 3 to 5 minutes. Sauté until lightly
browned. If the mixture gets too dry, add a little broth. Add vegetable stock to cover and bring to aboil. Cook  the soup u ntil carrots are soft. Puree soup with a food processor or a han d blender. Add
lemon and coconut milk just before serving. Garnish with freshly chopped cilantro or parsley. Roasted V egetable Barley Risotto
Barley
1 teaspoon ghee or olive oil
3 medium-size leeks, chopped
6–8 cups vegetable stock, made flavorful by adding herbs
and leeks
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon balsamic vinegar
1 tablespoon basil, dried
1 teaspoon black pepper
2 cups pearl barley, or ganic

In a heated  braising pan, heat ghee and add the leeks. Sauté 1 minute, add 2 tablespo ons vegetable
stock, Braggs, vinegar, basil, and pepper. S auté until the leeks are clear. Add the barley. W ith a lar ge
spoon, toss the barley  around in the pan to brown. Don’ t let the barley get too dry. Add ½ cup of
stock, if necessary. Sa uté until the barley becomes golden brown or caramelized. Co ntinue to add ½
cup of stock at a time when the mixture becomes dry. Always add enough stock to cover the barley as
it cooks. Keep a lid h andy to use during the cooking process. Continue to check an d stir the barley
every few minutes to make sure enough liquid is in the pot to cover the barley. This will take up to 30
minutes at a rapid boil. Roasted V egetables
2 carrots
2 zucchini
1 medium-size eggplant
1 tablespoon olive oil
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 tablespoon balsamic vinegar
1 teaspoon black pepper
1 tablespoon Italian herbs
 Remove the ends from the carrots, zucchini, and eggplant. Cut each in half. Slice each into ¼-inch
slices.<|eot_id|><|begin_of_text|>
Q: What is the first step in cooking the carrots in the Braised Green Beans Amandine recipe?,
A: Simmer the green beans until they are almost tender.
Q: What is the purpose of adding the coconut flakes in the Cocoa Tofu Mousse with Almond Praline recipe?,
A: There is no mention of adding coconut flakes in this recipe, so the answer is "There is no purpose mentioned".
Q: What type of flour is recommended for the Spinach and Lentil Soup recipe?,
A: There is no recipe for Spinach and Lentil Soup in the provided text, so the answer is "Not mentioned".
Q: What is the recommended cooking method for the Roasted Vegetables recipe?,
A: The recipe for Roasted Vegetables is not provided, so the answer is "Not mentioned".
Q: What is the role of the 24 Hour Fitness in the provided text?,
A: The 24 Hour Fitness is mentioned as a fitness chain with over 430 centers in 11 countries, and is not involved in any cooking or nutritional recommendations.<|eot_id|><|begin_of_text|>What People Are Saying About
Never Be Sick Again... “Raymond Francis will give you the information you require— and if you
combine it with inspiration, self-esteem and self-love, you will accomplish wonders. Take your health into your own hands—choose life and
Never Be Sick Again
!”
—Bernie Siegel, M.D. author of
Love, Medicine & Miracles
and
Prescriptions for Living
“The world is a better place for Raymond Francis and his work. He brings hope
and inspiration to those who seek the path out of illness to sustained health and well-
being. For the many health mysteries caused by nutritional deficits, overload of
toxins and neuro-immuno-hormonal dysfunctions, this book is a necessary and
joyful treasure.”
—Russ Jaffe, M.D. fellow, Health Studies Collegium
fellow, National Academy of Clinical Biochemistry
“You must read this inspiring story and learn how one man overcame his own
illness to become a fine educator in the science of health maintenance. With our
current medical system failing miserably to treat or prevent a wide variety of
illnesses, this book is a timely contribution.”
—Hyla Cass, M.D. author of
Natural Highs
and
St. John’s Wort: Nature’s Blues Buster
Raymond Francis’s brush with death as a patient draws the reader to appreciate
the lessons he has learned. Never Be Sick Again
paints a clear picture of the choices
that you can make to attain a healthier life. With the skill of a master teacher, he
places these choices within reach.”
—Richard Kunin, M.D. president, Society for Orthomolecular Health Medicine
author of
Mega-Nutrition
“
Never Be Sick Again
presents a revolutionary new understanding of health and
disease. Raymond Francis empowers readers and puts them back in charge of their
health. This important book offers keen insights into the shifts in thinking about
health; it is a prelude to what medicine in the future must become.”
—Al Lemerande Jr., M.D.director of medical programs,
Advanced Physicians Medical Group
author of
Dynamic Health Through Nutrition
“Reading
Never Be Sick Again
is like learning health in one lesson. This book cuts
through the complexity of health and disease with the simple, yet revolutionary,
concept of
one disease, two causes
and
six pathways. This is future medicine now!”
—Len Saputo, M.D. medical director, Health Medicine InstituteNEVER
BE SICK
AGAIN
O
NE
 D
ISEASE
 •
T
WO
 C
AUSES
•
S
IX
 P
ATHWAYS
H
EALTH
 I
S A
C
HOICE
L
EARN
 H
OW TO
C
HOOSE
 I
T
Raymond Francis, M.Sc. with Kester Cotton
Foreword by Harvey Diamond
Coauthor of the #1
NY Times Bestseller
Fit for Life
Health Communications, Inc.
Deerfield Beach, Florida
www.hcibooks.comNever Be Sick Again
and the information contained in this book are not intended as a substitute for the advice
and/or medical care of the reader’s physician, nor are they meant to discourage or dissuade the reader from the
advice of his or her physician. The reader should regularly consult with a physician in matters relating to his or
her health, and especially with regard to symptoms that may require diagnosis. Any eating or lifestyle regimen
should be undertaken under the direct supervision of the reader’s physician. Moreover, anyone with chronic
or serious ailments should undertake any eating and lifestyle program, and/or changes to his or her personal
eating and lifestyle regimen, under the direct supervision of his or her physician. If the reader has any
questions concerning the information presented in this book, or its application to his or her particular medical
profile, or if the reader has unusual medical or nutritional needs or constraints that may conflict with the
advice in this book, he or she should consult his or her physician. If the reader is pregnant or nursing she
should consult her physician before embarking on any nutrition or lifestyle program. Library of Congress Cataloging-in-Publication Data
Francis, Raymond, 1937–
   Never be sick again : Raymond Francis with Kester Cotton ; foreword by Harvey
Diamond. p. cm. eISBN-13: 978-0-7573-9628-1   eISBN-10: 0-7573-9628-3
      1. Health—Miscellanea. 2. Self-care, Health. 3. Healing—Miscellanea. 4. Health—Philosophy. 5. Mind and body. I. Cotton, Kester. II. Title. RA776.5.F736 2002
613—dc21
2002033399
© 2002 Raymond Francis
All rights reserved. Printed in the United States of America. No part of this publication may be reproduced,
stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise, without the written permission of the publisher. HCI, its logos and marks are trademarks of Health Communications, Inc. Publisher: Health Communications, Inc.
  3201 S.W. 15th Street
  Deerfield Beach, FL 33442-8190
R-02-07
Cover design by Larissa Hise Henoch
Inside design by Lisa Camp and Dawn Von Strolley GroveCONTENTS
Foreword
 by Harvey Diamond
Acknowledgments
Introduction
1. I Almost Died
2. Your Potential for Health
3. The New Theory of Health and Disease
4. Choosing Healthy Cells
5. The Nutrition Pathway
6. The Toxin Pathway
7. The Psychological Pathway
8. The Physical Pathway
9. The Genetic Pathway
10. The Medical Pathway
11. A Shift in Perspective
References
Author’s Note: Going Beyond Health
Appendix A: Health Information
Appendix B: Vitamin Supplements
Appendix C: Foods and Personal Products
Appendix D: Alternative Cancer Treatments
Appendix E: Improving Vision
Appendix F: Health-E-America FoundationF
OREWORD
N
ever Be Sick Again
takes the mystery out of disease. This groundbreaking book
presents a revolutionary theory of health and disease:


 of the comfort of
inertia and sluggishness. Then the marriage will be disrupted and
one or both partners will delude themselves into thinking that with
a new partner it will be dierent, particularly after eros has perhaps
struck again. As long as this principle is not understood, a person
may go from one partnership to another, sustaining feelin gs only as
long as eros is at work. The second possibility is that the temptation of a semb lance of
peace is stronger. Then the partners may remain togethe r and may
certainly fulll something together, but a great unfullled  need will
always lurk in their souls. Since men by nature embody more of the
active and adventurous principle, they tend to be polygamous and
are therefore more tempted by indelity than women. Thus you can
also understand what the underlying motive for men’s inclination to
be unfaithful is. Women tend much more to be passive because they
carry more of the receptive principle and are therefore better
prepared to compromise. This is why they tend to be monogamous. Of course, there are except ions, in both sexes. Such indelity is
often as puzzli ng to the active partner as to the “victim.” They do
not understand themselves. The unfaithful one may suer just as
much as the one whose trust has been betrayed. In the situation where compromise  is chosen, both people stagnate,
at least in one very import ant aspect of their soul development. They nd refuge in the steady comfort of their relationship. They
may even believe that they are happy in it, and this may be true to
some degree. The advantage s of friendship, companionsh ip, mutual
respect, and a pleasant life together with a well-established routine
outweigh the unrest of the soul, and the partners may have enoughdiscipline to remain faithfu l to one another. Yet an important
element of their relationship is missing: the revealing of soul to soul
as much as possible. True Marriage
Only when two people do this can they be puried together  and
thus help each other. Two developed souls can fulll one another by
revealing them selves, by searching the depths of each other’s soul. Thus what is in each soul will emerge into their consci ous minds,
