 vitamins and minerals it has need of. Organically grown food, if obtainable, is normally of superior
quality, unfortunately it is all too often unobtainable. It would be a
mistake to become a fanatic about the quality of food we are obliged
to purchase at markets. To those whose awareness on this subject run
too deeply, it would seem to me that perhaps it would be wise to
move to the country where you can grow your own food. It is primarily
with this thought in mind that I wrote the book BACK TO THE LAND
For Self-Preservation. Generally speaking, if you are not able to buy exactly the food
you want, then as long as it is necessary to do so, take the best of what
IS available. Just be sure that you pick the freshest and best quality you see,
and this applies to whether you are buying your vegetables for Salads
or making your Juices. 2 WHAT'S MISSING IN YOUR BODY? I know that if I do not drink a sufficient quantity of fresh-raw
vegetable juices, then as likely as not, my full quota of nourishment-
ENZYMES is missing from my body. How about you? You, and you alone are responsible for the result of how you
nourish your body. The LIFE in your food is what counts. Your body is composed of billions of microscopic cells. Your very
existence depends on them. They need nourishment, live, active
nourishment. It depends on you, and on you alone, whether the food
you eat results in nutrition or malnutrition! ENZYMES
The basic key to the efficacy of nourishing your body is the life
which is present in your food and of those intangible elements, known
as enzymes. In other words, the element which enables the body to be nourished
and live, that element which is hidden within the seeds of plants and
in the sprouting and growth of plants is a life principle known as
enzymes. Enzymes have been described as complex substances which
enable us to digest food and to absorb it into our blood. It has also
been claimed that Enzymes digest cancers. In order to perform such
classified operations, Enzymes would require a body of some kind, a
physical or material organism. This they do not have, any more than
electricity with its multitude of phases, such as voltage, amperage,
wattage, etc., does not have substance, but it activates substances of
which it is not an integral part. Thus enzymes are not "substances." Enzymes are an intangible magnetic Cosmic Energy of Life Principle
(not a substance) which is intimately involved in the action and activity
of every atom in the human body, in vegetation, and in every form of
life. Once we get this clearly into our consciousness, we will know
definitely why our food should be intelligently and properly selected,
and why it should be raw, uncooked and unprocessed. We cannot have life and death at the same time, either in
connection with our body, or with vegetables, fruits, nuts and seeds. Where there is life, there are enzymes. Enzymes are sensitive to temperatures above 118°F. Above 120°F
enzymes become sluggish, just as the human body becomes languid
3 and relaxed in a hot bath. At 130°F the life of enzymes is extinct. They are dead. Within seeds, enzymes are in a dormant state, and under proper
conditions will remain in a state of suspended animation for hundreds
and thousands of years. As a matter of fact, carcasses of prehistoric animals found in the
northernmost regions of the earth, in Siberia and other glacial regions
where they were instantly frozen by cataclysmic ice formations some
50,000 years ago, have been found to contain enzymes in abundance,
which became active when the flesh was thawed to body temperature. Thus, enzymes can be preserved at any desired low temperature
without loss. Life as LIFE cannot be explained, so we describe enzymes as a
Cosmic Energy Principle or vibration which promotes a chemical
action or change in atoms and molecules, causing a reaction, without
changing, destroying or using up the enzymes themselves in the
process. In other words, enzymes are catalysts and as such they promote
action or change without altering or changing their own status. With this brief explanation, you are better able to appreciate the
value, reason, logic and intelligence of choosing the food with which
you intend to nourish your body, not only food in the raw state, but
also food used and prepared so that it will nourish the cells and tissues
of your body in the most speedy and efficient manner possible. The great Law of Life is replenishment. If we do not eat, we die. Just as surely, if we do not eat the kind of food which will nourish the
body constructively, we not only die prematurely but we suffer along
the way. Our body needs to be supplied daily with the same elements with
which it is composed. Due thought, attention and consideration to
the other two parts of our being, namely our mind and spirit, provides
our total life with complete health. We can eat the finest and most constructive food in creation, but
this will not prevent the disintegration of the body if resentments,
fear, worry, frustration and negative states of mind are permitted to
obsess us. Health is the indisputable foundation for the satisfaction of life. Everything of domestic joy or occupational success must be built
of body wholesomeness and vitality. Nutrition must be vital or organic. Salts and mineral matter must
4 be vitally organic in order that they may be assimilated by the human
body for the rebuilding and regeneration of the body cells and tissues. The rays of the sun send billions of atoms into plant life, activating
the enzymes and by this force they change inorganic elements into
organic or life-containing elements for food. Thanks to Scientific Research, we are now able to analyze and
know exactly the elements which foods carry, and to harmonize them
in the body according to its needs. Our body is made up of many atomic elements. The principal
ones are:
Oxygen Calcium Sodium Chlorine
Carbon Phosphorus Magnesium Fluorine
Hydrogen Potassium Iron Silicon
Nitrogen Sulphur Iodine Manganese
Except for accidents, all the repair and regeneration of our body
must come from within. The body is out of balance when the blood
stream, cells, tissues, organs, glands and the rest of the body do not
contain these elements in proper proportion or are deficient. The result
is a condition that is just plain poisonous. It is called toxemia. In order to regain and maintain the proper balance of health, most
of the food we eat must contain live, vital, organic elements. These
elements are found in fresh-raw vegetables, fruits, nuts and seeds. Oxygen is one of the most essential elements. As soon as food is
cooked, its oxygen is lost. The enzymes are destroyed at 130°F, and
most of the vital force needed for nourishment is dissipated. The fact that for generations, millions upon millions of people
have lived and are living, who have rarely if ever eaten anything but
cooked foods, does not prove that their being alive is the result of
eating cooked foods. As a matter of fact, they are in a state of decadent
existence which is confirmed by the toxic condition of their bodies. Else, why the overcrowding of inadequate hospital facilities? Why
the millions upon millions of pounds of painkillers sold annually? Why such a high rate of incidence of heart trouble, diabetes, cancer,
emphysema, premature senility and premature deaths? Our Creator developed the human body with an inherent colossal
amount of tolerance. When we eat anything that is "not good" for us
or that is incompatible with our nutritional requirements and balance,
we suffer. We are warned and punished by pain or by cramps, leading
eventually to disease and perhaps to any one or more of the infinite
number of ailments which afflict humanity. *For more complete and instrueiive detai Is regarding these elements, read DIET & SALAD SUGGESTIONS,
by N.W. Walker, D.Sc, Ph.D.. Published by Norwalk Press. 5 Such punishment may not manifest immediately, nor be
immediately apparent, but because of the body's miraculous tolerance
we will be kept waiting for days, perhaps months or maybe years,
before the long-range retribution called for by Nature for the infraction
of her laws, catches up with us. Once we discover the Natural means to regain and to maintain
our Health at a high rate of vibration, we experience the bliss which
results from putting that discovery into daily practice. It seems both
strange and pitiful that so many people will not consider the matter,
but will deliberately continue into inevitable toxemic decadence. Mental and intestinal fortitude coupled with a little study could help
them avoid premature and often painful disintegration. WHY NOT EAT THE VEGETABLES? Without the knowledge of the principles involved in the use of
fresh-raw vegetable and fruit juices, one would naturally ask: "Why
not eat the whole vegetable and fruit instead of extracting the juice
and discarding the fibers?" The answer is simple: solid food requires many hours of digestive
activity before its nourishment is finally available to the cells and
tissues of the body. While the fibers in solid food have virtually no
nourishing value, they do act as an intestinal broom during the
peristaltic activity of the intestines, hence the need to eat raw foods


 in the area
between the two heels of the hand).Dos an D Don’ts
  start out gently, maintaining
eye contact as you work to
check that you are causing no
pain. Be aware of how long you
have worked.   don’t overwork the hand or
work too long. Be careful not to
pull too hard on the fingers or
turn the hand too much. to relax  the hands  even more, apply the squeeze
technique on each hand. Repeat several times.the squeeze (self-help)hand concerns 329Typing
In our technological world, hands get little rest
as we rely increasingly on computers and
electronic gadgets for work and play. Overuse
of computer keyboards can lead to symptoms
1Rest your hand on the palm
of the receiver’s hand. Press
down with the heel of your hand. Hold for several seconds.relaxing the hands
The thumb is involved in half of the hand’s activities, and if it feels
tense and strained, the whole hand may be affected. To help reduce
the strain in a friend or relative’s hand, try the following relaxation
techniques. Once you’ve worked the hand in the four directions
described, consider which movement showed the most stress. See
the technique at right to work on your own hand. 2Now press down gently on
the top of the hand with
the heel of your hand. Hold for
several seconds. 3Rest your palm on top of
the receiver’s hand and curl
your fingers around the edge of
the hand. Gently pull upward
with your fingers.4Now curl your thumb
around the other edge of
the hand and pull upward while
pressing down with your fingers. Hold for several seconds. self-help strategy
1Gently pull your thumb. Turn
it first in a clockwise and
then a counterclockwise direction. Repeat on each digit in turn. 2Now apply the side-to-side
movement to each finger. Hold each finger as shown. Gently
move the joint from side to side. happy thumbs
text messaging and electronic
games have introduced a new type
of challenge for the thumb. keep
your thumbs happy by reducing the
demands on them, resting them between bouts of use. pay attention
to all activities that strain your
thumb and consider their impact.of carpal tunnel syndrome (see opposite), while
using mini-keyboards on cellular phones and
electronic games overtaxes the thumb. The
exercises below can relax the hands.To help you access information,
this chapter couples the reflexology map with
appropriate techniques. It is sometimes convenient
to target your technique application to a
corresponding part of the body rather than
searching for a disorder game plan or embarking
on a whole session. Here you’re given a location
chart for each part of the body, pinpointing the
reflex area on the foot and hand. In addition, you’ll
find techniques to target the reflected part of the
body. Illustrated are techniques to work with
