. That is the ultimate glory of being a human being, and
it cannot be attained without total freedom. —
The West clearly has mixed feelings about the whole idea of
higher consciousness, compounded of longing, baﬄement,
and distaste. I travel at least two days a week, year round,
talking about Ayurveda to many kinds of audiences, both
medical and nonmedical, and very quickly I learned how
sensitive a chord I was striking. A CBC interviewer in
Canada introduced himself to me by demanding, “Can you
give me ﬁve reasons why you are not a fraud. ”  A more
congenial interviewer in Los Angeles leaned toward me
with mystical anticipation and said, “Tell me, Doctor, have
you been here—before. ” I was so startled I blurted, “We’re
all here all the time. ”Since the 1960s, the proliferation of casual knowledge
about the East has been a blessing and a curse, for
although many people have picked up a few catch phrases
like nirvana, Atman,  and dharma, and almost everyone can
let the word karma  pass by in conversation without
blinking an eye, the actual sense of these words has been
garbled. I have tried to show that Vedic knowledge is
systematic and sound; that it is as far-reaching as our most
advanced science; and that many of the things we most
desire for ourselves, such as freedom from diseas e and an
unimpaired old age, can be approached through this great
body of understanding about human existence. But I would betray the rishis’ knowledge if I did not
present its ﬁnal expansion, which has no clearly deﬁned
precedent in the West—o r at best is conﬁned to religious
doctrine. The rishis were after a state of total awareness. For them, this was not philosophy or religion but a natural
form of human awareness. The fourth state, it turns out, is
not an end point but a doorway. And what is on the other
side. The only complete answer would have to come from
the thousands and thousa nds of pages of Vedic texts, which
function as the encyclopedia of experiences the rishis
recorded. The simplest answer is to say that what each
rishi encoun tered was the Self. An extremely accurate
depiction of meeting the Self was given by a meditator from
Connecticut:
One of the most regular experiences in my
meditation is of expanded awareness, of no longer
being conﬁne d to the inside of my head, but being
as inﬁnite or more inﬁnite than the universe. Sometimes I feel the boundaries of the mind
being push ed out, like the ever-widening
circumference of a circle, until the circle
disappears and only inﬁnity remains. It is a feeling of great freedom, but also one of
naturalness, far more real and natural than being
conﬁned to such a small space. Sometimes the
sense of inﬁnity is so strong that I lose the
sensation of body or matter—just inﬁnite,
unbounded awareness, an eternal, never-
changing continuum of consciousness. Everyone will have to respond to this in his own terms. I
hope that we have laid enough solid groundwor k so that
the account can appear  in its true light, not as a self-
delusion but as an actual encounter with the silent ﬁeld of
intelligence. Earlier, we noted that the body in its real
nature is non-change mixed with change. The reason why
that is so is that all of nature exhibits these two paradoxical
yet complementary states. As awareness expands, the huge
scope of change and the equally huge scope of non-change
dawn on the mind. An ancient Chinese poem  by Hsu Hsu
says:
The ﬁrst wave is receding
The second wave promptly arrives
So many layers of time
So many lives. Can we grant this beautiful openness of perception, at
once serene and all-encompassing, to an ordinary person
from Connecticut. I think we have to, for the same
biochemistry that sustains such an experience is available
to anyone, regardless of time. Our DNA has remembered
all the things that have ever happened to human beings. It
would be ridiculous to suppose that only Chinese or Indian
DNA can trigger higher states of consciousness; it would be
impoverished to claim that they are not real. Themeditator’s statement ends with this wonderfully exact
appreciation of quantum reality: “Sometimes there is an
interesting paradox of activity and rest all in one, and I feel
within my awareness that I am moving inﬁnitely fast and
remaining perfectly still at the same time. This is the
experience of the ever- changing along with the never-
changing. ”
Anyone who wants to take the full beneﬁt of the Vedic
knowledge must come to grips with the fact that such
normally inconceivable states as inﬁnity, eternity, and
transcendence are real. These words  do not belong to the
vocabulary of the ordinary waking state, but they are not so
distant from it, either. We all have the power to make
reality. Why make it inside boun daries when the boundless
is so near. EXPANDING THE TOPIC
I often  refer  to skeptics in these expanded topics because
Quantum Healing  caused the skeptical beehive to buzz
rather violently. Skeptics view themselves as guardians of
scientiﬁc truth. They can just as easily be seen as the
society for the suppression of curiosity. Yet I sympathize
with anyone who can’t buy into Aham Brahmasmi,  the
Vedic assert ion that “I am the universe. ” From the
viewpoint of everyday life, this simply seems impossible. At
best, Aham Brahmasmi  migh t be the otherworldly state
reached by enlightened sages long ago and far away. Yes and no. A person’s consciousness has to shift in order
to realize, in a higher state of awareness, that “I am the
universe. ” But the statement can’t apply simply to these
few people. Only someone with medic al school training can
look through a microscope and identify T cells from the
immune system, yet everyone has T cells. So it’s not thetruth of Aham Brahmasmi  that we should doubt; either it’s
true or it isn’t. The real issue is how to arrive at the state of
consciousness that reveals this truth. A Buddhist maxim holds that it takes a thorn to remove a
thorn. In other words, the mind encloses us in boundaries,
but only the mind can get us beyond boundaries to
experience the unbounded. In modern terms, we can refer
this paradox to the brain. The brain is the receiver of mind,
the instrume nt whose physical processes parallel every
thought, feeling, sensatio n, and image that passes through
our minds. The Buddhist maxim applies to it, too. The brain
is a thorn in that it reduces reality to ﬁxed bound aries, but
it is capable at the same time of registering the unbounded. In this regard, I became fascinated by the work done by
the Polish-American mathematician Alfred Korzybski
(1879–1950), because he worked out what the brain does
when it processes reality. Billions of bits of data bombard
our sense organs every day, of which only a fraction gets
past the brain’s ﬁlterin g mechanism. When people say,
“You’re not hearing me” or, “You only see what you want to
see,” they are expressin g a truth that Korzybski tried to
quantify mathematically. Sometimes the things a person can’t see are simply
outside the range of human experience, like our inability to
see ultraviolet light. But a great deal more depends on
expectations, memories, biases, fears, and simple closed-
mindedness. If you go to a party and someone tells you that
you are about to meet a Nobel Prize winner, you will see a
diﬀerent person than if you had been told he is a reformed
maﬁa hit man. When all the ﬁltering and processing is
complete, there is no doubt that the brain doesn’t actually
experience reality but only a conﬁrmation of its model of
reality. The model of reality you are following right this minute is
wired into the synapses and neural pathways of your brain. Some of this is so-calle d hard wiring, which means it
belongs to the brain’s intrinsic structure, such as the
wiring that leads from your eyes to the visual cortex. Other
wiring is formed through personal experience and is much
more ﬂuid; this is known as soft wiring. Between them hard
and soft wiring deliver a model of reality to you, and
whatever is outside the model doesn’t exist. Korzybski was
one of the ﬁrst analysts who pointed out that if the brain is
capturing only a fraction of the raw data being fed to it, one
cannot claim that the brain is an accurate vehicle for
experiencing reality. Two interesting points follow:
1. All models are equal as viewed from the level of the
brain. 2. Reality transcends any model we can possibly make of
it. These two


 thing in your life, your mind and body resonate with the
timeless. Every day in every way,
I am incr easing my mental and physical capacity. My Biostat is set at a healthy ____ years of age. I look and feel a healthy ____ years old. I am r eversing my biological age:
By changing my per ception of my body, its aging and time;
Thr ough two kinds of deep r est—r estful awar eness and  r estful sleep;
By nurturing my body thr ough healthy foods;
By using nutritional complements wisely;
By enhancing mind/body integration;
Thr ough exer cise;By eliminating toxins fr om my life;
By cultivating flexibility and cr eativity in consciousness; and
Thr ough love. 1 1
Y ou Can Reverse Y our
Biological Age by Maintaining
a Y outhful Mind

ACTION STEP # 10
I am r eversing my biological age by maintaining a youthful  mind. I put this into practice by:
Enriching my sensory experience, within and without. Devoting myself to lifelong learning and personal gr owth. Enjoying play, lightheartedness, and laughter. The body is a field of molecules. The mind is a field of ideas. Wher ever a thought goes a molecule goes. Fr esh and youthful thoughts
cr eate fr esh and youthful molecules. Psychological age influences biological age. The tent h step to grow younger and live longer is to maintain  a youthful
mind. The mind is not a thing, as the body is. The body is a field of
molecules. Y ou can touch it. It  is solid. Even though it is con stantly and
ever in change and transformati on, it has the appearance of a f ixed object,
like a sculpture. W e can examine the body, and measure its biological
markers in a fairly precise, objec tive way. These biomarkers were discussed
in Chapter 1. The mind on the other hand is not a field of molecules; it is a field of
ideas. Ideas cannot be put in a t est tube or observed through a microscope. They ca nnot be examined in the traditional objective sense. Ideas can only
be e xperienced subjectively. Ac cording to A yurveda, the body is a field of
information and  ener gy that we experience objectively, and the mind is the
same fie ld of information and en er gy that we experience subjectively. There
is a correlation between subjec tivity and objectivity. Wherever a thought
goes, a molecule goes. Spiritual traditions say that the word was made into flesh. In reality, the
word an d the flesh are the same thing, much as physics tells us that particles
and wav es are the same thing. The body is a collection of pa rticles. The
mind is  a collection of wave s. They are the same thing experienceddif ferently, dep ending on your method of observation—o bjective or
subjective. Many studies have confirmed that biological age correlates better with
psychological ag e than chronological age. If you are young at heart, your
biological marke rs are likely to reflect a young heart, literally. When your
heart is being attacked through hostility or lack of love, you m ight indeed
suf fer a heart attack. It th erefore becomes important to understand what creates a  youthful
mind, be cause a  youthful mind is likely to translate into a you thful body. All the factors we have discussed in the preceding chapters are, of course,
very imp ortant. However, if your mind is old, your body will re flect it even
if you practice everything that we have suggested so far in th is book. A
youthful mind is a mind that is constantly growing. As a popular saying
goes, “People don’ t grow old. When they stop growing, they become old.”