and puricatio n will take place. Then the life-spark is maintained so
that the relationship can never stagnate and degenerate into a dead
end. For you who are on this path and follow the vario us steps of
these teachings, it will be easier to overcome the pitfalls and
dangers of the marital relati onship and to repair damage that has
occurred unwittingly. In this way, my dear friends, you not only maintain eros, that
vibrating life-force, but you also transform it into true love. Only in
a true partnership of love and eros can you discover in your partner
new levels of being you have not heretofore perceived. And you
yourself will be puried also by putting away your pride and
revealing yourself as you really are. Your relationship will always be
new, regardles s of how well you think you know each other already. All masks must fall, not only those on the surface, but even those
deeper down that you may not even have been aware of. Then your
love will rema in alive. It will never be static; it will never stagnate. You will never  have to search elsewhere. There is so much to see
and discover in this land of the other soul you have chosen, whom
you continue to respect, but in whom you seem to miss the life-
spark that once brought you together. You will never have to be
afraid of losing the love of your beloved; this fear will be justied
only if you refrain from risking the journey of self-revelation
together. This, my friends, is marri age in its true sense, and this is the
only way it can be the glory it is supposed to be.Separateness
Each of you should think deeply about whether you are afraid to
leave the four walls of your own separateness. Some of my friends
are unaware that to stay separate is almost a conscious wish. With
many of you it is this way: You desire marriage because one part of
you yearns for it—and also because you do not want to be alone. Quite superci al and vain reasons may be added to explai n the deep
yearning within your soul. But aside from this yearning and aside
from the supercial and selsh motives of your unfullled desire for
partnership, there must also be an unwillingness to risk the journey
and adventure  of revealing yourself. An integral part of life remains
to be fullled by you—if not in this life, then in future lives. Should you nd yourself alone, you may, with this knowledge and
this truth, repair the damage that you have done to your own soul
by harboring wrong concepts in your unconscious. You may
discover your fear of the great adventurous journey with another,
which will explain why you are alone. This understanding should
prove helpful and may even enable your emotions to change
suciently so that your outer life may change too. This depends on
you. Whoever is unwilling to take the risk of this great adventure
cannot succeed in the greatest venture humanity knows—marriage. Choice of Partner
Only when you meet love, life, and the other being in such
readiness will you be able to bestow the greatest gift on your
beloved, name ly your true self. And then you must inevitably
receive the same gift from your beloved. But to do that, a certain
emotional and spiritual maturity  has to exist. If this matu rity is
present, you will intuitively choose the right partner, one who has,
in essence, the same matur ity and readiness to embark on this
journey. The choice of a partner who is unwilling comes out of the
hidden fear of undertaking the journey yourself. You magneticallydraw people and situations toward you that correspond to your
subconscious desires and fears. You know that. Humanity, on the whole, is very far away from this ideal of the
marriage of true selves, but that does not change the idea or the
ideal. In the meantime you have to learn to make the best of it. And
you who are fortunate enough to be on this path can learn much
wherever you stand, be it only in understanding why you cannot
realize the happiness that a part of your soul yearns for. To discover
that is already a great deal and will enable you in this life or in
future lives to get nearer to the realization of what you yearn for. Whatever your situation is, whether you have a partner or are alone,
search your heart and it will furnish you the answer to your conict. The answer must come from within yourself, and in all probability it
will relate to your own fear, unwillingness, and ignora nce of the
facts. Search and you will know. Understand that God’s purpose in
the partnership of love is the complete  mutual  revelation of one soul
to another—not just a partial revelation. Physical revelation is easy for many. Emotionally you share to a
certain degree— usually as far as eros carries you. But then you lock
the door, and that is the moment when your troubles begin. There are many who are not willing to reveal anything. They
want to remain alone and aloof. They will not touch the experience
of revea ling themselves and of nding the soul of the other person. They avoid this in every way they can. Eros as a Bridge
My dear ones, once again: Understand how important the erotic
principle is in your sphere. It helps many who may be unwilling and
unprepared for the love-exp erience. It is what you call “falling in
love,” or “romance.” Throug h eros the personality gets a taste of
what the ideal love could be. As I said before, many use this feeling
of happiness carelessly and greedily, never passing the threshold
into true love. True love demands much more of people in a
spiritual sense. If they do not meet this demand, they forfeit the goalfor which their soul strives. This extreme of hunting for romance is
as wrong as the other, where  not even the potent force of eros can
enter the tightly locked door. But in most cases, when the door is
not too tightly  bolted, eros does come to you at certain stages of
your life. Whether you can then use eros as a bridge to love depends
on you. It depends on your development, your willingness, your
courage, your humility, and your ability to reveal yourself. Are there any questions in connection with this subject, my dear
friends? QUESTION : When you talk about the revela tion of a soul to another, do
you mean that, on a higher level, this is the way the soul reveals itself to
God? ANSWER : It is the same thing. But before you can truly revea l
yourself to God, you have to learn to reveal yourself to another
beloved human being. And when you do that, you reveal yourself to
God too. Many people want to start with revealing themse lves to the
personal God. But actually, deep in their hearts, such revelation to
God is only a subter


 healing th erapy for centuries. T oday, it is
experiencing a  renaissance in popularity with many doc tors
prescribing meditation as a way to lower blood pressure,
improve performance, relieve insomnia and promote
relaxation. It is safe and si mple; it needs no complicated
machinery or drugs; and i t can balance on a physi cal,
emotional, mental and spiritual level at the same time. Meditation and Hinduism
Meditation originated in India with yoga, one of the six schools of
Hindu philosophy. First mentioned in the  Puranas, the  Vedas  and
the  Upanishads  (Hindu holy scriptures), it was later outlined by
Patanjali (see page 100). Its aim  is to still the mind, body and soul,
alleviate suf ferin g and promote healing. How this is done varies:
Japa  yoga advocates the repetition of a mantra, hatha yoga is aimed
at raising spiritual ener gy, raja yoga works with breath,  surat
shabd  yoga use s sound  and light to meditate, and  bhakti  yoga or
the “yog a of love and devotion” aims to concentrate practition ers’
focus on a particular devotional subject. V iewed as a method of attaining physiological and spiritual
mastery, medita tion is central to Hinduism. The seven  rishis  or
great sages were master meditators and today’ s  sadhus  or
wandering mys tics employ meditation, along with ascetic ism,
renunciation, ce libacy and yoga with the ultimate aim of attaining
enlightenment. However, one does not need to be a Hindu  topractice Hindu meditation. Man y Hindu meditative techniques  are
secular in nature — and everyone is welcome to try them. A popular choice for those serious to learn more about
Hinduism and meditation is a visit to an Indian ashram. Neither a
temple nor a mo nastery, an ashram is a more like a retreat. The idea
is to lead a simple life, develop a positive attitude and come away
with an underst anding of selfless service. A 15-day visit usu ally
includes a  sadhana  course where yoga (see pages 100–1 1 1),
meditation,  pranayama  (see page 1 14–1 17), relaxation and
concentration techniques are “taught” in peaceful, often rem ote
surrounds. Many people report that such a withdrawal from nor mal
everyday life is a rich and rewarding experience. Meditation has long been practiced both in a secular fashion and as a Buddhist or
Hindu practice. Here we see a detail of the hands and feet of the Buddha; 14th
century, Sukothai Period, housed in the Prasat Museum, Bangkok. An evening meditation session atop one of the roofs at Amanbagh. Using fire, it
comprises ritual and chanting, to give thanks for the day. Novice monks in “resting pose” during meditation. Meditation and Buddhism
Meditation is also central to Buddhism. Indeed, in around 500  BC,
the Indian prince Siddharta Gautama rejected the material world
and attained enlightenment through meditation beneath a  bodhi
tree. Th eravada Buddhism advo cates various meditative practi ces,
but the two best  known are Samadhi or “Concentrative Meditat ion”
and V ipassana or “Mindfulness  Meditation”. Both are considered
part of the eight fold path Buddhists must follow in order to ach ieve
Nirvana. At its most sim ple, concentrati ve meditation focuses attention
on t he breath, a n image or a sound (mantra) in order to still  the
mind and allow a greater awa reness and clarity to emer ge. By
focusing on the continuous rhythm of inhalation and exhalation, the
mind becomes absorbed in the rhythm, breathing becomes slower
and deep er, and  the practitioner becomes more tranquil and aw are. Mindfulness meditation, on the other hand, seeks to open up the
mind’ s awareness. The practitioner sits quietly, simply witnessing
whatever goes through the min d, thereby obtaining a more c alm,
clear and non-reactive state of mind. Again, b oth types of meditation are open to non-Buddhists. Of
particular note are the 10-day residential courses of fered by the
