. Gradually by a process of what may be termed mental and spir itual
osmosis, the impression was made on his subconscious mind, and the
expression automatically came forth. The sales manager sub sequently
called him up to San Francisco, con-gratulated him, and gave him  a
new assignment as Division Sales Manager over one hundred men
with a big increase in salary. He changed his concept and est imate of
his boss, and the latter re-sponded accordingly. • Becoming emotionally mature
What the other person says or does cannot really annoy or irritat e
you except you permit him to disturb you. The only way he can a nnoy
you is through your own thought. For example, if you get angry, you
have to go through four stages in your mind: You begin to think ab out
what he said. You decide to get angry and generate an emotion of rage. Then, you
decide to act. Per-haps, you talk back and react in kind. You s ee that
the thought, emotion, reaction, and action all take place in your mind. When you become emotionally mature, you do not respond
negatively to the criticism and resentment of others. To do so would
mean that you had descended to that state of low mental vibrati on and
become one with the negative atmosphere of the other. Identify
 171 yourself with your aim in life, and do not permit any person, pla ce, or
thing to deflect you from your inner sense of peace, tranquility, a nd
radiant health. • The meaning of love in harmonious human relations
Sigmund Freud, the Austrian founder of psychoanalysis, said that
unless the personality has love, it sickens and dies. Love incl udes
understanding, good will, and respect for the divinity in the other
person. The more love and good will you emanate and exude, the
more comes back to you. If you puncture the other fellow’s ego and wound his estimate of
himself, you cannot gain his good will. Recognize that every man
wants to be loved and appreciated, and made to feel important in the
world. Realize that the other man is conscious of his true worth, a nd that,
like
yourself, he feels the dignity of being an expression of the One Life
Principle animating all men. As you do this consciously and
knowingly, you build the other person up, and he returns your love
and good will. • He hated audiences
An actor told me that the audience booed and hissed him on his fi rst
appearance on the stage. He added that the play was badly writ ten and
that undoubtedly he did not play a good role. He admitted openly t o
me that for months afterward he hated audiences. He called them
dopes, dummies, stupid, ignorant, gullible, etc. He quit the stage  in
disgust and went to work in a drugstore for a year. One day a friend invited him to hear a lecture in Town Hall, N ew
York City, on “How to Get Along With Ourselves.” This lecture
changed his life. He went back to the stage and began to pray sincerely for the
audience and himself. He poured out love and good will every night
 172  before appearing on the stage. He made it a habit to claim  that the
peace of God filled the hearts of all-present, and that all p resent were
lifted up and inspired. During each performance he sent out l ove
vibrations to the audience. Today, he is a great actor, and he lov es and
respects people. His good will and esteem are transmitte d to others
and are felt by them. • Handling difficult people
There are difficult people in the world who are twisted a nd distorted
mentally. They are mal-conditioned. Many are mental delinquents,
argumentative, un-co-operative, cantankerous, cyni-cal, and sour on
life. They are sick psychologically. Many peo-ple have deformed and
distorted minds, probably warped during childhood. Many have
congenital deformities. You would not condemn a person who had
tuberculosis, nor should you con-demn a person who is mentally ill. No one, for example, hates or resents a hunchback; there are m any
mental hunchbacks. You should have compassion and understanding. To understand all is to forgive all. • Misery loves company
The hateful, frustrated, distorted, and twisted personality is out of
tune with the Infinite. He resents those who are peaceful, happy, and
joyous. Usually he criticizes, condemns, and vilifies those who have bee n
very good and kind to him. His attitude is this: Why should they b e so
happy when he is so miserable? He wants to drag them down to hi s
own level. Misery loves com-pany. When you understand this you
remain unmoved, calm, and dispassionate. • The practice of empathy in human relations
A girl visited me recently stating that she hated another girl in her
office. She gave as her reason that the other girl was pre ttier, happier,
and wealthier than she, and, in addition, was engaged to the boss of
the company where they worked. One day after the marriage had
 173  taken place, the crippled daughter (by a former marriage ) of the
woman whom she hated came into the office. The child put her a rms
around her mother and said, “Mommy, mommy, I love my new
daddy! Look what he gave me!” She showed her mother a wonderful
new toy. She said to me, “My heart went out to that little girl, and I kne w
how happy she must feel. I got a vision of how happy this woman
was. All of a sudden I felt love for her, and I went into the offi ce and
wished her all the happiness in the world, and I meant it.”
In psychological circles today, this is called empathy, which s imply
means the imaginative projection of your mental attitude into t hat of
another. She projected her mental mood or the feel-ing of her heart into t hat
of the other woman, and began to think and look out through the other
woman’s brain. She was actually thinking and feeling as the oth er
woman, and also as the child, because she likewise had projected
herself into the mind of the child. She was looking out from that
vantage point on the child’s mother. If tempted to injure or think ill of another, project you rself mentally
into the mind of Moses and think from the standpoint of the Ten
Commandments. If you are prone to be envious, jealous, or angry,
project yourself into the mind of Jesus and think from that stand point,
and you will feel the truth of the words Love ye one another. • Appeasement never wins
Do not permit people to take advantage of you and gain their poin t
by temper tantrums, crying jags, or so-called heart attac ks. These
people are dictators who try to enslave you and make you do the ir
bidding. Be firm but kind, and refuse to yield. Appeasement never
wins. Refuse to contribute to their delin-quency, selfishness, and
possessiveness. Remember, do that which is right. You are her e to
fulfill your ideal and remain true to the eternal verities a nd spiritual
values of life, which are eternal. 174  Give no one in all the world the power to deflect you from your
goal, your aim in life, which is to express your hidden talents  to the
world, to serve humanity, and to reveal more and more of God’s
wisdom, truth, and beauty to all people in the world. Remain true to
your ideal. Know definitely and abso-lutely that whatever contrib utes
to your peace, happiness, and fulfillment must of necessity bles s all
men who walk the earth. The harmony of the part is the harmony of
the whole, for the whole is in the part, and the part is in the whol e. All
you owe the other, as Paul says, is love, and love is the fulfilling of the
law of health, happiness, and peace of mind. • Profitable pointers in human relations
1. Your subconscious mind is a recording machine, which re-
produces your habitual thinking. Think good of the other, and you are
actually thinking good about yourself. 2. A hateful or resentful thought is a mental poison. Do not think  ill
of
another for to do so is to think ill of yourself. You are the only
thinker in your universe, and your thoughts are creative. 3. Your mind is a creative medium; therefore, what you think and
feel about the other, you are bringing to pass in your own experi ence. This is the psychological meaning of the Golden Rule. As you wou ld
that man should think about you, think you about them in the same
manner. 4. To cheat, rob, or defraud another brings lack, loss, and limita tion
to yourself. Your subconscious mind records your inner motivations,
thoughts, and feelings. These being of a negative nature; loss,
limitation, and trouble come to you in countless ways. Actually, what
you do to the other, you are doing to yourself. 5. The good you do, the


apen woman standing in the door. The first woman was saying to the second, "I always go to these lectures on diets; but I always come home and cook the
same things." An appeal to the group at the Rotary Club or woman's club or chamber of commerce
who are suffering from tooth decay, scurvy, blood vessel disease, etc., is very much like
an appeal to a group of persons who are habitu ally taking morphine or codein. They are
habitues. Their habits have weakened their physical resistance and their will. A large
proportion of these persons are physically and mentally incapable of adopting radical changes in their diets. They are urged to eat green salads and drink milk. This often
results in raucous laughter and has often cal led to the mind of the author the raucous
laughter which greeted the Vicar of Wakefield in his attempts to better the conditions of
the miserable and criminal peoples to whom he preached. Educational lectures addressed to the physicians might seem to meet a better
reception, as physicians are very eager to make  a better record than their competitors. They are anxious to cure diseases in which their competitors have failed. But even with such urge in the background, the doctor looks with a cold, fishy eye on all changes in
his own dietary habits. He believes he has done  pretty well. He fails to recognize his
own deficiencies because his standards are wrong. He knows and treats marked departures from normal, but subclinical departures from normal meet no recognition as
these correspond too closely to his own and to his family's physical condition. His own
children need treatment for pyorrhea and tooth decay, St. Vitus' dance, and rheumatism. They have diseased tonsils and only partially functioning eyes. They have rickets and constipation. The average doctor may be looked upon as a factor standing for the status quo. He has
been taught certain therapeutic measures to use as he would use splints on a broken arm. He has had nothing to do with the breaking of the arm. His work is only to fix the arm after it is broken. He pays little attention to the prevention of deficiency disease. He
only thinks of doing something about the coro nary diseases, the cancer, the ulcer, or the
mouth disease after it has occurred. The editorial policy of the leading medical journals has been to play down everything
connected with vitamin deficiencies for fear that vitamins will get too much in the
hands of the laity. In spite of their attitude, this has occurred. The layman has
recognized that there is something valuable to be had along this line, and in a dumb, muddling way he has reached for it. Around half a billion dollars is spent in the United
States every year for vitamin preparations This is mostly on a nonintelligent basis. But
these remedies have undoubtedly helped in some small way, but not in a way that could
be achieved if the remedies were intelligently used. This applies to vitamins bought over the counter, and also to vitamins prescribed by
physicians. The physician has been educated mostly by salesmen who represent
commercial houses. The salesman gauges his instruction by the profits to be made in the
particular product he may be selling. Since the medical colleges pay little attention to this subject except in an adverse way, and the editorial policy of the medical journals is to consider it a minor part of medical practice, the field is left open for the physician to
be educated and exploited by the clever salesman. The hope for improvement along the lines of education is, then, a hope for something
to be done after many years of long, painful effort. If we are to receive the necessary
help and receive it in the shortest possible time, changes will have to be made by
legislation. The feeble and bungling attempt made along this line in connection with
white flour and bread, and the eagerness with which millers and bakers came into line,
after years of stoutly claiming that their flour and bread were right and perfect as they were, shows that legislative or other authority coming from a sufficiently high source
may change everything in a few weeks or months in connection with food products. We shall probably never be able to educate the population of the United States to the
value of health-producing foods, but by law or decree we may banish the deficiency
foods and substitute optimum foods in a few we eks' time. One of the obstructions in the
past to a proper information of the public has been the commercial interests at stake. These commercial interests have been able to influence research favorable to them in some universities. They have been able to influence some eminent physicians and some
editors of medical journals to acclaim the merit of their goods both in lectures and in
public prints. They have been able to keep their deficiency products in the stores and on the kitchen shelves by plausible speeches on the radio and in the common widely read