Neuroscientists are learning that the brain is an extraordinarily dynamic
or gan th at is continuously reshap ing itself. The cortex of the brain, which is
less than  one-qu arter of an inch  thick and covers only 350 square inches,
contains over 20 billion neurons. Each of these brain cells has over 10,000
connections with other nerve cells throughout the brain. These connections
are under going constant transformation. The electrical, ma gnetic, and
chemical fields of your brain are in perpetual flux, reflecting your moment-
to-moment changing experiences. Even the anatomy of your brain  is being resculpted. Microscopic tendrils
connecting one neuron with ano ther are extending and retracting. The cells
themselves are coming and go ing. The long-standing belief that adults
never ge nerate new brain cells h as been overturned. Recently, researchers at
Princeton University have foun d evidence that thousands of fresh brain
cells are born every day. Y our experience s are ever changing. All experiences take place in the
mind, w hich is notoriously nonstationary. The brain reflects this pliability.Attend to keeping your mind fresh and youthful, and you will keep your
brain and your body fresh and youthful. The body is a field of information and ener gy
that we experience objectively;
the mind is the same field of information and ener gy
that we experience subjectively. A Y outhful Mind
A youth ful mind is dynamic, vib rant, and curious. This is what we all desire
—an ale rt vibra nt mind along w ith strong physical vitality. As a result of
your com mitment to the other s teps in this program, you have set the stage
for this ideal st ate. Y ou have c hanged your perceptions and expectations
about aging. Y ou are taking time on a daily basis to quiet your mind through
meditation. Y ou are lovingly nurturing your body with healthy food,
nutritional complements, mind/body integration techniques, and balanced
exercise. Y ou are eliminating toxins from your body, mind, an d soul. Y ou
are culti vating flexibility and creativity in your consciousness, and you are
making love the most important thing in your life. W ith all thes e other key
components in place, it is essential that you keep your mind active and
expanding so you can enjoy the  fruits of the life-af firming choices you’ve
made and the life wisdom you have accumulated. A y outhful mind has many vital qualities. It is enthusias tic, it is
spontaneous, it is fluid, and it is  adaptable. Observe a child at ease and you
will see all the qualities of a youthful mind in action. Y ou have a youthful
mind within you now. Y ou simply need to allow its expression. ENTHUSIASMA yo uthful mind is an enthusiastic mind. The word enthusiasm comes from
the Greek word entheos, meaning “filled with the divine.” A mind that is
infused with the creative intellig ence of the cosmos is a youthful mind. It is
overflowing wit h ener gy. The universe is born anew every moment, and a
mind th at resonates with this ener gy sees the world with the wide-eyed
enthusiasm of a child. Follow the advice of Lord Shiva who enc ourages you
to “s tep out of the river of memory and conditioning and see the  world as if
for the first time.”
A youth ful mind is a beginner ’ s mind. It is enthusiastic about e verything
—a butterfly, a rainbow, the stars at night, a cottontail rabbit, a new book, a
fragrant rose, a fresh strawberr y. Stay alert to the amazing display that is
taking p lace around you. Pay a ttention to the remarkable dance of nature
that is ever fresh and new. Ene r gized alertness is the basis of enthusiasm. Enthusiasm reverses aging. SPONT ANEITY
A youth ful mind is spontaneous. It is unpredictable. It has not been
conditioned. A youthful mind is awake to all possibilities and is not
inhibited by established norms. A youthful mind relinquishes the need to
narrowly define itself. A youthful mind tolerates ambiguity, which gives
rise to spontaneity. Y ou hav e sponta neous impulses  inside of you right now. Close your eyes
and feel  the exuberance of spontaneity that wants to manifest. Right now, as
you are reading this book, do something spontaneous. Find the impulse
within you and nourish it with your attention. Here are some suggestions:
Kiss your spouse
Start dancing
Call your motherStart singing
T ake of f your clothes
Read a poem
Draw a picture
Be s pontaneous. It is not possib le to “practice” spontaneity, but you can
be a lert to nurtur ing the spontaneous impulses that are bubbling up inside of
you. Spontaneity is a quality of a youthful mind. FLUIDITY AND ADAPT ABILITY
A youth ful mind  is fluid and adaptable. It does not allow itself to be trapped
by b oundaries that overshadow the unity of all things. It natura lly sees the
interrelatedness of life, and therefore is able to flow with changing
situations and circumstances wi thout resistance. A youthful mind does not
get stuck in fine distinctions. Be a daptable. Don’ t allow you rself to get trapped into viewi ng things
from a narrow, limited perspective. Practice seeing the big picture. A void
letting boundari es overshadow your unity. Look for the inter


 stage is over. The
second and most importan t phase consists of learning how to
activate the greater consciousness dwelling within every human
soul. Often the second phase overlaps with the rst phase that is
concerned with overcoming the obstructions, because the second or
spiritual phase of the pathwork is essential for truly executing the
rst. The rst part of the work cannot truly be successful unless
contact with the spiritual self is regularly cultivated and used. However, when and how this may be done varies greatly and is
dependent on the personality and on the predisposition, prejudices,
and blocks of the individual entering this path. The sooner you can
use, explore, and activate the inexhaustible fountain of strength and
inspiration within, the easier and faster will you deal with the
obstructions. It is thus quite clear in what way this path diers from
psychotherapy, although some of the emphases and, at times, even
the methods may be similar. The Pathwork and Spiritual Practice
Nor is this path a spiritual practice that aims simply at reaching
higher spiritu al consciousness. There are many methods and
practices that attempt realiza tion of the spiritual self. Though using
valid methods to forcefully reach this goal, many spiritual
disciplines do not pay suci ent attention to those areas of the ego-
self that are steeped in negativity and destructiveness. Any success
thus achieved is always short-lived and illusory, even though someof the experie nces may be genuine enough. But a spiritual state
reached in such a one-sided way is not solid and cannot be
maintained unless the total personality is included. Since human
beings shy away from accep ting and dealing with certain parts of
themselves, they often seek refuge in paths that promise that one
can avoid facing these problematic inner areas. If you think of a
spiritual path as the practice of meditation for its own sake, or for
the sake of reaching blissful cosmic experiences and consciousness,
then this path is not your way. The temptation to use spiritual practices to grab happiness and
fulllment, and to avoid already existing negativities, confusions,
and pain, is great. But this attitude defeats the purpose; it comes
from and leads to further illusions. One illusion is that anything that
exists in you can be avoided. Another illusion is the belief that what
is in you needs  to be feared and denied. No matter how destructive
it is, any inner aspect of you can be transformed. Only when you
avoid what is in you does your illusion truly become detrimental to
you and others. Let me recapit ulate what I have said so far. This path is neither
psychotherapy, nor a spiritual path in the usual sense of the word:
and, at the same time, it is both. It will be helpful if you remember
the following points as you consider the possibility of embarking on
this journey. How to Find Your Real Self
By doing the pathwork, you embark on a voyage leading you into
the new territory of your inner universe. Whether you have had
therapy—satisfactory and successful or not—or whethe r you are
deeply troubled and need help in order to live your life in a
fullling way, you will still weed for quite a while to pay attention
mainly to those areas within  yourself that are negative, destructive,
and in error. You may not like to do so, but if you truly wish to nd
your real self, that core of your being from which all good stems,
this focus is necessary.“How long will it take?” you may ask. That depends on your own
state of mind or feeling and your outer life manifestation. When
your inner negativities are overcome, this new state will express
itself in your life: There will be no doubt. Your path will organically
bring you into dierent emphases and concerns. The aim of this
path is not to cure you of an emotional or mental illness, although it
does this very well and it is bound to do so if you do the work. But
you should not alter this path for that purpose. Do not enter this path if you expect that it will make you forget
your sadness and pain or let you gloss over those aspec ts of your
personality you like least or even dislike outright. Your dislike may
not be “neurotic.” You may be quite right to dislike these aspects,
but you are not right in believing yourself hopelessly bad because of
them. So this path must teach you to face whatever is in you, for
only when you do this can you truly love yourself. Only then can
you nd your essence and true Godself. If you wish to nd your
essence but refuse to face whatever is in you, this is not the path for
you. It cannot be denied that to expand the consciousness of a limited
mind is a tremendously dicult task, for all human beings have
only the limited mind available to them when they start out. This
limited mind must transcend  itself in order to realize its unlimited
power and scope. Therefore this path constantly requires your mind
to bridge the gap of its own limitations by considering new
possibilities and by making room for other alternatives for the self,
for life, and for expressing the self in life. Make no mistake: This is not an easy path. But the diculty is not
xed and immovable. It exists only to the degree the personality has
a state in avoiding aspects of the self. To the degree the
commitment is made to be in truth with the self, the diculty
vanishes. And what rst seem ed a diculty now begins to become a
challenge, an exciting journe y, a process that makes life so intensely
real and wholesome, so secure and fullling, that you would not
want to give it up for anything. In other words, the diculty exists
exclusively in the false belief that if you have a certain negative
attitude, then all of you is bad. Such a belief makes facing the selfdicult or even impossible. Hence it is necessary to nd the
underlying beliefs behind any strong resistance to looking at the
dark areas of the self. This path demands from you that which most people are least
willing to give: truthfulness with the self, exposure of what exists now,
elimination of masks and pretenses, and the experience of one’s naked
vulnerability. It is a tall order, and yet it is the only real way that
leads to genuine peace and wholeness. But once you have
committed yourself to it, it is no longer a tall order but rather an
organic and natural process. Positivity and Negativity Are One Energy Current
This path is simultaneously the most dicult and the easiest. It
merely depend s from what point of view you look at it and choose
to experience it. The diculty can be measured in terms of your
truthfulness with yourself. To the degree you want to be in truth,
the path will appear neither too dicult, nor will it appear as if it
dealt, in the words of some of its critics, “too much with the
negative side of life and self.” For the negative is the positive, in
essence. Negat ive and positive are not two aspects of energy and
consciousness: they are one and the same. Whatever particles of
energy and consciousness in your self have turned negati ve must be
reconverted into their original positive way of being. This cannot be
accomplished without fully taking responsibility for the negativity
in you. The reluctance to be truthful with oneself applies to even the most
honest people. A person may be noted for his or her honesty and
integrity on one level, yet there can be deeper levels where this is
not so at all. This path leads into the as yet concealed, more subtle
levels that are dicult to pinpoint but certainly ascertainable. “Images,” or Wrong ConclusionsOn these concealed, unconscious levels, misconceptions are
formed in early childhood. These distorted perceptions of reality
continue to inuence the behavior of the adult. They develop into
rmly held conclusions about life, which I like to call “images,”
because they form rigid patterns as if engraved on the soul
substance. An image is made up of misconceptions, distorted feelings, and
physical block s. A conclusion drawn from distorted perception is a
wrong conclusion; therefore images are actually wrong conclusions
about the nature of reality that are so rmly embedded in a person’s
psyche that they become behavior-controlling signa ls in life
situations. A person may have several images, but underlying them
all is a main image, which is the key to the basic negati ve attitude
toward life. Let me give you some examples. An image formed because of a
particular situation in the child’s family might be that the display of
emotion, especially of warm feelings, is a sign of weakne ss and will
lead to one’s being hurt. Although this is a personal image, it may
be reinforced by the societal  mass image that, especially for a man,
the display and physical expression of warm feelings are unmanly
and weak because they mean losing control. An individual with this
image will then, in any situation where he could emotionally open
himself, obey the signal of the images instead of spontaneously
responding to the actual situation or to the other person, which
would


iated, it is in an optimum condition to receive  the
properties of the wrap. W e outline some innovate wrap solutions:
Ancient Indian Body Mask
Ananda spa, high in the mou ntains above the ashram town of
Rishikesh, utili zes its natural pollutant-free environment with
ingredients close to hand in th is deeply cleansing ritual. First a
combination of herbal roots wi th pure Himalayan spring water is
applied t o the body to slough of f dead cells and prepare the body  for
the therapeutic clay application  to come. This is followed by a
Multani mitti  total body mask; spiced with turmeric, sandal or other
powders, it is applied evenly ov er the body which is then wrap ped
in a sheet. Whilst the mask wo rks its magic, the client receiv es a
facial pressure point massage. Pure bliss. Anna Lepanam
Based on a clin ical therapy from Kerala that was formulated for
muscle strain and fractures, this skin-conditioning traditional
treatment is called Navara  theppu  (theppu  translates as “paste
application”). The ingredients include Navara rice and a  bala  root
decoction and, when the paste is applied to the af fected area for 30–
45 m inutes daily for a period of 21 to 28 days, the healingingredients penetrate deep into the skin and help to activate muscles
after a serious bone fracture. Wild mint and Nilgiri honey are used in a purifying mask at Aura spa, Park New
Delhi. Spa director Megha Dinesh explains how it works: “The wrap is designed to
minimize air supply to the skin so the body temperature rises, pores open, toxins
are released through sweat and the wrap’ s contents are absorbed.”