V ipassana Resea rch Institute and patronized by clients from all over
the world. Pioneered by S N Goenka, an Indian who learnt  the
technique in Burma, the course s are non-sectarian, as is Buddhism
itself. Entirely free and funded by donations from previous
attendees, they are silent meditative retreats aimed at enabling
people to “see things as they really are”. Many spas and retreats offer medita tion sessions these days. Here a client
focuses on the inner mind during a session at Prana Spa, Bali. Many hotels, resorts  and retreats offer meditation sessions in India. These may be
group or solitary one-to-one “lessons” and are usually given early in the morning
or at dusk. On  left, we see a client in a meditative pose in a pavilion at the
Ayurvedic retreat of Kalari Kovilakom; on  right, a bamboo grove at Ananda, in the
Himalayas, provides  seclusion for a pair of devotees. A statue of the  nandi  or bull,
the Lord Shiva’ s primary vehicle, forms a focus here. Meditation in Spas, Resorts and Retreats
Of course, other religions including Islam, Christianity, Jainism and
Sikkhism advocate the use of m editation in one form or anothe r as
well. However, visitors to India  are most likely to encounter Hindu
and Buddhist meditation methods in a destination spa or retreat. Increasingly, such establishments include yoga,  pranayama  and
meditation sessions to complement the other therapies on of fer. V isiting “masters” often run specialized courses, while residential
teachers are also on hand. As A yurvedic doctors have to study meditation as part of their
medical degree,  A yurvedic retreats routinely include medita tion
sessions in their treatment schedules. For example, at Kalari
Kovilakom guests are encourag ed to start the day with a walking
meditation known as  chandramanam : As the unique property is
criss-crossed wi th many secluded pathways, it is the perfect plac e to
practice this technique. W alking purposefully, being aware of body
and brea th, all the while chanting a mantra, prayer or  sankalpa
(af firmation), guests are encouraged to open up to infinite
possibilities. Sim ilarly, afternoo ns are spent in yoga  nidra  sessions
whereby a special meditative technique brings about d eep
relaxation. The ancient tradition of meditating in remote caves is illustrated by this Brahm in in
Ranigumpha cave in Orissa. The cave dates from the 2nd century  BC. Another property that of fers a unique meditation session is
Amanbagh in the Rajasthani countryside near Jaipur. Designed to
focus the mind through the con tinuous rhythm of  mantra  chanting
and of fering to f ire, the Amanbagh’ s fire meditation is both a tri buteto India n culture and a celebr ation of the unique locale of the
property. Fire is considered th e purest of the five element s in
Hinduism: it is u sed at auspicious occasions, such as weddings and
homecomings, and is associated with the solar plexus area. As the sun is setting behind the Aravali hills, a fire is lit beneath
a marigold bedecked meditation pavilion situated on the property’ s
roof. Fir st come s the  vedi  or th e decoration of the fire, then guests
are bles sed with  a  tika  dot on the forehead. An  aarti  of incense
begins the proceedings, then edible of ferings are given up to the
fire: rice, jaggery, sesame seeds and oatmeal. Once the preliminaries are over, a meditation guide starts what
is know n as the  gayatri  mantra. Compri sing 24 sounds that give
homage to the mother of the tripartite Hindu deity, the guide
encourages guests to chant only five:  om,  bhur,  bhu,  vah  and
swah. Hin du philosophy advocates th e use of sound, preferably in a
low voice and a rhythmic manner, to facilitate concentration. In
fact, many meditation techniques employ the repetitive chanting of
simple sounds to clear the m ind, open the heart and rem ove
extraneous thoughts from the brain — and Amanbagh’ s mind-
expanding ritual is no exception. In ad dition to th ese traditional techniques, there is a plethora of
what may be termed New Age meditation techniques. TM
(T ranscendental Meditation), Deeksha, Global Meditation thro ugh
sahaja  yoga, movement meditations such as 5 Rhythms, Active or
Dynamic meditation, T antric meditation and more. all are of fered


 wh ile when you
do the Orgasmic Draw  a few times yo u will feel,  all at  once,  the
sexual  energy  filling  the organs  and glands  quickly. If y ou can,  practice  six or  nine  complete  contractions  of the
Orgas mic Dra w, with each  com plete  draw consisting  of nine  hard
contractions. If possible,  practice  both  in the mo rning  and at night,
and you will progr ess quickl y. Once  you have  mastered  the
technique,  eighteen  to thirty -six repetiti ons performed morning and
night  should  not be unduly  strenuo us. If you become extremely
aroused,  do fewer repetitions. With such  intensity  of training, you
will easil y develop  the muscle tone  require d within a mo nth or two. How quickly  you progr ess is not  important:  what is essential  is that
you progress  steadily. Rock bottom m inimum should  be one round
per day; just to maintain the  practice. The prefe rred times for  these  exercises  are from  eleven  a.m.
until one  pm., and eleven  pm. until one a.m. During  these  periods
the tide of  Yin energ y changes  to Yang, and vice versa. At these
times the po wer flows very  well. If it is im possible  to practice  during
these  hours,  do not be discourag ed becaus e as long  as y ou
exercise  daily, you will definitel y advanc e.
- 171  -Orgasmic Upward Draw
Acupressure Massage of the
     Genital Muscles
Shaft
Glans
Leg
Bulb
Acupress ure Massage for the
 Clitoris, Bulb and Muscles
Fig. 6.14 Massaging the Genitals after Practice
- 172  -Chapter  VI
D. Massage
    After  each  practice  session  of the Orgas mic Dra w, be sure  to
massage  your breasts  and genitals. This w ill disperse  any energy
that did not  get drawn up and will alleviate  any feelings  of congestion
or fullness. Use y our hands  or a silk or  taffeta  scarf. Briskl y rub your breasts
in a circular  motion, pressing  them  against  your ribs. Then massage
the mons and  outer  lips of the  vagina,  the perine um and  the sacru m.
This active ma ssage  should  be done  until y ou feel a cleanliness  in
your breasts  and genitals. (Fig. 6.14)
    One  woma n repor ted that she stoppe d the massaging  step
because  she did  not think it was important,  and then  noticed  an
increase  in breast  congestio n right  befor e her period. When she
resumed the massage  practice,  she did not have  any more
problems pre menstru ally. E. Safety Points for Ovarian  Breathing,  Ovarian  Compressi on,
and the Orgasmic Draw
   1. Never lie flat on  your back  during  these  exercises. The Chi
power may  stick in y our chest,  causing  considerabl e irritabilit y and
undue  pressure  on y our heart. 2. Never lie on your left side  when practicing. This also  stresses
the heart  and overfills  it with ener gy. 3. Never place any objects under  your side  while in the lying
position. This wi ll bend  the channel  of energ y and way cause  back
pain. If an y of the problems mentioned  in points  1 to 3 arise,  release
the energy  safel y by using the venting  exercise  described  in Chapter
5. An y pain  or discom fort should  disapp ear within one week of
beginning  to vent. 4. Practice on  an empty, but not hungr y, stomach w henever
possible. Always wait at least one hour  after  eating. 5. Wear loose  clothes  or wrap yourself in a light  blanket  during
this practice. You will perspire  if the  exercises  are done  prop erly
and will suffer  a chill if y ou are not covered. After  practice,  change
your clothes  so that  you are removed from  the mo isture  of the
fabric. There  should  be a gentle  flow of clean  air in the  room. Avoid
any drafts  or wind. Wind tends  to blo w the Chi pow er away. It might
cause  your energ y to become cold  easily. - 173  -Orgasmic Upward Draw
    6. As you advance,  beads  of sweat may accumulate  on y our
brow. Rub this  sweat into the  skin- -it has  desirable  properti es which
should  be returne d to the body. 7. Do not  breathe  throug h the mouth during  these  exercises. It
is easier  to control  the flow of air w hen breathi ng through  the nose. Inhalation  through  the nose  charges  the air w ith ener gy and
invigorates  the brain. 8. Do not  be concerned  if you feel little effect  during  the first
days or weeks of practice. Each perso n needs  a vary ing amount
of tim e before  heat  flows from her  ovaries. 9. You must develop  intense  concentr ation. Keep  your mind
from wandering. Alow  though ts and images  to leave  without
follow ing them. Em pty the vessel of  the mind of thoug hts, and
powerful ener gy will strea m into  the void. Your power of
concentrati on will develop  greatly  if you persist  in this discipline. Learn  the Micr ocosmic Orbit  meditation,  and carry it out  immediately
after practicing  the Orgas mic Dra w.
    10. During  the resting  perio d close  the eyes and follo w the
energy ’s path. The mind should  not stray to thoug hts or fantasies,
but should  flow with the course  of the  energ y. This m ay sound  very
difficult. You will be amazed at  how  quickl y you can beco me
sensitive  to your own energ y. When yo u experie nce these  energies
within yourself,  you will know exactly  what we mean. Since the
energy  flows along  natural  courses,  it guides  your mind even  as
your mind guides  the energ y. 11. Those w ho suffer  from  constipation  should  practice  in the
morning. These exercises  will help  greatl y to remedy  the problem. 12. If you are infected  with venereal  disease,  thorou ghly cure
your seIf befor e engagi ng in this exercise. Other wise the pain  will
be quite  severe  when you draw so mu ch blood  and pow er to the
pubic  region. F. Cleansing Si de Effects
    Although  they  may  appea r elementary. the exercises  in this  and
the preceding  chapter  are highly  refined  techniques  for increasin g
vital po wer. They are like sharp  swords which must be used  with
care to perfo rm their  functions  without harming oneself. If you follow
the instructions  closel y you will not suffer  any distressing  side
effects. Study  the methods  with serious ness,  assimilate every  line
of the  text,  and persist  until y ou have  succeede d.
