 There are not thousands of
different diseases, but only one disease: malfunctioning cells. Put simply, if the cells
that make up your body are healthy, then you are healthy. Take care of your cells by
providing them with all the nutrients they need, keep them free of injurious toxins,
and disease will not happen. That concept is what this book is all about. Never Be Sick Again
is health made simple, written by someone who figured it out
the hard way. In 1985, author Raymond Francis (a chemist and a graduate of MIT)
suffered a near-fatal health condition. He used his knowledge of biochemistry to
save his own life, and during his recovery, Francis asked himself fundamental
questions like, “Why do people get sick?” and, “How can disease be prevented or
reversed?” The answers to these questions are the essence of Francis’s new theory:
One disease, two causes
of disease and
six pathways
between health and disease. Explained in easy-to-understand language, this concept of health and disease is
scientifically grounded in cutting-edge cellular biochemistry and molecular biology. Never Be Sick Again
is the distilled wisdom of hundreds of books, thousands of
scientific journals and over sixteen years of experience and observation. Francis’s
book provides a simple and holistic approach that can help to prevent and/or reverse
almost any disease—the ultimate triumph over disease. A book like this is needed now more than ever. Health-care costs continue to rise
while the health of the American people continues to decline. The average person is
lost in a glut of complex and confusing health information. When we do get sick,
though, not understanding why we are sick or how to become well, we feel like
powerless victims, subject to seemingly random infections and genetic
predispositions. We feel helpless because our understanding of disease remains
stuck in the archaic germ theory. We worry too much about our bodies being
invaded by microorganisms and not enough about building and maintaining the
overall health and function of our cells. Disease is not a random event. We can
choose to prevent it, provided that we know how. Health is determined by what we,
as individuals, are willing to do for ourselves; it is our responsibility. Rather than being a game of chance, health is a choice. Whether we realize it or
not, the daily choices we make have a direct impact on the health of our cells. When
we make the wrong choices, and our health takes a turn for the worse, we blame
genes or germs or the aging process rather than the way we live our lives. In truth,
the only way to heal any disease is to normalize cellular function by correctingcellular malfunction, the common denominator of all disease. Modern medicine has a poor understanding of disease and relies on suppressing
the symptoms of disease rather than addressing its true causes. Little wonder most of
us die from chronic and degenerative diseases—such as cancer and heart disease—
that are “treated” but seldom healed. As a society, our applying the principles of the
six pathways outlined in this book is crucial. Doing so will improve the health of our
population to where most of existing medical practice can become irrelevant. Even
now when we recognize the existence of only one disease, breaking medicine up into
medical specialties becomes obsolete and counterproductive. Raymond Francis provides real answers for real life, regardless of who you are or
your state of health. By providing a powerful framework for maintaining optimal
health, this book ties all the basics together in a way that anyone can put to
immediate and practical use. Francis simplifies the health equation to the lowest
common denominator—each individual cell. If you take care of each cell in your
body, disease cannot happen. An island of clarity in a sea of confusion,
Never Be Sick Again
is a one-stop
solution for health professionals and laymen alike. Think of this book as health in
one lesson. Everyone, especially our children, should learn about this cutting-edge
approach to health and disease. In the past, health and disease have seemed like
mysteries over which we have little control, but no longer. Now, we do have control. Knowing of just one disease and only two causes of disease gives us the power to get
well and stay well. Francis’s title says it all:
Never Be Sick Again. Harvey Diamond
coauthor of the #1
New York Times
bestseller,
Fit for LifeA
CKNOWLEDGMENTS
N
o one works in isolation; the seventeen-year journey that led up to this book
attests to that. I have many individuals to thank, in addition to my wonderful
publisher Health Communications, Inc., for making
Never Be Sick Again
a reality. I
want to express my gratitude to the great thinkers who came before me and upon
whose work I have built, pioneers such as Hippocrates, Claude Bernard, Antoine
Bechamp, Renè Dubos, Alexis Carrel, Hans Selye, Walter Cannon, Linus Pauling,
Roger Williams, Emanuel Cheraskin and many others. I want to thank my professors
and colleagues at M.I.T., who helped to sharpen my critical thinking skills. I want to
thank Dr. Russell Jaffe, who pointed me in the right direction as I was searching for
answers to my questions about health and disease. Many thanks to my mother and father for their love and for helping me to become
who I am. Many thanks to my family and friends for their encouragement and for the
many hours they spent reading and commenting on various drafts of chapters. In
particular, I would like to gratefully acknowledge Mark Baird, David Buttaro, Joan
Carole, Br. Camillus Chavez, Mark Choquet, Kathleen Cotton, Peter DeTomi,
Bernard Friesecke, Pascal Girard, Dr. Peter Litchfield, Kathleen Martuza, Robert
Menkemeller, Mollie Meyers, Dr. David Rovno, Brandon Soule, Pamela Strong,
Nancy Talbot, and Alec Wilson, who helped to make this book more understandable
and useful to the reader. Thanks also to my two wonderful editors, Linda Hall and
Beatrice Trum Hunter, who contributed so much to making this a better book. I am also grateful for the hundreds of people I have worked with as a health
advisor. Each and every one of them taught me something important about health
and helped to cement my understanding of the importance of diet and lifestyle in
preventing and reversing disease. Last, but far from least, I would like to thank my cowriter Kester Cotton. Without
your support, there would be no book to read. Thank you for your friendship,
encouragement, patience, forbearance and years of hard work. The days we have
spent creating
Never Be Sick Again
will always be cherished memories.I
NTRODUCTION
I
 was too sick to leave my bed. In fact, I was too weak even to lift my head from the
pillow. At age forty-eight, at the peak of an international business career, I found
myself on the brink of death. I had lost forty pounds from an already thin frame; I
looked skeletal. My vital signs were failing. My doctors expected me to die. I chose to live. I say “chose” because on my own, relying on my knowledge of
biochemistry and my determination not to die, I saved my own life. I took some
fairly simple steps, but I also took one profound leap. I made a powerful discovery:
Almost all disease can be prevented or reversed. As a result, health is a choice and
no one has to be sick. This book presents an entirely new theory of health and disease that will
ultimately change the way medicine is practiced. This book offers a revolutionary
way to perceive health, a guidebook for living based on cutting-edge science that is
simple to understand. This guide gives you the power to control your own health in a
way that you perhaps never imagined possible. In reality, humans experience only one disease. All disease is the result of
malfunctioning cells,
no matter if the disease is a “common” cold, a mental illness
such as depression or a life-threatening cancer. This theory of malfunctioning cells
cuts through the confusion of health and disease and provides a unifying
understanding of what keeps people well or makes them sick. The two causes of disease, the two reasons that cells malfunction, are
deficiency
(insufficient nutrients) and
toxicity
(excessive toxins). These two causes work
through six areas of daily life: the six pathways each person travels toward health or
disease. If you take care of your body’s needs along these six pathways, you give
your cells what they need and you avoid what is toxic. You will not become sick. The theory presented in this book—a unifying theory of disease—is the most
important health discovery to emerge in the last few hundred years. No such theory
existed during the evolution of what we now call “modern medicine,” which
explains why the medical establishment cannot cure nor prevent disease as
effectively as it might. My theory of health offers power, simplicity and clarity in
place of powerlessness, which is what most people now feel. Most people are
overwhelmed and confused by the constant flood of conflicting health information,
the thousands of different diseases that physicians “treat” with drugs and surgery. This swirl of specialists, symptoms and side effects leaves people without cures for
their disease and, too often, either growing sicker or facing death. We end up
powerless because we have no idea why we are sick or how to make ourselves wellagain. My new approach asks you to make profound shifts


fuge because it is abstract and remote. No other
human being can see or hear what they reveal. They are still alone. One does not have to do the one thing that seems so risky, requires
so much humility, and thus threatens to be humiliating. By
revealing yourself to another human being, you accomplish so much
that cannot be accomplished  by revelation to God who knows you
anyway, and who really does not need your revelation. When you nd the other soul and meet it, you fulll your destiny. When you nd another soul, you also nd another partic le of God,
and if you reveal your own soul, you reveal a particle of God and
give something divine to another person. When eros comes to you, it
will lift you up far enough so that you will sense and know what it
