 attention in
the late 1960s when Western visitors were invited to meet the
“supercentenarians” of Russia. These were rural villagers, almost all of
them illiterate field workers, who were reputed to have reache d incredible
ages of 120, 130, and upward of 170. Outside the Soviet Union, such claims hardly seemed credible. It was
widely accepted  by gerontologists that the upper limit of human life span
was betw een 115 and 120. Even that was a theoretical limit, since at that
time no one with a reliable birth certificate had ever lived beyond 113. But
in Russia the oldest of the supercentenarians, a man named Shirali
Mislimov, was reputed to have been born in 1805, seven years before
Napoleon march ed on Moscow. Mislimov lived in a remote village in the
state of Azerbaijan west of the Caspian Sea, where he died in 1973 at the
incredible age of 168. Toward the end, he had been secluded from visitors
due to ill health. If they could not visit the oldest man who had ever lived,
Westerners could interview the oldest woman of all time. She was Khfaf Lazuria, a native of Abkhasia who claimed to be
approximately 140. With a mixture of fascination and skepticism, foreign
visitors, including doctors and news correspondents, began to trickle in. From the first moment, Abkhasia was an enchanting place to anyone who
came there from the crowded, polluted cities of the United  States and
Europe. The countryside was green and idyllic. Most Abkhasians lived at
altitudes between seven hundred and a thousand feet above sea level, in
neat two-story homes, often built out of walnut, with wide verandas and
airy rooms.The climate in the hills just inland from the Black Sea was temperate
year-round, somewhat on the brisk side at a mean temperature of 50 to 55
degrees. But the rugged Abkhasians relished this slightly chilled air,
claiming that it contributed to their long life. Except for the kitchen stove,
their houses generally had no heat. Although the region had suffered from malaria and typhus epidemics
until the lowland swamps were drained by Soviet engineers in the 1930s,
Abkhasia boasted five times more centenarians than any other part of the
world, and 80 percent of the “long-living”—the word old was never appli ed
to them —were active and vigorous. It was common for both men and
women to work in the local tea fields for decades past the official Soviet
retirement age of 60—champion tea pickers were given certif icates when
they reached 100. In his book The Methuselah Factors,  Dan Geor gakas describes his
meeting with Abkhasian centenarian Vanacha Temur: “Wearing a snappy
leather hat, the venerable, alway s referred to only by his first name, walked
smartly across the garden and took up the responsibilities of a host. Spotting
an infan t among  his guests, Vanacha insisted that a cow be milked so the
baby could have some wholesom e country refreshment. For the other guests
baskets of apples from his best tree and a round of drinks were brought out. Only when these essentials were accomplished was he prepared to speak…. “Unlike most of the other centenarians, [Vanacha] had a baptismal
certificate. Acco rding to the dates of this document, he was 106, but he
explained that his baptism had been delayed until he was in his fourth year
because his parents lacked funds to pay the priests. Although this was an
echo of an excuse [the visitors] had frequently encountered, Vanacha’ s
vigor, even at 106, was incredib le. A man of about five feet with twinkling
blue eyes and an elegant white mustache, he was the personification of a
kindly and playful grandfather. He credited his slim, wiry body to light
eating, horseback riding, farmi ng, and walking in the mountains. These
days he slept more than he used to, but he felt fine and was looking forward
to the sixty-first anniversary of the Revolution.”
Although Vanacha Temur was considered one of the healthiest of the
long-living (an American docto r measured his blood pressure at a youthful
120/84), he was not atypical. In Geor gakas’ s analysis of a survey of allAbkhasians over age 90, 85 percent were judged to be mentally and socially
active, only 10 percent had difficulty hearing, and only 4 percent had
eyesight found to be poor. Both men and women in the culture shared a
passion for racing horses, and it was a point of pride for centenarians to
appear on horseback in village parades. In America the concept of remaining extremely active into old age was
just beginning to gain medical credence, but for centuries in Abkhasia
sedentary retirement was unknown except in cases of disability. Typically,
older workers shortened their hours in the fields as they approached 80 and
90; inste ad of laboring for ten to fifteen hours, they might quit after three to
five hours. Yet, this toil was not forced on them. Love of hard work was
deeply ingrained among the Abkhasians, and records showed that a woman
of 109 was paid for forty-nine full workdays in the tea fields one summer. The entire Caucasus mountain range had been famed for centuries as a
“longevity belt.”  Bordered by the Black Sea on the west and the Caspian
Sea on the east, three separate Russian states laid claim to
supercentenarians: Geor gia (which contains the state of Abkhasia),
Azerbaijan, and Armenia. A mixture of races lives throughout this whole
area, which is only sparsely industrialized; the religion shifts from Moslem
to Christian depending on where  you go, and the climate varies widely from
high alpine (the Caucasus is the tallest range in Europe, cresting at eighteen
thousand feet) to subtropical. These details were important to
gerontologists, because with such a wide diversity of culture, race, and
climate, there was no isolated gene pool to account for the longevity of the
region, nor was there one favored geographical locale—a Shangri-la in
Russia—responsible. In the late 1960 s and early 1970s, the heart-attack epidemic following
