouarein?Are
youbetterorworseforlying,sittingor
standing? Areyourestless?Areyoubetterorworsefor
movingabout? Areyoubetterorworseatanytimeofdayor
night? Doesuncovering,touch,food,drink,
sympathy,etc.,affectyouforbetteror
worse? PAINS:Dothevchangeplace?Describethem:
stitching;shooting;pressing;sore,bruised;
cramping;burning;throbbing,etc. DISCHARGES:Describethem:thick;watery;
sticky;ropy;burning;white;yellow;bloody,
etc. SIDE:Isyoursymptomone-sided?Whichside? Diditstartonthatside? PERSPIRATION: Smell,quantity,temperature. Istheremoreduringthedayorthenight? Lookforafeverwithoutsweating. ENERGY:Atwhattimeofdaydoyoufeelat
yourworst,generally? 8.Emotional/mentalsymptoms. Ifeel..*
. (sad,
irritable,etc.) MOOD/BEHAVIOUR:Depressed,weepy,
irritable,angry,anxious,fearful,excitable,
despair,affectionate,whiny,etc. MENTAL:Dull,confused,unableto
concentrate,over-activemind.Isthememory
affected? 9.Causes(orstresssymptoms). Itwascausedby...
(gettingchilled,beingveryangry,unableto
sleep,etc.) Whatwashappeninginyourlifebeforeyoufell
ill?Itisimportanttodiscoverwhatstresses
pre-datetheillness;thesecanbeveryuseful
guidingsymptoms. Generalsymptomchecklistforbabies
andinfants
Babiescannotdescribewhattheyarefeelingsoyou
needtobespeciallyobservanttofindthesymptoms
thatwillleadyoutoasuccessfulprescription.Remem-ber,youarelookingforanychangesfromtheirnormal
patternsofbehaviourorhealth.Itisagoodideatobe
observantofyourchildrenwhentheyarehealthyso
thattheirchangesarecleartoyou.Youneedtodolots
oflookingandfeelingandsmellingwithbabiesaswell
asusingyourintuitioninordertogetasenseofhowill
thisbabyreallyis.Seepages203-26forwhentoseekex-
pertadvice;ifyouareatallunsurethendonotdelayin
gettinghelpandreassuranceattheearliestmoment. I
haveputtogetherthefollowingchecklistwithbabies
especiallyinmind. Appearance:Howdoesshelook?Pale,flushed,
puffy,pasty. (Skincolour,toneandtexturearevery
important.) Eyes:Brightandsparklyordull?Pupilsdilatedor
contracted. Perspiration:Whereisit?Howdoesitfeeland
smell? Sleep:Whatposition?Restless?Cryinginsleep? Nightmares? Mood:Wantingtobecarried,irritable,quiet,
whiny,clingy,happy,angryonwaking,fears
(noise,darkordogs,etc.) Discharges:Catarrh.Vomit.Stools.Whatcolourare
theyandiftheysmellcanyoudescribeit? Energy:Anyvariationinenergylevelisanimport-
antsymptom. Side:Isthesymptomone-sided?Whichside?Didit
staythere? Stress:Whatsetthecomplaintoff?Familyrows,
weaning,movinghouse,teething,etc. Moon:Thiscanaffectsomechildren-somebabies
aresleeplessatthetimeofthefullmoon. Timeofyear:Wintercoughsorsummercolds,etc. Fever:Temperatureandreactiontoit. Heat/cold:Reactiontoweather,freshair,hotorcold
baths,andsoon. Atthispointyoucangobacktothebeginningofthe
caseandseewhetherthereisanyspecificinformation
youneed.Youmayhavetocheckthroughandcome
backwithyourquestionslater.Forexample,your
teenagerhasasorethroatthatisworseforswallow-
ing.Yourealisethatyoudon'tknowwhethers


 generosity into your mani-
festation practice to keep the natural flow of giving and receiving
moving in your life. Recognize that this is a way of being that definitely can be devel-
oped. You may have convinced yourself that giving is impossible
because you have too little for yourself. If you are not generous
when it is difficult, you will not be generous when it is easy. Generosity is a function of the heart, not the wallet. You can give of yourself, you can share what little you do have
with those who are needier, you can tithe to those who provide you
with spiritual food and ask nothing in return. A generous heart is
one that places no limitations on its ability to be generous with
others and does not do it for reward or recognition. You can culti-
vate this attitude of generosity and practice by sending love and
kindness as frequently as possible each day. It will ultimately
160
Manifest Your Destiny
become infectious and will lead to more of your heart’s desires
manifesting. Think of the myriad things that you do each day for others, including
animals and the environment you are a part of, as ways of practicing
generosity. Talking to a lonely neighbor, feeding a stray cat, opening a
door, anonymously paying the toll for the car behind you, picking up
your children from a lesson, vacuuming the carpet, filling the gas
tank for your spouse’s car or whatever may occur in the thousands of
actions you undertake each day. Remind yourself that you are prac-
ticing generosity rather than feeling ignored or unappreciated. Most important, remember that to give without expectation of
an acknowledgment is truly the work of your higher self. The ego
needs and demands credit as often as possible, and with a great deal
of fanfare as well. Keep your generosity practices private, without
needing to boast about your great generous spirit. Become aware of the internal resistances that arise within you when
you have an impulse to give. Your fear of not having enough for
yourself and your family, your doubts about whether others are
truly needy, your self-consciousness or embarrassment, the fact that
others won’t appreciate it anyway or perhaps will only ask for more
are impulses that you need to honor as valid. All of these inner
doubts and fears should be examined without judgment. They all
represent a part of your own conditioned response to generosity. When you give for the sake of having a generous spirit and
extending love, and for no other reason, then those inner doubts
will fade away. I am often criticized when I give money on the street
to an obvious drug addict. When my critic says, “They are only
going to buy more drugs with that money,” my response is, “What
they do with the money has nothing to do with why I gave them the
161
WAYNE W. DYER
money. This one human being connecting to another in a spirit of
love might be that single act of kindness and generosity that will
bring them closer to God, where genuine healing takes place.”
