 y on the deterioration of fatty materials in
smoked and salted meat and fish. There are certain microbes which are able to thrive
in spite of the salt in these items, and these microbes split up and deteriorate the fatty
materials into fatty rubbish  which causes arteriosclerosis. The bluish or greenish
iridescent colors in hams are due to these microbes. Bacon, ham, corned beef, etc., are really hardship foods invented long ago so the
livestock could be butchered in the fall and the meat preserved for winter use. These
foods have little nutritional value, actually poor foods by any standard, yet sell at a
high price due to the labor expended on them. Now that it is possible to store meat by
freezing there is no longer any reason to eat  these stale items. Thin broiled slices of
fresh or frozen pork taste far better than bacon, and what could taste better than a
roasted fresh leg of pork? There is no longer any reason to eat bacon and ham. It has been known for many years and repeatedly proven by animal experiments that
burned, smoked, or heat browned materials are a powerful and certain cause of cancer
if applied or eaten over a long period of time. These materials are also extremely toxic
to the body in general. Cigarette smoking for instance causes cancer not because of
the materials used but simply because of the burning and consequent production of
tars. There are other known causes of cancer, such as certain chemicals, and some
unknown causes as well, so it certainly would not be correct to say that smoked foods
are the cause of cancer. But they are definitely a contributing cause, and so is any
other food if it is excessively browned or subjected to smoke or oily fumes in cooking
or in processing. 18. GENERAL FOOD PRACTICES
   Many people have a perverse obsession in wanting to "make" something out of food, and keep it
around for days. They mess about with recipes, meas uring cups, grinders, mixers, graters, slicers,
juicers, blenders etc, putting in long hours of work damaging their food so it will choke their arteries
and give them cancer. Those chipped-up slaws, cakes and pies, biscuits, ground-up casserole dishes,
hamburgers, brown gravy, big pots of stew or dried beans and ham that are re-heated for three days, are
slow tickets to misery and the graveyard. Paradoxical as it may be, the people that do such things the
most are often the ones we admire the most, for their conscientious good intentions and energy, even if
it is misdirected and destructive. Some of the nicest widows and sick people I know are like this. They are constantly chipping and chopping, marinating, mixing things together. These good people mean to do the right thing, bless their hearts, but they just have the wrong idea. Original food items should not
be looked at as raw materials to "make" some artifici al thing out of. Foods are very delicate materials,
which can be easily damaged. With few exceptions, anything you do to food reduces its health value. This brings us to the essential point: Treat f ood gently, until it goes between your teeth. Don't grate
and grind it. Prepare and serve it as nearly intact as you can. tutting it up only enough to get it in the pot or serve it conveniently. Don't over-cook it to a mush, don't overheat it, don't brown it. Realize that you
can eat better without all this self-destructive hard work. Try the following menus. Also see diet section
page 39. 19. MENUS AND BEVERAGES

BREAKFAST MENU
FRUIT, VEGETABLE, OR JUICE COURSE
Your choice of raw fruit, like apple, orange, gr apefruit, (no lemon or lim e) pear, grapes, melon,
bananas, strawberries, etc. Your choice of celery sticks, raw carrots, broccoli, cabbage, etc. Your
choice of juice fresh-squeezed then and there. Canned tomato juice as second choice. MEAT OR EGGS COURSE
Eggs (no more than three) boiled, scrambled, poached, any way you like except fried. Oil is not necessary for scrambling. Keep the heat low and tumble them continuously with a spatula to keep from
browning. Your choice of any FRESH meat, poultry, or seafood. Not cured meat or sausage or imitation meat. Try
some pork chops, or other cuts of fresh pork or beef cut thin so they will cook fast. Don't let them
brown, see cooking section page 35-38. STARCH COURSE
Potatoes, cooked any way you like except fried or browned. Can be quickly cooked if sliced, even
quicker and better if parboiled previously. See be low and pages 35-38. Eaten with butter and salt,
potatoes are a treat. BEVERAGE
Try not to drink much fluid with meals, not even s oup. Have your beverage earlier or later. See below. LUNCH OR DINNER MENU
MEAT COURSE:
Your choice of any FRESH meat, poultry, or seafood, cooked any way you like as long as it is not
ground up, fried, or browned. Vapor  cooking per pages 35-38 is the best and easiest. Pork chops, steak,
stew meat, small roasts, chicken, veal, turkey, fish, shrimp, oysters, crabs, clams. No imitation meat, no
cured meat, no ham, no bacon, no sausage. VEGETABLES:
Your choice of at least two or more vegetables, at least one being a green or leafy kind like turnip
greens, cabbage, broccoli, spinach, etc. Either cooked or raw. Potatoes, any kind, cooked any way but fried. If you vapor cook, you can fix all of this in th e same bowl. Try cauliflower, zucchini, celery, etc. SALAD:
Your choice of the usual salad items such as lettu ce, red leaf lettuce, raw carrots, celery, tomato,
cabbage, red cabbage, avocado, melon. Go slow on such things as green peppers and onions, unless
you have a strong stomach. If desired, season with salt and pepper, vinegar, and virgin olive oil. Caution: Don't fine-chop, shred or grate. Red leaf lettuce is more digestible than white, if you have a
weak stomach. DESSERT:
Your choice of fruit, raw carrots, celery sticks, etc. Fruit salad with apple, celery, grapes, carrots,
raisins, melon, etc. is very good if freshly ma de. Less good for you, but permissible are occasional
small servings of ice cream, jam, jelly, custard, pie filling with no crust, etc. (No lemon or lime) If you
are diabetic, if you have sores or rash that don't heal, stay away from sweets containing manufactured sugar. BEVERAGE:
Try not to drink much fluid with meals, not even s oup. Have your beverage earlier or later. See below. NOTE:  No one would want to eat all the food listed above at once. Take your choice and vary from
day to day, according to your weight and appetite. Meat, vegetables, and fruit are basic, potatoes are
mostly for extra calories to gain weight or strength for hard work, something to fill up with, in place of
bread. For brown bag lunches, see page 4. If potatoes are parboiled the day before, or early in the morning for the day, much time and money can be saved, and they taste better. The skin strips off fast like wet paper, so you avoid whittling away your potato when you peel it, and it cooks much quicker. Get a big pot of water boiling hard, and drop
in your potatoes one at a time so boiling doesn't stop. Boil them 20 to 30 minutes according to size, and
cool them with water before you peel them. If you are going to save them for a future meal, leave the skin on until you are ready to finish them. BEVERAGES
   Drink a big glass of water as soon as you get up in the morning, to flush your blood clean of
accumulated substances. Keep a glass in the bathroom for this. Remember almost every drop of fluid you dr ink goes into your blood and circulates through your
whole body before you sweat it out or your kidneys drain it away with waste materials as urine. If you
don't drink enough water, you can't make enough urine to carry away waste matter in your blood, and
you may suffer headache, stiff back, foul body odor, or whatever as a result. If you only drink your favorite beverage and no plain water, you never give your blood a chance to rid itself of residues from
your favorite drink. At least a third of your fluid intake should be plain water. Try to limit or avoid drinking any fluids with  your meals, even water and soup. Drink your fill
through the day, but not at mealtimes. See page 33. Give your stomach juices a chance to digest your
food, don't dilute them with fluid. Lime and lemon have a strong irritant effect and may play a part in coronary heart attack and stroke by causing hemorrhages in the walls of arteries a nd veins. Also can cause irritation of the urinary
passage and red bloody-looking patches under the skin anywhere it is bruised, for instance under the
lower lip after heavy kissing. Many people have asked about alcoholic beverages.


. Nothing could appear to be more all-encompassing than
the fullblown madness of a chronic schizophre nic, who
suﬀers from hallucinatory visions and inner voices,
distorted thinking, and often complete physical and mental
disorientation. To ask a schizophrenic what day it is can
throw him into bewilderment and shivering terror. However, the structural diﬀerence between this state of
mind and sanity may be traceable to one minute
biochemical called dopamine, which is secreted by the
brain. The dopamine connection, known for two decades,
held that schizophrenics overproduce this chemical, which
plays an important role in processing both emotions andperceptions—a hallucinat ion would thus be a perception of
the outside world that has gotten scrambled in the brain’s
chemical coding. This hypothesis was further simpliﬁed in 1984 when a
psychiatrist at the University of Iowa, Dr. Raﬁq Waziri,
reviewed what was known about the brain chemistry of
schizophrenics and narrowed the defect down to an even
smaller molecule called serine, a common amino acid found
in most protein foods. Serine is thought to be an early link
in the manufacture of dopamine. Unable to metabolize
serine corre ctly, the brains of schizophrenics apparently
overproduce dopamine to oﬀset the lack—the exact process
is still unknown. Could it be that full-blown schizophrenia,
considered the most bizarre and complex of mental
disorders, depends on how well you digest your food? Earlier ﬁndings at M.I.T. have already shown that the
brain’s basic chemistry is so variable that it can be
modiﬁed by a single meal. Dr. Waziri bolstered support for his theory by taking a
group of long-term schizophrenics and feeding them a
dietary supplement of glycine, a chemical that serine is
supposed to build as part of the dopamine mechanism. Perhaps the extra glycine would bypass the serine defect,
Waziri reasoned, and bring dopamine back into balance. In
the trial group, a few schizophrenics responded quite
dramatically—they were  able to stop their medications
without having any psych otic episodes. For the ﬁrst time in
years, their thinking was free from both their disease and
the mind-numbing drugs used to treat it. A dieta ry approach to mental illness would be far more
benign than current therapies. The possibility of ﬁnding
more dietary  links is also tantalizing. At least one best-
selling diet book has jumped the gun by listing “happy
foods” and “sad foods,” on the theory that the amino acids
in these foods go directly to the brain and are made intochemicals that produce either positive or negative moods. Milk, chicken, bananas, and leafy greens are among the
happy foods, because they stimulate dopamine and two
other “positive” brain chemicals. Sugary and fatty foods, on
the other hand, are typically sad foods, because they
stimulate acetylcholine, a “negative” chemical. Critics say,
quite justiﬁably, that brain chemicals are not so simple—
can a schizophrenic’s high dopamine levels be considered
positive? Nor does it seem that changing the intake of
amino acids  leads directly to more of a desir ed brain
chemical, just as the amount of cholesterol in your diet
does not directly correlate with the amount in your blood. If you can eat your way to sanity, or even a better mood,
then the basic issues in mind-body medicine become even
more confused. Can you trust the mind to cure arthritis and
at the same time hold that eating chocolate will make you
depressed? This would imply a self-contradiction, that mind
is dominant over matter except when matter is dominant
over mind. In the current atmosphere of ambiguous
ﬁndings, the two opposite positions—treat the body
through the mind, treat the mind through the body—are
equally up in the air. None of the confusion has been adequately clariﬁed, and
as a result, the subjecti ve world of the mind remains a
treacherous force, capricious in its ability to heal, equally
capricious in its ability to bring illness. Many doctors,
because of their materialistic bias, would be thrilled to
conclude that chemicals must be the answer to all our
mental and physical mysteries. I don’t think they can be. In my specialty of
endocrinology, some of the ﬁrst chemicals that aﬀect the
mind, the endocrine hormones, were discovered. Every day