In a n amended treatment at th e spa at Rajvilas, Navara rice,
milk and a  bala  root dec oction a re combined with turmeric powder,
fenugreek seed powder and sandalwood powder into a gruel-like
paste tha t is applied all over the  body. The guest is then invited to
lie wrap ped in warm towels for about 20 minutes. Consid ered
excellent for firming and contou ring the body, it helps increase skin
elasticity and flexibility of the joints.Enzyme-rich papaya is mildly exfoliating, so it removes flaking skin cells from the
surface of the skin, making the body softer and smoother. When enclosed in cling
wrap, the heat encourages the papaya to work in the subcutaneous layers too. You’ll be amazed how skin texture is significantly improved afterwards. Papaya Pamper
The ben eficial ef fects of papain, the main enzyme contained in
papaya, have been well documented. A popular meat tenderizer, it is
also use d as a ho me remedy for stings and bites as it has the ab ility
to br eak down p rotein toxins. In beauty therapy, it is popular fo r its
ability to fracture and remove cosmetic blemishes, skin secretions
and dead skin c ells. In keeping with their tradition of using f resh
ingredients in treatments, Aura spas at Park Hotels of fe r a
wonderful fruity  papaya body wrap that is preceded by an oatmeal
scrub. Ideal for sensitive skin, it leaves the body tingling and skin
glowing after. Saffron Secrets
Before I ndian independence, when the princely states were at the
height of their powers, certain  ingredients were retained for the
women of the Courts: rose petals were out of the range of mere
mortals, and saf fron — rare, expensive and golden — was drunk
with milk by p regnant Maharanis in the belief that any prog eny
would be born with a golden, light complexion. Whether this
worked or not is anyone’ s guess, but certainly its cost would have
been prohibitive to ordinary people.Nowadays, you’ll find saf fron in plenty of spa recipes and the
Aman w rap at the spa at Amanbagh is a case in point. Consisting of
a local clay and water mix with hibiscus, rose and saf fron, it is
applied all over the body directly after a 10-minute steam. As pores
on the skin’ s surface will have o pened up after the steam, the skin is
super receptive  to the healing and scenting properties of the
ingredients. As the client lies, c ocooned in clay and wrapped in a
heavy towel, the therapist keeps contact with a gentle head massage
for further relaxation.body scrubs and polishes
Found not only in India, bu t in many countries worldwide,
scrubs and polishes are wonderfully enlivening. In India,
herbal or other natural ingredients (usually of an abrasive,
but gently abrasive, nature) are combined with oil and
massaged all over the body to increase circulation, open
pores, boost metabolism and open the skin to receive the
properties contained within the polish. A polish also
exfoliates the skin’ s surface  of dead cells that build up on
the outer layer; these tend to give dull skin tone, so a polish
literally does as it says. Ski n is always smoother, brighter
and more translucent after an exfoliating polish. Scrubs and polishes can also b e helpful for people with cellu lite,
although they do not constitute  a miracle cure. Lumpy pocket s of
cellulite — unsightly deposits of water, fat and other wastes —
build up  on thighs, buttocks, hips and upper arms and not only look
unattractive, but  are dif ficult to dissipate. It is believed that these
toxins and wastes become “tra pped” within hardened connective
tissue in cells — so releasing them is not easy. A healthy diet, a
strong lymphatic system, reg ular exercise and vigorous skin
“brushing” can all help. T raditionally, Indians used dry powder scrubs and polishes to
reduce water retention and improve the elimination of waste
products. Made  from gram fl our and oatmeal, found in m ost
kitchens, it is called an  ubtan  scrub. Given to every Hindu bride toexfoliate, clean se and symbolize the end of one life and the
beginning of another,  ubtan  can be found all  over the countr y. Clay
is a nother popular product: Black clay is traditionally used in
Rajasthan to both nourish and ti ghten skin and is applied externally
on skin diseases. It is also used to wash the hair. At Q uan Spa at  the JW Marriott Mumbai, the choice of body
polishes and scrubs reads like a geographical tour of the In dian
subcontinent. Usually of fered in  conjunction with another treatment
— n amely a wrap to infuse substances into the body system, a
massage to improve circulation and also allow herbal oils to do their
work in  the deep tissues, a steam or a V ichy shower — they  are
deeply nourishing. Many have been composed with In dian
ingredients and perfumes, and, whilst the guest may choose w hich
scent or ingredient he or she is drawn to, a high-quality herbal o il is
chosen t o suit individual  doshas. Ch oose from t he alluring menu
below:
Rich in minerals, clay polishes skin as it both draws impurities and toxins from
deep within the body and smoothes surface texture. As it retains temperature, clay
can be applied either cool or heated for different effects. This clay mix benefits
from the addition of saf fron, so the skin is nourished and revitalized too.Allepey Body Polish : D rawin g inspiration from the backwaters
of K erala, this is  a coconut and cardamom combo that is antioxi dant
and full of nutrients. Kollegal Body Polish : Th e Kollegal region has been India’ s
source of sandalwood for centuries, so antiseptic, coo ling
sandalwood is combined here with high-mineral content mud, for an
ener gizing, cleansing experience. Madurai Body Polish : The temple town of Madurai  in T amil
Nadu forms the backdrop for this polish; jasmine-scented oils, along
with the  lighting  of oil lamps and ringing of bells, anoint the b ody
for a balancing, aromatic journey. Malabar Body Polish:  India’ s Malabar coast was the port of call
for A rab traders in their sturdy  dhows, so this polish t akes its name
and ingredients from the Spice  T rade; combined with a coo ling
lentil exfoliant to moderate the heat of the spices used, it is intense
and warming. Natural sea salt is used in many body  polishes as it removes dry skin, increases
circulation and leaves the body smooth and soft. It also re-mineralizes beneath the
skin’s surface, so is detoxifying and invigorating at the same time. This polish is
mixed with jasmine petals and jasmine essential oil for an alluring Indian scent.Hand-picked jasmin e, known as  mogra  in Hindi, is a key component of the
Madurai body polish. India’ s sweetest -scented flower, jasmine is frequently usedas an of fering, a hair ornament and in the production of garlands as well. Ila,


: here  the life-force  can easil y leak out  and
deplete  the orga ns’ function. Althoug h the walls of the vagina  are
tight during  youth and after a refreshi ng sleep,  they  beco me looser
as we age or when fatigued. The w alls of the vagina,  housing  the
PC Muscle,  must be strong  in order  to permit the  life-force  ener gy
to flo w and increase  their  strengt h. The second  gate,  the back  gate,
is the  anus. - 75 -Cultivating  Ovarian Power
Perineum (Hu i-Yin):
Seat of  Yin Energy
Fig. 5.5 Perineum
    Taoists regar d the perine um region  as the lowest disphra gm,
one that functions  like a pump. Control  of the  Chi M uscle,  consisting
of the  PC Muscle,  the muscles of the  pelvic  and urogenit al
disphragms, the  sphincter  muscle of the  anus,  and many
involuntar y muscles located  in this perineum regio n, influences  the
pumping  action. As Ovarian  Breathin g floods  this region  with energy,
the perineum, vagina  and anus  begin  to tighten  almost im mediately. In the  Tao practices,  especially  in Iron  Shirt  Chi Kung,  the perineum’s
power to tighten,  close  and draw the life-force  back  up the spine  is
an important  factor. 2. Anus  is connected  to Organ  Energy. The various  sections  of the anus  region  are closely linked  with the
organs’  and glands’  Chi. W hen not  sealed  or closed  tight,  we can
easily  lose  the nutrition  needed  for our life-force  and sexual  energ y
through  ‘a river  of no return”:  they  will flow out and  will not recy cle. 3. Anus  Regi on is divi ded into Five Sections. The anus  is divided  into five sections:  (a) middle, (b)  front,  (c) back,
(d) left, and  (e) right. (Fig. 5.6) By contractin g and pulling  up the
various  sections  of the anus,  you are also pulling  up the perineum
region,  which partiall y consists  of the anus. - 76 -Chapter  V
Urogenita l Diaphragm
Anus
Pelvic Diaphragm
Front
MiddleRight
Back
Fig. 5.6 Anus is divided  into Five  Regions. - 77 -LeftDivisio ns of the AnusCultivating  Ovarian Power
A. Middle Part
   The mi ddle of the  anus  Chi is connecte d with the orga ns and
glands  as follow s: the vagina- uterus,  aorta  and vena  cava,  stomach,
heart,  thyroid, parath yroid, pituitary  and pineal  glands  and top of
the head. (Fig. 5.7). Pineal Gland
Pituitary  Glan d
Thyroid Gland
Heart
Stomach
Vena Cava
Aorta
Genitals
Middl e
Fig. 5.7 Middle Part  Anus Pull Up
- 78 -Chapter  V
B. Front Part
  The front  of the anus  Chi is connecte d with the follo wing orga ns
and glands:  the bladde r: cervix,  small intestine,  stomach,  thymus
and thyroid glands  and front  part of the brain. (Fig. 5.8)
Front Brain
Thyroid
Thymus
Stomach
Small Intestin e
Bladder
Front
Fig. 5.8 Front  Part Anus Pull  Up
- 79 -Cultivating  Ovarian Power
C. Back  Part
   The back  part of the anus  Chi is connected  with the organ  and
gland  energi es of: the sacru m, lo wer lumbar,:  twelve thoracic
vertebra e, seven  cervical  verteb ra: and small brain  (cerebellum). (Fig. 5.9)
Brain
Jade Pi llow
Sacrum
Middle
Front
RightLeft
BackAnus
Fig. 5.9 Back Part  Anus Pull Up
- 80 -Chapter V
D. Left Part
   The left  part of the  anus  Chi is connected  with the organ  and
energies  of: the  left ovary, large  intestine,  left kidne y, left adrenal
gland,  splee,  left lung  and left hem ispher e of the brain. (Fig. 5.10)
Left Hemisphere
  of the Brain
Left
    Spleen
Adrenal Gland
Left Kidney
Large Intestin e
Left Ovar y
Left
Anus
Fig. 5.10  Left Part  Anus Pull  Up
- 81 -Cultivating  Ovarian Power
E. Right Part
   The right  part of the anus  Chi is connecte d with the orga n and
gland  energi es as follow s: the right  ovar y, large  intestine,  right  kidne y,
right adrenal  gland,  liver,  gall bladder,  right  lung  and right  hemi-
sphere  of the  brain. (Fig. 5.11)
Right Hemisphere
   of the Bra in
Right Lun g
 Liver and
Gall Bl adder
Adren al Gland
Right Kid ney
Adrenal Gland
Right Ovar y
Right
Anus
Fig. 5.11 Right  Part Anus Pull  Up
- 82 -Chapter  V
   Once  you are well trained  in controlling  the Chi Muscle,  you can
easily  guide  the sexual healing  energ y to the  particular  organs  or
glands  that you need  to heal,  or guide  the energy  to help  your partne r
during  lovemaking. In the  latter  part of the Orgas mic Up ward Draw,
you will learn  how to guide  your orgasms to the  organs  and glands. F. Yang Ovaries’  Energy- Healing and Creative Power
   The ancient  Taoists  had extraordi narily astute  pow ers of
observatio n, and their  findings  on the subject of  sex are  surprisin gly
consistent  over  long  stretches  of tim e, which in China  means not
hundre ds but thousan ds of years. This is significant  because  many
groups  did not  know of an y others’  abilities,  whereabouts,  or even
existence,  since  these  esoteric  practices  were kept very secret. ○ ○○○Warm EnergyUterine Tube
○○
○○○○○○
○○○○○
○
○
○○○○
○
○
○
Hot Energy