Give yourself designated times and periods of time to practice being
generous, particularly in offering service or in giving of your time. I sometimes notice my young son out playing soccer by himself,
kicking the ball and wishing in his heart that he had someone to play
with. I remind myself to forget about the zillion things that I have to
do, my state of fatigue, my desire to watch a video or whatever, and I
designate the next several hours to simply sharing my time with him. It is not because I am so magnanimous but because it is my opportu-
nity to practice being generous with my time and my love. It also
provides me with the glorious opportunity to do something I really
love, which is to be with my boy, whom I love dearly. Practice being able to receive. Accept help when others offer it. Allow others to do for you without feeling embarrassed or without
feeling that your independence is threatened. Remember that giving
and receiving are the natural interplay of the energy of the universe. It is the very source of your manifestation practice. If you turn off the receiving side, you cut the natural flow of
energy just as if you turned off the giving side. Practice saying
“Thank you, I appreciate your help” even if your independent ego
says “I didn’t really need it.” Receiving is very much a component
of the spiritual practice of manifestation, and you can work at
allowing this into your life with gratitude and love. Catch yourself at the specific moment of your scarcity conscious-
ness and use this moment to work on your new generosity. When
you are perceiving scarcity, your immediate inclination is to hoard,
162
Manifest Your Destiny
but following through by hoarding only amplifies the effects of your
feeling stingy and fearful. This might involve something as simple as tipping beyond what is
expected, or it might involve extending love or a compliment to
those on whom you practice your scarcity behavior. In these
moments, work on your highest self, which wants you to experience
joy and peace and extend a bit of unaccustomed generosity. Remind
yourself that a generous spirit infuses the mind with joy and
strength. This is precisely how you will feel when you have over-
come your conditioned response of hoarding and stinginess. Practice giving just a bit more than you think you can, and a bit
more than your own comfort level allows. Increase your patience
with a child, hold your spouse in a passionate embrace for just a bit
longer than a superficial squeeze, give an extra dollar or two to the
maid who took care of you during your hotel visit. Whatever you have convinced yourself is the limit of your gen-
erosity, try going beyond it, knowing full well that it is not going to
cause any great hardship in your life. Know, too, that it will give you
that sense of spiritual fulfillment that makes you feel more Godlike
and which is actually putting you in touch with your highest self. You can practice a little bit more generosity with yourself than
you are normally accustomed to. Order the item on the menu that
costs a bit more, or give yourself a few extra days on your vacation
trip, or allow yourself the luxury of a body massage or a facial. EXTENDING YOUR GENEROSITY INTO SERVICE AS A
WAY OF LIFE
We all live in this world with other people, and our encounters
and relationships with them are a central component and influence
163
WAYNE W. DYER
on ourselves and each other. “Service” is a word that is not com-
monly thought of as a part of our way of being in ordinary relation-
ships. Service simply cannot be separated from relationships. We will
all benefit from making this a conscious activity of our everyday lives
in relationship to God, our fellow human beings, our environment
and ourselves. Millions of fibers connect us to our fellow human beings, and our
actions connect us via these fibers to all others on our planet. When
you cultivate an attitude of gratitude and generosity, you will find |
yourself wanting to be in the service of others. You will find it natural
to extend that which you receive into the service of others as well. If you receive a great teaching, you will want to teach it to others. If you receive love, you will wish to extend that love unconditionally
outward. Your relationships will automatically be felt as gifts for the
service of others. When you contemplate the purpose of your life in the material
plane, you will discover that the only thing you can do with this life is
to give it away. You cannot hang onto anything in a constantly chang-
ing universe. You cannot lay claim to anything. It is all transitory. The
only part of you that is permanent is the part that is unchanging, and
that is the spiritual essence that resides in an unseen dimension. You
will find your purpose and your strength when you see that you are in
a relationship with all other living things, and that you are purposeful
and peaceful when you serve in some capacity. The very purpose of manifesting is to serve more fully and to leave
ego-dominated self-absorption behind. Your well-being, which is the
purpose of your manifesting practice, is genuinely and inextricably
connected to the lives and well-being of others. Essentially, your own
interests are inseparable from someone else’s interests. It is out of this state of recognizing our fundamental interconnect-
edness that we realize we are all in a constant state of service to each
164
Manifest Your Destiny
other. It is this awareness that you want to keep uppermost in your
mind as you generate this principle of spiritual manifesting. Service at its very basic core is an inner choice ‘to offer a helpful
and healing attitude to others as well as to ourselves. A natural out-
