 of an athletic event you can keep your
thoughts on performing at yo ur highest capacity, on using your inner
strength to muster the ener gy to be as ef ficient as it’ s possible fo r you to be,
and to have great respect for yo ur God-given abilities, you will actually be
empowering yourself. A though t of force requires a counter -force, and a
battle that weakens; while a th ought of power strengthens you, since no
counter -force is called into play to consume your ener gy. Power thoughts
ener gize you, since they make no demands on you. Thoughts That W eaken Y ou
If a simple thought will make the muscles of your arm go weak or strong,
imagine what it must be doing to all of the other muscles and or gans of your
body! Y our heart is a muscle that’ s weakened by thoughts that disempower
you. Y ou r kidneys, liver, lungs, and intestines are all surrounded  by muscles
that are af fected by your thoughts. The thought that makes most  people the weakest is shame, which
produces humiliation. The importance of for giving you rself cannot be stated strongly enough. If
you carr y aroun d thoughts of s hame about what you’ve done in the past,
you’re weakening yourself both physically and emotionally. Similarly, if
you use  a technique of shame and humiliation on anyone to get them  to
reform, you’re going to create a  weakened person who will never become
empowered until those shameful and humiliating thoughts are removed. Removing your own thoughts of shame involves a willingness to let go, to
see your past behaviors as lessons you had to learn, and to reconnect to your
source through prayer and meditation. After shame, guilt and apathy  thoughts make you the weakest. They
produce the emotions of blame and despair. T o live in guilt is to use up your
present moments being immobilized over what has already transpired. No
amount of guilt will ever undo what’ s been done. If your past behavior
mobilizes you to learn from your mistakes, this is not guilt; it’ s learningfrom the past. But to wallow in the present moment over your so-called
errors is guilt, and it can only take place now. Releasing guilt is like removing  a huge weight from your shoulders. Guilt
is r eleased through the empo wering thought of love and respect for
yourself. Y ou empower yours elf with love and respect, le tting go of
standards of perfection and refu sing to use up the precious currency of your
life, the now, with thoughts that only continue to frustrate and w eaken you. Instead, you can vow to be better than you used to be, which is the true test
of nobility. Apathetic thoughts create despa ir. They are the thoughts that keep you
from being engaged in life. Ap athy stems from self-pity and a  need to be
entertained continually to avoid  boredom. Y ou can never be apathetic or
lonely if you love the person you’re alone with. Every moment of every day pr esents an unlimited number of options for
living fully and being connected to life. Y ou don’ t need a television or a
radio co nstantly blaring to avoid apathy. Y ou have your own mind, which is
a kingdom of limitless potential. Y ou have the ch oice each day to wake up and say, “Good morn ing, God”
or “ Good God, morning!” It’ s always a choice. Any moments that you fill
with thoughts of boredom and apathy will truly weaken you physically,
emotionally, and  spiritually. T o me, it’ s an insult to this wondrous universe
filled with a hundred million miracles to ever allow myse lf to think
thoughts of boredom or apathy. The other prominent thoughts that compete to make you weak include
fear and  anger. Both of these categories of thought employ f orce, which
produces a counter -force and an  inner atmosphere of tension an d weakness. When y ou’re afraid, you’ve moved away from love. Remember, “Perfect
love cas teth out all fear.” What you fear, you resent and ultimat ely begin to
hate. Thus, the d ichotomy of hate and fear are at work within you, always
weakening you. Every thought you have in which you’re in a state of fear
keeps you away from your purp ose, and is simultaneously weakening you. Y our fearful thoughts are invitin g you to stay immobilized. When you find
yourself in a fea rful mode, stop right there and invite God ont o the scene. T urn fear over to  your Senior Partner with these words: “I don’ t know how
to deal with this, but I know I’m connected to Y ou, the miracul ous creativeforce in this universe. I’ll move my ego out of the way and turn it over to
Y ou.” T r y it. Y ou’ll be surprised  by how quickly that higher ener gy of love
will nul lify and dissolve your fearful thoughts and empower you at the
same time. Anger, likewise, is an emotional reaction to thoughts that say, “I want the
world to be the way I want it, not the way it is; therefore, I’m angry.” Anger
is often justified  as normal, but it will always make you weak;  and as this
principle reminds you, wisdom  is avoiding all thoughts that weaken you. Y ou don ’ t have to be angry to right a wrong or work toward a better world. When you become more peaceful, you will only have peace to give away. Moments of frustration won’ t trigger anger; they’ll help you be more aware,
and then they’ll spur you on to a solution. Every th ought o f anger moves y ou away from love and into violence and
vengeance, which are forces that spur counter -forces, weakening everyone
involved. All of these thoughts of shame, guilt, apathy, fear, and anger are
ener gies, since everything in our universe is a vibrating frequency. Those
that wea ken you  are low/slow f requencies, and they can only be dissolved
by bringing the higher/faster ener gies of Spirit to their presence. Thoughts That Strengthen Y ou
When you shift from a thought that’ s a very low ener gy vibration to one
of a higher freq uency, you go from weak to strong. When your thought is
on blam ing others, you’re weakened. But when you shift to loving and
trusting others,  you become strong. Y our thoughts come with an
accompanying ener gy, so you might as well shift to those that empower
you. Once you realize that what you think about is the sou rce of your
experience of reality, then you’ll begin to pay more attention to what you’re
thinking in any given moment. Many y ears ago, in a tremend ously popular audio program called The
Strangest Secr et, E arl Nightinga le taught many of us that we become what
we think about a ll day long. Y ou r thoughts determine whether you’re being
empowered or weakened—whet her you’re happy or sad, succe ssful or not.Everything is a thought that you carry around with you. Happy thoughts
create h appy molecules. Y our health is determined lar gely by the thoughts
you hav e. Passio nately think that you won’ t get a cold, and your body will
react to your thoughts. Refuse to entertain thoughts of fatigue, jet lag, or
headaches, and your body responds to your thoughts. Y our mi nd tells your body to produce the drugs it needs to keep you
healthy. Give someone a sugar pill and convince them that it’ s an anti-
arthritic drug, and that person’ s body will react to the placebo with the
increased production of anti-arth ritic ener gies. The mind is a powerful tool
in cr eating health. It also create s divine relationships, abundance, harmony
in business—and  even parking p laces! If your thoughts are focu sed on what
you want to attract in your life, and you maintain that thoug ht with the
passion of an ab solute intention, you’ll eventually act upon that intention,
because the ancestor to every single action is a thought. The mo st empowering thoughts you can have are those of peace, joy,
love, acceptance, and willingness. These thoughts don’ t create a counter -
force. Powerful, joyful, loving thoughts stem from your wi llingness to
allow the world to be as it is. Then you’re in a state of inner bliss where
serenity replace s fighting, reverence for all of life substitutes for craving
and anx iety, and  understanding  supplants scorn. Y ou become an optimist. Rather than seeing the glass as half empty, it’ s always half full. All of this is nothing more than a conscious decision on your part to be in
char ge of your thinking. Be aware at any given moment in your life that you
always h ave a choice about the  thoughts you allow in your mind. No one
else can  put a thought there. Regardless of the circumstance s you find
yourself in, it is you r choice. Choose to replace disempowering, weakening
thoughts with thoughts of a higher spiritual frequency. Don’ t convince yourself that it c an’ t be


 vitamin C deficiency exhibit different
symptoms than those malfunctioning because of a zinc deficiency. Cells
malfunctioning because of lead toxicity exhibit different symptoms from those
malfunctioning because of mercury toxicity. Various combinations of deficiencies
and toxicities produce a myriad of complex symptoms (thousands of “diseases”), but
the symptoms are not relevant. To solve any problem, you have to address thecauses, not the symptoms. Modern medicine, by placing the focus on symptoms, has yet to develop any
theory regarding the relationship between health and disease. Medicine looks at
these as if they are two different states, while health and disease are really different
sides of the same coin in a constantly shifting continuum. Lacking a practical theory,
physicians have no framework in which to understand health or how to help patients
achieve it, like being lost in a vast jungle without a map or compass. Narrowly
trained, our physicians are taught the art of surgery and the administration of drugs
as tools to manage symptoms. If the only tool you have is a hammer, so the saying
goes, then every problem looks like a nail. If you go to a conventionally trained
physician, then medicine’s “hammers”—surgery and drugs—are what you receive. Unfortunately, these tools are designed to manage and suppress symptoms, not to
cure disease. For a more meaningful understanding of disease (cellular malfunction), we must
consider the health of our cells. Remember that noticeable health problems begin
when a large number of cells malfunction. As this happens, important cellular
chemicals are not produced, cell-to-cell communications become garbled and the
body ceases to regulate itself properly. Our tissues suffer and noticeable symptoms
appear, e.g., allergies, fatigue, aches and pains, colds, flu, depression, anxiety,
cancer or any of thousands of other complaints. Categorizing and suppressing the symptoms of malfunctioning cells does not fix
the problem. This approach cannot explain why the problem occurred in the first
place, cannot prevent the problem from happening again and cannot prevent it from
appearing elsewhere in the body. The only “cure” is to restore our cells and tissues
to health. What Is Health? Everybody thinks they know what health is, but people asked to define it give you
many different answers. In order to define health, perhaps we first should provide
the definition of health used in modern medicine: “Health is the absence of disease.”