During the first  stages of ovulation the eren gy is hot. As the egg travels
                toward  the uterus the ener gy turns warm. Fig. 5.11  Energy  of Ovulation
   They  noted  that the ovaries,  as the  factor y that produc es sexual
energy  in the  form of eggs  and female hormones,  are of prime
importance,  becaus e all of  the vital organs,  such  as the  brain,  must
contribute  some of  their  own reserves  to create  and maintain  them. Further  their  records  point  out that in the  first part  of a w oman’s
cycle, there  is a tremendous  storage  taking  place  of hot  life-force○○○○○○
Ovar y
Uterus
- 83 -Cultivating  Ovarian Power
energy  which they called  Yang Ching Chi (Ovarian  Chi). (Fig. 5.12)
As previously  noted,  Yang energy  activates  and charges  an egg
during  a woma n’s ovulation  with full potenti al life-force,  and this is
a sign  of a strong  and youthful energ y with the pow er to create  and
heal. Ovarian  Chi, or Ching Chi,  is denser  than the life-force,  or Chi,
that normally circulates  in the  Microc osmic Orbit. Since  it is thicker
and slow er to mo ve, this  energ y needs  all the  help  it can  get to
move upw ard to a highe r energ y center. Therefor e it is im portant  to
be sure the chann el of the Micr ocosmic Orbit  is open  and the Chi
is flow ing before  proce eding to Orgas mic


 very
long phone call. Yet you saw it all in a billionth of a second. That is the
difference betw een consciousn ess just seeing versus the mind trying to
process what is seen. This difference holds true for all life’s experiences. When you have an
experience, it can simply come in and touch consciousness directly. It
doesn’ t need the mind to judge it as desirable or undesirable and then store
it accordingly. Just as you were able to see the scene in front of you in full
detail without “thinking” about it, so you can integrate the fullness of your
experiences into your being without having to block them in your mind. There’s nothing richer than a fully processed experience integrated into
your whole being. How many incid ences from your past would you like to truly be done
with rather than having to deal with them mentally and emotionally, long
after they are ancient history. In fact, to achieve deep spirituality, your
unfinished past cannot be inside of you. It must be gone—not suppressed,
but gone. You will see over time that when those blocked patter ns are gone,
all that is left is the flow of spirit. What is left is the most beautiful thing
that could ever exist. How do you let go of the past. It’s very straightforward. The past
blockages will come up on their own on a daily basis, and when they do—
let them go. There is no game here. It’s quite simple. Outside events cause
stored patterns to come up. Good, let them come up. Things are going to
happen in your life that hit your samskaras. If samskaras are in there, they
are going to get hit. The world is perfect for each person’ s growth, but not
for the reason you think. The world is a perfect fit for everyone’ s growth
because everyon e is looking at the world through their own blockages. It’s
the same as with the Rorschach inkblot test. It’s not that the inkblot is
perfectly tailored to bring up your issues. It’s that you are looking at the
inkblot through the veil of your issues and projecting your issues onto it. That’ s why the same inkblot works fine for diagnosing all patients, just as
the same  world works perfectly  for everyone’ s growth. If you want to see
what is really out there, you need to get rid of your inner issues. Our scientists tell us there’ s really nothing out there—just a bunch of
atoms made up of electrons, neutrons, and protons. Our quantum physicists
go even further. They tell us that there’ s really just a quantum field of pure
energy that has both wave and particle characteristics. The subatomic
particles emanating from this energy field (quarks, leptons, and bosons) are
what make up our entire universe. Though you couldn’ t care less about
these particles, the structures they create come in through your senses, hit
your stored blockages, and it gets uncomfortable in there. You are doing
this; the subatomic particles can’t be doing this. To free yourself, the
moment you notice disturban ce, let go. Don’ t wait until that initial
disturbance takes over your mind. You are perfectly aware that you’re
beginning to get upset before you actually get upset. You feel it. You feel
when something starts to bother you. If you want to grow spiritually, that’s
the moment when you do the work. This is the essence of spiritual growth. If you work on yourself,  you’re
going to create a beautiful place  inside to live. This is more important than
your marriage or your family. It’s more important than your job or your
career. You’re working on yourself directly instead of indirectly. If you
create a beautifu l inner environment, you can have a wonderful  marriage, a
wonderful family life, and a wonderful job. But if you have a mess inside,
you’ll just be trying to use these outer situations to make yourself okay. This
can work for short periods of time, but you don’t want to build your house
on sand. The alternative is when  the stuff starts to come up, the second youfeel that change, relax. Don’ t even wait until you know what it’s about; just
relax and let go. You can work with samskaras at the energetic  level rather
than the mental level. This is much deeper. There are blockages in there, but
they don’t want to be in there. They want to come up and be released. Surrender is the act of letting go instead of resisting by pushing the
blockages away. You will see it’s not always comfortable when these
disturbances from your past come up. The events weren’ t comfo rtable when
they happened— that’s why you pushed them away. Now that they’re trying
to release, are you going to push them back down for another ten years. If
you are not serious about working on yourself, that is what’ s going to
happen. Eventually, you will take it seriously that the purpose of your life is
letting go of these stored patterns. Your blocked past is keeping you from
God, and it’s keeping you from having a beautiful life. The same sincere
effort you put into a relationship  or into earning money, you learn to put into
freeing yourself of these blockages. Remember this: It’s not about
renunciation—it’ s about purification. It’s about cleaning out the inside so
you can have a beautiful life, both outside and in. At some point in your
growth you will recognize that freeing yourself is worth the discomfort of
letting go of past disturbances. Look at what athletes go through for the
Olympics. For years they put themselves through hell to win a gold medal. They feel proud for a while, then what. It becomes a wall ornament. We’re
talking about putting out a fraction of that effort to win everything, and the
fruits of your effort will keep giving over time. Imagine not having those
sensitive blocka ges in there. Imagine being able to enjoy the world as it
unfolds around you. You can begin to appreciate life and wholeheartedly
participate in it. What’ s that worth. This is what happens when you are willing to let go of your past. This
is a very import ant spiritual practice. You should be able to look back on
your past and say, “Thank you. ” It doesn’ t matter what happened. Remember, every moment there are trillions and trillions of things going on
in the universe,  but you only get to experience one. How can you not
appreciate the one you got to see. You came down to Earth, and this was the
experience you had. That’ s what your life is: the sequence of experiences
you got to experience. Learn to love and appreciate your past. Fully
embrace it, thank it for teaching you, and let go of any judgment that there
was something wrong with it. Your past is uniquely yours. It happened. It’ssacred. It’s beautiful. Nobody else ever had it, and nobody else ever will. Embrace your past, hug it, kiss it—love it to death. Chapter 33. Meditation
Many practices can help you on your spiritual journey. As you do them,
always remember that your intent is to cease storing blockages. If weekend
retreats help you with the process of letting go, then do them. If a form of
therapy helps you open up and release, then do it. A time-honore d technique
for spiritual growth is meditation. In order to meditate, you have to let go of
your traditional relationship with your mind and emotions. There are many
forms of meditation, but the bottom line of all of them is letting go of your
addiction to focusing on your thoughts. Focus on your breath, count, do
mantra, feel the energy—in other words, focus on anything except the
thoughts arising  in your mind. As you practice meditation you will find that
your ability to let go during daily life is greatly enhanced. Relaxing and
releasing on the meditation cushion is the same process as relaxing and
releasing during  daily activity. Eventually, you will find that you remain
clearer throughout the day—you  are always aware of what is going on both
inside and outside. This clarity of presence is one of the gifts of meditation. There are many meditation techniques. If you don’t have a technique,
you can try this simple practice. Commit to sitting down for a short period
twice a day, preferably at the same times each day. This requires the
discipline to give this inner work priority over everything else. Most people
manage to eat and sleep at certain times each day; they also manage to find
time for their jobs and their relationships. This inner work on yourself is
more important than everything  else you do. In the end, it will affect the
quality of your life more than all the other things you do each day. Many of
today’ s teachers  say that to sit in meditation for fifteen minutes in the
morning and fifteen minutes in the evening is a good starting point. That
alone will create great benefits. Just put aside the time to sit down in a quiet
place. What do you do during that time. What you don’t want to do is expect
to have a spiritual experience. If you expect that, you’re going to get
disappointed and you will stop meditating. You


 What is the main reason why some people may not be successful on a low-carbohydrate diet?,
A: The body converts excess protein into sugar for fat storage, and the body may not be able to burn fat.
Q: What is the primary role of the pituitary gland?,
A: It produces human growth hormone (HGH).
Q: What is the main issue with using Meridia for weight loss?,
A: It does not address the root causes of weight gain and may not be effective in the long run.
Q: What is the author's view on the medical establishment?,
A: The author believes that the medical establishment is not listening to patients and is more interested in treating symptoms rather than addressing the root causes of diseases.
Q: What is the author's stance on the use of HGH for anti-aging?,
A: The author is cautious and suggests that HGH may be illegal to use for anti-aging purposes.
Q: What is the author's view on the importance of understanding how the body operates?,
A: The author emphasizes the importance of understanding how the body operates and the need to address the underlying causes of weight gain, rather than just treating the symptoms.<|eot_id|><|begin_of_text|>Bringers
of the
Light
By Neale Donald Walsch
Author of Conversations with God
Copyright  1995 by Neale Donald Walsch
All rights reserved, including the right to reproduce this
work in any form whatsoever, without permission
in writing from the author, except for brief passages
in connection with a review. Published by
Millennium Legacies Inc.
