Essential Oils Cure for Colds

DISCLAIMER: Please consult a professional before taking any herbs, as they may not be suitable for you. If you are on any medication please consult your doctor before taking herbs. I am not a professional herbalist, and therefore do not take responsibility for what you consume. If you have any hesitation whatsoever please consult a professional.

I’ve never been as sick in my life as I have this year. And many people are saying the same thing. Well, I’ve found a mixture that cures me overnight. My symptoms have always started with a sore throat and headache in the morning, and progress to extreme dizziness, nausea, and fatigue throughout the day. The first day I start feeling under the weather I make this tea and when I wake up the next morning I’m about 90% better. Have it again the second day, and I’m completely cured.

Mix tea tree, lavender, and eucalyptus essential oils into a loose leaf citrus and/or fruit tea. I add a Nirvine Tincture that I got from which has organic fresh Chamomile Chamaemelum mobile, Melissa Melissa Officinalis, Vervain Verbena officials, Linden Blossom Tilia europacea, Catnip Nepeta cat aria, Oat Straw Avena sateva & Ginger Zingiber officials in alcohol. The tea I use is a mixture of “Youthberry” and “Wild Orange Blossom” white tea from Teavana. Brand of essential oils is Scents of Wonder. Combined you get a great night sleep, and are all cleared out the next morning. About 10 drops each combined in one mug of tea before bed and you’re good to go.

The Fight Between Religions in Early Chinese History

The following is a quote from Joseph Campbell’s “The Masks of God: Oriental Mythology”. It pertains strongly to the TCM discussions I’ve been hosting, and may go into the notes for next week. Anyway, interesting material. Most of us in the west are unaware of the struggle between Buddhism and Taoism in the early ages, and how it really helped define the two separate systems.

The learned clergy of the Taoism church, that year of the victory, 844, in the ninth moon, issued to the Palace the following summa contra gentiles and pontifical request:

“The Buddha was born amog the western barbarians and taught “non-birth.” “Non-birth” is simply death. He converted men to Nirvana, but Nirvana is death. He talked much of impermanence, pain, and emptiness, which are particularly weird doctrines. He did not understand the principles of spontaneity and immortality.

Lao Tzu, the Supreme, we hear, was born in China. In the Tsung-p’ing-t’ai-lo Heaven he roamed about and spontaneously and naturally became transformed. He concocted an elixir and, taking it, attained immortality and became one of the realm of spirits and produced great benefit without limit.

We ask that a terrace of the immortals be erected in the palace where we may purify our bodies and mount to the heavenly mists and roam about the nine heavens and, with blessings for the masses and long life for the Emperor, long preserve the pleasures of immortality.”

The emperor mounted twice to the top of the terrace. The first time, he wished to see a man pushed off, and when the individual ordered to give the shove demurred, he received twenty strokes of the cane on his back. The second time, wondering about the Taoist priests, he said, “Twice We have mounted the terrace, but not a single one of you, Ou lords, has as yet mounted to Immortality. What does this mean?”

To which the witty Taoist priests replied, “Because Buddhhism exists alongside of Taoism in the land, li (“sorrow”) and ch’i  (“breath”) are in excess, blocking the way of the immortal. Therefore, it is impossible to mount to immortality.

After this, the Emperor wanted to kill all the monks and nuns, but was advised to send them back to their “places of origin to perform the local corvee.”

Buddhism in China never recovered from the blow of 841-845. It survived along with popular Taoism largely on the level of a crude folk religion, no longer developing, only serving in its own way the perennial needs of family and community life, providing colourful ceremonies for occasions of birth, marriage, and death; symbolic games to mark the passage and particular qualities of the seasons; solace for those sad and weary; mythic goals beyond, for those with none here; archaic answers to undeveloped questions about the mysteries of being; a literature of marvel’ and supernatural backing for parental and governmental authority.