another’s hand or foot as well as your own.ChartsChapter 8332 summary treatment chartsFoot   thumb-walk down each toe,
making several passes (see p85). Foot, self help   thumb-walk up each
of the toes (see p109). Hand, self help   Finger-walk across
thumb and ﬁngers (see pp146–147). Hand   make thumb-walking passes
across thumb and fingers (see p127). head/Brain/ sinuses
The left side of the head and brain, and the left sinuses are reﬂected in
the ﬁrst segments of the toes of the left foot and ﬁngers of the left hand. The charts
This section is designed to enable you to quickly find the appropriate
technique for working a particular part of the body. In the following pages,
body organs and areas are ordered from the head down. First find the area you
want to work, then decide whether you’re working on another person or on
yourself, and also whether you will be applying technique to the foot or the
hand. Identify the appropriate picture and apply the technique. How to use these charts
For fuller instructions on how to apply a
technique to another person refer to pp72-
107 if you are working on the feet or
pp122-141 if you are working on the hands. For self-help instructions, see pp108-121 for how to work on your own feet or pp158-177
for how to work on your own hands. For
step-by-step instructions on using the basic
techniques, such as thumb-walking
and finger-walking, see pp72–77. head/Brain
sinuses
head/Brain/
sinusesthe charts 333Foot   hold the pad of the foot down as
you thumb-walk (see pp86–87). eye/inner ear/ear
The base of the toes of the left foot and the base of the ﬁngers of the left
hand relate to the left eye, inner ear, and ear. Foot, self-help  apply a gentle pinch to
the webbings between toes (see p110). Hand, self-help  Gently pinch the
webbings between ﬁngers (see p150). Hand   Pinch the webbings between the
fingers gently several times (see p131). Foot  apply the hook and back-up
technique to the big toe (see p84). Pituitary
The center of the left big toe and the center of the left thumb correspond
to the left part of the pituitary gland. Foot, self-help  use your index ﬁnger
to hook and back-up (see p108). Hand, self-help  use the index ﬁnger
to hook and back-up (see p146). Hand  apply the hook and back-up
technique to the thumb (see p126). Pituitary
gland
eyeeye
ear
earPituitary
gland
inner earinner ear334 summary treatment chartsFoot   use the thumb-walking technique
to work the areas (see pp84–85).neck/throat/thyroid/ Parathyroid
The thyroid and parathyroid glands are reflected on the thumbs and big
toes, while the neck and throat are reflected on each toe and digit. Foot, self-help thumb-walk, making a
series of passes (see pp108–109). Hand, self-help use ﬁnger-walking to
work your own hand (see p146).Hand  thumb-walk across the areas in
a series of passes (see pp126–127). Foot  thumb-walk across the top of
each toe, making several passes.Foot, self-help  make several thumb-
walking passes across each toe (p116). Hand, self-help  apply thumb-walking
across the thumb and fingers (p155). Hand   thumb-walk across the thumb
and each finger (see p135) Face/teeth
Bands that run across the tops of each toe and across the tops of the
thumb and each finger correspond to the face and teeth. thyroid/
Parathyroid
neck/throat
neck/
throatthyroid/
ParathyroidteethFace
teeth
Facethe charts 335Foot  make a series of thumb-walking
passes up the foot (see p88). heart
The ball of the foot below the big toe and the palm below the thumb
reﬂect the heart, which lies predominantly on the body’s left side. Foot, self-help  thumb-walk through
the area in a series of passes (see p111). Hand, self-help  apply the ﬁnger-
walking technique (see p150). Hand  hold the ﬁngers back and
thumb-walk (see p130). Foot  thumb-walk up each part of the
ball of the foot (see pp88–89).chest/lun G/uPPer Back
The ball of the left foot and upper palm of the left hand reﬂect the chest,
lung, and upper back of the body’s left side. Foot, self-help roll the foot-roller over
the ball of your foot (see p63). Hand, self-help  thumb-walk up your
palm in a series of passes (see p156). Hand  hold the fingers back and
thumb-walk up the palm (see p130).chest/lung/
upper back
chest/lungsupper back
heart
heart336 summary treatment chartsFoot  hold the toes back and thumb-
walk through the area (see p88). solar Plexus
The ball of the left foot and the webbing of the palm of the left hand
correspond to the left side of the solar plexus. Foot, self-help  stretch the toes back
and thumb-walk (see p111). Hand, self-help  Pinch the webbing of
the hand several times each. Hand  thumb-walk on both sides of
the hand, pressing into the webbing.Foot   hold the toes back as you thumb-
walk up the shoulder area (see p88).Foot, self-help  tilt your foot to the
outside and roll the roller (see p163). Hand, self-help  apply the thumb-
walking technique (see p150). Hand  hold the fingers back while you
thumb-walk (see p130). shoulder
The left shoulder corresponds to an area just below the little toe of the
left foot and little ﬁnger of the left hand. shoulder
solar plexus
solar plexusshoulderthe charts 337Foot


ated individuals who feel alone. Philautia
Philautia, or self-love, can express itself negatively or positively. On the
negative end, philautia can m anifest as narcissism, with the person
becoming self-o bsessed and driven to acquire personal glory, fame, and
power. The positive expression of philautia is when the person experiences
self-love from a higher level of consciousness and shares that higher love
with oth ers. Sel f-love in the ne gative becomes a disservice to society as a
whole. While I am not skeptical in general, I do see a trend today of narcissism
af fecting society. Whether it’ s p oliticians seeking political pow er for their
own self -glorification or young people seeking five thousand likes for selfie
pictures, this “me only” worldview is dangerous. It creates an “us” versus
“them” mentality that causes one group to rise up against another, and in the
end, everyone gets hurt. The negative form of philautia is the same as negative or unb alanced
third chakra ener gy. It’ s when the unruly child is ruling the world. Agape
The high est form of love and the one that best represents the fo urth chakra
is ag ape. This is  an altruistic for m of love. When the Greeks defined agape,
it was in relation to God’ s love for us and our love for God. This kind of
selfless love is extended to everyone, including strangers or enemies. As
Pope Francis so eloquently voiced  du ring the 20 16 US presidential
elections, love is about building bridges and not walls.Agape is about realizing that w hen you help others, you are helping
yourself. In the fourth chakra you begin to understand that there is no
separation. Society as a wh ole can make this shift in consciousness when  enough
individuals mak e the conscious choice to live at this level of lov e. Life is no
longer about survival or getting what’ s “mine” but about going through life
with the attitude “How can I help?” and “How can I serve?” When enough
of us make this decision and it reaches critical mass, we ca n all move
forward in a new direction to awaken to a dif ferent state of being. Living Life in the Anahata Chakra
The tran sition from living life in the lower chakras to living life in the
higher chakras is akin to awakening from a deep slumber for the first time. Life is no long er rooted in su rvival, procreation, attainment of worldly
pleasures, pleasing others, or self-serving goals. Life now becomes an
expression of service to others through compassion, giving, and
openheartedness. Fourth chakra living doesn’ t embody the go-getter attitude
of th ird chakra ener gy, but rathe r a passive openness, which att racts others
to it. Wh ile the third chakra embodies yang, or masculine ener gy, the fourth
chakra holds yin, or feminine ener gy. An air of peacefulness surrounds
Fourth chakra people. They’re lighthearted and laugh heartily. Their
laughter is contagious. Love flows from their beings. Fourth chakra people are compassionate to those around them. Their
hearts ache and feel deeply for those who suf fer. Their sense of empathy is
real. They readily cry or laugh with others out of genuine connection to
their experiences. Their giving comes from kindheartedness and not from
selfish m otives. The light that radiates from their hearts attracts others to
them. I’ve had the grea t pleasure of me eting Mata Amritanandamayi, o r as her
followers af fectionately call he r, Amma. She’ s known as the “hugging
saint.” B esides running many charitable or ganizations, she goes  around the
world gi ving hu gs to people for  sometimes up to twenty-two ho urs per day,
not leaving a site until everyone who wants a hug receives one. Amma grew
up poor in south ern India. Even as a child with little to no resources, Amma
would give to others in need. According to her Hindu religion, suf feringcomes a s a result of karma, or p ast action that must be repaid. In pondering
this concept, Amma continually  asks, “If i t is one man’ s karma to su f fer,
isn’ t it our dharm a (duty) to help ease his suf fering and pain?” Amma truly
represents fourth  chakra love. As you sit in her presence, you can feel the
peacefulness and calm that radiate from her being. Her eyes dance with joy
and laug hter. It’ s impossible to see any turmoil within her. Having felt her
powerful vibrational ener gy, I can only imagine what being in the presence
of Jesus must have been like. T rue love vibrates at a higher frequency than
most of us can imagine. Recognizing Fourth Chakra Imbalances
V ulnerability is an attribute of the fourth chakra. T o experience the rewards
that emanate from the heart requires openheartedness, a two-way exchange
of gi ver and rece iver in an authentic manne r. Intimacy and closeness are the
prizes to be gained by your willingness to be vulnerable. The lim itations arise in recognition that we don’ t live in a vacu um and
that even  those who live most o f the time in fourth chakra ener gy also live
in the ener gy of the first three c hakras. If you’ve read the limita tions of the
first three chakras, you’ve also learned how they can easily bring you back
down to lower states of consciousness. I’m sure you’ve experienced moments of vulnerability at some point in
your life. Y ou opened your heart to someone and received hurt i n exchange. Once th is happe ns often enough, you learn to put up walls or close your
heart to love a ltogether. The limitation lies in being selective in your
willingness to love and be loved based on past experience. Giving in to the fourth chakra limitations can lead to a continua l fear of
rejection and loneliness, and the refore putting up more walls. As you keep
people o ut, thos e same people w ho once opened up to you and approached
you with love w ill eventually leave, which further validates y our fear of
intimacy and vulnerability. The way to end this cycle is to access higher sources of love th at come
from your spiritual connection to your Creator. Healing your  heart each
time yo u’re af flicted by someone else or even by self-disappointment is
crucial to not falling prey to fourth chakra limitations.Maturity and growth in this chakra come from the realization that you
don’ t ne ed to remain in a state o f hurt. Y ou recognize that you have nothing
to gain and everything to lose when you refuse openness. Accepting Fourth Chakra Gifts
As many of us are used to the eros form of love, we become used to chaos
and dram a. W e tend to associate true love and real-life experiences with a
sense of disharmony that comes from passion. When we experience
moments of peace and harmony, we can disregard them or brush them of f as
boring as we look for the next intense experience. Some people will even
pick fig hts, find points to ar gu e, or surround themselves with dramatic
people just to “keep things interesting.”