World War II reached its peak, and cancer rates had not significantly
changed since the 1930s (the same holds true today, after another three
decades of lavishly funded research). The long-living had avoided both
scour ges to a remarkable degree, and much of the credit for this, besides
frequent exercise, went to diet. Favored with rich land and a climate
suitable for corn, tomatoes, and all manner of truck produce, the population
subsisted on home-grown vegetables and dairy products, with small
amounts of nuts, grains, and meat to round out the fare. (Yogurt, a staple intheir diet, has long had a reputation as a longevity food; to capitalize on
this, one American yogurt comp any ran a series of delightful ads showing
an 89-year -old Abkhasian sampling their product while his cheek is being
pinched by his 1 17-year -old mother.) Despite the fact that most of the long-living consumed cheese, milk, and
yogurt every day, total intake of fat and calories was unusually low by
Western standar ds, between fifteen hundred and two thousand calories a
day. In order to eat that frugally, many Americans would have to cut fifteen
hundred to two thousand calories from their diets! Daily fat intake for
Abkhasians was sixty grams, exactly half of the U.S. average. Although
they liked to drink the local applejack, only a few supercentenarians
smoked, and this rarely includ ed women, who traditionally shunned this
practice as a prerogative of male life. Almost all were married and had been
since their twenties. Since the region had few paved roads, it was customary
for people to walk distances up to twenty miles a day. One of the first Americans to penetrate this amazingly healthy culture
was Dr. Alexander Leaf, an enlightened Harvard Medical School professor
who was an early champion of prevention. T o bolster his belief that exercise
and diet were the cornerstones of lifelong good health, Leaf made a
pilgrimage to all the places in the world where legendary longevity was to
be found. Abkhasia excited him enormously; there Leaf witnessed firsthand
people surviving in good health to unheard-of old age. On his visit to Abkhasia in 1972, Leaf struggled to keep up with Gabriel
Chapnian, a short, sprightly elder who easily climbed a steep hill to reach
his garden at the age of 117. At 104, Markhti Tarkhil still rose at dawn and
plunged into an icy stream for his morning bath. Leaf wrote, “Markhti
attributes his long life to God, to the mountains, and to a good diet—and he
warns against eating without pepper! His ‘best’ age was 18, but he agrees
with Vanacha that he regarded himself as a young man until the age of 60


thepoppy. ThepoppywassacredtoCeres,thegoddessof
harvestandfertility,becauseoftheabundanceof
seedscontainedinthecapsules.Theseedscontainno
morphia,onlypaleyellowoilwhichartistsuseasa
dryingoil.Theyarealsousedinthekitcheninpastry
andbreadmaking. Theplantandpreparationsfromitwereemployed
inmedicineasearlyasthedaysofHippocrates,
thoughitwasrecognisedaspoisonousandgreatcare
wastakeninitsadministration. Itwasusedasa
sedativeandapainreliever,externallyforgoutand
earacheandheadaches,internallyfordysenteryand
certaintypesofcough.Insmalldosesopiumactsasastimulant;ideasflow,exhilaration isexperienced,as
wellasacapabilityofgreaterexertionandagreat
abilitytoendure,butthisisfollowedbyalossof
mentalandphysicalpower,anirresistibledesireto
sleep,anddependency. Thehomeopathicpreparation ismadebydissolving
opiuminalcoholandsuccussing. GENERALSYMPTOMS
Eyesglassy.Facedarkredorblue.Faintness:after
excitement;afterfright.Painsabsent.Pupils
contracted.Shockfrominjury.Sweat:profuse;hot;
onsinglepartofthebody;fromfright. Worseforalcohol;duringsleep;ongettingup;for
warmthofbed.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Thehomeopathicremedyismadefromthewhole
plantwhichisdriedandpowderedthenmixedwith
alcoholandleftforeightdays;theclearliquoristhen
decantedandsuccussed. GENERALSYMPTOMS
Painswandering. Betterforcoldbathing. Worseforheat;formovement;fortouch;forwalking;
forwine. Ledumiseffectiveintreatingacuterheumaticand
goutyafflictionsofthejoints,aswellaspreventing
sepsisdevelopinginaparticulartypeofinjury. The
injuredorpainfulpartpuffsup,becomesnumbandis
sensitivetobeingtouched. Itmaylookmottledor
bluish,orcanbecomepale. AlthoughLedumtypesare
chilly,andalthoughthepainfulpartmayfeelcold
(bothinternallyandexternally),thepainsareactually
relievedbycoldcompressesorbybeingbathedincold
(andevenicy-cold)water. Thepainsaregenerally
worseformovementandwarmthandtherewillbea
generalaggravationafterdrinkingwine. Therearenomarkedemotional/mental symptoms. PHYSICALCOMPLAINTS
Bites/stings
Betterforcold. Worseforheat. Causesinsects/animals. Ledumpreventsasepticstatesettinginandshould
alwaysberoutinelyadministered afterapersonhas
beenbittenbyanyanimal,poisonousornot. Givealso
foranyinsectbiteorstingunlessanotherremedyis
stronglyindicated,andusetheappropriateexternal
remedyatthesametime. 108•Lycopodium(Lye. ) INTERNALMATERIAMEDICA
Bruises/blackeye
SymptomsBlackeye. Withdiscolouration*. Causesinjury. IfArnicahasbeengivenbutthebruisingcomesout,
thengiveLedum. Eyeinjury
SymptomsWithbruising;discolouration. Betterforcold. Injuries
SymptomsCutswounds:lacerated;punctured;to
palmofhandsoleoffoot. Betterforcoldcompresses.<|eot_id|><|begin_of_text|>
Q: What is the remedy made from the whole plant, which is dried and powdered, mixed with alcohol and left for 8 days?,
A: Ledum
Q: What is the typical remedy for a child who has a fever and is having trouble sleeping, and has a constant, severe pain in the bladder?,
A: Merc-c.
Q: What is the common cold remedy that is caused by swimming in the sea?,
A: Merc-c.
Q: What is the remedy that is made from a combination of magnesium chloride and sodium phosphate?,
A: Nat-m.
Q: What is the remedy that is prepared by dissolving pure, pulsed nitric acid in water and then heating?,
A: Nat-m.