Specifically, the Chinese rendition of those services derives from the background of the Bronze Age and in that sense can be said indeed to represent in the modern world – along with India – a past of five thousand years. THe basic level is that of the toiling, beautiful “lower” people of the patient earth. However, in contrast to the peasantry of India and of much of Europe, the Chinese were not in the deep past people of the soil. They were nomads of a race developed (apparently) in the northernmost habitable Arctic, who came south after the Glacial Age and displaces whatever people had preceded them. IN their cults we find an interesting, characteristic combination of neolithic fertility elements, reverence for ancestors, etc., with an emphatically shamanistic factor. The phenomenon of possession is conspicuous throughout the Mongoloid terrain, both in private and in public cult. It serves to supplement divination as a means of learning – and even influencing – the will of the unseen. It supplements, also, the family cult of devotion to the ancestors, which is under the charge, fundamentally, not of the shaman, but of the paterfamilias. In Chinese thought the idea of the ancestor is on the one hand linked to the noble terms Ti, Shang Ti, and T’ien, which have been generally translated “God,” but on the other to such terms as shen, “spirits,” and kuei, “ghosts.” The sphere of the shaman is properly the latter. The sphere of the paterfamilias centres about the family cult of his own ancestral line. And the sphere of the imperial cult is a development of the familial, wich accretions front he shamanistic: the ancestral line of the emperor (the son of heaven) having been identified, practically, with “the deified being (ti) above (shang),” Shang Ti.

In relation to the cult of birth and death, two soul-like principles are recognized: the first, p’o (written with the character for “white” and that for “daemon,” i.e., “white ghost”), is produced at the time of conception; the second, hun (written with the character for “clouds” and that for “daemon,” i.e., “cloud daemon”), is joined to the p’o at the moment of birth, when the light-world is entered front he dark. The p’o in later thought was identified with the yin, the hun with the yang. At death, the p’o remains in the tomb with the corpse for three years (compare Egyptian Ba) and then descends to the Yellow Springs; or, if not set at rest it may return as a kuei, a ghost. On the other hand, the hun, which partakes of the principle of light, ascends to heaven, becoming a shen, a spirit.

It is now believed that the two terms Shang Ti (Lord Above) and T’ien (Heaven) derive from the periods, respectively, of the Shang and the Chou dynasties. The former term suggest a personality. The latter tends to the impersonal. Both imply a will, the will of heaven. However, this will is conceived, in accordance with the formula of the hieratic city state, in the way of a mathematically structured cosmic order (maat, me, rta, dharma, tao). And as everything in the history of Chinese thought and civilization shows, the realization of this order has been the chief concern of the Middle Kingdom, from the ages of its first appearance. Fundamentally, the idea is that he individual (microcosm), society (mesocosm), and the universe of heaven and earth (macrocosm), form an indissoluble unit, and that the well-being of all depends upon their mutual harmonization. As in INdia, so in China, there is no notion of an absolute creation of the world. IN contrast, however, to INdia, where an accent is given to the dissolution-recreation motif, in China the main thought is of the present aspect of the world. And ins read of a systematic sequence of four recurrent ages, ever growing worse, China presents in The Book of Changes a guide to the nuance of the present moment. Correspondingly — as Professor Joseph Kitagawa succinctly remarks — “How to realize Tao,” more than “What is Tao?” is the problem that has been the chief concern of the Chinese — superstitious masses and lofty philosophers alike.

And again in contrast to India, where a theoretically static system of caste represents the social aspect of the cosmic order and the individual is oriented to his duties by way of his broad caste alignment, in China the family and immediate kinship alignment dominates, and not devotion to a god but filial piety is the focal sentiment of the system.

Thus it is that the Chinese religion – to cite once again Professor Kitagawa – never made a distinction between the sacred and the secular. “The religious ethos of the Chinese,” he writes, “must be found in the midst of their ordinary everyday life more than in their ceremonial activities, though the latter should not be ignored. The meaning of life was sought in the whole life, and not confined to any section of it called religious.”