is in you that longs for this experience and what is your true self,
which is longing to reveal itself. Without eros, you are merely aware
of the lazy outer layers.Do not avoid  eros when it wants to come to you. If you
understand the spiritual idea behind it, you will use it wisely. God
will then be able to lead you and enable you to make the best of
helping anoth er being and yourself on the way to true love, of
which purication must be an integral part. Although your
purication work through a deeply committed relationship
manifests dierently than it does in the work on this path, it will
help you toward a purication of the same order. QUESTION : Is it possible for a soul to be so rich that it can reveal itself
to more than one soul? ANSWER : My dear friend, do you say that facetiously? QUESTION : No, I do not. I am asking whether polygamy is within the
scheme of spiritual law. ANSWER : No, it certainly is not. And when someone thinks it may
be within the scheme of spiritual development, that is a subterfuge. The personality is looking for the right partner. Either the person is
too immature to have found the right partner, or the right partner is
there and the polygamous person is simply carried away by eros’
momentum, never lifting this force up into the volitional love that
demands overcoming and working in order to pass the threshold I
mentioned before. In cases like this, the one with an adventurous personality is
looking and looking, always nding another part of a being, always
revealing himself or herself only so far and no further, or perhaps
each time revealing another facet of his or her personality. However, when it comes to the inner nucleus, the door is shut. Eros
then departs and a new search is started. Each time it is a
disappointment that can only be understood when you grasp these
truths.Raw sexual instinct also enters into the longing for this great
journey, but sexual satisfacti on begins to suer if the relationship is
not kept on the level I show you here. It is, in fact, inevitably of
short duration. There is no richness in revealing oneself to many. In
such cases, one either reveals the same wares all over again to new
partners, or, as I said before, one displays dierent facets of one’s
personality. The more partn ers you try to share yourself with, the
less you give to each. That is inevitably so. It cannot be dierent. QUESTION : Certain people believe that they can cut out sex and eros
and the desire for a partner and live completely for love of humanity. Do
you think it is possible that a man or woman can swear o this part of
life? ANSWER : It is possible, but it is certainly not healthy or honest. I
might say that there is perha ps one person in ten million  who may
have such a task. That may be possible. It may be in the karma for a
particular soul who is already developed this far, has gone through
the true partnership experie nce, and comes for a specic mission. There may also be certain karmic debts that have to be paid o. In
most cases—and here I can safely generalize—avoidance of
partnership is unhealthy. It is an escape. The real reason  is fear of
love, fear of the life-experience, but the fearful renunciation is
rationalized as a sacrice. To anyone who would come to me with
such a proble m, I would say, “Examine yourself. Go below the
surface layers of your conscio us reasoning and explanatio ns for your
attitude in this respect. Try to nd out whether you fear love and
disappointment. Isn’t it more comfortable to just live for yourself
and have no diculties? Isn’t really this what you feel deep inside
and what you want to cover up with other reasons? The great
humanitarian work you want to do may be for a worthy cause
indeed, but do you really think one excludes the other? Wouldn’t it
be much more likely that the great task you have taken upon
yourself would be better fullled if you learned personal love too?”If all these questions were truthfully answered, the person would
be bound to see that he or she is escaping. Personal love and
fulllment is man’s and woman’s destiny in most cases, for so much
can be learned  in personal love that cannot be attained in any other
way. And to form a durable and solid relationship in a marriage is
the greatest victory a human being can achieve, for it is one of the
most dicult things there is, as you can well see in your world. This
life experience will bring the soul closer to God than lukewarm good
deeds. QUESTION : I was going to ask a question in connection with my
previous one: Celibacy is supposed to be a highly spiritualiz ed form of
development in certain religious sects. On the other hand, polygamy is
also recognized in some religions—the Mormons, for instance. I
understand what you said, but how do you justify these attitudes on the
part of people who are supposed to look for unity with God? ANSWER : There is human error in every religion. In one religion it
may be one kind of error, in other religions another. Here you
simply have two extremes. When such dogmas or rules come into
existence in the various religions, whether at one extreme or
another, it is always a rationalization and subterfuge to which the
individual soul constantly resorts. This is an attempt to explain
away the countercurrents of the fearful or greedy soul with good
motives. There is a common belief that anything pertaining to sexuality is
sinful. The sex instinct arises already in the infant. The more
immature the creature, the more sexuality is separated from love,
and therefore the more selsh it is. Anything without love is
“sinful,” if you want to use this word. Nothing that is coupled with
love is wrong—or sinful. In the growing  child who is naturally immature, the sex drive will
rst manifest selshly. Only if and when the whole personality
grows and matures harmoniously will sex become integrated with
love. Out of ignorance, humanity has long believed that sex as suchis sinful. Therefore it was kept hidden and this part of the
personality could not grow up. Nothing that remains in hiding can
grow; you know that. Therefore, even in many grownups, sex
remains childish and separate from love. And this, in turn, has led
humanity to believe that sexuality is a sin and that the truly
spiritual person must absta in from it. Thus one of those oft-
mentioned vicious circles came into existence. Because of the belief that sex was sinful, the instinct could not
grow and meld with the love force. Consequently, sex in fact often is
selsh and loveless, raw and animalistic. If people would realize—
and they are beginning to do so increasingly—that the sex instinct is
as natural and God-given as any other universal force and in itself
not more sinful than any other existing force, they would break this
vicious circle, and more human beings would let their sex drives
mature and mingle with love—and with eros, for that matter. How many people exist for whom sex is completely separate from
love! They not only suer from bad conscience when the sex urge
manifests, but they also nd themselves in the position of being
unable to handle sexual feelings with the person they really love. Because of the distorted conditions and the vicious circle just
described, humanity came to believe that you cannot nd God when
you respond to your sex urges. This is all wrong; you cannot kill o
something that is alive. You can only hide it so that it will come out
in other ways which may be much more harmful. Only in the very
rarest cases does the sex force really become constructively
sublimated and make this creative force manifest in other realms. Real sublimati on can never occur when it is motivated by fear and
used as an escape. Does that answer your question? QUESTION : Perfectly, thank you. How does friendship between two
people t into this picture? ANSWER : Friendship is brotherly love. Such friendship can also
exist between man and woman. Eros may want to sneak in, but
reason and will can still direct the way in


at a vari ety of venues in India. If you are serious about improving
your health and wellbeing through this ancient practice, the sky —
literally — is your limit in India. Statues of the Buddha in the ruins of Mrauk-U, Arakan, Myanmar. Fire is used extensively in Hindu worship. In early Hindu mythology, Agni, the
Hindu God of Fire is depicted as one of the most important of the Vedic gods. His
role in sacrifices and rituals was unparalleled: as fire consumes everything, he
was seen as a mediator between heaven and earth. Here a Jain priest cond ucts
an  agni puja  (fire prayer). chakra therapy
A figure in the lotus pose is illustrated with the seven  chakra  positions. Running
from the base of the spine to the top of the head, they are seen as the body’s
energy centers. The term  chakra, a Sanskrit word that literally means
“wheel of light”, refers to th e seven basic ener gy centers in
the body. In Indian philoso phy, the  chakras  correlate to
major nerve ganglia branching out from the spinal column,
levels of consciousness, arch etypal elements, developmental
stages of life, colors, sounds, body functions and more. Some people reportedly see the  chakras, de scribing them as
spinning wheels of light and color located along thebackbone, going from the base of the spine to the crown of
the head. Each of the seven  chakras  has a physical, an emotional, a creative
and a spiritual c omponent (see chart overleaf). Colin Hall, the spa
manager at the Ananda, likens the spine to an elevator shaft of
ener gy and the  chakras  as the various floors in the building of our
body from which to view and e xperience life. When we rise from
one floor to another within our consciousness, our perspective
changes and expands. “Based upon the area of consci ousness that it influences, each
chakra  has its own purpose in the body,” he explains. “In simple
terms, we have a  chakra  for each issue that we commonly think
about. ” He goes on to say that our thoughts have a direct
relationship with our state of h ealth. For example, love and faith
based thoughts result in a smoot h ener gy flow through the  chakras