Being fully open to fourth chakr a gifts is about being able to find peace
in th e m idst of chaos. It’ s about letting go of drama in exchang e for deeper
enjoyment in the events of life. As I once heard Dr. Deepak Chopra say,
“Where is the enjoyment in chao s and hysteria?”  Wh en you find your sense
of inner peace, life begins to flow. Y ou become lighthearted and you’re able
to laugh  in any life circumstanc e. Y ou’re aware that there is beauty in all
things, even in t ragedy, and that beautiful things can be born out of tragedy. One example is Mothers Against Drunk Driving (MADD), which was
formed in 1980 by moms who’d lost their children. This great or ganization
has managed to  lo wer the numb er of deaths by  drunk and drugged drivers
by 5 5 percent s ince its inception. I’m sure you’re able to think of other
or ganizations that were born as a result of tragic events. Living in laughter, love, peace, and harmony daily doesn’ t mean you
have to sit in a  drum circle singing “Kumbaya” all day, and  the world
wouldn’ t necess arily benefit from that anyway. When you live f rom a space
of inner  peace, you automatically raise the consciousness of those around
you, even as you go about the mundane activities of your day. Y ou get in
touch with a m ore spiritual existence in each moment. Y our experiences
become more meaningful as your perception widens. Healing AnahataDAIL Y AFFIRMA TION
Om mani padme hum. May the lotus flower contained within my heart be open to love, compassion, and
for giveness. Healing the Physical Body


 softly. Clearly no one
had told Fred that noticing someone else’s emotions is the essence ofcommunication. But it struck me that Amy’ s feelings, or lack of them, had
to be addressed first. “Let’ s try to understand something,” I suggested. “Why do you feel one
way and somebo dy else another? We have to go back to this whole question
of boundaries. In most cases early childhood taught us that being cold and
self-contained was preferable to being emotional. Passion came to be
equated with emotions that were ‘too much’ for your own good. Children
are taught to respect the emotional boundaries imposed by parents. This
teaching usually isn’ t direct, but it doesn’ t have to be. W ithout being handed
a textbo ok, a young child quickly learns to recognize when she is crying
‘too much,’ laughing ‘too hard,’ or being ‘too noisy.’”
Yet by nature all emotion is spontaneous, which means that an emotion
like crying or laughing will run its course if allowed to. There is no such
thing as crying too much—we simply cry until we are through,  and we are
through when the underlying energy of hurt has spent itself. Likewise there
is no such thing as laughing too hard or getting too angry or grieving
beyond measure. The limits we impose on all our emotions originated with the discomfort
of our parents. We formed our boundaries by reacting to theirs. They also
were taught as children to recognize when an emotion was “too much.”
Their sense of appropriateness was inherited, and they had little choice but
to pass it on. “What this means,” I told Amy, “is that your emotional life isn’t
completely yours. It comes to you secondhand and even thirdhand. Every
tear you shed, every angry outburst, every peal of laughter reflects the
emotional comf ort range of parents and grandparents, people who are not
yourself.”
My sudden emphasis startled Amy. She reflected for a moment. “So what
am I supposed to do—go wild, lose myself? I’m too old for those games.”
“I’m not saying that all emotion al displays are appropriate no matter how
extreme. If we had been allowe d to discover our emotions without outside
inhibition, they would not run to extremes; nature respects its own limits.”
A medical parallel can be made to blood pressure. When the body needs
to call upon it the vascular system contracts and dilates, resulting in very
high blood pressure when you are excited or exercising heavily, for
example, and lower blood pressure for periods of relaxation or creativity.These are extreme variations from “normal” blood pressure, yet they are
entirely natural. The body know s how to accommodate its need s regardless
of what we arbitrarily deem normal. Nature’ s definition of normal  is
whatever your system needs at any given moment in order to remain in
balance. Emotions are released to restore balance in the psyche, and if left to its
natural mechani sms the psyche has no difficulty determining  when it is
appropriate to laugh, cry, burst out in anger, or tremble with fear. The
connection with passion is this: passion is just the free flow of natural
emotional ener gy. “What this would all suggest,” I said, “is that emotional therapy is in
order here. But what if Fred doesn’ t think there’ s a problem? What if he
finds it too threatening to explo re emotions? Instead of depending on him,
let’s look at passion from a spiritual viewpoint, with the aim of seeing if
you can regain your passion. Ultimately, isn’t that the problem? Fred’ s
response is merely a reflection of what is going on inside you spiritually.”
Hesitantly Amy  agreed to go in this direction. It was clear that long-
standing emotio nal difficulties in her marriage weren’ t going to be solved
by having a talk with me, but the spiritual issues ran much deeper than
emotion. “If we could peel away the level of negative feelings inside you,” I said,
“we would expose a deeper core. What is this core made of? There are
many related factors—beliefs that separation has to occur, habits of being
isolated, old defeatism that prevents you from trying to reconnect. But if we
look at all these levels, a surprisingly simple diagnosis emer ges.”
We feel bor ed when we can’ t admit that we have desir es. “Unless desires are allowed to run their course,” I said, “existence feels
futile. Y our mate didn’ t inflict this condition on you; it is your own creation. Futility is a depressed condition that signifies, ‘What I want doesn’ t matter.’
This in turn is tied to similar beliefs, such as ‘What I feel doesn’ t make a
difference’ and ‘What I say doesn’t get heard.’ The common thread linking
all these  versions is that you are powerless. Someone with no power feels
that desire is hopeless, since it will never be fulfilled; therefore why bother
to have desires in the first place?”Amy is an intelligent woman, and the fact that she had subordinated her
power to Fred was not lost on her. As is true of most depressed  people she
had no Shakti of her own. The five powers all of us should take strength
from were greatly diminished in her. Instead of “I am” she felt, “Do I deserve to be here?”
Instead of “I am blissful” she felt, “I can’ t feel.”
Instead of “I will” she felt, “I can’ t.”
Instead of “I know” she felt, “I doubt.”
Instead of “I act” she felt, “I don’ t know what to do.”
Where did her Shakti go? The roots of powerlessness run deep. Some
people feel that they were stripped of power by their parents, by destiny, by
God. In actual fact we all disem power ourselves. It is impossible to exist
without desires,  which Shakti uses to guide us from one fulfillment to
another. If desire is denied, however, Shakti is rendered useless. It takes an
active ef fort to make desire seem to go away. Passion doesn’ t fade. It must be suppr essed. Boredom is just the passive face of this effort to keep desire out of sight,
the indifferent mask put on to hide a huge internal struggle. The belief that
you won’ t ever get what you want implies enormous hatred and judgment
against yourself. Keeping these feelings in control takes work, for even if
you sincerely believe that you do not deserve to have desires, the vitality of
life isn’ t going to be completely halted. People who have cut themselves off from passion have switched their
allegiance to something else almost as strong. Because the flow of life
won’ t be stopped, a counterfo rce must be called in to oppose it—the
counterforce of fear. Fear of life is extremely common whenever someone
complains of ennui. Fear at any level of the psyche makes it much more difficult to trust that
passion is safe. If my wife criticizes me, a warning voice that I hardly
notice will sap my desire for her. If my husband dislikes the way I keep
house, I will feel inhibition about fully expressing my sexual needs. Thus
existential issues are activated by everyday obstacles. In relati onships where two people have allowed the under ground war
between fear and desire to go on too long, suppressing passion becomes anactual life goal. In fear’s warpe d value system, getting “too close” seems
like a problem instead of the solution. As nature created us it is normal to
seek pleasure; a fearful person avoids pain instead. “Whether you can admit it to yourself or not,” I told Amy, “being bored
is your goal in life. Boredom isn’t happening to you; you are using it in the
pursuit of safety and security. Why don’t you tell Fred off or throw a vase at
him or break down and cry?” Amy looked stunned. “I just wouldn’ t,” she muttered, her face strained by unwept tears. I said more gently, “Bringing light to this dark dilemma is going to make
things better. Right now your stance toward the river of life is to stand on
the banks and try not to fall in. But can you survive without falling in? “The spiritual answer to boredom is to open yourself to the very thing
you have feared —the constant flow of desire that wants to express itself at
every moment.”
We are enticed back into passion when we admit to having desir es. The reason that falling in love is so passionate is simple: desire is no
longer a choice. Romance bursts the dam of inhibition. Its erotic power
proves too much for fear and repression to hold back. At the deepest level
people never fall in love accidentally. They simply grow tired of living
without passion, and having made this unconscious decision they open up
once more and allow themselves to receive love. Without waiting  to fall in love, you can rekindle passion by imitating this
process. When the passion is gone from a relationship, both partners must
be honest in stating that they have desires. This of course can be difficult,
for if either partner is operating  under the belief “I’m bored with you,” it
will be doubly difficult to say, “I desire you.” The critical step is to
eliminate your partner entirely  as the cause of the problem and take
responsibility for your own feelings. The essential issue is not “I


 will dictates to matter and not vice
versa. Modern theories of pain concentrate on the complex neural
pathways of the pain signal and the various chemical triggers that
accompany the sensation of pain. Yet believing in Christ is not a
chemical event; it is a choice made in the mind. That is why the
yogi’s vocabulary, which deals in such abstract terms as
identication, is actually truer to life than the scientist’s concrete
terms. To get at the switch that turns pain o and on, one has to
step over the line that separates visible molecules from invisible
beliefs. In this abstract eld people decide whether or not something
will hurt them. They attach their sense of “me” to some events and
detach it from others. There is a notable medical case, described by Stephen Locke and
Douglas Collig an in The Healer Within, concerning a foundry worker
whose legs fell into a vat of molten aluminum. Taken unconscious to
the hospital, he was hypnotized the instant he woke up by a
psychiatrist attached to the burn unit. The suggestion was planted in
the burned man’s mind that he had fallen into cool water instead of
700°F. molten metal. This suggestion took root and worked so well
that it not only canceled out the pain, but the patient recovered
quickly and with minimal scarring. This is the practical result of a
purely mental detachment. A man who has solved the problem of identication may still feel
pain as a signal from his brain, but he will not convert it into my
pain, and that minuscule but all-important dierence cuts the cord
of suering. He no longer makes the mistake of thinking thatperception is ooding in to create his awareness; rather, awareness
is going out to create his perceptions. By returning our minds to the
depths of awareness where we are free to make our own experience,
Yoga opens up the possibility for uprooting all suering at its
source. Can the Mind Free Itself? Breaking down the mind’s illusion sounds desirable as an ideal,
but what does it amount to in practice? Many people try to
substitute “positive thinking” for the disturbing thoughts they want
to eliminate. On the surface this tactic may lead to some signs of
improvement. The mind can be forced into identifying only with
pleasant or uplifting things. But in time the feared thoughts will
surface again (Freud called this “the return of the repres sed”), and
until then there is the exhausting eort of trying to maintain
constant self-control. Some time ago I was consulted regularly by a woman who was
xated on positive thinking. She had been successfully treated for
breast cancer two years before but remained extremely worried
about a recurrence. Her anxiety was obvious to everyone around
her, but it was the last thing she herself wanted to confront. If I
even entertained the notion of saying, “You’re scared, aren’t you?”