Following the orgy of Wu-tsung, the Buddhist community in China convalesced, and there developed what can be termed, for our purpose at any rate, the final form of the Chinese mythic order. The T’ang Dynasty, whose monarchs supposed themselves to be descended from the mythical sage Lao Tzu, collapsed 906 AD, and after five decades of war lords (the so=called Five Dynasties), the politically weak but culturally wonderful Sung Dynasty arose (960-1279). Its founder sponsored the first printed edition of the Chinese Buddhist scriptures and its second monarch built a huge Buddhist stupa in the capital. Ch’an Buddhism, which, in one branch at least, namely that inspired by Hui-neng, had stepped away from the monastic ideal, was the chief Buddhist influence among the literati, and as a kind of synthesis of the Buddhist, Taoist, and Confucian vocabularies, Neo-Confusianism came into being.

“The ultimate purpose of Buddhism,” states Dr. Fung Yu-lan, “is to teach men how to achieve Buddhahood…LIkewise, the ultimate purpose of Neo-Confucianism is to teach how to achieve Confucian Sagehood. The difference between the Buddha of Buddhism and the Sage of Neo-Confucianism is that while the Buddha must promote his spiritual cultivation outside of society and the human world, the Sage must do so within these human bonds. The most important development in Chinese Buddhism was its attempt to depreciate the otherworldliness of original Buddhism. This attempt came close to success when the Ch’an Masters stated that “in carrying water and chopping firewood, therein lies the wonderful Tao.” But…they did not push this idea to its logical conclusion by saying that in serving one’s family ant the state, therein also lies the wonderful Tao.”

And herein, we can see the natural emergence of the China alive today. Interesting, how much influence the coming out of Buddhism had on the entire Chinese society. Perhaps we can see mirrors of this in the west in the late 20th/early 21st Centuries?

Mind reading from brain recordings? ‘Neural fingerprints’ of memory associations decoded

Mind reading from brain recordings? ‘Neural fingerprints’ of memory associations decoded.

ScienceDaily (June 26, 2012) — Researchers have long been interested in discovering the ways that human brains represent thoughts through a complex interplay of electrical signals. Recent improvements in brain recording and statistical methods have given researchers unprecedented insight into the physical processes under-lying thoughts. For example, researchers have begun to show that it is possible to use brain recordings to reconstruct aspects of an image or movie clip someone is viewing, a sound someone is hearing or even the text someone is reading.

A new study by University of Pennsylvania and Thomas Jefferson University scientists brings this work one step closer to actual mind reading by using brain recordings to infer the way people organize associations between words in their memories.

The research was conducted by professor Michael J. Kahana of the Department of Psychology in Penn’s School of Arts and Sciences and graduate student Jere-my R. Manning, then a member of the Neuroscience Graduate Group in Penn’s Perelman School of Medicine. They collaborated with other members of Kahana’s laboratory, as well as with research faculty at Thomas Jefferson University Hospital.

Their study was published in The Journal of Neuroscience.

The brain recordings necessary for the study were made possible by the fact that the participants were epilepsy patients who volunteered for the study while awaiting brain surgery. These participants had tiny electrodes implanted in their brains, which allowed researchers to precisely observe electrical signals that would not have been possible to measure outside the skull. While recording these electrical signals, the researchers asked the participants to study lists of 15 randomly chosen words and, a minute later, to repeat the words back in which-ever order they came to mind.

The researchers examined the brain recordings as the participants studied each word to home in on signals in the participant’ brains that reflected the meanings of the words. About a second before the participants recalled each word, these same “meaning signals” that were identified during the study phase were spontaneously reactivated in the participants’ brains.

Because the participants were not seeing, hearing or speaking any words at the times these patterns were reactivated, the researchers could be sure they were observing the neural signatures of the participants’ self-generated, internal thoughts.