magazines. The foods which have carried the greatest th reat against the health of the state and the
individual are sugar, white flour, and canned goods. The sugar is a concentrated
carbohydrate containing no vitamin or mineral of  any kind. Every ounce of sugar that is
taken into the human economy reduces the ability to resist infection, as it furnishes only
calories and none of the elements which protect against infections. The importation and
manufacture of sugar should be prohibited as the drug heroin is prohibited. All this is true for white flour, as it is nearly pure carbohydrate. White flour does
contain, however, around 7 per cent protein. This makes it a somewhat better food than
sugar. But neither the protein nor the carbohydrate in white flour contains any appreciable amount of minerals or vitamins. By legislative enactment both sugar and
white flour should be banished from the American diet. As a substitute for sugar, honey
may be used. Honey contains all of the ordinary food minerals and valuable enzymes. It
is not probable that anyone will overeat on honey, as the appetite for sweets is very quickly satisfied after a fraction of an ounce has been taken. The only proper replacement for white flour  is whole-wheat flour. The same principle
holds true in connection with other grains--rye,  rice, corn, etc. Any grain flour should be
consumed only as whole-grain flour. Any attempt to separate and discard either the
germ or the bran or both removes valuable minerals and vitamins. As whole-wheat flour
does not keep, the milling should be done by the baker. The law in regard to milling and
baking should provide that none but whole-grain flour be used and the wholegrain flour
used in any bakery in any day should be ground by suitable mills in that same bakery on the morning of the same day in which the baking takes place. The procedure should be
to provide clean wheat or other grain early in the morning; putting this grain through the
mill; taking the fresh flour and making it into bread or other bakery goods immediately following the milling. For home use the fresh flour could be delivered daily as milk is
distributed. In England at the present time the milling of white flour is prohibited. They tried the addition of synthetics to white flour and found it to be unsatisfactory. This would not only provide better nutriti on, but better flavor. The flavor of freshly
milled wheat is very delicious, whether used in porridge, pancakes, biscuits, muffins, or
other foods. It is incomparably superior to th e flavor of aged white flour or relatively
old whole-wheat flour. Small mills for grinding wheat and other grains could formerly be obtained from
Montgomery-Ward & Company, and these mills were of various kinds and sizes. They could be obtained for home use, resembling somewhat the old-fashioned coffee mill; or
they could be obtained for restaurant or hotel use in a somewhat larger mechanism. Such mills used in the home provided good food of excellent value. In restaurants and
hotels they should be in demand because of the superior quality of the food they produce. The author first found out about the delicious flavor of freshly milled grain on a
lecture trip to Seattle, Washington. At br eakfast in the Olympic Hotel in 1931, he
immediately noticed the extremely fine flavor of the wholewheat bread and biscuits. An
inquiry as to the kind of material used in making this bread brought out the fact that the
hotel was using its own mill and grinding its own whole-wheat flour fresh every
morning. This sort of an arrangement would completely change the milling industry. The
revolution in dietary affairs would put all milling into the hands of the bakers. This
would undoubtedly work an advantage for the bakers, but to the disadvantage of the
millers; but it would be returning to somewhere near the conditions that existed before
the days of the big mills, when a farmer took his grist to the neighborhood flour milt to be ground. The canning industry is one of the largest food industries. Up to the present time
canned goods have been accepted as good food for either children or adults. Since we
have known more about the chemical characteristics of the various vitamins, it has been found that some are destroyed by heat. Those most easily destroyed by heat are the
water-soluble vitamins. Vitamin C, which has to do with the prevention of scurvy, is
destroyed by ordinary cooking temperatures in the presence of oxygen. Therefore heat
canning or any canning in the open air results in the destruction of vitamin C. Much
canning is in heavy sugar syrup which furt her relatively reduces vitamin and mineral
content. Canners are now avoiding open vessels, and are canning in the absence of oxygen,
which preserves a major portion of the vitamin C. This fact gives all the advantage to
factory


gathering hard facts about the brain. Because data only has meaning given a certain way of
seeing it. This point was made in the one book almost every
college stude nt reads (if they read any) in the philosophy of
science, Thomas S. Kuhn’s The Structure of Scien tiﬁc
Revolutions,  published in 1962. Kuhn shattered the notio n
of objective progress in science by arguing that given their
starting assumptions, every scientiﬁc scheme for explainingNature—what he called a paradigm—is right on its own
terms. This groundb reaking insight went back to 1947, when
Kuhn, then a graduate student at Harvard, was wrestling
with how wrong Aristotle had been. Aristotelian physics
was the ﬁrst systema tic explanation of Nature in
mechanical terms, the cornerstone of Western science that
made Copernicus, Newton, and Einstein possible. And yet a
brilliant mind like Aristo tle’s arrived at complete ly wrong
conclusions about such basic things as why objec ts fall to
earth or what heat is. Suddenly Kuhn had an epiphany:
What we call Aristotle’s mistakes in fact weren’t mistakes
at all. If you accept the starting assumptions behind
Aristotelian physics, its description of Nature was valid. Kuhn seemed  to be saying that Aristotle was just as right
as Newton, which to most people, including probably every
physicist, makes no sense. In our time, the accepta nce of
scientiﬁc progress is all but universal, and the triumphs of
modern technology are undeniable. Yet no one has rebutted
Kuhn’s point that we view Nature through our own
paradigm, our worldview. The history of science is a
constant stream of shifting paradigms, one after another. There is no way to step outside the paradigm you totally
believe in. But what if the current paradigm happens to be
absolutely right. A Theory of Everything has been on the
horizon for decades, and we are told that it’s only a matter
of time before the theory  is complete. Kuhn’s point is that
an absolutely correct theory, no matter how much data you
feed into it, cannot be achieved. All you can achieve is the
fulﬁllment of the paradigm you believe in. Eventually
problems will arise that cannot be solved without
shattering the present paradigm so that a new one can be
formed. To a doctor, spontaneous remission from cancer  posed
just such a problem. As long as your medical paradigm
separated mind and body, no way existed for consciousness
(including beliefs, expec tations, fears, wishes, faith, and
hope) to inﬂuence the daily life of cells. Looking beyond
medicine, we have to consider consciousness as a whole. If
the mind can inﬂuence the body, what do we mean by
mind. If brain = mind, the answer to all ills should be a
host of super-pills that alter brain function, steering it in
the direction we want it to go. In eﬀect, this is where
neuroscience thinks it’s heading, because the old paradigm
says so. There is literally no room for consciousness being
the agent of change. In the years since Quantum Healing  was ﬁrst published,
my own thinking has become more sophisticated about the
so-called hard problem of connecting mind and brain. Anyone who ﬂatly says that brain = mind is turning their
backs on what the philosophy of science teaches. 1. Theories are right about what they include and wrong
about what they exclude. 2. No model of reality is big enough to explain reality. 3. Data has no meaning unless it is interpreted, and
interpretations are bound by the observer’s starting
assumptions. In a word, everyone has a story, and everyone believes
their story. Even contradictory stories can be valid and ﬁt
the same data. This startling conclusion applies to everyday
life all the time. Competing stories are told in divorce court
when marriages break apart, in criminal court when
prosecution and defense do battle, and in the corridors of
medicine when two doctors have diﬀerent concepts of
healing. Sticking to your story convinces you that you’retelling the truth when in fact you are just defending a way
of seeing. —
The story told by neuroscience, that brain = mind, is
particularly weak. There is absolutely no data to indicate
that neurons  can think; they merely light up on an fMRI as
thinking occurs, which isn’t the same thing. You could
construct a setup so that a 100-watt bulb lights up over
your head every time you have a bright idea, but that
doesn’t mean  the light bulb caused  the idea. Neuroscience
ignores this obvious ﬂaw when it arrives at the same false
conclusion, using neurons instead of a lightbulb. The current state of total conﬁdence in neuroscience
requires thick blinders. Brain scientists don’t see the dead
end they are walking toward when they promise that
neurons are going to explain where thoughts come from. Not just thoughts, but no color, shape, sound, taste, and
smell will ever be locate d in neurons, and what isn’t in a
neuron isn’t in the brain, either. It would be pointless to tear down the old paradigm
without having somethin g better to oﬀer. In that regard,
Quantum Healing  pointed in the right direction. All the
things the brain is credited with actually should be
assigned to the mind. Once this shift is made,  enormous
untapped potential becomes available. Neuroscience will
continue to do valuable things, in particular ﬁxing the
abnormalities and disorders of the brain connected to a
wide range of diseases. You can’t play Mozart on a broken
piano. Yet the mystery of Mozart’s genius, like all mysteries
of the mind,  must be solved on a diﬀerent plane, beyond
the physical. OceanofPDF. comRecently a young woman in her late twenties, a part-time
model, came  to my oﬀice  in Boston. After years of hiding
the fact that she had an eating disorder, her family had
ﬁnally persua ded her to seek treatment. Since adolescence
she had been obsessed with her ﬁgure, and over time this
concern had become more and more abnormal until it
blossomed into a double sickness, anorexia nervosa and
bulimia. Looking at this attractive, bright woman, who to all
appearances was normal, I was not lulled into thinking that
her problem was easy. Despite extensive resea rch and
publicity in recent years, both anorexia and bulimia remain
highly puzzling. Why should young wome n, many of them
well educated and from high-income backgrounds, nurture
an uncontro llable obsession with diet and weight. Anorexics develop a fear of food and a horror at the act of
eating. Conﬁned to a rigidly ritualized pattern of behavio r
that leads them to voluntary starvation, they will deny that
they are too thin, even to the point of death. The companion disease, bulimia, can be separate from
anorexia or can coexist with it, as in this woman’s case. In
bulimia, the horror of food takes a weird turn in the form of
bingeing. The secret food binges that a bulimic goes on are
often enorm ous—anywhere from 2,000 to 50,000  calories
at a sitting (2,000 calor ies is enough food to sustain a
vigorous 150-pound perso n for a day). This huge amount of
food is then vomited back up, causing tremendous stress on
the digestive system and the body as a whole. This particul ar woman’s  disorder had advanced to the
point where she was vomiting every day in order to
maintain the normal but still low weight needed  for her
work. The very sight of a dessert, she told me, caused her
to break out in a cold sweat and sent her heart racing. She
was extremely intelligent and listened closely when I said
that at the root of her disorder was a mistake in her self-
image. Because our society is obsessed with the ideal of
thinness, many women try to live up to an inner image of
their bodies that is simply not right for their physical
makeup. In her case, however, the image was not saying, “I
have to be thin. ” It was saying, “I can never be thin
enough. ”
To explain this paradoxical illness, one has to drop the
distinction between mind and body and think of one
system, the “bodymind. ” This is because an eating disorder
is a holistic disease, the cruel opposite of holistic health. In
anorexics, the distorted idea, “I must be thinner,” takes
over the bodymind like a malevolent and elusive phantom. Even after long hospitalization and exhaustive psychiatric
treatment, the patient rarely eats like a normal person. A
normal person would have to struggle to starve himself—
once the body went past a certain point of deprivation, its
hunger signa ls would take precedence over everyt hing else
in the bodymind, until the desire for food became
overpowering.