I see patients who display mental symptoms that are
traceable to defects in their hormonal balance—the
distorted thinking of a diabetic going into a low-blood-sugarreaction, the mood shifts of the menstrual cycle, and even a
characteristic depression that is the earliest warning sign
of certain cancers (a tumor in the pancreas, for example,
may be too small to detect, yet it will release cortisol and
other “stress hormones” into the bloodstream, causing the
patient to feel depressed). Despite this, I see too many ﬂaws in the argumen t that a
deeper knowledge of body chemistry is all we need—the
body has too many chemicals (literally thousands of them),
they are produced in bewilderingly complex patterns, and
they come and go too fast, often in fractions of a second. What controls this consta nt ﬂux? We cannot leave the mind
out of the mind-body connection altogether. To say that the
body heals itself using only chemicals is like saying that a
car shifts gears using only the transmission. Clearly it takes
a driver who knows what he is doing. Although medicine
has spent several centur ies trying to hold on to the idea
that the body runs itself alone, like a self-motivated
machine, there must be a driver here, too. Otherwise, our
body’s chemistry would be a jumble of ﬂoating molecules
instead of the incredibly  ordered and precise machinery
that it so obviously is. In a more naïve age, the driver was thought to be a tiny
man, called the homunculus, who sat in the heart and
performed all the gear shifts needed to run the body. The
homunculus went out in the Renaissance, when anatomists
began for the ﬁrst time to dissect cadavers and verify what
was inside them. The homunculus wasn’t found inside the
heart (neithe r was the soul), but that left a huge, glaring
gap between the mind and the body. Many scientists since
have tried to ﬁll the gap with the brain, saying that the
brain’s funct ion is to order and control all other functions
in the physiology; but this answer begs the question,
because the brain is just another machine. The driver still
needs to be there. I will argue that he is, but he hasbecome something much more abstract than the
homunculus or even the brain—he is built into the
intelligent power that motivates us to live, move, and think. Can that be proved? The next step for us is to work our
way deeper into the body ’s inner intelligence, to try to ﬁnd
out what motivates it. The territory of mind-body medicine
has no givens and no inﬂexible rules, which is all to the
good. For decades,  medicine has known that much disease
has a psychosomatic component, yet dealing with that
component has been like trying to harness the wind. Inside
us there must be a “thin king body” that responds to the
mind’s comm ands, but where could it be and what is it
made of? EXPANDING THE TOPIC
One of the most baﬄing mysteries touched upon in this
chapter—where does a thought come from?—remains just
as baﬄing today. It may surprise you, but there is no
evidence that the brain is thinking. In fact, if you assume
that the mind arises from  the brain, which is the standard
working assumption in neuroscience, consciousne ss is just
an inference. Imagine an old-time player piano, the kind
that performed music by inserting a paper roll into the
mechanism. Punched holes in the paper roll activate the
keys, giving the appearance that an invisible pianist is
playing the “Maple Leaf R ag” or a Mozart sonata. No one would propose that the piano roll manufactured
itself. There must be a musician whose actual intentions lie
behind the “invisible” pianist. We infer his existence
without seeing him. The same is true about the mind when
you observe the brain. As its quadrillion connections
activate, using chemical signals and faint electrical
charges, the vast activ ity of mind—thoughts, feelings,sensations, and images—appears. To claim that this
happens automatically seems strange, but it’s the
materialist position, while in Quantum Healing  I said the
opposite: An invisible intelligence, comple te with
intentions, desires, hope s, dreams, and so on, is at work. The fact that you can’t see this entity, known as the self,
doesn’t prove that he doesn’t exist. It only proves that he
doesn’t exist  if you are a strict materialist, who will accept
nothing except physical phenomena. The bulk of this chapter was devoted to the reality  of the
mind-body connection, which is un


 up toward the great mountains
around us. Though they hid their heads in the
clouds, they gave oﬀ an aura of grandeur and
peace. As I watched, the clouds lifted all at once. I
was absolutely in awe. What I had taken for
mountains were only foothills. Beyond them, like
ancient gods, rose the true Himalayas,
unbelievably mighty and majestic. We could hardly speak,  so much power and
beauty was concentrate d in that breathtaking
scene. The sense of having a small, isolated self
disappeared, and in its place was the delicious
sensation of ﬂowing out into everything I beheld. I felt a sense of complete  fullness contained in my
own silence. Fittingly, the tallest peak  before us
was Annapurna, whose name means “fullness of
life. ”
Standing there on the lake, I saw directly into
the reality where time really is timeless. The same
power that reared these mountains was ﬂowing
through me. If I wanted to ﬁnd the source of time
and space, I only needed to place my ﬁngers over
my heart. The single adequate word to describe
my sensations at that moment is bliss. *
What stands out unmistakably in this experience is its
sense of revelation. People who have been directly touched
by bliss feel that they are suddenly being exposed to life as
it really is. By comparison, their ordinary view was ﬂat anddistorted; they had been accepting a dingy image for the
real thing. To experience bliss every hour of the day would
be a sign of complete enlightenment, but even  a brief
encounter is signiﬁcant— it permits you to actually feel
waves of consciousness as they well up from the ﬁeld of
silence, cross  the gap, and are infused into every cell. This
is the body’s own awakening. In Ayurveda, bliss is the basis for three extremely
powerful healing techniq ues. The ﬁrst is meditation, which
we have already discussed. Its importance is that it takes
the mind out of its boundaries and exposes it to an
unbounded state of consciousness. The other two
techniques are more speciﬁc. The ﬁrst is the Ayurvedic
psycho-physiological technique—the term psycho-
physiological  simply means “mind-bod y” (we often use an
informal name, the bliss technique). The second healing
technique is called primordial sound. To explain how such healing works, let me take an
example from  hypnosis. One of the most surprising ﬁndings
of hypnosis research is that subjects can make their hands
warm or cold, raise rashes on their skin, and even form
blisters in a matter of a few minutes after the hypnotic
suggestion is introduced. This is not, strictly speaking, a
peculiarity of the hypnotic trance—subjects hook ed up to
biofeedback machines can do similar things in their normal
state of awar eness. What is being demonstra ted here is the
power of attention to alter the body. Ayurveda has made
use of this principle for thousands of years. Indeed, since
the basic premise of Vedic knowledge is that consciousness
creates the body, it is only natural that techn iques for
focusing attention should have been discovered. The bliss technique and primordial sound fall into this
category. Consciousness is nothing but awareness. You can
be aware that your hand is hot, which is passive awareness,
but as the hypnosis research shows, you can also makeyour hand hot, which is active awareness, or attention. When you “pay attention” to something, you shift from
passive to active awareness. Attention exerts far more
control than people ordinarily realize. That is beca use we
are victims of passive awareness. A person in pain is aware
of the pain but not that he can make it increase, diminish,
appear, or disappear. Yet all this is true. (People can walk
on ﬁre, for example, because they can control their level of
pain; more remarkably, they can control whether their feet
actually get burned—that too is under the control of
attention. ) In Ayurveda,  each and every symptom of disease, from a
minor neck pain to a full-blown cancer, is under the control
of attention. However, between us and the symptom lie
barriers—the veils called Maya—that prevent us from
exercising our attention in a therapeutic way. All mind-body
medicine attempts to remove these obstacles so that
healing can take place. Outside Ayurveda, the word Maya is
not used, but any term that amounts to the same  thing is
applicable. I have used other phrases, such as “barriers in
silence,” “the ghost of memory,” and “the mask of matter. ”
In the curren t environment, where mind-body medicine is
just proving itself and has to beware of stepping on the toes
of science, techniques for breaking through Maya are still
rather rudimentary. Fortunately, nature has set up things so
that mind-body approaches of all kinds will work. Laughter
can defeat a fatal disease ; so can drinking a glass of grape
juice every day, if you believe strongly enough in it. It would be much better, however, to have a science of
awareness. Ayurveda supplies just that. It would also be
helpful to have a theory  that supplies this science with a
ﬁrm groundin g in philosophy; the Vedic knowledge  supplies
that. When I teach people Ayurvedic healing techniques, I
am not inducting them into a Vedic world, or into some
mystery. I am trying to let them  realize that their ownawareness creates, controls, and turns into their bodies. This is a fact, not just a V edic view of things. When the body is in pain, a distorted area of awareness is
crying out to the rest of awareness for help. Our natural
instinct is to bring the help. The way we mobilize the
platelets and clotting factors in the blood to heal a cut is
nothing more than awareness bringing in help. A bruise
heals because intelligence goes to work on it. I think that
much has become abundantly clear by now. Some people are fortunate in being such natural
creatures that when they get cancer, they do not block the
innate urge to get well. No doubt there are thousands of
such people in the world who have not come under
scrutiny. Rather than being branded miraculous by religion
or science, they stand as the mute, inglorious Miltons of the
healing process. Ayurveda extends their ability to everyone. The Ayurvedic
approach is to take a process already going on in the body
and assist it naturally and without strain. Any pain or
disease you have is like an island of discomfort surrounded
by an ocean  of comfort, for in comparison to any one
disease, your healthy awareness is as big as an ocean. Assuming that you are normally constituted, there is no
innate reason why you cannot heal any disease with
awareness. (In old age, or in cases of chronic illness, our
inner abilities get depleted; therefore, Ayurveda cannot
guarantee a cure because sometimes it is not there in
nature’s scheme. ) The bliss technique gives the patient the experience of
himself as pure awareness, the ocean of well-being that is
our basic prop and susten ance. With this technique alone it
is possible to “drown” a disease in awareness and cure it. However, like the hypnotic subjects who can focus their
attention to make a bliste r appear, it is also usefu l to focus
attention more precisely to heal. For that, the primordialsound techni que exists. With it, a speciﬁc tumor or arthritic
joint can be attended to; a weak heart or clogged arteries
can be zeroed in on. You are not attacking the disorder with
the primordial sound but paying closer attention to it—so
close that the distortion of awareness lurking at the bottom
of the disorder falls back into line. In earlier chapters I
called this process banishing the ghost of memory. Together, meditation, the bliss technique, and primordial
sound are the practical application of all that I have been
building up to, the tools of quantum healing. Let me
illustrate them with a case study, and afterward I will
explain their connection to bliss. Laura is a young woman from Boston who contracted
breast cance r in her mid-thirties. Confronted with her
diagnosis, she elected for personal reasons not to undergo
any conventional treatment, despite her doctor’s anxious
insistence that without treatment she would be dead in less
than two years. Today, three years later, she is still alive
and on the surface appears perfectly normal. Her X rays
reveal that the tumor has not shrunk, but its growth, if any,
has been slight. This implies that Laura is still in
considerable danger, but in her own mind, her present