and thus the physical body. W orry, obsession and fear based
thoughts af fect the  chakra  that relates to the issues we are thinking
about, th us caus ing a blockage o r restriction in the flow of ener gy to
that part of the body. Chakra  therapists note that each  chakra  is found next to or
near a hormonal gland in the body, so the  chakras  have the ability
to push life ener gy or  prana  through the body to ensure vit ality. These ener gy centers receive and radiate ener gy constantly, acting
as storeh ouses and transmitters of universal ener gy as well. T hey
say that it is nec essary to balance the  chakras  from time to time to
ef fectively regulate this flow. According to yoga masters, disharmony on a physical, mental or
spiritual level may be corrected by certain postures that concent rate
the brea th on the abdominal are a. Pranayama  is especially active
on the  chakras, while the A yurvedic therapy o f pouring medicated
oils on to the  chakras  (chakradhara ) also ef fectively regulates the
proper flow  prana. “It is particularly useful for people who have
improper lifestyle habits,” explains A yurvedic physician, Dr
Sreenarayanan, also of Ananda. “Their  chakras  are bloc ked as a
result of  stress, tension, bad diet, lack of exercise and so on. The
therapy acts on the immune system, releasing ener gy flows,
reducing anxiety and allowing the mind to become still and quiet. ”Furthermore,  chakras  may be balance d by placing th e hands
gently over them, a few inches above the physical body. In this
process, the recipient may be receptive to a flowing or w arm
sensation believed to be the transmission of universal ener gy. Known as Reiki in the W est, practitioners say it helps harmonize the
body’ s biological and emotional systems. As universal ener gy is
received, the “doors” for self-he aling are opened — and people  use
it for pain manag ement and stress-relief as well as for more spiri tual
goals. A  chakradhara  session at Ananda, in the Himalayas, concentrates on the fifth
chakra, the one that is related to creativity and communication. Chakradhara  is
often recommended after a period of  panchakarma  (see pages 46–49), for
patients with high cholesterol or diabetes and for those who suffer from anxiety
and stress. Some of the wold’ s principal oyster  beds lie along the coasts of India, so
references to mother-of-pearl and pearls are abundant in the Indian epics. They
are potent when applied to the skin — as a powder or whole — especially on the
chakras. A Reiki master lays his hands above a client at Mandarin Oriental Dhara Devi. Both calm ing and spiritual, Reiki involves the laying of hands on, or above, the
body’ s  chakras  to balance and heal. THE SEVEN CHAKRASChakra Seven:
Thought, universal identity, oriented to self-knowledge
The crown  chakra  relates to consciousness as pure awareness. It is
our conn ection to the greater world beyond, and, when develo ped,
brings knowledge, wisdom, understanding, spiritual connection and
bliss. Chakra Six:
Light, archetypal identity, oriented to self-reflection
The brow  chakra  or third eye cen ter is related to the act of seeing,
both physically  and intuitively. As such, it opens our psychic
faculties and gives us greater understanding of “the big picture”. Chakra Five:
Sound, creative identity, oriented to self-expression
The throat  chakra  is related to communication and creativity. By
experiencing the world symbolically through vibration (ie the
vibration of sound representing language), a healthy fifth  chakra
results in expressiveness and erudition. Chakra Four:
Air, social identity, oriented to self-acceptance
The heart  chakra  is the middle  chakra  in the system of seven. It is
related t o love and is the integra tor of opposites in the psyche: mind
and body, male and female, per sona and shadow, ego and unity. A
healthy fourth  chakra  allows us to love deeply, feel compassion
and experience a profound sense of peace and centeredness. Chakra Three:
Fire, ego identity, oriented to self-definition
Located in the solar plexus, this  chakra  is known as the power
chakra. It rules  our personal power, will and autonomy, as well as
our metabolism. When healthy, it brings ener gy, ef fectiveness,
spontaneity and non-dominating power. Chakra T wo:
Water, emotional identity, oriented to self-gratification
Located in the abdomen, lower back and sexual or gans, the second
chakra  connects us to others through feeling, desire, sensation and
movement. Ideally, this  chakra  brings us fluidity and grace, depth
of feeling, sexual fulfillment and the ability to accept change. Chakra One:
Earth, physical identity, oriented to self-preservation
Located at the base of the spine, this  chakra  forms our foundation. It is rela ted to our survival instincts, our sense of grounding an d tothe physical plane. When healthy, this  chakra  brings health,
prosperity, security and dynamic presence. nattu vaidya
the barefoot doctor
Throughout India, people re ceive medical help from both
qualified and non-qualified practitioners. As we have no ted
previously, there are four traditional systems practiced in
India — A yurveda, Siddha, Unani and T ibetan medicine —
all of which are based on humoral pathology. Since
Independence in the 1940s, each has built up a solid base of
medical colleg es imparting education in five-and-a-half y ear
programs. They have been joined by a fifth: the study of
Naturopathy. C urrently, only  graduates of such recognized
medical schools are legally entitled to practice medic ine,
and it is believed that th ere are around 600,000 such
licensed practitioners. Be that as it may, there are, in addition, literally hundreds of
thousands of nonqualified healers servicing the health and welfare
needs of  India’ s huge population. Often, they comprise families that
have pra cticed their individual skills for centuries — and are well
known in the co mmunity. Some such practitioners may have s ome
rudimentary education as well, but economic and other factors may
have res ulted in their medical t raining being cut short. Others are
completely unqu alified on paper, indeed they may even be illiterate,
but they are th e recipients


he d.
    3. The Orgas mic Dra w is excellent  for improve ment  of
hemorrhoids. Hemorrhoids  are caused  by sedentar y life st yles,
accu mulated  heav y toxins,  gravitatio nal pooling  of blood,  stressful
bowel movements, and  depress ed levels of  Chi energ y in the  Hui-
Yin. In alrea dy existing  hemorrhoids, the Orgas mic Dra w may cause
increased  hemorrhoids  bleeding  for two to four  weeks. If the bleedin g
is not  excessive, perform the  exercise  at half  strength. You will
graduall y be cured. The exercise  remedies specific  causes  of
hemorrhoids  by evacuatin g stagna nt blood  from the  anal  blood
vessels. While performing  the Orgas mic Dra w as a cure  for
hemorrhoids,  you may use me dication  to speed  the healing  process. Horsetail  Grass  (Equisetum Narvensis)  is an  excellent  remedy  used
as a tea and  in sitz baths. People  who have  serious  hemorrhoid
problems should  consult  a doctor:
G. Sum mary of the Orgas mic Draw  Exercise
   1. Sit with your feet flat on  the floor. Use the  stim ulation  of a hard
object against  your vagina  and clitoris, if necessa ry. Rub  your
breasts  to stimulate yourself. Direct the  sexual  energ y from the
nipples  down to the  ovaries,  and expand  the energ y in the  ovaries
and genitals,  finall y concentra ting it in the  Ovarian  Palace. 2. Inhale  deeply  throu gh your nose  when you are near  or in the
midst of orgasm wh ile simultaneousl y clenching  both  fists,  claw ing
your feet,  clenching  your jaws, tightening  the Cranial  Pump at the
- 175  -Orgasmic Upward Draw
back of your neck,  and pressing  your tongue  firmly to the roof of
your mouth. 3. Inhale  once  more, drawing up the entire  genital- anus  region,
especially  concentr ating  on the front  part of the  Hui- Yin (perineum)
and the urogenit al diaphra gm. Pull the  energy  from the Ovarian
Palace downward to the perineum b y squeezi ng the vagina’s  outer
and inner  lips as  tightly  as possible,  there by squeezin g the clitoris. Hold y our breat h for a while, inhale  again,  contract  and pull dow n
the front  part of the anus,  again  holding  your breath. Feel  the sexual
energy  collect at  the perineum. W ith all mu scles flexed, inhale
without exhaling,  clench,  and pull up your sexual  region  nine  times,
holding  the energ y at the  front  part of the  perineum. Retention  of
the energy  here  is very  important. When out of breath  exhale  and
release  all the muscles in the  body. Rest. Use  your mind to guide
the energy  from the Ovarian  Palace  to The front  part of the
perineum. 4. Arouse  the breasts  again,  and with an inhalation  clench  the
fists, feet,  neck  and jaws. Draw up the  entire  genital  area,  urog enital
diaphra gm, anus,  and especially  the vagina,  squeezin g the energ y
tightly  to the  clitoris and  pulling  it up to the  perineum. Rest  for a
while, inhale  again  and contract  the front  part of the  anus,  pulling
the sexual ener gy down from  the ovaries  to the  perineum. Hold
your breath  for a wh ile and inhale  again,  contract  the middle part of
the anus  and then  the back part of the  anus,  pull the sexual ener gy
up through  the perineum, and  continue  to dra w it up  to your coccyx
to enter  the hiatus  in the  sacru m.
    Arch  the sacrum back  and outw ard, straightenin g it, to  activate
the Sacral Pum p. Hold  the energy  here and continue  to inhale  three
to nine  times, pulling  the sexual  energ y in from  the Ovarian  Palace
and sexual  organs,  with increasingl y harder  contractions  if
necessary, until the  energ y in your clitoris  and your vagina  subsides. Squeezing  the buttocks  mote tightly  may be helpful. When you are
out of breath,  exhale:  then  relax  and let your sacru m and  neck
return  to their  normal positions,  and rest to induce  the activation  of
the Sacral and  Cranial  Pumps as the  Chi enters  the spinal  cord
through  the sacru m.
