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Your third chakra is an important center of power. To understand it, it’s useful to see it in the context of the other chakras, so let’s start with a little review. The first chakra is associated with the earth element, which represents stability. It’s our foundation. It relates to survival, groundedness, and allegiance to one’s tribe. The second chakra is associated with water – an element that’s more mobile and flowing. It relates to our sexuality, creative expression, pleasure, and relationships. The third chakra, called Manipura, is associated with fire, an element that’s always in motion. In many ways, both literal and figurative, fire gives us mobility, power, warmth, transformation, and light. And these are the primary qualities of this chakra.
Moving up the spine, Manipura is the last of the chakras associated with a distinctly tangible element. Thus, it still has a strong connection to the physical body – specifically the digestive organs and the kidneys. In Traditional Chinese Medicine, it’s said that we’re born with a somewhat undeveloped digestive system – we don’t yet have gut flora; we throw up a lot as children; and we often have an inconsistent appetite. But by puberty, our “digestive fire” has grown and this center facilitates the emergence of our will and our personal power.
Classical sources place Manipura directly behind the navel, and contemporary sources often place it at the solar plexus – a bundle of nerves located a few inches above the navel (aptly named for the fire chakra, “solar” refers to the ray-like spread of these nerves). Both are highly significant areas in Ayurveda and acupuncture. There's a major acupuncture point at the level of the solar plexus called Middle Duct or Middle Controller, which relates to the stomach and other digestive organs. Wherever you feel it most prominently, this is the center of your metabolism, where food is “burned up” and converted to energy.
As Robert Svoboda explains in Kundalini, one of the challenges this chakra presents an evolving human is to balance two forms of fire or agni – bhuta agni, the “ethereal fire” which digests ideas and allows us to assimilate them into pure intelligence, and jathara agni, the digestive fire. Will our appetites be exclusively directed toward food and material acquisition, or will we learn to transmute this fire into a drive to learn and understand, to evolve and awaken?
The first chakra is associated almost exclusively with the external world and its ability to destroy us or provide for us. Anodea Judith expresses the “verb” of this chakra as “I have.”3 The second chakra is also rather externally-oriented, as it largely drives us to engage in relationships with others and to relate with the world in a way that gives us pleasure. Judith expresses the verb of this chakra as “I feel.” The orientation of the third chakra, according to Caroline Myss, is slightly more internal, “as our focus shifts from how we relate to the people around us to how we relate to and understand ourselves.”5 Judith’s verb for this chakra is “I can.”
Myss explains that at the level of the third chakra we begin to recognize that every choice we make either enmeshes us more deeply in the “illusory physical world” or invests us in the power of spirit. The sacred truth she identifies with this level of development is Honor Oneself. What emerges through a healthy third chakra, Myss states, is a sense of personal power, self-esteem, discipline, ambition, the ability to generate action, the ability to handle a crisis, the courage to take risks, generosity, and strength of character. She calls this chakra “the magnetic core of our personality and our ego.”5
Myss teaches that we progress through four stages as we grow toward self-esteem and spiritual maturity: Revolution (one or several acts that separate us from group thought and establish our own sense of authority); Involution (self-examination for the purpose of understanding oneself, healing old wounds, and learning what serves us); Narcissism (which Myss defines in a semi-positive light, as a necessary and vulnerable period of self-absorption and perhaps redefining one’s image); and Evolution (a stage of internal growth in which a person’s spirit is allowed to “take charge”).
I like Myss’s writings on this subject because they’re consistent with an ancient notion of the fire element as the agent of transformation. Fire was central to alchemy, and a remnant of this idea still exists in modern scientific notation where the symbol of fire – an upward-pointing triangle, like a flame (the Greek letter delta) – is used to indicate both heat and change. Fire gives us the capacity to refine metals, to burn away the debris, perhaps even to turn lead into gold.
In Ayurveda, it's the fire of our digestive organs (the yang in Chinese Medicine) that gives them the ability to transform food into human. It's really pretty miraculous. In Vedic thought, fire is said to take things from the earthly realm to the spiritual realm. Mantras and offerings thrown into a fire are said to reach the Divine. And because the tongue is also associated with the fire element, when we speak our words aloud they're said to pass through the fire and are thus imbued with the potential for transformation.