growth of feeling grateful for our daily life manifestations is experi-
encing the inclination to be generous. Gratitude, generosity and an
awareness of service as our purpose are the fundamental tenets of
this last principle. By turning the purpose of your life into one of service and leaving
behind your self-absorption, you discover the irony of manifesting. The more you choose to be of service, the more profoundly you
experience unconditional love, and the more you find materializing
into your life. Service is best thought of as a continual focus in your life rather
than being limited to certain kinds of giving activities and the sharing
in relationships. Service is a state of mind that expresses love rather
than fear, and trust rather


hi mu is first mentioned
in the 1st-century ce herbal, the Divine Husbandman’s Classic (Shen’nong Bencaojing). Medicinal Actions & Uses  Zhi mu has a
bitter taste and a “cold” temperament and is
used in Chinese herbal medicine for “excess heat”—fever, night sweats, and coughs. It has
been shown to have significant antibacterial
activity and is commonly used to treat sores
and mouth ulcers. frequently for premenstrual syndrome and period pain, especially when these are accompanied by nervous exhaustion. In France, it has traditionally been used for treating coughs and as a sedative  for sleep difficulties. Pulsatilla is also used to treat  eye problems such as cataracts. The fresh plant  is not used because it is strongly irritant. Pulsatilla  is one of the most commonly used of all homeopathic remedies. Related Species  The meadow anemone
(A. pratensis) is used interchangeably with pasque flower; wood anemone (A. nemorosa) is now  rarely used in herbal medicine. QCautions  T ake only under professional
supervision. Do not take during pregnancy. Do not take the fresh plant, which is toxic. angelica archangelica (Apiaceae)
Angelica
Description  Aromatic biennial herb growing
to 61⁄2 ft (2 m). Has ridged upright hollow stems,
large bright green leaves, and greenish-white flowers in umbels. Habitat & Cultivation  Angelica grows in
temperate regions in western Europe, Siberia, and the Himalayas. It prefers damp sites and is often found near running water. Leaves and stems are harvested in early summer, seeds as they ripen in late summer, and roots in late autumn after one year’s growth. Parts Used  Root, leaves, stems, seeds. Dill was used as a
remedy by the ancient
Greeks to encourage
a good night’s sleep. anemone pulsatilla syn. pulsatilla
vulgaris (Ranunculaceae)
Pulsatilla
Description  Hairy perennial growing to
6 in (15 cm). Has feathery leaves, and large,
purple-blue, bell-shaped flowers, with bright  yellow anthers. Habitat & Cultivation  Native to Europe,
this herb thrives in dry grassland in central  and northern parts of the continent, preferring chalky soil. The aerial parts are harvested when  it flowers in spring. Parts Used  Dried aerial parts. Constituents  Pulsatilla contains the lactone
protoanemonin (which on drying forms anemonin), triterpenoid saponins, tannins, and volatile oil. History & Folklore  In Greek mythology, the
goddess Flora was jealous of her husband’s attentions to the nymph Anemone and so transformed her into a flower, at the mercy of the North Wind. Anemone literally means “daughter of the wind” in Greek. The alternate name “pasque flower” derives from the French name  for Easter, when the plant is often in flower. Medicinal Actions & Uses  Pulsatilla
is less commonly used now in herbal medicine than in the past, though it is still considered a valuable remedy for cramping pain, menstrual problems, and emotional distress. It is considered a specific treatment for spasmodic pain of the reproductive system, both male and female, and is given quite Seeds
anethum graveolens syn. peucedanum graveolens (Apiaceae)
Dill
Description  Aromatic annual that grows to a
height of 30 in (75 cm). Has an erect hollow stem,
feathery leaves, and numerous yellow flowers in umbels. Fruit is very lightweight and pungent. Habitat & Cultivation  Dill is native to
southern Europe and central and southern
Asia, growing wild in open areas. It is also widely cultivated, notably in England, Germany, and North America. The leaves are picked as a culinary herb. The seeds are harvested in
late summer. Parts Used  Seeds, essential oil, leaves. Constituents  Dill seeds contain up to 5% volatile
oil (about half of which is alpha-phellandrene), flavonoids, coumarins, xanthones, and triterpenes. History & Folklore  An ancient Egyptian
remedy in the Ebers papyrus (c. 1500 bce) recommends dill as one of the ingredients in a pain-killing mixture. The ancient Greeks are believed to have covered their eyes with fronds  of the herb to induce sleep. Dill was commonly used as a charm against witchcraft in the Middle Ages, when it was burned to clear thunderclouds. Its name comes from the Norse dylla—meaning “to soothe. ”
Medicinal Actions & Uses  Dill has always
been considered a remedy for the stomach, relieving gas and calming digestion. Dill’s essential oil relieves intestinal spasms and cramps and helps to settle colic, hence it is often used in gripe water mixtures. Chewing the seeds improves bad breath. Dill makes a useful addition to cough, cold, and flu remedies, and is a mild diuretic. Like caraway (Carum carvi, p. 184), it can be used with antispasmodics, such as cramp bark (Viburnum opulus, p. 150), to relieve period pain. Dill increases milk production, and when taken regularly by nursing mothers, helps to prevent  colic in their babies. Caution  T ake the essential
oil internally only under professional supervision.<|eot_id|><|begin_of_text|>
Q: What is the antiviral activity of andrographis?,
A: Although it has no antiviral activity.