    5. To dra w the energ y to T-11,  repeat  the same procedu re
described  in 1.  through  4. above. Bow  your spine  outw ard and
straighten  your spine  to acco mmodate the dense  sexual  energy
and increase  the pumping action. Retain  the ener gy at T-11 until
- 176  -Chapter VI
this point  fills w ith ener gy. Bring  the energ y from the  Ovarian  Palace
to T-11  nine  times wi th hard  contracti ons, inhaling  each  time without
exhaling. Exhale  and relax  every  part of your body, mentally  guiding
the Chi to flo w from the  Ovarian  Palace  to T-11. 6. To dra w the energ y to C- 7, practice  in the  same m anner  as
described  above. As y ou bring  the energ y to C- 7, inhale  and push
the top of  the sternum back to ward the base  of the  neck  to straight en
the entire  spine,  increase  the pumping- up of the  energ y, activate
the thymus  gland,  and join the thoracic  and cervical  vertebr ae. 7. To dra w the energ y to your Jade  Pillow, practice  in the  sam e
manner  as previousl y described. Inhale  and pull up  to the  Jade
Pillow, pushing  the chin  in to ward the back  and base  of the skull to
activate  the Cranial  Pump. Clench  the teeth,  squeeze  the muscles
at the  back  of the  skull, and press  your tongue  hard  to the palate  to
increase  the pumping action. 8. Next dra w the energy  to the Pai-Hui, or  crown of the head. Repeat  the sam e process,  maintaining  a straight  upper  spine. Turn
your eyes and all yo ur senses  up to the  top of the skull. Press y our
tongue  firmly to the palate  to help  activate  the Cranial  Pump. Continue  to pull the ener gy to the top  of your head  until  you feel the
aroused  energ y at the  lower center  subside. Practice nine hard
contractions  and continue  to inhale,  each  time pulling  the energy
from the  Ovarian  Palace  up to the  crown. Use y our mind, ey es and
all your senses  to spiral  the sexual  creative  energy  nine,  eighteen,
or thirty -six tim es, first  in a clockw ise, and then  in a
counterclock wise direction. When the spiraling  has finished,  rest
for a while and feel the  energ y enter  the brain. Eventuall y by settling
your mind on  the ovaries  and the gland  at the cro wn of the head,
you will bring  the sexual  energ y from the  ovaries  to the brain  by
using  only  the power of the  mind and  all the  senses. 9. The cool ener gy can be left in the brain  or w hen you feel the
brain  is full, let the  extra  energy  (Golden  Nectar)  flow dow n the
Functional  (front)  Channel  to the third  eye, nose,  throat,  heart  center
solar  plexus,  and finally  to the navel  where it can  be stored. 10. During  lovemak ing do not store  the energy  in the  brain,  but
circulate  it to direct  the excess energ y to revitalize  the organs  and
glands. Squeeze  your buttocks  and perine um, and press


 if added during cooking). Sprinkle vegeta-bles with dill and serve. French Bean (Green Bean) Salad
Preparation time: 5 minutesCooking time: 10 minutes$PPLCPPL5IF(FSTPO8BZ
6Serves 2
French beans (green beans)
small onion, choppedflaxseed oilapple cider vinegar (or lemon juice)parsleychives
Cook the beans gently until just tender. Drain and add the chopped
onion. Put into a serving dish and toss in the flaxseed oil and apple cidervinegar (or lemon juice). Add herbs and serve. Fruited Red Cabbage
Preparation time: 10 minutes** Does not include soakingCooking time: 15 minutesServes 2
4 oz. raisins
4 oz. dried apricots, chopped1 small red cabbage2 dessert apples, cored and choppedapple cider vinegara little sugar
Presoak the raisins and apricots (soak overnight in cold water, or pour
boiling water over them and leave for a couple of hours until plump).Shred the red cabbage and sweat in a little water until slightly softened.Add raisins, chopped apricots and cored, chopped dessert apples. Tossin apple cider vinegar, to which a little water and sugar have beenadded. Pile into a bowl and serve with a baked potato. Gerson Gardener’s Pie*
*A bit like Shepherd’s Pie but with vegetables instead of meatRecipes
6Preparation time: 30 minutes
Cooking time: 2-1/2 hoursServes 2-3
Topping:
1 lb. potatoes12 oz. celery root (or sweet potato or onion)
Peel the potato and other vegetable and cut into small chunks. Add
water but only about 1/2 to 2/3 the height of the vegetables. Bring to aboil and reduce to a simmer. Cook slowly until all the water is gone andthe vegetables are soft, and mash. If there is a little water left in the pan,beat it into the mash mixture. Filling:
1 small onion (or a few shallots)2 cloves garlic, crushed8 oz. carrots, sliced, or chipped or diced (but not diced too thickly)8 oz. zucchini, cut into half slices, not too thin8 oz. leeks, trimmed and sliced2 tomatoes, skinned and chopped1-2 tbsp. chopped parsleyherbs to taste2 oz. bread crumbs
Prepare vegetables and put them into a saucepan in the order listed
above. Cook the vegetables very gently. You may need to use a simmerplate. This could take 1 to 1-1/2 hours. Prepare topping and breadcrumbs. When vegetables are cooked, stir in bread crumbs and pour themixture into a pie plate. Top with mashed potatoes.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I see in Gerson one of the most eminent geniuses in the
history of medicine. —Albert Schweitzer
For over thirty years I have recommended the Gerson Therapy to
persons fighting cancer, and have never once had cause to regret it. This new Gerson manual is the best ever written on the subject:
comprehensive, up to date, exhaustively referenced, and very read-
able. It explains the therapy as it instructs on exactly how to do ityourself. Most importantly, Healing the Gerson Way  is about heal-
ing chronic diseases other than cancer, including many that aresupposedly “hopeless. ” Don't let anyone tell you otherwise: There ismuch more than hope for “terminal” patients: there is Gerson. Thisis a compendium of knowledge, based on decades of success, thatyou will want to share with everyone you know. —Andrew W. Saul, Assistant Editor,
Journal of Orthomolecular MedicineThe
Gerson
Therapy
Cookbook
Charlotte Gerson
Copyright © 2007, 2008, 2009, 2010, 2013 by Charlotte Gerson
1VCMJTIFECZ(FSTPO(PPE
B%BVQIJO1VCMJDBUJPOTDPNQBOZXXXHFSTPOHPPEDPN
$BMJGPSOJB
All rights reserved. No part of this book may be reproduced in any form or by any means without the prior written consent of the publisher, except for brief quotes used in
reviews.  ISBN-13: 978 JW5BCMFPG Contents
1SFQBSJOH'PPEBOE+VJDFT
3FDJQFT
Special Notes.
Bread.
Yogurt.
Sweeteners.
Washing Fruits and Vegetables.
Baking.
Cooking Time/Serving Size.
Special Soup or Hippocrates Soup.
Recipes.
Dips.
Appetizers.
Dressings.
Salads.
Soups. 3
Vegetables and Potatoes.
Desserts. 9
Preparing Food and Juices—
The Basic Rules
A first-rate soup is more
creative than a second-rate painting. —Abraham Maslow
ssuming that your kitchen is now fully equipped for your healing
Gerson routine, and that you have banished from your home all
forbidden foods and substances, the moment has come to find out aboutthe all-important task of food preparation. The rules are simple, butthey must be observed faithfully to secure the best results. All food must be organic and as fresh as possible. Ideally, we should
be able to gather fresh, living food from our own organic gardens;unfortunately, this is not an ideal world and we must compromise. Thenext best thing is to shop frequently for salad and leaf vegetables insmallish amounts so there is no need to keep them for any length oftime. Apples, pears, oranges and root vegetables can be stored for awhile without significant loss of quality. The two most important basic rules of food preparation are the
following:
• All foods must be prepared with great care in order to pre-
serve nutrients as much as possible. Cooking must be slow,using low heat; high temperatures alter nutrients in vegetablesand cause them to be less easily absorbed. Vegetables shouldA
$PPLCPPL5 he Gerson Way
not be peeled—valuable nutrients are contained in or immedi-
ately underneath their skins—and only washed or well
scrubbed. Except for potatoes, corn and whole beets, which
have to be boiled in sufficient water, vegetables are cooked
with the minimum of water or soup stock (see “Special Soup
or Hippocrates Soup,”) or on a bed of sliced onions and
tomatoes, which release enough moisture to keep the vegeta-
bles from burning. Remember that oxidation, with loss of
nutrients, sets in as soon as you cut into a vegetable or fruit;
only start chopping when you are ready to cook. •Food must be tasty, varied and enjoyable to make up for being
very different from the so-called normal Western diet. Varietyhelps to stimulate appetite. It also supplies a wide range ofminerals and trace elements needed by the body to heal. Remember the importance of eye appeal. Salads in particularcan be made truly tempting by mixing green leaves withchopped tomatoes and multicolored peppers, adding radishes
and a smattering of chives. A small vase of flowers on the dining table can work wonders in mak-
ing the meal taste even better. The Gerson diet strikes a fine balance between raw and cooked foods. The ample main meals may suggest to some patients that much of their
food is cooked, but this is not the case. Meals begin with huge helpings
of raw salad and end with raw fruit, and the daily ration of 13 glasses of
freshly made juice is as raw as can be. Cooked foods are necessary. Dr. Gerson’s experience showed that patients do not digest well if given
only raw foods along with the juices. In fact,


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


erselftobesociablewith
you?Istheroomtidyormessy?Isithotorcold?Does
shelookvervsadandtiredbeforeshemakesaneffortto'befine'?Donotignorefirstimpressions:theycan
provideyouwithmoreinformationthananhour's
casetaking. Ifremediesdocometomindasyouaretalking,do
notignorethembutwritetheminthemargin:those
initialinstinctscanbeinspired.Generallyspeaking it
isbettertoforgetaboutworkingoutaremedywhile
youtakethecase;thisanalyticalpartcomeslater. Concentrateonusingyoursensestopickupcluesand
onbeingreceptivetowhatyourpatientistellingyou. Whatdoyousmell? Thesmellisoftenthefirstthingyounoticeonwalking
intoasickperson'sroom.Smellthehead/neck/hands
ofafeverishorsickchildandyouwillfindthat
perspirationcansmellsweet,sour,salty,mustyor
offensive.Smellthebreath,too.Otherdischargescan
alsosmell'interesting'; forexample,thestoolsofa
teethingbabycansmellverysour,theurinestrong,
thevomitoffensive. Ifthesmellisstrongandyoucan
describe itclearly/writeitdownanduseitasa
symptom. Whatdoyousee? Inthecaseofanillness,notethecolourandexpression
onthefaceofyourpatient.Inthecaseofanaccident,
notewhetherthecolourhasdrainedfromthefaceofa
shockedpersonoriftheyhavebecomeflushedand
lookanxious. Lookforclues:drinksnotdrunk;coverspiledhigh
or,alternatively,kickedoff;restlessness; log-like
patientswhogroanifyousitontheedgeofthebed
anddisturbthem;andsoon.Youwilloftenlearnmore
thanthepatientherselfisawareof. Whatdoyoufeel? Feeltheskintofindoutwhetherthereissweat.Ifso,is
ithotorcold,stickyorwatery?Adryskinwithafever,
forexample,isanimportantsymptom.Checkthe
partsofthebodytofeeliftherearetemperature
variations-hotheadandcoldhands,forexample-or
whethersomepartsofthebodyaresweatyandothers
aren't.Perhapsyourpatientiscomplainingofan
inner,burningheatwhiletheskinfeelscoldtothe
touch? Whatdoyouhear? Whatnoisescanyouhear?Somesickchildrenmoanin
theirsleep;othersmightwhineforattention ifthey
thinkyouarenotlisteningandstopwhenyouenter
theroom(orviceversa! ).Listentothetoneofthe
voice.Isitresigned?Anxious?Sad?Angry?Eventhe
grindingoftheteethinachild,eitherduringthedayor
insleep,canbeavaluablesymptom. Letyourpatienttalk,withoutanyinterruptionfrom
youifpossible.Thisinitselfcanbehealing,andcan
22•WorkingOuttheRemedy TAKINGTHECASE
alsoprovideyouwithinformation.Forexample,the
Lachesispatienttalksincessantly,jumpingfromone
subjecttoanother,whiletheBryoniapatientwillnot
wanttotalkatall. Somepeoplewillreplynegativelywhenasked
aboutthemselvesortheirsymptoms:'I'mnotwell';
'He'snotbad';'Itisn'tmuchbetter';'Itdoesn'thurt
thatmuch'.Theserepliesdonottellyouwhatis
actuallyhappening.Questionslike'Howareyou,
then?','Whatareyoufeeling? 'cansometimeshelp,
butpeoplewhospeakinnegativesoftenneedcareful
questioningtotellyouwhatiswrong.Inanswerto'It
doesn'thurtthatmuch,'youcouldask'Isthepain
stoppingyoufromdoinganything? '(thatis,'How
seriousisit? ').Thenyoucangoontogivealistof
differenttypesofpainandifyourpatientalightson
one,saying'That'sit! ',thenwriteitdown.Iftheyare
notsure,goontoanotherquestion. Finally,remember...