 or continue to have theproblem haunt you. Resolving problems related to group consciousness
involves moving into the highest level. 3. T he t hird lev el is mystical c onsciousness. This level of problem-free
consciousness is distinguished by the feeling of connectedness  rather than
separateness. At the level of my stical consciousness, you feel connected to
every individual, every creature, the entire planet, and God. Feeling connected means you truly sense that we are all one, and that
harm d irected at others is r eally harm directed at ourselves. Here,
cooperation supplants competition; hatred is dissolved with love; and
sadness is reduced to nothingne ss with joy. At this level, you’re a member
of the human race, not a subgroup. Here, you’re a nation of the world with a
global awarenes s, rather than a patriot of any one country. In mystical
consciousness, you won’ t feel separate from any one, any thi ng, or God. Y ou won ’ t be what you have, wh at y ou accomplish, or what others think  of
you. Y ou will be the beloved, and you will have changed your mind! Problems will now be only illu sions of the mind that you no l onger carry
around with you. As the great hu manitarian Mah atma Gandhi put it, “Man becomes great
exactly in the de gree to which h e works for the welfare of his fellow man.”
This is the level of mystical or God consciousness. It is a place  where you
can live a proble m-free existenc e by changing your thoughts fr om ego and
group consciousness to the higher level of mysticism. Here, you truly
understand what  Thoreau meant when he said, “There is no rem edy for love
but to love more.”T h e  S e v e n t h  S e c r e t
The happiness of your life depends
upon the quality of your thoughts …
take car e that you entertain
no notions unsuitable
to virtue and
r easonable natur e.
— Marcus Aurelius
God does not command
that we do gr eat things,
only little things with
gr eat love. — Mother T eresa
T h e r e
A r e  N o
J u s t i f i e d
R e s e n t m e n t s7
T h e  S e v e n t h  S e c r e t
Ther e Ar e No
Justified Resentments
Y ou hear people say this all the time: “I have a right to be upset because of
the way  I’ve been treated. I hav e a right to be angry, hurt, dep ressed, sad,
and rese ntful.” Learning to avoid this kind of thinking is one of  my top ten
secrets for living a life of inner peace, success, and happines s. Anytime
you’re filled with resentment, you’re turning the controls of your emotional
life over to others to manipulate. I became aware of how powerful this lesson was many years ago while
sitting i n on a meeting of 12 people who were in a recovery group for
alcoholism and drug addiction. All 12 of those people were accustomed to
blaming others for their weakne sses, using almost any excuse as a rationale
for r eturning to their self-defeat ing ways. On a poster hanging in the room
were these words: “In this group, there are no justified resentments.”
Regardless of what anyone would say to another group member, no matter
how con frontational or ugly the accusations, each person was reminded that
there are  no justified resentments. Y ou may need to consider whom you
resent before you can make your own choice about whether this is useful
for y ou. Resentments give you a n excuse to return to your old w ays. This is
what got you there in the first place! Why Resentments Are There
Y ou may be familiar with a popular television show called Who W ants to
Be a Millionair e? If the contestant answers 15 multiple-choice questions, he
or she wins a million dollars. Starting with a $100 question, the person in
the “hot seat” answers five questions until reaching the $1,000 level. At this
point, the person is guaranteed to leave with something. Then the questionsincrease in dif ficulty. If the co ntestant reaches $32,000, again, there is a
guarantee of leaving with that amount. So, there are two crucial levels to
attain: the $1,000 level, which is achieved by answering five relatively
simple questions; and the $32,000 level, which involves five increasingly
dif ficult questions. I’ve just  related  details about this TV program to present the idea of the
two levels that you must achieve in order to have a chance at the highest
“million-dollar” level of awareness. The $1,000 level is one in which you
learn to leave blame behind in your life. If you don’ t do so, y ou go home
with nothing. Removing blam e means never a ssigning responsibility to anyon e for what
you’re experiencing. It means  that you’re willing to say, “I may not
understand why  I feel this way, why I have this illness, why I’ve been
victimized, or why I had this accident, but I’m willing to say without any
guilt or resentment that I own it. I live with, and I am responsible for,
having it in my life.” Why do th is? If you take responsibility for having it,
then at least you have a chance t o also take responsibility for rem oving it or
learning from it. If y ou’re in so me small (perhaps unknown) way responsibl e for that
migraine headac he or that depr essed feeling, then you can go  to work to
remove it or discover what it’ s message is for you. If, on the other hand,
someone or something else is responsible in your mind, then of course
you’ll h ave to wait until they  change for you  to get better. A nd that is
unlikely to occur. So, at the $1, 000 level, blame has to go. Otherwise you
go home with nothing and are unable to participate at the higher levels. Y ou mu st be willing to pass a new test at the second critical level, the
$32,000 question, which is the final obstacle you must face in order to
move i nto the  more exalted realm of self-actualization and higher
consciousness, t he million-dollar spiritual level. At this level, you must be
willing t o send the higher, faster ener gies of love, peace, joy, for giveness,
and kindness as your response to  whatever comes your way. Thi s is the start
of the uncrowded extra mile where you have only love to give away. Someone says something to you that you find of fensive, and rather than
opting fo r resent ment, you are a ble to depersonalize what you’ve just heard
and resp ond wit h kindness. Y ou would rather be kind than right. Y ou haveno need  to make others wrong or to retaliate when you’ve bee n wronged. Y ou do this for yourself. There  is a Chinese proverb, “If you’re going to
pursue revenge, you’d better dig two  graves.” Y our resentments will destroy
you. They are low ener gies. And along the extra mile, you’ll only meet
others w ho have  fully grasped t his concept. The ones who hav en’ t made it
to this level are all back with the crowd who went out of the game long ago
on an easier question, and most are still back there wondering why they
keep going home with nothing! But I can assure you that they continue to
blame others for their emptiness. First, yo u have to get past blame. Then you have to learn to se nd love to
all, rathe r than anger and resentment. The story is told of the enlightened
master who always responded  to outbursts of criticism, judgment, and
ridicule with love, kindness, and  peace. One of his devotees asked him how
he could possibly be so kind and peaceful in the face of such disparaging
invective. His response to the devotee was this question: “If someone of fers
you a gift, and you do not accep t that gift, to whom does the gift belong?”
The answ er leads you to the extra mile. Ask yourself, “Why would I allow
something that belongs to some one else to be a source of my resentment?”
As the title of a popular book says, “What you think of me is none of my
business.”
Stop Looking for Occasions to Be Of fended
When y ou live at or below or dinary levels of awareness, you spend a
great de al of time and ener gy fi nding opportunities to be of fended. A news
report, an economic downturn, a rude stranger, a fashion miscue, someone
cursing, a sneeze, a black cloud, any cloud, an absence of clouds—just
about an ything will do if you’r e looking for an occasion to be of fended. Along the extra mile, you’ll never find anyone engaging in


 know the answer: a combination of a nutritious diet, toxin-free
environment, exercise, sleep, sunshine, fresh air and low-stress lifestyle. Given only
two causes of disease—deficiency and toxicity—let us examine how the Hunzas
kept their cells adequately supplied with nutrients and free of toxins, thus realizing
optimal health and longevity. While we cannot replicate their lifestyle, we can see
how far our own lifestyles fall short of these goals, and we can begin to understand
how to make the kinds of changes that will bring us closer to our potential. An Optimal Diet and Lifestyle
The Hunza diet was highly nutritious, consisting mainly of vegetarian foods
grown in nutrient-rich soil. They irrigated their fields with mineral-rich water and
composted all of their organic matter (leaves, straw, manure, etc. ), to produce soils
of the highest quality. Contrast their mineral-rich soils to U.S. soils which are
depleted due to modern chemical farming. It doesn’t take a degree in agricultural
science to know that if minerals are not in the soil, they do not get into the plant, and
then they don’t get into you. In addition to fresh vegetables and fruits, the Hunzas
ate whole grains that were exceptionally high in nutrients as opposed to the refined
sugars and nutrient-depleted white flour that’s so prevalent in our diet. Only about
10 percent of the Hunza’s calories came from fat, as opposed to about 37 percent in
the American diet. Eighty percent of their foods were eaten fresh and raw. Inaddition to being high in nutrition, their diet was low in toxins, meaning that their
foods didn’t contain any cancer-causing compounds that come from exposures to
pesticides, herbicides, fungicides and other agricultural chemicals. Along with
getting plenty of exercise by working the land and walking everywhere, the Hunzas
also got adequate sleep. Since there was no artificial lighting in their village, they
went to bed when it got dark and they woke up at daybreak, regardless of the time of
the year. So what are we to take from the Hunza’s habits? Should we quit our sedentary
jobs and take up organic farming? Should we shun all supermarket foods and hide
our head under the covers at sunset? While these options are surely not realistic, you
can make some practical and positive changes in your lifestyle and this book will
show you how. While you don’t have to avoid supermarkets altogether, you can
learn how to avoid filling your cart with the most toxic foods in the grocery aisles
(some of which you might wrongly assume are “healthy” for you!) and paying good
money for food that is actually killing you. You can learn how to prepare your foods
in ways that don’t rob them of their nutrients and how to avoid cooking your foods
by methods that compromise your health. You can become aware of what toxic
chemicals are lurking in your environment in everyday products and choose healthy
alternatives instead. You can see how making a few simple changes in your sleeping
habits will restore your body’s natural rhythms and allow your body ample time to
rejuvenate. You can make informed decisions about which medical treatments you
need, and which are actually hurting your health. So, you see, you don’t have to
move to the Andes Mountains to find health; you can live a long and healthy life in
your own town. And what, you may wonder, would happen to these mighty Hunzas if they lived in
your town—with a fast food restaurant on every corner? The results shouldn’t
surprise you. The Hunzas were geographically isolated from the outside world. The
one treacherous road into the Hunza Valley was closed nine months of the year
because of the weather, and the road was not all that inviting during the remaining
three months. This isolation allowed the Hunzas to live in their traditional,
customary, and close-knit familial and social groups, almost up until the present
day. Had the Hunza Valley been more accessible, modern culture would have
intruded and damaged the health of this population sooner than it did, and we would
have lost our opportunity to learn from them. Eventually, modern foods were
introduced into the Hunzas’ lives when the first all-weather road was built through
the mountain passes and into their valley in the 1970s, making this area more
accessible to “civilization.” “Civilized foods,” such as white sugar, white flour,
white rice, cola drinks, coffee, processed oils and alcohol were introduced. Fresh,
homegrown, whole foods were replaced with the processed and toxic foods that
make up much of the diet we eat today. This exposure to modern culture hadtremendously detrimental health effects on the Hunza population. What is especially notable is how rapidly a modern diet will cause health to
decline. Researchers have noted that health begins to deteriorate within six months
of introducing modern diets into populations previously eating only their traditional
foods. The Hunzas were an incredibly healthy population just a few decades ago. Today, they face increasing levels of chronic disease—just like the rest of the
“civilized” world. However, because of their prior isolation, the Hunzas provided a
perfect control group—an ideal people for the study and measurement of the
potential for human health. If the Hunzas had been the only extraordinarily healthy people in the world, we
might dismiss their health as an aberration. However, numerous other examples of
long-lived and healthy populations are available, including people living in