her xed smile and upbeat manner made me feel gratuitously cruel. I also felt increasingly nervous just being around her. She seemed
like a taut wire on the verge of snapping. Finally, after not so subtly hinting that she might be creating a
false mood, I asked her point-blank to stop being so relentlessly
positive. “You mean it’s all right for me to have negative thoughts if
I want to?” she asked with touching incredulity. “Yes, when they are natural and unavoidable,” I said. Suddenly she burst out laughing. “Thank goodness,” she
exclaimed, “I needed permission from someone. I have read so much
about the damage you can do to your body with negative thoughts
that I spent the whole year after my operation dreadin g the leastsign of one. Then it occurred to me that dread is a negative thought. You don’t know how confused that made me feel.”
I considered this quite an impressive insight on her part. Many
people, in their well-intende d eorts to accent the positive, do not
escape their problems but only increase them. They want to put an
end to suering but mistake nly choose the tactic of denying their
true feelings, on the grounds that the feelings are “too negative ” to
express. I went deeper into this whole issue with my patient. “Paying attention to one’s fear and pain is a great source of guilt in
most people,” I pointed out, “because it seems like self-p ity, a trait
we think of as wrong. But denying pity to yourself, when you would
give it willing ly to others, is also wrong. We all have hidden pain
inside, and trying to suppress it is not a virtue. It’s only an
impossibility. “You may consider it very important to maintain a good attitude,
but in itself an attitude is not very reliable. After all, who’s keeping
whose spirits up? Everything inside you is just you, even though you
might split it up into a brave you that is trying to suppress or defeat
a fearfu l you. If one part is addressing the other, saying, ‘All right
now, don’t give in, don’t turn hopeless,’ isn’t that really just a kind
of game?”
She admitted that this was probably true, but it was not very
reassuring. “I always feared that if I didn’t keep up this game, as you
call it, my negative thoughts would swallow me up.”
“Does opposing your negative thoughts lessen their power?” I
rejoined. “Doesn’t it just delay the day when they will come out in
one way or another? Think about it. You probably put in a lot of
time not thinking negatively. It must require constant vigilance and
eort on your part. Yet as soon as the pressure is o, don’t these
denied feelings  rebound with doubled intensity? In your position, I
couldn’t lay my head on the pillow at night without armies of
negative thoughts assaulting me.”
She agreed that going to sleep had become a torture. “Negative
thoughts come  on their own, even in the face of our strongest
opposition,” I said. “It’s just something we all have to accept. If we
keep playing this game of opposing thoughts that are not acceptableto us, we will always lose. The serious question is, ‘Can I give the
whole game up?’ Very few people consider that alternative.”
After a second’s reection, the woman commented, “No matter
what you say, I don’t think the game will be so easy to quit.”
She is right, of course. Our conditioning to keep going in the same
direction is very powerful. The ancient Indian sages, or rishis,
noticed this and concluded that the mind cannot free itself through
any mental activity, whether of struggle, vigilance, or repression. Thinking your way out of thought is like trying to get out of
quicksand by pulling yours elf up by the hair. At bottom, any
thought, howe ver positive, is still in the realm of thought. Yoga
opens another way, and its secret is just this: there is more to the
mind than thinking. Indeed, thinking is another mask of Maya, less
solid than things we see and touch but just as untrustworthy. In an ancient Indian text called the Shiva Sutras, one hundred and
twelve ways are given for a person to escape Maya by the only
means possible—transcending it to experience the deeper reality of
the silent witness. Here are a few of the techniques,  delivered
directly by the god Shiva, the traditional teacher of yogis:
When vividly aware through some particular sense, keep in
the awareness. When on a bed or a seat, let yourself become weightless,
beyond mind. See as if for the rst time a beauteous person or an ordinary
object. At the edge of a deep well, look steadily into its depth s
until— the wondrousness. Simply by looking into the blue sky beyond clouds, the
eternity. Although they stress seeing  the world in a dierent way, all of
these techniques are actually  based upon a shift in awareness, for as
we have discussed, awaren ess is the source of seeing. Seeing a
beautiful perso n “as if for the rst time” might happen by chance,
out of the corner of your eye, but never as a constant state, not ineveryday awareness. I cannot  see a certain small, shy, devout Indian
woman withou t seeing my mother, nor can she see me without
seeing her son. We are used to each other, accustomed to looking
through so many layers of ourselves. My father looks at her and sees a dierent person, in fact, several
dierent people superimposed one on another: the sheltered girl
with downcast eyes who was at rst a stranger, then an object  of
timid courtship, next the new bride and mother, and ever since the
intimate adviser and companion whose words and thoughts have
intertwined into his almost like a second self. Each layered image
contributes something of its own value when he sees her. The
shaping force that has made them almost one is no less powerful
because it has worked so slowly and invisibly. A shared reality ows
in, over, and between them both. Their intimacy gives my father and mother a privileged
relationship, but at a price. Until the masks are lowere d, he will
never see


, bile, which contains highly toxic substances, is passed
through the intestines and is eliminated before too much is reabsorbed. (It is the bile that usually makes the fecal matter s o dark in
color. ) However, reductio n of food bulk reduces or completely eliminates peristalsis, thus allowing intestinal contents to sit for
extended periods. And the toxins in the bile are reabsorbed, forming a continuous loop, further burdening the liver. The mucus membranes lining th e colon constantly secrete lubricants to ease fecal matter through smoothly. This secretion does
not stop during fasting; in fact, it may increase because intestinal mucus often becomes a secondary route of elimination. Al lowed
to remain in the bowel, toxi c mucus is an irritant while the toxins in it may be reabsorbed, forming yet another closed loop and
further burdening the liver. Daily enemas or colonics administered during fasting or while on cleansing diets effectively remove old fecal material sto red in
the colon and immediately ease the livers load, immediately relieve discomfort by allowing the liver's efforts to further det oxify
the blood, and speed healing. Fasters cleansing on juice or raw food should administer two or three enemas in short su ccession
every day for the first three days to get a good start on the cleansing process, and then every other day or at very minimum,  every
few days. Enemas or colonics should also be taken whenever symptoms become uncomfortable, regardless of whether you  have
already cleaned the colon that day or not. Once the faster has experienced the relief from symptoms that usually comes from a n
enema they become more than willing to repeat this mildly unpleasant experience. Occasionally enemas, by filling the c olon and making it press on the liver, induce discharges of highly toxic bile that may cause
temporary nausea. Despite the induced nausea it is still far better to continue with colonics because of the great relief exp erienced
after the treatment. If nause a exists or persists during colon cleansing, consider trying slight modifications such as less or no
massage of the colon in the area of the gall bladder (abdominal area close to the bottom of the right rib cage), and putting slightly
less water in the col on when filling it up. It also helps to make sure that the stomach is empty of any fluid for one hour prior to the
colonic. Resume drinking after the colonic sessions is completed. If you are one of these rare people who ‘toss their bile', just keep
a plas tic bucket handy and some water to rinse out the mouth after, and carry on as usual. Enemas Versus Colonics
    People frequently wonder what is the difference between a colonic and an enema. First of all enemas are a lot cheaper because you give the m to yourself; an enema bag usually costs about ten dollars, is available
at any large drug store, and is indefinitely reusable. Colonics cost anywhere from 30 to 75 dollars a session. Chiropractors and naturopaths who offer this service hire a colonic  technician that may or may not be a skilled operator. It is a
good idea to find a person who has a very agreeable and professional manner, who can make you feel at ease since relaxation i s
very important. It is also beneficial to have a colonic therapist who massages the abdomen and foot reflexes appropriately during
the session. Enemas and colonics can accomplish exactly the same beneficial work. But colonics accomplish more improvement in less time
than enemas for several reasons. During a colonic f rom 30 to 50 gallons of water are flushed through the large intestines, usually in
a repetitive series of fill -ups followed by flushing with a continuous flow of water. This efficiency cannot even be approached with
an enema. But by repeating the enema thr ee times in close succession a satisfactory cleanse can be achieved. Persisted with long
enough, enemas will clean the colon every bit as well as a colonic machine can. Enemas given at home take a lot less time than traveling to receive a colonics at s omeone's clinic, and can be done entirely at
you own convenience --a great advantage when fasting because you can save your energy for internal healing. But colonics are
more appropriate for some. There are fasters who are unable to give themselves an enema  either because their arms are too short
and their body is too long and they lack flexibility, or because of a physical handicap or they can't confront their colon, s o they let
someone else do it. Some don't have the motivation to give themselves a little discomfort but are comfortable with someone else
doing it to them. Some very sick people are too weak to cleanse their own colon, so they should find someone to assist them w ith
an at -home enema or have someone take them to a colonic therapist. Few pe ople these days have any idea how to properly give themselves an enema. The practice has been discredited by
traditional medical doctors as slightly dangerous, perhaps addictive and a sign of psychological weirdness. Yet Northamerican s on
their civilized, low fiber, poorly combined diets suffer widely from constipation. One proof of this is the fact that chemical
laxatives, with their own set of dangers and liabilities, occupy many feet of drug store shelf space and are widely advertise d. Is the
medical pro fession's disapproval of the enema related to the fact that once the initial purchase of an enema bag has been made