- 174  -Chapter VI
    1. It has  been  our experienc e that many students  of this  method
soon  begin  to move their  bow els with unaccustomed  ease. Som e
will pass  an unusual  amount of gas  for a tim e and  move the  bow els
two or three  times per  day. In this w ay the body uses  its ne w
resources  thoroug hly to cleanse  and purif y itself  by com pletel y
natural  means. The unusual  number  of evacuations  and gas
decreases  within one or two months. 2. This purg ative  detoxificatio n is follo wed by regular  bow el
movements and  a deep  sense  of bodily  purity  and strength. The
saliva becomes lighter  and sweeter. Improvement in bo wel function
arises  from the  increased  flow of vital energ y into the  entrails. This
energizes  the involuntar y muscles and allow s them  to function  with
ease. There  may also be  a noticea ble increas e in burpi ng, which is
a health y exhalation  of impurities  and noxious  gas within the body
Burping  also  lessens  after  a time, as the body  beco mes more
refres


 minutesCooking time: 50 minutes
1 small cauliflower
3 carrots flaxseed oilRecipes
Separate the cauliflower florets, place them in a baking dish with a little
water and cook at 250° F (121° C) for 40 minutes or until soft. Whenready, drain off the water. At the same time, simmer the carrots on lowheat with enough water until they are soft. Blend carrots in blender withthe flaxseed oil. Pour sauce over the cooked cauliflower and place inwarm oven at 250-300° F (121-149° C) (turned off) for 5-10 minutesbefore serving. Chard Rolls, Stuffed
Preparation time: 40 minutesCooking time: 30 minutes
1/2 onion, sliced
6 medium potatoes 4 carrots 3 large cloves garlic, minced1 bunch of chard
Cook onions and potatoes in one pot. In another pot, cook carrots and
garlic. When done, purée (with electric blender or food mill) each potfulseparately, then mix together. Put chard leaves in very hot water, beingsure not to overcook. Spread each leaf and remove tough center stem.Place purée in center of each leaf and roll tightly. Display on tray andserve with tomato sauce made with tomatoes, onion, garlic and smallpotato, which have been cooked and puréed. Cooked Sweet Potato and Beet Salad
Preparation time: 10 minutesCooking time: 30 minutesServes 2
1 large (or 2 small) sweet potatoes
a few cooked small beets, slicedarugula (or lettuce) leaves
$PPLCPPL5IF(FSTPO8BZ
Dressing:
yogurtlemon juiceflaxseed oildill weed, dried or fresh
Cook the sweet potatoes gently in their skins until done. Allow to cool. Cut into slices and place the sweet potato and beet slices overlapping ona plate of arugula (or lettuce) leaves. Drizzle on the dressing and serveimmediately. Corn
Preparation time: 5 minutes
Corn may be baked in the husk wrapped in foil. Bake in low oven at
300° F (149° C) for 1 hour. If husked, place in boiling water for approxi-mately 7 minutes. Corn on the Cob Packets
Preparation time: 5 minutesCooking time: 1 hourServes 1-2
1 or 2 corn cobs
flaxseed oilparsley, chopped
Leave the corn in its outer leaves and wrap in baking foil. Bake at 350° F
(180° C) for about 1 hour. When cooked, peel back the leaves and allowto cool. Pour on some flaxseed oil to which some chopped parsley hasbeen added. Serve as an appetizer or a side dish. Corn with Mixed Vegetables
Preparation time: 15 minutesRecipes
Cooking time: 1 hour
Serves 2
2 ears of corn
3 stalks of celery2 carrots2 zucchinis squash
Husk the corn and cut the kernels off. Slice the other vegetables into
small pieces. Put the corn in a baking dish and add the vegetables. Bakeat 200° F (93° C) for 1 hour. Corn with Orange Juice
Preparation time: 10 minutes
2 ears of corn
1 glass of orange juice
Husk the corn, cut off the kernels and put it in a baking dish with a lid. Bake at 250° F (121° C) until soft (approximately 25-30 minutes). Pourthe corn juice off and add the orange juice. Let set 5 to 10 minutesbefore serving. Creamed Corn
Preparation time: 20 minutesCooking time: 1-1/2 hoursServes 2-3
3 ears of corn
1 green bell pepper, sliced
Husk corn and cut off the kernels. Put kernels from 2 ears in a blender
and blend. Add the kernels from the third ear to the blended corn. Placein a baking dish and put the sliced green pepper on top and bake in theoven at 200-250° F (93-121° C) for 1-1/2 hours. $PPLCPPL5IF(FSTPO8BZ
Creamed Green Beans
Preparation time: 5 minutes
Cooking time: 15 minutesServes 2
10 oz. whole green beans
yogurt2 oz. onion, finely chopped
Cook the beans gently. Just before the beans are ready, gently heat the
yogurt with the chopped onion. Put the beans into a warm serving dishand pour on the yogurt dressing. Creamy Cabbage
Preparation time: 10 minutesCooking time: 30 minutesServes 2
white cabbage
1 small onion2 tbsp. yogurt1 tsp. dried dill tops, chopped (or crushed dill seeds)
Shred the cabbage and chop the onion. Add a little water to cook. When
cooked and tender, add the yogurt mixed with the dill tops (or seeds). Eggplant, Baked
Preparation time: 15 minutesCooking time: 2 hoursServes 2
soup stock
1 onion, chopped 1 eggplant, sliced 2 tomatoes, sliced and skinnedRecipes
Put some soup stock in bottom of large covered baking dish. Add onion,
eggplant and tomatoes in layers. Cover and bake in a low oven at 300° F(149° C) for 2 hours. Eggplant Fan
Preparation time: 15 minutesCooking time: 45 minutesServes 2
1 large onion
1 large eggplant1 large firm, ripe tomatothyme and marjoram1 small clove garlic, chopped
Slice the onion into rings and cook gently in a thick-bottomed saucepan
while preparing the other ingredients. Cut eggplant into 4 or 5 length-wise slices, stopping 3/4 inch from either end. Slice the tomato intotwice as many slices as there are cuts in the eggplant. Arrange the egg-plant on top of the onions in a fan shape, and fill the cuts with thetomato slices. Sprinkle with herbs and chopped garlic. Cover and cookgently, on top of the stove, or bake gently in a low oven at 300° F (149°C) until the eggplant is soft. Eggplant Salad
Preparation time: 15 minutesCooking time: 1 hourServes 21 eggplant1 small onionparsley2 tomatoes1-1/2 tbsp. vinegara little flaxseed oil$PPLCPPL5IF(FSTPO8BZ
6Bake the eggplant for about 1 hour at 350° F (180° C). Chop the onion
and parsley and slice the tomatoes. Combine with the cooked eggplant.Add the vinegar and flaxseed oil. Eggplant, Stewed
Preparation time: 20 minutesCooking time: 30 minutesServes 2
1 eggplant, cut into cubes
2 onions, chopped 3 tomatoes, peeled and chopped
Combine all ingredients in a stew pot. Stew approximately 30 minutes
(until tender). Do not add water. Fancy Garlic Potatoes
Preparation time: 5 minutesCooking Time: 1-1/2 to 2 hours
potatoes
flaxseed oilgarlic, crushed
Cut the potatoes into slices, not quite through to the base. Put into a
casserole dish with only enough water to cover the bottom. Cook in thetop of the oven at 325° F (170° C) for 1-1/2 to 2 hours or at 350° F (180°C) for 1 hour. Mix together the flaxseed oil and crushed garlic. Put thepotatoes onto a serving dish and, when slightly cooled, pour on thedressing. Serve immediately. Fennel Treat
Preparation time: 15 minutesCooking time: 1-2 hours
Recipes
6Serves 2
1 fennel bulb
1 large tomato, cut into 1/4-inch  slices2-3 cloves garlic, peeled and sliced thinly
Cut off stalks and leaves from fennel. Slice bulb in half lengthwise to
give two flat halves. Rinse under running water to remove sand and putthem in a baking dish with cut side up. Cover halves with tomato slicesand place garlic slices on top of tomatoes. Cover the dish and bake at250° F (121° C) for 1 to 2 hours. Serve with a baked potato and a salad ofgrated carrots on a bed of pretty greens. Festive Broccoli (or Festive Green Beans)
Preparation time: 25 minutesCooking time: 45 minutesServes 2-3
1 large head broccoli (or 3-1/2 cups sliced green beans)
1 small onion, diced 1 clove garlic, minced1 medium sweet red (or yellow) bell pepper, cut in strips 2 tsp. lemon juice (optional) 1/4 tsp. dried (or 1 tsp. fresh) dill weed
Select dark green head of broccoli with no yellowing. Cut into spears,
peeling tougher stalks at base. Place onion and garlic in pot. Cover andstew on low flame for 45 minutes or until tender. Add pepper strips forthe last 20 to 25 minutes of cooking. Add lemon juice just before serving(lemon will discolor broccoli


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


medicinesworkeffectivelyonbabies
andanimals,neitherofwhomareopentobeing
affectedbyplacebos. Itisalwaysessentialtoindividualisetheremedyto
fitthepatientandnotthedisease,toensurethatthe
MYTHSANDMISAPPREHENSIONS 'Homeopathy ismysteriousandunscientific' •19
underlyingprinciplesareobservedsothattheelement
ofchanceisdecreasedandhomeopathycanbeseento
work. Ofcourse,therearemanypeoplewhowillrecog-
nisetheexperienceofconsultingapractitionerwho
inspiresbeliefandhope,wholeftthemfeeling
buoyantandencouraged.Butifthisinitialrapportis
notbackedupwithgoodsolidprescribing,thenno
amountofthatpositive'transference' willcurethe
patient. Myth:'Homeopathy ismysteriousand
unscientific'
Thefactthathomeopathicmedicinesarepreparedina
pharmacyoralaboratoryandthattheirpreparation
involvesaparticulartechniquesubjecttopreciseand
clearlystatedcontrols(itdoesnotinvolvemysteriousandsecretprocesseswhichputitintotherealmof
whitemagicoralchemy)isenoughtoconvincemany
peopleofitsvalidity. Homeopathshavetraditionallyjustifiedtheirprac-
ticebytheirresults,withoutfeelinganeedtoexplain
howtheirmethodswork.Thehomeopathicphilos-
ophyordoctrineisasetofrulesforpractice-onethat
hasn'tchangedsinceitwasformulated180yearsago. Theserulesandprinciplesconstituteaunifiedhypoth-
esiswhosevalidityistestedoutempirically-with
curedpatientsconfirmingthehypothesis. HarrisCoulter,inhisbookHomoeopathicScienceand
ModernMedicine(ThePhysicsofHealingwithMicrodoses),
discussesthisissueatgreatlengthandalsodescribes
manyofthetrialsthathavebeenconductedoverthe
pastfiftyyearsorsousingplants,animalsand
humansascontrolstoprovetheeffectivenessof
homeopathicmedicines. •4-
TAKING
THE
CASE
Itiswellworththeefforttoapproachfirst-aidprescrib-
ingseriouslybyteachingyourselfhowtotakeacase
andhowtoworkouttherightremedy.Thatisthe
majorconcernofthisbook:tohelpyoutoprescribein
thesamewaythataprofessionalhomeopathwould. Therearemanybooksonthemarketthattakethe
'symptomaticapproach',directingyoutoaremedyon
thestrengthofonesymptomorcomplaint.Inmy
opinionthisisnotthoroughenoughandtheresults
cannotbeguaranteed.Inthisbook,therefore, Ihave
takenamoreclassicalapproach,whichinvolveslook-
ingatthewholepersoninamoredetailedway. ThroughoutthebookIhaveassumedthatyouare
prescribingforsomeoneelse.Ifyoufallillandwishto
prescribeforyourselfthenthesameprinciplesapply,