When we choose to act, the state of our third chakra influences the likelihood that we’ll follow through to completion and that our intentions will take root in the world. A weak, insecure, or collapsed center has little power, which can make it overly controlling. Playing it safe but still wishing to exert control, it may give rise to eating disorders or the accumulation of a very large midsection. It's a similar case when our personal will is at odds with Divine Will or the will of our soul: if we succeed at initiating the change we desire, it will occur through force rather than power. Myss’s explanation of the Evolution state of self-esteem speaks to this concept of power, and it echoes Gary Zukav’s teachings on empowerment and evolution in The Seat of the Soul. He writes, “When the personality comes fully to serve the energy of its soul, that is authentic empowerment.”10
How can we manage this power in a reverent way? Zukav asserts that humans have historically approached evolution as a matter of competition for external power – and that the next phase of our evolution will arise from the recognition of authentic power. Here’s a passage on this topic from Zukav (I cut and rearranged a bit, but didn’t change any words):
All of our institutions – social, economic, and political – reflect our understanding of power as external. Anything we fear to lose – a home, a car, an attractive body, an agile mind, a deep belief – is a symbol of external power. Competition for external power lies at the heart of all violence. The perception of power as external splinters the psyche, whether it is the psyche of the individual, the community, the nation, or the world.
No understanding of evolution is adequate that does not have at its core that we are on a journey toward authentic power, and that authentic empowerment is the goal of our evolutionary process and the purpose of our being. We are evolving from a species that pursues external power into a species that pursues authentic power.
Our deeper understanding leads us to a kind of power that loves life in every form that it appears, a power that does not judge what it encounters, a power that perceives meaningfulness and purpose in the smallest details upon the Earth. This is authentic power. When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose, and meaning.
Beyond transforming our understanding of power as Myss and Zukav teach, here are some pragmatic recommendations for strengthening and balancing the third chakra:
- Heal your digestion and your relationship with food. Unhealthy eating patterns and digestive problems divert energy from this level of being.
- Learn to manage your stress. Stress, through activation of survival mechanisms, scatters our power and diverts energy away from our center.
- If you have adrenal fatigue, rehabilitate yourself. This requires refraining from using more energy than you have; going to bed before reaching exhaustion; avoiding stressors and stimulants; getting deep, restful sleep; and eating whole, nourishing foods.
- Strengthen your core. Yoga, pilates, and tai chi are excellent for this. Holding plank pose (balancing on your forearms and toes with a straight back) is also a great core-strengthener.
- Challenge yourself to take risks (if this is something that’s difficult for you).
- Practice following through on what you start. Don’t begin anything you don’t honestly intent to finish.
- Cultivate self-discipline.
- Unearth and heal your shame.
Finally, when you feel an urge to act and you're uncertain about it, try asking yourself, "Who wants this?" or "Where is this coming from?" See if you can quiet your mind and allow an answer to come. Is it an urge of your personality, an urge fueled by a desire for approval, security, or control? Or does it arise from a deeper part of you? Wishing you self-reflection, healing, and empowerment,
Dr. Peter Borten
Sources:
- Johari, H. (1987). Chakras. Energy Centers of Transformation. Destiny Books.
- Judith, A. (2004). Eastern Body, Western Mind: Psychology and the Chakra System as a Path to the Self. Berkeley, CA: Celestial Arts.
- Judith, A. (1999). Wheels of Life: The Classic Guide to the Chakra System. St. Paul, MN: Llewellyn Publications.
- Khalsa, G. K. (1991). Energy Maps: A Journey Through the Chakras. La Crescenta, CA: CyberScribe.
- Myss, C. M. (1996). Anatomy of the Spirit: The Seven Stages of Power and Healing. New York: Three Rivers Press.
- Svoboda, R. E. (1995). Aghora II: Kundalini. Albuquerque, NM: Brotherhood of Life Publishing.
- Wallis, C. D. (2013). Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition. Petaluma, CA: Mattamayūra Press.
- White, J. W. (1990). Kundalini, Evolution, and Enlightenment. New York: Paragon House.
- Woodroffe, J. G., & P. (1931). The Serpent Power: Being the Shat-chakra-nirūpana and Pādukā-panchaka; Two Works on Laya yoga. Madras: Ganesh.
- Zukav, G., with Winfrey, O., & Angelou, M. (1989). The Seat of the Soul. New York: Simon and Schuster.