PMB #1144
1257 Siskiyou Blvd. Ashland, OR 97520
Distributed by
Hampton Roads Publishing Company
1125 Stoney Ridge Road
Charlottesville, VA 22902
call: 1-800-766-8009
email: hrpc@hrpub.com
web site: http://www.hrpub.com
If you are unable to order this book from your local
bookseller, you may order directly from the distributor
above. Quantity discounts for organizations are available. Library of Congress Catalog Card Number:  00 091352
ISBN 0-9678755-0-1
10  9  8  7  6  5  4  3  2  1In memory of
Francis H. Treon
a Futzu (Master) in Gohn Dagow
(a classical, southern Chinese, soft,
monk form of self development),
who devoted his life to being a
Bringer of the Light.The world needs your
Light now. Not tomorrow. Now. Of course, you know this. That’s why you’ve found
your way to this book. This book will tell you how to shine your Light. It’s a very simple book, about a very simple process.Yet the process, though simple, may not seem easy. So listen. Watch. Pay attention. Listen to what this book has to say. Watch the
results in your life. And pay attention to how it’s all
falling together. It is falling together, you know. It may not look
like it, but it is. Usually when your life looks like it’s
falling apart, it’s really falling together. Often, for
the first time. There’s a reason for that. It has to do with a very
sound metaphysical principle. Briefly stated:As soon as you decide Who and What You Are,
everything unlike it will come into the space. Life has no choice but to show up this way, and so
you can expect it as sure as you’re reading this. It is important to understand this principle if you
are going to be a Bringer of the Light. It is a principle
you must understand, or you cannot hope to under-
take this work. However, before exploring this principle, you
should be thanked. You should be thanked for be-ing the kind of person who would want to read this
book. You don’t know how much that means to the
world right now. Unless you do. There’s a lot of pain out there. There’s a lot of
darkness. The world needs your Light right now. It really does. So...glad you could show up. Now the fun starts. Now the challenge gets underway in earnest. Now2Bringers of the LightNeale Donald Walsch 3
the healing begins. With you as the Healer.That’s what you’re here for, as if you didn’t know. That’s why you came to the Earth, in this body, in
this time and in this place. A Course in Miracles  puts it very directly:
You are in the room to heal the room. You are in the space to heal the space. There is no other reason for you to be here.All the information in this book falls into one of
two categories: Principles and Steps. There are five
of each. That is, Five Steps  toward becoming a
Bringer of the Light,  and Five Principles  which may
be used to better guide those steps. One of these Principles has just been stated. It
will be necessary to understand each of the Five Prin-
ciples in order to take the Steps necessary to be what
you now declare that you wish to be. This book will be woven like a tapestry, with the
Principles intertwined into a text describing the
Steps, so that you will clearly see the relationship
between the two.4Bringers of the LightLet us look, then, at the first Step in your
process of becoming a Bringer of the Light
If you’re like most people, you may not have given
Life Purpose much thought in your earlier years. As
a result, you may have spent a great deal of time do-
ing things which at the end of your life will not mat-ter; will mean nothing. Not to you, not to anyone. What you really have to do if you want to get on the
fast track of evolution is to put each golden momentof Life to its highest and best use. You cannot know
what that is unless and until you decide on a
Bringers Step 1
Get clear about the
purpose of your life. Neale Donald Walsch 5Purpose. That is, you cannot decide how to get where
you are going until you decide  where  you are going. One day a man stopped his car at the corner of a
friendly street in a friendly town and motioned to a
friendly person standing nearby. “Excuse me,” the driver said, “but I seem to be
lost. Could you kindly give me directions?”
“Certainly, sir,” said the person on the street. “Where are you trying to go?”
“I don’t know,” the driver answered. “Well, sir,” said the person who was trying to help him,
“You must first tell me where you want to go before I cantell you how to get there.”
If your life is directionless, it is because you have
not set a direction. If your life is without accom-
plishment, it is because you do not know what you
are seeking to accomplish. If your life has seemedpointless, it is because you have not sought to use it
as a tool with which to make  a point. Which brings us to Principle #1: Life is pointless.6Bringers of the LightNeale Donald Walsch 7
Principle  #1
Life
is pointless...
and that is
God’s Greatest Gift.8Bringers of the Light
This may come as a shock to many of you who
think that there is a point to life, and that it
is our job to find it, to uncover it, to learn it, to un-
ravel it, to somehow, someday, somewhere discover
it — and then live up to it. It may come as a shock also to many others of you
who think that you have already  discovered the Point
of Life, and are living up to it. (Most people who fall
into this category haven’t really “discovered” the
Point of Life, they’ve been told what the Point of Life
is, and they’ve accepted that.) Yet there is no Point to it all. Life has no point. If
Life had a Point, who would assign it one? And if
you say God, why would God create the Point, thenmake us all search for it for 50 years? (And, as a
society, for 50 thousand  years.) And if you say God
does not make us search, but has given us the an-swer, why did God not give us the answer in a way in
which we could easily understand it, and with a for-
mula upon which we could all agree? And if you saythat God has done that, then you have not looked atNeale Donald Walsch 9
the world lately. No, God has not done that. And the reason God
has not told us what the Point of Life is, is that thereis no Point to Life. Life is pointless. And that is God’s greatest gift. Think about it.It is precisely because God has not emblazoned
His purpose across the pages of Life that Life itself is
an Open Book. A book that we get to write. We get
to decide what purpose we choose. If God had chosen a purpose — if God had a pur-
pose designed into the plan — would God not tell uswhat that purpose was? Would God allow us to spend
years, decades, centuries, searching, searching, search-
ing for the point of it all? Again, it


 maintaining
each cell for a certain time, and destroying it to make way for another
generation of tissue. This three- in-one intelligence is what you are trying to
affect when you consciously shape your life; it is up to you which aspect—
creation, maintenance, or destruction—is most dominant. Because you have
the power to shift the balance of forces, you are above and beyond them. As long as creation dominates your existence, you will keep growing and
evolving. Evolution thwarts entropy, decay, and aging. The most creative
people in any field intuitively draw on this understanding. They  grow with
full consciousness that they are the source of their own power, and whatever
their field, certain traits are generally shared by them:  1. They are able to contact and enjoy silence. 2. They connect with and enjoy Nature. 3. They trust their feelings. 4. They can remain centere d and function amid confusion and
chaos. 5. They are childlike—they enjoy fantasy and play. 6. They self-refer: They place the highest trust in their own
consciousness. 7. They are not rigidly attached to any point of view: Although
passionately committed to their creativity, they remain open to
new possibilities. These seven points give us a practical standard to measure how creatively
our lives are proceeding. The following exercise demonstra tes how to
develop and strengthen these areas. Exercise 1: Cr eative Action Plan
Everyone has a set routine that dominates his or her day. Most of us fill
our waking hours with the same activities—seeing the same family
members and friends, working with the same co-workers, driving the same
roads, even thinking the same thoughts (it has been estimated that 90
percent of the thoughts a person has in a day are a literal repeat of his
thoughts of the day before). This routine allows little room for genuine
creativity unless you choose to make room for it. Yet in quantum terms
there is infinite space for creativity, because every second is full of
unlimited choice  and unseen possibilities. Once you begin to make space
for the new and unknown, you open the way for deeper power s to emer ge
from the gaps of everyday existence. All the most extraordinary historical
events took place on ordinary days, and the most extraordinary thoughts
arose in minds that were having many ordinary thoughts. The following exercise gives you a way to open some space for growth in
your life, and the more consciously you follow it, the more unlimited the
growth will be.Write out an action plan for the next six months based on the seven
qualities of very creative people, listed on this page. You don’t have to
squeeze every point into each day—just make a commitment to allow these
aspects of your life to emer ge more fully. 1. Experiencing silence
First, block out some time to experience silence. Ideally this would mean
a short period of meditation (fifteen to thirty minutes) in the morning before
you go to work, then a second period just after you get home in the evening. This is a time simply to be, and yet its very simplicity can make it the most
important time of your life. Silence is a precious commodity, particularly in
the hustle-and-b ustle of modern society. In a world gone more than slightly
mad, finding your core of silen ce is like recapturing the fort of sanity and
peace. The mind replenishes itself in silence, the quantum source for all
activity. If your life is dominated solely by activity, you are spending more
energy than you are gaining; the most basic rhythm of Nature— activity and
rest—is being skewed too far in one direction. Silence is the great teacher, and to learn its lessons you must pay
attention to it. There is no substi tute for the creative inspiration, knowledge,
and stability that come from knowing how to contact your core of inner
silence. The great Sufi poet Rumi wrote, “Only let the moving waters calm
down, and the sun and moon will be reflected on the surface of your
Being.”
2. Spending time in Natur e
Plan to spend a period of time contacting Nature. There is no healthier
way to dischar ge pent-up energies. The mind-body system throws off its
excess energies spontaneously when you remove yourself from the artificial
confines of the material world and return to Nature. In city environments it
isn’t always easy to find a green, open space, an expansive view  of sky and
clouds, a lungful of pure air. But if you can find a patch of ground to lie
down on, shoes off and arms outstretched to the sun, take advantage of it.Short of that, seek out experiences of Nature where you live, getting up
early to appreciate the sunrise or stoppin g for a few moments in the evening
to watch the sunset and gaze at the moon and stars. Your body’s cells are exquisitely attuned to the cycles of the moon, sun,
and stars. When you drink Nature in through your senses, this invisible
connection is strengthened. Even in the heart of congested urban areas, you
can tend a windowsill garden so that you can watch a seed grow; walking
out onto the roof of your building to absorb the sun also affords some
contact with Nature. However you can manage it, capture at least a few
moments of freshness and feel the nourishing touch of earth, sun, and sky. 3. Experiencing and trusting emotions
Begin a journal of your feelin gs. This needn’ t be a complicated task. Simply make a list of some key emotions and note one example  of each as it
arises in your day. Start with key words for the basic positiv e emotions,
such as:
love joy
sympathy acceptance
happiness friendliness
trust compassion
Next, make a column for more abstract feelings associated with creativity
and personal growth, such as:
insight intuition
discovery transcendence
faith merging
forgiveness peace
revelation
Last, note the primary negative emotions, such as:anger envy
anxiety sorrow
guilt greediness
distrust selfishness
Look at this sheet of paper in the morning and take it with you to work as
a reminder. Although you will get the most benefit by actually writing down
your feelings in some detail, making them explicit and reliving how strong
each feeling was, what kind of circumstances triggered it, and how much a
particular emotio n meant to you, you can do very well with a silent journal. That is, glance down the list and simply remember each emotion briefly. Your goals with this journal are as follows:
  1. T o discover how often you feel things that get overlooked. 2. To permit the spontaneous  release of emotions that you would
normally repress or try to for get. 3. To truly know your emotions. Many people cannot specif ically
describe what compassion or insight feels like, for example, but
by consc iously being on the lookout for an emotion, you will get
to know it intimately. This is the first stage of mastering your
emotions. 4. To make your emotions enjoyable. The life of feelings is meant
to be rich and satisfying, but if your emotions are strangers to
you, you cannot enjoy them. Many people have convinced
themselves that they have few if any emotions; yet, despite our
efforts to repress them, there is a feeling attached to every single
thought we have. Bringing all these feelings to light puts you
back into the wholeness of the mind-body connection, and
wholeness is the most satisfying state in which to live. In your daily inventory, don’t skip over any words on your list and don’t
dwell on any single category (even if you felt angry several times in one
day, think of only one instance,  then move on). Also, it’s important not to
focus too much on negative emotions, which are the easiest for everyone to
experience and usually are the most self-serving. I ask you to bring upnegative emotions so that you may gain insight into their origin. Being
aware of where an emotion comes from permits the dissipation  of negative
feelings (this is guaranteed to happen, although for stubbornly rooted or
repressed negativity, the process will take time). Negative emotions close
off and limit the world, while the point of this exercise is to awaken the
expansive, creative emotions. If you take your journal seriously, you will be amazed at how many
diverse emotions you have during the day without being conscio us of them. Whatever you pay attention to grows, and even though you may feel that
words such as insight  or revelation  apply to you only rarely, just by looking
at your list and focusing on each feeling for a few seconds you will create
space for them to grow. Being genuinely in touch with emotions tends to be tremendously
difficult amid work and other activities. Emotions don’t follow a routine,
and if you have a tendency to be removed from your feelings, the rush of
modern life makes it even easier to repress and escape feelings as they
arise. Yet nothing is more impo rtant than experiencing your feelings. They
are the most spontaneous part of your makeup, the most primary expression
of your awareness as it relates to the world. You are the totali ty of all the
relationships you have, and the most accurate mirror of them is your
emotions. 4. Remaining center ed amid chaos
In order to rema in centered and calm when everything around you


,Puis. With:
exhaustionandtrembling:Caul. Lackofself-confidence (seealsoShy)Bar-c.,Lye
Sil. LaryngitisseeSorethroat
LazySul. LethargicseeApathetic;Exhaustion;Sluggish
Likes
boiledeggs:Calc-c.