butitisimportanttorememberthatitisdifficulttobe
objectiveaboutyourownsymptoms,andyoumay
befooledintoprescribingthewrongremedy.For
example,youmayfeelquitenormalandcalmin
yourselfwhileeveryonearoundyouhasexperienceda
sharpincreaseinyourlevelsofirritabilityandtouchi-
ness;and/oryoumayalreadyhaveforgottenthe
drenchingyougotthedaybeforeyoufellill.Itcanbe
mostusefultotalkthroughyourcasebeforeyou
self-prescribe.Somepeoplearehighlycompetentat
knowingexactlywhattheir'symptompicture'isand
areclearaboutthestressesthatleduptotheirillness;
othersneedmorehelp.Dogetthathelpifyouneedit. Beforeyoubegintotakethecase,checkthatthe
complaint iswithinthescopeofthisbook.Don't
attempttoprescribeforachronicdisease;thesealways
needprofessionalattention.Seealsopages203-26
fordiseasesyoucantreatusingthisbook. TheSymptomPicture
Ihaveusedthewordcomplaintthroughoutthebook
tomeanthediseaseitself,orratheritslabel;forexample'sorethroat'or'cough'.Thesymptomsare
thevisiblesignsofthecomplaint.Sayyourchildis
complainingofabarkingcoughthatisworseatnight
andbetterforsittingup.Thecomplaintisthecough,
andthesymptomsarebarking,worseatnightand
betterforsittingup.Sothecomplaintexpressesitself
throughthesymptoms. Thesymptompictureisadetailedaccountofwhatis
wrongwithyouasawholewhenyoufallill.Your
symptoms-thesignsorindicationsofyourbeingill-
areaformofexpressionandacallforhelpfromyour
body.Ahomeopathicprescriberisasymptomsleuth! Inorderforaremedytoworkwellyouneedtomatch,
asaccuratelyaspossible,thepatient'ssymptompic-
turewiththatofaremedypicture-thecollectionof
symptomsproducedbytheremedyinitsproving,as
setoutintheMateriaMedica.Itdoesn'thavetobe
identical,merelysimilar. Yourobservationsarethereforeveryimportant. Youarenotsimplylookingforachesandpains;you
needtogetapictureofthedifferencesinthepatient
fromhernormalstateofhealth.Gatheringinfor-
mationisnotalwayseasy.Lookforclear,strongly
markedsymptoms;vague,'well...sometimes'
symptomsdon'tcountunlesstheypresenta'change-
able'symptompictureinthemselves. Certainsymptomsarealwayspresentinanygiven
diseaseandareindicatedinitsname.Forexample,
painduringurinationisusuallycalledcystitis;certain
typesofskinrashesarecalledeczema;inflamed,blood-
shoteyesareoftencalledconjunctivitis.Homeopathy
doesnottreatthelabelleddiseasealone-thecystitis,
theeczema,theconjunctivitis; ittreatstheindividual
whoissick.Notwocasesofcystitisareexactlythe
same.Everylabelleddisease(orcomplaint) isalsoac-
companiedbysymptomspeculiartotheindividual
whohasit,anddiffersfromanothercaseofthesame
'disease'. Itistheseindividualcharacteristics inthe
patientthatguideustotherighthomeopathicremedy. TAKINGTHECASE TheSymptomPicture•21
Simplytowriteheadache'orcough'isnotenough. IfyoulookeitherofthesesymptomsupintheReper-
toryyouwillfindmanyremedieslisted.Itisthe
particularsymptomsofthepatient'sheadacheor
coughthatenableyoutobegintonarrowdownthe
choiceofremedies,toindividualisethecase.One
personwithaheadache,forexample,willhavea
throbbingforeheadthatfeelsbetterforfreshair,while
anotherwillhavesharppainsinthetemplesthatare
betterforwarmthandlyingdown.Theycallfordiffer-
entremedies. Forhomeopathicpurposes,symptomsaredivided
intothreecategories:general,mental/emotional and
physicalcomplaints.Seepages227-8fordefinitions
andcheckliststousewhilenote-taking. Note-taking
Itisessentialthatyouwritedownyourpatient's
symptoms,andalsothatyourecordtheremedyyou
giveaswellasitsresult.Evenifyouwriteonlyafew
wordsplusthedate,thenameandthepotencyofthe
remedy,thatwillsufficetoremindyoushouldthe
sameproblemrecur. Isuggestyouopenaloose-leaffilemarked'Health'
anduseitforkeepinginterestingarticlesaswellasfor
keepingnotesonthepeopleforwhomyouprescribe. Thecase-takingquestionnaireonpage227should
remindyouofthequestionstoasktogettheinforma-
tionyouneed.Makeyourquestionsgeneralrather
thanspecific.Trynottoputwordsintoyourpatient's
mouth. General Specific
Howareyoufeeling?Areyoufeelingsad? Howpainfulisit?Doesithurtalot? Canyoudescribethepain?Isitthrobbing? DoesheatorcoldhelporIsitbetterforheat? aggravate? Canyoutellmesomemore
aboutwhathappened? Isthereanythingthatmakes
youoryoursymptomsfeel
betterorworse? Givesomeattentiontoyourfirstimpressionsof
whatishappening:theyareanimportantandreliable
sourceofinformation.Sayyourchildwakesupinthe
nightscreaming.Yougointoherroom.Whatdoyou
immediatelysmellandsee?Whatnotedoyouhearin
thescream?Isitoneofpainoroffright?Orsayyour
bestfriendhasfluandyouhavebeenaskedtocome
andhelp.Youwalkintotheroomandwhatdoyousee
beforeshehasorganisedh


the
swellingandbruising.YouwillseethatArnicais
indicatedforbruisesonunbrokenskin.Infact,the
doctorhasbandagedtheanklefirmlyandorderedher
nottomoveit,somakeupastrongsolutionofArnica
tinctureandsoakthebandagefromtheoutside,in-
structingMaiytokeepitdampforatleast24hours. ThisexternalapplicationofArnicaplustheinternal
remedywillminimisethebruisingandreducethe
swellingveryquickly. Youwillneedtocontinueprescribingforthesprain
itself,bothinternallyandexternally,foraslongas
necessary,asitcantakeseveralweeksforasprainto
healinanelderlvperson. Hadyourauntfracturedherankle,Arnicawould
stillhavebeenyourfirststep,untiltheswellinghad
gonedown.Anelderlypersonwillusuallyneeda
remedytohelptomendafracture(theseremediesare
Calcareacarlvnica,CalcareaphosphoricaandSilica);thev
canbeprescribedinlowpotency(6Xor6C)foruptoa
weekatatimetoassistwhatcanbeavervslow
process. Case3.' Examnerves
Yoursixteen-year-old sonistakingexamsintwo
weeksandisextremelyanxious.Hehasbeenworking
vervhardallyearandisinastateofpanic.Hesaysthat
themoreheworksthelessheknows.Hisbrainwon't
retaininformationandheisexhausted.Hehasstarted
havingdiarrhoea,dueinpartperhapstoallthesweets
hehasbeeneating(hehasevenbeenraidingthesugar
bowl).Heisalsogettingsomeindigestionaftereating
(heboltshisfood)andthisisbetterforburping.He
pacesabouthisroomandhasthewindowswideopen,
despitethecoldweather.Hisbiggestcomplaintabout
schoolisthecentralheating:'HowamIsupposedto
learnanythinginthisheat? 'hesays.Hefeelsdriven
butissureheisgoingtofail.Hewasinasimilarpanic
whenheactedintheschoolplaytheyearpreviously
andhadalotoflinestolearn. Youchoosethefollowingsymptoms:
1Examnerves(Emotional'mental)
2Anticipatorvanxiety(Emotionalmental)
3Panic(Emotionalmental)
4Hurried(Emotionalmental)
5Forgetful(Emotionalmental)
6Exhaustion(Physicalcomplaint)7Diarrhoea(Physicalcomplaint)
8causedbyanxiety(Relatedsymptom)
9Indigestion(Physicalcomplaint)
10betterforburping(Relatedsymptom)
11Likessweetthings(General)
12Cravessugar(General)
13Worseforheat(General)
14Betterforfreshair(General)
Argentinanitricumislistedundereverysymptom. Therearenoothetremediesthathavemanyormostof
thesymptoms.Lycopodium istheclosest. TurntoArgentumnitricumintheMateriaMedica
andreadthroughtheremedypicture.Youwillfind
thatitcorrespondsaccuratelytohisproblems;the
picture'fits'well. PrescribeaccordingtotheguidelinesinChapter
Case4
Cough/cold
Yourthree-vear-oldhasacoughandcold.Itstarted
fourdavsago.Thedavpreviously,shehadbeen
caughtintherainandgotdrenched.Hernosestarted
runningthateveningandshecoughedinthenight.In
themorningshewasverypaleandpatheticanddidn't
wantanvthingtoeatordrink.Shejustwantedtositon
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since.Shewon'tletyoudoanythingandhasre-
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andisvervlistless.Hernoseisrunningwithlotsof
thick,vellowcatarrh.Hercoughislooseinthemorn-
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atnightandwakesherduringthenight,whenshehas
tosituptocough.Thecoughisworseifherroomgets
over-heated;shelikesthewindowopen.Oddly
enough,whenvouhadtotakeheroutyesterdaytodo
someshoppingshewasabitbetter.Shehasnofever
andisn'tsweatybutshefeelshotandcomplainsof
beingeithertoohotortoocold. Youchoosethefolloicingsymptoms:
1Commoncold(Physicalcomplaint)
2withthick,yellowcatarrh(Relatedsymptom)
3Cough(Physicalcomplaint)
4loosemornings(Relatedsymptom)
5dryatnight(Relatedsymptom)
6worselyingdown(Relatedsymptom)
7Whines(Emotional/mental)
8Tearful(Emotional/mental)
9Wantstobecarried(Emotional/mental)
10Thirstless(General)
11
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12Worseforheat(General)
13Complaintsfromgettingwet(Stress)
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 Fourth Principle. Do you love what you do, and do what you love in life? Are you constrained by
feelings of unworthiness? See The Fifth Principle. Is your day filled with high energy and the feeling that “everything is going my way”? Or do you experience frustration or anger? See The Sixth Principle. How would your life change after learning to attract what you want—peace or love,
job advancement or monetary fortune? See The Seventh Principle. Do you believe that the universe operates randomly? Are you impatient sping for
good things to happen? See The Eighth Principle. F
Do you complain, find fault, or take for granted more often than you appreciate your
life? See The Ninth Principle. ‘
US $23.00 / $32.50 CAN eS % ISBN O-Ob-017528-1 e
9°780060"175283
a
4 «<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You know this and you know that you can con-
nect to this energy in a way that will fulfill the essence of your
desires. I recommend that you review the second principle in this
book, and the entire chapter titled “Banish the Doubt” in Your
Sacred Self; if you want to reinforce this idea. When you have removed the doubt about your ability to mani-
fest, it will be easy to detach yourself from the outcome and all of
the details. Your trust in yourself and in the divine energy of the
universe is all that you will need. Leave your expectations and go about your business. Once you have
put your aaah meditation out into the universe through the opening
of the third eye, simply forget about it and get on with the business
of your daily life. Do not keep looking for reasons to disbelievé your
ability to attract to yourself what you desire. Practice the patience that God has always displayed toward you
during your tumultuous times. You will find comfort in the silent
137
WAYNE W. DYER
inner knowing and in your relationship to God. Maintain your daily work and play regime with a new sense of
peace, originating in your inner knowing alent what is manifesting
for you. Remain completely detached from the inclination to mea-
sure and calculate what is and is not showing up for you. In fact, it may take some time after your desires have manifested
for you to even be aware that they are here. There may be a time
when you notice that it has already begun to happen and you realize
that you did not see it right away because you had let go and let God
handle it for you. This is an indication that you have been able to
master this principle of patient detachment from outcome. Maintain privacy about your desires. As was stated earlier, sharing