This medical school lesson is not a very good definition. For medicine to recognize
disease, it must be diagnosable. You are not sick until the day the physician can
diagnose something. The absence of diagnosable disease is not a good working
definition of health. Modern medicine has no way of recognizing or diagnosing
disease when your health is in its initial decline. When I was sick and already
experiencing disturbing symptoms, my physician pronounced me in excellent health. He had never been taught how to notice and measure my already extensive decline in
health. We are considered sick only after the problem has become serious enough to
produce symptoms that fit neatly into one of medicine’s disease categories. This
way of looking at health is not helpful, productive or self-empowering. Health ismuch more than the absence of a diagnosable disease. When your cells are functioning as they should, you have ample adaptive capacity
to thrive in our constantly changing environment without ill effects. With properly
functioning cells, you have strong resilience to various kinds of stress— physical,
chemical, biological and emotional. You have the ability to make daily repairs to
your cells, the ability to build healthy new ones, and the ability to efficiently remove
pathogenic microorganisms and toxins from your body. You become an optimally
balanced organism, with integrated mental and physical equilibrium. Perhaps most
important is that achieving good cellular health gives our society the ability to
produce healthy offspring. While the above descriptions explain the practical effects of health, they still do
not offer a single, concrete definition of health. In order to clearly define health, as a
concept concrete enough to be understood and discussed, let us work with the
following definition:
Health is the state wherein all cells
are functioning optimally. Never are all of our cells functioning perfectly, so the challenge is to keep cellular
malfunction to a minimum. Even in healthy people, cells are constantly being
damaged, dying and being replaced. Our bodies produce more than 10 million new
cells every second, as we constantly rebuild our tissues. How healthy are each of
these new cells? If we replace sick cells with sick cells, we will never recover. As
cells die off are we replacing them with healthy cells or sick cells? Who Succumbs to Disease? Only sick people become sick. Once you start to compromise health, a cascade of
events follow. Once a critical number of cells begin to malfunction, internal
communications and self-regulation systems become debilitated and destabilized. As the number of compromised cells increases, the effects are compounded. Before
anyone can exhibit noticeable signs of disease, normal cell function has to be
compromised significantly throughout the body. Vulnerability to infections, for
example, is created by widespread cellular malfunction. An infection indicates that
cellular malfunction already has weakened the immune system. Having a cold or the
flu is an alarm screaming at you that all is not well, because healthy people resist
infections in the first place. Few of us pay attention to these alarms. We think that
having a cold or the flu is normal, and that once the symptoms are gone we are well
again. Not so. The level of your health and immunity determines whether or not the presence of
a microorganism results in an infection. You are already sick before you come down
with an infection. Otherwise everybody who is exposed to a given “bug” wouldbecome sick, which is not the case. Contrary to the common notion that we “catch”
diseases, people become sick only after their cellular health is already compromised. Disease (cellular malfunction) comes first; active infections and chronic problems
follow. The skeptic says, “But he was born with asthma and suffered from it as an infant.”
“She was in the best of health, took great care of herself, and then suddenly got
breast cancer.” Although we hear these kinds of statements frequently, the notion is
flawed that a person is a powerless victim of disease. This way of looking at events
comes from living in a society that does not have an accurate understanding of
disease, or of what is required to create and maintain health. Think of the historically healthy societies, such as the Hunzas. These people
implicitly understood what they needed to maintain their health. They lived far
longer than we do, without the chronic degenerative diseases from which we suffer. The principles of good health were built into their beliefs and lifestyles. The key
lesson to be learned from these people is this:
Healthy people do not get sick. Most of us have not learned to think this way. We grow up in a society where
almost everyone has a chronic disease. We have been taught, through experience,
that disease is a “normal” part of the aging process. Diseased people are typically
seen as the helpless victims of an inevitable and “natural” process. Especially when
the symptoms of disease develop suddenly, people feel surprised and victimized. Yet, the two causes were there all the time, gradually wearing down cellular
competence and creating an opportunity for disease to “strike.”
As part of the body’s normal maintenance and repair process, old cells are
constantly being replaced with new ones. If new cells are not built with proper raw
materials, they will be unhealthy and weak. Such cells are unable to perform their
normal tasks, including routine repairs, and will be vulnerable to sickness and
injury. Ultimately, the body’s self-regulation systems will break down. Because of
the poor diets and the toxic environment in our society, cells are often deficient and
toxic when first created, becoming progressively more so over time. This situation is
precarious, with a large number of cells either malfunctioning or functioning at a
borderline level. Similar to walking a tightrope, falling off is easy. Any number of
stressful factors can affect a person adversely who is already deficient and toxic, be
it a stressful event, a pathogenic organism, a night out on the town, a physical injury
or even a lengthy airplane flight. Almost any challenge to a compromised system
can be the straw that breaks the overburdened camel’s back. Though painful to acknowledge, disease sufferers invariably (if unknowingly)
have made poor choices leading to illness. In the case of sick children, the parents
have made the poor choices.We are not taught that we have the ability to and, in fact, need to consistently
make meaningful choices about our health. Instead, when we become sick we look to
something outside of ourselves to explain our “misfortune.” We look for some
obvious circumstance that can explain why we are sick. Do these excuses sound
familiar? “I walked outside in the cold air and...” or “So and so was coughing and
sneezing near me at work and...” or “Everybody at little Ricky’s school is sick, it’s
no wonder that...” or “Obesity runs in my family...” We are accustomed to ill
health as something that mysteriously lands on us. We fail to see our own role
regarding its development. When invited to consider illness as the result of our poor
choices, usually we reject such a notion. By placing the blame for sickness on
excuses, we relieve ourselves of responsibility. However, accepting


 her
inner suering—either within a relationship or in its absence. So you see, my friends, it is of the greatest importance to
recognize that bliss and beauty, which are eternal spiritual realities, are
available to all those who seek the key to the problems of human
interaction, as well as to loneliness, within their own hearts. True
growth is as much a spiritual reality as are profound fulllment,
vibrant aliveness, and blissful, joyous relating. When you are
inwardly ready  to relate to another human being in such a fashion,
you will nd the appropriate  partner  with whom this manner of
sharing is possible. It will no longer frighten you, will no longer
beset you with conscious or unconscious fears when you use this all-
important key. You cannot ever feel helpless or victimized when the
signicant transition has taken place in your life and you no longer
render others responsible for what you experience or fail to
experience. Thus growth and fullled, beautiful living become one
and the same. May you all carry with you this new material and an inner energy
awakened by your goodwill. May these words be the beginning of a
new inner modality to meet life, to nally decide, “I want  to risk my
good feelings. I want to seek the cause in me, rather than in the
other person, so that I become free to love.” This kind of meditation
will indeed bear fruit. If you carry away a germ, a particle, of this
lecture, it has truly been fruitful. Be blessed, all of you, my dearest
friends, so that you become the gods that you potentially are. OceanofPDF.com8
Emotional Growth and Its Function
“If I didn’t feel anything, I wouldn’t suer.” Most people are
trying very hard not to feel in the mistaken belief that then they
could avoid being unhappy. Haven’t you had such a thought? We
think it is only a thought, but this wish has its consequenc e: the
numbing of our feeling capacity. Yet, the repression of feelings does
not alleviate suering; on the contrary, it increases the pain. Feelings need room to grow, just as our minds and bodies do, so
that we achieve  a higher emotional state in which we can dare to
love. Greetings, my dearest friends. God bless each one of you, blessed
is this hour. In order to know yourself on a deeper level, it becomes
increasingly necessary to allow all emotions to reach surface
awareness, so as to understa nd these emotions and to enable them
to mature. Most of you have a great resistance to letting this
happen. You are unaware of the obstructions you put in the way of
your own growth. Hence it is necessary that I discuss the mechanism
of your resistance. Let us rst be clear about the unity of the human personality. Human beings  who function harmoniously have developed the
physical, ment al, and emotional sides of their nature. These three
spheres are supposed to function harmoniously with one another,
each helping the other, rather than one faculty subduing another. Ifone function is underdeveloped, it causes a disharmony in the
human structure, and also cripples the entire personality. Now let us understand what causes human beings to particularly
neglect, repres s, and cripple the growth of their emotion al nature. This neglect is universal. Most human beings look mainly after the
physical self. They do more or less what is necessary to make it
grow and remain healthy. A good portion of humanity cultivates the
mental side. In order to do so you learn, you use your brain, your
thinking capacity; you absorb, you train your memory  and your
logical reasoning. All this furthers mental growth. But why is the emotional nature generally neglected? There are
good reasons for that, my friends. To gain more clarity, let us rst
understand the function of the emotional nature in human beings. It
includes, rst of all, the capacity to feel. The capacity to experience
feeling is synonymous with the capacity to give and receive
happiness. To the degree you shy away from any kind of emotional
experience, to that extent you also close the door to the experience
of happ iness. Moreover, the emotional side of your nature, when
functioning, possesses creative ability. To the degree you close yourself
o from emotional experience, to that very degree the full potential of
your creative ability is hindered in manifesting itself. Contrary to what
many of you may believe, the unfolding of creative ability is not a
mere mental process. In fact, the intellect has much less to do with
it than may appear at rst glance, in spite of the fact that technical
skill also becomes a necessity in order to give the creative outow
full expression. Creative unfoldment is an intuitive process. Needless
to say, intuitio n can function only to the degree that your emotional
life is strong, healthy, and mature. Therefore, your intuitive powers will be hindered if you have
neglected emotional growth and discouraged yourself from
experiencing the world of feeling. Why is there such a predominant
emphasis in your world today on physical and mental growth and a
conspicuous neglect of emotional growth? Several general
explanations could be advanc ed, but I would like to go immediately
to the root of the problem.Numbing of Feelings to Avoid Unhappiness
In the world of feeling you experience the good and the bad, the
happy and the unhappy, pleasure and pain. Contra ry to just
registering such impressions  mentally, emotional experie nce really
touches you. Since your struggle is primarily for happiness, and
since immature emotions lead to unhappiness, your secondary aim
becomes the avoidance of unhappiness. Unhappy circumstances
exist in every child’s life; pain and disappointment are common. This creates the early, mostly unconscious, conclusion: “If I do not
feel, then I will not be unhappy.”  In other words, instead of taking the
courageous and appropriate step of living through negative,
immature emotions in order to aord them the opportunity to grow
and thus become mature and constructive, the childish emotions are
suppressed, put out of awareness and buried, so that they remain
inadequate and destructive, even though the person is unaware of
their existence. Although it may be true that you can anesthetize your capacity
for emotional experience, and therefore cannot feel immediate pain,
it is also true that you dull your capacity for happiness and pleasure
while not really avoiding the dreaded unhappiness in the long run. The unhappiness you seem to avoid will come to you in a dierent
and much more painful, but indirect, way. The bitter hurt of
isolation, of loneliness, of the gnawing feeling of having passed
through life without experiencing its heights and depths, without
developing yourself to the most and best you can be, is the result of
such a wrong solution. Using such evasive tactics you do not experience life at its fullest. By withdrawin g from pain, you withdraw from happiness and, most
of all, you withdraw from experience. At one time or another—and
you may never remember the conscious declaration of intent—you
withdrew from living, loving, and experiencing—from everything
that makes life rich and rewarding. The result is that your intuitive
powers are dulled together with your creative faculties. You only
function to a fraction of your potential. The damage you haveinicted upon yourself with this pseudo-solution, and go on
inicting upon  yourself as long as you adhere to it, is one that
eludes your comprehension and evaluation at the present time. Isolation
Since this was your defense against unhappiness to begin  with, it
is understandable that unconsciously you ght tooth and nail
against giving up what seem s to you a vital protection. You do not
realize that not only do you miss out on life’s richness, life’s
rewards, your own full potential, but you do not really avoid
unhappiness. This painful isolation was not willingly chosen by you
and therefore it is not accepted as a price to be paid. Rather, it came
as a necessary byproduct of your pseudo-solution, and with this
defense mecha nism at work the child in you hopes and ghts for
receiving what you cannot possibly receive. In other words,
somewhere deep inside, you hope and believe that it is possible to
belong and to be loved while you dull your world of feeling into a
state of numbness and thereby prohibit yourself from truly loving
others. Yes, you may need others and this need may appear as love
to you, but now you know that it is not the same. Inside, you hope
and believe it possible to unite with others, to communicate in a
rewarding and satisfying way with the world around you, while you
put up a wall of false protection against the impact of emotional
experience. If and when you cannot help but feel, you are busy
hiding such feelings from yourself and others. How can you receive
what you yearn for—love, belonging, communication—if you
neither feel nor express the occasional glimpses of feelin gs that the
still healthy part in you strives for? You cannot have it both ways,
though the child in you never wants to accept that. Since you “protect” yourself  in this foolish manner,


 the substance  to cure  his diseases, whether
they  be so‐called wasting diseases  or otherwise  ; and  I propose to
substantiate  this  contention  by case‐sheets, on the principle that one
ounce of facts is worth many pounds of theories. If in the course of stating the facts, references  to medical failures
should be essential,  this is unavoidable  in the interests of the public and
of truth  itself  ; and  such references  are made in no spirit  of hostility
towards doctors. As already implied there are many unsel&h and
honest physicians  to whom I wish to do no injustice it is erroneous  and
harmful beliefs and practices (*) which I am constrained  to criticise,  not
personalities. The readers will see for themselves  that such criticism
cannot arise from any ulterior motives. I have no secret remedy  or
patent medicine to sell. Indeed,  although a layman, am only following
the policy required from all reputabh.,  members  of the  Medical
Profession  themselves,  viz., t,: malrc  ao secret of any discovery  which
may  prove  usefW in curing mankind : the more  so as in many cases the
tre:Ament  can be carried out at home without  any financial out`ay
whatever. (*) This aspect of the matter  has been fully dealt with by Mr. Ellis
Barker (whose books  are published  by John Murray ) and by Mr. Cyril
Scott in his Doctors, Disease and  Health and Victory  Over Cancer; The
Cauldron  of Disease by Are Waerland,  also repays study. 9
 CHAPTER  II. THE WATER OF LIFE

Before  relating my own experiences  with urinetherapy,  it is advisable  to
quote some opinions derived from both ancient and modern sources as
to the value of urine as a curative agent. Towards the beginning  of last century,  a book entitled One Thousand  d
Notable Things  was published  simultaneously  in England. Scotland and
Ireland. In this book appeared  the toliowing  quaint citation
" An universal and excellent remedy  for all distempers  inward  and
outward‐ Drink  you own water in the morning nine days together and it
cures the scurvy,  makes the body lightsome  and cheerful.