state is a great victory. Although her cancer is still present, it has not followed
what doctors call the “expected natural history” of the
disease. Dr. Yujiro Ikemi, one of Japan’s leading experts in
psychosomatic medicine, has surveyed sixty-nine patients
whom he considers to have had spontaneous regressions of


relatedness of
all things in life. YOUR QUANTUM MIND
At th e le vel of quantum reality,  the universe is not made up of things. It is
comprised of oscillating fields of ener gy. The quantum domain is
spontaneous. It is inherently unpredictable, resisting all ef forts to define it
precisely. In the quantum domain, everything is interrelated. Any
perturbation in the field influences everything else in the field.The quantum realm has unlimited ener gy, unlimited unpredictability, and
unlimited interconnectedness. Another way of saying this is that the
quantum realm is enthusiastic, spontaneous, and fluid. These are the
qualities of the cosmic mind that every moment gives rise  to a fresh
universe. These are the qualities of a youthful mind that every moment
gives rise to a new body. Heightening Y our Level of Sensory A wareness
A youthful mind is alert to the rich inner and outer sensations  of life. An
aged mind is dull and oblivious to the sensory delights that are available
internally and externally. Y ou can create a youthful, exubera nt mind by
heightening you r state of sensory awareness. A waken to the rich  sensations
inside and outside of you. Enliven your imagination. A youthful mind is
tuned in to the multidimensional, multisensory universe we inhabit. NOURISHING YOUR BODY/MIND THROUGH THE FIVE
SENSES
Pay attention to your environment. Feed your senses delectable, interesting,
awe-inspiring impulses. A youthful mind is nourished through the
exploration of new domains. See your environment with fresh eyes. Don’ t
take your world for granted. Listen to beautiful, interesting, dif ferent music from around the world. Listen to the sounds of nature—birds singing, the wind blowing
through the leaves, rain beating on your roof, ocean waves crashing
against the shore. Feel the texture of things. Dig your hands into the earth. Stroke your
pet. Caress your loved ones. Feel a sculpture. Rub your hands along a
tree’ s bark.Look at your world with fresh eyes. Notice things you don’ t usually
pay attention to. Look at the many shades of green that nature paints. W atch the clouds manifest and dissolve. Go to your local art museum
and walk through the galleries. Really look at the faces of the people in
your life. T aste things as if for the first time. Bite into a tart apple. Savor the
flavor of freshly baked cherry pie. Pop a clove bud in your mouth. T aste your lover with a passionate kiss. Drink a freshly squeezed glass
of orange juice. Delight your taste buds. Notice the aromas in your environment. Breathe in the fragrances of
your garden. Snif f the smells of dinner. Inhale the scents of your loved
one. Go outside after a rain and smell the earth. Notice how closely
smells are linked with your memories and emotions. EXP AND YOUR IMAGINA TION
The ener gy and information of the world is translated into subtle sensory
impulses that are experienced on the screen of your consciousness. These
inner impulses are known in A yurveda as T anmatras. W e can think of them
as mental quanta, the subjective equivalent to the subtlest units of matter in
the physical world. A wakening the T anmatras through active imagination
creates a youthful mind. Read th e following visualizatio ns, then close your eyes and invoke a
vivid impression in your mind. Sound
Imagine the sound of:
A church bell tolling on Sunday morningA cricket, chirping outside your window at night
A marching band performing at a high school football game
A grandfather clock sounding six o’clock
A coyote howling at the moon
T ouch
Imagine the sensations of:
W alking on a sandy beach
T aking a hot shower
T ouching a rose petal
Stroking the soft cheek of an infant child
Caressing satin sheets
V ision
Imagine the sight of:
The sun setting over the Pacific Ocean
A flock of geese flying in formation overhead
Cumulus clouds on a warm summer day
A children’ s ballet performance
An Olympic diver jumping of f the platformT aste
Imagine the taste of:
A fresh, ripe peach
A spoonful of chocolate-chip ice cream
Gar gling with mint-flavored mouthwash
A pungent jalapeño pepper
A bitter leaf of endive lettuce
Smell
Imagine the smell of:
Bread baking in the oven
A new bar of sandalwood soap
A cinnamon stick
A freshly cut lemon
A fragrant rose
MUL TISENSOR Y IMAGINA TION
Y ou can develop your subtle sen ses by imagining multisensory experiences. Start with the fo llowing exercises and then create your own vi sualizations
to exercise your imagination.Imagine:
Y ou are walking along the beach on a tropical island. Y ou feel the warm
sun on your body. Y ou hear the ocean waves lapping at the sh ore and the
call of seagulls. Y ou smell the faint waft of your coconut suntan lotion. Imagine:
Y ou are in a late-fifties diner. The sounds of an Elvis Presley song fill the
room from the jukebox in the corner. The young men in the re staurant are
wearing white T -shirts with their sleeves rolled up. Y ou tak e your first
swallow of the chocolate milk shake served in a lar ge frosty fountain glass. Imagine:
Y ou are lying o n a lounge chair on a warm summer night. Fir eflies are
glowing on and of f as you gaze  into the dark sky. Crickets are chirping in
unison. The fragrance of night- blooming jasmine perfuses the air. As you
take a bite out of a fresh peach, a shooting star flashes through the sky. Nurture the enthusiasm that comes with heightened awareness of the
sounds, sensatio ns, sights, tastes, and smells in your outer and in ner worlds. Pay attention to the gifts your senses bring you. Learning and Gr owing
A yo uthful mind is a growing m ind. It is dedicated to continua l expansion
and lea rning. A youthful mind thrives on new experiences and new
knowledge. Experience combined with knowledge leads to wisdom. Make a commit ment to learn th roughout your life. Here are j ust a few
suggestions to keep your mind growing:Read—the classics, novels, Shakespeare, science fiction, fantasies. T ry
genres you do not usually choose. Read poetry—Rumi, T agore, Hafiz, Blake, Longfellow, Frost,
Ginsber g, and the modern poets
Read spiritual literature—the Bible, the Koran, the Bhagavad Gita, the
Upanishads, the Dhammapada
T ake classes at your local college
Learn a foreign language
T ake piano lessons
Learn to dance
T ake art classes
Learn to cook
T ake writing classes
Join a choir
T ake pottery classes
Learn a new computer program
T ake a poetry-writing class
Go to workshops—on love, on human potential, on success, on
spirituality, on health
T ake horseback-riding lessons
T ake a photography classV isit new places
T ravel to foreign lands
Go to museums and art galleries
W atch foreign films
Go to concerts
Relinquish rigid ideas about who you are, and challenge yourself with
new experiences and new perspectives. Expand your vocabulary. Keep
abreast of trends in art, science,  technology, medicine, politics,  music, and
fashion. Don’ t be afraid to question prevailing beliefs, including your own. Learn something new every day. As you continue stimulating your mind to
grow, your brain will continue c reating new connections among  its billions
of cells. Experience combined with knowledge leads to wisdom. Playfulness, Lightheartedness, and Laughter
A yo uthful mind is playful and lighthearted. It laughs easily, gen uinely, and
with abandon. Y ou can probab ly recall times from your child hood when
you giggled so hard you could barely stand or walk. Playfulness  and joy are
qualities of Spirit, which is i nherently lighthearted. Knowing itself as
eternal and unbounded, Spirit d oes not surrender its magic and  enthusiasm
for trivial concerns. Play and recreation go hand in hand. Play is literally an opportunity for
re -cr eation— an opportunity to re-create yourself. When you play with
abandon, you enter into the present moment. Y ou let go of t he past and
for get about the future. When you are playing, you lose track of time. The
timeless domain of play is the realm of Spirit. Spirit is innately playful.The ego, on the other hand, is serious. It is solely concerned wi th power,
control, and approval. The ego is easily of fended. Whatever arrogance or
self-importance people may project, if they are dominated by their ego,
their un derlying experience is one of fear—fear of losing control, fear of
losing p ower, fe ar of losing app roval. This fear leads to seriousn ess and the
tendency to be easily of fended. When yo u shift your internal reference from ego to spirit, you r elinquish
your need to co


,
giving, all-kno wing, and capable of uninterrupted joy and bliss. Youcan always get in touch with it when you are in truth, when you
give from your heart, and through meditation and prayer. The layer that surrounds the divine self is the hidden world of
egocentricity that we call the lower self. This is your undeveloped
part, which still contains negative emotions, thoughts, and impulses
such as fear, hate, or cruelty. The outermost layer, with which people cover up their lower
selves and often even their higher selves as a protective shield, is
the mask self, or idealized self-image. Needless to say, there are many degrees and stages within each of
these levels of consciousness. The way they overlap, cancel each
other out, and create confu sion, along with indirect eects and
chain reactions, needs to be explored and understood. This work of
exploration is what you are engaged in on this path. All these
aspects of the personality can be conscious or unconscious to
varying degree s. The less awareness you have of any of them, the
more conict will be in your life and the less you will be equipped
to deal with the challenges that come your way. If your awareness is
low, it will slow down the process of transformation by which you
will eventually  integrate your lower self and your mask self into
your divine center. It is about the mask self, or idealized self-image, that I want to
speak to you tonight. Pain is part of the human experience, beginning with birth. Though pleasurable experiences are bound to follow the painful
ones, the know ledge and fear of pain are always present. The most
signicant countermeasure to which people resort in the false belief
that it will circumvent unhappiness, pain, and even death, is the
creation of the idealized self-image as a universal pseudo-protection. It is supposed to be a means of avoiding unhappiness. Unhappiness,
insecurity, and lack of belief in oneself are interconnected. By
pretending what one is not, that is, by creating the idealized self,
one hopes to reestablish happiness, security, and self-condence. In truth and reality, healthy and genuine self-condence is peace
of mind. It is security and healthy independence and allows one to
achieve a maximum of happiness through developing one’s inherenttalents, leading  a constructive life, and entering into fruitful human
relationships. But since the self-condence established through the
idealized self is articial, the result cannot possibly be what was
expected. Actually, the consequence is quite the contrary and
frustrating because cause and eect are not obvious to you. You need to grasp the signi cance, the eects, the damages, and
the links between your unhappiness and your idealized self-image
and to fully recognize in what particular way does it manifest in
your individual case. To nd this requires a great deal of work. The
dissolution of the idealized self is the only possible way to nd your
true self, to nd serenity and self-respect, and to live your life fully. Fear of Pain and Punishment
As a child, regardless of what your particular circumstances were,
you were indoctrinated with admonitions on the importance of
being good, holy, perfect. When you were not, you were often
punished in one way or another. Perhaps the worst punishment was
that your parents withdrew  their aection from you; they were
angry, and you had the impression you were no longer loved. No
wonder “badness” associa ted itself with punishm ent and
unhappiness, “goodness” with reward and happiness. Hence to be
“good” and “perfect” became  an absolute must; it became  a question
of life or death for you. Still, you knew perfectly well that you were
not as good and as perfect as the world seemed to expect you to be. This fact had to be hidden; it became a guilty secret, and you started
to build  a false self. This, you thought, would be your protection
and your means of attaining what you desperately wanted—life,
happiness, security, self-condence. The awareness of this false front
began to vanish, but you were and are permanently permeated with