your manifestation efforts decreases the energy and deflects that
energy into the ego’s need to gain approval. You want the energy of
your manifestation to be direct and as pure as possible. Furthermore,
you want to avoid dissipating the energy that you are projecting by
preventing it from becoming involved with any ego needs. When you are patiently detached, you have also detached your-
self from any need to gain approval for your efforts. Of course, you
may wish ultimately to share the results of your spiritual manifest-
ing, but while you are incubating this divine experience with God,
make every effort to keep it a private affair. A need to share it at this
stage is an indication that you are focused on outcome and are
attached to the results. Be aware of the cues that your desires are manifesting. Keep in
mind that the way things will show up in your life is not necessarily
related to what your rational brain has indicated. Things may begin
popping into your life that were never there before, and which may
surprise you as you notice them more and more frequently. 138
Manifest Your Destiny
You will also begin to notice more of a connection between your
thoughts and the object of those thoughts materializing in your life. Things that you used to label coincidences will become more and
more evident as you practice these principles of manifesting. You
will see people showing up to help you after you have thought about
these needed helpers. You will find objects appearing that were in
your mind, and which you have forgotten about, but now are show-
ing up more and more. Someone will mention a particular movie or song or some other
apparently irrelevant item, and you will hear it over and over, or the
out-of-print movie you had mentioned wanting to see will arrive in
your video store that very same day. Be aware of what you have been
thinking about in relationship to what you want to manifest. These
are cues that will begin to pop up in a multitude of delightful and
unexpected ways. All of these synchronistic events and happenings are the result of
beginning to live in a heightened state of awareness. You are con-
sciously making contact with the universal source of all energy that
has been below your conscious level before, but is now beginning to
appear above the surface. Pay close attention to the cues as they sur-
face, and gently tell yourself, “It’s working. I can see the results and
I know that they are due to my using these principles and my medi-
tation practices. I'll continue privately to do what I am doing. a
Act immediately on the cues that arrive by acknowledging them. When you acknowledge the early signs of arrival of what you wish to
manifest, you are giving your inner energy a positive charge and rec-
ognizing the divine universal intelligence. This recognition is essen-
tial to the continuation of this manifesting process. When you see it starting to show up, give silent thanks and say to
yourself, “I see the results of my connecting to the universal source. o
139
WAYNE W. DYER
I notice the presence of that particular person who offered to help
me, and J know he or she was sent to me by God. I give thanks, and
I will make every attempt to use this manifestation for the good of
humanity rather than for my own ego gratification. ”
Don’t think of your manifestation as a special favor. The universal
intelligence that we call God is not an individual personality and it
will not dispense special favors to you or anyone else. ‘To see mani-
festation as a favor is to begin the process of bargaining with God
and believing in your separateness from all other living beings. The
process of manifesting isa spiritual practice in that it is your recog-
nition that you and the divine source of all energy are one and the
same. This oneness has no judgments about anyone being more enti-
tled to abundance than anyone else. It is everywhere and in all
things, and it shows up when you, as a localized particle of that
divine source, recognize your connection and are open to it work-
ing in your life. While gratitude is such an important part of this consciousness
that it represents the ninth and final principle of spiritual manifest-
ing, it is not appreciation for a special favor. The ego thrives on
making you special and distinct from others and, therefore, more
deserving of its multitude of demands. The ego would love you to
think of these manifestations as special favors, because in doing so,
you would reinforce your separation from that source. Your desires manifest because you are in perfect alignment with
your source of creation, and because you are not placing any limita-
tions on what can come into your life. Ignore your ego’s efforts to
make you think that you are receiving God’s richest blessings in the
form of having your desires materialize because you are special. Instead, be thankful and use these blessings in the service of oth-
140
Manifest Your Destiny
ers and in deep gratitude for your own spiritual essence. Your iden-
tification is no longer exclusively with the physical body, and your
infinite soul is recognized as your true essence. It is this recognition
that is responsible for your manifestation results, not that you have
been singled out. Remember again, the universal intelligence called
God cannot possibly be singled out, since it is everywhere in every-
thing. View any and all obstacles as lessons, not indications of failure. Keep in mind that you are practicing patience and detachment from
outcome. When anything appears to be an obstacle, do not use that
material fact to deny the existence of the universal energy that is
your essence. Once again, this is the work of the ego, which wants you to
believe that it, rather than God, is in charge. If the ego can convince
you that this stuff is all nonsense, and that these obstacles are proof
positive that God is ignoring you, then you will be back in its influ-
yACNGe. Everything that shows up in your life is supposed to. This
includes the falls in your life, which provide you with the energy to
propel yourself to a higher state of awareness. Manifesting is a higher state of awareness than merely feeling as
if you are being pushed around by the whims of the environment
and a boss who is in charge of everything. Each obstacle, however
difficult, however imposing, is a test for you to keep your faith and
stay with the inner knowing that has banished all doubt. When things do not appear to be materializing the way you had
planned, remind yourself that you are infinitely patient and unat-
tached to any particular schedule. Most of the blessings in


 inflammatory conditions such as duodenal ulcers, asthma, bronchitis, and pleurisy, and may be used  to reduce high blood pressure. The whole herb has antiviral activity and research is now suggesting that it acts as an adaptogen—helping the body to adapt more effectively to stress and strain.caesalpinia bonduc
(Caesalpiniaceae)
Nikkar Nut
Description  Thorny bush growing to 30 ft (9 m),
with spiny compound leaves, yellow flowers in
dense clusters, and prickly pods containing yellow seeds (nuts). Habitat & Cultivation  Nikkar nut is pan-
tropical, common in both tropical Asia and Africa. Its seeds are gathered when ripe. Parts Used  Seeds. Constituents  The seeds contain isoflavonoids,
diterpenes, a bitter principle, and a fixed oil (20%) rich in linoleic acid (68%). Medicinal Actions & Uses  Nikkar seeds are
used to treat fevers and are taken as a tonic and aphrodisiac. In India, they are often mixed with black pepper (Piper nigrum, p. 250) for medicinal use. The seeds are also taken for inflammatory conditions such as arthritis. Roasted nikkar seeds are used in the treatment of diabetes. US_180-201_Brassica_dictamnus.indd   180 26/02/16   12:47 pm181Camellia sinensis
o
th
er m
ed
icin
al plan
tsRelated Species  A decoction of the bark of
the Caribbean C. bahamensis  is used for liver and
kidney infections, and a decoction of the wood
is used for diabetes. An infusion of the leaves of
C. pulcherrima  (native to Asia and Africa) is taken
for liver problems and mouth ulcers. Calamintha ascendens
syn. C. sylvatica, C. officinalis
(Lamiaceae)
Calamint
Description  Mint-scented perennial growing
to 2 ft (60 cm). Has hairy oval leaves, and purple
flowers in late summer. Habitat & Cultivation  Calamint grows wild
in Europe and Asia from the British Isles eastward
to Iran, especially in the Mediterranean region. It
flourishes along roads and in dry places. Parts Used  Aerial parts. Constituents  Calamint contains a volatile oil
(about 0.35%) consisting mainly of pulegone. History & Folklore  In classical legend, calamint
had the power to drive away the Basilisk, a serpent
credited with the ability to kill with its gaze
or breath. Medicinal Actions & Uses  Calamint stimulates
sweating, and hence helps lower fevers. It also settles
gas and indigestion. It is expectorant, and is a good
cough and cold remedy. This range of applications
makes it a good medicinal herb for mild respiratory
infections. It should preferably be mixed with other
herbs such as yarrow ( Achillea millefolium, p. 56) and
thyme ( Thymus vulgaris, p. 143). Caution  Do not take during pregnancy. Calluna vulgaris  (Ericaceae)
Heather,
Ling
Description  Small, branched shrub growing
to 2 ft (60 cm). Has tiny leaves and white or pink
to pale-purple flowers growing on spikes. Habitat & Cultivation  Heather grows in
temperate regions of the northern hemisphere. It is found on heaths, moors, bogs, and in open
woods. The herb is gathered when in flower in
late summer. Parts Used  Flowering tips. Constituents  Heather contains flavonoids,
arbutin, tannin, and an alkaloid, ericodin. This
constituent has a strongly disinfectant effect
within the bladder and urinary tubules. History & Folklore  If the “ erica” that
Dioscorides discusses in his 1st century ce Materia Medica  is indeed heather, as has been surmised, then
the flowering tips were used in classical times to
treat snake bite. Galen (131–200 ce) wrote of
the plant’s ability to induce sweating. The rootstock
of heather is made into musical pipes, the foliage
provides mattress stuffing, and the flowers produce
a delicate honey. White heather is considered very
lucky, especially in Scotland. Medicinal Actions & Uses  Heather is a good
urinary antiseptic and diuretic, disinfecting the
urinary tract and mildly increasing urine production. Besides its role in treating cystitis and inflammatory
bladder conditions, heather has been used to
treat kidney and bladder stones. Cleansing and
detoxifying, it is helpful for rheumatism, arthritis,