Q: What is the recommended daily dose of andrographis for treating a cold?,
A: Not specified in the text.
Q: What are the medicinal actions and uses of tian nan xing?,
A: A digestive and tonic herb, it can be used to relieve indigestion, improve appetite, and treat digestive problems.
Q: What is the caution for the use of tian nan xing?,
A: Do not take during pregnancy.
Q: What is the caution for the use of silver birch?,
A: Do not take during pregnancy.<|eot_id|><|begin_of_text|>Constituents  Silver birch contains saponins,
flavonoids, tannin, and a volatile oil that includes methyl salicylate. US_158-179_Abies_balsa_Boswe_serratta.indd   178 26/02/16   12:47 pm179 other medicinal Plants
Bixa orellana (Bixaceae)
Annatto
Description  Evergreen tree growing to 26 ft
(8 m). Has large leaves, pink or white flowers, and
red fruit capsules containing red seeds. Habitat & Cultivation  Native to tropical
forests in the Americas and the West Indies,
annatto is widely cultivated in similar climatic zones,
notably in India. Seeds are collected as the fruit
splits open. Parts Used  Seeds, leaves, root. Constituents  The seed pulp contains carotinoid
coloring principles. History & Folklore  In tropical South
America, the brilliant red pigment in the seed
pulp has traditionally been used in body painting. Annatto dye is also used as a colorant for
margarine and cheese. Medicinal Actions & Uses  In the Caribbean,
annatto leaves and roots are used to make an
astringent infusion that is taken to treat fever,
epilepsy, and dysentery. The infusion is also taken
as an aphrodisiac. The leaves alone make an
infusion that is used as a gargle. The seed pulp
reduces the severity of blistering when applied
immediately to burns. T aken internally, the seed
pulp acts as a general antidote for poisoning.Boswellia serrata (Burseraceae)
Boswellia,
Indian Olibanum,
Sallaki (Sanskrit)
Description  Deciduous tree, growing to about
49 ft (15 m), with pale papery bark, compound
leaves, and clusters of small white flowers. The
gum resin exudes from the bark and is transparent
gold in color. Habitat & Cultivation  Boswellia grows in
dry, hilly regions of central and northern India. Parts Used  Gum resin, bark. Constituents  Boswellia contains triterpene
acids (including beta-boswellic acid), essential
oil, terpenols, monosaccharides, uronic
acids, sterols, and tannins. History & Folklore  Boswellia,
a close relative of frankincense
(B. sacra ), has been used for many thousands of
years as an astringent and anti-inflammatory. Medicinal Actions & Uses  Boswellia
makes an effective mouthwash and gargle, the
antiseptic and astringent resin helping to heal
and tighten inflamed mucous membranes. Sore
throat, laryngitis, canker sores, and gum disease
will all benefit. Boswellia is also markedly anti-
inflammatory and antiarthritic. This makes it
potentially useful in chronic inflammatory diseases
such as rheumatoid arthritis, ulcerative colitis,
and psoriasis. Other conditions that may benefit
include gout, asthma, hay fever, and nettle rash


 (450 ml) a day. Edema
Herb Cornsilk ( Zea mays, p. 154)
Remedy Make an infusion and drink up to 3 cups
(750 ml) a day. Constipation
Herbs Psyllium ( Plantago  spp., p. 123), flaxseed
(Linum usitatissimum, p. 109)
Remedy T ake 1–2 tsp of either of the seeds
with a large glass of water each day or soak them
in cold water overnight before taking. Note  Eat more dried fruit, especially figs. Heartburn
Herb Meadowsweet ( Filipendula ulmaria, p. 98)
Remedy Make an infusion and drink 3/4–11/4 cup
(150–300 ml) a day. Headache & Nervous Tension
Herb Linden ( Tilia spp., p. 277)
Remedy Make an infusion and drink 12/3–21/3 cups
(450–600 ml) a day.Preparing for Childbirth
Herb Raspberry ( Rubus idaeus, p. 264)
Remedy Make an infusion using 1 tsp of
the chopped fresh or dried leaf per 3/4 cup
(150 ml) of water. Brew for 5–6 minutes and
drink 3/4–1 cup (150–300 ml) a day during the
last 10 weeks of pregnancy. Cautions Do not leave the infusion to brew for
more than 5–6 minutes. Do not take until the last
10 weeks of pregnancy. Stretch Marks
Herbs Aloe vera ( Aloe vera, p. 60), olive
(Olea europaea, p. 241)
Remedy Rub aloe vera gel over the affected
areas or massage olive oil firmly into the skin
1–2 times a day. Poor Sleep
See Insomnia  (the German chamomile, linden,
lavender, and passionflower remedy under
General Remedies ), p. 309. Anemia & High Blood Pressure
See Circulatory Problems, p. 301. Hemorrhoids
See Varicose Veins & Hemorrhoids, p. 302
and Constipation & Diarrhea, p. 307. Backache
See Back Pain, p. 313. Varicose Veins
See Varicose Veins & Hemorrhoids, p. 302. Vaginal Yeast Infections