Critically, differences across participants in the way these meaning signals were reactivated predicted the order in which the participants would recall the words. In particular, the degree to which the meaning signals were reactivated before recalling each word reflected each participant’s tendency to group similar words (like “duck” and “goose”) together in their recall sequence. Since the participants were instructed to say the words in the order they came to mind, the specific se-quence of recalls a participant makes provides insights into how the words were organized in that participant’s memory.

In an earlier study, Manning and Kahana used a similar technique to predict participants’ tendencies to organize learned information according to the time in which it was learned. Their new study adds to this research by elucidating the neural signature of organizing learned information by meaning.

“Each person’s brain patterns form a sort of ‘neural fingerprint’ that can be used to read out the ways they organize their memories through associations between words,” Manning said.

The techniques the researchers developed in this study could also be adapted to analyze many different ways of mentally organizing studied information.

“In addition to looking at memories organized by time, as in our previous study, or by meaning, as in our current study, one could use our technique to identify neural signatures of how individuals organize learned information according to appearance, size, texture, sound, taste, location or any other measurable property,” Manning said.

Such studies would paint a more complete picture of a fundamental aspect of human behavior.

“Spontaneous verbal recall is a form of memory that is both pervasive in our lives and unique to the human species,” Kahana said. “Yet, this aspect of human memory is the least well understood in terms of brain mechanisms. Our data show a direct correspondence between patterns of brain activity and the meanings of individual words and show how this neural representation of meaning predicts the way in which one item cues another during spontaneous recall.

“Given the critical role of language in human thought and communication, identifying a neural representation that reflects the meanings of words as they are spontaneously recalled brings us one step closer to the elusive goal of mapping thoughts in the human brain.”

The Will of a Particle

The Will of a Particle. Originally from

One of the more controversial aspects of quantum mechanics is the probability factor.  Basically, the properties of particles, such as position and momentum, are not known with certainly but rather estimated through complex mathematical formulas.  Einstein took issue with this, resulting in the famous quote, “I am convinced that He (God) does not play dice.”

Of course Einstein was being metaphorical, since I don’t think he was professing his faith in a specific creator, but he was a man that did hold  beliefs.  He believed that all things have order and predictability.  To him, relying on probability just meant that somewhere, some understanding was missing.  Unfortunately, he died before he could find out what that was.  Even today, that search has never been completed.

When I think about this subject, I cannot approach it with the highly trained mathematical mind, but instead, I begin my visualization from a super-massive perspective rather than a sub-atomic one.  We look out at the universe.  We see our solar system, planets orbiting the sun, distant stars within the galaxy, other galaxies, galaxy clusters and so on.  Imagine if our consciousness was one that was looking down at our universe in the same manner we examine molecules.  This consciousness would likely be able to make predictions about the galaxies’ movements, and perhaps identify even smaller atoms, what we call solar systems.  Stars would be like tiny nuclei, planets would be like electrons zipping around them.  Then this consciousness would look deeper and note even smaller particles that make up the planets.

Us.  We are after all, technically a part of the planet.  Every piece of us was at sometime before us being used in a different capacity.  So how would the huge consciousness predictour movements?  What mathematical formula or principle governs our choices and our actions?    To it, would birth and death seem like parts of the Earth’s surface constantly bubbling in some chaotic manner?  Could it understand the meaning of societies or would it see it as some quantum flux?  What about our thoughts and emotions?  Would it even be able to see that we have our own sub-atomic world of wonder?

Depending on perspective, we are particles.  We like to think that we have no predictable formulas that apply to us.  At best our actions can be broken down into probabilities.  A profiler can look at different known factors and make predictions but they still cannot with certainty know in advance what we think or do.  That is our individual will.

But does will apply to our particles observed in quantum mechanics?  We have consciousness, an electron doesn’t.  Right?  This brings to mind Aristotle’s Metaphysics where he surmised, “the whole is more than the sum of its parts”.  Electrons are particles that are part of who we are.  Still, like the electron, we are also tiny particles in the greater body of the Universe.  Yet we are conscious and make decisions that are at best a probability.