and gout. A hot poultice of heather tips is a
traditional remedy for chilblains and rheumatism.Parts Used  Leaves, buds. Constituents Tea contains xanthines, caffeine
(1–5%), theobromine, tannins including polyphenols,
flavonoids, fats, and vitamin C. Green tea contains
significant levels of polyphenols; black tea, which
is produced by a process of fermentation, has
lower levels. History & Folklore  In China and Japan
many rituals have developed around tea drinking. Significantly it is mostly green tea that is drunk in
this way. Medicinal Actions & Uses  Due to its
astringency, tea is useful in digestive infections,
helping to tighten up the mucous membranes of
the gut and reduce looseness. A strong brew of tea
may be used to soothe irritated eyelids,
insect stings, swellings, and sunburn, and
in an emergency, if nothing better is at
hand, tea makes a serviceable treatment
for minor burns. In Ayurvedic medicine tea
is considered astringent and a nerve tonic. The caffeine in tea may help to relieve
headaches, though less effectively than
coffee ( Coffea arabica, p. 192). In light of
research, green tea is recognized as being a
much healthier drink than black tea. Research  Green tea’s strong antioxidant
activity is due to polyphenols, which give the
leaf potential as a cancer preventative. The high intake of green tea in China and
Japan is thought to be partly responsible for
the low incidence of cancer in these countries. Clinical trials indicate that green tea may help to
promote weight loss and treat hepatitis, and
there is the suggestion that it helps to prevent
tooth decay. A recent clinical trial indicated that
green tea has a genoprotective action, helping to
prevent degenerative changes within the body, and
potentially slowing the aging process. A 2013 clinical
trial found that green tea extract taken by women
for 4 months successfully shrank uterine fibroids.Heather
flowering tips in a
poultice ease the
aches and pains
of rheumatism. Tea leaves are picked throughout the year and used both
as a beverage and medicinally.Camellia sinensis syn. Thea sinensis
(Theaceae)
Tea
Description  Evergreen shrub clipped to 5 ft
(1.5 m) in cultivation, with leathery, dark green
leaves and fragrant white flowers. Habitat & Cultivation  Cultivated principally in
India, Sri Lanka, and China, tea has been grown
since the earliest times. US_180-201_Brassica_dictamnus.indd   181 26/02/16   12:47 pm
182Cananga odorataother medicinal plantsCananga odorata syn. Canangium
odoratum (Annonaceae)
Ylang-Ylang
Description  Evergreen tree growing to 80 ft
(25 m). Has lance-shaped leaves and strongly
scented yellow-green flowers. Habitat & Cultivation  Native to Indonesia
and the Philippines, ylang-ylang is cultivated in tropical Asia and Africa. Parts Used  Flowers, essential oil. Constituents  The essential oil contains
linalool (11–30%), safrole, eugenol, geraniol, and sesquiterpenes (including 15–25% germacrene). History & Folklore  The flowers are a traditional
adornment in the Far East. Their scent is thought to have aphrodisiac qualities. Medicinal Actions & Uses  The flowers
and essential oil are sedative, antimicrobial, and antioxidant. The oil has a soothing effect, and its main therapeutic uses are to slow an excessively fast heart rate and to lower blood pressure. With its reputation as an aphrodisiac, ylang-ylang may be helpful in treating impotence. QCaution  Do not take the essential oil
internally without professional supervision. Canella winterana syn. C. alba
(Canellaceae)
Canella,
Wild Cinnamon
Description  White-barked tree growing to
49 ft (15 m). Has elliptical leaves, red flowers, and
purple-black berries. Habitat & Cultivation  Native to the
Caribbean and Florida, canella is found in coastal swamps and scrubland. The bark is collected by gently beating the branches. Part Used  Bark. Constituents  Canella contains about
1% volatile oil (including eugenol, alpha-pinene, and caryophyllene), alpha-aldehydes (including canell


 science and research. Herbalism Worldwide
Western medical herbalism is the traditional form of herbal medicine practiced in Britain. However, the Chinese and Ayurvedic traditions, among others, are becoming more popular and are raising their standards of training. If you wish to consult a Chinese or Ayurvedic herbalist, it is strongly recommended that you select a member of the associations listed on this page.What Does Herbal Medicine
Treat Best? It is difficult to state exactly which ailments
best respond to herbal medicine, since almost  no research has been undertaken with this question in mind. Nevertheless, the experience  of herbal practitioners and their patients suggests that many chronic and some acute illnesses readily improve with herbal medicine. Conditions that are commonly treated by herbalists include
allergies, arthritis, chronic or frequent infections,  circulatory problems, liver disease, menstrual and gynecological problems, skin disorders, and stress-related complaints such as headaches, insomnia,  and palpitations. Choosing a Practitioner
Herbal practitioners tend to treat ill health more effectively as they gain greater experience. Anyone with a serious illness, such as rheumatoid arthritis or cancer, should seek an experienced practitioner. Nevertheless, herbalists newly launched into practice often bring a more flexible approach to treatment, having the time and enthusiasm for patients that may be lacking in their more senior counterparts. That said, a trusting relationship is as important as the treatment itself—always find a practitioner in whom you feel confident. The best way to find an herbalist is by recommendation, or by looking on the websites of the herbal organizations listed on this page. The Consultation
On visiting an herbalist you should be made to feel welcome, receiving an attentive and sympathetic ear. The first consultation takes about an hour, so there is ample time for the practitioner to gain a rounded view of your health problems and life as  a whole. Y ou will probably be asked about family traits, diet, lifestyle, levels of stress, and any particular anxieties that you may have. If appropriate, a physical examination will take place, and the practitioner will explain as far as possible what
is wrong and how much improvement can be expected. Clinical tests may include urine analysis  The regulation of medical herbalism varies
considerably around the world. In the Far East, practitioners and hospitals routinely offer herbal medicine, acupuncture, and other traditional healing practices alongside Western conventional medicine. In the U.S., the leading practitioner organization is the American Herbalists Guild. Herbal practitioners in continental Europe  are known as phytotherapists, and are usually conventional medical practitioners who have studied plant medicine at the postgraduate level. In Australia, the National Herbalists’ Association of Australia (NHAA) is the leading professional body of herbal practitioners. In many parts of the world, herbal medicine is unregulated. In this situation, it is wise to be cautious and, as far as possible, to find a practitioner based on personal recommendation.Consulting an Herbal Practitioner
Many common health problems, such as colds and indigestion, do not require
a professional consultation and can be successfully treated using herbs at home. However, persistent or more serious ailments, such as stomach ulcers and shingles, can be difficult or dangerous to treat on one’s own and need the advice and treatment of a qualified herbal practitioner or naturopath. Herbal Practitioner Organizations
This list is made up of recommended herbal
practitioner organizations active in the U.S.  and Canada. UNITED STATES
American Herbalists Guild
www.americanherbalistsguild.com
American Association of
Naturopathic Physicians
www.naturopathic.org
National Certification Commission for Acupuncture and Oriental Medicine (NCCAOM)
https://mx.nccaom.org/FindAPractitioner
National Ayurvedic Medical Association
www.ayurvedanama.org
California College of Ayurveda
www.ayurvedacollege.com/resources/
Ayurveda-practitioner-CAS
CANADA
The Canadian Herbalist’s Association
of British Columbia
www.chaofbc.ca
Ontario Herbalists Association
www.herbalists.on.ca
US_320-321_Consulting_A_Herbal_Practitioner_Glossary.indd   320 17/03/16   4:01 pm321 Glossary Glossary
Many plant constituents and their actions
are explained in How Medicinal Plants Work,
pp. 10–16. Medical
Abortifacient  Causes abortion
Adaptogenic  Helps the body adapt to stress and supports
normal function
Anabolic  Promotes tissue growth
Anesthetic  Numbs perception of external sensations
Analgesic  Reduces pain
Anaphrodisiac  Inhibits libido and sexual activity
Anorexia  Lack of appetite
Anthelmintic  Expels or destroys parasitic worms
Anthraquinones  Irritate the intestinal wall causing a
bowel movement
Antibiotic  Destroys or inhibits microorganisms
Anticoagulant  Prevents blood clotting
Antifungal  Combats fungal infections
Anti-inflammatory  Reduces inflammation
Antimicrobial  Destroys or inhibits microorganisms
Antioxidant  Prevents oxidation and breakdown of tissues
Antiseptic  Destroys or inhibits microorganisms that
cause infection
Antispasmodic  Relieves muscle spasm, or reduces
muscle tone
Antitussive  Soothes and relieves coughing
Aperient  Mild laxative
Aphrodisiac  Excites libido and sexual activity
Aseptic  Free from contamination by harmful bacteria,
viruses, or other microorganisms
Astringent  Tightens mucous membranes and skin, reducing
secretions and bleeding from abrasions
Autonomic nervous system  Part of the nervous system
responsible for the control of bodily functions that are not
consciously directed; e.g., sweating, beating of the heart
Ayurveda  Traditional Indian system of medicine
(see pp. 36–39)
Bitter  Stimulates secretions of saliva and digestive juices,
increasing appetite
Carcinogenic  Causes cancer
Cardiotonic  Improves heart function
Carminative  Relieves digestive gas and indigestion
Carrier oil  Oil such as wheatgerm, to which essential oils
are added in order to dilute them for use
Cathartic  A drastic purgative
Circulatory stimulant  Increases blood flow, usually to a
given area; e.g., hands and feet
Colic  Abdominal pain produced by strong contractions of
intestines or bladder
Compress  A cloth pad soaked in a hot or cold herbal
extract and applied to the skin
Counterirritant  Superficial irritant used to relieve more
deep-seated pain or discomfort
Cream  A mixture of water and fat or oil that blends with
the skin
Decoction  Water-based preparation of bark, roots, berries,
or seeds simmered in boiling water
Demulcent  Coats, soothes, and protects body surfaces