Q: What is the remedy that is made by dissolving opium in alcohol and then succussing?,
A: Opium<|eot_id|><|begin_of_text|>Opiumischaracterisedbyanabnormallackofpain,as
ifthesenseshavebeenblunted.Afterashock,people
needingOpiumappearglassyeyedandstupefied,and
sufferfromgreatinertia.Theyfeelfaint,numband/
ortrembly.Theirfacesgoredandbecomedrawn,
sunkenandoldlooking,possiblywithabluishtinge. Childrenwhohavejustexperiencedafrightorshock
willbeunabletourinate. Generally,thereisprofusesweatingwithscanty
urinationandinafeverOpiumtypeswillbecome
heatedinbedandfeelworsefortheheatandthe
sweatingandwillkickoffthecovers. Theshockthatfollowsalcoholpoisoningwiththese
symptomsmaywellcallforOpium-thisisonlyuseful
inanunusual,mistakenaccidentandnotforhabitual
drinkers. EMOTIONAL/MENTALSYMPTOMS
Apatheticduringfever.Complaintsfrom:anger;
reprimands;shock.Confused.Dreamy.Drowsy. Exhilarated.Expressionsleepy.Indifferentduringa
fever.Lively.Senses:dull;acute.Sensitivetonoise. Stupor. Inanacuteillnesslikeafever,Opiumpatientsaredull
andapathetic,dullerthananyotherremedy-tothe
pointofstupor.Theydon'tcomplainorevenaskfor
anythingandmaybeoverwhelmingly sleepy.Before
reachingthisstateofstupor,however,theymaybe-
comeexhilaratedanddeliriousandimaginetheysee
things,especiallyonclosingtheireyes. Peoplewhohavebecomestuckintoastateoffear
afterabadfrightorshockmaybenefitfromOpium. TheylooksimilartoAconite(thatis,enormously
shocked)buttheyarealsoinadream-likestatethat
theycannotsnapoutof.Thisiscommonafteran
operationandOpiumwillhelppeopleafterageneral
anaestheticwheretheyfeel'spacedout'anddrowsyto
128•Petroleum(Petr.) INTERNALMATERIAMEDICA
getbacktotheirnormalstates.TheOpiumpersonwill
recreatetheimageorsituationthatcausedtheshock,
butduringwakinghours;hewillnothavebad
dreams.Arnicatypes,ontheotherhand,willbefine
duringthedaybutwillhavebaddreamsrelatingtothe
fright. Childrenwhohavebeenseverelytoldoffsome-
timesdevelopanOpium'acute'. PHYSICALCOMPLAINTS
Constipation
SymptomsDesiretopassstoolabsent.Stools:
black;hard;smallballs;likesheep'sdung/droppings;
'shy'(recede).Withunfinishedfeeling. Thestoolwilllieinthebowelandthepersonhasno
desiretopassit.Noristhereanypainthatwould
normallybeassociatedwithsuchconstipation.The
constipationmaybeacuteafteranoperation. Itmay
alternatewithdiarrhoea,whichmaycomeonafter
suddenjoyorafterfright. Cough
SymptomsBreathingdifficult;slow;snoring. Worseduringsleep;onfallingasleep;onwaking. Thebreathingslowsdownduringsleepandwhenthe
feverisstrong;itbecomesirregularandlaboured,like
awakingsnoring.Thisaspectisverymarkedinthis
remedypictureandneedstobepresentforittowork
successfully. Fever
SymptomsHeat:burning;intense.Withdeepsleep;
sweating(seeGeneralSymptoms). Betterforuncovering. Worseduringsleep;forsweating. Apersonwiththisfeverwillexperienceoverpowering
sleepinessandyawning,willfallasleepandthen
breatheslowlyandloudlyasifsnoring.Heatcomeson
duringsleep,andsweatingwhichdoesnotrelievethe
symptoms. Ifwoken,thepersonwillbedazedand
confused,willwanttouncover,andiseitherdelirious
andexcitableorstupefiedandsemi-consciousduring
thefever. Insomnia
SymptomsWithsleepiness. Sleepslightlyandrestlesslyandhearseverysound.Is
sleepybutcannotfallasleep,andthebedmayfeelhot. Retentionofurine
Causesshock. Afterashockorfrightthepersonisunabletopass
urine.Petroleum (Petr.) Othernames:petra-rock;oleumoil;coaloil;rockoil
Theword


 to
be part of you. It may be that the most effective way to trust your reality is
through the power of prayer. Prayer and trust offer us seemingly
magical methods for manifesting the divine desire. But, first you may
have to shift old perceptions concerning prayer and discover a whole
new inner vision about praying and prayer. 25
WAYNE W. DYER
PRAYER AND TRUST
In the matter of prayer it seems that we often view God as a gigan-
tic vending machine in the sky who will grant us our wishes when we
put in the proper tokens in the form of prayers. We expect to insert
prayers, then pull on the knob and hope that God will dispense the
goodies. The God vending machine becomes the object of our vener-
ation. We tell the machine how good it is and how much we worship
it and expect it to be good to us in return. The basic premise here is that God is outside us and therefore,
what we need and want is also outside us. This form of prayer is like
practicing the absence rather than the presence of God. If we believe
that we are separate from God, the vending machine approach to
prayer reinforces and deepens that belief. I prefer to promote the idea of prayer in its essence as a commu-
nion with God. Praying at the spiritual level then becomes com-
muning with and knowing that God is as close as our breath. What
we seek in prayer is the experience of co-existing with God. Prayer is
our communication of readiness for the desires of this sacred energy
to manifest through our human form. No separation, no absence of
God within, simply the presence of this force within ourselves. Therefore, the true experience of God does not change or alter
God, but it changes us. It heals our sense of separation. If we are not
changed by prayer, we have denied ourselves the opportunity to
know the wisdom that created us. The search for happiness outside ourselves rekindles an idea that
we are not whole and relegates prayer to the status of a plea to a
boss/God. We are then asking for favors rather than seeking a mani-
festation of our invisible, inspired self. Prayer, at the spiritual level I am writing about, is not asking for
something any more than the attempt to become a manifester is ask-
ing for something to show up in your life. What I call authentic
prayer is inviting divine desire to express itself through me. It is a
26
Manifest Your Destiny
prayer for what it is that is for my highest purpose and good, or for
the greater benefit of all mankind. Prayer at this level expresses my
experience of oneness with the divine energy. This may sound like a radical or even blasphemous notion to you,
but it is the source of all spiritual traditions. Here are a few examples. Christianity: The kingdom of heaven is within you. Islam: Those who know themselves know their God. Buddhism: Look within, you are the Buddha. Vedanta (part of Hinduism): Atman (individual consciousness) and
Brahman (universal consciousness) are one. Yoga (part of Hinduism): God dwells within you as you. Confucianism: Heaven, earth and human are of one body. Upanishads (part of Hinduism): By understanding the self, all this
universe is known. Overcoming your conditioning in this area is crucially important. At first, you may be able to accept this idea on an intellectual level,
but be unable to make it your authentic experience. So, I suggest you
make prayer your.experience by using it to replace the random, con-
tinuous thoughts that you have all day. Use your trust to commune
with God rather than to be in a constant state of chatter. Replace thoughts about your experiences with the experience of
prayer. For instance, praying in this sense can be a sentence such as
“Sacredness guide me now” or “Sacred love flow through me now”