the guilt of pretending to be something you are not. You strain
harder and harder to becom e this false self, this idealized self. You
were, and unconsciously still are, convi nced that if you strain hard
enough, one day you will be that self. But through this articial
attempt to squeeze yourself into something that you are not, youcan never attain genuine self-improvement, self-puric ation, and
growth. You started building  an unreal self on a false foundation
and left your real self out. In fact, you are desperately hiding it. The Moral Mask of the Idealized Self
The idealized self-image may assume many forms. It does not
always dictate standards of generally recognized perfection. Oh yes,
the idealized self-image often does impose high moral standards,
making it all the more dicult to question its validity. “But isn’t it
right to want to be always  decent, loving, understanding, never
angry, and to have no faults, but try to attain perfection? Isn’t this
what we are supposed to do?” Such considerations will make it
dicult for you to discover the compulsive attitude that denies
present imperf ection, such as the pride and lack of humility that
prevents you from accepting  yourself as you are now. This includes
the pretense and the shame  that goes with it, fear of exposure,
secretiveness, tension, strain, guilt, and anxiety. It will take some
progress in this work before you begin to experience the dierence
in feeling between the genuine desire to gradually work toward
growth, and the ungenuine  pretense imposed upon you by the
dictates of your idealized self. You will discover the deeply hidden
fear that says your world will come to an end if you do not live up
to its standards. You will sense and know many other aspects and
dierences between the genuine and the ungenuine self. And you
will also discover what your particular  idealized self demands. There are also facets of the idealized self, depend ing on
personality, life conditions, and early inuences, which are not and
cannot be considered good, ethical, or moral. Aggressive, hostile,
proud, overam bitious trends are gloried, or idealized. It is true that
these negative tendencies exist behind all idealized self-images. But
they are hidde n, and since they crassly contradict the morally high
standards of the particular idealized self, they cause additional
anxiety, in that the idealized self will be exposed for the fraud it is. The person who glories such negative tendencies, believing themto prove strength and independence, superiority and aloofness,
would be deeply ashamed of the kind of goodness anoth er person’s
idealized self uses as a front, and would consider it as weakness,
vulnerability, and dependency in an unhealthy sense. Such a person
entirely overlooks the fact that nothing makes a person as
vulnerable as pride; nothing causes so much fear. In most cases there is a combination of these two tendencies:
overexacting moral standards impossible to live up to and pride in
being invulnerable, aloof, and superior. The coexistence of these
mutually exclusive ways presents a particular hardship for the
psyche. Needless to say, the conscious awareness of this
contradiction is missing until this particular work is well in
progress. There are many more facets, possibilities, and individual pseudo-
solutions combining all sorts of mutually exclusive behaviors. All
this has to be found individually. Let us now consider some of the general eects of the existence of
the idealized self and some of the implications. Since the standards
and dictates of the idealized self are impossible to realize, and yet
you never give up the attempt to uphold them, you cultivate within
yourself an inner tyranny of the worst order. You do not realize the
impossibility of being as perfect as your idealized self demands, and
never give up whipping yourself, castigating yourself, and feeling a
complete failur e whenever it is proven that you cannot live up to its
demands. A sense of abject worthlessness comes over you whenever
you fall short of these fantastic demands and engulfs you in misery. This misery may at times be conscious but most of the time it is not. Even if it is, you do not realize the entire signi cance, the
impossibility of what you expect from yourself. When you try to
hide your reactions to your own “failure,” you use specia l means to
avoid seeing it. One of the most common devices is to project the
blame for “failure” into the outer world, onto others, onto life. The more you try to identify with your idealized self-image, the harder
the disillusionment whenever life brings you into a position where this
masquerade can no longer be maintained. Many  a personal crisis is
based on this dilemma, rather than on outer diculties. Thesediculties then become an added menace beyond their objective


 a skincare company that specialises in 100 percent natural products, carries
an energi zing and detoxifying polish made from pure Himalayan salt crystals,
scented with geranium, rose and wild juniper berry oils. Argan oil is another
ingredient: it has a natural SPF  and antioxidant, anti-aging properties.Dawn sees morning bathing on the ghats of holy lakes, rivers and tanks all over
India. Traditionally, to cleanse in holy water is to wash away sin, greed, envy and
evil in order to emerge physically and metaphorically pure. Devotees subm erge
themselves in the water, give offerings of water to their ancestors and pay homage
to the new day. It’s a ritual followed by everybody — rich and poor. water therapies
Bathing traditi ons are widespread and deep-seated in Ind ian
culture. For Hindus, ritua l bathing is seen as a holy
purification rit e: Whether it is the washing of hands befo re ameal or a trip to a holy rive r, a dip in water is necessa rily
imbued with significance. Pilgrimages always involve
absolution by water in one w ay or another as well. Musli ms,
too, use water rituals for both healing and purification, and
are requested to perform ablutions before entering a
mosque. Situated on anorth-south axis, Mohenjo daro’ s Great Bath has two large staircases
leading down to the bath itself. In the ancient Indus River Valley civilization, it was
almost certainly used for rituals as well as cleansing. It is known that Indians prized both physical and mental cleanliness,
and were bathing regularly fa r before most people in W estern
countries took up the practice. O ne of the most intriguing struct ures
at the ruins of M ohenjodaro, on e of the lar gest metropolises of the
Indus V alley Civilization, is the 2-meter (6-foot) deep brick
structure called the Great Bath. W aterproofed with tightly packed
bricks and a lay er of bitumen, it was surrounded by cloister - like
rooms that are now believed to have served some religious purpose. Whether bathing  at Mohenjodaro was spiritual or physical or a
combination of both is not kno wn, but the elaborate water su pplysystem and drainage network indicate that the Great Bath was a
very important part of the city. This is backed up by reference to
bathing in ancient A yurvedic texts. These advocate that bathing be a
daily rit ual cond ucted to stimulate the body, remove fatigue, sw eat
and dirt and enhance  ojas  (subtle spiritual ener gy). The V edic texts
indicate that dif ferent  doshas  require dif ferent temperatures of
water. Elsewhere in India, there are numerous extant tracts on mental
and phy sical h ygiene. A 12th-century encyclopedic text f rom
Karnataka called  Manasollasa  gives d etails of scientific
approaches to bathing, whilst the 17th-century handbook wri tten
primarily for royalty  Sivatatvaratnakara  provides similar details
about bathing. The tongue-twisting  Kanthiravanarasarajavijaya
written by Govinda V aidya in 1648 gives a very picturesque
description of a bathing  ghat  (public bath on a river -bank) and
describes the importance of water supplies for bathing. This milk and neem  leaf bath is a purify ing experience: even though the scent isn’t
particularly beautiful (think more vegetal than floral), it is deeply cleansing.Many of India’ s luxury spas offer cleansing, soothing rituals that involve a deep
soak in a tub usual ly situated in a gorgeous spa suite. Clockwise from top left: A
rose petal  and milk bath immortalized by Rajput royalty offered at Udaivilas, a soft-
scented floral bath at Quan spa and a deeply cleansing, leafy-scented neem leaf
bath at Rajvilas.Soap was not traditionally used in Indian bathing. Paradoxically,
the c ombination of soap and wa ter — although cleansing — is  de-
moisturizing an d accelerates aging. Indians preferred to use
cleansing scrubs  made from grains of gram flour, wheat husk  or
oatmeal to exfoliate and followed this with applications of oil after
drying. Because  many baths were public or semi-public, it was (and
is) normal to keep the  sari  or  dhoti  on whilst bathing. In 21st-century India, a variety of therapeutic, beautifying and
cleansing baths are available at spas and clinics. Oil-infused or
flower -filled ba ths often form the fitting finale to a relaxing,
pampering sequence of treatm ents at a spa. They take their
historical cue from royal bathing practices, and leave you scented,
refreshed or invigorated depending on the bath’ s ingredients. Some
bathing options are very simple,  while others take longer to prepare:
it’ s i nteresting to see how, in on e way or another, they hearken back
to ancient purification rites. Floral Baths
Oberoi Spas by Banyan T ree of fer a number of specialty ba ths,
including their visually arresting marigold bath. In everyday life,
garlands of marigolds are often given to welcome visitors and the
blossoms are used to adorn a home altar or are placed on little leaf
boats with an o il lamp at eve ning  aartis  (prayer rituals). Even
though t hey do not have any religious significance as such, their
golden hues are extremely attra ctive, and when used in a bath the
blooms have astringent qualities. After half an hour ’ s relaxatio n in
this gold-and-vermilion dream water, the skin feels firm and fresh. Another floral bath with a dif ference is Quan Spa’ s
interpretation of the milk bath based on an ancient Indian recipe. Milk has naturally occurring alpha-hydroxy acids that hydrate,
exfoliate and improve skin ela sticity, while  ahswagandha  root,
also known as Indian ginseng, is used in a number of A yurv edic
remedies. It is o ne of the best herbs for the mind, clearing anx iety
and inducing clarity. Rose petals, of course, provide a wonderful
scent. H arnessing the power of water that flows around Ind ia’ s
busiest city, their rose, milk and  ashwagandha  bath can be had as
a s ingle or coup le’ s treatment or combined in a spa package ba sed
on the five elements of fire, water, air, earth and space. Medicinal BathsHydrotherapy, of course, immediately comes to mind when one
considers the bath in a spa s etting. One of the famous Indian
inventions is the hip bath: devised by naturopath Sri Laksh man
Sharma in order to concentrate w ater between the ribs and thigh s, it
helps stimulate circulation in that region, so it’ s good for the
urinary, digestive and excretory systems. The innovative arm and
foot bath is a most important application in the case of bronc hial
asthma, as the reflex areas on the palms and soles are related to  the
lungs. It is also helpful for migraine suf ferers.The rose petal and milk bath traces its roots to Rajput queens who would soak in
stepwells after treating their bodies to a body scrub of turmeric, sandalw ood,
green gram flour and yogurt. Exfoliated skin would then be better prepared to
absorb the moisturizing properties of the milk and the scent of royal roses. In A yurv eda, medicinal baths are not overly used, though steam
baths come under the category  of some preparatory oleation and
fomentation the rapies. Described as a sudation process, medic inal
steam is  used to induce sweating and improve peripheral circula tion
to r educe high blood pressur e and help in the absorption  of
medicinal partic les present in he rbal oils. The steam also augm ents
the elimination of impurities in the excretory system and through
other ou tlets such as sweat glan ds, kidneys and liver. Sometimes, a
steam will also be prescribed for skin or muscle ailments, pain and
swelling. At K alari Kovilakom, where A y urvedic texts are followed to the
book, st eam box es are part and  parcel of the initial stages of the
panchakarma  regime. But the Palace to A yurv eda is also home to
a pin t-sized rosewood bath that often comes into its own at the  end
of a clie nt’ s trea tment. “After the  panchakarma  treatment, patients
often break out in pimples as th eir toxins are released,” explains Dr
Jayan, “so this medicinal bath helps to restore skin conditions.”