breadandbutter:Mercs. chocolate:Phos.,Lye
colddrinks:Aco.,Bry.,Cham.,Chin.,Cirta,
Eup-p.,Merc-c,Mercs.,Nats.,Phos.,
Ver-a. coldfood:Phos.,Puis. fat/fattyfoods:Nit-ac
fruit:Pho-ac,Ver-a. ham,salami,smokedfoods:Caust. hotdrinks:Ars.,Bry. hotfood:Ars.,Bry. ice-cream:Phos.,Ver-a. ice-colddrinks:Phos.,Ver-a. milk:Phos.,Rhus-t.
refreshingthings:Pho-ac,Ver-a. salt,saltyfoods:Nat-m.,Phos. sourfood:Heps.,Ver-a. spicyfood:Chin.,Phos.,Sul.,Nux-v.
sugar:Arg-n.
sweets:Arg-n.,Chin.,Lye,Sul. vinegar:Sep.
Lips
Cracked:Ars.,Nat-m.,Sul. Blue:Cupr.,Lach. Dry:Ant-c,Ars.,Bry.,Puis.,Rhus-t.,Sul.Licks:Ars. Red:Sid. Lively(seealsoExcitable)Coff.,Lach.,Nat-c.,
Op. LonelyPuis. LoquaciousseeTalkative
LumbagoseeBackache
MastitisseeBreastfeedingproblems
MeaslesAco.,Ap.,Bell.,Bry.,Euphr.,Gels.,Puis.,
Sul..
Onset:
slow:Bry.,Gels. sudden:Aco.,Bell. Skinrash:
burns:Aco.,Bell.,Sul. hot:Bell. itches:Aco.,Bell.,Sul. maddeningly: Sul. red:Bell.,Sul. slowtoappear:Ap.,Bry.,Sul. With:
commoncold:Euphr.,Puis. cough:Aco.,Bell.,Bry.,Euphr.,Puis.,Sul. eyeinflammation: Ap.,Bell.,Euphr.,Puis. fever:Aco.,Ap.,Bell.,Bry.,Gels.,Sul. headache:Bry.,Gels. Worseforheat:Sul. Melancholic Calc-c.
Memoryweak/^rg-n.,Caust.,Cocc,Colch.,Con. MigraineseeHeadache,one-sided
Mild,gentleCocc,Sil. Moody(changeable) Ferr-m.,Ign.,Lye,Puis.,
Sul-ac,Zinc. Morose(seealsoDepression;Despondent) Bry. Mouth
Burning:Ars. Darkred:Bapt. Dry:Ars.,Bry.,Mercs.,Nat-m.,Puis. withthirst:Bry.,Nat-m.
withoutthirst:Puis. MouthulcersLye,Mercs.,Nit-ac. Ulcers:
edgesoftongue:Nit-ac. gums:Merc-s.
mouth:Merc-s.
painful:Nit-ac. onthetongue:Mercs. underthetongue:Lye
Pains:
stinging/throbbing: Merc-s.
MumpsAco.,Bell.,Carb-v.,Jab.,Lach.,Lye,Merc-s.,
Phyt.,Puis.,Rhus-t.
Glands(parotid):
hard:Merc-s.,Phyt. swellingmovesfromtherightsidetothe
left:Lye
INTERNALREPERTORY Onsetofcomplaint •189
swollen/painful: Bell.,Carb-v.,Jab.,Lack. Lye,Mercs.,Phyt.,Puis.,Rhus-t.,Sil. Onsetsudden:Aco.,Bell. Painsspreadtobreasts,ovariesortesticles:
Carb-v.,jab.,Phyt,Puis. With:
facered:Jab. fever:Aco.,Bell.,Lye,Merc-s.,Puis.,
Rhus-t.
headache:Bell. copioussaliva:Jab.,Merc-s.,Phyt. profusesweating:Jab.,Phyt.,Merc-s.
sorethroat:Bell.,Lach.,Lye,Phyt. Better:
heatRhus-t.,Sil. Worse:
blowingnose:Merc-s.
night:Merc-s. ontheleft:Lac/i., Rhus-t.
ontheright:Bell.,Merc-s.
cold:Rhus-t.,Sil. NauseaAnt-c,Ant-t.,Cocc,Colch.,Ip.,Nux-v.,
Petr.,Phos.,Puis.,Sep.,Tab. Constant:Ant-c,lp.,Nux-v.
Deathly:Tab. Intermittent:Ant-t.,Tab. Persistent:Ip. Violent:Ip.,Tab. duringpregnancy:Ant-c.
Appetite:
lost:Cocc,Colch. Belching:Ant-c,Cocc. empty:Ant-c,lp. sour:Phos. tastingoffoodeaten:Ant-c.
Belly/stomach feels:
bloated:Colch. empty:Cocc,Phos.,Sep. Pains:
gnawing:Sep. Taste:
metallic:Cocc. With:
dizziness:Petr. faintness:Cocc,Colch. facepallid:lp. retching:lp. copioussaliva:lp. vomiting:Colch. Better:
forbelching:Ant-t.
aftereating(temporarily): Sep.
freshair:Tab. forvomiting:Ant-t. Worse:
afterdrinking:Cocc,Puis.aftereating:Ant-c,Cocc,Colch.,Ip.,Nux-v.,
Puis.,Sep. afternoon:Cocc
beforebreakfast:Sep.
coughing:Puis. eatingacidicfoods:Ant-c.
eatingbread:Ant-c.
eatingstarchyfood:Ant-c.
freshair:Petr. hotdrinks:Phos.,Puis. milk:Calc-c,Nit-ac,Sep. morning:Puis.,Sep. morninginbed:Nux-v.
movement:Cocc,Ip. pork:Sep.
puttinghandsinwarmwater:Phos. sightoffood:Colch. sittingupinbed:Cocc. smelloffood:Cocc,Colch.,Ip. stuffyroom:Tab. sweating:Nux-v.
tobacco:Ip.,Nux-v.
thoughtoffood:Cocc,Colch. water:Phos. Causes:
ice-cream:Puis. pregnancy:Nux-v.,Sep.,Tab. richfood:Puis. travelling:Nux-v.,Tab. NervousseeAnxious
NettlerashseeHives
Nose
Childpicksconstantly:Cina
NosebleedsAm.,Carb-v.,Ferr-m.,Ham.,Lach.,
Phos.,Sul. Blood:
brightred:Phos. dark:Carb-v.,Ham.,Lach. persistent:Phos. thin:Ham. Children:Ferr-m.
With:
sweating:Phos. Worse:
beforeamenstrualperiod:Lach. blowingnose:Phos.,Sul. morning:Ham.,Lach. atnight:Carb-v. Causes:
blowingnose:Lach. injury:Am. menopause:Lach. ObstinateseeStubborn
Onsetofcomplaint
Slow:Bry.,Gels. Sudden:Aco.,Bell. 1
190•Overconscientious INTERNALREPERTORY
Overconscientious: Ign. Oversensitiviry seeSensitive
Pains
Absent:Op. Appearsuddenly:Bell. Appearsuddenlyanddisappearsuddenly:Bell. Kali-b.,Nit-ac. Bones:Eup-p.,Mercs.,Nit-ac,Pho-ac,Ruta. Burning:Ap.,Ars.,Phos.,Rhus-t.,Sul. Cramping:Calc-c,Cupr.,Mag-p.,Nux-v.
Flyingaround:Nit-ac. Glands:Am.,Bell.,Lye,Mercs.,Phos. Needle-like:Arg-n.,Heps.,Nit-ac. Partslainon:Puis.,Pyr.,Ruta. Pressing:Canth.,Mercs.,Rhus-t.,Sep. Shooting:Bell,Hyp.,Rhus-t.
Shootupwards:Phyt. Sore/bruised:Arn.,Bry.,Chin.,Cimi.,Eup-p.,
Ham.,Pyr.,Rhus-t.,Ruta. Splinter-likeseeNeedle-like
Inaspot:Kali-b. Stinging:Ap.,Sil. Stitching:Bry.,Kali-c.
Throbbing: Bell. Unbearable:Aco.,Cham. Wandering: Kali-b.,Kalis.,Led.,Puis. Withscreaming:Aco. Palpitations Aco.,Arg-n.,Ars.,Calc-c,Lach. Panic(seealsoAnxious;Fearful)Arg-n.