there are no further expenses for laxatives. Or perhaps it might be that once a person discovers they can cure a headache, st op a
cold dead in its tracks with an enema, they aren't visiting the M. D. s so often. The enema has also been wrongly accused of causing a gradual loss of colon muscle tone, eventually preventing bowel
movements without the stimulation of an enema, leading finally to  flaccidity and enlargement of the lower bowel. This actually
can happen; when it does occur it is the result of frequent administration of small amounts of water (fleet enemas) for the p urpose
of stimulating a normal bowel movement. The result is constant  stretching of the rectum without sufficient fluid to enter the
descending colon. A completely opposite, highly positive effect comes from properly administered enemas while cleansing. The difference between helpful and potentially harmful enemas lies in the amount of water injected and the frequency of use. Using a cup or two of water to induce a bowel movement may eventually cause dependency, will not strengthen the colon and may
after years of this practice, result in distention and enlargement of th e rectum or sigmoid colon. However, a completely empty
average -sized colon has the capacity of about a gallon of water. When increasingly larger enemas are administered until the colon
is nearly emptied of fecal matter and the injection of close to a gallo n of water is achieved, beneficial exercise and an increase in
overall muscle tone are the results. Correctly given, enemas (and especially colonics) serve as strengthening exercises for the colon. This long tubular muscle is
repeatedly and completely  filled with water, inducing it to vigorously exercise while evacuating itself multiple times. The result is
a great increase in muscle tone, acceleration of peristalsis and eventually, after several dozens of repetitions, a considera ble
reduction of trans it time. Well -done enemas work the colon somewhat less effectively and do not improve muscle tone quite as
much as colonics. Injecting an entire gallon of water with an enema bag is very impractical when a person is eating normally. But on a light
cleansing diet or while fasting the amount of new material passing into the colon is small or negligible. During the first few da ys of
fasting if two or three enemas are administered each day in immediate succession the colon is soon completely emptied of rece ntly
eaten food and it becomes progressively easier to introduce larger amounts of water. Within a few days of this regimen, injec ting
half a gallon or more of water is easy and painless. Probably for psychological reasons, some peoples' colons allow water to be injected one time but then "freeze up" and resist
successive enemas. For this reason better results are often obtained by having one enema, waiting a half hour, another enema,  wait
a half hour, and have a final enema. A colonic machine in the hands of an expert operator can administer the equivalent of six or seven big enemas in less than one
hour, and do this without undue discomfort or effort from the person receiving the colonic. However, the AMA has suppressed t he
use of colonics; they are illegal to administer in many states. Where colonics are legal, the chiropractors now consider this practice
messy and not very profitable compared to manipulations. So it is not easy to find a skilled and willing colonic technician. Anyone who pl ans to give themselves therapeutic enemas while fasting would be well advised to first seek out a colonic
therapist and receive two or three colonics delivered one day apart while eating lightly and then immediately begin the fast. Three
colonics given on three successive days of a light, raw food diet are sufficient to empty all recently eaten food even from a very
constipated, distended and bloated colon, while acquainting a person with their own bowel. Having an empty colon is actually a
pleasant and to most people a thoroughly novel experience. A few well -delivered colonics can quickly accustom a person to the
sensations accompanying the enema and demonstrate the effect to be achieved by oneself with an enema bag, something not
quickly discoverable


 that is
performed today. In stressing the fact that much surgery is without valid reason I am stating no
more than has been repeatedly stated by leading members of the surgical profession itself. On the plane of instinct this lack of desire for food is duly respected. The sick dog hides. He
will not eat. He refuses a wet compress on his brow. He does not feel sorry for himself and does
not seek for sympathy. He refuses to permit his friends to hold his paws. All he wants is to be left alone. He wants no food and he takes none. Rest, quiet, warmth, air
and, sometimes, a little water, are all he wants. He will not take juices or diluted milk, if offered
these, nor will he take the juice of flesh. Vitamins, if proffered, will be rejected. Resting in
seclusion, preferably in a dark place, while awaiting the completion of the reparative work done
by his own self-healing power—he recovers. There is order in the processes of nature; the haphazard nowhere reigns supreme. There must be,
thus, some profound reason for the suspension of digestive processes and the simultaneous
suspension of the desire for food in states of acute illness. The sick man’s dislike of food would
seem to be as significant as his dislike of noise, motion, light, close air and cold. Yet, while these
latter dislikes are commonly respected, we are inclined to disregard the first and attempt to feed in
spite of the most obstinate repugnance to food. If the patient is chilly, we warm him; if noise disturbs him, we seek to protect him from this; if
light disturbs him, we lower the shades; if the air is close, we open the windows; we respect his
desire to lie quietly and not move about. But we urge him to eat. There is a story told of Pope Leo XIII, that, in his last illness in his ninety-third year, he said to
his physicians: “Gentlemen, you require me to eat more than I ate in health. ”
This practice was all too common and is still responsible for much unnecessary suffering and
death. Going without food in acute disease not only relieves pain, but rests the heart and relieves
the kidneys. The ancients well understood the value of abstinence in acute disease and an
78understanding of its value was carried down even into late times. Fasting in fevers was commonly
employed by Neapolitan physicians over a hundred and fifty years ago. They frequently permitted
their fever patients to go for as many as forty days without food. It should not be thought, however, that fasting should be instituted only in states of serious
illness, that one should continue to eat so long as any digestive power remains. On the contrary,
missing a few meals at the beginning of the trouble is often enough to prevent the development of
serious trouble. If functional impairment is only slight, as indicated by a coated tongue, headache,
a general malaise, and similar “insignificant”
 symptoms, a short fast will enable the body to
eliminate the systemic toxemia before more formidable trouble evolves. If, when the first symptoms appear, the patient were put to bed, strict repose enjoined, no good
given, many cases of acute disease would be light and of short duration. The patient should be kept
warm and given all the water demanded by thirst. The room should be light and airy, and visitors
should be excluded. Rest is the important thing. When the acute sufferer fasts his discomforts are less severe, his pains are less intense, his fever
does not rise so high, complications are rare, loss of weight is often less than in the patient who
does not fast, and the duration of the disease shortened. Less weight loss is almost, if not entirely
due to the fact that the duration of the disease is shortened. Typhoid fever, as an example, lasts in
the average case from eight to twelve days instead of the usual twenty-one days. The courses of
measles, scarlet fever and pneumonia are correspondingly shortened. Again we reiterate: Fasting is not a
cure. But, conducted properly, the physiological rest it provides the body’s organs can often help the
recovery forces of nature carry out the healing work. 7918
Fasting in Chronic Disease
“I have lost my appetite. ”
“Nothing tastes good to me any more. I eat only as a matter of routine. ”
“I suffer with distress after every meal. ”
These are some of the complaints of patients who suffer with some chronic form of disease,
such as colitis, chronic gastritis, hay fever, asthma, arthritis, nervousness, stomach ulcer or cancer. These people eat, only because they honestly think that they must eat—regularly, every day,
three times a day—to stay alive. Some of them are overweight, but great numbers of them are thin
and remain so, although they may be overeating. Another class of chronic sufferers are, as they put it, “always hungry. ”
They eat at all hours of
the day and night. They habitually overeat, whipping up their jaded sense of taste with condiments,
strong flavors, and in other ways. Often they suffer after each meal but they don’t cut down on their
intake. Then there are those among this class who suffer almost as much when they do not eat as
when they do. “Hunger” here, as we have seen in other cases, is not hunger at all, in a true sense, but a morbid
sensation or set of sensations mistaken for hunger. It may be a “gnawing” in the stomach, pain in
the stomach or some other symptom of gastric irritation. This is the reason the sensation cannot be
satisfied. The fact that eating palliates the discomfort for a few moments, does not prove that food
was actually needed, any more than the need for a cup of coffee is proven when it temporarily
relieves a coffee addict’s headache. The surest, simplest way for those who are “always hungry”
to overcome their supposed hunger is to fast. Man tends to abstain from food when under great emotional distress. Rejection of food is
frequent among the insane. Although it is the present practice to use force to feed mentally ill
patients, it is doubtful if such enforced feeding is proper. Man instinctively fasts under certain
conditions, as do the lower animals, and the rejection of food by the mentally ill is probably an
instinctive act that will, if not interrupted, prove very beneficial. Indeed, my experience with such
patients has convinced me that this is true. The most important feature about fasting in chronic disease is the marked acceleration of
elimination that it occasions, thus speedily freeing the body of its accumulated toxic load. The
disappearance of symptoms, sometimes of years standing, when one fasts, is often dramatic. Fasting provides opportunity for the body to do for itself what it is unable to do under conditions
of surfeit. Surfeit makes impossible the cleaning of the fluids and tissues in a physiological
housecleaning. A properly conducted fast will enable the chronically ill body to excrete the toxic load that is
responsible for the trouble, after which a corrected mode of living enables the individual to evolve
into a vigorous state of health. It should not be thought that eating must be continued so long as the body does not vigorously
rebel against food. When there is functional impairment, symptoms of impairment, sluggishness