[post_title] => The Third Chakra - Your Fire, Your Power
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One of the goals of my work is to find ways to educate people about health in really basic, intuitive ways that they’ll never forget. When I’m teaching about how we’re affected by the stuff we put into our bodies, I like to go over what I call the Foods-Herbs-Drugs Spectrum (or the Foods-Supplements-Drugs Spectrum). My own understanding of foods and drugs has been greatly informed by my background as an herbalist. I feel that traditional systems of herbal medicine offer a valuable perspective on the continuum between foods and medicines.
Sophisticated systems of herbal medicine (Chinese and Ayurvedic medicine in particular) define herbs not just by the medicinal actions they possess – such as diuretic or sedative – but on their nature or energetics. Herbs can be understood based on where they fall on multiple spectrums, such as temperature, moisture, and trajectory. It’s what makes herbs much more than just weak natural substitutes for drugs.
For instance, on the temperature spectrum, an herb can be warming, meaning it literally raises body temperature or otherwise tends to do things like speed up function or metabolism, enhance circulation, or induce sweating. Ginger, chili peppers, wasabi and many other plants have this quality, and people usually have an easy time perceiving it. Then there are cooling herbs, which may do things like reduce fever, clear infections, calm irritation, and suppress inflammation. An herb’s “energetic temperature” can range anywhere from very cold to neutral to very hot.
On the moisture spectrum, there are drying herbs which can be useful for things like eliminating phlegm or reducing edema from the legs. Then there are moistening herbs which are employed for lubricating and soothing dry and irritated membranes, or for hydrating the skin, muscles, hair, and other tissues. There are numerous other characteristics to consider – clearing versus fortifying, calming versus stimulating, and so on – all of which make each herb a complex medicine.
When herbs don’t work or cause negative effects, it’s usually because consumers don’t really understand them. Most laypeople choose herbs based on common symptoms they’re known to treat, but without comprehending the energetics of the herbs or the state of their own body/mind – which may not be compatible. A person with “hot” disorders (acne or other red rashes, irritability, high blood pressure, etc.) probably will not do well with hot herbs. An anxious person probably should avoid stimulating herbs. Otherwise, negative effects, or “side effects” are likely to result.
Foods and drugs can be understood as possessing all of these same properties and risks, except that foods are all relatively close to neutral on any given spectrum, and drugs range much farther to the extremes. Vitamins, minerals, amino acids, and other dietary supplements fall mostly within the same range as herbs.
In the diagram above, the left end of the spectrum pertains to substances that are neutral in all characteristics. They have almost no potential for harm, but also almost no potential to fix an imbalance, because they don’t cause much change, and/or the change the cause happens slowly. Rice would be pretty close to the left end of the spectrum.
At the right end of the spectrum are substances that have one or more extreme characteristics. They quickly and drastically change the human body, so they have a high potential to correct an imbalance, but they are so intense in their action that they are inevitably destructive at the same time. A good example would be chemotherapy drugs, many of which work by destroying all cells that are in the process of dividing. This means any tissues that grow or reproduce quickly – from tumors to hair to the lining of the digestive tract – will be affected.
As we move away from the blue (left) end of the spectrum, there is greater potential for both disruption and the correction of imbalance. An important deciding factor is the terrain the substance is introduced to – i.e., your body/mind. As the expression goes, “One man’s meat is another man’s poison.”
The green bar indicates that foods range from completely benign to potentially mildly disruptive or medicinal. (Of course, this doesn’t count food allergies, which could make any food severely “poisonous.”) The yellow bar indicates that herbs and supplements have a very broad range. They can be almost completely neutral or intensely disruptive/medicinal, in some cases approaching the most powerful drugs. Most are somewhere in the middle. The red bar indicates the range of drugs, which go from the fairly benign (TUMS, for instance – which are almost safe enough to hand out on Halloween) to the blatantly poisonous.
Although substances to the left are limited when there is a need to produce a quick and significant change (such as breaking up a clot that has caused a stroke), they are ideal when the goal is to improve or maintain general health or when a problem doesn’t need to be corrected within minutes. If we utilize foods, herbs, and supplements wisely, they can help us avoid getting to a place of such severe imbalance that drugs are our only option (at which point, they may not be able to adequately correct the situation anyway).
Next time I’ll explain more about how foods, herbs, and drugs work, and how to build an understanding of when to best utilize each. Meanwhile, there’s no time like the present to begin paying more attention to how the various things you consume affect you.