Periodproblems
Belly:
bloated:Cocc. Bleeding:
duringdaytimeonly:Puis. Blood:
brightred:Bell. darkred:Calc-p.
clotted:Bell.,Calc-p.,Cham. Breasts:
lumpybeforeperiod:Con. painfulbeforeperiod:Con. Pains:
aching:Nux-v.,Puis.,Sep. colicky:Mag-p.
cramping:Cocc.,Mag-p.,Nux-v.
cutting:Lach. draggingdown:Sep.
dull:Puis.,Sep. gripping


 Opening the third eye is an inner exercise of putting your attention
at the third eye, or mind chakra, and projecting through it, feeling the
joy that is associated with the sound. You experience it leaving the
limits of your physical body and embracing that which you want to
manifest and bringing it back to you. It is tuning into the vibration of
creation by leaving the constraints of your body/mind and opening up
the channel between your procreation center and your manifestation
center. With this passageway cleared of obstacles, you are immersed
in the grace of soul-nourishing bliss with the daily repetition of the
aaah meditation. Implement this sound meditation in your morning practice. You
will be harmonizing with a sound of peace and joy, as well as partici-
pating in the idea that you and God are one in the universal sense. The sound brings you to that awareness since it is not a word that the
mind can then take and distort into an ego-dominated blueprint. It is
a sound that transcends the rational workings of the mind. I have created a cassette tape and a compact disc called Meditations
for Manifesting, which guides you through this morning meditation
using my voice to help you stay focused on the sound. In addition,
this recording guides you through the second meditation, which
takes place in the evening and also places the emphasis on the third
eye chakra. However, the emphasis of the evening meditation for
manifesting is different. Here you put your attention on gratitude for
all that has manifested into your life. This is also the subject matter of
the ninth and final principle. 121
WAYNE W. DYER
THE SOUND OF THAT WHICH IS MANIFESTED
There is a second sound that reflects the vibrational frequency of
manifestations in the physical plane. This sound is om. If you reduced
anything that you can observe on the physical plane to its ultimate
sound vibration, you would hear the sound of om. This is the sound
that women of ancient times meditated to while bringing their babies
into the world. Whereas aaah is the sound of creation, om is the
sound of that which is already created. Om expresses gratitude for all
that has manifested. There is a basic relationship between our level of awareness and
the vibrations of the universe. Being aware of this makes it possible
to tune these vibrations to the state of mind that you desire. This is
why I include the om meditation in the manifestation process. Repeating the om sound in the evening tunes you to a higher state of
awareness and to gratitude for all that has manifested into your life. You will then be in sync with your immediate surroundings. Repeating this sound as a mantra of gratitude is one of the most
joyous feelings you will ever experience, causing you to be in har-
mony with your environment rather than in opposition to it in any
way. You will feel strongly connected to your life rather than experi-
encing the ego-based feeling of controlling your environment. Using the om sound is a way of bonding to all that manifests for
you, in whatever form it shows up. It creates a peaceful space and
contributes to your identifying with the manifesting principle. You
feel as if you and God are finally on the same team rather than in a
boss-employee relationship. Your ability to do this om meditation
regularly will help you to value what you are manifesting, and to feel
spiritually connected. The sound of om while meditating is also centered at the third
eye chakra. Project the energy of thanksgiving from this chakra and
you will feel an opening at the third eye. Then extend your etheric
122
Manifest Your Destiny
energy vibrating to the sound of all that is in the physical world
through the imaginary opening in the area of the third eye. As you
make this sound and become familiar with it, you will coalesce with
the joy that is associated with it. You will feel lighter, more
refreshed and more connected to all that is in your world and all
that has manifested for you. On the tape and compact disc I have
included affirmations of gratitude that I repeat while you are medi-
tating. At this point I hope you are aware of the importance of, and the
need for, using the om meditation in the evening and the aaah mani-
festing meditation in the morning. These two sounds, used on a daily
basis, preferably in the morning and the evening, form the basis for
your becoming adept at connecting with what you desire, and under-
standing totally the message of this book, which is that you indeed
manifest your own desires and destiny. I would not even consider sitting down to write without first sit-
ting in quiet meditation for twenty to thirty minutes of doing the
aaah meditation. It is in this space that I gather the energy of creation
by repeating continuously the aaah sound of joyous creation. Then,
in the evening, when I have completed my writing for the day, I do
the meditation of gratitude, employing the om sound, which is the
sound of all that I have created on my typewriter that day. This simple ritual puts me in a state of grace, and provides me
with an inner knowing that I am in relationship with the creative
God force of the universe, and that I am exceedingly grateful for such
a divine relationship. It is what I call the sacred relationship. Without
it I would be unable to manifest this or any other book. Once you understand these two sounds, and you know the power
of these vibrations, you will want to put this awareness into practice. You will find a detailed account of precisely how to do these mani-
festing meditations on a daily basis in the next section. 123
WAYNE W. DYER
THE PRACTICE OF MEDITATING FOR MANIFESTING
Manifesting and meditating cannot be separated. They are like the
crest and the trough of the wave, separate and distinct from each
other, but always together. You cannot become adept at manifesting
the desires of your heart if you are unwilling to devote time to the
practice of meditation. Meditation is simply the act of being quiet with yourself and shut-
ting down the constant monologue that fills the inner space of your
being. It is stopping the constant bombardment of thoughts and the. seemingly endless chatter filling your inner world. That inner noise is
a shield preventing you from knowing the highest self. Engaging in sound meditation is a useful way of accomplishing
inner silence and removing the influences of the constant chatter that
is largely produced by the ego. The attention of the mind is diverted
from the millions of scattered thoughts and is brought back to the
awareness of the sound itself. The sound serves as a mantra, keeping
you centered and silencing the chatter. The best times for meditating using this manifesting technique of
repetitive sounds are at sunrise and sunset. If you are unaccustomed
to arising at or before sunrise, make an effort to establish this disci-
pline for a trial period of ninety days. If this is impossible, then use
whatever your time of awakening is for the aaah meditation. However, I would encourage you to challenge any preset, condi-
tioned belief you may have concerning your ability to get up before
sunrise for the manifesting meditation. Your beliefs about requiring a
certain number of hours of sleep, or not being able to get out of bed,
or treasuring sleep more than anything and similar reasons are the
result of your conditioning and often represent nothing more than
excuses. What you want to do is to establish yourself as a disciplined per-
son. Early morning, particularly prior to sunrise, is the best time of
124
Manifest Your Destiny
day to awaken. The silence allows you to feel close to God. It is the
time when your mind and heart are the clearest and least distracted. You can feel the energy of healing and solutions in the silence of the
early morning, particularly between the hours of three and six A.M.
Use specific acts of personal courage to awaken during these hours,
knowing that the time spent in a manifesting meditation will provide
you with far more rest than the remaining hours of your scheduled
sleep. The sun is a gigantic source of energy for our planet and every-
thing that grows on it. When the sun first begins to show itself in the
morning, the energy of the sun breaking out of the darkness is most
intense. This is the ideal time to begin your manifesting meditation. I
recommend that you find a comfortable place to sit, without regard
for a particular posture or position. What makes you feel most
relaxed and at peace is the perfect posture. If at all possible, it is
advisable to do this outdoors; however, this is by no means a require-
ment. Gently place your forefinger and thumb together on each
hand. Close your eyes and allow yourself approximately twenty min-
utes for this morning practice. Take in a few long, deep breaths and exhale, becoming aware of
the pattern of your breathing and the feeling of filling your lungs. Then place your attention on the root or base chakra (the sex center)
and move your attention up the passageway between your root
chakra and your third eye chakra. Think of this as a channel that has
been clogged, and think of the third eye space as an opening that has
been sealed for a long time that you are going to open with your
inner etheric energy. Now take a deeper, longer, breath of air, filling
your lungs, and as you release the breath say out loud the sound of


 heaven is now naturalized in some parts of Europe, Australia, and North America. It is cultivated as a garden tree. The bark and  root bark are harvested in spring. Parts Used Bark, root bark. Constituents The bark contains quassinoids
(such as ailanthone and quassin), alkaloids, flavonols, and tannins. Quassinoids are intensely bitter, antimalarial, and act against cancerous cells. Medicinal Actions & Uses In Chinese
herbal medicine, tree of heaven is used to
treat diarrhea and dysentery, especially if there
is blood in the stool. The bark of the tree has been used in Asian and Australian medicine to counter worms, excessive vaginal discharge, gonorrhea, and malaria, and it has also been
given for asthma. Tree of heaven has marked antispasmodic properties and acts on the body
as a cardiac depressant. Research Chinese researchers gave tree of
heaven to 82 patients with acute dysentery, and cured 81. Abdominal pain generally eased within
2 days. The anti-cancer properties of quassinoids
are being extensively investigated. Laboratory research indicates that the whole plant has a marked antimalarial activity. Agrimony is gentle and
suitable for children. Tree of heaven has an unpleasant, bitter taste. US_158-179_Abies_balsa_Boswe_serratta.indd   162 07/04/16   4:37 pm163 other medicinal Plantsalchemilla vulgaris
Related Species A. malabrica  is used in herbal
medicine in Southeast Asia for its tonic properties
and to reduce fever. QCaution Use tree of heaven only under
professional supervision. ajuga reptans (Lamiaceae)
Bugle
Description Low-growing, creeping perennial
up to 1 ft (30 cm) in height. Has rooting runners,
erect hairy stems, oblong to oval leaves, and
purplish-blue flowers. Habitat & Cultivation Native to Europe,
North Africa, and parts of Asia, bugle has become
naturalized in North America. It prefers damp
woods and grassy and mountainous areas, and is
usually gathered when in flower in early summer. Parts Used Aerial parts. Constituents Bugle contains iridoid glycosides,
diterpene bitters, phytoecdysone, and caffeic acids.History & Folklore In the European tradition,
bugle has long been valued as a wound-healing
herb. Nicholas Culpeper praised it in 1652: “The
decoction of the leaves and flowers made in wine
and taken, dissolveth the congealed blood in those
that are bruised inwardly by a fall or otherwise, and
is very effectual for any inward wounds, thrusts or
stabs into the body or bowels.” The herbalist Mrs.
Grieve, writing in 1931, reported that it lowers the
pulse rate and “equalizes the circulation.”
