One of the most common questions I am asked is, "How do I prepare this herb?" That is a good question, but the first question I ask is, “What part of the plant are you using?” Once we know the part, the preparation often becomes much clearer. Leaves and flowers are usually infused as tea. Mineral-rich herbs like nettle and oatstraw often benefit from a longer infusion. Roots, barks, berries, and hard seeds are commonly simmered as a decoction. Aromatic seeds such as fennel and cardamom are often lightly crushed before use. Mucilaginous herbs like marshmallow root may work best as a cold infusion. Resins such as frankincense are often better suited to tinctures, powders, oils, rather than a simple tea. Old school recipes used herbs in cooking not always for taste but also for our health. Herbal learning becomes much more approachable when we begin grouping plants by the parts we use. A simple notebook can be helpful: - Herb name - Part used - Preparation method - Steeping or simmering time - Taste - Notes and observations - Safety considerations - Over time, that notebook becomes a personal herb guide built from real experience. What herb first made you realize that not every plant is prepared the same way?

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Think about how many ways you describe yourself: I’m a woman. I’m a man. I’m successful. I’m struggling. I’m attractive. I’m intelligent. I’m a mother. I’m a husband. I’m an entrepreneur. I’m a student. I’m French. I’m American. I’m rich. I’m poor. I’m healthy. I’m sick. I’m confident. I’m insecure.

And then there is “mine.” My house. My car. My body. My partner. My children. My career. My education. My achievements. My money. My reputation. My ideas. My followers.
We spend our lives building an identity around “me” and “mine.” And much of what we call happiness or suffering depends on whether these identities are going the way we want. Vedic wisdom asks us to stop for a moment and look deeper.
According to the Vedic understanding, the jīva, the individual self, is not any of these temporary identities. In our pure state, our fundamental identity is:
“I am an eternal servant of the Supreme Lord.” When the soul enters the material world, however, it begins identifying with different bodies, roles, circumstances, and possessions. This is called ahaṅkāra, or false ego—not because the self doesn't exist, but because we mistake temporary identities for our true self. Then comes mamatā, the sense of “mine.”
This is where things become very personal: This is my body.
 This is my family.
This is my success.
This is my money.
This is my reputation.
This is my life. These identities constantly change. The child becomes an adult. The student becomes a professional. The young body becomes an older body. Relationships change. Careers change. Possessions come and go. Even our personality and opinions can change dramatically. Yet something remains aware of all these changes. That is the jīva—the conscious self.
The spiritual journey therefore begins with a very simple but profound question:
If everything I call “me” can change, then who am I really?
Vedic philosophy doesn't say that individuality disappears when we become spiritually realized. Quite the opposite.
In the liberated state, “me” and “mine” become spiritual realities rather than material ones. The individual soul retains its unique identity and relationship with the Supreme Lord. Instead of trying to possess the world for ourselves, we discover our natural relationship with the Source of everything.
So the goal is not to destroy the ego.

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the first thing that comes to my mind is that you can doubt the doubt... but then I just listened to this video and thout that it totally says YES YOU CAN