So is there a missing mathematical understanding that will link the world of quantum physics to the physics Einstein knew?  Or is quantum probability the foundation of consciousness?

Meditation Causes Brains To Grow

Meditation Causes Brains To Grow.

Plant food for the human brain. Sprinkle some meditation and watch as your grey matter expands, MRIs reveal. Reality Sandwich reports:

Last week, two University of Oregon scientists published new research confirming and expanding upon previous findings which supported the benefits of a Chinese meditation technique known as integrative body-mind training.

In the concrete physical dimension, the brains of subjects who consistently meditated for a month showed an increase in axonal density, or signaling connections, and growth of the protective fatty tissue known as myelin.

Researcher Michael Posner said, “This study gives us a much more detailed picture of what…is actually changing…we did confirm the exact locations of the white-matter changes that we had found previously. And now we show that both myelination and axon density are improving. The order of changes we found may be similar to changes found during brain development in early childhood.”

TCM Series Intro Notes: The History of Chinese Medicine P1

(c) 2012, Chraeloos Resident
Welcome everyone to the Traditional Oriental Medicine series. Thank you for coming! Please tip if you feel so inclined. All tips are split between the venue and myself in order to keep these events going and to enable the growth of the sim. The tip jar is one of the candles on the table. If you’d like a copy of today’s notes you can find them in another candle on the table.

Thank you for visiting Peaceful Dragon Oriental Medicine Centre! The centre is currently under construction, but is intended to be an Oriental medicine learning centre. If you have a suggestion for an activity or an event here, please contact either Xandria Winterwolf or myself.

I just want to remind everyone that none of the information presented here is advice and therefore should not be put into practice without first consulting a professional.

Today we will focus on the history of Chinese medicine, with some added notes about things we’ve previously talked about..

The main sources used today are: “Essentials of Chinese Medicine, Vol. 1”, “Traditional Chinese Medicine” by Daniel Reid, “Natural Healing Wisdom and Know-how” compiled by Amy Rost


Chinese Medicine emerged in the ancient Shamanic systems of China, and grew with the beliefs of Taoism. The theoretical foundations emerged, as far as we have records, in the fourth the first centuries BC with “Huangdi’s Internal Classic”. This was followed by the “Classic on Medical Problems” in the First Century BC. This work elaborated on the medical theories of “Huangdi’s Internal Classic.” The clinical medicine model then emerged at the end of the second century AD with the “Treatise on Cold-Attack and Miscellaneous Diseases”, which gave diagnosis based on the Six Meridians Theory. Next was the earliest materia medica, “Shen Nong’s Herbal Classic,” in the first to second centuries AD. This was a compilation and basic theory of 365 Chinese herbs and their properties, classification, and flavors.

Prior to the emergence of professional physicians in the Chou dynasty (1122-249 BC), Chinese medicine was the exlusive domain of tribal shamans (wu). These people practiced with herbs for healing from the mountains. They were the first to test and categorize the herbs.

“References to thirty-six different diseases and their herbal cures have been found inscribed on some of the 160,000 tortoise shells and oracle bones excavated during the twentieth century in the Central Plain region, dating mainly form the ancien Yin dynasty, circa 1500 BC. This proves that disease and medicine had already become a sytematic field of study in China, if not an actual profession, as long as thirty-five hundred years ago.”

“”Huangdi’s Internal Classic” conatins the popular thesis on the relationship between man and nature: “VItal qi is connected with nature.” It means that the vital activities of the human body are closely linked to activities in the universe. Firstly, the human body relies on the unceasing exchanges of both substance and energy with the natural environment to sustain life functions – ie. the digestion and absorption of foods, excretion and breathing. Secondly, the human body is capable of continual adaptation to the natural environment. When the days are hot, Qi and blood move toward the body surface, as manifested by profuse sweating and decreased urine, in order to regulate the body temperature, and when the days are cold, Qi and blood move away from the body surface, as manifested by increased urine and decreased sweating. Thirdly, the human body is not completely passive when adapting to changes in the natural environment. Indeed, once familiar with the regularities of the environment, the human body actively adjusts its activities as appropriate to the changes in the environment.”