and unease, then is the time to institute what may be described as a
preventive fast. A fast at this
point need not be long. Improvement often is swift—preventing an evolution of serious sickness. When we observe the eyes become brighter, the skin fairer, and the breath sweeter while fasting,
80or when we see a poor complexion clear up, or other symptoms fade and vigor return—we can be
certain that the fast has enabled the body to carry out a preventive housecleaning. It is a mistake to expect one fast, even a long one, to be sufficient to
enable the body to free
itself of the whole of its accumulated debris. A lifetime of piling up toxins cannot be corrected in
the span of a few weeks. In such diseases as paralysis agitans, arthritis, a large tumor, and other
conditions that require so much time to build, three or more fasts are often needed to obtain all the
improvement possible in a particular case. Sinusitis is inflammation of the nasal sinuses. It would have been called a catarrhal condition by
our fathers and mothers, but the tendency today is to discontinue the use of a general term like
catarrh and to use so-called specific terms. Sinusitis may be either acute or chronic. Most people
have some inflammation in one of more parts of the mucous membranes of the body—that is to say,
they have one or more “catarrhs. ”
Names of
catarrhal inflammations
 vary with the different locations, but it is all the same
disease with the same general cause. The practice of classifying each local inflammation by a
different name and giving each an individuality, confuses both the patient and the physician. This
keeps alive the delusion that there are many
diseases. Replying to the charge that fasting lowers resistance to disease, Dr. Weger says: “I have seen
many cases of infection of different kinds recover completely on a fast. Take for example an
advanced case of sinusitis after five or six painful operations—frontal, ethmoidal, and antrum—
with surgical drainage and irrigations two or three


1
Avocado Stuffed with Seafood,
1
Avocado with Peanut and Romaine Lettuce,
1
Fruited Rice Salad on Avocado Halves,
1
Grapefruit and Avocado Salad,
1B
bananas,
1
,
2
,
3
basil,
1
bay leaves,
1
beans,
1
Bean Cakes,
1
black-eyed,
1
kidney,
1
mung,
1
pinto,
1
Spicy Rice and Beans,
1
berries,
1
blueberries,
1
cranberries,
1
raspberries,
1
strawberries,
1
,
2
beta-carotene,
1
,
2
,
3
beta-cryptoxathin,
1
black peppercorns,
1
bok choy,
1
boron,
1
,
2
broccoli,
1bromelain, 1
Brussels sprouts,
1
bulghur,
1
butternut squash,
1C
cabbage,
1
cardamom,
1
carrots,
1
capsaicin,
1
catechin,
1
cauliflower,
1
celery,
1
chicken
Chicken Fruit Salad,
1
Chicken Kadai,
1
Chicken Soba Soup with Spinach,
1
Chicken in Spicy Tomato and Herb Sauce,
1
Chicken Tagine with Honey and Apricots,
1
Cream Soup,
1
Melon Soup,
1
Peri-Peri Chicken and Prawn Mango Salad,
1
Shorba,
1
Thai Chicken Fruit Salad,
1
chickpeas,
1
chilli,
1
chilone,
1chives, 1
cholesterol,
1
chromium,
1
cinnamon,
1
citrus,
1
clementines,
1
cloves,
1
coconut,
1
coriander,
1
,
2
corn,
1
courgettes,
1
couscous
Couscous with Dates, Raisins and Almonds,
1
Saffron, Courgettes, Peppers and Herb
Couscous,
1
Summer Couscous,
1
cucumber,
1
cumin,
1
,
2
curry leaves,
1D
dark chocolate,
1
,
2
Dates, Raisin and Almond Couscous,
1
desserts,
1
Baked Bananas,
1
Coconut Candy,
1
Creamy Dark Chocolate and Almond Mousse,
1
Fruit Salad,
1
Green Tea Poached Pears,
1
Mango and Banana Sundae,
1
Pear in Red Wine,
1
Spiced Dried Fruit Compote,
1
Spiced Oranges,
1
Watermelon with Fennel Seeds,
1
disgenin,
1
dips
Red Pepper Dip,
1
Salsa Dip,
1
Yellow Split Pea Dip,
1
dressings
see
 salad dressingsE
ellagic acid,
1
epigallocatechin gallatte (EGCG),
1F
fennel seeds,
1
fenugreek,
1
ferulic acid,
1
,
2
fibre,
1
fish,
1
Baked Curried Fish,
1
Bengali Fish,
1
Fish with Herbs in Tomato Sauce,
1
Fish Soup,
1
Fish Soup with Orzo,
1
Halibut with Mediterranean Salsa,
1
Spiced Salmon on Lentils,
1
Spicy Mackerel,
1
Spicy Salmon Fillets in Tomato and Garlic
Sauce,
1
Thai Tuna Fruit Salad,
1
Wasabi Salmon Burgers,
1
flavonoids,
1
,
2
,
3
folate,
1
,
2
,
3
folic acid,
1
,
2
flaxseed,
1free radicals, 1, 2
fructans,
1G
garam masala,
1
garlic,
1
ginger,
1
gingerol,
1
glutamine,
1
glucosinolates,
1
glycemic index (GI),
1
goji berries,
1
grapefruits,
1
green peas,
1
green tea,
1H
hazelnuts,
1
HDL cholesterol,
1
,
2
homocysteine,
1
,
2
,
3I
isoflavones,
1
,
2
isothiocyanates,
1
,
2
indoles,
1
,
2
Indonesian Rice Salad,
1J
juices
Green Gunge,
1
Green Mamba,
1
Heart Smart,
1
It’s Good for You,
1
Mooty for Mucous,
1
Super C for Energy,
1
Sweet Flush,
1
The Lion Sleeps Tonight,
1K
kale,
1
kiwi,
1L
lamb
Lamb with Potatoes,
1
Mediterranean Rice and Beans,
1
lauric acid,
1
LDL cholesterol,
1
,
2
lecithin,
1
leeks,
1
lemons,
1
lentils,
1
Curried Lentils with Sweet Potatoes and
Spinach,
1
Lentil and Courgette Soup,
1
Spiced Salmon on Lentils,
1
lignans,
1
,
2
limes,
1
limonene,
1
lipoprotein,
1
lutein,
1
lycopene,
1
,
2M
magnesium,
1
,
2
manganese,
1
manuka honey,
1
Mediterranean diet,
1
mint,
1
miso,
1
monounsaturated fat,
1
mushrooms,
1
mustard seeds,
1N
nutmeg,
1O
oranges,
1
Spiced Oranges,
1
olives,
1
oleic acid,
1
,
2
omega-3 acids,
1
oleuropein,
1
onions,
1
oncogene,
1
oils,
1
avocado,
1
flaxseed,
1
grapeseed,
1
olive,
1
palm,
1
sesame,
1P
paprika,
1
pears,
1
Green Tea Poached Pears,
1
Pears in Red Wine,
1
pectin,
1
peppers,
1
phosphorus,
1
phtalides,
1
phytochemicals,
1
pineapple,
1
polyacetylene,
1
polyphenols,
1
polyunsaturated fat,
1
pomegranate,
1
potassium,
1
,
2
,
3
proanthocyanidins,
1
processed foods,
1Q
quinoa,
1R
raisins,
1
Ratatouille,
1
red wine,
1
resveratrol,
1
rice
Asian Twisted Rice Salad,
1
Fruited Rice Salad on Avocado Halves,
1
Ginger Fried Rice,
1
Indonesian Rice Salad,
1
Mediterranean Rice and Beans,
1
Peanut Sauce with King Prawns and Fragrant
Rice,
1
Portuguese Rice and Sausage,
1S
saffron,
1
salad dressings,
1
Asian Dressing,
1
Greek Dressing,
1
Healthy Dressing,
1
Indian Style Dressing,
1
Lemon Mint Dressing,
1
Sicilian Dressing,
1
salads
African Fruit Salad,
1
Apple and Spinach Salad,
1
Arabic Salad,
1
Asian Twisted Rice Salad,
1
Cucumber Salad,
1
Fruited Rice Salad on Avocado Halves,
1
Grapefruit and Avocado Salad,
1
Greek Salad,
1
Greek Sweet Potato Salad,
1
Indian Tomato Salad,
1
Indonesian Rice Salad,
1
Macedonian Salad,
1Mango Salad, 1
Mechouia (Grilled Vegetable Salad),
1
Mixed Vegetable salad,
1
Peri-Peri Chicken and Prawn Mango salad,
1
Salat Katzutz (Chopped Salad),
1
Sesame-Spinach Salad,
1
Thai Tuna or Chicken Fruit Salad,
1
Vegetable and Pomegranate Salad,
1
saponins,
1


ed that the brain can be changed by
practicing mind fulness meditati on. This is tremendous news, n ot only for
those in  sports but also for anyone suf fering from anxiety or depression. The ability to bring about chang es in the brain could enable people to take
back con trol of their mental health rather than accepting a lifelong reliance
on mind-altering medication. Neuroscientists from the most prestigious universities around the world,
including Harvard and MIT, have conducted much research to investigate
the changes that take place in t he brains of people who medita te. There is
strong evidence that present-moment awareness literally changes the brain,
making many regions more powerful and ef ficient. A team of scientists
from the University of British  Columbia and Chemnitz University of
T echnology pooled data from twenty studies investigating this
phenomenon. R emarkably, all studies showed that mindfulness meditation
resulted in an increased density of gray matter, leading to more ef fectiveprocessing of information. MRI scans revealed that at least eight dif ferent
regions of the brain increased in ef ficiency, including the orbitofrontal and
hippocampal, w hich play a role in our ability to hold attention, cultivate
positive emotions, and retain emotional stability. People who meditate are
happier with themselves, are better able to resist distractions, and learn from
past experience—all traits that are essential in today’ s modern life. The anc ient Greek aphorism “know thyself” is written in the forecourt
of the T emple o f Apollo at Delphi. While its exact meaning is often the
subject o f debate  among scholars, in the context of harnessing the power of
meditation, the words ring with  truth. When you are mindful, you become
more aw are of your inner monologue, allowing you to stop the cycle of
compulsive thought processes an d step out of the prison of self- doubt. Only
when yo u realiz e that you are a prisoner of the mind is it possible to escape. And while the w alls and bars ma y not be concrete and steel, being a captive
of your thoughts can have a sig nificant ef fect on your ability t o focus and
perform. I like to divide thoughts into two categories: practical thoughts,  which
are useful and serve a purpose, and distracting thoughts,  which serve no
purpose at all. T o decide on a course of action and achieve anyt hing in life,
practical thoughts are essential. Conversely, distracting, useles s, repetitive
thoughts only serve to scatter your focus and prevent you from entering the
zone. Practical thoughts will help an athlete to plan for an upcoming event,
put t ogether a training schedule, and or ganize any logistics such  as booking
travel o r accommodation. Prio r to a game an athlete might channel his
thoughts into rehearsing the pe rfect shot or visualizing winning the race
with confidence. Mental imagery like this can serve as useful preparation
and is a positive way to use your thoughts. Distracting thoughts, however, will be habitually negative and irrational,
often so automatic that the individual is unaware of them. This type of
thinking creates tension, draining you of ener gy and distracting your game. As the Irish writer Oscar W ilde once said, “Thinking is the most unhealthy
thing in the world, and people die of it just as they die of any other disease. ”
Thinking is a habit. W e have been taught how to think by the in fluences
of societ y, education, and our fr iends and family. From a young  age we are
conditioned to believe that think ing is a good thing—how many  times haveyou been told to “think about it” or “think it over”. Developing the mind
into a sharp analytical tool is o bviously very useful for achieving in the
world of  academ ics and other li velihoods, and while it is impor tant that we
learn how to th ink, it is equa lly important that we learn how to stop
thinking. Just as a fire provides  comfort and warmth from the cold, it can
also be a destructive force when out of control. The mind is  a similarly
double-edged sword. At this point you might be thin king, What is he talking about. I’m in
contr ol of my own mind. But are you really. How easily can you turn of f
your thoughts. I would like you  to try a simple exercise: Stop t hinking and
observe how long it takes before the first thoughts enter. Is it 5 or 10
seconds, perhaps. The deg ree to which you are in control of your mind depends on how
long you are ab le to remain free  from thought. The longer you can remain
ef fortlessly free from thought, the better your powers of concentration and
focus. Most people are only able to clear their mind for a few seconds at
most. It is likely that your mind has more control over you th an you may
have im agined. The good news is that there is much to gain from taking