See Fungal Infections, p. 314. Bladder & Kidney Infections
See Edema, left. Healing After Childbirth
See Cleansing Wounds & Healing Wounds,
p. 304. QSeek immediate professional
advice for:
■ Prolonged nausea causing an inability to
eat properly and frequent vomiting leading
to dehydration
■ Frequent urination lasting for more than
3 days (or with pain after 2 days)
■ Breast pain with swollen glands under the
arms or fever
■ Fluid retention that has not reduced after
3 days
Before taking any herbal remedies, see pages 290 & 298–299
US_316-317_Pregnancy.indd   317 26/02/16   4:43 pm
318
herbal remedies for home useInfants & Children
The following herbs are considered particularly suitable for
children, easing symptoms and speeding recovery. Most of the remedies are best given as infusions, and can be given in a bottle. Infusions can be flavored with honey (see Cautions right) or maple syrup if necessary, but they are better given unsweetened. The dosages given are for 1–6-year-olds, but they can be adjusted to suit other age groups (see below). Many of the remedies listed
in other sections are also suitable for babies and children; herbs that are not appropriate are clearly identified (see p. 299 for dosage requirements before administering any adult remedies). General AilmentsSlippery Elm
(Ulmus rubra)
Infants and children are susceptible to a wide
array of ailments.Digestive upsets that result in diarrhea
and constipation can be the result of food intolerance or allergy in infants, especially  when foods such as dairy are being introduced into the diet. Other minor digestive upsets due to infection or inflammation can cause loss  of appetite.Colic is a spasm of the gut causing cramping pain in the abdomen. It usually occurs during the first 3 months of life, particularly after feeding  in the evening, when the digestion may not be working so well.Diaper rash occurs when urine, moisture, and irritants in the diaper cause the baby’s skin to become red, sore, and damp. It’s essential to clean the baby thoroughly at each diaper change. Ensure that cloth diapers are thoroughly rinsed, avoid leaving a wet, chafing diaper on the baby, and remove the diaper completely whenever possible.Cradle cap is a thick yellow-brown encrustation on the baby’s scalp, caused by  overactivity of the sebum oil glands. Headaches, colds, congestion, and chest coughs are common problems in childhood and often respond well to herbal treatment. Insomnia is a common childhood problem even though children require more sleep  than adults and should sleep with ease. Over-excitement, teething, a wet diaper, or being too hot or cold may interfere with sleep patterns. Herbs such as linden will encourage a relaxed night’s sleep. Dosage
The dosages on this page are for 1–6-year-olds. For other ages, adapt the doses as follows:6–12 months old—
1⁄3 dose
7–12 years old—11⁄2 dose
To adapt remedies from elsewhere in the book for children, see p. 299.Digestive Upsets, Gas, & Colic
The following infusions are suitable for infants over
6 months. For those under 6 months, the infusions
can be taken by breastfeeding mothers. Herb Ginger (Zingiber officinale, p. 155)
Remedy Give 1⁄4 level tsp of powder with 1/4 cup
(75 ml) of hot water 1–2 times a day. Herb German chamomile (Chamomilla recutita,
p. 77)
Remedy Make an infusion with 1 level tsp to  3/4 cup (150 ml) of water. Give up to 1
2⁄3 cups
(450 ml) a day. Herbs Anise (Pimpinella anisum, p. 248), fennel
(Foeniculum vulgare, p. 212)Remedy Make an infusion with 1 level tsp of either of the seeds to 3/4 cup (150 ml) of water. Give up to 1 cup (300 ml) a day. Herb Slippery elm (Ulmus rubra, p. 145)
Remedy Mix 1 tsp of powder with hot water to make a paste, then blend with cold or warm water as required and flavor with honey, cinnamon, or maple syrup. Give up to 50 g powder in doses during the day. Constipation
Herbs Flaxseed (Linum usitatissimum, p. 109), slippery elm (Ulmus rubra, p. 145)Remedy Give 1 tsp of flaxseed or slippery elm with a large glass of water each day. Diarrhea
Herbs Agrimony (Agrimonia eupatoria, p. 162), common plantain (Plantago major, p. 251)Remedy Make an infusion using 15 g of either herb to
1⁄2 liter of water and give up to 11/4 cup
(300 ml) each day. Diaper Rash & Inflamed Skin Rashes
Herb Chickweed (Stellaria media, p. 272)Remedy Apply ointment 1–2 times a day. Herb Calendula (Calendula officinalis, p. 73)
Remedy Apply ointment or cream to clean, dry skin at each diaper change. Note For diaper rash, the ointment is best. Herbs Calendula (Calendula officinalis, p. 73),
nettle (Urtica dioica, p. 146)Remedy Make an infusion with 1 level tsp
of each herb to 3/4 cup (150 ml) of water. Give 3/4–11/4 cup (150–300 ml) a day. Cradle Cap