Medicated warm  water is also poured into this bath to soothe spinalproblems, muscle ailments and skin conditions. Uterine or rectal
prolapse are also helped by such baths, and people with
hemorrhoids also find them healing. Somewhat


 people  can develop  problems if they  absorb  too mu ch “raw”
earth  Chi directly  into their  perine um and  sacru m, as  occurs  in the
lotus position. Eventually  they beco me allergic  to this  undigeste d
energy  and experience  numerous  unpleas ant reactions. Nevertheless,  the lotus position  may be used  by those  accustomed
and devoted  to it, as  long  as the y are com fortable  and can apply
their whole attention  to the  exercise. Few cross- legged  positions
afford  the relaxation  of the perine um provided  by sitting  on the edge
of a chair. B. Standing
   Another  good  position  is standin g. The above  instructions  on
raising  the tongue  tip to  the palate  and maintaining  correct  posture
apply  equally  to this position. Standing  is particularly  favora ble for Ovarian  Breathing  because
the sacru m and  pelvis  can relax. Standing  up straight  in a relaxed
manner  encoura ges good  posture. The hands  are at the  aides  and
the feet are shoulders’  width apart. Disc ipline  yourself to relax  if
you feel too  tense,  or the Chi po wer may  stick in  the heart  region
and make y ou irritable. C. Lying
     In  the beginning,  before  you learn  to control  the energy, do not
lie flat on your back  when performing  these  exercises. In this position
the chest sits higher  than  the abdomen  and receives  too much
energy. Nor should  you lie on the  left side. Both  of these  positions
unduly  stress  the heart. The proper  lying position  is on the  right
- 88 -Chapter  V
side. A pillow placed  beneat h the head  should  raise  it about  three
or four inches,  so that  the head  sits squar ely on the shoulders. The
four fingers  of the right  hand  are placed  immediately  in front  of the
right ear while the thumb sits behind  the ear  and folds it slightl y
forward to keep  it open. The ear must stay  open  to permit air to
flow throug h the Eustachian  tube and keep  the left and  right  ears’
pressures  balanced. This is i mportant  because  you can create  a
lot of  Chi pressure  during  this practice. The left hand  rests on the
outer  left thigh. The right  leg is straight:  the left leg, which rests  on
the right,  is slightly  bent. (Fig. 5.15)
Fig. 5.15  Best way to  practice Ovarian Breathing  lying  down  is on  the
  right side of the body  with a pillow  beneath the he ad, the right  leg
  extended,  the left  leg resting  on the right thigh,  and the right  hand
                          supporting  the head. Lions  often  sleep  in a similar position. Anim als have  a wise
instinct since this position  frees  the spinal  colu mn from  the pressu re
of gravit y, allowing it to assum e its natural  curvatu re. Lying on the
right side can relieve  the spine  from stress. As m entioned  previousl y, when you have  mastered  the energ y
well, you can lie  on y our back to  practice,  but make sure  that the
energy  is not stuck  in the  chest  and the heart. Do not lie on the left
side. 3. Ste p-By-Ste p Guide
   In this section  we will explain  each  step  in great  detail. In Section
4 we guide  you through  the practice. Finall y, in Section  5 we give a
summary  of the  practice,  to be  used  as a  guideline  only when you
are more advanc ed. - 89 -Cultivating  Ovarian Power
   Unless  other wise specificall y indicated,  all breathi ng is to  be
done  throug h the nose. Nasal  breathin g affords  better  control  of
the air in  haled. It filters  and warms  the air and supplies  life-force  of
a well-balanced  quality. Sit erect  on the edge  of your chair  with your feet flat on  the floor
approximately  shoulde rs’ width apart. Rem ember to w ear loose
pants  or comfortable  under wear to protect  the vaginal  opening  from
drafts  and to avoid  leakage  of Chi. Do not  practice  naked  in a cold
room, or  you will lose a  lot of Chi. Make  sure  you feel very  relaxed. If you are tense,  do som e
stretching  exercises  or take a  walk first in  order  to disperse  tension. Navel
Ovarian Palac e
Uterus
Fig. 5.16  Locating  the Ovaries and the Ovarian Palace
- 90 -Chapter  V
A. Bringing  Energy  into the  Ovarisn  Palace and Down to the
First St ation: Perine um
(1) Bringing  Energy  into the  Ovarian  Palace
   Begin  the exercise  by locating  the Ovarian  Palace. Place both
thumbs on  the navel  and use your index  fingers  to form a triangle. The place  where the index  fingers  touch  is the  Ovarian  Palace. Spread  out your little fingers  evenly : under neath the points  where
they rest are  the ovaries. (Fig. 5.16)  As y our little fingers  rest on
them, become aw are of them. Rub  the ovaries  until you feel them
warming. Concent rate in order  to produce  more energ y from the
ovaries  and eggs. Simultaneously  use your mind to  control  the P-
C Muscle  to close  and open  slightl y the vagina  as delicately  as the
petals  of a flower: The energ y may begin  to ma nifest  itself w ith
such sensations  as warmth,  tightness,  swelling. tingling,  etc. Each
person  can react  differe ntly from  the ener gy. When you start  to feel
something,  inhale  and bring  the energy  to the Ovarian  Palace  (where
the index fingers  touch). The gentle  opening  and closing  of the
vagina  and the concentr ation  of your mind graduall y will enable  you
to collect  and absorb  the ovaries’  energ y into the  Ovarian  Palace. (2) First Station: Perineum
Inhale  a short  sip of  air onl y land  inhale  in this m anner  ever y time
you are asked  to inhale  throu ghout this exercise). As y ou inhale,
pull the  ovaries’  ener gy down from  the Ovarian  Palace to  the
perineum b y contracting  both  the outer  and inner  lips of the  vagina,
pulling  dow nward toward the perineum, and  then  contract  and pull
up the front  of the  anus  (perine um). Rem ember that contraction  of
the vagina  is a contracti on of the  PC (Pubococcy geal) Muscl e, one
part of a group  of mu scles w e refer  to as  the Chi Muscle. This
action  initiates  the contraction  of the  entire  Chi Muscle  group,  which
continues  when the anus  is contract ed and pulled  up. Since the
anus  belongs  to the  area  known as the perin eum, we  can say that
“to contract  and pull up the anus”  is “to  contract  and pull up the
perineum.”  To avoid  confusio n from  this point  on in describe  the
contractions  used  in Ovarian  Breathing,  we will describing  the
contraction  of the  Chi Muscle  as “to contract  and pull up the
perineum.”  You might feel  the route  the energ y follow s, i.e., traveling
from the  top of the  uterus  down into the uterus,  through  the cervical
canal  and vagina,  and down to the perineum. The energ y might
- 91 -Cultivating  Ovarian Power
make a detou r to the shaft and  glans of the  clitoris befor e arriving
at the  perine um. In an y case,  you should  feel the ener gy move
from the  Ovarian  Palace  to the perine um, wh ether or not  you
experience  the exact route  it follo ws. Hold y our breat h, inh


 during meditation, others do mantra. These are just ways to help keep your consciousness on something other
than your wandering thoughts. So, meditation is easy—if you understand
that it’s not about having spiritual experiences. Please don’t worry about
that. Just practice being presen t. If you do this on a regular basis, you’re
going to find that you are consciously aware during the day when your
samskaras get hit. Now it’s just a question of your level of commitment. Every single time you start to get disturbed, are you willing to relax and
release? Or do you still need to go through another round of expressing and
defending your blockages?Chapter 34. Handling the Bigger Stuff
Real spiritual practice  entails devoting  every moment of your life to your
liberation. Life is your real guru. It’s challenging you to either move further
away from Self or come back to Self. Life is your friend. Everything that
happens in life is an opportunity to get better at freeing yourself from
yourself—dying to be reborn. If you sincerely work on releasing the low-
hanging fruit, and if you remain centered in the seat of Self as your past
samskaras are released, you will become a more conscious being. You will
no longer have to come back to center after a dif ficult conversation, you will
remain centered during the entire experience. At first, this is difficult. Just
keep working on it. Make this the most important thing in your life—
because it is. It really is the only rational way to live your life. It’s not a
religious techniq ue; it’s simply deciding to wake up and make something
great of yourself. If you constantly let go, you will eventually achieve a state of perpetual
presence. You will be established in the seat of Self, and you will never
leave that seat again for the rest of your life. No matter what happens, no
matter who dies, no matter who leaves you, no matter what. All that stuff
can still come up, but you will have the power to decide what to do about it. There will be time you never had before, between the event and your
reaction to it. Things start to unfold as if in slow motion—even reactive
thoughts and emotions. This gives you time to relax and let go. We are now ready to address the bigger stuff. As you let go, and there
is less small stuff, the bigger things will come up all by them selves. You
may start having very intense dreams. You may be driving in the car and
begin feeling powerful emotion s for no apparent reason. Good, you don’t
need a reason. It is simply energy, the shakti, trying to push up because you
have given her the room to do so. She is your best friend. This energy flowinside is helping you, and it’ s always trying to push up. Y ou don’ t need to do
anything except  keep letting go. What if something happens that’s a really
bad situation? The house catches fire. Y ou lose your job. That’ s certainly not
low-hanging fruit. If you are sincere on this path, what do you do? First let
go. Always let go of your huma n reaction first. If you are upset and cannot
deal with the situation, what good are you? If you can’t handle the sight of
blood, you are of no use at the scene of an accident. First let go of your
personal reactio n so that you can serve the situation to the best of your
ability. Let’s take a real-life example. You get a phone call informing you that
your sixteen-yea r-old son had drugs in his school locker. Difficult things
like this happen in the world. You may not like it, but you are going to have
to deal with it. Perhaps your mind starts up, “How could he do this to me? Oh, my god, what did I do wrong? My husband’ s going to be so mad at me. We’re having enough trouble in our relationship. This could be the end of
my marriage. Why do I deserve  this?” What on Earth has all that personal
melodrama got to do with your son’s problem? Those are your problems,
and you need to let them go. You’re not supposed to be interact ing with the
world outside based on your blockages inside. All that personal talk has
nothing to do with the problem at hand. It has to do with the fact that this
situation hit your blockages, and now you’re reacting to your issues instead
of your child’ s issue. If you allow that to happen, you’re going to make
every decision based on what makes you feel better, which is likely not what
is best for the situation at hand. If you take things personally, you will try to protect yourself by
avoiding disturbing experiences. But difficult situations present an
opportunity to change that dynamic. The way to do that is to let go of your
entire personal reaction to the situation. You just let it go. You don’t let go
of the situation—you let go of your reaction to the situation. Go to the
principal’ s office, but not to protect yourself. Go because your son needs
help. Go because the principal needs help with the situation. Go because
you’re the parent, and your son is your responsibility. Do your best to raise
the energy in a constructive manner. You can’t do this if you’re focusing on
your embarrassment, fears, and other personal reactions. Bottom line, you let go of the personal so you can interact properly
with what’ s in front of you. It’s the same thing in business. You’re in a
meeting, and they’re discussing a project. You have a bright idea that youwant to contribute. So you put it out there, but it gets shot down. That hurts. Of course it does. You have an ego in there, and it’s going to get bothered. Now for the rest of the meeting, either you don’t contribu te anything
because you’re sulking, or you keep bringing up proof that what you said
wasn’ t so dumb. You no longer  belong in that meeting. Your presence has
become about you, not about the project. You can’t work like that. Your
underlying motive can’t ever be about you. It has to be about serving what’ s
happening in front of you. To the absolute best of your ability, you always
serve life as it unfolds before you. The process of letting go becomes how you work on yourself. Your
only decision is: Are you going to let go or not? It’s your choice. Either
you’re working on yourself on a regular basis or you’re not. The blockages
inside you that generate personal thoughts and emotions are nothing but
leftover samskar as. They are based on past issues you couldn’ t handle, and
they will tend to lead you in the wrong direction. Learn to express your
higher Self. Express the deeper part of your being that’s in harmony with
life. Keep letting go. The entire spiritual path is letting go of yourself. What