mountainous areas of Bulgaria and Hungary, the island of Crete, the lake district of
Titicaca in Peru, the Vilcabamba Valley in Ecuador, and the Caucasus region of
Russia. They all have a similar story. They eat high-quality, nutritious foods. They
get a lot of exercise and plenty of fresh air, sleep and sunshine. They live a life of
low stress in communities that emphasize family and human relationships. As a
result, they enjoy a level of health and quality of life that we can barely imagine. Unsanitary Conditions, but Healthy People
In another region of Ecuador, we find another story of superior resiliency and
longevity: the Indians of the mountainous region of Cuenca. In his book,
How to
Survive Modern Technology,
Charles McGee, M.D., reports experiences he had as a
Project Hope physician in this region, starting in 1965. McGee had awesome tales to
tell about the resilience of these people, who ate excellent diets and lived low-stress
lifestyles. Otherwise, however, their living conditions were what we would consider
primitive. These Indians usually walked around barefoot and lived in one-room, dirt-
floored houses that had no glass in the windows. They had extremely poor sanitary
conditions, no running water, no toilet facilities, and their animals wandered
haphazardly in and out of their living spaces. As a result of these filthy conditions
and a contaminated water supply, infant mortality was very high from bacterial and
parasitic infections. (Infants are more susceptible to infections because their
immune systems are not yet fully developed.) Examinations of the local children
showed that 95 percent had intestinal parasites. Given the above, one would certainly expect these Indians to be sickly and weak. To the contrary, McGee found them to have perfect teeth, extremely high resistance
to infections and amazing resistance to physical trauma resulting from accidents. He
described incidents where he treated a man with a ruptured bladder (from a bus
accident) and a woman with a ruptured uterus (from childbirth). McGee said that,
considering the severity of the damage and the quality of the medical facilities,neither of these people “should have” survived. These people not only survived, they
walked home to their mountain villages after treatment at McGee’s hospital. Yes, by
our standards, they should not have survived; however, our standards are
substandard. Our assumptions about the capabilities of the human body are significantly
underestimated. The good nutrition of these people contributed to their cellular
health, which allowed them to recover from severe injuries that would have probably
killed the typical American. Likewise, absent in these Indians were the typical
American diseases, such as heart disease, cancer, diabetes, allergies, asthma, senility
and mental illness. Also compelling is that in one year of doing surgery, under very
basic and unsanitary conditions, McGee observed only one postoperative infection;
in modern, technologically advanced hospitals, infections are bewilderingly
rampant. In fact, many people in our society are afraid of hospitals for this exact
reason. The resistance to disease of these Indians, under exceptionally challenging
conditions, was truly amazing. Germs and parasites are everywhere, and we have been living with them for
millennia. Despite the presence of intestinal parasites in most of the Cuenca, few of
them ever became sick from them. Only since the germ theory, and the discovery of
microscopic organisms, has medicine focused so obsessively on isolating and killing
germs. Medicine has developed few or no protocols for promoting basic human
health and immunity, yet promoting health is the only thing that consistently works,
as we can see from these healthy populations. The Cuenca had virtually none of the
diseases that are so common among us. Why? Because they were fundamentally
healthy—that is, they had healthy cells. McGee contrasted their superior health to the poor health of the population of a
nearby city, where toxic junk foods like sugar, white flour, soda pop and white rice
had been available for several years. In this city, not surprisingly, heart


 Personal love and
fulllment is man’s and woman’s destiny in most cases, for so much
can be learned  in personal love that cannot be attained in any other
way. And to form a durable and solid relationship in a marriage is
the greatest victory a human being can achieve, for it is one of the
most dicult things there is, as you can well see in your world. This
life experience will bring the soul closer to God than lukewarm good
deeds. QUESTION : I was going to ask a question in connection with my
previous one: Celibacy is supposed to be a highly spiritualiz ed form of
development in certain religious sects. On the other hand, polygamy is
also recognized in some religions—the Mormons, for instance. I
understand what you said, but how do you justify these attitudes on the
part of people who are supposed to look for unity with God. ANSWER : There is human error in every religion. In one religion it
may be one kind of error, in other religions another. Here you
simply have two extremes. When such dogmas or rules come into
existence in the various religions, whether at one extreme or
another, it is always a rationalization and subterfuge to which the
individual soul constantly resorts. This is an attempt to explain
away the countercurrents of the fearful or greedy soul with good
motives. There is a common belief that anything pertaining to sexuality is
sinful. The sex instinct arises already in the infant. The more
immature the creature, the more sexuality is separated from love,
and therefore the more selsh it is. Anything without love is
“sinful,” if you want to use this word. Nothing that is coupled with
love is wrong—or sinful. In the growing  child who is naturally immature, the sex drive will
rst manifest selshly. Only if and when the whole personality
grows and matures harmoniously will sex become integrated with
love. Out of ignorance, humanity has long believed that sex as suchis sinful. Therefore it was kept hidden and this part of the
personality could not grow up. Nothing that remains in hiding can
grow; you know that. Therefore, even in many grownups, sex
remains childish and separate from love. And this, in turn, has led
humanity to believe that sexuality is a sin and that the truly
spiritual person must absta in from it. Thus one of those oft-
mentioned vicious circles came into existence. Because of the belief that sex was sinful, the instinct could not
grow and meld with the love force. Consequently, sex in fact often is
selsh and loveless, raw and animalistic. If people would realize—
and they are beginning to do so increasingly—that the sex instinct is
as natural and God-given as any other universal force and in itself
not more sinful than any other existing force, they would break this
vicious circle, and more human beings would let their sex drives
mature and mingle with love—and with eros, for that matter. How many people exist for whom sex is completely separate from
love. They not only suer from bad conscience when the sex urge
manifests, but they also nd themselves in the position of being
unable to handle sexual feelings with the person they really love. Because of the distorted conditions and the vicious circle just
described, humanity came to believe that you cannot nd God when
you respond to your sex urges. This is all wrong; you cannot kill o
something that is alive. You can only hide it so that it will come out
in other ways which may be much more harmful. Only in the very
rarest cases does the sex force really become constructively
sublimated and make this creative force manifest in other realms. Real sublimati on can never occur when it is motivated by fear and
used as an escape. Does that answer your question. QUESTION : Perfectly, thank you. How does friendship between two
people t into this picture. ANSWER : Friendship is brotherly love. Such friendship can also
exist between man and woman. Eros may want to sneak in, but
reason and will can still direct the way in which the feelings taketheir course. Discretion and a healthy balance between reason,
emotion, and will are necessary to prevent the feelings from going
into an improper channel. QUESTION : Is divorce against spiritual law. ANSWER : Not necessarily. We do not have xed rules like that. There are cases when divorce is an easy way out, a mere escape. There are other cases when divorce is reasonable because the choice
to marry was made in immaturity and both partners lack the desire
to fulll the responsibility of marriage in its true sense. If only one
—or neither—is willing, divorce is better than staying together and
making a farce out of marriage. Unless both are willing to take this
journey together, it is better to break clean than to let one prevent
the growth of the other. That, of course, happens. It is better to
terminate a mistake than to remain indenitely in it without nding
an eective remedy. To generalize that divorce is always wrong is just as incorrect as
to say that it is always right. One should not, however, leave a
marriage lightl y. Even though it was a mistake and does not work,
one should try to nd the reasons and do one’s very best to search
out and perhaps get over the hurdles that are in the way, if both are
in any way willing. One should certainly do one’s best, even if the
marriage is not the ideal experience that I discussed tonight. Few
people are ready and mature  enough for it. You can make yourself
ready by trying to make the best of your past mistakes  and learn
from them. My dearest friends, think carefully about what I have said. There
is much food for thought in what I told you for each of you here,
and for all those who will read my words. There is not a single
person who cannot learn something from them. I want to close this lecture with the assurance to all of you that
we in the spirit world are deeply grateful to God for your good
eorts, for your growth. It is our greatest joy and our greatesthappiness. And so, my dear ones, receive the blessings of the Lord
again; may your hearts be lled by this wonderful strength coming
to you from the world of light and truth. Go in peace and in
happiness, my dear ones, each one of you.<|eot_id|><|begin_of_text|>
Q: What is the main obstacle to realizing the real self?,
A: The ignorance of its existence and the possibility of connecting with it.
Q: What is the purpose of the erotic force?,
A: It is a bridge to true love and a means to reveal oneself and find the soul of another.
Q: Is it possible to cut out sex and eros and live for humanity?,
A: No, it is not possible or healthy to cut out sex and eros, as it is a natural and God-given force.
Q: Can a person reveal themselves to God without first revealing themselves to another human being?,
A: No, it is not possible to reveal oneself to God without first revealing oneself to another human being.
Q: Is it possible to have multiple relationships or polygamy and still be spiritual?,
A: No, polygamy is not within the scheme of spiritual law, and it is an escape.<|eot_id|><|begin_of_text|>The dissension is caused not by actual
dierences among units of consciousness, but, just as in the
individual, by dierences in the development of the manifesting
universal consciousness. Even though the principle of unication is exactly the same
within and among individu als, it cannot be applied to another
human being unless it has rst been applied to one’s inner self. If
the divergent parts of your self are not approached according to this
truth, and your ambivalence is not faced, accepted, and understood,
the process of unication cannot be put into practice with another
person. This is a very important fact, which explains the great
emphasis of this pathwork on rst approaching the self. Only then can
relationship be cultivated in a meaningful and eective way.Elements of Dissension and Unication
Relationship represents the greatest challenge for the individu al, for it
is only in relationship to others that unresolved problems still
existing within the individual psyche are aected and activated. Many individuals withdraw from interaction with others, so they
can maintain the illusion that the problems arise from the other
person becaus e one feels disturbance only in his or her presence,
and not when by oneself. However, the less contact is cultivated, the more acute the
longing for contact becomes. This, then, is a dierent kind of pain—
the pain of loneliness and frustration. But contact makes it dicult to
maintain for any length of time the illusion that the inner self is
faultless and harmonious. It requires mental aberration to claim for
too long that one’s problem s in relationship are caused only by
others and not by oneself. This is why relationships are
simultaneously a fulllment, a challenge, and a gauge to one’s inner
state. The friction that arises out of relating with others can be a sharp
instrument of purication and self-recognition  if one is inclined to use
it. By withdrawing from this challenge and sacricing the ful


 in Ayurveda?,
A: Pranayama is a series of breathing exercises that aims to expand the vital energy, improve mental focus, and promote relaxation.
Q: What is the concept of chakras in Ayurveda?,
A: In Ayurveda, chakras are the seven energy centers in the body, and balancing them is believed to promote overall well-being and health.