Be well,
Dr. Peter Borten
[post_title] => The Foods - Herbs - Drugs Spectrum, Part One
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[post_content] => I have written so much about what and how to eat, so I thought I’d say a few words about what we might do before and after a meal to enhance the experience.
First, the before-meals recommendations:
1) Set an intention. This applies to food, medicine, and supplements, though I think it especially makes sense for medicine and supplements because you had a specific outcome in mind when you bought them.
I believe there’s some value in stating to yourself what you want to happen whenever you put something into your body. Even if you’re doubtful about your ability to influence your body’s inner workings, perhaps you’ll find it worthwhile to just get clear for a moment on why exactly you’re swallowing something. But if we consider how powerful the placebo effect is – it’s not a matter of being fooled into believing we feel better, but a very real ability to cause our bodies and minds to change – isn’t this worth taking full advantage of?
When I say “set an intention,” I don’t mean you have to have an elaborate ritual (although if you want to light a candle and take your time with it, that’s great). I really just mean taking about 10 to 30 seconds to close your eyes, recognize that you’re about to introduce a new influence into your system, state clearly what you intend to get out of it, and feel grateful.
What do you want this new influence to do? Please you with its flavor, texture, and a satisfying feeling in your stomach? Make you feel grounded? Give you energy? Nourish you in the deepest places? Calm your mind? Repair something that is out of balance? Help you feel connected to the world? Build your muscles? Expressing your choice may make a difference.
2) Make sure you’re hungry. I should have said this first, but I wanted to make sure you saw the part about intention. It should be at least two hours since you last ate, and in my opinion, it’s best to avoid snacking between meals (though four or five small meals per day is fine). If it has been several hours since you last ate and you know you should be hungry, but you have a poor appetite, you can try taking some bitters before the meal, such as 15 drops of gentian tincture in a little water. Others prefer blends of bitters with aromatic herbs, such as citrus peel, cardamom, and ginger. Luckily, there is a wide selection of great bitters these days.
3) Make sure you’re not starving. If you skipped breakfast and now it’s lunch time, it’s quite possible that you’re going to eat faster than your body would like and more than your body would like. If meal skipping is a common thing for you, it’s also possible that your metabolism has slowed down, and it will be easy to eat more than your body can readily burn. I recommend not going more than about four hours between meals. If you’re already starving, of course you need to eat, but try doing it slowly. Next time, eat sooner.
4) Let everything go. Stop moving, sit down, and to the best of your ability, set aside anything you’re worrying about. Now it’s time to feed yourself and that deserves your full attention and enjoyment.
After you eat:
1) Set an intention again. You can spare 10 seconds to do this. You just filled yourself up and maybe forgot about that starting intention until now. So, once again, consider what you would like to happen with what you just consumed and state it clearly to yourself. For example: “Thank you for this meal. I intend that all the nutrients will be well absorbed and will go exactly where they’re needed in my body.” Or, “I’m grateful for this meal and intend to be thoroughly nourished and energized by it.”
Once, when I was doing a lot of qigong, I went out to eat with a friend. After finishing my food, while continuing to converse with her, I imagined I was sucking all the energy from the food through my digestive tract into all my cells. It was something I was practicing at the time, it only took a minute, and I thought I wasn’t giving any outward appearance of doing anything. But my friend’s eyes bulged out and she yelled, “What the hell did you just do?!” I explained what I had been up to and was very curious as to what she perceived. She said she couldn’t really explain it, but that it looked like my whole body came alive (I’m assuming she meant more alive). Regardless of what it looked like to her, I was just struck by the fact that my internal visualization had an outwardly noticeable effect. So, try it!
2) Relax. If possible, don’t get right back to your work or something that stresses you out. Give your body at least a few minutes to assimilate what you just consumed.
3) Take a walk. Vigorous exercise right after eating isn’t a great idea, but a walk is fine (after a brief rest), and will assist with digestion, especially after a big meal.
Give these easy practices a try. I believe that even if your food choices aren’t always excellent, you’ll be much better off if you observe these simple acts. Let me know what happens.
