ACNE PIMPLES TREATMENT

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All of our formulations are produced by time honored practices and have been confidently recommended by doctors to persons seeking a safe and effective alternative to harsh medications or dangerous surgical procedures. For westerners, some of the herbs we use will sound exotic, even fabricated. However, for millions of easterners, they are quite commonplace and have been used for centuries now. In fact, herbal medicine is the world's oldest healing model and has been in use for more than 5,000 years. It was just in the 1940s that herbal medicine lost its medical prominence in the US with the rise of antibiotics. CyberMed Industries and NetPharma Solutions are simply rediscovering and implementing what our forefathers have know and used for generations.Read on...

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Successful Acne Treatment: Foods to Stop Eating

Even though many dermatologist and doctors don't see the connection between your diet, constipation, a toxic colon, and a toxic liver with the acne that you are suffering from, it does not mean the food you eat is not important in clearing your acne.
If the doctors were right about food and the colon, then they would easily be able to help you clear your acne with their drugs. Drugs can give you temporary relief, it they work at all, but as you use them they can also give you some unpleasant side effects. In her book, Food and Healing, 1986, Annemarie Colbin, points out,
"In a systems view of the body, input of all kinds relates to output of all kinds. Food, therefore, would have a definite relationship to matter pushed out through the skin. I am continually amazed that dermatologists persist in viewing the skin as merely a protective envelope for the body, ascribing its eruptions to 'viruses' and imprecise malfunctions and supporting the myth that 'diet has nothing to do with acne." READ ON

SO LONG
While here, kindly tell me how I can make money from this or any other blog I have so that I can sustain myself. Also, is there any other way I can make money on the net without investing much.
Grateful for your comments.

Thanks to all of you that visited my blog while it lasted. I have to cool off for some days before a new set of posts start.

My other blogs are
SUCCESSFUL ACNE TREATMENT
SUCCESSFUL ACNE SCAR TREATMENT
SUCCESSFUL WEIGHT LOSS PRODUCTS
ENJOY LIFE
NATURAL BREAST ENLARGEMENT PRODUCTS
Thanks for visiting them.

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DESIRE IS A FORCE THAT MAY BE BENEFICIAL OR DETRIMENTAL
Desire is a force that may be beneficial or detrimental, according to
its use. As we may eradicate a desire so may we create a desire. How,
then, may one who seeks the highest self-development use desire, this
propulsive force of nature, to help himself forward? He should desire
spiritual progress most earnestly, for without such desire he cannot
succeed. Therefore if the aspirant does not have the ardent desire for
spiritual illumination he must create it. To accomplish this let him
again call imagination to his assistance. Let him picture himself as
having his power for usefulness many times multiplied by occult
development. He should think of himself as possessing the inner sight
that enables him to understand the difficulties of others and to
comprehend their sorrows. He should daily think of the fact that this
would so broaden and quicken his sympathies that he would be
enormously more useful in the world than he can now possibly be and
that he could become a source of happiness to thousands.

Let him
reflect that as he gets farther along in occult development and in
unselfishness and spirituality he may have the inestimable privilege
of coming into contact with some of the exalted intelligences that
watch over and assist the struggling aspirants on their upward way. He
should daily recall the fact that he is now moving forward toward a
freer, richer, more joyous life than he has yet known and that every
effort brings him nearer to its realization. Thus dwelling on the
subject in its various aspects he creates the ardent desire that
serves to propel him forward.

If he feels that these things make an ideal a little too high for him
at present he may reach that point by degrees. He may at first dwell
in thought upon the personal satisfaction that would come from the
possession of astral sight. Let him reflect upon what it would mean to
be conscious of the invisible world; to have all its wonders laid open
before him; to be able to consciously meet the so-called dead,
including his own friends and relatives; to be able to have the
positive personal proof that we survive the death of the physical
body; to be able to become one of the "invisible helpers" of the
world; to have available the priceless advantages of the astral region
and to bring the consciousness of all this into the physical life.
That is certainly something worth all the time and effort required to
attain it.

Thus thinking constantly of the widened life and added
powers it would confer, the desire to move forward in self-development
will be greatly stimulated. But the student should always keep it in
mind that the real purpose of acquiring new powers is to increase his
capacity for service to the race, and that he who falls short of that
ideal walks upon dangerous ground.