" It is good against the dropsy and jaundice, drunk, as before (stated).
" Wash your ears with it warm and  it is good against deafness,  noises
and most  other  ailments in the ears.
" Wash your eyes with your own water and it cures sore eyes and clears
and strengthens  the sight.
" Wash and rub your hands  with it and  it takes away numbness,  chaps
and sores and makes the joints limber. "Wash any green wound with it and it is an extraoidinary  good thing.
" Wash any part that itches and it takes it (the itch) away.
" Wash the fundament  and it is good against Files  and other  sores." 10
 Here is another  quaintly expressed  extract from an old book  called
Salmon's English Physician,  published  in 1695, which  I will quote in part:
"Urine is taken from human  kind and most  fourfooted  animals; but the
former is that which is chiefly uses: in Physick and  Chemistry. It is the
serum or watery part of the blood, which being diverted by the
emulgent  arteries to the reins is there separated,  and by the ferment of
the parts, converted  into urine.... Man's or woman's urine is hot, dry (? ),
dissolving,  cleansing,  discussing,  resists  putrefaction;  used inwardly
against obstructions  of the liver,  spleen, gall, as also against  the Dropsie,
Jaundice,  Stoppage  of the tens in women, the Plague  and all manner  of
malign  fevers.
" Outwardly  (applied) it cleanses the skin and softens it by washing it
therewith,  especially  being warm, or new  made. Cleanses,  heals and
dries up wounds, though made with poisoned weapons. Cures dandruff,
scurf, and bathed upon the pulses, cools the heat of fevers. Is excellent
against trembling,  numbness  and  the palsy. and  bathed upon the
region of the spleen, urine eases the pains hereof. "The virtues of the volatile salts  of urine‐It powerfully  absorbs  acids  and
destroys the very root of most  diseases in human  bodies. It opens all
obstructions  of . . . . Reins. Mysentery  and  Womb, purifies  the whole
mass  of Blood  and Humors cures . . . Caclexia .. . Rheumatism  and
Hypochrondriac  diseases, and  is given with admirable  success  in
Epilepsies,  Vertigoes,  Apoplexies,  Convulsions,  Lythargies,  . Migraine,
Palsies, Lameness,  Numbness,  loss of the use of limbs, atrophies. vapors, fits of the mother, and  most cold and  moist  diseases of the 11
 head, brain, nerves, joints  and womb. (Leucorrhoea  should be added  to
this list.) "It opens obstructions  of the reins and urinary passages,  dissolves
tartarous  coagulations  in those parts, breaks, and  expels  stone and
gravel. "It is a specific remedy  against  Dysuria, Ischuria and  all obstructions  of
Urine whatsoever. "So much for this panegyric  on what some of us have come to term the
eau de vie. But one also reads that  in the 18th  century  it was much
extolled as


 reach
a certain  area  of the sexual  organs  to stim ulate  certain  reflexes,  it
is the  channeling  of the  sexual  healing  energy  that is mo st im portant. If you cannot  channel  the energy ; these  positions  and hands
gestures  are meaningless. The nine  basic  positions  are as follow s:
A. Face to Face
   (1) The w oman  lies on her  back  with the man on top. (Fig. 8.1(a ))
   (2) The w oman  lies on her side w ith her hips t wisted so that  her
pelvis is facing  upward. (Fig. 8.1(b ))
   (3) The ma n lies  on his  back with the woman  on top. (Fig. 8.1(c))
   (4) The ma n is in  a sitting  position  and the woman  sits on his
lap. (Fig. 8.1(d))
   (5) The ma n and  woman  lies on  their  sides  facing  each  other
(Fig. 8.1(e) )
B. Back Facing
   (1) The w oman  bends  over:  supportin g herself  with her hands
and knees,  and the man kneels  behind  her: (Fig. 8.2(a) )
   (2) The ma n lies  on his  back,  while the woma n is on  her knees
facing  his feet. (Fig. 8.2 (b))
   (3) The ma n sits up, and  the woman  sits on his  lap facing  his
feet. (Fig. 8.2(c))
   (4) The ma n and  woman  lies on  their  sides  with the man facing
the woman’s  back. (Fig. 8.2(d))
- 208  -Chapter  VIII
Fig. 8.1 Face-to- Face Positions
- 209  -Dual Cultivation
Fig. 8.2 Back-Facing
- 210  -Chapter  VIII
   The basic  principle  is that  the one who moves is the  one who
brings  healing  to the  other  while the one who does  not mo ve
receives  the healing. The inactive  person  can easil y concentra te. When the mi nd is quiet,  this partne r will be able  to feel  his or  her
partner’s  sexual  healing  energ y. 7. Hand Ge stures  link the Meridians of the Fingers and Toes
with their  Corresp onding Organs. The hands  and feet are the outer  extrem ities of the  body and
they are linked  to the  organs,  glands  and nervous  system through
a system of  meridians,  or ener gy routes,  through  which the energ y
of the  organs  and glands  flows. Finger  gestur es have  been  used
frequentl y in the  ritual  Taoist practices  and are most useful  to jo in
the circuit and  chann el the energ y through  the meridians. In love making  we stimulate and  increas e the sexual  healing
energy  to flo w throu gh the subtle  meridian  chann els. If we do not
direct  the energy  back  from  the extremities, the  energ y can leak
out through  the hands  and feet. Knowing the fingers’  and toes’
correspo nding meridians  can help  to develop  the ability  to channel
the outw ard flow of energ y back through  the meridians to the  area
you choose  to direct  it. There  are hundr eds of hand  gestur es used  in various  other
systems. If y ou are not trained  and familiar with their  usage,  you
will not be able  to discern  their  pow er, althoug h many people  claim
to have  such  abilit y. Some people  spend  a lot  of tim e learning  many
gestures  which in actualit y have  similar uses or  only one use. When
careful  stud y is ma de, there  are only a few basic hand  positions
that are effective. The sim plest ones  are the mo st useful;  however
the most important  factor  is the  energ y flow, not the simplicity. A. Fingers and their Corresponding Organs
   The fingers  correspon d to certain  organs  as describ ed belo w
and this connectio n influences  bodil y functions. (1) The thumbs correspo nd to the  lungs  meridian  (Fig. 8-3(a));
   (2) The index  fingers  correspon d to the large  intestine  meridian
(Fig. 8-3(b)):
   (3) The mi ddle fingers  corresp ond to the  pericar dium m eridian
(Fig. 8-3 (b)):
   (4) The ring  fingers  correspo nd to the triple  warmer meridian
(Fig. 8-3(b)):
- 211  -Dual Cultivation
Heart Governor (HG-9)
Heart (HT-9)
Lung (LG-11)
(a)
Triple W armer
    (TW-1)Pericard ium (P-8)
Large Intestin e
    (LI-1)
Small Intestin e
   (SI- 1) LI-4
(b)
LI SITW
Fig. 8.3 Fingers and Corresponding  Organs
  (5) The pinkie  fingers  correspon d to the heart  and small intestine
meridian. (Fig. 8-3(a) and (b)). - 212  -Chapter VIII
B. The toes correspond to sp ecific  organs
The toes  also corres pond to specific orga ns, thereb y affecting  the
body ’s functions. (Fig. 8.4)
   (1) The big  toes  correspo nd to the  liver and  spleen  meridian;
   (2) The second  toes correspon d to the stomach me ridian;
   (3) The fourth  toes  correspo nd to the gall bladde r meridian;
   (4) The sm all toes  correspo nd to the  bladder  meridian. Liver
SpleenStomach
Gall Bl adder
Urinary Blad der
Fig. 8.4 Energy Meridians in the Toes
B. Descriptions  of Positions and Hand Gestures for Healing
Love
1. Love Making Positions
   According  to the Plain Lady book  mentioned  above  (also  called
Shu Nu  Ching,  or White Madame ), there  are eight  healing  positions
for men and  seven  for wome n. All these  positions  are helpful  to
heighten  the love making  experience,  but their  most important
- 213  -Dual Cultivation
function  is healing:  throug h the use of the  energ y that is generat ed. Since the Plain  Lady, book  does  not teach  moving energ y, a process
which requir es meditation  practice,  all the  positions  describe d in
that book  for healing  have  to be practiced  many times a day for
many days to reap  any benefits. In the  sexual  healing  energy  practice
we are describing  here,  we began,  with such  energy  practices  as
Ovarian  Breathing, the Orgas mic Up ward Draw, the Egg Exercise,
etc., all  of w hich assist y ou in gaining  control  of your sexual  energy
and directing  the ener gy to the place  that you designat e without
merely  depen ding upon  reflexes  and the positions  used. Although  we will describe  in detail only two positions,  these  two
positions  can be used  to benefit  both  partners. As both  partne rs
alternatel y move, the y alternat ely bring  Chi to the  area,  gland  or
organ  of his or  her partne r: Rem ember the basic principle  is that
the one who moves is the  one who brings  healing  to the  other  while
the one who does  not move can  easil y quiet  the mind and
concentrat e to feel and receive  the partner’s  sexual  healing  ener gy. Once  you master the  energ y and can direct  the energy  as you
wish using  the mind and  some mu scles, the  positions  and gestures
will not be very important. A. Man  on Top Positi on (Fig. 8.5)
    This is the  most co mmon of the  love making  positions. The
woma n lies on  her back  with her legs  spread. She may  have  a
pillow  under  her buttocks  to raise  her pelvis. The  man lies flat on
top of the  woma n or supports


,
potato) in a small soufflé dish. Add a very little amount of water. Bakefor 1-1/2 to 2 hours at 325° F (170° C). The top layer will get crisp whilethe lower layers should be soft. Serve with green vegetable of yourchoice and a salad. Potato Cakes
Preparation time: 25 minutesCooking time: 30 minutesServes 2-4
1 lb. potatoes
1 large carrot1 green bell pepper1 stick of celeryfine oats (put some regular rolled oats in the blender)
Parboil the potatoes in their skins until they are hot through and just
beginning to soften. Put through the food mill. (This will also get rid ofthe skin. ) Cut carrot into thin matchsticks. Chop the green pepper andcelery. Add these to the potato purée and form into small cakes. Coatwith oats and bake in the oven at 325° F (170° C) on a baking sheetsprinkled with fine oats to prevent sticking. Recipes