Be well ,
Dr. Peter Borten
[post_title] => Seven Things to do Before and After Eating
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Your third chakra is an important center of power. To understand it, it’s useful to see it in the context of the other chakras, so let’s start with a little review. The first chakra is associated with the earth element, which represents stability. It’s our foundation. It relates to survival, groundedness, and allegiance to one’s tribe. The second chakra is associated with water – an element that’s more mobile and flowing. It relates to our sexuality, creative expression, pleasure, and relationships. The third chakra, called Manipura, is associated with fire, an element that’s always in motion. In many ways, both literal and figurative, fire gives us mobility, power, warmth, transformation, and light. And these are the primary qualities of this chakra.
Moving up the spine, Manipura is the last of the chakras associated with a distinctly tangible element. Thus, it still has a strong connection to the physical body – specifically the digestive organs and the kidneys. In Traditional Chinese Medicine, it’s said that we’re born with a somewhat undeveloped digestive system – we don’t yet have gut flora; we throw up a lot as children; and we often have an inconsistent appetite. But by puberty, our “digestive fire” has grown and this center facilitates the emergence of our will and our personal power.
Classical sources place Manipura directly behind the navel, and contemporary sources often place it at the solar plexus – a bundle of nerves located a few inches above the navel (aptly named for the fire chakra, “solar” refers to the ray-like spread of these nerves). Both are highly significant areas in Ayurveda and acupuncture. There's a major acupuncture point at the level of the solar plexus called Middle Duct or Middle Controller, which relates to the stomach and other digestive organs. Wherever you feel it most prominently, this is the center of your metabolism, where food is “burned up” and converted to energy.
As Robert Svoboda explains in Kundalini, one of the challenges this chakra presents an evolving human is to balance two forms of fire or agni – bhuta agni, the “ethereal fire” which digests ideas and allows us to assimilate them into pure intelligence, and jathara agni, the digestive fire. Will our appetites be exclusively directed toward food and material acquisition, or will we learn to transmute this fire into a drive to learn and understand, to evolve and awaken?
The first chakra is associated almost exclusively with the external world and its ability to destroy us or provide for us. Anodea Judith expresses the “verb” of this chakra as “I have.”3 The second chakra is also rather externally-oriented, as it largely drives us to engage in relationships with others and to relate with the world in a way that gives us pleasure. Judith expresses the verb of this chakra as “I feel.” The orientation of the third chakra, according to Caroline Myss, is slightly more internal, “as our focus shifts from how we relate to the people around us to how we relate to and understand ourselves.”5 Judith’s verb for this chakra is “I can.”
Myss explains that at the level of the third chakra we begin to recognize that every choice we make either enmeshes us more deeply in the “illusory physical world” or invests us in the power of spirit. The sacred truth she identifies with this level of development is Honor Oneself. What emerges through a healthy third chakra, Myss states, is a sense of personal power, self-esteem, discipline, ambition, the ability to generate action, the ability to handle a crisis, the courage to take risks, generosity, and strength of character. She calls this chakra “the magnetic core of our personality and our ego.”5
Myss teaches that we progress through four stages as we grow toward self-esteem and spiritual maturity: Revolution (one or several acts that separate us from group thought and establish our own sense of authority); Involution (self-examination for the purpose of understanding oneself, healing old wounds, and learning what serves us); Narcissism (which Myss defines in a semi-positive light, as a necessary and vulnerable period of self-absorption and perhaps redefining one’s image); and Evolution (a stage of internal growth in which a person’s spirit is allowed to “take charge”).
I like Myss’s writings on this subject because they’re consistent with an ancient notion of the fire element as the agent of transformation. Fire was central to alchemy, and a remnant of this idea still exists in modern scientific notation where the symbol of fire – an upward-pointing triangle, like a flame (the Greek letter delta) – is used to indicate both heat and change. Fire gives us the capacity to refine metals, to burn away the debris, perhaps even to turn lead into gold.
In Ayurveda, it's the fire of our digestive organs (the yang in Chinese Medicine) that gives them the ability to transform food into human. It's really pretty miraculous. In Vedic thought, fire is said to take things from the earthly realm to the spiritual realm. Mantras and offerings thrown into a fire are said to reach the Divine. And because the tongue is also associated with the fire element, when we speak our words aloud they're said to pass through the fire and are thus imbued with the potential for transformation.