The second requisite is a firm will. It should not be forgotten that
an unusual and difficult thing is being attempted in which a person of
weak will cannot possibly hope to succeed. Even in the ordinary life
of the world considerable will power is essential to success. To
succeed in business, to become expert in a profession, or to
completely master an art, requires strong will, determination,
perseverance. The difficulties in occult development are still greater
and, while it is true that any degree of effort is well worth while,
the weaklings will not go far. Only those with the indomitable will
that knows neither surrender nor compromise may hope for a large
measure of success. Once the will is thoroughly aroused and brought
into action every hindrance in the way will be swept aside.

"The human will, that force unseen,
The offspring of a deathless soul,
Can hew a way to any goal
Tho' walls of granite intervene.

* * * * *

"Be not impatient of delay,
But wait as one who understands.
When spirit rises and commands
The gods are ready to obey."

Mighty, indeed, is this force when aroused. But a person may be easily
deceived about his will. He is likely to think that his will is much
stronger than it really is. He may say to himself, "Oh, yes, I would
go through anything for the sake of the higher life and spiritual
illumination." But that is no guarantee that after a few months of
monotonous work he may not abandon it unless he adopts the wise plan
of strengthening his will as he moves forward. Let him begin this by
testing his present strength of will, but let him not be discouraged
by the result. He should remember that whatever he lacks in will power
he can evolve by proper effort.

To find out whether he really has much strength of will a person may
begin to observe to what extent he permits his daily plans to be
modified, or entirely changed, by the things that run counter to his
will. Does he hold steadfastly to his purpose or does he weakly
surrender to small obstacles? Has he the will power to even begin the
day as he has planned it? The evening before he decides that he will
rise at six o'clock the next morning. He knows there are certain
excellent reasons why he should do so and he retires with the matter
fully decided. It is positively settled that at exactly six o'clock
the day's program shall begin. But when the clock strikes that hour
the next morning he feels strongly disinclined to obey the summons. It
involves some bodily discomfort to rise at that moment and he
concludes that, after all, perhaps he was a bit hasty the evening
before in fixing upon that hour! Whereupon he reconsiders the matter
and makes it seven; and when that time arrives he generously extends
it to eight o'clock. The hour, of course, is unimportant. But whatever
may have been the hour that was previously determined upon the keeping
of that determination is of the greatest importance and the failure to
put the resolution into effect is evidence of the possession of a weak
will.

Now all this proves that such persons have very little real will
power, for they permit the desire for trifling bodily comfort to set
their plans aside. Such persons are still slaves to the physical body
and weakly permit it to upset carefully outlined programs. They are
not yet ready for good work in occult development, where real success
can come only to those who have steadfast strength of purpose.

People who fail to assert the will and bring the body into complete
subjection probably little realize what a price they pay for a
trifling physical pleasure; for until we voluntarily take the right
course we have not escaped the evolutionary necessity of compulsion
and may reasonably expect sooner or later to be thrown into an
environment that will apply the stimulus we still need to arouse the
will. It may be unpleasant while it is occurring, but what better
fortune could befall an indolent man than to find himself in
circumstances where his poverty or other necessity compels him to
subordinate bodily comfort to the reign of the will? Nature provides
the lessons we require. We may wisely co-operate with her and thus
escape the sting. But so long as we need the lesson we may be quite
sure that it awaits us.

All the business activities of the world are developing the will.
Through them will and desire work together in evolving latent powers.
Desire arouses will power. A man desires wealth and the desire plunges
him into business activities and stimulates the will by which he
overcomes all the difficulties that lie in his way. Ardent desire for
an education arouses the will of the student and the awakened will
triumphs over poverty and all other barriers between him and the
coveted diploma. If a man stands at a lower point in evolution where
he has not the ambition for intellectual culture nor for fame nor for
wealth, but only the desire for shelter and food, still that primitive
desire forces him into action; and while his will power will be
evolved only in proportion to the strength of the desire that prompts
him, it must nevertheless grow.