will happen if you do this? That’ s what we’ll explore next. We’re going to
deal with what life is meant to be like for every single person. Regardless of
what has ever happened to you or what you’ve ever done—it really doesn’ t
matter. If you let go of the samskaras inside of you, they will no longer
affect your life. You can truly be free of your past. This is what living
untether ed means. It means to let go of yourself, to transcend your persona l
self as Buddha taught, to die to be reborn as Christ taught. It is the essence
of all spiritual teachings, and it is the truth. Everyone is capab le of freeing
themselves, if they are willing to do the inner work.PART VIII:
Living a Life of AcceptanceChapter 35. Dealing with Blocked Energies
One thing is for certain, we are all conscious inside. The question is: What
are we conscious of? Pretty much everyone is aware that there are
constantly changing energies within that can be overwhelming at times. Even if they don’t understand the energies, to stay upright in life, people
either push the energies away or try to release them through outer
expression. Though both these efforts cause their own sets of problems, they
are better than drowning inside. When people are actually drow ning in water, what do they do? They
try to grab some thing solid, like a board floating by, so they don’t sink. That
is how most people live their lives. They are grabbing onto whatever they
can so they don’t drown. Generally, what they’re grabbing onto is
something outside themselves. They think that if others respected them
more and treated them better, it wouldn’ t be so caustic inside. If someone
would just truly  love them and be loyal to them, then they’d be okay. The
problem is, if they manage to get what they want, they will grab ahold for
dear life and never let go, whic h creates its own issues. Even worse, if the
outside world ever stops givin g them what they want, they will start to
drown again. If you want to see how much you cling to the outside world in order to
avoid drowning inside, just see what happens when the world doesn’ t unfold
the way you expect. What happens when someone very close to you


 must be said to those of you who are
now thinking, “But God did announce the purpose
of life!”: if that is so, God did a pretty bad job of it,because if you look around you, you will see that no
one got it. Okay, a few. A few think they have gotten it. They10Bringers of the Light
know the purpose of life, and it’s just all the rest of
the people who don’t understand. Well, that, of course, is the stance taken by many
of the Earth’s major religions! These religions teach
that they know the purpose of life. There is even a
religion or two which says it is the purpose of life,
and that all we have to do is follow the dictates of
that particular religion and we will have pleased God
mightily — and be saved. On the other hand, if we do not follow the dic-
tates of that particular religion, we will be sent to
the everlasting fires of hell. None of this would be such a problem if it weren’t
for the fact that there are hundreds of organized re-
ligions making essentially the same claim. Could God have really botched the job this badly? If God really established a purpose for Life, and re-
ally wanted us to know what that was, do you sup-pose this is the best God could do when it comes to
communicating that to us in a way we could all un-
derstand?Neale Donald Walsch 11
Or is it possible that the reason we can’t seem to
agree on the point of it all is that there simply is no
point? In fact, that is exactly the case. Yet this may be
difficult to accept for many people until it becomes
clear why there is no point. There is no point because God wants us to create  a
purpose for our life. And if God had already cre-
ated that purpose, He would have robbed us of the
greatest opportunity, and the greatest tool, that wehave as we seek to perform the function  of life. Because, you see, while Life does not have a pur-
pose, it does have a function. Purpose  and function  are not at all the same thing. A clock functions  by ticking, for the purpose  of telling
time. A car functions  by internal combustion, for the
purpose  of moving people from place to place. A
microwave oven functions by causing food molecules
to vibrate very fast, for the purpose of heating food. Life functions in a particular way, but for no prede-
termined purpose. That’s because God created as the12Bringers of the Light
function of Life the determining  of a purpose. Put
another way:
God, you see, is in the constant process of creat-
ing and recreating Itself anew. God is in each mo-ment deciding what God is going to be next. This is
God’s most exciting function. (In fact, it is God’s
only function.) This is pure creation. (For a better, and complete, understanding of this
Truth, see Conversations with God - Book One (Putnam
Publishing Company, New York City, NY).Your function
is to create the
point of your life. In so doing, you create Your Self. You decide
who and what you really are —
and who you are going to be. Neale Donald Walsch 13
This principle is presented here so that you may
understand that God has not assigned  a purpose or a
point to your life. God is waiting for you to do that. It is you who must create a raison d’etre. And that is
what you have not yet done. You have not created a
reason for being.14Bringers of the Light
So Step 1  here is to decide and to declare  what life
is all about — for you. What is the purpose of
your life? If you can’t answer that question,  go to a
larger one: What is the Purpose of Life in general? Now... and here’s the tricky part...  do not look any-
where else for an answer. Just sit down and decide this
for yourself. Don’t ask yourself...  tell yourself! Tell yourself the purpose of Life in General, and
then tell yourself what your purpose in life is going
to be. Now your first reaction to this suggestion may very
likely be a feeling of “overwhelm”...   as in “I’m on
overwhelm. ”
You may think that the subject is just too big; that
the topic is outside the sphere of your understand-
ing. It is not. And you will see that it is not themoment you give yourself permission to truly start
thinking about this. Truly start thinking about the real purpose of life
and all sorts of ideas will begin to come to you. They
will crowd in on you so fast, you won’t know whatNeale Donald Walsch 15
hit you. Soon, if you stay with the process, you’ll start
discriminating. That is, your mind will start throw-
ing out the absurd ideas and will quickly find itselfleft with only a few good ones. And just as soon as it
reduces the list to those few, it will reduce the list
even further. Left to your own devices, you will comeup with what you think the purpose of life might be
before you know it. That is to say, you will know it before you know it. In truth, there is a great deal that you know that
you do not know that you know. You are carrying
around knowledge you do not know that you have.Or, to put this another way, you don’t know the half of
what you know. The only way to find out what you know is to  call
upon yourself to know it. That is a mouthful right there, and you may want
to go over that statement again. ‘The only way to find out what you know is to call
upon yourself to know it.’
The problem will not be in your not knowing the16Bringers of the Light
purpose of Life, the problem will be in your believing
that you know it. In other words, it will be easier deciding for your-
self what the purpose of Life is than it will be toagree with yourself that your answer could be cor-
rect! The reason for this is that you still think that there
is a “correct answer” — and if there is, you couldn’t
possibly have just guessed it! Yet there is no “correct answer!”The function of your life is to give the question an
answer  — and the answer that you give to the ques-
tion is the “correct answer.”
Yes... God has given you that much authority. Yes...God has given you that much freedom. Yes...God has given you that much power to create. You do not believe this, and so you have spent
years trying to figure out the Purpose of Life. And
all the while, Life (God) has been waiting for you to
decide  Its purpose.Neale Donald Walsch 17
For now, don’t try to understand this whole
process, or the why’s and wherefore’s of it. For
now, just follow instructions. It’ll all become more
clear to you later. This book is about how to be-come a Bringer of the Light. It is not about explaining
the metaphysics of the entire universe. Because of
its limited scope, this book requires that you takesome statements on faith and simply follow instruc-
tions. The instruction is:
Get clear about the
purpose of your life. So do that now. Right now, write out the Pur-
pose of your Life. Make a Statement of Purpose.As suggested earlier, if you have to start with a
larger statement, do so. Complete the following sen-
tence:The purpose of  life in general is...
_________________________________
__________________________________________________________________
Then complete a second sentence:
The purpose of My Life is...
_________________________________
__________________________________________________________________
Have you done that? Good. Now you can go on. What? Not finished yet? Stuck? Can’t seem to
do it? Re-read Conversations with God. Take notes
this time. Then, re-read the first pages of this book. Take more notes if you have to. Look deeply at what
you don’t seem to understand. Or, if you have un-derstanding, but just can’t seem to bring yourself to18Bringers of the Lightdo it, look deeply at what you cannot allow yourself
to do. This is a process in itself, which will be very valu-
able to you. When you feel you can clearly state the purpose
of life in general, and the purpose of your life in
particular, move on. Neale Donald Walsch 1920Bringers of the Light
Some of you may have already done this –  or may
have started  with a statement of Beingness. If you
have, go right to Step 3. For those of you who have not made this transla-
tion, or don’t even know what is being talked about
here, read on. To be a Bringer of the Light  one must understand
the difference between “doing,” and “being,” and
between “doingness” and “beingness.”
Bringers Step 2
T ranslate your purpose
from Doingness
to Beingness.Neale Donald Walsch 21
Right Livelihood is seldom attained through a
doingness decision... although it may involve  a
doingness function  somewhere along the way. Right Livelihood is


  Distraction by past and future (worries, regrets, anticipations,
fantasies)
•  Longing for security (never permanently achieved)•  Selfish ness, limited point of view (typical motivation: “What’ s in it for
me. ”)
Timeless awareness is defined by:
•  Internal goals (happiness; self-acceptance; creativity; satisfaction that
one is doing one’ s best at all times)
•  Freedom from time pressure; sense that time is abundant and open-
ended
•  Little thought of self-image; action focused on the present moment
•  Reliance on intuition and leaps of imagination
•  Detachment from change and turmoil; no fear of death
•  Positive experiences of Being
•  Selfle ssness; altruism; sense of shared humanity (typical motivation:
“Can I help. ”)
•  Sense of personal immortality
Although I have described them  as opposites, there is in fact a whole
range of experience running from completely time-bound to completely
timeless awaren ess. A person who dreads his mortality, who is consumed
by success and deadlines and depends solely on external motivations, would
be almost pathologically time-bound, yet we can all see some of these traits
in ourselves. On the other hand, the saint who lives only for God, whose
experience of Being is constant and certain, represents the extreme freedom
of timel essness. Most people do not manifest either extreme; and yet in
many ways our deepest traits and attitudes are based on how we relate to
time and metab olize it. To discover where you are on the scale of time-
bound versus timeless awareness, answer the following questionnaire. QUESTIONNAIRE: HOW DO YOU MET ABOLIZE TIME. Read the following sentences and check off each one that applies to
you fairly often or that you generally agree with. Some of thestatements in Part 1 may seem to contradict others in Part 2, but that
doesn’ t matter. Even if you have seemingly opposed traits and
opinions, answer each statement on its own. Part 1
  1. There’s barely enough time in the day to do all the things I have
to. 2. I’m sometimes too exhausted at night to get to sleep. 3. I’ve had to abandon several important goals I set for myself
when I was younger. 4. I’m less idealistic than I used to be. 5. It bothers me to let unpaid bills sit around. 6. I’m more cautious now about making new friends and entering
serious relationships. 7. I’ve learned a lot from the school of hard knocks. 8. I spend more time and attention on my career than on my friends
and family. 9. I could be a lot wiser about how I spend my money. 10. Life is a balance of losses and gains; I just try to have more gains
than losses. 11. In a loving relationship, the other person should be counted  on to
meet my needs. 12. It sometimes hurts to remember the people I have let down. 13. Being loved is one of the most important things I can think of. 14. I don’ t like authority figures. 15. For me, one of the most frightening prospects about old age is
loneliness. Part 1 score ______
Part 2
  1. I do what I love, I love what I do.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting as the reason why some people change their jobs or get divorced without provocation?,
A: An inability to revise their inner world and the accumulation of toxic memories.