Western scholars still refer to this period of Chinese history as mythical and refer to the founding emperor Huang Ti (the Yellow Emperor) as legendary. However, recent archaeological excavations have confirmed the existence of a major civilization that flourished in the Yellow River basin around 3000 BC, governed by an emperor named Huang Ti.

In 218 BC, the militant kingdom of Chin conquered all the warring kingdoms and principalities, uniting the empire under a single centralized government for the first time in Chinese history. In his ruthless drive to eradicate all vestiges of the past, the first Chin emperor ordered the infamous Fires of Chin, a mass book-durning campaign in which virtually all written records of ancient China’s classical heritage went up in flames.The only exceptions to this wholesale destruction of recorded knowledge were books on agriculture, divination (including the I-Ching), and medicine. Because of this, much of the knowledge and records that would help us in understanding these ancient times and the progression of ancient medicine are destroyed.


The body must adapt to changes in the seasons and in yin-yang. The entire environment has great influence over the human body and therefore all practitioners should take into consideration all possible external factors when diagnosing a patient.

The Chinese figured out the connection of microcosmic and macrocosmic because of necessity. The first signs of the TCM theories of qi, yin-yang, and the five elements all appeared in approx. fifth century BC (or earlier; according to some the theories go back as much as ten thousand years ago). Some feel that they are found to emerge here because of the major cultural shifts going on at the time. The period from the Warring States to the Qin and Han dynasties (fifth century BC to first century AD) showed the shift from a system of slavery to a feudal one. Many sciences and philosophies (biology, anthropology, calendar, mathematics, etc.) emerged here. During this time there emerged a medical classic – “Huangdi’s Internal Classic” which explained the laws of life and the unity of the body with the natural world. “It provided a systemic discussion of anatomy – the viscera and meridians – physiology, and pathology.” It also described the diagnosis, prevention, and treatment of diseases.

In ancient China, before Chinese medicine was established, ghosts and gods were believed to be responsible for illness. When patients were ill they would turn to a sorcerer or sorceress and devout prayer for help. CM counters this belief and argues that illness is a natural and avoidable phenomenon. The reason for this is that as the year has the various weather changes of the seasons so can the human body be in states of health or illness.

CM also rejects the notion of incurability and considers that if an illness is not cured it is because the physician’s knowledge of the illness is not correct, not clear or not adequate, or because an effective therapy has not yet been found.

“Because nature is the most obvious and enduring manifestation of Tao on earth, much of the traditional terminology of Chinese medicine is derived directly from natural phenomena (fire and water, wind and heat, dryness and dampness, etc.), and a traditional Chinese diagnosis often sounds more like a weather report than a medical analysis.”

“Because the microcosmic energy system of humans (ren) stands midway between the cosmic powers of Heaven (tien) and the natural forces of Earth (di), drawing power from both sources, human health depends not only on internal energy balance within the system, but also on harmony with the macrocosmic powers of Heaven (the cosmos) and Earth (nature).”


And for today we will leave it there. Any questions or comments?

Chakra/Reiki Healing

The following is what I use for the saturday group reiki healing. Please use in moderation, and be very careful when you practice.


Thank you for coming today! If you have any questions or comments please keep them in IMs until the guided practice is over. If you would like to be healed, or know someone who needs healing, please put the “@” symbol in local chat. This will let me know who wants to be on the table. I’ll call you up one by one.

In the following steps I will take you through a basic way of opening your chakras and manipulating the energy around you for the purpose of healing yourself or others. Please make yourselves comfortable, however that is for you. I suggest, for this practice, to align yourselves in a sitting position somehow, as this practice has strong visuals that work best in a sitting position. Any movements should be slow and steady with your breathing.