Potatoes and Carrots, Westphalian Style
Preparation time: 10 minutes
Cooking time: 35 minutesServes 4
6-8 small (or 4-5 large carrots) carrots
3 medium (or 2 large) potatoes1 large onion3-4 tbsp. of soup stock
Slice carrots into pan. Peel and slice potatoes and chop onion. Add all
together in pan with soup stock. Let simmer until done, adding a bitmore soup stock, if necessary. When done, no liquid should remain inpan. Potatoes Anna
Preparation time: 20 minutesCooking time: 1 to 1-1/2 hoursServes 2
onion, cooked
1 lb. potatoesgarlic, crushedyogurtparsley, finely chopped
Sweat the onions in a covered saucepan over very low heat for approxi-
mately 1 hour. Using a 10-inch flan (or quiche) tin with at least 1-inchsides, place a layer of sweated onions on the bottom of the tin. Sprinklewith a little water to stop the onions from sticking. Very thinly slice thepotatoes and layer them in the dish on top of the onions. Sprinkle withcrushed garlic and some of the yogurt. Add an additional two layers,again sprinkling with garlic and yogurt. Press down each layer and makesure the potatoes overlap each other very slightly so there are no spaces. Cover the dish (e. g., by using a base from a larger, loose-bottomed cake$PPLCPPL5IF(FSTPO8BZ
tin). Bake at 350° F (180° C) for about 1 to 1 to 1-1/2 hours or until the
potatoes feel soft when pierced with a knife. Check the potatoes whilecooking; if they look too dry, add a little more yogurt. To serve, turn thepotato cake out of its dish and sprinkle with finely chopped parsley. Potato Puffs
Preparation time: 5 minutesCooking time: 45-50 minutes
baking potatoTake a baking potato and cut it into 1/2-inch slices. Place the slices on
the oven rack and, without any addition, bake at high heat (425° F (218°C)) to puff. Turn over and lower heat to 325° F (163° C) with oven doorcracked open. Bake for another 20 minutes. The slices puff up andbecome crisp and tasty, almost like fried potatoes. Done when shinybrown on both sides. This is marginal food, so eat it occasionally. Potato Salad
Preparation time: 10 minutesCooking time: 20 minutesServes 2
1 lb. small new potatoes
large sprig of mint1 tbsp. fresh parsley
Dressing:
4 oz. yogurta little flaxseed oil2 cloves garlic, crushed
Scrub the potatoes and put in a saucepan with a little water. Gently sim-
mer until cooked but still firm. While the potatoes are still hot, sliceRecipes
them and put into a warm dish. Pour over the dressing. Finish by sprin-
kling fresh chopped mint and parsley. Quick Bake Potatoes
Preparation time: 5 minutesCooking time: 1 hour
potatoes
flaxseed oil
Cut potatoes in half lengthwise and score cut surfaces with diagonal
lines crossing each other (like lattice work). They will cook in about halfthe time (about 50 minutes) in the oven at 300-350° F (149-177° C);when cool enough, the surfaces can be coated with flaxseed oil. Quick Tomatoes and Zucchini
Preparation time: 5 minutesCooking time: 30 minutesServes 2
2 medium tomatoes
1 clove garlic, crushed1/4 to 1/2 tsp. sugar (optional)1 medium zucchini
Slice the tomatoes and place in the bottom of a saucepan, along with the
crushed garlic and sugar (if using). Slice the zucchini and place on top. Set on a gentle heat. When the tomatoes begin to cook, stir, cover andcook for about 20 minutes. Ratatouille
Preparation time: 15 minutesCooking time: 1 hourServes 2-4
$PPLCPPL5IF(FSTPO8BZ
8 oz. onions
8 oz. green/red/yellow bell peppers8 oz. eggplant4 tomatoes1 clove garlic2 tsp. apple cider vinegarmarjoram
Slice the onions and place in a baking dish. Seed and thinly slice the
peppers. Add to the dish. Cut the eggplants in quarters lengthwise andthen into 1/4-inch slices and add. Chop the tomatoes and finely chopthe garlic clove. Add to the dish together with the apple cider vinegarand a sprinkling of marjoram. Cook very gently in the oven at 325° F(170° C) until well done. Can also be cooked on top of the stove. Red Cabbage
Preparation time: 25 minutesCooking time: 1 hourServes 2-3
1/2 red cabbage, shredded
3 tsp. vinegar 3 large onions, chopped2 bay leavesa little soup stock3 apples, peeled and grated1 tsp. sugar
Combine cabbage, vinegar, onions, bay leaves and soup stock in a pan. Stew over low heat for approximately 1 hour. At the 1/2-hour mark, addapples and sugar. Red Cabbage and Apple Casserole
Preparation time: 15 minutes
Recipes
Cooking time: 1-1/2 hours
Serves 2
medium red cabbage
apples (cooking or green)juice of 1 orangeapple cider vinegarmaple syrup
Shred the red cabbage and slice the apple. Place layers of red cabbage
and apple in a casserole dish. Pour over the orange juice, apple cidervinegar and maple syrup. Cover with a tight-fitting lid and bake at 350°F (180° C) for about 1-1/2 hours or until tender. Stir and serve. Almostbetter as a reheated leftover. Red Kuri Squash with Vegetables
Preparation time: 15 minutesCooking time: 30 minutesServes 2-4
1 red kuri squash
1 tbsp. water 1 small sweet potato, cooked1 small zucchini, cooked1 red (or green) bell pepper, cooked1 tomato, peeledonion (or garlic) powderfresh herbs
Cut the red kuri squash in half. This is easily done with a very sharp,
pointed knife. Scoop out the seeds, leaving the rest of the red fleshintact. Stand upright in an oven-proof dish to which the water has beenadded. Cover and bake at 300-350° F (149-177° C) until cooked (about30 minutes; test by inserting a knife into the flesh). If there is enoughroom, the other vegetables could be cooked in the same dish. Otherwise,bake them in a separate dish in the same way, or cook them gently on$PPLCPPL5IF(FSTPO8BZ
8top of the stove in a saucepan. When cooked, pile the vegetables into the
squash halves. Sprinkle with onion (or garlic) powder or fresh herbs. Serve with a colorful mixed salad. Roasted Zucchini and Pepper Salad
Preparation time: 10 minutesCooking time: 30 minutesServes 2
1 lb. small zucchini
2 red bell peppersyogurt 3 tbsp. mint, roughly chopped
Dressing:
2 tbsp. lemon juice2 cloves garlic, crushedflaxseed oil
Cut the ends off the zucchini and cut in half lengthwise. Seed the pep-
pers and cut into quarters. Put the zucchini and peppers skin-side up ona baking tray. Bake in oven at 325° F (170° C) for about 1/2 hour. Whencooked and tender, cool slightly and cut into 1-inch lengths. Put into aserving dish, pour on the dressing and add the chopped mint. Serve witha smattering of cottage cheese (unsalted and uncreamed or fat-free). Rolled Chard Parcels
Preparation time: 10 minutesCooking time: 30 minutes
chard leaves
green onionssnow peasasparagusbroccoliRecipes
8julienne of carrots
red


 ged with fatty plaque. The body’ s
main artery, the aorta, might have turned as hard as a lead pipe, stiffened by
calcium deposits, while the delicate arterioles in the head were likely to be
so tissue-thin that the slightest contact would make them crumble,
triggering a stroke. Vertebrae and hip bones would be getting thin and
brittle too, waiting to crack if the person slipped on the stairs. All over the
body, hidden tumors would be held in check only by the slowed metabolism
of the elderly, which mercifully retards the spread of cancer. All this may sound like an accurate, if grim, description of the aging
process, but in fact I wasn’t seeing old people at all; I was seeing sick
people. All over Amer ica doctors were making the same mistake. Caughtup in treating various diseases, we forgot what aging is like when disease is
not present. Moreover, the few medical researchers who took an interest in
the aging process tended to work in veterans hospitals like the one in which
I practic ed. By definition, the “normal” aging they observed was abnormal,
because a normal person isn’ t hospitalized. No one would dream of defining
childhood by studying patients in a children’ s hospital ward, yet old age
was lar gely defined that way. Across the general population, only 5 percent of people over 65 are
institutionalized, in either hospitals, nursing homes, or mental institutions. Surprisingly, this figure is not significantly higher than for younger age
groups. Obviously, there are many reasons besides old age why someone
might wind up in an institution. Such places are dumping grounds for the
widowed, homeless, alcoholic, mentally incompetent, and destitute. A
doctor can’t spend a day in a typical big-city hospital witho ut seeing a
police car pull up with a load of hapless derelicts swept off the street to
become the faceless statistics that researchers use to define aging. “Fear old age,” Plato cautioned over two thousand years ago, “for it does
not come alone.” He spoke the truth. As we grow older, the things that
bother us most are often not aging itself but the ills that accom pany it. In
the wild, few animals die simply because they have grown too old. Other
factors, such as sickness, starv ation, exposure to the elements, and ever-
vigilant predators, kill off most creatures long before they reach their
potential life span. Gaze at a flock of sparrows outside your window this
spring; by next spring, half will have died from various causes. So, for all
practical purpos es, it is irreleva nt that sparrows can live over a decade if
kept safe in a cage. Long life spans are possible among birds (in captivity, eagles can survive
for fifty years and parrots for more than seventy years), which seems
strange considering their fast metabolisms and racing heartbea t. But very
little about the aging process is logical. The evolutionary purpose of aging
is itself a puzzle  to biologists, given that Nature has so many other ways of
ending an anima l’s life. For example, mortality is built into the system of
competition for food. Some animals have to die in order for others to live;
otherwise surviv al of the fittest would have no meaning. Amon g bears and
deer, for example, the males fight for territory during breeding season;when the strongest males win the right to breed with the females, they also