Donotdiscountanything!Whatotherinformationdo
youhaveaboutthatperson?Whathasbeengoingon
inherlifelatelythatmightbepartofwhysheisfeeling
sicknow?Whathaveyoubeentoldbyhermother/
father/son/neighbour? Haveyougiventhispersona
first-aidremedybefore,sayforaflu?Didtheremedy
workwell?Ifthatremedyworkedmarvellously,con-
siderwhether itmightbeindicatedagain. Ihaveincludedanumberofchecklists(page227)to
helpasremindersuntilyouaremorefamiliarwjththe
processoftakingahomeopathiccase. WORKINGOUTTHEREMEDY
Classifyingthesymptoms
Havingtakenyourcase(notedyourpatient'ssymp-
toms),followthesebasicstepstoselectyourremedy:
chooseyoursymptoms;repertorise;differentiate. (Youwilldevelopyourownwayofworkingandbe
abletotakeshortcutsasyoubecomefamiliarwiththe
processes.) 1Chooseyoursymptoms
Gothroughyourcaseandunderlineallthesymptoms
thatstandoutclearlyandstrongly. Itisbesttoleave
vagueorunclearsymptomsaloneforthemoment,but
theymayswayyourdecisionattheendifyoucan't
makeupyourmindbetweentwoormoreremedies. However, ifyoucanprescribearemedyonthestrong
symptomsofyourcase,yourprescription ismore
likelytobeeffective. Whereverpossible,chooseatleastthreestrong
symptoms,eachfromadifferentsymptomgroup.Youcanprescribeonasinglesymptombutthisisrarely
successful:tomakeaneffectiveprescriptionyouneed
atleastonesymptomfromeachofthemaingroups-
general,physicalandmental/emotional. Ifyouwork
outaremedybasedonasymptomfromeachofthese
groupsyoucanbeconfidentthatithasagoodchance
ofworking.Ifyouaddinastresssymptomyoucanbe
evensurerofyourprescription,andsoon.Inother
words,themoresymptomsthatfittheremedypicture
thebetter. Writedownthe'symptomsonaseparatesheetof
paperoronablankrepertorisingchart(seepage230). 2Repertorise
Asyoubecomemoreandmorefamiliarwiththe
remedypicturesyouwilllearntorecognisetherem-
edyyourpatientneedswithoutrepertorising. Infact,
'repertorising'soundsmuchmorecomplicatedthanit
is.SimplylookupintheRepertoryeachsymptomyou
havenotedandlisttheremediesthatoccurundereach
symptom(oralternatively tickthemoffonthereper-
torisingchart).Whenyouhavecompletedthelistyou
willbeabletoseeclearlywhichremedyorremedies
occurmostoften-i.e.whichcontainallthesymptoms
onyourlist. 3Differentiate
Insomecasesonlyoneremedywillcontainallyour
symptoms.GototheMateriaMedicaandread
throughthefullremedypicturetocheckthatit'fits'.If
itdoes,thenprescribethatremedy,followingthe
potencyanddosageguidelinessetoutonpage27. Often,however,morethanoneremedywillcontain
allyoursymptoms,orseveralremedieswillhavemost
ofyoursymptomsandnonewillhaveallofthem.If
morethanoneremedyisindicatedaccordingtothe
repertorising chart,choosingbetweenthemcanbe
difficult; itisoneoftheskillsthatmakesacompetent
homeopath.Youneedtoreadthrougheachofthe
remediesthathasallormostofyourpatient'ssymp-
tomsandpicktheonethatfitsbest. Ifyoucan'tfindaremedythatfitsyourpatient's
picture,thengobacktoyourchartandseeifyouhave
missedanyremedies.Alsocheckyourcaseformissed
symptoms.Addthesetoyourlistandrepertorise
them.Thenreadthroughanynewremediesthat
emergethroughthisprocess.Repeatthesestepsuntil
youfindaremedythatfitsyourpatientandhisorher
symptoms. Ifyouarereallystuck,youmayhavetogo
backtoyourpatienttogetnewinformation. Thiswholeprocessisbroughttolifeinthesample
cases(pages231-44);makesureyoureadthembe-
foreyoustartprescribing. NBYourgeneralandemotional/mentalsymptoms
maypointtoaremedythatdoesnotlistthecomplaint
TAKINGTHECASE WorkingOuttheRemedy •23
thatyouaresufferingfrominitspicture.Forexample,
youhavefluandarefeelingrestless,irritable


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SAMPLECASES Flunotneedingtreatment •235
OnrepertorisingyouwillfindthatPulsatillaisindi-
catedundereachsymptom,andthatthereareno
otherremediesstronglyindicated.Youcangivethe
indicatedremedyknowingthatitwillhelp.Inthe
unlikelyeventofitnotworkingyouwillneedtore-
takethecaseinordertocheckthatyou'vetakenthe
symptomscorrectly. Case5a
Measlesnotneedingtreatment
AfteranincubationperiodoftendaysChristopher
getsmildcoldsymptoms,whichsoondevelopinto
measles.Theclassicsymptomsarethere:hehasa
feverof103°F/39.4°C intheacutephase,andanitchy
rash.Heismiserablebutdrinksalotandsleepsmost
ofthetime.Whenawakehewantsattentionandlots
ofcuddlesandisreasonablyhappy.Thisphaselasts
forthreetofourdaysandhethenconvalesceswithno
complications. Notreatment isnecessaryasChristopher iscoping
wellwiththeillness.Hewillalmostcertainlybe
strongerandhealthiergenerallyasaresultofcoping
withtheillnesswithoutinterference. Case5b
Measlesneedingtreatment
Christopher's friendDavidisalsosuspectedofin-
cubatingmeaslesatthesametime,andhehassome
symptomsbutnottheitchyrash.Aglanceinsidehis
mouthrevealsKoplik'sspots,agrittyrashonthe
insideofthecheek,whichconfirmsthathedoeshave
measles.David,however,throwsahigherfever
(104°F/40°C)andisdeliriouswithit.Hefeelsburning
hottothetouch.Therashdoesn'tappearandhe
becomesverydistressedanddoesn'twanttoeator
drink.Aright-sidedearacheandadrycoughdevelop. Heisveryrestlessandirritable.Homeopathic treat-
mentisappropriateinthiscasetoeasethepain,to
bringouttherashandtohelphimthroughtheacute
phasesothathewon'tdevelopcomplications. Youchoosethefollowingsymptoms:
1Measles(Physicalcomplaint)
2rashslowtocomeout(Relatedsymptom)
3Earache(Physicalcomplaint)
4worserightside(Relatedsymptom)
5Cough(Physicalcomplaint)
6dry(Relatedsymptom)
7Fever(Physicalcomplaint)
8burning(Relatedsymptom)
9Thirstless(General)
10Delirium(Emotional/mental)
11Restless(Emotional/mental)
12Irritable(Emotional/mental)Thisisafairlytypicalcaseinwhichseveralremedies
havemanyormostofthesymptomsintheirpictures. Apis,Belladonna,Bryonia,PulsatillaandSulphurareall
partiallyindicated.Differentiatingbetweentheserem-
ediesiswhatenablesyoutofindthecorrectremedy.If
severalremediesarestronglyindicated,yoursymp-
tomsareprobablyalltoogeneralandyouneedtolook
atthecaseagainforlesscommonsymptoms. InthiscaseApis,BryoniaandSulphurallhave
measleswitharashthatisslowtocomeoutbutonly
Apisisgenerallythirstless.Asthisistheonlygeneral
symptominthiscaseandbecauseofthehighfever
andthedangerofdehydration itmustbeastrong
guidingsymptomfortheremedy.Wecanalsoelimin-
ateBryoniabecauseoftherestlessness-aBryonia
patientliesstill,likealog.WecaneliminateBryonia
andSulphurbecauseboththesepatientsaremarkedly
thirsty. Apisisrestlessandirritable-ithastwoofthethree
emotionalsymptoms. IfyoulookupSymptoms,
Right-sided,youwillfindApisandPulsatillalisted,but
wecaneliminatePulsatillabecauseitdoesn'thavethe
rashthatisslowtodevelopandourpatientisn'tclingy
andweepy. ThatleavesApisandBelladonna.Youreadupboth
thesepicturestodifferentiatebetweenthemandde-
cidethatApisfitsslightlybetterbecauseDavid'sfact
andeyeslookpuffyandheisweepyaswellasirri-
table.Yougivetheremedyfrequently(every2hours)
todeterminewhether itiscorrectandifthereisno
responseaftersixdoseschangetoBelladonna. Youmayalsoneedtochangetheremedyifthe
symptompicturechanges;ApisorBelladonnaare
neededduringthestageofthehighfeverwithde-
liriumandtheearache,butthenaPulsatillapicture
mayemergeasthecoughbecomesmorepredomi-
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anyonetime. Case6a
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fullyandtorechargeherexhaustedbody.Sheisgoing
toeatespeciallywellduringherconvalescence,and
theneaseherwaybackintoworkgradually. Shedoesnotneedhomeopathictreatment. Itmay
benecessarytoreviewthesituation,however, ifshe
getsstuck,eitherintheacutephase,forexample
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 your life,
and in mine, too, were preceded by some falls that we were not
sure we could manage when they happened. But you did, and I did,
141
WAYNE W. DYER
and I know in my heart that all spiritual advances are generally pre-
ceded by a fall of some kind. I tend to view those falls with gratitude
rather than dismay. My knowing about my ability to manifest the essence of my
desires is so strong that I can maintain my patience and detachment
from how the details show up, even in the face of what might look
like insurmountable odds. Remember, there is no timetable when
you have infinite patience. There is no failure when you are
detached from how it shows up. It works. Know it, and let the uni-
verse handle all of the details. Release all judgment from your manifestation practice. The univer-
sal law is not a dual energy. It does not operate on the same dualism
that works here on the earth plane. It does not discriminate or
work on a good/bad, right/wrong basis. There is just one energy
that permeates all things, and everything is a part of that power. By
its very nature, the universal law is in balance, therefore whatever
you desire must also be in harmony with the recognition of this
divine universal source from which all things receive their life
energy. This requires you to be willing to suspend your inclination to
judge that which shows up in your life as right or wrong, good or
bad, attractive or unattractive and so on. Your judgments halt the
flow of universal energy into your life and put you at odds with that
divine power. It is not that you will be punished, it is that your
recognition will alter the natural flow of that energy into your life. Your ability to manifest depends in large part on your own will-
ingness to leave behind the collective unconscious—the collective
judgments that make up the totality of human beliefs. The numer-
ous judgments of world belief patterns that you are attached to