I will stand as the main healer at the table, while everyone else can grab a seat or stand around the table and focus their energy. As this is a new event, feel free to IM me with suggestions or comments about how you think this is working.

Feel free to have the sim music on, or any other music if you think it will help you.

Any movements you make should be slow and matching your breathe.

There is a chart against the wall to assist you if you are unfamiliar with the chakras.

If at any time you feel dizzy or weak, or strange in an uncomfortable way, please stop the exercise, close your chakras, and stop sending energy. If that happens, having a drink of luke warm water should help bring you back to center.

When on the table, please say something if you feel uncomfortable at any time. Remote healing can be very strong, surprisingly so.

Ok, I want you all to do these steps with me, as best you can.

1. Close your eyes. Take a deep breathe in. Get comfortable, whether its lying down or sitting, eyes opened or closed. Let the sounds of the world surround you; listen to the birds, the air, the children playing outside. Notice your breathing getting calmer, deeper, and steadier.

2. Keep your breathe at a steady rhythm. Try to breathe not into your chest but deep into your stomach. If it helps, lay your hands against your lower abdomen to feel where your breathe should reach.

3. While you are breathing, cycle through the chakras in your mind; starting at the crown chakra, just above your head, go down to the third eye chakra, to the throat chakra, heart chakra, solar plexus, sacral, and finally to your root chakra.

4. Now imagine filling each chakra with a white light that is streaming into your body from the sky. Imagine pulling from all the energy around you and bringing that light into each chakra, starting from the crown and working your way down to the root chakra. Pull that energy all the way through your body.

5. When you can feel the light inside your whole body, bring your hands together, palms touching as if in prayer. Once your hands are touching, bring them slightly apart and imagine filling the space between with the energy that is inside of you – that is coming from that light.

6. When you can feel it gathering there, move your hands to a position that feels as though you are holding a ball between them. Feel that energy manifest there, and feel it build until it feels almost like a solid object between your hands. At this point your hands are likely hot and somewhat tingly; don’t worry, this feeling is normal. If this is one of your first times and you can’t feel it, thats perfectly ok – it takes a lot of practice and concentration.

7. Now, you should be able to focus the energy towards a subject by positioning your hands to face them. In real life you could place your hands over the area of their body that is affected, but when remote healing, at first, you should just try to focus at the computer screen – use it as a connection between you and the subject.

8. What helps me to send the energy is to rotate my hands in a circular motion bringing them down from my third eye chakra to the solar plexus chakra – then pushing them out towards the screen while breathing out. Move with your breathe at all times. Breathe in while your hands lower, breathe out while they push the energy towards the screen and come back up to the third eye chakra.

9. Keeping that light coming into all your chakras from the energy around you, send it with the motion of your hands to the person you are trying to heal. Keep this going until you no longer need to use it as an aid.

10. When the healing is complete, or you need to stop, you need to close your chakras. To close your chakras, which you must do every time you open them, start at the root chakra and stop letting the light in, send it back up out of your body, one chakra at a time, as if slowly emptying the light from within you. I want you to do this with me: bring your palms back to face each other, let the energy manifest there. Now, bring the energy back inside you; let it pool in your chakras and let your hands rest on your lap or by your sides. Let that ray of light move upwards out of your last chakra – the root chakra. Bring it into the sacral chakra, now to the solar plexus, heart, throat, third eye, and finally to your crown shakra. Now, send it out of your crown chakra and close it.

11. Now, calm yourself with deep breathes. Close your eyes and let the world in again. Take a few minutes to breathe deeply, have a few drinks of water, and relax. If it helps you to center yourself, shake out your limbs, flex your muscles and relax them, become familiar with your body again. Wiggle your fingers and toes (dancing phalanges!), and relearn your body.

You can repeat this exercise as much as you’d like. It is a general introduction to the chakras and energy healing, so when you are comfortable with it you can change it up as much as you like to suit you best.