win the prime territory—land that is rich in food—while the losers must
settle for much poorer foraging grounds, where many struggle on the verge
of starvation and quickly die. If a wild animal is fortunate enough to survive to its natural life span, its
body will not just be old, it will be riddled with disease. Cancer, heart
disease, hardene d arteries, arthritis, and strokes are rampant among old
creatures. Aged lions suffer coronaries and old eagles get cataracts. Aging
is so mixed in with other factors that it is extremely hard to separate it out. The same blurring occurs in humans. Although we pride ourselves on
having escaped the trials of the wild, modern people still rarely die of old
age. In 1938 the British medica l journal The Lancet  carried the report of a
senior pathologist who maintain ed that he had never examined a deceased
body that had succumbed to age alone. The closest candidate was a 94-year -
old man who had died just by fading away without overt disease. But
appearances were deceiving: At autopsy it was found that he had been
suffering from an undiagnosed case of lobar pneumonia, one of the most
common causes of fatality among old people. Although it appeals to commo n sense that we grow old because we
simply wear out, no wear -and-tear theory of aging has ever held up under
close scrutiny. Aging bodies only seem to wear out like overworked
washing machines and tractors. “How’ s the old ticker?” a doctor will ask an
elderly patient, as if her heart were a clock winding down on its spring. Unlike machines, however, which run down with too much use, the human
body is capable of getting better the more it is used. A well-exercised bicep
doesn’ t deterior ate; rather, it gets stronger. Leg bones gain mass in
proportion to how much weight  is put on them, which is why osteoporosis
is practically unknown in tribal societies where lifelong physical activity is
the norm. Moreover, if wearing out were the true cause of aging, it would
be a good strate gy to rest in bed all your life. In fact, prolo nged rest is
disastrous for the physiology— a hospital patient confined to complete bed
rest for a few weeks will suffer as much muscle and skeletal  wasting as
someone who has aged a decade. Any purely physical theory of aging cannot help but be incomplete. Consider arthrit is, one of the most common symptoms of age. In medicalschool we were taught that common arthritis (or osteoarthritis) is a
degenerative disorder. This means that its cause is simple wear and tear. After a lifetime of hard use, the cushioning cartilage in large weight-bearing
joints deteriorates, which explai ns why the knee and hip joints, which carry
the burden of supporting the body, tend to be favored sites for arthritis. The
synovium, the smooth lining that cushions the bones where they meet, also
becomes inflamed or deteriorated, leading to the pain, swelling, and burning
of arthritis. Sometimes the synovial fluid dries up, and the bones grind
against each other, creating pits or bone spurs. This kind of degeneration
has plagued mankind since the Stone Age. The familiar image of prehistoric
man walking hunched over from the shoulders is now thought to be a
distortion of what healthy cavemen really looked like. Archaeologists, it
seems, were misled because so many of the intact skeletons they found in
their digs were deformed from arthritis of the spine. As the cause of arthritis, wear and tear appeals to common sense, but it
fails to explain several things. Some people never become arthritic, even
though they subject their joints to extreme stress. Other people develop
arthritis after a lifetime of sedentary desk work, not to mention that certain
favorite spots for the disease, such as the fingers, are not called upon to bear
weight at all. Newer theories of arthritis look to hormones, genetics,
autoimmune breakdown, diet, and other factors; in the end, no clear cause is
known. However, emoti onal factors have been strongly linked to another major
type of arthritis,  rheumatoid arthritis. This disorder seems to favor women
who have a marked tendency to repress emotion, who adopt passivity and
depression as a mode of coping with stress rather than getting angry or
confronting serious emotional issues. The disease can get worse under
stress, and, for inexplicable reasons, it can also disappear, perhaps in
obedience to a deeper current of change. Three Ages of ManThe complexity of the forces operating inside an aging body becomes even
more obvious when you ask a seemingly easy question: How old are you? Before you rush to reply, consider that there are three distinct and
separate ways to measure someone’ s age:
Chronological age —how old you are by the calendar
Biological age—how old your body is in terms of critical life signs
and cellular processes
Psychological age —how old you feel you are
Only the first of these is fixed, yet chronological age is also the most
unreliable of the three. One 50-year -old may be nearly as healthy as he was
at 25, while another may already have the body of a 60- or even a 70-year -
old. T o really know how old you are, the second measure—biological age—
comes into play; it tells us how time has affected your organs and tissues
compared to other people of your chronological age. Time doesn’t affect your body uniformly, however; practically every cell,
tissue, and organ is aging on its own timetable, which makes biological age
much more complex than chronological age. A middle-aged marathon
runner may have  the leg muscles, heart, and lungs of someone half his age,
but his knees and kidneys may be aging rapidly due to excessive stress, and


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
beforeshehasorganisedherselftobesociablewith
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.<|eot_id|><|begin_of_text|>
Q: What is the case of a 6-month-old baby who was treated at a local hospital as an emergency out-patient?,
A: The baby was treated as an emergency out-patient at a local hospital.
Q: What is the difference between homeopathy and herbalism?,
A: Homeopathy is based on a different set of principles and does not solely rely on the use of plants, unlike herbalism.
Q: What is the importance of taking a detailed account of a patient's


LeipzigHomeopathicHospital,6
LeipzigUniversity,4,5,7
leprosy,15
'likecureslike',4-5,11,248
liquidremedies,25
listening,21-2
Lister,Joseph,6
Liverpool,10,252
London,8,10,252
LondonFacultyofHomeopathy,
252
LondonHomeopathicHospital,
8
low-potencyprescribing, 8,9,13,
26,28
lumbago,220
lumps,204,207
Magnesiaphosphorica,249
malaria,4,215
MateriaMedica,11-12,247
MateriaMedica(Kent),7
MateriaMedicaPura
(Hahnemann), 6
measles,209,235
Meissen,3
meningitis,216
menopause,218
menstruation,221
mentalhealth,15-16
mentalproblems,14,204,214,
247
menthol,28
Mercuriuschloride,8
Mercuriussolubilis,249
mercurypoisoning,8
metals,13
Mexico,9
miasms,6,7,14-15,247
milksugar,24-5
minimumdose,5,12-13,248
mint,28
Montmartre,6
mothertinctures,11,13
mouth:mouthwashes, 28;
thrush,225,ulcers,204,219mumps,209
muscles,cramp,212
NapoleonicLaws,9
NapoleonicWars,3,5
nappyrash,220
NationalHealthService,10,252
Natrummuriaticum,23,241,249
Natrumsulphuricum,229
nausea,220
neck,stiff,204,223
Nelson's,25
Nepal,9
nervousness,232
nettlerash,218
NewEraTissueSalts,25
NewZealand,9
Nightingale,Florence,8
nightshade,deadly,11-12
nipples,cracked,207
nosebleeds,220
note-taking,21-2,227-9,247
nursing,children,208-9
Nuxvomica,17,249
Opium,221
TheOrganon(Hahnemann), 5,6,
7,11
pain,221
Pakistan,9
palpitations,221
Paracelsus,3
Paris,6,8
particularsymptoms,248
Pasteur,Louis,6
penicillin,9
peppermint,28
PereLachaisecemetery,6
periodproblems,221-2
perspiration,21
Peruvianbark,4
pharmaceutical industry,9
Philadelphia,7
Philosophy(Kent),7
physicalinjuries,222
piles,222
placebos,18-19,248
plants,herbalism,18
pneumonia,216
poisons,11-12
Poland,9
pollution,14
polycrest,248
post-operativeremedies,222
potencies,5,7,13,26,248potentisation, 5,248
powders,25,26
pregnancy,220,222
premenstrualtension,221-2
prescribing: self-prescribing,17,
18,20,24;whentoprescribe,
24;whomtoprescribefor,24
pricklyheat,222
Provers'Union,7
proving,11-12,17,248
Psora,15
psoriasis,204
Pulsatilla,235,249
questionnaire,symptoms,227-9
Quin,FrederickHerveyFoster,8
quinine,4
Raab,6
rashes,nappy,220
recreationaldrugs,28
remedies:assessingresponseto,
26-7;classifyingsymptoms,
22-3;combined,9,12;
confusionofsymptom
picture,17-18;forms
available,24-5;howmany
dosesandhowoften,26,27;
MateriaMedica,12;minimum
dose,5,12-13,248;potency,
13,26,248;remedypicture,
248;self-prescribing, 17,18,
20,24;shaking,5;single,12;
sizeofdoses,25-6;specific,
248;storing,25;taking,25-6;
treatingthewholeperson,13;
unintentionalprovings,17;
whentoprescribe,24;whom
toprescribefor,24;seealso
doses
repertorising, 22,248
Repertory,12,248
Repertory(Kent),7
retentionofurine,222-3
Reye'sSyndrome,216
rheumatism, 18,219-20
Rhustoxicodendron, 6,18,249
roseola,210
rubella,209
Ruta,249
saccharinlactose(saclac),25,248
safety,25
StHelena,8
samplecases,231-41
Saxony,3,9
INDEX•253
scalds,207-8
scarletfever,210
scars,keloids,220
self-prescribing, 17,18,20,24
septicaemia,206
shingles,206,209
shock,223,231
Signatures,Doctrineof,4
Silica,223,232,249
similars,curingwith,3,4,5,11,
248
similiasimilibuscurentur,11
similimum,248
singleremedies,12
sinusitis,223
skin:blisters,206;burns,207-8;
diseases,15,204;eruptions,
18,20;feelof,21;hives,218;
injuries,219;keloidscars,220;
scalds,207-8;ulcers,204;
yellowing,204
sleepingdifficulties,219,237
smell,21
snakevenom,11-12
SocietyofHomoeopaths, 10,
252
Socrates,12
softtablets,25
sorethroat,223,241
SouthAfrica,10
SouthAmerica,7,9
Spain,9
specificremedies,248
splinters,223
sportsinjuries,222
sprains,223-4,231-2
SriLanka,9
Staphysagria,249
stiffneck,223
stings,205-6
stomachdisease,15;ulcers,204
stools,pale,204
storingremedies,25
strains,223-4stress,11,13,14,15-16,28,
201-2,214,228-9
styes,224
succussion,5,12-13,248
sucrose,25
Sulphur,7,13,23,235,249
sunburn,224
sunstroke,224
suppression, 18,248
surgery,post-operative
remedies,222
susceptibility,13-14,248