Herb Olive (Olea europaea, p. 241)
Remedy Apply olive oil to the affected area  1–2 times a day. Colds, Congestion, & Chest Coughs
Herb Thyme (Thymus vulgaris, p. 143)Remedy Make an infusion with 1 level tsp herb
to 3/4 cup (150 ml) of water. Give 2/3– 1 cup a day. Herbs Elderberry (Sambucus nigra, p. 132),
pelargonium (Pelargonium sidoides, p. 120),  thyme (Thymus vulgaris, p. 143)Remedy Make an infusion with 1 level tsp thyme
leaves to 2/3 cup of water. Give 2/3– 1 cup a day. Remedy Give elderberry or pelargonium extract, as recommended by practitioner  or supplier. Earache
Herb Garlic (Allium sativum, p. 59)Remedy Break open a garlic oil capsule, put  1 drop on a


  the food, the animals and the environment. As I mentioned
earlier, what we do to Natur e, we do to ourselves. In the short run,
seemingly, we might get away with something…but when ou r goal is to
heal, we are not interested in the narrow vision and what we ca n get away
with in the short  run. When you  can see yourself in the floating swans, feel
yourself in the b reeze of the trees and harvest the fruits of the Earth without
harming the Earth, you know t hat there is far more to you tha n just your
physical body. Cruelty towards any part of Creation is cruelty t o the whole
of Creation and, ultimately, cruelty to us! Nature’ s rhythm is also our body’ s natural rhythm. Synchronizing our
natural rhythm to the rhythms  of Nature will go a long w ay towards
supporting our own healing. Ordering pizza in the middle of the night is not
in harmony with Nature, although we are free to do it. Going against our
nature will eventually make us ill. There is a time to sleep, there is a time to
wake up, there i s a time to eat, there is a time to play, and there  is a time to
work. W e need to eat our biggest meal at lunch time when the sun is at its
peak; it is not a coincidence that our digestion is also at its peak during that
time. Sim ply eat ing our biggest meal at that time will be useful,  so it can be
properly digested and metaboliz ed, and we can use the ener gy fo r the rest of
the day. The five  elemen ts (Ether, Air, Fi re, W ater and Earth) are the building blocks
of Creat ion. The  ener gy, the qua lities and the functionality of these building
blocks are found everywhere in  Nature. The ener gies and function of these
building blocks can also be found in the food we eat. For example, popcorn
has mostly the Air element and very little Earth element; pizza, on the other
hand, is  mostly made of the E arth element. Understanding th at is key to
knowing what food is good for which person, in what stage of their life, in
what season, and in what quantity. In adjusting these variables to get a
desired result, we can make food our medicine. W e will be d iscussing in
detail how these elements co mbine to make up our const itution, our
imbalances, the dif ferent tastes, dif ferent seasons, the cycles of our life and
our dail y cycle. Dif ferent combinations of these elements make up our
constitution of V ata (Ether and Air), Pitta (W ater and Fire), and Kapha
(W ater and Earth)E N E R G Y,  Q U A L I T Y  A N D  B A L A N C E
Food is fuel and  the quality of the fuel determines the quality of  our life. In
the conv entional sense, we are used to thinking of our quality o f life as our
lifestyle or our status, our mate rial possessions and the amount of money
we have in the bank. Although these are wonderful things to have and
enjoy, I am talking about quali ty of life in terms of our healt h and well-
being. A nother word for the ener gy that food provides to our body is Life
Force or  Prana. It is not the sam e as calories. Calories can give  you “fuel”
to burn, but not vitality or luster. When we eat food that has suf ficient
calories but is devoid of this Prana, we might miscalibrate o ur feedback
system. When  ener gy is lacking in our food, our body can s ignal us to
continue eating even when suf ficient calories have already been
consumed. Junk  food is a perfect example of this concept. W e a lways want
to reach for mor e. It isn’ t just because it is stimulating our tast e buds; it is
because the Prana in the food is missing so we continue to eat more to make
up for it. Pick an apple straight from the  tree while it is bathing under the sun and
taste it. It tastes like you have ta sted the sun, the Earth and the breeze. Now
bite on an old ap ple. The taste w ill no longer be there. That fresh apple has
a h igher level of Prana than the o ld one and it has a pure and fresh ener gy. It
will convey that same ener gy to our body and mind. Fresh food not only
tastes be tter, it carries a higher level of Prana than old leftover food. Pure