such as the gastric mucous membranes
Depurative  Detoxifying agent
Detoxification  The process of aiding removal of toxins and
waste products from the body
Diaphoretic  Induces sweating
Diuretic  Stimulates urine flowDoctrine of Signatures  Theory that the appearance of
a plant reveals its medicinal properties
Eclectic  Popular system of herbal medicine in 19th- and
early 20th-century North America
Elixir  A liquid herbal preparation with a pleasant taste, due
to the addition of honey or sugar
Emetic  Causes vomiting
Emmenagogue  Stimulates menstrual flow
Emollient  Softens or soothes the skin
Essential oil  Distillation of volatile oils derived from
aromatic plants
Expectorant  Stimulates coughing and helps clear phlegm
from the throat and chest
Febrifuge  Reduces fever
Fixed oil  A nonvolatile oil (plant constituent). An oil
produced by hot or cold infusion (preparation)
Galenical  A medicine, in a standard formula, prepared
from plants
Hemostatic  Stops or reduces bleeding
Hallucinogenic  Causes visions or hallucinations
Hepatic  Affects the liver
Hepatoprotective  Protects the liver
Humor  An important body fluid in traditional European or
Indian medicine ( see p. 32)
Hypertension  High blood pressure
Hypnotic  Induces sleep
Hypoglycemic  Lowers blood glucose levels
Hypotension  Low blood pressure
Immune stimulant  Stimulates the body’s immune
defenses to counter infection
Infusion  Water-based preparation in which flowers, leaves,
or stems are brewed in a similar way to tea
Inhalation  Breathing of medicinally infused steam or liquid
through the nasal passages
Intermittent fever  A fever that recurs regularly; e.g.,
malaria
Laxative  Promotes evacuation of the bowels
Liniment  External medication applied by rubbing
Mydriatic  Dilates the pupil of the eye
Narcotic  Causes drowsiness or stupor and relieves pain
Nervine  Restores the nerves; relaxes the nervous system
Neuralgia  Pain resulting from irritation or inflammation of
a nerve
Edema  Fluid retention
Estrogenic  With a similar action to estrogen in the
body, supporting and maintaining the female reproductive
organs
Ointment  A blend of fats or oils that form a protective
layer over the skin
Oxytocic  Induces contractions of the uterus
Parasiticide  Kills parasites
Parasympathetic nervous system  Part of the


 the Unified Field of Consciousness. The laws of Unified Field are the laws of Nature and this is the foundation
for A yurvedic Medicine. It is no longer possible to be Conscious and
engage in lifestyles that block our healing.H O W  T O  D E V E L O P  C O N S C I O U S N E S S
When we talk about living our ultimate T ruth, we are talking about the
bigger T ruth that connects us all. That truth isn’ t attained by thinking
harder; it is only attained by transcending thinking, i.e. not thinking at all. That is what meditation is! The act of not thinking, not doing, so the truth
may sur face in the silence and in  the non-doing. That T ruth is there whether
we know it or not. But when w e can connect with it via meditation, it is
most use ful. In that ultimate T ruth, our personal truth may surface; the truth
of our desires, the truth of our cu rrent life, and that holds the key to learning
how to heal. So,  connecting with the bigger T ruth will serve us greatly. The
ultimate T ruth is that at the core of our existence, we are whol e, complete
and Pure Consciousness. That is the key to healing our relationship with
food, and healing our life. W e are multi-dimensional being s and the only way to restore w holeness is
to b egin at the Source. Healing happens in our core and not necessarily in
the elimination of symptoms. When we heal from within, the symptoms
either disappear or no longer get in the way of our happiness. The dee p desire  of our being is to feel loved, validated, needed, cherished,
and valued and the irony of this is that at our core we are nothing but love. W e are worthy and we are on this planet to have a human experience in all
that we experience and, ultima tely, to rest in the knowing that we are
complete and whole at our core. This is simple but not easy! Our subconsciou s is a place of n eutrality, in the sense that it does not judge
how we  fulfill our desires or em body our core beliefs. If the subconscious
belief is that “I am unworthy,” then our habits and life will continuously try
to fill that need by any means possible. Food becomes one of the means. Until we change our subconscious beliefs, any breakthrough will be
temporary and we will find ourselves repeating this pattern ov er and over
again. In order to have a dif ferent belief, we must have a dif ferent
experience; an experience of wholeness. Meditation creates that experience.Our me ditation will feed our emotional hunger in place o f the food
upon which we’ve been pr eviously r elying to do this. Patti, a mother of four school-a ge kids and the wife of a very busy husband
came to me one day feeling overwhelmed with all that she had to do. She
felt she was con tinuously on the run and in an emer gency mode. She was
starting to feel flutters in her chest and she was struggling with anxiety. She
worried about the kids and felt guilty if she could not keep up. One of the
first things I suggested for her was to learn meditation. She began a
meditation pract ice and came fo r a follow-up appointment a we ek later. She
felt calm and l ess intense and was able to accomplish mor e. She was
surprised at the quick r esults s he was obtaining fr om the med itation. She
worried less and finally felt tha t everything was going to be okay. She felt
happy and she looked happy and at peace. Everyone’ s expe rience with meditation will be dif ferent and the results are
dependent upon the state of one’ s nervous system and w hat else is
happening in your body and yo ur life. But I have yet to have a client who
did not experien ce benefits from meditation. For many, if not  for all my
clients, it has been the key to helping them regain their health. Create s ome tim e and space in your life to be still and quiet. Start with five
minutes. Notice the ef fect it has on your life. That is meditation. Learning a
technique will help you establis h a solid practice. Find a teacher who can
teach you this practice. Pay attention to one ar ea of y our life. Ar e ther e any patterns that you
r epeat? What is one pattern that you continuously r epeat?C H A P T E R  8T h e  B i g g e r  C o n t e x t
Our Consciousness is the subtlest yet the most powerful part of our being
and it holds our power to heal. Healing is not just about physical health; it is
about th e harmonious co-existe nce of our inner and outer worlds. In the
medical field, we think of health  as a mere absence of symptoms or of any
diagnosable illn ess. How many of us have no known symptoms yet we just
don’ t fee l well? Nothing is wrong, yet something is. That something is our
disconnect from our T ruth. Our physical symptoms, our mental/emotional
turmoil is simply a result of tha t disconnect. Our symptoms tell us when a
disease shows up physically, but that is not where it originates. Debbie came to me with sever e digestive issues. Her doctors suggested
sur gery, which did not sit well w ith her as she was bar ely r ecovering fr om a
pr evious sur gery for these same issues. After going thr ough th e details of
the consultation, I asked her what was r eally going on. That’ s when she
burst into tears and shar ed with me the story of her marital difficulties. Pr essur e to make her marriage work at any cost was keeping he r quiet and
she was outwar dly trying to accept the situation. Internally, s he was not
able to “digest”  the state of her marriage, causing the health  issues she
was experiencing. Giving her some herbs and dietary r ecommendations
without helping her to r esolve the underlying cause would not  go far. She
had never thought about what her expectations and needs we r e fr om her
marriage. She was denying herself the right to be happy and fulf illed for the
sake of keeping the marriage going. Along with giving Debbie some dietary guidelines, I also guided her to
r esolve the marital conflict. In the medical w orld, the causes of an illness are believed to be physical,
hence the endless testing to see w hat’ s going on with the physica l only. This
may be needed, but it isn’ t the complete picture. At the very best, any
psychological i ssues are referred to a psychologist or a psychiatrist,
fragmenting the patient as if their physical health is separate  from their
psychological health. Y ou may get a little help from pursuing both routesseparately, but the whole pictu re is missed. This creates a huge internal
confusion and conflict for the patient and they never really understand
what’ s going on and how to fix it. W e are not a piece of machinery whose parts can be outsourced  to dif ferent
experts to “fix” what’ s broken. Every part of our being af fects every other
part and only a holistic view can reveal the real problems. Rita came to me in the hopes of avoiding sur gery for her hip. She was in a
wheelchair and had been unable to walk for the pr evious thr ee years. The
lack of movement had caused further tissue deterioration. Accor ding to her,
she became paralyzed all of a sudden out of the blue. This did not make
sense to  me as I could not find any physical r easons for her condition. I had
picked u p fr om her pulse that ther e had been a past heartache t hat had not
been r es olved. A fter I ruled eve rything else out for her condit ion, I asked
her if she had e ndur ed a trauma in the past that was not yet healed. And
ther e was. She r eported immedi ately that her inability to walk occurr ed at
the same time as she had felt abandoned by one of her family members. This
is the first time that she had con nected the trauma to her inability to walk. Now we both knew wher e the issues wer e and what needed healing. The roo t cause of disease is se ldom physical. Healing is about going to
those deep root causes and creating shifts there. When we change that one
thing in that deep place, chang es begin to cascade into every area of our
life. Even the sm allest shift will have a profound ef fect, just like a little stir
at the bottom of the ocean can create tidal waves. Healing is built in and healing i s what our human journey on this planet is
about. M any of  us are compell ed to go beyond the physical when struck
with a terminal illness, a tragedy  or just one of life’ s challenges. This innate
healing is your T ruth, the wholeness that is trying to find you. S pirituality is
about connecting with your spirit, as it knows the truth, and healing is the
experience or