Swedenborg,Emanuel,8
Sycosis,15
symptoms,11;aggravation,
27-8,247;case-taking,21-2,
227-9,247;causeforconcern,
203-4;classifying,22-3;
common,247;confusionof
symptompicture,17-18;
definition,248;emotional,247;
general,247;homeostasis, 14;
LawsofCure,7,15,247;
MateriaMedica,12;mental,
247;particular,248;provings,
11-12;questionnaire,227-9;
Repertory,12,248;symptom
picture,20-2,202;uncommon,
248;unintentionalprovings,17
syphilis,8,15
tablets,24-6
talking,21-2
tantrums,216
teeth:abscesses,204;bleeding
gums,217;teething,18,224,
237-41;toothache,225
temperature,215-16
tenniselbow,224-5
Thackeray,WilliamMakepeace,
8
throat,sore,223,241
thrush,17,225
tinctures,13,248tiredness,214
toothache,225
toothpaste,28
travelsickness,225
trituration,13,248
tuberculosis,7
TunbridgeWells,10,252
ulcers,204;mouth,220
uncommonsymptoms,248
UnitedStatesofAmerica,7,8,9,
10,11
urine:profuseurination,204;
retentionof,222-3;unusual,
204
USSR,9
vaccination,18
varicoseve


. It is reasonable to assume that for tens of thousands of years herbs were probably used as much for their ritual magical powers as for their medicinal qualities. A 60,000-year-old burial site excavated in Iraq, for instance, was found to contain eight different medicinal plants, including ephedra (Ephedra sinica, p. 95). The inclusion of the plants in the
tomb suggests they had supernatural significance as well
as medicinal value. In some cultures, plants were considered to have souls. Even Aristotle, the 4th-century bce Greek philosopher, thought that plants had a “psyche,” albeit of a lesser order than the human soul. In Hinduism, which dates back
to at least 1500 bce, many plants are sacred to specific divinities. For example, the bael tree (Aegle marmelos,  p. 161) is said to shelter Shiva, the god of health, beneath  its branches. In medieval Europe, the Doctrine of Signatures stated
there was a connection between how a plant looked—
God’s “signature”—and how it might be used medicinally. For example, the mottled leaves of lungwort (Pulmonaria officinalis, p. 259) were thought to resemble lung tissue,
and the plant is still used to treat ailments of the
respiratory tract. Even in Western cultures, beliefs in plant spirits linger. Until
the first half of the 20th century, British farm workers would not cut down elder trees (Sambucus nigra, p. 132) for fear of arousing the anger of the Elder Mother, the spirit who lived in and protected the tree. In a similar vein, native peoples of the Andes in South
America believe that the coca plant (Erythroxylum coca,  p. 206) is protected by Mama Coca, a spirit who must be respected and placated if the leaves are to be harvested
and used. Shamanistic Medicine
In many traditional societies today, the world is believed to  be shaped by good and evil spirits. In these societies, illness  is thought to stem from malignant forces or possession by  evil spirits. If a member of the tribe falls ill, the shaman (the “medicine” man or woman) is expected to intercede with the spirit world to bring about a cure. Shamans often enter the spiritual realm with the aid of hallucinogenic plants or fungi, such as ayahuasca (Banisteriopsis caapi, p. 176), taken  by Amazonian shamans, or fly agaric (Amanita muscaria), taken by traditional healers of the Siberian steppes. At the same time, the shaman provides medical treatment
for the physical needs of the patient—putting salves and compresses on wounds, boiling up decoctions and barks
for internal treatment, stimulating sweating for fevers, and so
Mistletoe, which the Druids called “golden bough,” had a central place in their
shamanistic religious and healing ceremonies. The Druids had a well-developed knowledge of medicinal plants. US_018-027_Early_Origins_To_The_19_Century.indd   18 26/02/16   4:42 pm19 Early Origins t O th E 19th C Entury
on. Such treatment is based on a wealth of acutely observed
plant lore and knowledge, handed down in an oral tradition
from generation to generation. The Development of Medicinal Lore
It is generally recognized that our ancestors had a wide range
of medicinal plants at their disposal, and that they likewise
possessed a profound understanding of plants’ healing powers. In fact, up until the 20th century, every village and rural
community had a wealth of herbal folklore. Tried and tested
local plants were picked for a range of common health
problems and taken as teas, applied as lotions, or even mixed
with lard and rubbed in as an ointment. But what were the origins of this herbal expertise? There
are no definitive answers. Clearly, acute observation coupled
with trial and error has played a predominant role. Human
societies have had many thousands of years to observe the
effects—both good and bad—of eating a particular root,
leaf, or berry. Watching the behavior of animals after they
have eaten or rubbed against certain plants has also added
to medicinal lore. If one watches sheep or cattle, they almost
unerringly steer a path past poisonous plants such as ragwort (Senecio jacobaea ) or oleander ( Nerium oleander ). Over and
above such close observation, some people have speculated
that human beings, like grazing animals, have an instinct that
recognizes poisonous as opposed to medicinal plants. Ancient Civilizations
As civilizations grew from 3000 bce
onward in Egypt, the Middle East,
India, and China, so the use of
herbs became more sophisticated,
and the first written accounts of
medicinal plants were made. The
Egyptian Ebers papyrus of c. 1500
bce is the earliest surviving
example. It lists dozens of
medicinal plants, their uses, and
related spells and incantations. The
herbs include myrrh ( Commiphora molmol, p. 85), castor oil
(Ricinus communis, p. 262), and garlic ( Allium sativum, p. 59). In India, the Vedas, epic poems written c. 1500 bce, also
contain rich material on the herbal lore of that time. The
Vedas  were followed in about 400 bce by the Charaka Samhita,
written by the physician Charaka. This medical treatise
includes details of around 350 herbal medicines. Among
them are visnaga ( Ammi visnaga, p. 62), an herb of Middle
Eastern origin that has recently proven effective in the
treatment of asthma, and gotu kola ( Centella asiatica, p. 76),
which has long been used to treat leprosy. Medicine Breaks from its
Mystical Origins
By about 500 bce in developed
cultures, medicine began to separate
from the magical and spiritual
world. Hippocrates (460–377 bce),
the Greek “father of medicine,”
considered illness to be a natural
rather than a supernatural
phenomenon, and he felt that
medicine should be given without
ritual ceremonies or magic. In the earliest Chinese medical
text, the Yellow Emperor’s Classic of
Internal Medicine  written in the 1st
century bce, the emphasis on rational
medicine is equally clear: “In treating
illness, it is necessary to examine
the entire context, scrutinize the Shiva, the Hindu god who oversees health, is traditionally thought to live under the bael tree,
an important medicinal plant in India. The bump  in the right cheek of this
Peruvian figurine may represent
coca, taken in that country to
increase endurance.Castor oil plant
has been used
medicinally for
about 4000 years. US_018-027_Early_Origins_To_The_19_Century.indd   19 26/02/16   4:42 pm
20
The developmen T of herbal medicinesymptoms, observe the emotions and attitudes. If one
insists on the presence of ghosts and spirits one cannot  speak of therapeutics.”
Foundation of Major Herbal Traditions
300 bce–600 ce
Trade between Europe, the Middle East, India, and Asia was
already well under way by the 2nd century bce, and trade routes became established for many medicinal and culinary herbs. Cloves (Eugenia caryophyllata, p. 97), for example, which are native to the Philippines and the Molucca Islands near New Guinea, were imported into China in the 3rd century bce, and first arrived in Egypt around 176 ce. As the centuries passed, the popularity of cloves grew, and by the 8th century ce, their strong aromatic flavor and powerfully antiseptic and analgesic properties were familiar throughout most of Europe. As trade and interest in
herbal medicines and spices flourished, various writers tried to make systematic records of plants with a known medicinal action and record their properties. In China, the Divine
Husbandman’s Classic
(Shen’nong Bencaojing), written in the 1st century ce, has 364 entries, of which 252 are herbal medicines, including bupleurum ( Bupleurum
chinense, p. 72), coltsfoot (Tussilago farfara,
p. 278), and gan cao ( Glycyrrhiza uralensis). This Daoist text
laid the foundations for the continuous development
and refinement of Chinese herbal medicine up to the
present day. In Europe, a 1st-century ce Greek physician named Dioscorides wrote the first European herbal, De Materia Medica. His intention was to produce an accurate and authoritative work on herbal medicines, and in this he was dramatically successful. Among the many plants mentioned are juniper (Juniperus communis, p. 224), elm (Ulmus carpinifolia), peony (Paeonia officinalis, p. 243), and burdock (Arctium lappa, p. 65). The text, listing about 600 herbs in all, was to have
an astonishing influence on Western medicine, being the principal reference used


 tree with feathery
leaves, pale green flowers, and round pale green
or yellow fruit. Also known as amla. Habitat & Cultivation Indian gooseberry
grows in China, India, and Southeast Asia and is widely cultivated for its fruit. Part Used Fruit. Constituents Indian gooseberry contains
tannins, polyphenols, flavonoids, a fixed oil, and  a volatile oil. History & Folklore The Indian gooseberry
features in a 7th-century Ayurvedic medical text. The sage Muni Chyawan reputedly restored his vitality with this fruit. Medicinal Actions & Uses The astringent
Indian gooseberry is given to allay the effects of aging and to restore the organs. In Ayurvedic medicine, the fruit juice is given to strengthen
the pancreas of diabetics. It is one of the three herbs in the classic Ayurvedic herbal formula known as “Triphala.”