Instead of rising at a certain hour
because the will decrees it he may rise only because he knows his
livelihood depends upon it. But he is learning the same lesson--the
overcoming of the inertia of the physical body--albeit it is
compulsory instead of voluntary. But all this is unconscious
evolution. It is the long, slow, painful process. It is the only way
possible for those who are not wise enough to co-operate with nature
in her evolutionary work and thus rise above the necessity of
compulsion.

DESIRE IS NATURE'S MOTOR POWER
Desire is nature's motor power--the propulsive force that pushes
everything forward in its evolution. It is desire that stimulates to
action. Desire drives the animal into the activities that evolve its
physical body and sharpen its intelligence. If it had no desire it
would lie inert and perish. But the desire for food, for drink, for
association with its kind, impel it to action, and the result is the
evolution of strength, skill and intelligence in proportion to the
intensity of its desires.

To gratify these desires it will accept
battle no matter how great may be the odds against it and will
unhesitatingly risk life itself in the combat. Desire not only induces
the activity that develops physical strength and beauty, but also has
its finer effects. Hunger compels the animal not only to seek food,
but to pit its cunning against that of its prey. Driven forward by
desire it develops, among other qualities, strength, courage,
patience, endurance, intelligence.

Desire plays the same role with man at his higher stage of evolution.
It stimulates him to action; and always as his activity satisfies his
original desire a new one replaces the old and lures him on to renewed
exertion. The average young man beginning his business career, desires
only a comfortable cottage. But when that is attained he wants a
mansion. He soon tires of the mansion and wants a palace. Then he
wants several--at the seaside, in the city, and on the mountains. At
first he is satisfied with a horse; then he demands an automobile, and
finally a steam yacht. He sets out as a youth to earn a livelihood and
welcomes a small salary. But the desire for money pushes him into
business for himself and he works tirelessly for a competence. He
feels that a small fortune should satisfy anybody but when he gets it
he wants to be a millionaire. If he succeeds in that he then desires
to become a multi-millionaire.

Whether the desire is for wealth, or for fame, or for power, the same
result follows--when the desire is satisfied a greater one takes its
place and spurs the ambitious one to still further exertion. He grasps
the prize he believes to contain complete satisfaction only to
discover that while he was pursuing it desire had grown beyond it, and
so the goal he would attain is always far ahead of him. Thus are we
tricked and apparently mocked by nature until we finally awake to the
fact that all the objects of desire--the fine raiment, the jewels, the
palaces, the wealth, the power, are but vain and empty things; and
that the real reward for all our efforts to secure them is not these
objects at all _but the new powers we have evolved in getting them;_
powers that we did not before possess and which we should not have
evolved but for nature's great propulsive force--desire.

The man who
accumulates a fortune by many years of persistent effort in organizing
and developing a business enterprise, by careful planning and deep
thinking, may naturally enough look upon the fortune he will possess
for a few years before it passes on to others, as his reward. But the
truth is that it is a vary transient and perishable and worthless
thing compared to the new powers that were unconsciously evolved in
getting it--powers that will be retained by the man and be brought
into use in future incarnations.

Desire, then, plays a most important role in human evolution. It
awakens, stimulates, propels. What wind is to the ship, what steam is
to the locomotive, desire is to the human being.

It has been written in a great book, "Kill out desire," and elsewhere
it is written, "Resist not evil." We may find, in similar exalted
pronouncements, truths that are very useful to disciples but which
might be confusing and misleading to the man of the world if he
attempted to literally apply them. Perhaps for the average mortal
"kill out desire" might be interpreted "transmute desire." Without
desire man would be in a deathlike and dangerous condition--a
condition in which further progress would be impossible. But by
transmuting the lower desires into the higher he moves steadily
forward and upward without losing the motive power that urges him
forever onward.

To transmute desire, to continually replace the lower with the higher,
really is killing desire out but it is doing it by the slow and safe
evolutionary process. As to crushing it suddenly, that is simply
impossible; but substitution may work wonders. Suppose, for example,
that a young man is a gambler and his parents are much distressed
about it. The common and foolish course is to lecture him on the sin
of gambling and to tearfully urge him to associate only with very
proper young men. But the young gambler is not in the least interested
in that sort of a life, which appears to him to be a kind of living
death, and such entreaty does not move him. His parents would do
better by looking more closely into the case. Why is he a gambler? He
desires money. He seeks excitement. He wants to live in an atmosphere
of intense life and activity. Very well. These desires are quite right
in themselves. It is useless to try to crush them.