silently recited instead of thinking thoughts. Prayer in this form is
tilling and clearing the inner self of ego chatter so that what you
desire and what desires you can grow. My personal practice of prayer
is participating in a communion with God wherein I see God within
me and ask for the strength.and the inner awareness to handle what-
ever confronts me. I know that I am not separate from this vital force
27
WAYNE W. DYER
that we call God. I know that this force connects me to everything in
the universe and that by placing my attention on what it is that I want
to attract to myself I am really doing nothing more than manifesting
a new aspect of myself. I then let go of the results and let the universe handle the details. I
retreat in peace and keep reminding myself that heaven on earth is a
choice that I must make, not a place I must find.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        YOUR DESTINY
The Nine Spiritual Principles
for Getting Everything
You Want
WAYNE W, DYER | The New York Times Bestselling Author. USA $23. 00
CANADA — $32. 50
“Within you is a divine capacity to manifest
and attract all that you need and desire. In international bestsellers from Your Sacred Self to the
classic Your Erroneous Zones, inspirational leader and
author Wayne W. Dyer established new ideas that
changed people’s lives. In Manifest Your Destiny, he
explores his most astonishing subject yet: the power of
attracting one’s needs and desires into one’s life. Manifest Your Destiny is a stunning work that
focuses on the ancient principle of manifesting
through the timeless art of meditation. With char-
acteristic insight and clarity, Dyer teaches the process
of meditation as a way to streamline our thoughts,
desires, and goals, and to bring what we most desire
into our lives. Whether we realize it or not, we all
struggle with built-in societal barriers that obstruct
our inner potential. When we fall into a dream state—
either in sleep or during a down moment of the day—
we conceive of goals and desires that are more
spectacular than those we entertain when “awake,” yet
we always wake thinking, “I can’t do that. ” It is this
conditioned response that prevents us from achieving
what we want, and it is this response that Dyer teaches
us to overcome through the Nine Spiritual Principles
of Manifesting. From “Becoming Aware of Your
Highest Self” to “Trusting Yourself Is Trusting the
Wisdom That Created You” to “Meditating to the
Sound of Creation,” the Nine Spiritual Principles of
Manifesting clear away what constricts us and
illuminate a new path to achieving our truest goals. Manifest Your Destiny is Wayne W: Dyer’s most
exciting and accessible work, a remarkable guidebook
that shows us how to obtain what we truly desire. oe
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MANIFEST
YOUR DESTINY
Also by Wayne W. Dyer
Your Sacred Self
A Promise Is a Promise
Real Magic
You'll See It When You Believe It
What Do You Really Want for Your Children. No More Holiday Blues
Gifts from Eykis
The Sky’s the Limit
Pulling Your Own Strings
Your Erroneous Zones
MANIFEST
YOUR DESTINY
The Nine Spiritual Principles for
Getting Everything You Want
WAYNE W. DYER
& HarperCollinsPublishers
MANIFEST YOUR DESTINY. Copyright © 1997 by Wayne W. Dyer. All rights reserved. Printed in the United States of America. No part of this book may be used or repro-
duced in any manner whatsoever without written permission except in the case of brief
quotations embodied in critical articles and reviews. For information address
HarperCollins Publishers, Inc., 10 East 53rd Street, New York, NY 10022. HarperCollins books may be purchased for educational, business, or sales promotional
use. For information please write: Special Markets Department, HarperCollins
Publishers, Inc.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "Manifest Your Destiny"?,
A: Wayne W. Dyer
Q: What is the main focus of the book "Manifest Your Destiny"?,
A: The power of attracting one's needs and desires into one's life through meditation and the nine spiritual principles.
Q: What is the author's experience with the principles he is teaching?,
A:


Ephedra, Ma Huang (Chinese)
Ephedra is a strongly stimulant, acrid-tasting herb that
has a central place in Chinese and other herbal traditions. According to legend, the bodyguards of Genghis Khan,
threatened with beheading if they fell asleep on sentry
duty, used to take a tea containing ephedra to stay
alert. Today, ephedra is used in the West and in China
for problems ranging from chills and fevers to asthma
and hay fever. RCautions  T ake only under professional supervision. Do not take if suffering from
angina, glaucoma, high blood pressure, enlarged prostate gland, or overactive
thyroid gland. Ephedra occasionally causes side effects, including headaches, tremors,
and insomnia. Restricted herb in some countries.Dried stems
US_094-095_Eleutherococcu_Ephedra.indd   95 26/02/16   3:59 pm
96Eucalyptus globuluskey medicinal plants
Fresh leaves
are distilled
to produce the
essential oilEucalyptus globulus (Myrtaceae)
Eucalyptus, Blue GumEucalyptus
An evergreen tree growing to 195 ft  (60 m), with a  blue-grey trunk  and green leaves. Eucalyptus was first introduced to the
West from Australia in the 19th century. Habitat & Cultivation
Native to Australia, eucalyptus is
cultivated in plantations in tropical, subtropical, and temperate areas
of the world. Planting can cause ecological problems because the trees absorb huge quantities of
water and prevent the growth of native plants. This can be beneficial, however, drying up marshy areas and so reducing the risk of malaria. The leaves are harvested as required and are either dried or distilled for oil. Related Species
Many other Eucalyptus species contain valuable essential oils, including E. smithii (p. 207). Key Constituents
■ Volatile oil (cineole, up to 80%)
■ Flavonoids
■ Tannins
■ Resin
Key Actions
■ Antiseptic
■ Analgesic
■ Expectorant■ Stimulates local blood flow
■ Insect repellent
Research
■ Essential oil Extensive research
into eucalyptus essential oil during the last 50 years has shown it to have a marked antiseptic action and the ability to dilate the bronchioles (small airways) of the lungs. The action of the essential oil as a whole is stronger than that of its main constituent, cineole. Traditional &
Current Uses
■ Infections Eucalyptus is a traditional
Aboriginal remedy for infections and
fevers. It is now used throughout the world for these ailments. ■ Antiseptic The herb is an
antiseptic and is very helpful for
colds, flu, and sore throats. ■ Expectorant Eucalyptus is a
strong expectorant, suitable for
chest infections, including bronchitis and pneumonia. ■ Warming The diluted essential
oil, applied to the skin as a chest or sinus rub, has a warming and slightly anesthetic effect, helping to relieve respiratory infections. The same effect occurs when the infusion
or tincture is used as a gargle. ■ Pain relief Diluted essential
oil applied to the affected area