control o f your thought processe s. Learning to quiet your mind is easy to do
with a little focus and practice. Think of it as a challenge, just lik e any other
new form of training, but one that will inevitably improve your health and
sports performance. The first step to escape the trappings of a busy mind and take control of
your thought processes is to become aware of the thoughts inside your head. Seldom do we observe our minds. Seldom are we aware of our thought
activity and the ef fect it has on mood, tension, and performance. Bring your
thoughts to the f orefront of your mind. When you first observe the activity
in your head, you might find that your thoughts become amplified. This is
simply because they are under y our scrutiny rather than running unhindered
in th e background. Y ou may als o discover that the same repetitive thoughts
have been running through you r mind for quite some time, possibly for
years. T his is also normal, so d on’ t be critical of yourself. Ob serving the
mind is a most p ositive activity, allowing you to realize just how active it is. This aw areness is the first step in allowing you to break free from the
trappings of the mind and improve your concentration and focus. When y ou take time out to obse rve your thoughts, you will rea lize just
how ofte n you are stuck inside your head. There is no need to  analyze or
judge what is going through your mind—doing so will only pile on more
thoughts. The mind is never calmed by further questioning, and thinking too
much is the very habit that we want to address. In order to step out of this
constant circle of thought—to get out of your head and into life—you must
learn to tame your mind. By s imply making the commitm ent to pay attention to your thoughts
periodically thro ughout the day, you can take control of the most important
tool you  possess —the power of your mind. The clarity of your mind plays a
significant role in determining  your quality of life: A still mind brings
benefit to your sleep patterns,  mood, and health, while a mind full of
incessant though ts and distractions will blunt your ability to reach your full
potential. It is especially important to observe your thoughts w hen an
undercurrent of negative thou ght takes over. Don’ t let yourself be
overwhelmed by self-doubt and  worry. The mind is unable to dif ferentiate
between an imagined and a real event; to the body, both are the same. If you
are experiencing  pregame nerves or overthinking the decision o f a coach or
worrying about being dropped f rom the team or anxious that you won’ t be
able to complete that charity fun run, your body will react as if the event
has alrea dy taken place. As soon as you become aware of an anxious train
of thought, take notice of its ef fect on your body. Does your head or
stomach feel tense. Is your b reathing getting faster. Are negative and
repetitive thoughts causing y ou to feel nauseated. How you think
determines how you feel, and how you feel feeds back into how you think. A feeding frenzy of negative thought and emotion will inevitab ly result in
poor performance and health. Each tim e you find your head fu ll of internal chattering, ask yo urself if
all th is t hinking and analysis is a ctually helpful. Is it getting you  anywhere. Is it helping to s olve the problem. If you continue thinking in th is way, will
it do  any thing to address the situation, or is it just a never -ending merry-go-
round of  habitual anxiety. Asking these questions provides an insight into
the nature of repetitive thought and the way it af fects your life. The
realization that these negative thoughts serve no purpose to you can of fer
the impetus you need to escape from the clutches of your mind. Be patie nt with your observation. At first, your thoughts may continue
unabated as you start to notice t he tension created within your body—your
heart beats faster, butterflies flut ter in your stomach, and your mind refuses
to cease  its activity. In time, an d with practice, you will learn to still your
mind an


 author's opinion on the topic of diet and nutrition?,
A: The author argues that there is no single "right" diet for everyone, and that each person must find their own optimal diet through experimentation and self-study.
Q: What is the author's stance on the topic of organic and chemical fertilizers?,
A: The author suggests that organic fertilizers can also be detrimental to nutrition, as excessive use can lead to a reduction in nutritional content. The author emphasizes the importance of focusing on avoiding empty calories and maximizing nutrition.
Q: What is the author's view on the relationship between diet and health?,
A: The author argues that a diet that is low in nutrition and high in empty calories can lead to a range of health problems, including tooth decay, poor dental health, and reduced fertility.<|eot_id|><|begin_of_text|>Interestingly, that is also the time of year when myneighbor gets the most production from her cows and is most willing to part with25 pounds of extra butter. In general, fats are poor foods that should be avoided. Their ratio of nutrition
to calories is absolutely the worst of all food types, except perhaps for pure whitesugar, which is all calories and absolutely no nutrition (this is also true for otherforms of sugar. Honey, too, contains almost no nutrition.). Gram for gram, fatscontain many more calories than do sugars or starches. Yet gram for gram, fatscontain virtually no nutrition except for small quantities of essential fatty acids. The perverse reason people like to eat fats is that they are very hard to digest
and greatly slow the digestive action of the stomach. Another way of saying that isthat they have a very high satiety value. Fats make a person feel full for a longtime because their presence in the stomach makes it churn and churn and churn.Fats coat proteins and starches and delay their digestion, often causing them tobegin fermenting (starches) or putrefying (proteins) in the digestive tract. The best fats contain high levels of monosaturated vegetable oils that have
never been exposed to heat or chemicals—like virgin olive oil. Use smallquantities of olive oil for salad dressing. Monosaturated fats also have far lesstendency to go rancid than any other type. Vegetable oils with high proportions ofunsaturated fats, the kind that all the authorities push because they contain nocholesterol, go rancid rapidly upon very brief exposure to air. The danger here isthat rancidity in vegetable oil is virtually unnoticeable. Rancid animal fat on theother hand, smells “off.” Eating rancid oil is a sure-fire way to accelerate aging,invite degenerative conditions in general, and enhance the likelihood of cancer. I
recommend that you use only high-quality virgin olive oil, the only generally-
available fat that is largely monosaturated. (Pearson and Shaw, 1983)
When you buy vegetable oil, even olive oil, get small bottles so you use them
up before the oil has much time being exposed to air (as you use the oil air fills thebottle) or, if you buy olive oil in a large can to save money, immediately uponopening it, transfer the oil to pint jars filled to the very brim to exclude virtually allair, and seal the jars securely. In either case, keep now-opened, in-use smallbottles of oil in the refrigerator because rancidity is simply the combination of oilwith oxygen from the air and this chemical reaction is accelerated at warmertemperatures and slowed greatly at cold ones. Chemical reactions typically double in speed with every 10 degrees C.
increase in temperature. So oil goes rancid about six times faster at normal roomtemperature than it does in the fridge. If you’ll think about the implications of thisdata you’ll see there are two powerful reasons not to fry food. One, the food iscoated with oil and gains in satiety value at the expense of becoming relativelyindigestible and productive of toxemia. Secondly, if frying occurs at 150 degreesCentigrade and normal room temperature is 20 degrees Centigrade, then oil goesrancid 2 to the 13th power faster in the frying pan, or about 8,200 times faster.Heating oil for only ten minutes in a hot skillet induces as much rancidity as about6 weeks of sitting open and exposed to air at room temperature. Think about thatthe next time you’re tempted to eat something from a fast food restaurant wherethe hot fat in the deep fryer has been reacting with oxygen all day, or even forseveral days. Back to butter, where we started. If you must have something traditionally
northern European on your bread, you are far better off to use butter, notmargarine. However, Mediterranean peoples traditionally dip their bread in high-quality extra-virgin olive oil that smells and tastes like olives. Its delicious, why nottry it. But best yet, put low-sugar fruit preserves on your toast or develop a tastefor dry toast. Probably the finest use for butter is melted over steamed vegetables. This way only small quantities are needed and the fat goes on something that is
otherwise very easy to digest so its presence will not produce as many toxins inthe digestive tract. Milk, Meat, And Other Protein Foods
Speaking of butter, how about milk? The dairy lobby is very powerful in North
America. Its political clout and campaign contributions have the governments ofboth the United States and especially that of Canada eating out of its hand(literally), providing the dairy industry with price supports. Because of these pricesupports, in Canada cheese costs half again more than it does in the UnitedStates. The dairy lobby is also very cozy with the medical profession so licensednutritionists constantly bombard us with “drink milk” and “cheese is good for you”propaganda. And people naturally like dairy foods. They taste good and are fat-rich with a
high satiety value. Dairy makes you feel full for a long time. Dairy is also high inprotein; protein is hard to digest and this too keeps one feeling full for a long time.But many people, especially those from cultures who traditionally (genetically)didn’t have dairy cows, particularly Africans, Asians and Jews, just do notproduce the enzymes necessary to digest cows milk. Some individuals belongingto these groups can digest goats milk. Some can’t digest any kind except humanbreast milk. And some can digest fermented milk products like yogurt and kiefer.Whenever one eats a protein food that is not fully digestible, it putrefies in thedigestive tract, with all the bad consequences previously described. But no one, absolutely no one can fully digest pasteurized cows milk, which is
what most people use because they have been made to fear cow-transmitteddiseases and/or they are forced to use pasteurized dairy products by healthauthorities. I suspect drinking pasteurized milk or eating cheese made frompasteurized milk is one of the reasons so many people develop allergic reactionsto milk. Yet many states do not allow unpasteurized dairy to be sold, even
privately between neighbors. To explain all this, I first have to explain a bit more
about protein digestion in general and then talk about allergies and how they canbe created: and if you’ve read this book carefully and remember everythingyou’ve read, please forgive me; I am going to repeat a few things said in aprevious chapter about digestion in general..