It is nonsense to
argue that he does not want these things. Clearly enough he does want
them and that is precisely why he gambles. Then do not attempt the
impossibility of killing the desire but change the objects of his
desires. Say to him: "You desire money and a life full of turbulence
and excitement. Well, you can get all that in a better and a
legitimate way and have the respect of your friends besides. You can
go into politics. That is a field within the pale of the law and in it
you can have scope for all the energy and activity and intensity of
life you long for, with all the element of chance which you find so
attractive." And when the young man has had his fling there and tires
of it then something else can be attempted. But to try to crush desire
and curb the outrushing life is both foolish and impossible. We can
only direct it.

There are, of course, certain gross desires that must be gotten rid of
by the most direct and least objectionable method, and when one really
desires to be free from a given vice or moral weakness and sets
earnestly and intelligently about it his release is not so difficult
as the complete tyranny of most vices would lead one to suppose. There
is a process by which any of us may be free if we will take the
trouble to patiently put it into practice. This method will apply to
any desire from which we wish to be released. For example, let us take
the person who has a settled desire for alcoholic stimulants but
really wishes to be rid of it forever. Many people who are thus
afflicted to the point where they occasionally become intoxicated
feel, when they recover their normal condition, that no price would be
too great to pay for freedom from this humiliating habit. As a rule
such a man tries to close his eyes to his shame and forget it,
promising himself that he will be stronger when the temptation again
assails him. But it is just this putting it aside, this casting it out
of his mind, that perpetuates his weakness. He instinctively shrinks
from dwelling upon the thought of whither he is drifting. So he puts
the unpleasant subject aside altogether and when the inner desire
asserts itself again he finds himself precisely as helpless as before.

Now, his certain method of escape from this tyranny of desire is to
turn his mind resolutely to an examination of the whole question. Let
him look the facts in the face, however humiliating they may be. He
should call his imagination to his assistance. It should be used to
picture to himself his future if he does not succeed in breaking up
the unfortunate slavery of the desire nature. He should think of the
fact that as he grows older the situation grows worse. He should
picture himself as the helpless, repulsive person, with feeble body and
weakening mind, and reflect upon the humiliation he must endure, the
poverty he must face, and the physical and mental pain he must bear in
the future if he now fails to break the desire ties that bind him.
This creates in him a feeling of repulsion toward the cause of it all;
and if he continues to think daily upon this hideous picture of what
he is slowly drifting toward--if he daily regards it all with a
feeling of slight repulsion--then even within a month or two he will
find that his desire for drink is slowly fading out.

This is as true of all other desires that enslave us. The desire for
alcoholic stimulants merely illustrates the principle involved. Any
desire from which one wishes to be free may be escaped by the same
method. But one who would free himself from the desire-nature should
not make the mistake of creating a feeling of intense hostility toward
the thing he seeks to escape; for hatred is also a tie. He should
merely reach a position of complete indifference. He should think of
it not with settled hostility, but with slight repulsion; and if he
does that daily, mentally dwelling upon the pain and humiliation it
causes, he will find the ties loosening, the desire weakening.

WHY DOES DEATH BRING MISERY?
Why does death bring misery? Chiefly because it separates us from
those we love. But when we have evolved the faculty of clairvoyance,
in our work of self-development, the separation vanishes and our
"dead" friends are as much with us as the living. The only other
reason why death brings grief or fear is because we do not understand
it and comprehend the part it plays in human evolution. But the moment
our ignorance gives way to comprehension such fear vanishes and a
serene happiness takes its place.


Why do we have enemies from whose words or acts we suffer? Because in
our limited physical consciousness we do not perceive the unity of all
life and realize that our wrong thinking and doing must react upon us
through other people--a situation from which there is no possible
escape except through ceasing to think evil and then patiently
awaiting the time when the causes we have already generated are fully
exhausted. When spiritual illumination comes, and we no longer stumble
in the night of ignorance, the last enemy will disappear and we shall
make no more forever.