can help relieve rheumatic joints characterized by aching pains and stiffness, as well as neuralgia and some bacterial skin infections. Self-help Uses
■ Congestion, sinus problems,
 & earache, p. 312. ■ Coughs & bronchitis, p. 310.Parts Used
Key Preparations & Their UsesLeaves, which contain
antiseptic chemicals, are either dried or used  for essential oil. Lozenges, containing eucalyptus. T ake for sore throats. Capsules, (to make, p. 292). For bronchitis,
take a 200 mg capsule 3 times a day.Dried leaves
Fresh leaves
Inhalation For colds, add
10 drops essential oil to
boiling water (p. 297).Eucalyptus, a traditional Aboriginal remedy, is a powerful
antiseptic used all over the world for relieving coughs  and colds, sore throats, and other infections. It is warming and stimulating, and for many people its scent conjures  up days spent in bed during childhood with eucalyptus  and other oils smothered on the chest. Eucalpytus  is a common ingredient in many over-the-counter  cold remedies. QCaution Do not take essential oil internally except under professional
supervision. Do not give to small children or infants. Essential oil (to use, p. 297). Use 5 drops diluted with 2 tsp carrier oil
as a chest or sinus rub. Infusion (to make, p. 291). Drink 1 cup (150 ml) 3 times a day for bronchitis. Tincture (to make, p. 292). For chest coughs, add 1⁄2 tsp tincture to
1/2 cup (100 ml) water and take twice a day. US_096-097_Eucalyptus.indd   96 26/02/16   3:59 pm97Eug Enia caryophyllatakey medicinal plants
Tincture  (to make, p. 292). For flatulence, take 20 drops
with water 3 times a day. Essential oil  For toothache, dab 1–2 drops of oil
onto cotton wool and rub over the affected tooth.Infusion  For colic, infuse 2 cloves
in 1 cup (150 ml) of water ( see
p. 291). T ake 3 times daily.Leaves and
stems are
occasionally
used for oil
extractionEugenia caryophyllata syn. Syzgium aromaticum  (Myrtaceae)
Clove
Habitat & Cultivation
Originally from the Molucca Islands
(Indonesia) and the southern
Philippines, cloves are now grown
extensively in T anzania and
Madagascar, and to a lesser extent
in the West Indies and Brazil. The
tree is grown from seed in spring or
from semi-ripe cuttings in summer. Twice a year, the unopened flower
buds are picked as they develop,
and then sun-dried. Key Constituents
■ Volatile oil containing eugenol
 (up to 85%), acetyl eugenol,
 methyl salicylate, pinene, vanillin
■ Gum
■ Tannins
Key Actions
■ Antiseptic
■ Carminative
■ Stimulant
■ Analgesic
■ Prevents vomiting
■ Antispasmodic
■ Eliminates parasitesResearch
■ Volatile oil  Argentinian research
in 1994 showed clove’s volatile oil
to be strongly antibacterial. Eugenol
(a phenol) is the largest and most
important component of the volatile
oil. It is strongly anesthetic and
antiseptic, and therefore useful in
pain relief for toothache, and as
an antiseptic for many conditions. ■ Acetyl eugenol Acetyl eugenol,
another component of the volatile
oil, has been shown to be strongly
antispasmodic. Traditional &
Current Uses
■ Ancient all-purpose remedy
Cloves have been used in Southeast
Asia for thousands of years and were
regarded as a panacea for almost all ills. ■ Antiseptic  The antiseptic property
of cloves makes them useful for
treating certain viral conditions. In
tropical Asia, they have often been
given to treat infections such as
malaria, cholera, and tuberculosis,
and parasites such as scabies. ■ Antispasmodic  Digestive
discomfort, such as gas, colic,
and abdominal bloating, can be
relieved with cloves. Their anti-
spasmodic property also eases
coughs and, applied topically,
relieves muscle spasms. ■ Mind & body stimulant  Cloves
are a stimulant, both to the mind
(improving memory) and to the
body as a whole, and have been
used as an aphrodisiac in India and
in the West. The herb has also
been used to prepare for childbirth. It helps stimulate and strengthen
uterine muscle contractions in labor.Clove tree
An evergreen,
pyramid-shaped tree
growing to 49 ft
(15 m). The tree is
strongly aromatic. ■ Additional uses  Besides all their
other uses, cloves can be used to
treat acne, skin ulcers, sores, and
styes. They also make a potent
mosquito and clothes moth repellent. Oranges that had been studded with
cloves were used in the Moluccas as
insect repellents. ■ Western herbalism  Despite the
bewildering variety of their therapeutic
uses, cloves are underrated in the Cloves  are pink when unripe, but later
turn brown when they are dried outside
in the sun.Parts Used
Key Preparations & Their UsesFlower buds  are
picked unopened
and dried for use in
infusions or powders
and for oil extraction. Dried flower
buds (clo


 has an action that is similar to that of cloves (Eugenia caryophyllata,  p. 97); both are stimulant, stomach-settling, and antiseptic. Allspice essential oil is markedly antiseptic and analgesic. Research T aking a lead from allspice’s use in
Costa Rica as a menopause remedy, scientists found that the berries have a strong estrogenic activity. A 2009 paper suggested that allspice  may well help with menopausal symptoms. Studies also indicate that allspice lowers high  blood pressure. Cautions Do not take essential oil internally
without professional guidance. Do not take allspice as a medicine during pregnancy.Picrorrhiza kurroa
(Scrophulariaceae)
Picrorrhiza
Description Hairy perennial with serrated
elliptical leaves and white or lilac flowers growing
in spikes. Habitat & Cultivation Picrorrhiza is native
to the mountains of India, Nepal, and Tibet. The rhizome is gathered in autumn. Part Used Rhizome. Constituents Picrorrhiza contains the bitter
glycoside kutkin (composed of picrosides I to III  and kutkoside), iridoids, cucurbitacins, and apocynin. Apocynin is powerfully anti-inflammatory and reduces platelet aggregation. History & Folklore Picrorrhiza has been used
in Ayurvedic medicine as a laxative and bitter tonic since the earliest times. Medicinal Actions & Uses In India,
picrorrhiza is used as a bitter tonic, equivalent in many respects to gentian (Gentiana lutea, p. 99), and given for a wide range of digestive and liver troubles, such as indigestion, constipation, jaundice, and hepatitis. In China, it is chiefly employed to treat chronic diarrhea and dysentery. Picrorrhiza also helps treat asthma, acute and chronic
infections, conditions where the immune system
is compromised, and autoimmune diseases, including psoriasis and vitiligo. The herb’s
traditional use for liver disorders is well founded,
and picrorrhiza may play an important role in treating liver disease. Research In 1992 Indian trials, extracts of
picrorrhiza were shown to boost immunity, and to have a specific action against Leishmania donovani, which causes the tropical parasitic disease known as leishmaniasis. Indian research also indicates that picrorrhiza is of therapeutic value in the treatment of autoimmune disease. QCaution T ake picrorrhiza only under
professional supervision.Picrasma excelsa syn. Picraenia
excelsa (Simaroubaceae)
Quassia
Description Deciduous tree growing to