Medicinal Actions & Uses Bugle is bitter,
astringent, and aromatic, but opinion varies as to its
value as a medicine. It has mild analgesic properties,
and it is still used occasionally as a wound healer. It is also mildly laxative and traditionally has been
thought to help cleanse the liver. Related Species Ground pine ( A. chamaepitys )
is used to treat gout and rheumatism. It is believed
to have diuretic, menstruation-inducing, and
stimulant properties. A. decumbens  is used in
Chinese medicine as an analgesic.a topical application of albizzia. Extracts of the
plant also have antifungal and antibacterial activity. Saponins from the seed pods have spermicidal and
antiprotozoal activity. alchemilla vulgaris (Rosaceae)
Lady’s Mantle
Description Herbaceous perennial growing to
1 ft (30 cm). Has a basal rosette of lobed leaves
and insignificant green flowers 1⁄8–1⁄4 in (3–5 mm)
across in loose clusters. Habitat & Cultivation  Lady’s mantle is
native to Britain and continental Europe. It is
gathered in summer. Parts Used Aerial parts, root. Constituents Lady’s mantle contains tannins,
a glycoside, and salicylic acid. Bugle  was once
thought to be a
remedy for hangovers.Lady’s mantle is chiefly
used to reduce heavy
menstrual bleeding. History & Folklore Andres de Laguna’s
translation (1570) of Dioscorides’ Materia Medica
recommends two preparations of lady’s mantle—
the root, powdered and mixed with red wine,
for internal and external wounds, and an infusion
of the aerial parts, for “greenstick” fractures
and broken bones in babies and young
children. When taken regularly for 15 days,
lady’s mantle was said to reverse sterility due
to “slipperiness” of the womb. The plant’s
astringent effect is sufficiently marked that
the infusion was used to contract the female
genitalia, and it was “a thousand times sold”
to those wishing to appear to be virgins! Medicinal Actions & Uses Lady’s mantle
has always been prized as a wound healer. Its
astringency ensures that blood flow is staunched
and the first stage of healing soon gets under
way. As the name implies, it is a valuable herb
for women’s complaints and is thought to have a
progesterogenic action. It is commonly taken to
reduce heavy menstrual bleeding, to relieve
menstrual cramps, and to aid menstrual regularity. Lady’s mantle is also prescribed for fibroids and
endometriosis. It has been used to facilitate
childbirth, and is thought to act as a liver albizzia lebbeck (Fabaceae)
Albizzia,
Siris Tree, Pit Shirish
Description Deciduous tree growing to
65 ft (20 m). Has compound leaves, white
fragrant flowers, and long, shiny, pale yellow
seed pods. Habitat & Cultivation Native to the Indian
subcontinent, albizzia grows in moist teak-bearing
forests. It is also cultivated. Parts Used Stem bark; also flowers and seeds. Constituents Albizzia contains saponins, cardiac
glycosides, tannins, and flavonoids. History & Folklore Albizzia has been used for
several thousand years within Ayurvedic medicine
to treat allergies, skin eruptions, glandular
disorders, and poisoning. Medicinal Actions & Uses Albizzia bark
has anti-allergenic properties and is used orally
(and topically) to relieve problems such as
eczema, hives, hay fever, and asthma. The herb
helps to lower cholesterol and may be
useful as part of a broad approach to
treating abnormal fat levels in the
blood. It is usually taken as a decoction
or tincture. In Ayurveda, the bark is
given for pitta (fire) and kapha  (water)
conditions such as asthma; the flowers
for coughs and bronchitis; and the seeds
for skin diseases. Research Laboratory research has shown that
the plant helps to reduce allergic sensitivity, and
one clinical study has indicated potential value in
the treatment of asthma. In another clinical
study, weeping eczema improved significantly with
US_158-179_Abies_balsa_Boswe_serratta.indd   163 26/02/16   12:47 pm
164
other medicinal PlantsAletris f ArinosA
decongestant. Its astringent properties make it
a useful herb for the treatment of diarrhea  and gastroenteritis. Research Russian research indicates that lady’s
mantle reduces blood viscosity. Caution Do not use lady’s mantle when pregnant. Aletris farinosa (Liliaceae)
Star Grass,
True Unicorn Root,
Colic Root
Description  Perennial growing to 3 ft (1 m). Has a flowering stem, smooth lance-shaped leaves,
and white bell-shaped flowers that appear to be covered with frost. Habitat & Cultivation  Native to eastern
North America, star grass grows mainly in swamps and wet sandy woodland, especially near the seashore. It is harvested commercially in Virginia, Tennessee, and North Carolina. Parts Used  Rhizome, leaves. Constituents  Star grass contains steroidal
saponins based on diosgenin, as well as a bitter principle, volatile oil, and a resin. History & Folklore The Native North
American Catawba used a cold-water infusion of star grass leaves for stomachache. Star grass was also advocated for snake bite. Medicinal Actions & Uses  It is
difficult to gain a clear picture of star
grass’s medicinal value. Due to its
estrogenic action, it is employed chiefly
for gynecological problems, particularly
at menopause. It is also given for period pain and irregular periods. Some authorities hold that it prevents
threatened miscarriage. Star grass is also a good digestive herb, proving beneficial in treating loss of appetite, indigestion, flatulence, and bloating. QCautions  Use only under professional
supervision. The dried, and especially the fresh, rhizome can be toxic when taken in overdose, causing colic, diarrhea, and vomiting.Part Used  Bulb. Constituents  Onion contains a volatile oil
with sulphur-containing compounds such as
allicin (


2–3
months at a time. Herb Ginger ( Zingiber officinale, p. 155)
Remedy Grate 1 tsp of fresh ginger into your
food each day. Before taking any herbal remedies, see pages 290 & 298–299Circulatory Problems
To maintain good health, the body’s ten trillion cells need
to be bathed in fluid that brings them vital nutrients and
removes waste products. When this process is undermined
by poor circulation, the body may react with conditions such
as raised blood pressure, which places a long-term strain
on the heart. A high-vegetable, low-sugar diet and regular
aerobic exercise help to keep the heart active and the arteries clear of fatty
deposits that can clog up their linings. A number of herbs act preventively to
sustain good circulation—few more so than garlic ( Allium sativum, p. 59).Witch Hazel
(Hamamelis virginiana) QSeek immediate professional
advice for:
■ Severe chest pain
■ Palpitations lasting several minutes
■ Hot, swollen, or ulcerated tender veins, or
dark red discoloration of the skin or veins
■ Fainting or dizziness with weakness,
numbness, or tingling in any part of the body
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herbal remedies for home usePalpitations & Panic Attacks
Cold Extremities & Chilblains
Varicose Veins & HemorrhoidsPalpitations occur when the heart suddenly
beats faster or irregularly. They can result from stress, anxiety, and nervous tension; however, they may also be caused simply by drinking too much caffeine (in tea, coffee, and cola drinks). In rare cases, palpitations indicate a heart problem. They are a key symptom of panic attacks, which are characterized by sudden, acute feelings of fear and anxiety. Linden flowers and valerian root are especially relaxing and calming for the nervous system, specifically helping to reduce underlying anxiety. QGeneral caution Seek immediate professional
advice if palpitations last for several minutes. Poor circulation can cause discomfort and painful
chilblains (sores caused by poor local blood flow) on the fingers and toes. By stimulating
the circulation and getting more “warmth” into the system with herbs and exercise, the blood flow to the hands and feet is improved. Hot, acrid herbs, such as cayenne or ginger, stimulate the flow of blood through the arteries, helping to prevent the development of chilblains. Exercise
Aerobic exercise is often the key to improving
this condition. QGeneral caution Seek professional advice if fingers
and toes frequently become cold and numb. Varicose veins result from a weakness, or
increased pressure, in the veins. This causes the thin supporting walls of the veins to bulge out, resulting in distended veins and the pooling of blood. Hemorrhoids are usually caused by constipation. Many herbs can be of use in relieving these conditions. Distilled witch hazel is an excellent astringent, and yarrow has healing, astringent, and anti-inflammatory properties. Self-help
Home treatment should aim to relieve pressure on the veins. Varicose vein sufferers should  avoid tight clothing around the waist or legs. To ease hemorrhoids, try to maintain regular bowel movements (see Constipation & Diarrhea, p. 307). General caution Do not massage or rub
varicose veins.Palpitations
Herb Linden (Tilia spp., p. 277)
Remedy Make an infusion with up to 20 g of linden to 3 cups (750 ml) of water. Divide into 3–4 doses and drink throughout the day. Herb Dan shen (Salvia miltiorrhiza, p. 130)
Remedy Make a decoction and take
3–4 doses during the day for up to 1 week. Alternatively, take half the daily dose for up  to 2 –3 weeks. Cautions Do not take dan shen with anticoagulant or
antiplatelet drugs, or during pregnancy. Poor Circulation to the Hands & Feet
Herb Cayenne (Capsicum frutescens, p. 74)
Remedy T ake cayenne tablets in winter. Option Add a pinch of cayenne powder or cayenne sauce to every main meal. Caution Do not take tablets during pregnancy. Herbs Cramp bark (Viburnum opulus, p. 150), northern prickly ash (Zanthoxylum americanum,  p. 153)Remedy 1 Make a decoction using 15 g of cramp bark to 3 cups (750 ml) of water and take 3 doses each day.Remedy 2 Mix 5 g of prickly ash and 10 g of cramp bark and make a decoction using 3 cups (750 ml) of water. T ake 3 doses each day. Varicose Veins
Herbs Witch hazel (Hamamelis virginiana,
p. 102), calendula (Calendula officinalis, p. 73)
Remedy Gently apply distilled witch hazel or witch hazel cream or ointment to the affected area 1–2 times a day, or combine equal parts of the creams of both herbs and apply 1–2 times a day. NOtE  This remedy is particularly effective on
painful varicose veins. Herb Y arrow (Achillea millefolium, p. 56)
Remedy (External) Wash varicose veins  in a cool infusion, or apply the ointment  1–2 times a day.Remedy (Internal) Make an infusion and leave  for 10 minutes. T ake 3/4–11/4 cups (150–300 ml)  a day for up to 10 weeks. Caution Do not take yarrow during pregnancy.Panic Attacks
Herbs Linden (Tilia spp., p. 277), valerian (Valeriana officinalis, p. 148)Remedy Make an infusion using 1 tsp of linden and
1⁄2 tsp of powdered valerian to 3/4 cup
(150 ml) of water. Drink 21/3 cups (600 ml) a day. Herbs Motherwort (Leonurus cardiaca, p. 227),
linden (Tilia spp., p. 277)
Remedy Make an infusion of motherwort or make an infusion using
1⁄2 tsp of each herb to
1 cup (150 ml) of water. Drink up to 4 cups (600 ml) of either remedy a day. Caution Do not take motherwort during pregnancy. Caution Do not take prickly ash during pregnancy. Chilblains
Herbs Ginger (Zingiber officinale, p. 155),
lemon (Citrus limon, p. 82), echinacea (Echinacea spp., p. 92)Remedy (Internal) Grate 1 tsp of fresh ginger into your food each day. Alternatively, drink 1/4 cup (70 ml) of ginger wine each day.Remedy (External) Apply either fresh ginger, undiluted lemon juice, or neat echinacea tincture to unopened chilblains twice a day. Note The external remedy helps to prevent blistering
and weeping. Once the blister opens you can continue to apply, but it will sting upon contact. Hemorrhoids
Herbs Witch hazel (Hamamelis virginiana,
p. 102), lesser celandine (Ranunculus ficaria,  p. 260), common oak (Quercus robur, p. 260), calendula (Calendula officinalis, p. 73)Remedy 1 Apply either distilled witch hazel or witch hazel ointment, or lesser celandine ointment, 1–2 times a day.Remedy 2 Mix 1 tsp of common oak bark powder with 2
1⁄2 tbsp of calendula ointment and
apply 1–2 times a day. Difficult Passage of the Stool
& Painful Hemorrhoids
Herb Slippery elm (Ulmus rubra, p. 145)
Remedy T ake either slippery elm “food”  (see Acidity & Indigestion, p. 307) or tablets. Herb Psyllium (Plantago spp., p. 123)
Remedy T ake 1–2 tsp of seeds soaked in 3/4 cup
(150 ml) of water overnight, twice a day. US_300-307_Allergies.indd   302 26/02/16   4:43 pm303 herbal remedies for home use Skin Problems
The largest organ of the body, the skin protects against heat, cold,
infection, and trauma from the outside world. Although
continuously shedding its surface, the skin needs regular cleansing
and nourishing to remain healthy. Its ability to resist injury and
recover from damage largely depends on the health of the body as
a whole. While many minor skin problems respond promptly to
simple external remedies, severe or chronic skin conditions need internal
treatment and usually require professional advice. See also Eczema, p. 300. Minor Bites, Stings, & Swellings
Skin Rashes, Minor Burns, & SunburnCalendula
(Calendula officinalis)
Inflamed, swollen areas