inhibit your ability to manifest the desires of your heart. Detaching
142
Manifest Your Destiny
from these beliefs is one of the greatest challenges of your life. You have to leave this collective unconsciousness by suspending
your judgments and all of those beliefs that the collective conscious-
ness holds, and step unflinchingly into the world of the unknown. You will probably experience a sense of loss and perhaps a feeling of
loneliness as you make this step out of judgment. The reward is that
you will begin to expand your own perceptions and to accept that
what others believe are their perceptions. They are not necessarily
the facts as you know them. What the collective consciousness
believes to be the limits to their abilities you will know as a misper-
ception. You will not need to be in conflict with this consciousness
because you will have stepped into a higher vibration wherein there
are no limits. The physical earth plane has its limits. You, however,
are now a resident in the universal intelligence that is responsible
for the existence of that physical earth plane. Make this leap by leav-
ing behind all judgments and by becoming totally accepting of all |
that arrives from that unlimited supply of energy. It could be a business card that you find while walking on the
beach, or it could take the form of a book or a tape recording, or a
message that was intended for another but is in your mailbox. These can all be cues. Send away all judgments about how anything
arrives in your life and refuse to assume the collective judgments
that permeate the beliefs of most of the people you encounter. Harness this universal intelligence by noticing it manifesting regu-
larly, which is, essentially, in every single event in your life. As you node what arrives and disappears, try to do it without
judgment and with a feeling of total acceptance, leaving your
thoughts out of the picture completely. Your mind will want to play
the judgment game. Remember, here you are feeling as if what you
want to manifest is already in your life. Your mind will not agree
143
WAYNE W. DYER
with you, and you must learn to suspend your judgments. You
might say to yourself, “I am wealthy and happy,” and your mind
counters with, “You are not. ” Thus, you ‘have a clash of opposing
energies: your desire versus your mind, with all of its judgments and
negativity. This clash is your warning that you are not going to enter the
kingdom of manifestation. You do not get to become a manifester
until you have thoroughly discarded the: negativity that you have
inherited from the collective unconscious. You have to enter a new
dimension. This is not accomplished by leaving the earth plane, it is
an inward journey. In that inner world, anything that you can imagine is actually a
part of you right now. Your proclamation of being wealthy and
happy, if taken to that inner nonjudgmental world, will lead you to
feel wealthy and happy. This, in turn, will lead you to begin acting in
new ways. You will begin to create a new concrete reality of wealth
and happiness within yourself as you generate a positive attitude
toward all that you encounter. No judgments, simply maintaining
an inner feeling of having already manifested whatever it is you
desire. Remember, the universal law is neutral and everywhere, and is
unconcerned about whether you receive your heart’s desire. Therefore, you must take to the path of manifestation with enthusi-
asm and a total absence of judgment. You are going to collect that
which is already here and belonging to you, with no doubt and only
a fierce private determination to receive what you are now totally
aligned with in your inner world of nonjudgmental energy. This law
does not discriminate. It receives your energy and delivers whatever
you put into it. You must trust in this energy and be totally free of
judgment about the method and timing of the delivery. Your mind will attempt to use logic, but manifestation is not log-
144
Manifest Your Destiny
ical. Your mind will try to employ negativity by insisting that you are
too old, too stupid or too undeserving; that you never win anything;
that you have wished for things in the past and been disappointed
and there is no reason for you to expect things to change now. This
is the attachment of the mind and the ego to results and past his-
tory. It is thinking by using a logical set of beliefs that you have
adopted from the collective tribal consciousness and that you have
been conditioned to accept ever since you arrived on this physical
plane. When you receive this kind of advice from your mind,
acknowledge it, thank it for its input, but then say to yourself, “I
refuse to accept any energy that contradicts the unlimited power
that is within me, and I am moving on with my manifestation. ”
The universal law is far more magnanimous than the mind. Remember, it is unlimited, without boundaries and omnipresent. It
exists in a dimension vaster than the mind. This is why the mind
cannot even comprehend the universal source of energy. Your mind
thinks that it is the end all of experience and awareness, and you are
using that very same mind to affirm or deny what exists beyond it. A huge paradox indeed. But you can begin to trust in what your mind desires by going
beyond the mind. Meditation and intuitive feelings are two ways to
supersede the mind. The emphasis is on detaching from the collec-
tive unconscious beliefs, refusing to judge and patiently allowing the
universal source to deliver what you are now totally aligned with in
your inner world. Learn to relax in peace and knowing. Detaching from the outcome
means avoiding the process of rushing and pushing through life. Think of that acorn that has been planted in the ground and is on
its way to manifesting an oak tree. Imagine digging up the acorn
after three weeks to see how it is doing, and to see if there is any-
145
WAYNE W. DYER
thing that you might do to hurry the process along so as to fit your
schedule. Obviously, the acorn and the oak would perish as a result
of your efforts to rush the process. The universal intelligence works at its own perfect pace. It will
deliver when you are in alignment with the nine principles detailed
in this book. The delivery is guaranteed by the absence of doubt
that you cultivate, and total trust in the presence of this energy in all
things, including that which you are going to attract into your life. The way to patient detachment is to relax, trust, do not push. The inclination to push and force is your cue that your mind is
still doubting and demanding an outcome. Your ability to trust your
feelings and to let these feelings, rather than your ego, be the driver
in your life is the key to manifesting your heart’s desire. Use affirmations to keep the energy flowing and to detach from the
outcome. The most useful affirmation that I can provide for you in
this regard is really quite simple: “I am infinite and universal and I
trust in the divine power of the universe, which is also within me. ”
Keep this always available in your consciousness and use it to keep
the universal energy flowing into your life. By stating this kind of
affirmation daily, you let go of your mind’s natural impatience and
attachment to results, and you allow the source to flow, un


al), resin, and mannitol. History & Folklore  Canella has for a long
time been used as a flavoring for tobacco (Nicotiana tabacum, p. 240). Medicinal Actions & Uses  Canella is cytotoxic
(kills cells), antifungal, and repels insects. It is also aromatic, stimulant, and antiseptic. Canella is often used in the West Indies and Latin America as a substitute for cinnamon (Cinnamomum spp.,  p. 81). The infusion is drunk for its pleasant flavor and tonic effect (the bark is considered a sexual stimulant). Canella is also used for stomach problems and indigestion.Cannabis sativa (Cannabinaceae)
Marijuana,
Huo Ma Ren (Chinese)
Description  Erect, branching annual growing to
13 ft (4 m). Has fine, serrated, segmented leaves. Both male and female plants flower; the female plant produces seeds. Habitat & Cultivation  Native to the Caucasus,
China, Iran, and northern India, marijuana is culti-vated the world over, both legally (for the fiber and seeds) and illegally (for use as a recreational drug). Parts Used  Flowering tops of female plants, seeds. Constituents  Marijuana contains
over 60 different types of cannabinoids,
including THC (delta 9-tetrahydrocannabinol). It also contains flavonoids, volatile oil, and alkaloids. It is the only plant to contain THC, one of the main psychoactive constituents. The seed oil contains approximately 55% linoleic acid, 20% alpha-linolenic acid and 1.5% gamma-linolenic acid. History & Folklore
In ancient Egypt, marijuana was used to treat
inflammations of the eye and “to cool the uterus.” First records of marijuana’s use in India date back
to about 800 bce, where it is recommended
for congestion. Famously, Queen Victoria took marijuana as an analgesic—in the 19th century
the plant was a standard painkiller for menstrual pain and cramps. From 1840 to 1900, over 100 papers were published recommending marijuana as a medicine. Medicinal Actions & Uses  In view of its