100 ft (30 m). Has smooth gray bark, compound
leaves, small yellow flowers, and pea-sized
black fruit. Habitat & Cultivation  Native to tropical
America and the Caribbean, quassia grows in forests and near water. It is cultivated mainly for medicinal use. The bark is harvested throughout the year. Part Used Bark. Constituents Quassia contains quassinoid
bitter principles (including quassin), alkaloids, a coumarin (scopoletin), and vitamin B
1. Some of
the quassinoids have been shown to have cytotoxic (cell-killing) and anti-leukemic actions. History & Folklore Quassia bark was first
introduced into Europe from Surinam, then a Dutch colony, in 1756. The herb is named after Quassi, a native healer, who told Europeans of
its therapeutic value. Medicinal Actions & Uses The strongly
bitter quassia supports and strengthens weak digestive systems. It increases bile flow and the secretion of salivary juices and stomach acid,  and improves the digestive process as a whole. Quassia is commonly used to stimulate the appetite, especially in the treatment of anorexia. Its bitterness has led to it being used for malaria and other fevers, and it is given in the Caribbean for dysentery. The bark has been used in the  form of an enema to expel threadworms and other parasites. A decoction of the bark may  be used as an insect repellent and to treat headlice. Cautions Excessive doses may, in some cases,
cause digestive irritation and vomiting. Do not  take during pregnancy.Pimpinella anisum (Apiaceae)
Anise
Description Erect annual growing to 2 ft
(60 cm), with feathery leaves, umbels of yellow flowers, and ridged, gray-green seeds. Habitat & Cultivation Anise is native to
the eastern Mediterranean, western Asia, and North Africa. It is widely cultivated for its seeds, which are used for medicinal purposes and as a flavoring in cooking. Parts Used Seeds, essential oil. Constituents Anise contains a volatile oil
(comprising 70–90% anethole, together with methylchavicol and other terpenes), furanocoumarins, flavonoids, fatty acids, phenylpropanoids, sterols, and proteins. Anethole has an observed estrogenic effect, and the seeds as a whole are mildly estrogenic. This effect may substantiate the herb’s use as a stimulant of sexual drive and of breast-milk production. History & Folklore After examining the
records of Cyprus hospital monastery, historians discovered that anise was used to treat plague  and cholera during the Ottoman Period  (1571–1878 ce). Medicinal Actions & Uses Anise seeds are
known for their ability to reduce gas and bloating, and to settle digestion. They are commonly given to infants and children to relieve colic, and to
people of all ages to ease nausea and indigestion. Pimenta officinalis
(Myrtaceae)
Allspice
Description Aromatic evergreen tree growing
to 39 ft (12 m). Has leathery oblong leaves, clusters
of small white flowers, and tiny green berries that turn brown as they become ripe. Habitat & Cultivation Allspice is native to the
Caribbean and to Central and South America. The berries are gathered before they are fully  ripe because the volatile oil content reduces as they mature. Parts Used Berries, leaves, essential oil. US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   248 26/02/16   12:47 pm249 other medicinal plantsPiPer angustifoli a
Pinguicula vulgaris
(Lentibulariaceae)
Butterwort
Description Insectivorous perennial growing
to 4 in (10 cm). Has fleshy leaves in a basal rosette
and double-lipped, purple-blue flowers. Habitat & Cultivation Native to northern
and western Europe, butterwort grows in moorland
and on mountains. The leaves are gathered
in midsummer. Parts Used Leaves. Constituents Butterwort contains mucilage,
tannins, benzoic acid, cinnamic acid, and valeric
acid. Cinnamic acid has antispasmodic properties. History & Folklore Butterwort was much
used in Welsh herbal medicine as a purgative. In Norway, the plant has been used to curdle
reindeer milk, and medicinally, to treat wounds
and ringworm. Medicinal Actions & Uses Butterwort is
little employed in European herbal medicine
today. Its main use is as a cough remedy, with
properties similar to those of sundew ( Drosera
rotundifolia, p. 203), another insect-eating plant. Butterwort may be used to treat chronic and
convulsive coughs. Related Species The similar P. grandiflora,
native to the Pyrenees, has been used to treat
spasmodic coughs. QCaution T ake butterwort only under
professional supervision.may be taken for asthma, bronchitis, and other
respiratory infections, and for digestive disorders
such as gas. Scots pine branches and stems yield
a thick resin, which is also antiseptic within the
respiratory tract. The seeds yield an essential oil
with diuretic and respiratory-stimulant properties. Cautions Do not use Scots pine if prone to
allergic skin reactions. Do not take the essential oil
internally except under professional supervision.Anise seeds’ antispasmodic properties make
them helpful in countering period pain, asthma,
whooping cough, and bronchitis. The seeds’
expectorant action justifies their use for these
respiratory ailments. Anise seeds are thought
to increase breast-milk production and may be
beneficial in treating impotence and frigidity. Anise
essential oil is used for similar complaints, and is
also used externally to treat lice and scabies. Research Anise essential oil has been shown to
have significant antifungal activity, including against
Candida albicans. Cautions Do not take anise essential oil
internally except under professional supervision. Do not take anise during
pregnancy, except in amounts
normally used in cooking. Self-help Uses Acidity &
indigestion, p. 307; Digestive
upsets, gas & colic, p. 318;
Stomach spasm, p. 305; Gas
& bloating, p. 306. Anise seeds, which
benefit digestion, are
harvested when ripe
in autumn.Scots pine leaves, seeds, and oil have a mildly antiseptic


)
Ulcers, duodenal
Urinary incontinence
Urination, sudden urges
Vision, easy to focus
Warts
Typical Characteristics of Parasympathetic Metaboli zers:
Above normal appetites
Actions are relaxed, calm, firm and positive
Bowel movements are easy to start
Cough frequently
Crave butter
Crave fatty meats
Crave salty food
Deep cough often
Desire fatty foods like cream sauces
Desire to be cautious
Difficulty in holding urine
Dislike exercise very much
Dream frequently
Dreams are vivid and often in color
Ears are pink or flushed
Eating at bedtime makes them feel better
Eating fruit makes them feel jittery or jumpy
Emotionally stable
Energy is elevated after eating meat
Energy loss after eating sweets
Excess saliva
Extremely sluggish
Eyebrows are thin and scanty
Eyelids look droopy or saggy
Eyes look sunken in
Eyestrain causes headaches
Faces flush easily
Fall asleep quickly
Feel better and satisfies when eating meat
Frequently cough up mucus
Gums are dark pink or bluish
Hard to get going in the morning
Intestines rumble and growl a lot
Marked endurance More than one bowel movement per day
Not much "get-up-and-go"
Often feel sad or dejected
Oily skin
Prefer large egg and bacon breakfasts