Proteins are long, complex molecules, intricate chains whose individual links
are amino acids. Proteins are the very stuff of life. All living protoplasm, animal orplant, is largely composed of proteins. There are virtually an infinite number ofdifferent proteins but all are composed of the same few dozen amino acidshooked together in highly variable patterns. Amino acids themselves are highlycomplex organic molecules too. The human body custom-assembles all itsproteins from amino acids derived from digesting protein foods, and can alsomanufacture small quantities of certain of its own amino acids to order, but thereare eight amino acids it cannot make and these are for that reason called essentialamino acids. Essential amino acids must be contained in the food we eat.. Few proteins are water soluble. When we eat proteins the digestive apparatus
must first break them down into their water-soluble components, amino acids, sothese can pass into the blood and then be reassembled into the various proteinsthe body uses. The body has an interesting mechanism to digest proteins; it usesenzymes. An enzyme is like the key for a lock. It is a complex molecule thatlatches to a protein molecule and then breaks it apart into amino acids. Then theenzyme finds yet another protein molecule to free. Enzymes are efficient, reusablemany many times. Enzymes that digest proteins are effective only in the very acid environment of
the stomach, are manufactured by the pancreas and are released when proteinfoods are present. The stomach then releases hydrochloric acid and churns awaylike a washing machine, mixing the enzymes and the acid with the proteins untileverything has digested. So far so good. That’s how its supposed to be. But. Dr. Henry Bieler, who
wrote Food Is Your Best Medicine,  came up with the finest metaphor I know of
to explain how protein digestion goes wrong. He compared all proteins to thewhite of an egg (which is actually a form of protein). When raw and liquid, thelong chains of albumen (egg white) proteins are in their natural form. However,cook the egg and the egg white both solidifies and becomes smaller. What hashappened is that the protein chains have shriveled and literally tied themselves intoknots. Once this happens, pancreatic enzymes no longer fit and cannot separateall the amino acids. Cooked proteins may churn and churn


 you that believes you’re
separate from others, separate from what you’d like to accomplish or have,
and separate from God. It also believes that you are your acquisitions,
achievements, and accolades. This ego will wants you to constantly acquire
evidence of your importance. It pushes you toward proving your superiority
and acquiring things you’re willing to chase after with hyperdedication and
resolve. On the other hand, your imagination is the concept of Spirit within
you. It’s the God within you. Read William Blake’s description of
imagination. Blake believed that with imagination, we have the power to be
anything we desire to be. I rest not from my great task. To open the Eternal Worlds, to open the immortal
Eyes of Man
Inwards into the Worlds of Thought;
Into eternity, ever expanding
In the Bosom of God,
The Human Imagination
— from Jerusalem by William Blake
Now go back to the idea of willing yourself to do something when your
imagination says no. An example of a fire walk comes to my mind. You can
stare at those hot coals and will yourself to walk across them, and if you
rely exclusively on your willpower, you’ll end up with severe burns and
blisters. But if you imagine yourself divinely protected—in Blake’s words,
in the Bosom of God, and can see yourself in your imagination able to be
something beyond your body, you can accomplish the fire walk unscathed. As you imagine yourself impervious to the heat of the red-hot coals, you
begin to feel yourself as something beyond your body. You visualize
yourself as stronger than the fire. Your inner picture of purity and protection
lets you will yourself to walk across the coals. It’s your imagination that
allows you to be safe. Without it, you’d be scorched. I recall imagining myself being able to complete my first marathon run of
26-plus miles. It wasn’t my will that got me through those three and a half
hours of continuous running. It was my inner imagination. I tuned in to it
and then allowed my body to be pushed to its limit through my will. Without that image, no amount of will would have been sufficient for me to
complete that endeavor. And so it is with everything. Willing yourself to be happy, successful,
wealthy, number one, famous, the top salesperson, or the richest person in
your community are ideas born of the ego and its obsessive self-absorption. In the name of this willpower, people run roughshod over anyone who gets
in their way; cheating, stealing, and deceiving to accomplish their personal
intention. Yet these kinds of practices will ultimately lead to disaster. You
may achieve the physical goal of your individual intention. However, yourimagination, that inner place where you do all of your living, won’t allow
you to feel peaceful. I’ve used this power of imagination over my will in the production of all
of my life’s work. For instance, I see myself as having already completed
this book. This thinking from the end causes me to behave as if all that I’d
like to create is already here. My credo is: Imagine myself to be and I shall
be, and it’s an image that I keep with me at all times. I don’t complete a
book because I have a strong will to do so. That would mean I believe that
it’s me, the body named Wayne Dyer, that’s doing all of this, whereas my
imagination has no physical boundaries and no name called Wayne Dyer. My imagination is my very own “chip off of the old block” of intention. It
provides what I need, it allows me to sit here and write, it guides my pen in
my hand, and fills in all the blanks. I, Wayne Dyer, am not willing this book
into reality. My picture of it is so clear and precise that it manifests itself. In
ancient times, a divine being named Hermes wrote:

That which IS is manifested;
That which has been or shall be, is unmanifested, but
not dead;
For soul, the eternal activity of God, animates all
things. These are significant words to ponder as you think about reconnecting to
intention and gaining the power to create anything that’s in your
imagination. You, your body, and your ego, do not intend, do not create, do
not animate anything into life. Set your ego aside. By all means, have an
aim in life and be full of determination, but rid yourself of the illusion that
you’re the one who’s going to manifest your heart’s desire through your
will. It’s your imagination that I want you to focus on throughout the
reading of this book, and view all of your determined goals and activities as
functions of your imagination working, guiding, encouraging, and even
pushing you in the direction that intention had for you while you were still
in an unmanifested state. You’re looking for a vibrational match-up of your
imagination and the Source of all Creation. Your imagination allows you the fabulous luxury of thinking from the
end. There’s no stopping anyone who can think from the end. You create the
means and surmount limitations in connection with your desires. In
imagination, dwell on the end, fully confident that it’s there in the material
world and that you can use the ingredients of the all-creative Source to
make it tangible. Since the Source of everything proceeds with grace, and
its alluring seven faces, then you too shall use this method and only this
method, to co-create all that you were intended to be. Become indifferent to
doubt and to the call of your will. Remain confident that through continued
reliance on your imagination, your assumptions are materializing into
reality. Reconnecting to intention involves expressing the same seven faces
that the all-creating Source uses to bring the unmanifest into the manifest. If
imagination works for God, then surely it works for you, too. Through
imagination, God imagines everything into reality. This is your new strategy
as well. Applying the Seven Faces for
Connecting to Intention
Having been in the business of human development for most of my life,
the question I most frequently hear is: “How do I go about getting what I
want. ” At this juncture of my life, as I sit here writing this book, my
response is: “If you become what you think about, and what you think about
is getting what you want, then you’ll stay in a state of wanting. So, the
answer to how to get what you want is to reframe the question to: How do I
go about getting what I intend to create. ” My answer to that question is in
the remaining pages of this chapter, but my short answer is this: “You get
what you intend to create by being in harmony with the power of intention,
which is responsible for all of creation. ” Become just like intention and
you’ll co-create all that you contemplate. When you become one with
intention, you’re transcending the ego-mind and becoming the universal all-
creative mind. John Randolph Price writes in A Spiritual Philosophy for the
New World: “Until you transcend the ego, you can do nothing but add to the
insanity of the world. That statement should delight you rather than create
despair, for it removes the burden from your shoulders. ”Begin to remove that ego burden from your shoulders and reconnect to
intention. When you lay your ego aside and return to that from which you
originally emanated, you’ll begin to immediately see the power of intention
working with, for, and through you in a multitude of ways. Here are those
seven faces revisited to help you to begin to make them a part of your life. 1. Be creative. Being creative means trusting your own purpose and
having an attitude of unbending intent in your daily thoughts and activities. Staying creative means giving form to your personal intentions. A way to
start giving them form is to literally put them in writing. For instance, in my
writing space here on Maui, I’ve written out my intentions, and here are a
few of them that stare at me each day as I write:
• My intention is for all of my activities to be directed
by Spirit. • My intention is to love and radiate my love to my
writing and any who might read these words. • My intention is to trust in what comes through me
and to be a vehicle of Spirit, judging none of it. • My intention is to recognize the Spirit as my Source
and to detach from my ego. • My intention is to do all that I can to elevate the
collective consciousness to be more closely in rapport with the
Spirit of the originating supreme power of intention. To express your creativity and put your own intentions into the world of
the manifest, I recommend that you practice Japa, a technique first offered
by the ancient Vedas. Japa meditation is the repetition of the sound of the
names of God while simultaneously focusing on what you intend to
manifest. Repeating the sound within the name of God while asking for
what you want generates creative energy to manifest your desires. And your
desires are the movement of the universal mind within you. Now, you may
be skeptical about the feasibility of such an undertaking. Well, I ask you to
open yourself to this idea of Japa as an expression of your creative link to
intention. I won’t describe the method in depth here because I’ve written
about it in a small book with an accompanying CD