Why do people suffer from poverty and disease? Only because of our
blundering ignorance that makes their existence possible for us, and
because we do not comprehend their meaning and their lessons, nor know
the attitude to assume toward them. Had we but the wisdom to
understand why they come to people, why they are necessary factors in
their evolution, they would trouble us no longer. When nature's lesson
is fully learned these mute teachers will vanish.

And so it is with all forms of suffering we experience. They are at
once reactions from our ignorant blunderings and instructors that
point out the better way. When we have comprehended the lessons they
teach they are no longer necessary and disappear.

Thus our evolution is going forward and has gone forward in the past.
We know that the human race has passed through a long evolution during
which it has acquired five senses by which knowledge is gained. Nobody
who has given thought to the subject will make the mistake of
supposing that this evolution is completed and that the five senses
are all we shall ever possess.

In this long evolutionary journey the next thing we shall do is to
develop the sixth sense. Some people have already done so and all are
approaching it. This dawning sense is called clairvoyance. Fair
investigation will show that the clairvoyant possesses certain powers
not common to the majority of people. This is merely the beginning of
the development of the sixth sense, and probably with the majority of
clairvoyants it goes no further than etheric and lower astral sight.
In other words, they are able to raise the consciousness only to a
grade of matter a little beyond the grasp of ordinary vision, while
the properly developed, trained clairvoyant raises his consciousness
two full planes beyond.

The higher the consciousness is raised the further the horizon of
knowledge extends and the clairvoyant is able to hand down information
that appears quite miraculous; but it is perfectly natural. If a
certain person were born blind and had never understood any more about
eyesight than most people understand about clairvoyance; if this
person could know how many doorways were in a large building only by
groping along with his hands and thus acquiring the knowledge by
touch, and another person who could see should glance along the block
and instantly tell the blind man the correct number, that would be to
the blind man a miracle. Now, when a clairvoyant sees things at a
distance where the physical eye cannot reach he really does nothing
more remarkable. When we see a thing we receive the vibrations caused
by light. That gives the information. When the clairvoyant "sees" at a
distance through what we mistakenly call solid substances he receives
vibrations of matter so fine that it interpenetrates solids as the
ether does.

Every human being must make, and is making, this long evolutionary
journey from spiritual infancy to godlike power and perfection, but
there are two ways in which it may be done. We may, as the vast
majority do, accept the process of unconscious evolution and submit to
nature's whip and spur that continuously urge the thoughtless and
indifferent forward until they finally reach the goal. Or, we may
choose conscious evolution and work intelligently with nature, thus
making progress that is comparatively of enormous rapidity and at the
same time avoid much of what Hamlet called the "slings and arrows of
outrageous fortune."

The degree to which mind can control circumstances and dominate matter
is far greater than is generally believed. Our impressions about
matter are very illusory. No form of matter is permanent. Change goes
on everywhere at every instant, by physical laws in the physical body
and by astral and mental laws in our invisible bodies. We are not the
same being, physically, mentally or spiritually, any two days in
succession. The very soul itself is subject to this law of change. It
may expand and shine out through the physical organism resplendent, or
it may only faintly glimmer through a constantly coarsening body.

What is the law of soul growth? Through adherence to what principle
may we reach spiritual illumination? There are certain well
established facts about the laws of growth that we should not overlook
when seeking the way forward. Nothing whatever can grow without use,
without activity. Inaction causes atrophy. Physiologists tell us that
if the arm be tied to the body so that it cannot be used it will in
time become so enfeebled, that it is of no further service. It will
wither away. That is nature's law of economy. She never gives life
where it is useless, where it can not, or will not, be utilized. On
the other hand, exercise increases power. To increase the size and
strength of muscles we must use them. This is just as true of mental
and moral faculties as it is of the physical body. The only way to
make the brain keen and powerful is to exercise it by original
thinking.

One way to gain soul powers is to give free play to the
loftiest aspirations of which we are capable, and to do it
systematically instead of at random. We grow to be like the things we
think about. Now, the reverse of all this must be equally true. To
give no thought to higher things, to become completely absorbed in
material affairs, is to stifle the soul, to invite spiritual atrophy.