long history as a medicinal treatment, it is hardly surprising that marijuana has, at one time or another, been recommended for almost every illness. As an analgesic, it appears to relieve pain with minimal side effects, being particularly helpful for cancer and AIDS patients undergoing chemotherapy. For those suffering from multiple sclerosis, cerebral palsy, and other muscular illnesses, marijuana can reduce neurological overactivity and muscle spasm. The plant provides effective treatment for glaucoma,
in which pressure within the eye is abnormally
high, and is hypotensive, lowering blood pressure. Marijuana relieves asthma, menstrual pains, the pain of childbirth, and of arthritis and rheumatism, and may have value as an antidepressant. It encourages and induces sleep. The seeds are used in Chinese medicine as a strong but well-tolerated laxative, especially for constipation in the elderly; and as a dietary supplement to provide a balanced and healthy supply of polyunsaturated fatty acids. Research  Modern research shows marijuana to
be a sedative, an anti-inflammatory agent, and an analgesic as effective as codeine. Research has focused on the constituent THC, but it is clear that the complex of constituents within marijuana has a significantly wider range of applications. Clinical studies from 1975 onwards have shown that the cannabinoids are powerfully antiemetic, especially in those having chemotherapy. To varying degrees, clinical trials indicate that marijuana or its cannabinoids relieves symptoms in multiple sclerosis (such as tremor, muscle spasm, and poor coordination), in spinal cord injuries, epilepsy, glaucoma, chronic pain, and loss of appetite. Now
that medical marijuana is legally available in a number of U.S. states, there is
accumulating evidence of just how
effective the herb, and extracts of it, are in relieving pain. A 2015 article in the Journal of
the American Medical Association found “30%
or greater improvement in pain with
cannabinoid compared to placebo,”
i.e., marijuana extracts on average
produced a 30% or more improvement
when compared to an inert substance. It also
found that availability of medical-grade marijuana was associated “with a 15–35% decrease in substance abuse admissions.” Not only is medical marijuana a valuable analgesic, it also helps to prevent addiction to other painkillers, in particular opioids, such as codeine and morphine. Caution  Marijuana is a controlled substance in
North America. Research your local laws. Marijuana leaf
Capparis spinosa (Capparaceae)
Caper
Description  Shrub growing to 3 ft (1 m), with
spiny trailing stems, fleshy oval leaves, green buds,
large white flowers, and red berries in autumn. Habitat & Cultivation Native to the
Mediterranean region, caper thrives in open areas, often growing on stony terrain. The buds are harvested before the flowers open and are pickled for culinary use. Parts Used  Root bark, bark, flower buds. Constituents  Contains phenolic compounds. History & Folklore  Though much favored as a
piquant food by the ancient Greeks, capers were said to disagree with the stomach. They remain a popular condiment to this day. Medicinal Actions & Uses  The unopened
flower buds are laxative and, if prepared correctly with vinegar, are thought to ease stomach pain. The bark is bitter and diuretic and can be taken immediately before meals to increase the appetite. US_180-201_Brassica_dictamnus.indd   182 26/02/16   12:47 pm183Cari Ca papayaother medicinal plants
The root bark is purifying and stops internal
bleeding. It is used to treat skin conditions,
capillary weakness, and easy bruising, and is also
used in cosmetic preparations. A decoction of the
plant is used to treat yeast and vaginal infections
such as candidiasis. Related Species  A decoction of the North
American C. cynophallophora  is taken to encourage
the onset of menstruation, and is used as a gargle
for throat infections. Capsella bursa-pastoris syn. Thlaspi
bursa-pastoris  (Brassicaceae)
Shepherd’s Purse
Description  Annual or biennial with an erect
stem, rosette of basal leaves, 4-petaled white
flowers, and heart-shaped seed pods. Habitat & Cultivation  Thought to be native
to Europe and Asia, shepherd’s purse is now found
throughout most temperate regions, and grows
profusely as a weed. It is harvested throughout
the year. Parts Used  Aerial parts. Constituents  Contains flavonoids, polypeptides,
choline, acetylcholine, histamine, and tyramine. History & Folklore  This herb’s name derives
from the appearance of the seed pods, which
resemble heart-shaped purses. During the First
World War, when the standard herbal medicines for staunching blood—goldenseal ( Hydrastis
canadensis, p. 105) and ergot ( Claviceps
purpurea )—were unobtainable in Britain,
shepherd’s purse was used as an alternative. Medicinal Actions & Uses  One of the best
remedies for preventing or arresting hemorrhage,
shepherd’s purse has long been a specific treatment
for heavy uterine bleeding. While weaker-acting in
this respect than ergot, shepherd’s purse has none
of ergot’s toxicity and is better tolerated by the body. It may be used for bleeding of all kinds—from
nosebleeds to blood in the urine. An astringent herb,
it disinfects the urinary tract in cases of cystitis, and
is taken for diarrhea. It is used in Chinese medicine
to treat dysentery and eye problems. Research  Reports suggest that the plant is
anti-inflammatory and reduces fever. Caution  Do not take during pregnancy. Self-help Use  Heavy menstrual bleeding, p. 315. Cardiospermum spp. (Sapindaceae)
Balloon Vine
Description  Deciduous perennial climbers
growing to 10 ft (3 m), with compound leaves,
small white flowers, and black seeds. Habitat & Cultivation  Balloon vine is found
growing in tropical regions around the world. Parts Used  Root, leaves, seeds.Constituents  Most Cardiospermum  species
contain cyanogenic glycosides. History & Folklore  Native Amazonians string
balloon vine seeds into armbands that are worn to
ward off snakes. Medicinal Actions & Uses  In Indian herbal
medicine, balloon vine root is used to bring on
delayed menstruation and to relieve backache and
arthritis. The leaves stimulate local circulation
and are applied to painful joints to help speed
the clearing of toxins. The seeds are also thought
to help in the treatment of arthritis. The plant as
a whole has sedative properties. Caution  Do not take during pregnancy. Carica papaya  (Caricaceae)
Papaya
Description  Herbaceous tree growing very
rapidly to 26 ft (8 m). Has segmented leaves,
yellow flowers, and large, black-seeded yellow
to orange fruits weighing up to 11 lb (5 kg). Habitat & Cultivation  Native to tropical
America, papaya is now cultivated in tropical regions


 nervous
system involved in vegetative functions, especially digestion
Pectoral Acts on the lungs
Photosensitive  Heightened sensitivity to sunlight
Physiomedicalism  19th- and 20th-century American and
British system of herbal medicine
Poultice  Herbal preparation usually applied hot to affected
area to alleviate pain and reduce swelling
Prostaglandins  Chemicals in plants and the human
body that have a hormonal action affecting a wide range
of conditions including pain and inflammation
Purgative  A very strong laxative
Qi Vital energy force in Chinese philosophy ( see pp. 24–25)
Rubefacient  Stimulates blood flow to skin, causing
reddening and warming
Sedative  Reduces activity and nervous excitement
Simple  An herb used on its own
Spasmolytic  Relaxes musclesSteroids  Active chemicals, of animal and plant origin, with
powerful hormonal actions
Stimulant  Increases rate of activity and nervous excitement
Stomachic  Eases stomach pain or increases stomach activity
Styptic  Stops bleeding when applied topically
Sympathetic nervous system  Part of the nervous system
involved in maintaining arousal, alertness, and muscle tone
Systemic  Affecting the body as a whole rather than
individual organs
T erpenes  Molecules that form the base of most constituents
of volatile oils
Tincture  Plant medicine prepared by macerating herb in
water and alcohol
T onic  Exerts a restorative or nourishing action on the body
T onify  Strengthens and restores body systems
T opical  Application of herbal remedy to body surface
Vasoconstrictor  Contracts and narrows blood vessels
Vasodilator  Relaxes and widens blood vessels
Vermifuge  Expels intestinal worms
Volatile  oil Plant constituent distilled to produce essential oil
Vulnerary  Heals wounds
Yin and yang  Complementary opposites in Chinese
philosophy ( see pp. 40–42)
Botanical
Aerial parts  Parts of plant growing above ground
Annual  Plant that completes its life cycle in a year
Aril Secondary covering over the seed in certain plants
Aromatic  Plant with high levels of volatile oil
Axil Upper angle formed by leaf stem and supporting stem
or branch
Basal leaves  Leaves growing from the base of the stem
Biennial  Plant that completes its life cycle in 2 years,
generally flowering in the second year
Capsule  Dry fruit that splits open when ripe to scatter seeds
Composite flowers  Flowers made up of usually 2 types of
tiny florets, disc and ray; some have disc florets only
Compound  Leaves or flowers made up of many individual
small flowers or leaflets
Cordate  Having heart-shaped leaves
Corm  Bulblike, underground storage organ formed by a
swollen stem base
Corolla  Collective term for the petals of a flower
Deciduous  Plant that sheds leaves each year
Dioecious  Species with male and female parts on