Q: What is the author arguing is not the cause of aging, according to Einstein's theory?,
A: Death is not the cause of aging, but rather a natural part of the cycle of life and death.
Q: What is the author suggesting as the source of our fear of death?,
A: The belief in death, which is a result of our inner conditioning and lack of understanding of the true nature of reality.
Q: What is the author proposing as a way to overcome the fear of death and achieve a sense of freedom?,
A: By recognizing that death is not an enemy, but rather a natural part of the cycle of life and death, and by learning to detach from the fear of death.
Q: What is the author suggesting as a way to overcome the limitations of our daily routine and find a sense of fulfillment?,
A: By recognizing the unity of all things and the interconnectedness of all life, and by taking steps to cultivate a sense of detachment from the external world and focus on the present moment.<|eot_id|><|begin_of_text|>These
practices are useful to everyone, but if you truly dedicate yourself to them,
you will walk even faster down the road to discovering the Self. 7. Practicing nonattachment
To be unattached means that you are free from outside influences that
overshadow your real self. This lesson isn’t one our culture teaches us.Modern people place a high value on being committed, excited, passionate,
deeply involved, and so forth, and they fail to realize that these qualities are
not the opposite  of nonattachment. To be committed to a relationship, for
example, ultimately means to have enough love and understanding to let the
other person be who he or she wants to be. Being passionate  about your
work means giving yourself the creative space to approach it from all
angles, finding new directions and opportunities. These new opportunities
can only come from your inner creative core, which you will not be able to
contact if you are immersed in and overwhelmed by the details of your
work. The paradox is that to get the most passion from life, you must be able to
stand back and be yourself. Passion and commitment, love and dedication,
self-worth and fulfillment—all are born in Being; they are qualities of the
essential self that blossom when  you are free from narrow attachments. For
most of us, the person who loved us most dearly was our mother, but if you
reflect on it, this love often implied power and control. As a child you had
to do what your mother said or her love might be withdrawn. “I’m your
mother, you have to pay attention to me” is the opposite of “I love you, and
my greatest happiness is to see you become what you want.” The first
statement may come from love, but it is not a love that easily permits
freedom. Finding your freedom is necessary, and it involves letting go of
expectations, preconceived outcomes, and egotistical points of view. Consider two mothers, each standing in the aisle of a supermarket trying to
handle an upset child who is crying loudly and attracting attention. One
mother is angry and embarrasse d; her primary motive is to stop the child
from making a scene, but of course this doesn’ t work with small children. When they are upset, they are upset. Their feelings are their world, and
making a scene in the market doesn’t mean anything to them. So when the
mother commands, “All right, stop crying. I mean it, stop right now,” the
child knows that his feelings aren’ t really being heard and therefore he isn’t
being allowed to really exist. The mother just wants a result ; she wants
things to turn out a certain way. The second mother, on the other hand, sees that her child is genuinely
upset, and she doesn’ t care about how she looks to others. She isn’ t thinkingabout the situation as it af fects her; instead, she feels for her child and wants
him to be happy again. She says things such as, “What’ s wrong? Did
something scare you? It’s all right, I’m here.” The words she uses are not
the critic al thing—she might just pick up and caress her child for a moment. The child’ s quantum mechanica l body senses that his feelings  have been
understood. Therefore, there is no threat, because his mother ’s intention is
to heal, not merely to end a disagreeable situation. Your quantum mechanical body  has all the sensitivity of a child’ s, and
you can use that sensitivity to get back to your true self, which exists above
and beyond the troubling circum stances of your life. Again, the matter of
self-image is involved. Being oriented to your true self, not to your self-
image, is the most basic healing attitude anyone can take. When you are
oriented to the self, you use your feelings, your needs, and your values as a
jumping-of f point for finding that level of your being where feelings, needs,
and values are already fulfille d. This self doesn’ t exist in action, yet
paradoxically you can find it through action. It will appear as a silent witness that stands back from activity simply to
observe and appreciate what is going on. Soldiers in battle and daredevil
adventurers often feel themselves becoming peaceful, unattached observers
completely divorced from the frantic activity around them. Speaking for
myself, I’ve found that moment s of nonattachment are characterized by the
following:
•  I am present with my body. •  My breathing becomes very refined, approaching stillness. •  Mental activity has calmed down. •  I feel no threat; there is a certainty of belonging. •  I perceive my inner world as an open space with no boundaries;
awareness exten ds in all directions rather than being focused on
specific thoughts. •  Self-a c


:Cocc. lowerback:Nux-v.
pressing:Sep.
severe:Cocc. sore,bruised:Sep.
stitching:Con. tearing:Lach. violent:Bell.wandering:Puis. Better:
crossinglegs:Sep.
heat:Mag-p.
onceperiodstarts:Lach. pressure:Mag-p.
doublingup:Mag-p.,Nux-v.,Puis. Worse:
beforeamenstrualperiod:Bell.,Con.,
Puis.,Lach. duringtheperiod:Bell.,Nux-v.,Puis.,
Sep.
afternoon:Sep.
breathing:Cocc. cold:Mag-p.
morning:Sep. 9a.m.-6p.m. : Sep.
movement:Cocc. standing:Sep.
walking:Sep. Causes:
anger:Cham. Withexhaustion:Con. Periods:
heavy:Bell.,Calc-p.,Nux-v.
late:Aco.,Puis. causedby:
fright:Aco. shock:Aco. gettingchilled:Aco. painful:Bell,Calc-p.,Cham.,Cocc,Con.,
Lach.,Mag-p.,Nux-v.,Puis.,Sep. PerspirationseeSweat
PilesHam.,Kali-c.,Nit-ac,Nux-v. Bleeding:Ham.,Nit-ac. Large:Ham.,Kali-c,Nit-ac. Pains:
burning:Nit-ac
sore,bruised:Ham. splinter-like: Nit-ac. Worse:
afterastool:Nit-ac. Causes:
childbirth:Ham.,Kali-c.
pregnancy:Ham.,Nux-v.
PinkeyeseeEyeinflammation
PregnancyproblemsseealsoNausea,Heartburn
Pains:
flyingaboutbelly:Cimi. ingroin:Bell-p.
whilewalking:Bell-p.
severe:Bell-p. Worse:
movement:Bell-p.
PricklyheatNat-m.,Sal.,Sul.,Urt-u. Pulserapid:Pyr'. INTERNALREPERTORY Sorethroat•191
Pupils
Contracted:Op. Dilated:Bell. Quarrelsome (seealsoDislikescontradiction;
Irritable)
ResentfulseeUnforgiving;Complaintsfrom
suppressedanger
RestlessAp.,Arg-n.,Ars.,Bapt.,Bell,Calc-p.,
Canst.,Cum..Cina,Coloc,Cupr.,Ferr-m.,
Lye,Mag-m.,Mercs.,Rhus-t.,Stl.,Sul. Evening:Canst. Inbed:Ars.,Cupr.,Ferr-m.,Mag-m.,Rlnis-t.
Sleep:Cina
bodytwitching/limbs jerking'grinding of
teeth:Cina
Withanxiety:Ars. Retentionofurine
Innewbornbabies:Aco. Inchildren:Ap. whocatchcold:Aco. Causes:
childbirth:Ars.,Caust. presenceofstrangers:Nat-m.
shock:Op. Rheumatism seeJointpain
RhinitisseeCommoncold,Hayfever
RoseolaseeMeasles
RushedfeelingseeHurried
SadseeDepressed;Tearful
Saliva
Increased:Merc-s.,Ver-a. duringsleep:Merc-s.
ScaredseeFearful
ScatteredsensationBapt. SciaticaColoc,Ferr-m.,Mag-p.,Puis.,Rhus-t. Pains:
tearing:Coloc. Better:
freshair:Puis. gentlemovement:Ferr-m.
heat:Mag-p.,Rhus-t.
movement:Rhus-t.
walking:Rhus-t.
walkingslowly:Ferr-m. Worse:
beginningtomove:Rhus-t.
cold:Mag-p.,Rhus-t.
coldcompresses:Rhus-t.
lyingonpainfulpart:Rhus-t.
rightside:Coloc. warmroom:Puis. washingincoldwater:Rhus-t.
wetweather:Rhus-t.
ScreamingAco.,Bell.,Bor.,Cham.,Coff.,Lye. Inchildren:Bor.,Lye. Withpain:Aco.,Bell.,Cham.,Coff.Duringsleep:Bor.,Lye. Onwaking:Lye. Self-confidence, lackof(seealsoShy)Bar-c.,Lye.,
Sil. Senseofsmell
Acute:Colch.,Nux-v.,Op. Lost:Calc-c. Senses
AcuteCoff..Op. Dull:Op. SensitiveCham.,Chin.,Coff.,Con.,Hep-s.,Ign.,
Kali-c,Lach.,Lye,Nat-c,Nat-m.,Nat-p.:
Nit-ac,Nux-v.,Phos.,Puis.,Sil.,Stap. Tolight:Bell.,Nux-v.,Phos. Tomusic:Nat-c,Nux-v.,Sep. Tonoise:Aco.,Bell.,Chin.,Coff.,Con.,Kali-c,
Nit-ac,Nux-v.,Op.,Sep.,Sil.,Zinc. Topain:Cham.,Coff.,Ign.,Lach.,Nit-ac,Phos.,
Sep.,Sil.,Stap. Torudeness:Hep-s.,Nux-v.,Stap. Totouch:Lach. SentimentalAnt-c,lgn. ShockAco.,Am.,Hyp.,Ign.,Lach.,Op.,Pho-ac
Causes:
emotionaltrauma:Ign.,Pho-ac. injuries:Aco.,Hyp.,Lach.,Op. surgery:Aco. childbirth:Aco. ShyBar-c,Lye,Nat-c,Puis.,Sil. SighingCalc-p.,Cimi.,Ign. SideseeSymptoms
SinusitisseeCommoncold
SleeplessseeInsomnia
SleepyseeDrowsy
SlownessBar-c,Calc-c,Calc-p.,Con.,Phos. Ofchildren:Calc-c,Calc-p.
learningtowalk:Calc-c
toteethe:Calc-c,Calc-p.
tolearn:Bar-c,Calc-p. Sluggish(seealsoApathetic;Exhaustion)Ant-c,
Bar-c,Bry.,Calc-c,Calc-p.,Calc-s.,Carb-v.,
Gels.,Kali-c,Lach.,Nat-c,Nat-p.,Nit-ac,
Sep.,Sil.,Sul.,Zinc. Children:Bar-c,Calc-p.,Sul. Onwaking:Lach. Betterforfreshair:Lye
SorethroatAco.,All-c,Ap.,Arg-n.,Ars.,Bapt.,
Bar-c,Bell.,Bry.,Calc-c,Caust.,Dulc,
Hep-s.,Ign.,Kali-m.,Lach.,Lye,Merc-e,
Merc-s.,Nat-m.,Nit-ac,Nux-v.,Phos.,
Phyt.,Puis.,Rhus-t.,Rumex.,Sil.,Spo.,
Sul. Airpassagesirritated:Rumex
Constant:Caust. Glands:
swollen:Bell,Sil. 192•Speedy INTERNALREPERTORY
Gums:
bleeding:Merc-c.
swollen:Merc-c.