Q: What is the significance of meditation in Ayurveda?,
A: Meditation is a crucial part of Ayurvedic practice, as it is believed to help clear the mind, reduce stress, and promote relaxation.<|eot_id|><|begin_of_text|>“W e have cen turies of tradition behind us,” he
explains, “but also modern faci lities and a home-away-from-home
environment. All our medicines  are made on site in our production
facility, and we individually custom-make prescriptions for our
patients.”
Exploring the production facilit y is an eye-opener: each oil or
powder or pill has to go through numerous processes before it is
ready for use. T he procedures are time-consuming, made-by-hand
and labor -intensive, but this “return to basics”, in Dr
Sathyanarayanan’ s opinion, is the true route for authentic A yurveda. Many agree with him. Punarnava, a Coimbatore-based
A yurvedic cons ultancy that helps link patients with suit able
A yurvedic doctors and homestays, embraces the concept of “living
in the present bu t drawing on traditions from the past to look to  the
future.” Their doctors believe t hat the “real” A yurveda is a potent
combination of ancient knowle dge, logical, ethical and spiritual
practice, a caring environment, correctly administered proced ures
and authentically prepared medicines. If all the above practiced,
they believe that A yurveda and A yurvedic medicines have a br ight
future. The Aditya storage cupboard is constantly replenished. Ayurvedic preparations
should always be stored in air-tight bottles.listings
Ayurve dic Hospitals, Homestays and
Treatment Centers:
Indus V alley A yurvedic Center
http//:www.ayurindus.com
Kalari Kovilakom
http://www.kalarikovilakom.comThe Arya V aidya Chikitsalayam
http//:www.avpayurveda.com
Keraleeya A yurveda Samajam
http//:www.samajam.or g
Kerala A yurveda Ltd
http//:www.keralaayurveda.biz
V asudeva V ilasam A yurveda Pharmacy
http//:www.vasudeva.com
Aditya A yurveda Hospital
email: sathyan12@sancharnet.in
Thulasi A yurveda Chikitsalayam
email: ramananddr@sancharnet.in
Swaasthya A yurveda V illage
http://www.swaasthya.com
Poomully Aramthampuran’ s A yurveda Mana
http://www.ayurvedamana.com
Holistic Health Centers:
SOUKY A International Holistic Health Centre
http://www.soukya.com
A yurve dic Consultants:
Punarnava A yurveda Private Limited
http://www.punarnava-ayurveda.com
Hotels and Resorts with Spas:
Kumarakom Lake Resort
http://www.thepaul.in
Park Hotels
http://www.theparkhotels.comAnanda – In The Himalayas
http://www.anandaspa.com
T aj Hotels, Resorts and Palaces
http://www.tajhotels.com
Neemrana “non hotel” Hotels & Resorts
http://www.neemranahotels.com
Shangri-La Hotels and Resorts
http://www.shangri-la.com
Mandarin Oriental Hotel Group
http://www.mandarinoriental.com
CGH Earth Hotels
http//:www.cghearth.com
JW Marriott Mumbai
http//:www.marriott.com
Aman Resorts
http://www.amanresorts.com
The Oberoi Group
http://www.oberoihotels.com
Y oga and Meditation Schools and Retreats:
Shreyas Reetreat
http://www.shreyasretreat.com
Mysore Mandala Y ogashala
http://mandala.ashtanga.or g
Ashtanga Y oga Research Institute
http://www.ayri.or g
V ipassana Research Institute
http://www.dhamma.or g
Swaswara Resortwww.swaswara.com
Salon, Spa and Product Companies:
Shahnaz Husain Group of Companies
http://www.shahnaz-husain.com
Sansha Spas
http://www.sanshaayurveda.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “W e have cen turies of tradition behind us,” he
explains, “but also modern faci lities and a home-away-from-home
environment. All our medicines  are made on site in our production
facility, and we individually custom-make prescriptions for our
patients. ”
Exploring the production facilit y is an eye-opener: each oil or
powder or pill has to go through numerous processes before it is
ready for use. T he procedures are time-consuming, made-by-hand
and labor -intensive, but this “return to basics”, in Dr
Sathyanarayanan’ s opinion, is the true route for authentic A yurveda. Many agree with him. Punarnava, a Coimbatore-based
A yurvedic cons ultancy that helps link patients with suit able
A yurvedic doctors and homestays, embraces the concept of “living
in the present bu t drawing on traditions from the past to look to  the
future. ” Their doctors believe t hat the “real” A yurveda is a potent
combination of ancient knowle dge, logical, ethical and spiritual
practice, a caring environment, correctly administered proced ures
and authentically prepared medicines. If all the above practiced,
they believe that A yurveda and A yurvedic medicines have a br ight
future. The Aditya storage cupboard is constantly replenished. Ayurvedic preparations
should always be stored in air-tight bottles. listings
Ayurve dic Hospitals, Homestays and
Treatment Centers:
Indus V alley A yurvedic Center
http//:www. ayurindus. com
Kalari Kovilakom
http://www. kalarikovilakom. comThe Arya V aidya Chikitsalayam
http//:www. avpayurveda. com
Keraleeya A yurveda Samajam
http//:www. samajam. or g
Kerala A yurveda Ltd
http//:www. keralaayurveda. biz
V asudeva V ilasam A yurveda Pharmacy
http//:www. vasudeva. com
Aditya A yurveda Hospital
email: sathyan12@sancharnet. in
Thulasi A yurveda Chikitsalayam
email: ramananddr@sancharnet. in
Swaasthya A yurveda V illage
http://www. swaasthya. com
Poomully Aramthampuran’ s A yurveda Mana
http://www. ayurvedamana. com
Holistic Health Centers:
SOUKY A International Holistic Health Centre
http://www. soukya. com
A yurve dic Consultants:
Punarnava A yurveda Private Limited
http://www. punarnava-ayurveda. com
Hotels and Resorts with Spas:
Kumarakom Lake Resort
http://www. thepaul. in
Park Hotels
http://www. theparkhotels. comAnanda – In The Himalayas
http://www. anandaspa. com
T aj Hotels, Resorts and Palaces
http://www. tajhotels. com
Neemrana “non hotel” Hotels & Resorts
http://www. neemranahotels. com
Shangri-La Hotels and Resorts
http://www. shangri-la. com
Mandarin Oriental Hotel Group
http://www. mandarinoriental. com
CGH Earth Hotels
http//:www. cghearth. com
JW Marriott Mumbai
http//:www. marriott. com
Aman Resorts
http://www. amanresorts. com
The Oberoi Group
http://www. oberoihotels. com
Y oga and Meditation Schools and Retreats:
Shreyas Reetreat
http://www. shreyasretreat. com
Mysore Mandala Y ogashala
http://mandala. ashtanga. or g
Ashtanga Y oga Research Institute
http://www. ayri. or g
V ipassana Research Institute
http://www. dhamma. or g
Swaswara Resortwww. swaswara. com
Salon, Spa and Product Companies:
Shahnaz Husain Group of Companies
http://www. shahnaz-husain. com
Sansha Spas
http://www. sanshaayurveda. com

        Section summary


 Horse  Stance  described  earlier. C. Grip the  egg using  the muscles  of the vaginal canal and
release the string and weight. Inhale,  closing the external  and internal  vagina  tightl y. At the  same
time contract  the uterus  so that  the vaginal  canal  has been  closed
on both ends. Inhale,  squeez e the egg tightl y, and pull it up until  you
feel you have  grippe d the egg firmly, then  slowly release  the string
with the weight attached. Do not  remove  your hand  in case y ou did
not grip the egg  firmly enoug h. If the egg with the weight attached
falls out,  it mi ght hurt  you. D. Use the cervix to pull the weight up. Hold  your breath  and contract  harde r. Inhale  and start  to pull
from the  cervix and  feel the force  of the cervix helping  to pull  up the
weight. When yo u feel you are holding  the egg  with the weight
securely  start  to rock the  pelvis,  thus  rocking  the weight, 30 to 60
times. (Fig. 7.9) This wi ll gene rate a tremendous  energ y. When
- 196  -Chapter VII
you feel the  energ y build  up, inhale  slow ly and deepl y down to the
ovaries,  gatheri ng your sexual energy, and carry it through  the uterus
and dow n to the  clitoris. Hold it there. Fig. 7.9 Swinging  the Weight Back and Forth. E. Emplo y all the muscles of  the vaginal canal. Contract  and hold the lo wer then  the middle and upper  vaginal
muscles, so that  the egg pushes  deeply  up into the  vaginal  canal
and the weight will not pull the egg out. - 197  -Egg Exercises
F. Bring  the energy into the head. Now  draw all the  energ y you have  just gather ed up the  spine
and into the head,  as y ou continue  to hold  the egg deepl y inside of
you
G. Continue  pulling the energy  into the  brain. Still holding  the sam e breat h, continue  gatheri ng and pulling  the
sexual  energy  up into the head,  where the brain  can no w be bathed
in this wondrous nouris hment. H. Hol d the  energy in the brain. Hold  this energ y in your brain,  initially  for 30 to 45  seconds,  and
graduall y increase  this time period. I. Bring the energy  to the navel. Finally, stick the  tongue  up to  the palate,  exhale,  bring  the energy
down, and collect it in the  navel  point. J. Rest the  weight on the chair  and ex pel the egg. Grip  the string  on the  weight and place  the weight on the chair
Let the egg  go, utilizing  the contractile  strength  of the  vaginal
muscles to expel  it. K. The ovaries pull and lift the  egg and weight upward. When you feel y ou can pull from the cervix w ell, begin  to use  the
force  of the  ovaries. You will try only the left side  first,  then  the right
ovary ; and finall y both  sizes togethe r When you feel you can once
again  secure  the egg  in the vaginal  canal,  use your mind and  start
to contract  the left ovar y, wrap the Chi arou nd that ovar y, and then
pull from the left  ovary  toward the cervix  and the vaginal  canal,
pulling  The egg  and attache d weight upward. Do the  same on  the
right side,  and then  both  sides  together. L. The kidneys pull the eg g and weight. Next mo ve to the  kidney s and the adrenal  glands  situated  on top
of them. Practice using  the force  of each  kidney  separat ely first in
order  to identif y the feeling. Inhale  and use the contracti on of both
kidney s to help  pull the weight up. Then,  starting  with the left kidne y
- 198  -Chapter  VII
and making sure  you feel the force  coming from  there,  use your
mind to contract  the muscles around  the left kidne y even  more,