Recall most dreams
Ruddy complexions — good face color
Seldom get angry
Slow breathing rates
Slow to make decisions
Strong hunger pains
Urinate several times a day
Very enlarged round chests
Very good digestion
Very little fear
General Nutritional Guidelines for Parasympathetic Dominant Carnivore Types (Group B)
Metabolic Types Two, Five and Seven need some of th e same nutritional support as do the
vegetarian types, but for the most part, they need entirely different vitamins, minerals and foods. Type Seven’s need more nutritional support than typ es Two and Five. Type Two’s have such
strong parasympathetic dominance that they need alm ost as much support as Type Seven’s. Type
Five metabolizers are more balanced and their suppl emental support is not as much as the Types
Two and Seven. Parasympathetic dominant metabolizers most often ne ed such nutritional support as: Vitamins E
and B-12; Niacinamide, Pantothenic Acid, Choline, I nositol, Calcium, Phosphorus, Calcium
Ascorbate, Bioflavonoid Complex, Zinc and Ribonucle ic Acid. These metabolizers should eat at
bedtime enough to carry them through the night. The y should not eat leafy green vegetables or
take large quantities of the B vitamins. Metabolic Type Two
Type Two metabolizers come the closest of all the t ypes to being purely parasympathetic
dominant people. One of the chief characteristics o f Type Two metabolizers is that they burn
carbohydrates very rapidly. Their pancreases work s o well that carbohydrates and sugars burn or
metabolize so rapidly that these people have a tend ency to develop hypoglycemia — low blood
sugar. When they eat only fruits, vegetables and sw eets, their blood sugar rises and drops many
times a day and their energy goes up and down like a yo-yo. When Type Two’s eat
carbohydrates and sugars, which are metabolized so quickly, they become very weak and shaky
after a spurt of energy. Type Two metabolizers must have meat — preferably f atty, heavy, high purine meats such as
lamb, beef, salmon, and sardines. They are usually the people who order their steaks very rare. By eating these fatty meats, they slow down their c arbohydrate/sugar metabolisms. They feel they have eaten something that will "stick to their  ribs." Their energy is released at a normal rate
and they don’t suffer the ups and downs energy-wise  that fruits and sweets cause them to have. Normally, these metabolizers don’t care much for sw eets. They do well on root vegetables,
cabbage, Brussels sprouts, cauliflower, carrot juic e, and beans. They enjoy butter, cream, Danish
pastries, cream puffs and foods with cream or butte r added. They can do well by adding a small
amount of whole grains. Type Two people do very poorly on leafy green veget ables, candies, fruits, sweets, high
carbohydrate diets and sugar pastries. They should limit the B vitamins and intake of potassium
supplements. Type Two metabolizers usually have a g enetic background from German,
Scandinavian and Northern European ancestry. Metabolic Type Five
Type Five metabolizers are those persons who have s trong parasympathetic nervous systems, but
not nearly as strong as Type Two metabolizers. Type  Five metabolizers are more toward the
normal or balanced metabolism. They can tolerate a wide variety of foods. Type Five
metabolizers do well on beef or lamb several times a week, seafood, salmon, tuna, raw
(unpasteurized) goat cheese, avocado, beans, peas, lentils, celery, carrots, asparagus, butter,
whole grain cereals and breads, some nuts and occas ionally Danish pastry and raw
(unpasteurized) goats’ milk cheesecake. Type Five metabolizers are not as prone to hypoglyc emia as are the Type Two metabolizers. However, Type Five’s can easily develop hypoglycemi a if they indulge in too many candies and
sweets. Many Americans fall into this class and do not do well as vegetarians. Metabolic Type Seven
Type Seven metabolizers are the sickly, weak, ineff icient parasympathetic metabolizers. Their
bodies do not utilize their food well and as a resu lt they function very poorly. They almost
always feel bad or sickly, functioning very sluggis hly. It is difficult for them to maintain
adequate nutrition to their individual body cells. Their body chemistry systems are quite
inefficient and more than normal supplementation mu st be maintained at all times. Care must be
given to the intake of whole and complete natural f oods. All refined, processed, synthetic food
and food additives must be avoided constantly. Type Seven metabolizers are encouraged to stress th e following foods in their diets: seafoods,
sardines, salmon, brains, liver, heart, meat gravie s and soups, non-colored unprocessed
(unpasteurized) goat cheeses, beans, lentils, carro ts, celery, butter, and cauliflower. Small
amounts of Danish pastries, raw (unpasteurized) goa ts’ milk cheesecake and an occasional
alcoholic beverage may be taken. Type Seven metabol izers function best on purine meats such as
salmon, tuna, beef, lamb, and wild game. These meat s should be preferred over others and used
whenever possible and practical. Care should be giv en to adequately detoxify the bodies of these
metabolizers. Group C — Balanced Sympathetic/Parasympathetic Type s  Group C metabolizers are classified as Types Three,  Eight, Nine and Ten. These types have
balanced autonomic nervous systems. The sympathetic  and parasympathetic nervous systems
work well together in a normal balance of glandular  activity and metabolic function. Group C
metabolizers have balanced metabolisms, which are n either strongly meat eating nor strongly
vegetarian — they fall in the middle. They are both  vegetarian and meat eating. Metabolizers in
this category have the greatest freedom in what the y can eat. Indeed, they enjoy and thrive
equally on foods from both the vegetarian and meat- eating categories. The balanced metabolizers burn their food neither t oo fast nor too slow. This is one of the
reasons they do equally well on all varieties of fo od. Balanced metabolizers generally need such nutrition al support as Vitamins A, B-1, B-2, B-6, B-
12, Niacinamide, Vitamin C, Bioflavonoids, Vitamin E, Folic Acid, Biotin, Pantothenic Acid,
PABA, Calcium, Phosphorus, Magnesium, Manganese, Ch romium and Zinc. Each of the
balanced Types Three, Five, Nine and Ten needs thes e supplements but each type needs different
amounts and in different ratios. They also require extra amounts of Hydrochloric Acid and
Pancreatic Enzymes. The balanced metabolizers can suffer from the condi tions and disorders of either the vegetarian
groups or the carnivore groups of metabolizers. The y are prone to the following conditions and
have the following characteristics, all of course, in moderation and generally not to the extreme. Balanced Metabolizers Are More Prone To:
Catch cold occasionally
Coating tongue sometimes
Fairly good digestion
Hay fever once in a while
Infection once in a while
Maintain normal weight
Normal appetite
Normal blood pressure
Normal blood sugar — not diabetic or hypoglycemic