Larynx:
inflamed:Dros. irritated:Puis. tickling:Dros.,Puis.,Rhus-t.
Mouthdry:Ap. Noisesinears:
roaring:Bar-c.
onswallowing:Bar-c. Pains:
burning:Aco.,Ap.,Ars.,Bar-c,Caust.,
Merc-c,Nat-m.,Nit-ac,Spo.,Sul. dry:Caust. pressing:Nit-ac. raw:Caust.,Hep-s.,Lye,Merc-c,Nit-ac,
Nux-v.,Plws.,Puis.,Sul. scraping:Puis. severe:Bell. sore:Lye,Merc-s.,Phos.,Rumex.,Spo.,Sul. splinter-like:Arg-n.,Hep-s.,Lack.,Nit-ac
spreadinguptoears:Hep-s.,Lach.,Merc-s.,
Nit-ac.,Nux-v.
spreadinguptoneck:Merc-s.
stitching:Aco.,Bell.,Bry.,Ign.,Merc-s.,
Nit-ac,Nux-v.,Puis.,Sil.,Sul. Throat:
constricted: Bell. darkled:Bapt.,Phyt. dry:Calc-c,Lye,Nat-m.,Puis.,Mus-t.,Sil.,
Spo.,Sul. inflamed:Bar-c.
irritated:Arg-n.,Bell.,Rumex. raw:Arg-n.,Bar<.,Bell.,Rumex.,Sul. sore:Rumex. Tonsils:
darkred:Bapt. swollen/inflamed: Bapt.,Bar-c,Hep-s.,
Kali-m.,Lye,Merc-s.,Nit-ac,Phos.,
Phyt.,Sil.,Sul. ulcerated:Merc-s.,Nit-ac. white:Kali-m.
Voice:
lost:Arg-n.,Rumex. hoarse:Arg-n.,Bry.,Dros.,Nat-m.,Phos.,
Rhus-t.,Spo.,Sul. With:
chokingsensation:Caust.,Ign.,Lach.,Sul. desiretoswallow:Caust. fever:Bry. hairsensationatthebackoftongue:Sil. lumpsensationinthroat:Ign.,Lach.,Lye,
Nat-m.,Nux-v.
salivaincreased:Bar-c,Merc-c.
ulcersinthethroat:Ars.,Merc-c.Better:
colddrinks:Phyt. eating:Merc-c.
hotdrinks:Ars.,Hep-s.
swallowing:Ign. swallowingliquids:Bar<. swallowingsolids:Lach. warmcompresses


aaah with as much emotion and volume as you can manage. Place your attention on clearing the channel with this sound of
aaah. While you are doing the aaah meditation, add to your mental
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WAYNE W. DYER
picture what it is that you would like to be able to create or manifest,
without being at all attached to how it will surface in your life. (I have
explained in detail in the eighth principle the importance of not
making demands on the how.) What you are doing is focusing on the
feeling that you will have as this desire manifests in the concrete
world of your life.. While you meditate for approximately twenty minutes in the
beginning of your day, repeat the sound of aaah as your mantra for
the entire time. However, only do it out loud and with emotion
for approximately the first one third of the time. Move your atten-
tion up and down the inner passageway between the root chakra
and the third eye chakra using the sound of aaah. Then remain
focused on the third eye chakra. You are now going to open up the
third eye. With the inner energy that you are feeling from the sound of cre-
ation resonating within you, open the third eye in your mental pic-
ture, and propel the creative force through it into the world of
form. Imagine its release from your inner being to a point at which
it circles the world and surrounds the objects of your desire. Trust
that this energy will connect with the universal energy that is the
God force and will send the object of your desire into your immedi-
ate world. This must be done in accordance with all nine of the
principles of manifesting that are explained in this book, which
means you have an absence of doubt, complete trust, unconditional
love and a knowing that this power of attraction is within you and in
all things. Gradually you will begin to experience an overwhelming sense of
bliss and peace in the sound of creation. Then you will feel the need
to lower the volume. For the next approximately one third of the
morning meditation say the aaah sound softer and _ softer. Stay
focused on the third eye, which is now open and sending out this
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Manifest Your Destiny
creation energy, and the feeling of your desire manifesting. If you feel
distracted or your attention shifts, return to the third eye and the
feeling of your manifestation materializing for you., Remember, you
are not demanding anything, you are not telling God how to do this
work, you are experiencing in the third eye the strong feeling of
knowing and the bliss of this sound repeated in a quieter and quieter
fashion. For the final one third of your morning meditation, repeat the
sound of aaah to yourself silently as a mantra, and keep your atten-
tion on the third eye and the glorious feeling of gratitude that you are
already experiencing for having this manifest, however it will, into
your life. When you have completed approximately twenty to thirty
minutes of this manifesting meditation, your morning session will be
complete. The objects of your desire can be unlimited, and they can run the
full gamut of human potentiality. Some people have used this medi-
tation to manifest peace for themselves or those they love, to center
themselves on a healing, or to bring a relationship into their life. Others have used it for such matters as selling a house, getting a
promotion, overcoming an addiction, attracting money or whatever. The possibilities are unlimited. I have received hundreds of letters
from people describing the success they have had with this medita-
tion when they practice it, using all nine of these principles with
integrity. If you have read this far into this book, you are demonstrating
your interest in learning to become a spiritual manifester. If you
know that the power to manifest is within you, then do this ancient
practice of repeating the name of God in an almost chantlike ritual
each and every morning, with your attention on the feeling and the
third eye. What you are really doing when you do this morning aaah
meditation is resonating with the words “In the beginning was the
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WAYNE W. DYER
word, and the word was God.” The act of manifesting is the begin-
ning of something being created in your life. The word is God, which
is to say, the aaah sound is the sound of God. The evening meditation is best practiced at sunset if possible. Once again, as the sun sinks below the horizon there is a coronalike
expression of energy that is greatest just as the sun leaves the horizon
and for a few moments immediately after the sun disappears from
our vision. Now you practice the sound of.om, which is the medita-
tion of gratitude. I have detailed this principle of gratitude in the
ninth and final principle explained in this book. Briefly, the practice is identical to the morning meditation, with
the exception that you are not now asking to manifest anything. Instead, at the end of your daylight, or as you retire, you are simply
saying thank you to the universal intelligence that we call God for all
that has manifested in your life. Take in deep breaths just as you did
_in the morning, clear the channel between your base chakra and
your third eye chakra, and mentally picture all that you have
received and project that energy out forcefully through the opening
of the third eye. You are expelling into the universe beyond your
immediate body an energy of gratitude, using the affirmations that I
have included in the ninth principle, and which I say aloud during
the guided meditation on the cassette and compact disc titled
Meditations for Manifesting. The sound of om is said aloud for the first third of your medita-
tion, then gradually more quietly, and ultimately silently, always
focusing grateful attention on the third eye and feeling that energy
going back to the universal source of energy that we call God. The
sound of om is the sound of the material world. It is the sound that
makes us feel most at home here in the material world since it is the
essential sound of all experience in this phenomenal world. When
you repeat this sound, you are in harmony with your environment. 128
Manifest Your Destiny
The final part of this meditation is the last sound you hear before you
go to sleep each night. The very first sound you hear in the morning is
generally one of aaah. It is the sound that you make when you yawn or
stretch. Be aware of this first sound and be willing to acknowledge it as
your own vibrational frequency of the new day that you are manifesting. However, the final sound you hear within yourself before going to sleep
can be a combination of these two sounds of aaah and om. You may recall that I defined enlightenment earlier in this book as
the ability to be immersed in and surrounded by peace. “Peace” is
the key word here. It is not an accident that the sounds of aaah and
om, when combined, translate to the word that means peace or
enlightenment, Shalom. Shaaah... looom. The sound of that which
you wish to manifest, and that which is already manifested, equate to
peace. By saying these two sounds to yourself as you drift off to sleep,
you are beginning the act of enlightened siddhi consciousness. You are
becoming at one with all that is peaceful and all that provides for us. It is also not an accident that the primary sound of spiritual joy is the
sound of aaah in hallelujah, and it is the sound found in the word that
ends every prayer, “amen.”
This concludes the meditation practice of learning to vibrate to the
sound of creating and creation. It is a part of the ancient wisdom that is
being practiced and revealed more and more as we move into the spir-
itual revolution. Give this glorious, peaceful, enlightening manifesta-
tion meditation practice a three-month trial period in your life, using
each of the nine principles outlined in this book, and see if you do not
experience your heart’s desire appearing without your putting any
demands or rules on the universal God force. The willingness to allow
it to manifest as it will, permitting creation to reveal itself by and by, is
the subject of the eighth principle of manifesting. Hallelujah. Shalom. 129
PATIENTLY DETACH FROM THE OUTCOME
The Eighth Principle
n the seventh principle, on the use of the sound meditation, I
emphasized the importance of placing your attention not on the out-
come and how it will show up in your life, but on the feelings that
you are experiencing as you picture your desire manifesting. The
eighth principle of spiritual manifesting has at its heart the experi-
ence of that feeling. The manner of how and when what is desired
shows up is something that you must not try to control. During the time I have taught this meditation I have often been
asked questions like this one: “If I do this meditation as you suggest,
can I really win the lottery?” My response to this question is, “How
would you feel if you won the lottery?” The answers are something
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Manifest Your Destiny
similar to “I would feel blessed, secure, ecstatic, content.” It is this
feeling picture that is crucial for one to have in order to activate the
eighth principle. It is an illusion that you must have some thing like a
winning lottery ticket in