and wrap it with Chi. Then  pull the left  kidney  dow n again,  pulling  it
toward the left ovar y and the bladd er. The ovary, in turn,  will pull on
the cervix: the  cervix will pull on the vaginal  canal;  the vaginal  canal
will pull on the egg:  and the egg will pull on the weight. In other
words, once  you have  secured  the egg in the vaginal  canal,  you
will pull with the higher  organs  and glands  which, in turn,  will pull on
the lower orga ns and glands,  and they, in their  turn,  will pull on the
egg and weight. Practice  the same procedu re with the right  kidney. Once  you have  mastered  the left and  right  kidne ys, com bine both
kidney s in the  practice. This w ill give you a great  deal  of internal
force  to pull  an even  heavier  weight. M. The spleen  and liver pull the egg and weight. Next mo ve up to  the spleen  and liver. Start again  on the  left side,
contracting  the muscles around  the spleen,  situated  beneath  the
left side  of the  rib cage. Contract  and wrap the Chi  around  and into
the spleen. Pull the  spleen  toward the left  kidney, pull the kidne y to
the bladder  and left ovar y, the left ovary  to the  cervix,  the cervix to
the vaginal  canal,  and the vaginal  canal  to the egg  and weight. Practice  the same procedur e on the liver which lies under  the right
side of  the rib cage. Pack, wr ap and pull the  liver  up and toward the
right kidney, to the  bladde r and right  ovar y, to the  cervix, to the
vaginal  canal,  and to the egg and weight. N. The lungs are emplo yed next. Movin g to the lungs,  start  with the left lung  first. Practice
contracting  the left lung  and wrapping Chi arou nd it until y ou actuall y
feel the lung  contracti ng. When you have  again  secured  the egg in
the vagina,  begin  to contract  the lung  with more force  and pull from
the lung  to the  spleen,  then  to the  kidney, bladder  and left ovary,
cervix, vaginal  canal,  and egg and weight. Practice  in the  same
manner  on the right side, beginni ng with the right  lung. O. Be cautious  with  the heart as it pulls on the  egg and weight. As yo u move on to the  next organ,  the heart,  be cautious,  making
sure that you are well in control  of the other  organs  first. The heart
and lungs  can easily  become congeste d with ener gy and can cause
- 199  -Egg Exercises
chest  pain  and difficulty  in breathin g. If you have  this problem, tap
the area  aroun d the heart  and practice  the healing  sound  of the
heart  (as described  in the  book  Taoist Wa ys to Transform Stress
into Vitality). Practice  until  you can control  the contraction  of the
heart  muscle and  wrap the Chi arou nd the heart. Again,  secure  the
egg in the  vaginal  canal,  contract  the heart  and lungs  and pull up
toward the spleen,  liver  adrenal  glands  and kidne ys, bladd er and
ovaries,  cervix,  vaginal  canal,  egg and weight. P. The thymus gland is dif ficult  to contract. The th ymus gland  is difficult to contract  because  of its location
under  the sternum. The only way to do this is to  sink the  chest  and
sternum dow n, press  the sternu m to the  back,  and contract  and
wrap it with Chi. Mas tering this contraction  and wrapping the heart
and lungs  with Chi w ill help  greatl y in contracting  the thymus  gland. Once  again,  secure  the egg in the vaginal  canal,  sink the  sternum
to the  back  and contract  the lungs,  from left to  right,  toward the
thymus  under  the sternu m, then  contract  the heart  to the  thymus
which is in close


 the bay leaves and very little water (or soup stock) to stop the vege-tables from sticking. Cover and cook slowly at 325° F (170° C) for 1-1/2hours. Trim and halve the Brussels sprouts, add to the casserole and
Recipes
9continue to cook for another 1/2 hour. Sprinkle with fresh, chopped
parsley just before serving. Zucchini and Potato Bake
Preparation time: 20 minutesCooking time: 1-1/2 hoursServes 2
1 lb. zucchini
1 lb. potatoes2 medium onions2 cloves garlic10 oz. yogurtfresh parsley, chopped
Finely slice the zucchini, potatoes and onions. Place alternate layers of
zucchini, potatoes and onions in a casserole dish, adding a sprinkling ofcrushed garlic between the layers. Cook in the oven at 300-350° F (149-177° C) for about 1-1/2 hours. Meanwhile, crush the second garlic cloveand add to the yogurt. When the dish is cooked, remove from the ovenand spread the yogurt mixture on top. Sprinkle chopped fresh parsleyover the top and serve immediately. Zucchini with Garlic and Parsley
Preparation time: 15 minutesCooking time: 35 minutesServes 2
1 lb. zucchini
3 tbsp. parsley2 cloves garlicjuice of 1 lemonflaxseed oil
$PPLCPPL5IF(FSTPO8BZ
9Chop both ends off the zucchinis and cook whole. While they are cook-
ing, finely chop the parsley and crush the garlic. Mix with the lemonjuice and flaxseed oil. Put into a serving bowl. When the zucchinis arecooked, halve lengthwise (if small) or slice thickly (if large). While stillhot, add to the serving bowl and toss in the mixture. Serve immediatelywith oven-roasted bell peppers, a baked potato and a green salad. Zucchini with Mint
Preparation time: 10 minutesCooking time: 30 minutesServes 2
4 small zucchinis
2 tbsp. apple cider vinegar2 tbsp. water2 tbsp. chopped mint
Cook the zucchinis gently until just cooked but firm. Cut both ends off,
then cut diagonally into thin slices. Put into a small casserole dish. Mixthe apple cider vinegar, water and chopped mint and pour over thesliced zucchini. Bake gently in the oven at 300° F (149° C) until warmedthrough. Cool and serve with a baked potato and a green salad. Desserts
Applesauce, Cooked
Preparation time: 10 minutesCooking time: 15-20 minutesServes 2
3 medium apples, pared, cored and sliced
honey (or sugar), if neededRecipes
9Put apple slices in saucepan half covered with cold water. Add honey
(or sugar) to taste. Boil about 15 minutes or until soft. Put through food
mill. Applesauce, Fresh
Preparation time: 10 minutes
3 medium apples, pared, cored and sliced
honey (or sugar)
Add honey (or sugar) to taste. Run apples through the grinder portion
of the juicer. Apple Spice Cake
1/4 cup honey (or maple syrup)
1 cup fresh applesauce
1-1/2 cups oat flour
3/4 cup triticale flour
3/4 cup sugar
a pinch of allspice
a pinch of mace
1/4 tsp. coriander
2 cups raisins (or chopped dates)
Crumb topping:
2/3 cup rolled oats
1/3 cup maple syrup (or honey)
a pinch of allspice
a pinch of mace
Combine honey (or maple syrup), applesauce and flours. Sift together
sugar, allspice, mace and coriander. Add raisins (or dates). Combine wet
and dry ingredients. Pour into nonstick oblong bake pan. For crumb
topping, buzz oats briefly in blender to make a finer flake. Mix spices
with oats. Mix in enough maple syrup (or honey) to make a crumbly
$PPLCPPL5IF(FSTPO8BZ
9mixture. When the crumb topping is made, sprinkle on top. Bake at
325° F (163° C) for 40 minutes or until cake tests done. Serve with a
spoonful of fresh applesauce or yogurt. Apple-Sweet Potato Pudding
Preparation time: 20 minutes
Cooking time: 30 minutes
Serves 2-3
1 sweet potato, boiled, peeled and sliced
1 apple, raw, peeled and sliced
1 tsp. raisins
1/2 cup bread crumbs
1 tsp. sugar
1/2 cup orange juice
3 tsp. yogurt
Place sweet potato slices in baking dish with apple slices and raisins
spread with bread crumbs, sugar and orange juice. Bake in oven at 350°
F (177° C) for 30 minutes. Serve hot with yogurt. Banana (Broiled)
Preparation time: 5 minutes
Cooking time:  10 minutes
Serves 1
1 banana
1 tsp. sugar
lemon juice
Cut banana in half lengthwise and add sugar and a few drops of lemon. Place in pan and broil under low flame in its skin for 10 minutes. Serve
hot. Recipes
9Cherries (Stewed)
Preparation time:  10 minutes
Cooking time:  12 minutes
Serves 2
1/2 lb. cherries, stemmed
1 tsp. potato starch
2 tsp. cold water
2 tsp. sugar (if needed)
Place cherries in saucepan with water to cover. Cook 10 minutes over
low flame. Add potato starch dissolved in cold water. Add to boiling
cherries. Cook 2 minutes longer. Chill and serve. (Cherries are particu-
larly healthful and are best enjoyed raw.) Currants
Preparation time: 5 minutes
Serves 1-2
1/4 lb. red currants
3 tsp. sugar
yogurt
Clean currants thoroughly before removing stems. Place in dish, add
sugar and serve. Yogurt, sweetened with sugar, may be used for sauce. Fruit Combination
Preparation time: 5 minutes
Cooking time: 13-15 minutes
Serves 3
3 cups fresh cherries and apricots, halved, sliced and pitted
2 cups water
1/2 cup sugar
2 tsp. cornstarch, dissolved in 1/3 cup cold water
$PPLCPPL5IF(FSTPO8BZ
Place fruit with water and sugar in saucepan. Boil gently and slowly for
10 minutes. Add cornstarch. Cook 3 minutes longer. Cool and serve. Glazed Pear Halves
Preparation time: 15 minutesCooking time: 15 minutesServes 4
4-5 ripe pears
4 oz. water4 tbsp. honey (or sucanat, an organic dried cane sugar)
Cut ripe pears into halves and core. Add water to honey (or sucanat)
and mix well. Place pear halves in baking dish and pour sugar mixtureover them. Bake in slow oven at 250° F (121° C) until done. Baste withjuice if necessary. Oatmeal Cake
Preparation time: 20 minutesCooking time: 45 minutesServes 6
4 cups oatmeal (dry oats)
2 carrots, grated or blended honey and raisins (as desired)
Combine all the above ingredients in a baking dish. Put in the oven
without a lid and bake for 45 minutes at 250° F (121° C). Serve withyogurt. Peaches
Preparation time: 15 minutesCooking time: 10 minutesServes 1-2Recipes
1/2 lb. peaches, skinned
2 tsp. sugar
Place peaches in boiling water for 1/2 minute, drain and peel. Cut in
halves. Remove pits and place in saucepan with boiling water to halfcover fruit level. Cover. Simmer for 10 minutes. Cool. Add sugar andserve chilled. Pears
Preparation time: 5 minutesCooking time: 20 minutesServes 1
1 large pear, peeled, cored and halved
1 tsp. sugar
Place pear halves in saucepan with water to half cover. Add sugar and
cook for 20 minutes
Plums
Preparation time: 10 minutesCooking time: 15 minutesServes 1
1/2 lb. plums
2 tsp. sugar