foods ca use no harm to the envi ronment and therefore the vegetarian diet is
considered the purest diet, also called Sattvic diet. (W e’ll be discussing this,
and its companion concepts, in more detail in a later chapter.) Food nourishes our body, and it also af fects our mind and Consciousness as
well. Dif ferent proportions of t he five elements reflect dif ferent types of
constitution tha t A yurveda characterizes as V ata, Pitta and K apha. Our
mental constitution is governed by the three qualities, or f undamental
attributes, as well. These three q ualities are Sattva, Rajas and T amas. They
af fect th e quality of Prana, or Life Force, that we experience. And they are
equally necessary to maintain our psychological balance. As I mentioned
earlier, the five elements are rep resented in the food we eat and the quality
or the ener gy of  that food is governed by the qualities of Sattva, Rajas andT amas. Our physical and mental health is a function of the balance of the
elements and the qualities. P U R I T Y,  M O M E N T U M,  A N D  S T A B I L I T Y
Let’ s look at th e mental qualities first. How we respond to events and
circumstances depends on the specific balance of these three qualities
(Sattva, Rajas, and T amas) in our mind. Sattvic qualities imply purity,
creativity, clarit y, reality, essence and Consciousness. Rajas ic qualities
provide momen tum and ener gy for us to carry out all the “do ing” in our
lives. T a masic qualities help us sustain what we have created and provide
stability that supports both the Sattvic and Rajasic qualities. Maintaining a
healthy life is ab out finding a ba lance amongst these three qualities. It is up
to us  to become  aware when we become too action oriented (R ajas) or too
stuck in our wa ys (T amas) so w e can come into a state characterized by a
calm and clear mind (Sattva). People with predominantly Sattvic qualities are loving, compassionate and
pure-minded. Th ey do not anger  easily and they look fresh, alert, aware and
full of luster; they are recognized for their wisdom, happiness and joy. They
are able to maintain mental calm and clarity. People w ith pre dominantly Raja sic qualities tend to be egoistic, ambitious,
aggressive, proud, and compet itive and they have a tendency to control
others. They lead a life marked  by sensual enjoyment, pleasure and pain,
ef fort an d restlessness, anger and jealousy. They are hard worke rs and they
like pres tige, power and position. They become agitated quite suddenly, and
they hav e a fear of failure; they easily become mentally drained. Their task,
then, is to soften this quality so they can continue to be compas sionate and
loving (more Sattvic). A person with predominantly  T amasic qualities can fall easily into
darkness, inertia, heaviness and  materialism. This can result in depression,
laziness, excess ive sleep, eating and drinking. T o balance, they need to
reduce some of these qualities so they can move towards a more Sattvic
life.The basi c nature of our mind is Sattvic, or creative, with just en ough Rajas
and T amas to bring our desires to fruition. The balance between these three
qualities is vital for health and happiness. A Sattvic mind lends itself to
calm, clear and creative thinking that allows the individual to easily resolve
problems withou t too much Raj as and T amas. T oo much Rajas  and T amas
distort th e natural balance of th e mind and have a negative impact on our
lives. There is a connection between how we are eating and how we are acting. Whether a person struggles with  depression or committing crimes, we know
that food is a big driver of thei r behaviour. By choosing what we eat, we
can choose between Consciousness (Sattva), agitation (Rajas) or inertia
(T amas). It is important to balance both our physical and our mental constitution. Sattvic food is not necessarily good for all constitutions and imbalances. Some Sattvic food can be too heavy for V ata, too sour for Pitta or too
mucus-producing for Kapha. (W e’ll discuss these ideas in more detail in
Chapter 9


rocessO c e a n o f P D F. c o m302
Iamintotalharmony withmyenvir
thesun,themoon,thewind,therain,O c e a n o f P D F. c o m303
Idressbeautifully everydaybecause
doingsoliftsmyspirits.O c e a n o f P D F. c o m304
Icreatepeacefulness inmyItrustmyinnerwisdom. O c e a n o f P D F. c o m305
EverybridgeIcrossbringsm
ahigherleveloffulfillment.O c e a n o f P D F. c o m306
Ichooseharmony andloving
communication wherever IO c e a n o f P D F. c o mIappreciate
Iam the
persoO c e a n o f P D F. c o m308
Everyperson,place,andthingont
interconnected withlove.IamathomeO c e a n o f P D F. c o m309