Research Recent research suggests that Indian
gooseberry might have a remarkably wide range of potential medicinal benefits. A study in Kerala, India, showed that it may have protective activity against liver cancer. Other studies indicate potential anti-inflammatory and fever-inhibiting effects, and a cholesterol-lowering action. A study undertaken in Bombay concluded that
the fruit might prove useful in the treatment of acute pancreatitis. History & Folklore Trailing eclipta is first
mentioned in herbal literature in the Chinese
Tang Materia Medica of 659 ce. The herb contains a black pigment that has been used to color the hair in India, and mothers wash babies’ heads in a decoction of the leaves to encourage hair growth. It is also used as an ink for tattooing. The leaves
are also eaten as a vegetable. Medicinal Actions & Uses Trailing eclipta has
remarkably similar uses in Ayurvedic and Chinese herbal medicine. In both of these traditions, a decoction is used to invigorate the liver, to prevent premature graying of the hair, and to staunch bleeding, especially from the uterus. In the Chinese tradition, the herb is considered a yin tonic;
in Ayurvedic medicine it is thought to prevent aging. In the Caribbean, the juice is sometimes taken for asthma and bronchitis. Trailing eclipta
is also used there as a treatment for enlarged glands, as well as for dizziness, vertigo, and
blurred vision. Research Several laboratory experiments
have shown that eclipta regulates enzyme levels within the liver and exerts a protective activity
on it. US_202-223_Digitalis_lutea_Iris_versicolor.indd   204 26/02/16   12:47 pm205 other medicinal plantsErvatamia coronaria
Entada phaseoloides (Fabaceae)
Matchbox Bean
Description Woody vine with compound
leaves and clusters of pea-type flowers. Huge,
flat brown seed pods, containing black glossy
seeds, grow to 5 ft (1.5 m) in length, making
them the largest-growing legumes in the world. Habitat & Cultivation Matchbox bean is
native to Australia and tropical regions of Asia
and Africa. The seeds are collected when the
pods are ripe. Parts Used Seeds. Constituents Matchbox bean contains
significant amounts of saponins. History & Folklore The young leaves and
roasted bean are eaten as vegetables, whereas
fiber from the stems is made into nets, ropes, and
sails. Due to the plant’s high saponin content, it is
used as a shampoo. Medicinal Actions & Uses Australian
Aborigines use the seeds to treat female
sterility and indigestion, and as a painkiller. In the Philippines, juice made from the bark
is used to treat conjunctivitis.tied to the tails of livestock to help them ward off
flies. It was long considered a wound-healing herb. The English herbalist John Gerard, writing in 1597,
recounted: “Dioscorides saith, that the horse-taile
being stamped and laid to, doth perfectly cure
wounds, yea although the sinues be cut in sunder, as
Galen addeth.”
Medicinal Actions & Uses As its traditional
usage indicates, horsetail is an excellent clotting
agent. It staunches wounds, stops nosebleeds, and
reduces the coughing up of blood. In addition,
horsetail has an astringent effect on the
genitourinary system, proving especially valuable
where there is bleeding within the urinary tract,
and in cases of cystitis, urethritis, and prostate
disease. Horsetail helps to speed the repair of
damaged connective tissue, improving its strength
and elasticity. The herb is also prescribed to treat
problems related to rheumatic and arthritic
problems, for chest ailments (such as emphysema),
for chronic swelling of the legs, and for various
other conditions. A decoction of the herb’s aerial
parts added to a bath benefits slow-healing sprains
and fractures, as well as
certain irritable skin
conditions such
as eczema.Cautions Horsetail breaks down vitamin B1
(thiamine) and should generally be taken long
term only in tandem with a B vitamin supplement. Eriodictyon californicum
(Hydrophyllaceae)
Y erba Santa
Description Sticky evergreen shrub growing
to 8 ft (2.5 m). Its narrow lance-shaped leaves are
shiny green on the upper side and hairy white
underneath. Trumpet-shaped white or blue
flowers grow in clusters. Habitat & Cultivation Native to California
and Oregon in the U.S., and northern Mexico,
yerba santa flourishes on dry mountain slopes. It grows at altitudes of up to 3,900 ft (1,200 m). Parts Used Leaves. Constituents Y erba santa contains a volatile
oil, flavonoids (including eriodictyol), and resin. History & Folklore The name yerba santa
(holy weed) was given to this plant by Spanish
colonists who learned of its medicinal virtues
from Native Americans. Traditionally, the leaves
were infused and taken for coughs, colds, sore
throats, mucus, and asthma. The infusion was
also used as a wash to ease fever, and the mashed
leaves were applied as a poultice to treat sores. Medicinal Actions & Uses An aromatic
herb with a pleasant sweet taste, yerba santa is
a valuable expectorant that can be used to treat
tracheitis, bronchitis, and asthma, and similar
respiratory tract ailments. Dried aerial parts
Horsetail staunches bleeding,
and is astringent and diuretic.Equisetum arvense (Equisetaceae)
Horsetail,
Bottlebrush
Description Perennial plant with a yellowish
fruiting stem growing to 14 in (35 cm), followed
by a sterile segmented and toothed stem growing
to 2 ft (60 cm). The latter has whorls of needle-
shaped leaves. Habitat & Cultivation Native to
Europe, North Africa, northern Asia, and the
Americas, horsetail is a common plant, preferring
damp soil. The sterile stems are harvested in
summer and carefully dried, all discolored parts
being discarded. Parts Used Aerial parts. Constituents Horsetail contains large amounts
of silicic acid and silicates (about 15%), flavonoids,
phenolic acids, alkaloids (including nicotine), and
sterols. Much of the therapeutic effectiveness of
this herb is due to its high silica content, a large
proportion of which is soluble and can be
absorbed. Silica supports the regeneration
of connective tissue. History & Folklore Horsetail is a primitive
plant that is descended from huge trees that
lived during the Palaeozoic era (600–375 million
years ago). The herb’s high silica content makes it
abrasive, and in the past it was used to polish metal
and wood. Its common name, bottlebrush,
indicates another of its uses. Horsetail was also Ervatamia coronaria (Apocynaceae)
Grape Jasmine,
East Indian Rosebay
Description Perennial shrub growing to 61⁄2 ft
(2 m). Has dark green, elliptical leaves and
strongly perfumed white flowers. Habitat & Cultivation Grape jasmine is
grown in India, Malaysia, and Indonesia. Parts Used Root, leaves, latex. Constituents Grape jasmine contains alkaloids
and resins. Medicinal Actions & Uses In Ayurvedic
medicine, the root and the latex are used to
expel worms. The root is also chewed to relieve
toothache. The latex is used to treat cataracts
(especially in the early stages), eye inflammations,
and poor eyesight. The leaf juice makes a soothing
treatment for skin irritations and wounds. QCaution Use grape jasmine only under
professional supervision. US_202-223_Digitalis_lutea_Iris_versicolor.indd   205 26/02/16   12:47 pm
206
other medicinal plantsEryngium maritimum
Eryngium maritimum (Apiaceae)
Sea Holly,
Eryngo
Description Evergreen perennial growing
to 2 ft (60 cm). Has spiny silver leaves, and tiny
flowers in summer. Habitat Sea holly is found in coastal areas


Persea americana) 121bay laurel (Laurus nobilis) 226–27black cohosh (Cimicifuga racemosa) 79, 313
bogbean (Menyanthes trifoliata) 235boswellia (Boswellia serrata) 179celery (Apium graveolens) 64, 313deadly nightshade (Atropa belladonna)
69, 313
devil’s claw (Harpagophytum
procumbens) 103, 311
lemon (Citrus limon) 82, 313meadowsweet (Filipendula ulmaria) 98, 313
northern prickly ash (Zanthoxylum
americanum) 153
pokeweed (Phytolacca americana) 247–48turmeric (Curcuma longa) 90white willow (Salix alba) 129, 313see also Joint pain & stiffness; Rheumatism
Asthma
Baical skullcap (Scutellaria baicalensis) 134,
301
crampbark (Viburnum opulus) 150, 301desmodium (Desmodium adscendens) 201echinacea (Echinacea spp.) 92, 301German chamomile (Chamomilla
recutita) 77, 301
gumplant (Grindelia camporum) 218lobelia (Lobelia inflata ) 110
nettle (
Urtica dioca) 146, 301
passionflower (Passiflora incarnata) 119pill-bearing spurge (Euphorbia hirta) 209Seneca snakeroot (Polygala senega) 252thornapple (Datura stramonium) 200–201thyme (Thymus vulgaris) 143, 301visnaga (Ammi visnaga) 62wild cherry (Prunus serotina) 257–58
Athlete’s foot
calendula (Calendula officinalis) 73, 304turmeric (Curcuma longa) 90, 304
B
Back pain
crampbark (Viburnum opulus) 150, 313devil’s claw (Harpagophytum
procumbens) 103, 313lavender (Lavandula officinalis) 108, 313
lobelia (Lobelia inflata) 110pepper (Piper nigrum) 250, 313northern prickly ash (Zanthoxylum
americanum) 153, 313
St. John’s wort (Hypericum perforatum)
106, 313
thyme (Thymus vulgaris) 143, 313white willow (Salix alba) 129, 313
Bedwetting, California poppy (Eschscholzia
californica) 207
Bites see Stings, bites, & swellingsBladder stones see StonesBleeding
American cranesbill (Geranium
maculatum) 216
bistort (Polygonum bistorta) 253cattail (Typha angustifolia) 279common plantain (Plantago major) 251greater burnet (Sanguisorba officinalis) 266horsetail (Equisetum arvense) 205lesser periwinkle (Vinca minor) 281–82notoginseng (Panax notoginseng) 243self-heal (Prunella vulgaris) 256
Bloating see Gas & bloatingBlood pressure, high
asafoetida (Ferula assa-foetida) 210–11beetroot (Beta vulgaris) 178, 301blackcurrant (Ribes nigrum) 262buckwheat (Fagopyrum esculentum) 210,
319
garlic (Allium sativum) 59, 301, 319ginger (Zingiber officinale) 155, 301ginkgo (Ginkgo biloba) 100, 301hawthorn (Crataegus oxyacantha) 87Indian snakeroot (Rauvolfia serpentina) 261linden (Tilia spp.) 277olive (Olea europaea) 241–42pomegranate (Punica granatum) 259, 301
Blood-sugar levels, high see DiabetesBoils see Acne & boilsBreast tenderness & sore nipples
calendula (Calendula officinalis) 73, 315German chamomile (Chamomilla recutita)
77, 315
Bronchitis
cajuput (Melaleuca leucadendron) 234, 310
cowslip (Primula veris) 256echinacea (Echinacea spp.) 92, 310elecampane (Inula helenium) 107, 310eucalyptus (Eucalyptus globulus) 96, 310garlic (Allium sativum) 59, 310gumplant (Grindelia camporum) 218licorice (Glycyrrhiza glabra) 101, 310lovage (Levisticum officinale) 228lungwort (Pulmonaria officinalis) 259Seneca snakeroot (Polygala senega) 252soap bark (Quillaja saponaria) 260thyme (Thymus vulgaris) 143, 310white horehound (Marrubium vulgare) 233