Cut plums in half and remove pits (or plums can be cooked whole). Place in saucepan with water to cover. Cook 15 minutes. Remove, cooland add sugar. Serve chilled. Prune and Banana Whip
Preparation time: 10 minutes**Does not include presoakingCooking time: 10 minutes$PPLCPPL5IF(FSTPO8BZ
Serves 2
1 cup dried prunes
2 small bananas, mashedjuice of 1/4 lemon 1 tsp. sugar
Presoak the prunes (so


, and that the
present only exists for it, not the shadow of the past, nor the shadow
of the future. ”
“That is it,” said Siddhartha, “and when I learned that, I review ed
my life and it was also a river, and Siddhartha the boy, Siddhartha the
mature man and Siddhartha the old man, were only separated by
shadows, not through reality. ”
He spok e with delight, but Vasudeva just smiled radiantly at him
and nodded his agreement. The delusion fostered by centuries of materialism is that we can conquer
the river and control its flow; if we did, our only achievement would be to
die. The truth about each of us is that our life spreads out in larger and
larger fields of experience. Ther e is no limit to the energy, infor mation, and
intelligence concentrated in one person’ s existence. In physica l form this
infinite creativity has been embodied in your cells; in unmanife st form it is
expressed in the mind’ s silence, the void that is actually a fullness of untold
possible meanings, possible truths, possible creations. The emptiness at the
core of every atom is the wom b of the universe; in the flicker of thought
when two neuro ns interact there is an opportunity for a new world to be
born. This book is about exploring that silence where time’ s breath does not
wither but only renews. Look to the land where no one is old; it is nowhere
but in yourself. OceanofPDF. comIN PRACTICE:
How to Reinterpret Your Body
The first step toward experiencing your body in a different way is to change
your interpretation of it. No two people experience their bodies in exactly
the same way, because each of us interprets experience—including the
experience of inhabiting a body—according to his own personal beliefs,
values, assumptions, and memo ries. An aging body involves one style of
interpretation; an ageless body involves an opposite style. Try to let go of the assumption that your body is aging because things
just are that way. If you feel certain that growing old is natural, inevitable,
and normal, I don’t want you to erase those assumptions instantly. You
couldn’ t do that if you tried, for the old paradigm has taught all of us to
accept these assumptions without question. However, while still honoring
your deep belief  in aging, sickn ess, and death, allow yourself to set aside
the old paradigm for a moment. The quantum worldview, or the new paradigm, teaches us that we are
constantly making and unmaki ng our bodies. Behind the illusion of its
being a solid, stable object, the body is a process, and as long as that
process is directed toward renewal, the cells of the body remain new, no
matter how much time passes or how much entropy we are exposed to. The great enemy of renewal is habit; when frozen interpretations from
the past are applied to the prese nt, there will always be a gap, a mismatch
between the need of the momen t and the solution from the past. To have a
renewed body, you must be willing to have new perceptions that give rise to
new solutions. The exercises below are designed to help you open up new
perceptions. Some are exercises in absorbing the new knowledge of the
quantum worldv iew as it applie s to your body. Others are exercises in newexperience, gaining an inner feeling for that level inside your body that is
ageless. Ideally, as we move on to later exercises, knowledge and
experience will begin to fuse—that is the sign that you are fully
assimilating this new worldview in place of the old. Exercise 1: Seeing Thr ough the Mask of Matter
The most impor tant step in gaining the experience of ageless body is to
unfreeze the perceptions that have locked you into feelings of isolation,
fragmentation, and separatenes s. These frozen perceptions reinforce the
idea that only the reality of the five senses can be believed. So let us see if
we can go beyond the senses to find a level of transcendental experience,
which is in fact more real than the world of the senses. Look at your hand and examine it closely. Trace its familiar lines and
furrows, feel the texture of the skin, the supple flesh cushioning the
submer ged hardness of bone. This is the hand your senses report to you, a
material object composed of flesh and blood. In this first exercise we will
attempt to “thaw out” your hand and give you a different experience of it
beyond the reach of your senses. Holding the image of your hand in your mind’ s eye, imagine that you are
examining it through a high-pow ered microscope whose lens can penetrate
the fines t fabrics  of matter and energy. At the lowest power, you no longer
see smooth flesh but a collection of individual cells loosely  bound by
connective tissue. Each cell is a watery bag of proteins that appear as long
chains of smaller molecules held together by invisible bonds. Moving
closer, you can see separate atoms of hydrogen, carbon, oxygen, and so on,
which have no solidity at all—th ey are vibrating, ghostly shadows revealed
through the microscope as patches of light and dark. You have arrived at the bound ary between matter and energy, for the
subatomic particles making up each atom—whirling electro ns dancing
around a nuclea r core of proton s and neutrons—are not spots and dots of
matter. They are more like traces of light left by a Fourth of July sparklerwaved in the dark. At this level you see that all things you once took to be
solid are just energy trails; the instant you see one trail, the energy has
moved elsewhere, leaving nothing substantial to be touched or seen. Each
trail is a quantum event, fleeting, dying out as soon as it is noticed. Now you start sinking even deeper into quantum space. All light
disappears, repla ced by yawning chasms of black emptiness. Far away on
the horizon of your vision, you see a last flash, like the farthest, faintest star
visible in the night sky. Hold that flash in your mind, for it is the last
remnant of matter or energy detectable by any scientific instrument. The
blackness closes in, and you are in a place where not just matter  and energy
are gone, but space and time as well. You have left behind your hand as a space-time event. Like all space-time
events, your body has to have an origin beyond the fourth dimension. There
is no such thing as “before” or “after” in this region, no concept of “big” or
“small. ” Here your hand exists before the Big Bang and after the universe’ s
end in the “heat death” of absolute zero. In reality these terms are
meaningless, for you have arrived at the womb of the universe, the pre-
quantum region that has no dimensions and all dimensions. You are
everywhere and nowhere. Has your hand ceased to exist. No, for in crossing the boundary of the
fourth dimensio n, you didn’ t go anywhere; the whole notion of place and
time simply doesn’t apply anymore. All the grosser levels of perception are
still available to you; your hand still exists at all these levels you have
traversed—quantum, subatomic, atomic, molecular, cellular—connected by
invisible intelligence to the place where you now find yourself. Each level
is a layer of transformation, completely different from the one above or
below it, but only here, where there is nothing but pure inform ation, idea,
creative potential, are all levels reduced to their common origin. Ponder this exercise for a moment to absorb its lessons:
•  The three-dimensional body reported by the five senses is a mirage. •  Every solid particle of matter is composed of more than 99. 99 9 percent
empty space. •  The void between two electrons is proportionately as empty as the
space between two galaxies. •  If you go deep  enough into the fabric of matter and energy, you arrive
at the origin of the universe. All events in space-time have a common
source outside the reality we perceive. •  Beyond the quantum, your body exists as pure creative potential, a
multilayered process controlled by intelligence. Now examine your hand with a new understanding—it is the stepping-of f
point for a dizzying descent into the dance of life, where the dancers
disappear if you approach too near and the music fades away into the
silence of eternity. The dance is forever, and the dance is you. Exercise 2: Closing the Gap
Now that we have touched that level of quantum space unde rlying all
physical existen ce, I want you to become more comfortable there. Ordinarily we think of space as cold and empty, but quantum space is full—
it is the continuity that connects everything in the universe. When the
quantum field is active, it gives rise to a space-time event; when it is quiet,
there is just quantum space. But this doesn’ t signify that the field has gaps
in it—im agine the Earth surrounded by lines of magnetic force radiating out
of the north and south magnetic poles. All the separate magnets on the
planet participate in this field. They are small, separate outcroppings of
magnetism, yet even when a magnet is not


-fourtoforty-eight
hours.Thesymptomsareoftenaresultoffright,shock
orbeingchilled.Someonewhohasbeenveryangry
canalsobringonanAconitestate.Exposuretoa
draught,oracold,drywind,cancauseawiderangeof
symptoms(colds,coughs,cystitis,etc. ).Ifinpain,the
pains-inthehead,throat,teeth,orwherever-are
INTERNALMATERIAMEDICA Aeoniturnnapellus(Aco. )•39
intolerable,andwilldrivethesepeopletodespair. Generally,peoplewhoneedAconitewillbeworseat
night;thoughtheyareusuallyOKongoingtobed,
theywakeuparoundmidnight(usuallybeforemid-
night)withthecough,croup,earache,etc.Theywill
notwanttobetouched(examinedorinterferedwith)
andwillbebetterforsomefreshair. EMOTIONAL/MENTALSYMPTOMS
Anxious:whenchilled;generally;duringafever. Expression:anxious;frightened.Fearful:inacrowd;
ofdeathduringpregnancy/labour.Screamingwith
pain.Sensitivetonoise.Tearfulduringafever. SomeonewhoneedsAconitelooksanxious,andhas
shocked,staring,glassyeyes(thepupilsmaybedi-