separate plants
Herbaceous  Plant that dies down at the end of the
growing season
Insectivorous  Plant that traps and digests insects and other
small animals
Lanceolate  Lance-shaped
Latex  Milky fluid found in various plants and trees
Panicle  A branched cluster of flowers on stalks in a
pyramid-shaped arrangement
Perennial  Plant that lives for at least 3 seasons
Pinnate  A compound leaf with leaflets growing in 2 rows
on each side of its mid-rib
Rhizome  Underground storage stem
Stamen  Male fertilizing organ of a flowering plant
Stigma  Female organ of a flower
Succulent  Plant with thick, fleshy leaves and/or stems
Trifoliate  Plant with 3 leaves or leaflets
T uber  Thickened part of underground stem
Umbel  Umbrella-like arrangement of flowers with all flower
stems arising from the same point
Whorl  Ring of leaves or flowers radiating out horizontally
from a central point
Wildcrafting  Harvesting herbs from the wild
US_320-321_Consulting_A_Herbal_Practitioner_Glossary.indd   321 26/02/16   4:43 pm
322
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 result of that connection. All healing in that regard is
spiritual. In the world of fixing, improving and navigating the web of societal
conditioning, sp iritual healing is a breath of fresh air  awakening us to the
knowing that we are whole, and are at the perfect place and time in ourlives. It is in this place that the process becomes more of Self-discovery
than of self-improvement. This is where we know that we can heal from
anything and overcome any obstacles that get in our way. W e can always
take a pill! And at times, it may be necessary for a short while so we can
start to think straight. But if w e really want to heal at every level of our
existence, then we must dig deeper, ask the bigger questions and develop a
bigger context for our health. “Why do you th ink you are hav ing the health issues that you are having?”
Asking this question to my clients takes them beyond the symptoms and
allows their life story to emer g e. They often begin to see how the same
story is playing out in other areas of their life, such as their wo rk and their
relationships. Simply the willingness to look beyond the physical symptoms
raises the level o f our awareness and we begin to see a bigger picture than
we had before. That in itself is empowering and begins the healing process
at the level of our awareness. U N R E S O L V E D  S T O R I E S  A N D  D I S E A S E
More times than not, a disease i s about our unresolved story. Th e only way
to resolve or to heal the story is to go into the experience of it. What we
experience at the cellular level will continuously repeat in other areas of our
life and in our  illness, until i t is resolved. The only way to heal that
experience is first to allow it and open our heart to it as it is very much a
part of who we are. And then w e may ask the bigger question. What may I
learn from this experience? What’ s the lesson? This is where we do the
work, d ig a little deeper and learn and heal what we need to heal. Our
beliefs change, our habits line up and our body begins to heal. When we r ealize that we have the power to change our story, we begin
to heal. This work isn’ t e asy. It requires a certain kind of stamina, but it is definitely
easier th an livin g with an illness. Y ou may experience resistance in all kind
of dif ferent ways, rationalizing the situation away or pretending that all is
okay, w hen it isn’ t. Fear shows  up in all kinds of distorted w ays. This is
where you need expert guidance to help you through. Healing is an or ganicprocess. W e can’ t will it or force it to occur. W e allow it and stay present to
it. That is healin g! It has its own timing, and we can facilitate i t by getting
out of the way. These are the ancient teachings and the wisdom. W e can heal from anything
if we use it for that purpose and with that intention. Healing r equires that
we be willing to  take a deep dive within and can stay the course. Healing is
chosen, while illness happens b y default. Y ou  can  heal from anything and
overcome the blocks that show up in the process. I believe that! In order for
you to heal, you must believ e that, too. W e have the power to heal
ourselves. Annie came to m e wanting to g et off her medication for colitis. In spite of
doing e verything right, she felt her body had abandoned her. As we
continued to work deeper, aband onment was the r ecurring theme in her life
and it started with the passing of one of her par ents. Since th en she tried
har d to hold on  to the people in her life out of fear of being abandoned. That was the un r esolved issue that had manifested as colitis. I t was a big
r elief for  her to discover this an d to connect the physical to her emotions. Now we both knew wher e she needed help. What’ s unr esolved in your life? Something always is, as our lives ar e a
work-in-pr ogr ess. When we ar e conscious of it, we see the unr esolved as
it is, rather than giving it mor e  power than it deserves. Whe n we give it
mor e power, that’ s when it can manifest physically.C H A P T E R  9O u r  C o n n e c t i o n  w i t h  C r e a t i o n
W e are each a part of the whole of Creation. That which created us created
everything aroun d us. The five elements, Ether, Air, Fire, W ater and Earth,
are the building  blocks of Creation. They are categorized from  the subtle,
light an d intang ible to the hea vy, dense and gross, with Ethe r being the
subtlest and Earth being the den sest element. Everything in Creation can be
understood in relation to these five elements, in a way that is similar to how
light can be separated into the seven colors of the rainbow. C reation is a
cyclical and dynamic process, continuously changing and flowing. Something is being created and something is being destroyed al l the time to
maintain balance. These elements are fluid forces that work with one another to create cycles
of the seasons, of day and nig ht, of our life and our internal cycles. W e
know th ese elements in their raw  form as space, breeze, sun, water and the
earth beneath our feet. The way to understand these elem ents is to
understand their  qualities and th eir function, and to learn how they operate
in everything living. These elements work interdependently, each af fecting
the other; so, more than just science, we need deep wisdom and  intuition to
keep the m all balanced. Each el ement has its desirable and not-so-desirable
qualities. When we talk about bringing balance into our life and our health,
we wan t to harness the most desirable qualities of these elements and
minimize their undesirable qualities. The vari ety of foods, of body and personality types, of animals, and all the
variety in plants and trees, can be understood in terms of which  element is
most predomina nt. Each element combines with another element for its
most desirable expression, for example, Earth and W ater join  together to
make mud—the stuf f that holds our homes and our bodies together (Kapha). Fire combines with a little bit o f W ater (so it does not burn and  dry things
up) to heat things like our digestive fire (Pitta). Air and Space together can
move things, such as pollen in the spring or food in our body (V ata).V ata, Pitta and Kapha, can also be viewed as forces that are continuously
destroying (V ata), or ganizing (Pitta) and Generating (Kapha) to maintain
balance. The combination of these elements is what gives rise to our
constitution and  our imbalances. Imbalances are called Dosha in Sanskrit. Literally transla ted, Dosha means “that which is spoiled,” as any of the
three forces can be out of balance. T o heal is to balance these forces in our
life. Each one of us has a unique body and personality type, and we need
and desire dif ferent things, an d for that reason we each need a unique
approach to food and our diet. W e need all five elements in our food, in our
life and in our body to live a balanced life. Let’ s look at ea ch element
separately to understand them better. E T H E R  O R  S P A C E
The natu re of this element is e xpansive, open, subtle and soft. The Ether
element is considered to be the first expression of Consciousness into
Creation. This element is formless and it is the subtlest of all the elements. It provides space for all the oth er elements to function so it takes on the
qualities of the other elements that are operating within it. This element is
all around us; w ithout Space, we can’ t exist. W e clearly experience this
element at the beach or the park where there is a lot of open space. Ether is also represented by the  channels or spaces in our body where all
our bodily functions take place. Our spirit is of the Ether element and many
cultures have practices of fasting  to connect with that element via prayer or
meditation. Whe n we are fastin g, we are not taking in other e lements via
our food, and therefore we are creating more Space. Having too much of
this elem ent can make us feel spacy and depleted, and having too little can
make us  feel rigid or stuck. As mentioned earlier, each element  works with
another element s for its expressi on. Space combines with Air to  give rise to
V ata, wh ich is a destroying force. It moves or separates and d estroys the
previous cycles in our body, in Nature and in life. A I R