Wearealldoingthebestwecan
withtheunderstanding, knowledge,
andawareness wehave.O c e a n o f P D F. c o m310
Ijoyfullykeepmy
innerchildsafeat
thecenterof
mybeing.Ilove
andcherishmy
innerchild.O c e a n o f P D F. c o m311
Every moment
isanew beginning. My life isso sweet.O c e a n o f P D F. c o m312
Iamcompassionate andunderstandi
Iforgiveandforget.O c e a n o f P D F. c o m313
Withmylovingattitude, Ihelptocre
whereitissafeforustoloveeacO c e a n o f P D F. c o m314
Peacebeginswith
Themorepeaceful Iam
themorepeaceIhavetoshareWorldpeacereallydoesbe
O c e a n o f P D F. c o m315
Ifollow my inner star. Iam ashining example oflove aO c e a n o f P D F. c o m316
ItakethethingsIthinkare “wrong”
andturnthemintopositive affirmaO c e a n o f P D F. c o m317
Iinhaletheprecious breath
andIallowmybody,m
andemotions torelax.O c e a n o f P D F. c o m318
IhandlemyownlifewithjoyanO c e a n o f P D F. c o m319
IamproudthatIcaneasilyad
theebbandflowofmylifO c e a n o f P D F. c o m320
Iamgentle,kind,
andpatientwithmyself. Thosearoundme
reflectthis
tendercare.O c e a n o f P D F. c o m321
Igive love to allthe animals who come
They are gifts from the UniversO c e a n o f P D F. c o m322
Mybodyisalwaysworking towardopIamhappyandhealthy. O c e a n o f P D F. c o m323
Todayisthefuture
Icreated yesterday.O c e a n o f P D F. c o m324
Irejoiceintheknowledge t
havethepowerofmyown
touseinanywayIchoose.O c e a n o f P D F. c o m325
Everything inmylifeworks
andforevermore.O c e a n o f P D F. c o m326
Mythinking ispeaceful,
calm,andcentered.O c e a n o f P D F. c o m327
Iamthankful forallthedaysof
thatIhavelivedsofar.Iamalso
forallthedaysIhaveyetto
Lifeissogood.O c e a n o f P D F. c o m328
Mygoodcomes
fromeverywhere
andeveryone and
everything.O c e a n o f P D F. c o m329
Thegateways
towisdom and
knowledge
are
always
open
tome.O c e a n o f P D F. c o m330
Iconstantly
have new insights. My future is
glorious.O c e a n o f P D F. c o m331
Whenever Itravel,Iamprotected
IalwayshaveanenjoyableO c e a n o f P D F. c o m332
Itaketimetodayto
baskintheloveandlight
ofmylife.Whata
glorious day!O c e a n o f P D F. c o m3
Forgiving
feelfree
Iforgive
includingO c e a n o f P D F. c o m334
Iamguidedthroughout this
makealltherightchoices. Ionly
thatwhichisformyhighestO c e a n o f P D F. c o m335
Ifindjoyandappreciation
everything Isayanddo.O c e a n o f P D F. c o m336
The joy in
overflowing
My life get
all theO c e a n o f P D F. c o m337
Iamopenandreceptive toallthe
abundance intheUniverse.O c e a n o f P D F. c o m338
Icreatemyownexperiences. AsIlove
myselfandothers,mylifegetsbetterO c e a n o f P D F. c o m339
Allofmyfriendsunderstand my
IhavemanyfriendswholoveO c e a n o f P D F. c o m340
Mymindisatool
thatIcanchoose
touseinany
wayIwish.O c e a n o f P D F. c o m341
Imaketimetodothethingsthat
Igetoutandexperience lifeinaO c e a n o f P D F. c o m342
Allmyneedsanddesiresaremetbefore
Alliswellinmyworld.O c e a n o f P D F. c o m343
Joyous new
are circulating
withinO c e a n o f P D F. c o m344
Iknow that before
others will love me,
Ihave to love myself. My self- love begins now.O c e a n o f P D F. c o m345
Irespectallthemembers ofmy
andthey,inturn,respectO c e a n o f P D F. c o m346
Iviewallexperiences asopportunit
formetolearnandgrow.O c e a n o f P D F. c o m347
Iseemyselfasbeautiful, lovable,and
Iamproudtobeme.O c e a n o f P D F. c o m348
Ideserve toenjoylife.Iaskforwh
andIacceptitwithjoyandpleO c e a n o f P D F. c o m349
MyhomefulfillsallmyneedsandIfillmyhomewithlove. O c e a n o f P D F. c o m350
Inowfreemyselffromdestructiv
fearsanddoubts.O c e a n o f P D F. c o m351
Peoplelovetobewithme
andIlovetobewithpeople.O c e a n o f P D F. c o m352
Itismybirthright toshare
intheabundance and
prosperity ofthisworld.O c e a n o f P D F. c o m353
Ionly speak positively about those
Negativity has no part in myO c e a n o f P D F. c o m354
Difficulties nolongerburden
Ieasilysolveallproblems.O c e a n o f P D F. c o m355
Iam an open channel for creativeO c e a n o f P D F. c o mO c e a n o f P D F. c o m357
Iamempowered andconfident. Iholdmyheaduphigh.O c e a n o f P D F. c o m358
Asmilingfaceandjoyful,lovingwords
presents IcansharewitheveryoneO c e a n o f P D F. c o m359
Ilovingly and
acceptmysexu
itsexpressionO c e a n o f P D F. c o m360
Itreatmypartnerwithloveand
andreceivethesameinretuO c e a n o f P D F. c o m361
Iam willing to release all patternsO c e a n o f P D F. c o m362
Iamadecisive andproductive person. withtasksthatIstartandmakenO c e a n o f P D F. c o m363
Ireadbooksthatenrichmy
andgivemefoodforthought. ThereisalwaysmoretoleaO c e a n o f P D F. c o m364
Thelovefrommyheartflows
joyously through mybody.O c e a n o f P D