Bruises
arnica (Arnica montana) 172, 304calendula (Calendula officinalis) 73, 304comfrey (Symphytum officinale) 138common plantain (Plantago major) 251Solomon’s seal (Polygonatum multiflorum)
252–53
witch hazel (Hamamelis virginiana) 102,
304
Burns & scalds
aloe vera (Aloe vera) 60, 303
calendula (Calendula officinalis) 73, 303lavender (Lavandula officinalis) 108, 303tea tree (Melaleuca alternifolia) 112C
Cancer
arborvitae (Thuja occidentale) 276
flaxseed (Linum usitatissimum) 109mistletoe (Viscum album) 283pau d’arco (Tabebuia spp) 139suma (Pfaffia paniculata) 246turmeric (Curcuma longa) 90
Candidiasis see Fungal infections; ThrushCellulitis, wintergreen (Gaultheria
procumbens) 215
Chicken pox see Cold sores, chicken pox,
& shingles
Chilblains
echinacea (Echinacea spp.) 92, 302ginger (Zingiber officinale) 155, 302lemon (Citrus limon) 82, 302
Childbirth
bethroot (Trillium erectum) 278broom (Cytisus scoparius) 200cotton (Gossypium herbaceum) 217–18fenugreek (Trigonella foenum-graecum)
227–28
raspberry (Rubus idaeus) 264, 317squaw vine (Mitchella repens) 235–36
Cholesterol levels, high
alfalfa (Medicago sativa) 233–34butternut (Juglans cinerea) 224eggplant (Solanum melongena) 270–71fenugreek (Trigonella foenum-graecum)
227–28
guggul (Commiphora mukul) 193oats (Avena sativa ) 175
rose (
Rosa gallica) 263
turmeric (Curcuma longa) 90
Crohn’s disease
German chamomile (Chamomilla recutita)
77
psyllium (Plantago spp.) 123wormwood (Artemisia absinthium) 66
Circulatory problems
beet (Beta vulgaris) 178, 301cayenne (Capsicum frutescens) 74, 302crampbark (Viburnum opulus) 150, 302dan shen (Salvia miltiorrhiza) 130echinacea (Echinacea spp.) 92, 302garlic (Allium sativum) 59, 301ginger (Zingiber officinale) 155, 301ginkgo (Ginkgo biloba) 100, 301goji berry (Lycium chinense) 111northern prickly ash (Zanthaxylum
americanum) 153, 302
pomegranate (Punica granatum) 259, 301
Cold sores, chicken pox, & shingles
echinacea (Echinacea spp.) 92, 304
garlic (Allium sativum) 59, 304ginger (Zingiber officinale) 155, 304lemon (


 to our body and mind via this taste. Like
its c onstituent elements, Swee t is a stabilizing taste; it can increase
lubrication, tone areas of deficiency and calm the nerves. Because of its
consolidating quality, for many, Sweet taste is a nice way to finish of f a
meal. Sweet taste is the most pleasurable taste and hence the reason for its
overconsumption. It is also considered a celebratory taste. It is customary to
have it at weddings, birthdays and other special occasions by way of cakes
and other sweet treats. W e can also overdo it on Sweet taste by
overconsuming fruits such as mangoes, oranges, pineapple, and even
apples. This is the taste that is most responsible for many health problems,
such as weight gain, inflamma tion, and diabetes, to name a few. On the
other hand, having too little of this taste can be depleting to our bodies, and
can cause irritation.The real ity is that people rarely have too little Sweet taste in the ir diet; it is
mostly c onsumed to excess. Sugary treats are now available all the time and
enjoying a desert after a meal ha s become more common. Not only that, but
refined s ugar in various forms is in all the processed foods tha t are readily
available to soothe our discomfo rts and sedate us; hence the reason it is so
addictive. Even if we are not de liberately adding Sweet taste to our meals,
simply c hewing food extracts the sweetness from it, and that’ s the ideal way
to experience Sweet taste in our meals. Not too much and not too little is the A yurvedic way. So, having a cookie or
ice-cream once in a while is fin e, but having them after every meal would
be too much. Y ou also want to a llow a little gap after a meal, of at least 30
minutes, so your food can be digested before loading your system with
sugar. T his prevents fermentatio n of your undigested food and the resulting
toxicity. Sweet ta ste can be very groundi ng for V ata people, as its elements of Earth
and W ater are b alancing to the elements predominant in thos e with V ata
constitution (Eth er and Air). Sw eet taste can be cooling for Pitta people but
for K apha people, it adds more o f the same elements (Earth and W ater) that
can lead to too much Kapha. This is toxic to the physiology and promotes
the already-problematic sedentary lifestyle among Kapha people. The healthiest way to add Swe et taste to our meals is by enjoying sweet-
tasting v egetables such as carrots, beets, sweet potato, squashes and peas. Other fo ods with Sweet taste include dairy products, sweet juicy fruits,
nuts, see ds, grains, legumes, meat and eggs. Many foods have a natural
sweetness to them, and chewing  them well extracts the Sweet taste, which
is one of the reasons grandma told us to chew our food well. Sweet ta ste is balancing in the w inter months (V ata Season) and should be
avoided in the spring time (Kapha Season) as our bodies naturally seek to
detoxify from the overconsumpt ion of Sweet taste during the winter months
Enjoying the fresh juicy sweet fruits in the summer months (Pitta Season) is
a great way to include the Sweet taste and to balance the heat. Overconsumption of Sweet taste can indicate a desire or nee d for love,
comfort and nurturance. A cl ient who had a death in the family beganbaking cupcakes and enjoying them, as this was her way of nurturing
herself. W e can find ot her ways for se lf-love and nurturance so we d on’ t
overdo t he Sweet taste. Self-massage with oil, prayer and meditation, eating
well, and getting enough sleep are some of the ways to take care of yourself
in ch allenging times. Ultimately, all tastes mer ge into the taste o f sweetness
if we allow ourselves to fully enjoy our meals. Cutting out refined sugar comp letely from your diet can be the one single
thing you can do to move towards bettering your health. Many of my clients
have lost weight and reduced th e inflammation-led incidences o f aches and
pains in their body as a result of this one single change. S A L T Y  T A S T E
Salty taste is composed of the elements Fire and W ater. The qua lities of this
taste are hot, he avy and moist. Its heating quality stimulates di gestion and
improves the taste of foods. Like Sweet taste, Salty taste tends to be
somewhat moist and heavy, not as much as Sweet taste, and yet a little more
than Sou r taste. It stimulates water retention, and is initially warming, but
its l ong-term action is more moistening and grounding an d not very
warming. Excessive use of this taste creates more intensity and stimulation, which can
be a ddictive. Examples are potato chips or corn chips; once  you begin
eating t hem, it  is often dif fi cult to stop. Just like the Sweet taste,
overconsumption of Salty taste is common and problematic. The Salty taste
can be as addictive as Sweet taste. Overuse can be heating t o our body,
causing inflamm ation and irritation to the mucus lining of th e stomach,
which creates burning after eating. T oo little Salty taste can be drying. Salty tas te is a balancing taste for those with V ata constitution (Ether and
Air) and in excess can imbalance Pitta (Fire and W ater) and Kapha (Earth
and W ater). Reducing salt consumption in spring and summer is a great way
to ba lance our b ody in these sea sons, especially for those with Pitta (W ater
and Fire) and Kapha (W ater and Earth) constitution.It’ s best  to add a little bit more salt to your meals, rather than eating salty
snacks. Commo n Salty foods include salt, sea or rock sa lt, and sea
vegetables like seaweed, kelp, salted nuts and chips. Salt crav ings ma y point out to the need to find passion or some zing in your
life. S O U R  T A S T E
Sour tas te is composed of the elements Earth and Fire. Its qualities are hot,
heavy (b ut less heavy than Swe et and Salty taste) and it is ligh t and moist
by n ature. Sour taste promotes  digestion, cleanses the tissues, improves
absorption of minerals, and it i s moisturizing; it can decrease and soothe
dryness. It can balance acidity, as well, but too much Sour can be overly
heating and can aggravate inflammatory conditions. Sour tas te is grounding for V ata (Ether and Air) especially in w inter (Ether
and Air) season but can be overheating for Pitta (Fire and W ater) especially
in summ er mon ths (W ater and Fire); it is too heavy for Kapha (W ater and
Earth), e specially in the spring ( W ater and Earth) months. By understanding
your constitutio n and imbalance and keeping the season in mind, you can
adjust the dif ferent tastes in your meals for a desired ef fect,  and this is
precisely how A yurveda uses fo od as medicine. T oo much Sour taste can be
too hot in the summer heat but can provide needed warmth in the winter
months. Sour taste can be incorporated into your meals simply by squeezing some
lemon on your f ood, eating a co uple of olives or pickles, or adding a spoon
of sauerkraut to your meal. W e j ust need a little bit to awaken our digestion. Some co mmon examples of the Sour taste are sour fruits like lemon and
grapefruit. Other foods are sour cream, yogurt, kefir, some cheeses, vinegar,
fermented vege tables, soy sauce, and sourdough bread. Fermented
vegetables are a viable source of probiotics to heal and to maintain a
healthy gut, and to improve digestion. A small amount of Sour taste ad ds a refreshing quality to the mind. There is
a “wake up” quality to this taste3 and we can lean into this if we squeeze alittle bit  of lemon juice and half  a teaspoon of raw honey into hot water in
the morning. A little Sour taste is needed for us to awaken and too much
can feel too overwhelming. P U N G E N T  T A S T E
The Pungent taste is made up of the elements Fire and Air. Its qualities are
hot, dry and light by nature. It is the hottest of all six taste s and most
stimulating to the digestion. It creates an increased flow of digestive juices,
promoting saliv ation, and it stimulates the appetite and s upports the
metabolism. It can decongest th e sinuses. It is great for breaking down and
metabolizing fa ts, therefore it is considered catabolic (a p rocess that
depletes tissues). Some pungen t spices wipe out low grade fungal and
bacterial infections as well as