lated). 'Aconiteshock'istheoppositeof'Arnicashock'
inthatapersonneedingAconitewillbeextremely
distressed(anxiousandfearful).Theymaywellbe
inconsolable.Theyarescaredofgoingoutintoa
situationwheretherewillbelotsofpeople.Their
painsmaybesevere,especiallyinchildbirth,for
example,andpatientsmaysay,'Iwanttodie'.Aconite
typesmayalsoscreamwiththepain. PHYSICALCOMPLAINTS
Chickenpox
SymptomsWith Aconitegeneralandemotionalmental
symptoms,andfever. Commoncold
SymptomsWithheadache(seebelow). Causesshock;gettingchilled;cold,drywind. GiveAconiteatthefirstsignofacoldifthestressisas
above. Cough
SymptomsCough:barking;dry;hoarse;irritating;
short;tickling.Breathing fast. Worseatnight;duringfever;dry,coldair. Causescold,drywind. Alltheairpassagesareirritated. Itisoftenworseat
nightafterbeingoutinacold,drywind(especiallya
northoraneastwind). Croup
SymptomsSymptomsofCough(above). Unlessyouhavestrongindicationsforanotherrem-
edy,thisisthefirstremedytothinkofgivingfor
croup.Cystitis
SymptomsPainspressing. Causesgettingchilled. Earache
SymptomsPainsunbearable. Causesgettingchilled;cold,drywind. Eyeinflammation
SymptomsEyessensitivetolight;whitesofeyesred. Pains:aching;burning.Withacommoncold. Causesgettingchilled;foreignbodyineye. Worseforcold,drvwind. Fever
SymptomsHeat:alternatingwithchillsatnight;
burning;dryatnight.Pulse:fast;strong.With
ANXIETY. Betterforuncovering. Worseatnight;intheevening. Causesgettingchilled. Thepersonfeelshotinsideandchillyexternally.The
cheeksmayalternatebetweenhotandredandpale
andghostly(thecolourmaydrainfromthefaceon
gettingup);oronecheekwillbehotandredandthe
otherpaleandcold,especiallyinteethingchildren. Thosepartsofthebodythatarecoveredwithclothing
becomesweaty;thepersonmaykickoffthecovers. Thereisaburning,unquenchable thirst;everything
tastesbitterexceptwater,andeventhattastesbad. Headache
SymptomsPains:burning;bursting;throbbing. Causesfright;shock;gettingchilled. Injuries
SymptomsCuts/woundsbleedfreely.Withshock
(seebelow). Aconitehelpswithwoundsthatarebleedingexcess-
ivelywherethecharacteristicshockispresent. Insomnia
SymptomsRestlesssleep.Anxiousdreams. Measles
SymptomsOnsetsudden.Skinrash:itches;burns. Withfever;cough. Suddenonsetwithrestlessness, fever,coughand
thirst. NBSEEALSOPAGES203-26FORGENERALADVICE,DOSANDDON'TS. 40•Agaricusmuscarius(Agar) INTERNALMATERIAMEDICA
Mumps
SymptomsOnsetsudden.Withfever. Periodproblems
SymptomsPeriodlate. Causesfright;shock;gettingchilled;pregnancy. Shock
Causesinjuries;surgery;childbirth. ThisisaccompaniedbytheextremeAconite-typefear
andanxiety.Itisusefulduringorfollowingoper-
ations,andforshockedmothersand/orbabieseither
duringorafterlabour,especiallyafastlabour.The
mothermayexperiencesomeshakingwiththeshock,
whereasthebabymayjustbeverystill,withan
anxiousorfearfullookinitseyes. Sorethroat
SymptomsPains:burning;stitching. Causesgettingchilled. Teething
SymptomsCheekshotandred.Withsymptomsof
fever(seeabove).Painfulinchildrenwithrestless
sleep. Childrentossandturnintheirsleepandbitetheirfists
andscream.Theteethingmaywellbeaccompaniedby
fever. Toothache
SymptomsPains:tearing;ingoodteeth. Causescold,drywind. Retentionofurine
SymptomsInnewbornbabies;inchildrenwho
catchcold. Thisisespeciallyusefulfornewbornbabieswhodon't
pee,whohavebeenshockedbythebirth(especiallya
fastlabour). AGARICUSMUSCARIUS (Agar.) Naturalorder:fungi
Commonnames:flyagaric;bugagaric;toadstoolThispoisonoustoadstoolgrowsindryplaces,es-
peciallyindrypinewoods,inEurope,Asiaandthe
USA.ItisuncommoninEnglandbutabundantin
somepartsofScotland. Agaricusisthoughttobetheoldestofhallucinogens
usedforritualisticpurposes.Medicinemenatethis
toadstooltoachieveecstaticstates(althoughthese
periodsofgreatanimation,whichwereoftenaccom-
paniedbydancing,singingandtalkingtoimagined
persons,alternatedwithtimesofdeepdepression). It
wasalsoemployedatonetimeinthemakingof
alcoholicbeveragesbutthispracticewasbesetwith
dangersinviewoftheterribledeathsthatsometimes
occurredfromthepoisonings. Forthehomeopathicpreparation,themushroom is
wellwashed,mashedinamortar,thenequalpartsof
alcoholareaddedtoit.Thisislefttostandforthree
daysbeforebeingstrainedandsuccussed. GENERALSYMPTOMS
Clumsy:tripseasilywhilewalking.Trembling. Twitchy. Worseforcold. Thisremedyisaspecificcureforchilblains,especially
ofthefeetandtoes,and,usedwithTamusointment,
willcuremostcasesofstraightforward chilblains
wherenootherstrongsymptomswouldleadyouto
prescribeamore'important'remedy. INTERNALMATERIAMEDICA Alliumcepa(All-c.)•41
GeneralsymptomsofpeopleneedingAgaricusare
tremblingandtwitchiness,whichmaybesobadthat
theydropthingsorstumblewhenwalking.Theyare
generallyverysensitivetocold,dampweather. Therearenomarkedemotional/mentalsymptoms. PHYSICALCOMPLAINTS
Chilblains
SymptomsChilblains:burning;itching;red. Worseforcold. Chilblainsareonthehandsandfeet,orveryoc-
casionallyontheears,butwhichareworseonthefeet. Theyareterriblypainfulwhenthehandsorfeetbe-
comecold. Headache
SymptomsEyes/eyelidstwitching. Worseinthemorning. Causesalcohol;nerves. Alliumcepa(aii-c.)
Familyname:Liliaceae
Commonname:commonredonion
Thisplantisuniversallycultivatedasagardenveg-
etable,andithasbeenrenownedforhundredsofyearsamongcountryfolkandherbalistsforitshealing
properties. Ithasbeenusedinavarietyofways:
externallyasapoulticeforacne,chilblainsandarthri-
tis(todrawoutinflammation),andinternallyasa
bloodpurifierandtocleartheintestinesofworms.The
juicehasbeensniffedupthenostrils,droppedintothe


247
contraception,16
convalescence,14
convulsions,203,211,216
corns,211-12
coughs,14,20,21,212,232-5
Coulter,Harris,19
CouncilforComplementaryand
AlternativeMedicine,252
cow'smilk,24-5
crackednipples,207
cramp,212
CrimeanWar,8
croup,212
Cullen,DrWilliam,4
Cuprummetallicum,6
cure,definition,247
Cure,Lawsof,7,15,247
curedsymptoms,12
curries,28
cuts,219,231
cystitis,20,212-13,
cysts,204
Darwinism,8
deadlynightshade,11-12
deafness,213
decimalscales,diluting
substances,13
defencemechanisms,14
degenerativediseases,204
dehydration,216
delirium,203
Denmark,9
dentists,28
dermatitis,204
diarrhoea,27,213,217,241
differentiation, 22,247
dilutionofremedies,5,12-13
disease,definition,247
dizziness,213
doctorhomeopaths,24/
DoctrineofSignatures,4
doses:howmanyandhowoften,
26,27;minimum,5,12-13,248;
shaking,5;sizeof,25-6;see
alsoremedies
drugs,9,28
Dudgeon,Robert,8
earache,26,27,213-14
EasternEurope,9
eczema,15,20,204,206
elbow,tennis,224-5
electromagnetism, 13
emergencies,24emotionalhealth,15-16
emotionalproblems,214,247
energy,14,15,18
engorgedbreasts,207
Enlightenment, 4
environmental pollution,14
epidemics,6,8,13
Ernst,DukeofSaxe-Coburg,9
eucalyptus,28
Eupatoriumperfoliatum,249
Europe,9
examnerves,232
exhaustion,214
eyes:eyestrain,215;
inflammation,214-15;injuries,
215;styes,224
FacultyofHomeopathy,8
faintness,215
fasting,216
feet:athlete'sfoot,205;bunions,
211-12;chilblains,208;corns,
211-12
fever,203,215-16
first-aidkits,25,249
first-aidprescribing,13,20,26
flatulence,216-17
flu,14,23,26,28,216,235-7
flushes,hot,218
folk-medicine,3,6
foodpoisoning,14,217,241
fractures,207,232
France,9
FrederickAugustus I,Kingof
Saxony,7
Gelsemium,28,249
generalsymptoms,247
genetics,13
genitalthrush,225
germtheoryofdisease,3,6,9,
13,16,201
Germanmeasles,209
Germany,3-4,9
glandularfever,215
Glasgow,10,252
globules,25
gonorrhoea,15
Greece,10
gums:abscesses,205;bleeding,
217
Hahnemann,MarieMelanied',
6
Hahnemann,Samuel,3-7,8-9,
10,11,14-15HahnemannMedicalCollege,
Philadelphia,7
hairloss,217
hallucinations,216
hayfever,204,217
headinjuries,26,27,218,231
headaches,21,203,217
'healingcrisis',27
health,15-16
heartdisease,14,15,204
heartburn,218,219
hemlock,11-12
Heparsulphuricum,249
hepatitis,204
herbalism,18
Hering,Constantine, 7,8,12,15
herpes,206
high-potencyprescribing, 7,8,9,
13,28
Hippocrates, 3,5,215
history,3-9
hives,218
homeopaths,professional,252
homeostasis,14
hospitals,homeopathic, 10,252
hotflushes,218
HouseofLords,8
Hughes,Richard,8-9
Hungary,6
hygiene,6
Hypercal9
,224
Hypericum,24,231,249
Iceland,9
Ignatia,241
immunesystem,14,18,208,211,
214
immunity,247
impetigo,206
incubationperiod,14
India,9
indigestion,219
inheritedtendenciestodisease,
6,13-14
injuries,219,222,231
insectbitesandstings,205-6
insomnia,219,237
iron-deficiencyanaemia,205
isopathy,7
Israel,10
joints:pain,219-20;strains,
223-4
keloids,220
Kent,JamesTyler,7,8,10,17
252•INDEX
Kentians,7
Kothen,6
labourpains,220
Lachesis,7,12,22
laughter,202
LawofSimilars,11
LawsofCure,7,15,247
Ledum,249
Leipzig,5,8
LeipzigHomeopathicHospital,6
LeipzigUniversity,4,5,7
leprosy,15
'likecureslike',4-5,11,248
liquidremedies,25
listening,21-2
Lister,Joseph,6
Liverpool,10,252
London,8,10,252
LondonFacultyofHomeopathy,
252
LondonHomeopathicHospital,
8
low-potencyprescribing, 8,9,13,
26,28
lumbago,220
lumps,204,207
Magnesiaphosphorica,249
malaria,4,215
MateriaMedica,11-12,247
MateriaMedica(Kent),7
MateriaMedicaPura
(Hahnemann), 6
measles,209,235
Meissen,3
meningitis,216
menopause,218
menstruation,221
mentalhealth,15-16
mentalproblems,14,204,214,
247
menthol,28
Mercuriuschloride,8
Mercuriussolubilis,249
mercurypoisoning,8
metals,13
Mexico,9
miasms,6,7,14-15,247
milksugar,24-5
minimumdose,5,12-13,248
mint,28
Montmartre,6
mothertinctures,11,13
mouth:mouthwashes, 28;
thrush,225,ulcers,204,219mumps,209
muscles,cramp,212
NapoleonicLaws,9
NapoleonicWars,3,5
nappyrash,220
NationalHealthService,10,252
Natrummuriaticum,23,241,249
Natrumsulphuricum,229
nausea,220
neck,stiff,204,223
Nelson's,25
Nepal,9
nervousness,232
nettlerash,218
NewEraTissueSalts,25
NewZealand,9
Nightingale,Florence,8
nightshade,deadly,11-12
nipples,cracked,207
nosebleeds,220
note-taking,21-2,227-9,247
nursing,children,208-9
Nuxvomica,17,249
Opium,221
TheOrganon(Hahnemann), 5,6,
7,11
pain,221
Pakistan,9
palpitations,221
Paracelsus,3
Paris,6,8
particularsymptoms,248
Pasteur,Louis,6
penicillin,9
peppermint,28
PereLachaisecemetery,6
periodproblems,221-2
perspiration,21
Peruvianbark,4
pharmaceutical industry,9
Philadelphia,7
Philosophy(Kent),7
physicalinjuries,222
piles,222
placebos,18-19,248
plants,herbalism,18
pneumonia,216
poisons,11-12
Poland,9
pollution,14
polycrest,248
post-operativeremedies,222
potencies,5,7,13,26,248potentisation, 5,248
powders,25,26
pregnancy,220,222
premenstrualt