When we choose to act, the state of our third chakra influences the likelihood that we’ll follow through to completion and that our intentions will take root in the world. A weak, insecure, or collapsed center has little power, which can make it overly controlling. Playing it safe but still wishing to exert control, it may give rise to eating disorders or the accumulation of a very large midsection. It's a similar case when our personal will is at odds with Divine Will or the will of our soul: if we succeed at initiating the change we desire, it will occur through force rather than power. Myss’s explanation of the Evolution state of self-esteem speaks to this concept of power, and it echoes Gary Zukav’s teachings on empowerment and evolution in The Seat of the Soul. He writes, “When the personality comes fully to serve the energy of its soul, that is authentic empowerment.”10
How can we manage this power in a reverent way? Zukav asserts that humans have historically approached evolution as a matter of competition for external power – and that the next phase of our evolution will arise from the recognition of authentic power. Here’s a passage on this topic from Zukav (I cut and rearranged a bit, but didn’t change any words):
All of our institutions – social, economic, and political – reflect our understanding of power as external. Anything we fear to lose – a home, a car, an attractive body, an agile mind, a deep belief – is a symbol of external power. Competition for external power lies at the heart of all violence. The perception of power as external splinters the psyche, whether it is the psyche of the individual, the community, the nation, or the world.
No understanding of evolution is adequate that does not have at its core that we are on a journey toward authentic power, and that authentic empowerment is the goal of our evolutionary process and the purpose of our being. We are evolving from a species that pursues external power into a species that pursues authentic power.
Our deeper understanding leads us to a kind of power that loves life in every form that it appears, a power that does not judge what it encounters, a power that perceives meaningfulness and purpose in the smallest details upon the Earth. This is authentic power. When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose, and meaning.
Beyond transforming our understanding of power as Myss and Zukav teach, here are some pragmatic recommendations for strengthening and balancing the third chakra:
- Heal your digestion and your relationship with food. Unhealthy eating patterns and digestive problems divert energy from this level of being.
- Learn to manage your stress. Stress, through activation of survival mechanisms, scatters our power and diverts energy away from our center.
- If you have adrenal fatigue, rehabilitate yourself. This requires refraining from using more energy than you have; going to bed before reaching exhaustion; avoiding stressors and stimulants; getting deep, restful sleep; and eating whole, nourishing foods.
- Strengthen your core. Yoga, pilates, and tai chi are excellent for this. Holding plank pose (balancing on your forearms and toes with a straight back) is also a great core-strengthener.
- Challenge yourself to take risks (if this is something that’s difficult for you).
- Practice following through on what you start. Don’t begin anything you don’t honestly intent to finish.
- Cultivate self-discipline.
- Unearth and heal your shame.
Finally, when you feel an urge to act and you're uncertain about it, try asking yourself, "Who wants this?" or "Where is this coming from?" See if you can quiet your mind and allow an answer to come. Is it an urge of your personality, an urge fueled by a desire for approval, security, or control? Or does it arise from a deeper part of you? Wishing you self-reflection, healing, and empowerment,
Dr. Peter Borten
Sources:
- Johari, H. (1987). Chakras. Energy Centers of Transformation. Destiny Books.
- Judith, A. (2004). Eastern Body, Western Mind: Psychology and the Chakra System as a Path to the Self. Berkeley, CA: Celestial Arts.
- Judith, A. (1999). Wheels of Life: The Classic Guide to the Chakra System. St. Paul, MN: Llewellyn Publications.
- Khalsa, G. K. (1991). Energy Maps: A Journey Through the Chakras. La Crescenta, CA: CyberScribe.
- Myss, C. M. (1996). Anatomy of the Spirit: The Seven Stages of Power and Healing. New York: Three Rivers Press.
- Svoboda, R. E. (1995). Aghora II: Kundalini. Albuquerque, NM: Brotherhood of Life Publishing.
- Wallis, C. D. (2013). Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition. Petaluma, CA: Mattamayūra Press.
- White, J. W. (1990). Kundalini, Evolution, and Enlightenment. New York: Paragon House.
- Woodroffe, J. G., & P. (1931). The Serpent Power: Being the Shat-chakra-nirūpana and Pādukā-panchaka; Two Works on Laya yoga. Madras: Ganesh.
- Zukav, G., with Winfrey, O., & Angelou, M. (1989). The Seat of the Soul. New York: Simon and Schuster.
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Who would have guessed that I’d get the best massage ever at an airport?
I’ll be back on 13 October at 12:30 p.m. Would love to make an appointment with Nye.
Thanks,
Jean
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