Turning our attention to nature we shall find in the parasite
convincing proof of all this. The parasite, whether plant or animal,
is living evidence that to refuse or neglect to use an organ or
faculty results in being deprived of it. The dodder, says Drummond,
has roots like other plants, but when it fixes sucker discs on the
branches of neighboring plants and begins to get its food through
them, its roots perish. When it fails to use them it loses them. He
also points to the hermit-crab as an illustration of this great fact
in nature, that disuse means loss, and that to shirk responsibility is
the road to degeneration. The hermit-crab was once equipped with a
hard shell and with as good means of locomotion as other crabs. But
instead of courageously following the hardy life of other crustaceans
it formed the bad habit of taking up its residence in the cast-off
shells of mollusks. This made life easy and indolent. But it paid the
price of all shirking. In time it lost four legs, while the shell over
the vital portion of its body degenerated to a thin membrane which
leaves it practically helpless when it is out of its captured home.
And this is the certain result of all shirking of responsibility.


There may be an apparent temporary gain, but it always means greater
loss, either immediate or remote. So nature punishes inaction with
atrophy. Whatever is not used finally ceases to be. In plain language,
apathy, inaction, idleness, uselessness, is the road to degeneration.
On the other hand, aspiration and activity mean growth, development,
power.
This post will comtinue soon. Circumstances has made posting today impossible.

SELF DEVELOPMENT EDUCATION.

Self development is the education of the total man. It is the natural right of every human being to be
happy--to escape all the miseries of life. Happiness is the normal condition, as
natural as the landscapes and the seasons. It is unnatural to suffer
and it is only because of our ignorance that we do suffer. Happiness
is the product of wisdom. To attain perfect wisdom, to comprehend
fully the purpose of life, to realize completely the relationship of
human beings to each other, is to put an end to all suffering, to
escape every ill and evil that afflicts us. Perfect wisdom is
unshadowed joy. That is the ultimate goal of self development education-to enjoy life.

Why do we suffer in life? Because in the scheme of nature we are being
forced forward in evolution and we lack the spiritual illumination
that alone can light the way and enable us to move safely among the
obstacles that lie before us. Usually we do not even see or suspect
the presence of trouble until it suddenly leaps upon us like a
concealed tiger. One day our family circle is complete and happy. A
week later death has come and gone and joy is replaced with agony.
Today we have a friend. Tomorrow he will be an enemy and we do not
know why. A little while ago we had wealth and all material luxuries.
There was a sudden change and now we have only poverty and misery and
yet we seek in vain for a reason why this should be. There was a time
when we had health and strength; but they have both departed and no
trace of a reason appears.

Aside from these greater tragedies of life,
innumerable things of lesser consequence continually bring to us
little miseries and minor heartaches. We most earnestly desire to
avoid them but we never see them until they strike us, until in the
darkness of our ignorance we blunder upon them. The thing we lack is
the spiritual illumination that will enable us to look far and wide,
finding the hidden causes of human suffering and revealing the method
by which they may be avoided; and if we can but reach illumination the
evolutionary journey can be made both comfortably and swiftly.

It is
as though we must pass through a long, dark room filled with furniture
promiscuously scattered about. In the darkness our progress would be
slow and painful and our bruises many. But if we could press a button
that would turn on the electric light we could then make the same
journey quickly and with perfect safety and comfort.

The old method of education was to store the mind with as many facts,
or supposed facts, as could be accumulated and to give a certain
exterior polish to the personality. The theory was that when a man was
born he was a completed human being and that all that could be done
for him was to load him up with information that would be used with
more or less skill, according to the native ability he happened to be
born with. The theosophical idea is that the physical man, and all
that constitutes his life in the physical world, is but a very partial
expression of the self; that in the ego of each there is practically
unlimited power and wisdom; that these may be brought through into
expression in the physical world as the physical body and its
invisible counterparts, which together constitute the complex vehicle
of the ego's manifestation, are evolved and adapted to the purpose;
and that in exact proportion that conscious effort is given to such
self-development will spiritual illumination be achieved and wisdom
attained. Thus the light that leads to happiness is kindled from
within and the evolutionary journey that all are making may be robbed
of its suffering.




Your reactions are welcome
{Continues tomorrow}