Normal cholesterol level
Normal pulse rate — 72-80 per minute
Normal reactions to insect stings or bites
Normal skin texture — not too rough and not too sof t
Occasional acne
Occasional asthma attacks
Occasional cold sores
Occasional emotional upsets. Occasional fever blisters
Occasional headaches from eyestrain
Occasional hiccoughs
Occasional indigestion


 thousand dif ferent ways. It is the
Actual Truth. When we talk more about that Actual Truth a bit later, this whole concept will
come together more fully. Then you will see a quantum leap in your ability to deal with all
change peacefully. But for now let’s do as I sug gested. Let’s look at two of the Three Brands of Truth:
Apparent Truth and Imagined Truth. It’s important that we do, because this is the key to
everything. So... as I was saying...... most people live in their Imagined Truth when things change, h aving been held down
there by their past. This Imagined Truth births a thought, out of which arises an emotion,
which produces an experience —which seems to them to be reality. As it turns out, it is a
Distorted Reality. This gets us back to where you might  be right now. Because of what has just happened to you —this huge change that has been visited upon
you that is not something you would have chosen, that is something that just came down
out of the blue, out of thin air —you’re angry, or sad, or frustrated,  or disappointed, or
disillusioned, or “all of the above”... all because you are afraid. And you are afraid... all
because you are in love. You’re in love with yourself (even though you don’t think you are)
and you’re in love with life (even though y ou say you hate it right now). You’re afraid of trading in a past that you knew for a future you do not. Afraid of what
might happen. Afraid of how things could be. And afraid that you may never find this kind
of situation again (this kind of job, this kin d of person, this kind of home); that you may
never have this kind of experience again. Well, you may  never find this kind of situation again —but you may very well have this
kind of experience  again. (For instance, you may never be with the same mate again, but
you may very well have the same experience —the experience of joy and happiness —with
another mate. It all depends on what you buy into: your Imagined Truth or the Apparent
Truth.) Remember that the experience of happiness has nothing to do with a given situation. This is hard to accept because we are absolutely certain that it does. Yet there is no
connection between exterior events and interior experiences, except in your head. Your capacity to know joy is not connected to this one person or to th at one place of
employment, for instance. You just think  that it is. The Apparent Truth and the Imagined
Truth are not identical. Ever. Ever. Events do not have meanings. Events are events, and meanings are thoughts. Nothing
has any meaning save the meanin g you give it. And the meaning you give to things does not
derive from any event, circumstance, condition, or situation exterior to yourself. The Giving
of Meaning is entirely an internal process. Entirely. Know Your Self as Light. Bigger even, than Breath. Larger even, than the Whole. Quieter even, than the Quiet that holds You. Know Your Self as Held. Softer even, than as before;
Deeper even, than any Darkness. When the Lightbody of You
breathes without borders
knows not
even of the concept
or of any bounds at all
When you Know Your Self
as only Light
summoning the Mystery
to move through You
exquisite, innocent instrument
of the long
long eternity of song
then
Know Your Self as
Life’s greatest Laughter;
Life’s greatest Lover,
beckoning the Mystery
com e hither... —‘Know Your Self as Light’  © 2006 Em Claire  10. ALL ABOUT THE AFTEREFFECT
WHAT WE’VE BEEN TALKING  about here is the technology of thought —or what I call the
Mechanics of the Mind. And this exploration is more than you and I ambling down
Philo sophy Lane. When you deeply understand how your mind works, you will understand
how to make it work for you. This is something your mind does not want to do. Or, more accurately, it is something
that your ego does not want you to do. Your ego is the part o f your mind that thinks that
you are your mind. And it knows that once you figure out how the mind works, you will
become very clear that you are not your mind —and that with that  knowledge will come the
gradual disassembling of the ego in its present form. Because the ego knows this, it will work overtime to get you to take your mind off all this. Somewhere in the next few chapters, for instance, it will try to cause you to feel “bored”
with this entire exploration. Or “annoyed” that it’s taking so long to be explained. Or
“frustrated” that even after wading through the explanation, you’re still not through with
gathering what you need to know to change everything about the way to change the way
you are experiencing change. So watch your ego work here. Just watch your ego work on you to put this book down, to
just drop this whole line of inquiry. If it succeeds, this wouldn’t be the first time that your
own ego has been your greatest enemy. It is as that wonderful comic strip character, Pogo, created by the l ate Walt Kelly, used to
say: “We have met the enemy, and they is us.”
Now let me explain what the ego is and what it is not. The ego is the part of your mind
that differentiates “you” from “everything else.” As such, it is a vital part of the technology
of thought. It is that part that can conceive not only of a thought, but of the thinker of the
thought. The ego is, therefore, one of your greatest gifts, because it allows you to experience
“you” as you, and not everybody and everything else. The Actual Tru th is that you ARE
everybody and everything else... but the Part Of The All that calls itself “you” must be able
to experience Itself separately, or It cannot do what It became physical to do; It cannot
experience what it came to experience. Therefore, It individuates  Itself —and the ego is the
tool with which It does this. The ego knows that Who You Really Are is bigger than the part of your self -awareness
that resides only in your mind. In this, the ego is a great gift, a wonderful device, an
incredible  tool. Yet your ego can run amok, and when it does this it is like one of those
runaway computers in science -fiction stories that suddenly thinks IT is your master, rather
than you being its owner. When your ego runs amok it not only continues to do the jo b of separating you from
Everything Else, it separates you from your Self. It makes you think that you are IT, not that IT is a part of you. Your ego has then confused its job, imagining that it must protect you
from knowing your very Self. So when your eg o tries to get you to feel bored, or that this narrative is not moving fast
enough, that is your signal to get out of your mind. You need to be out of your mind to
understand the Mechanics of the Mind and the System of the Soul. So just step away from
your  thoughts at that moment and keep reading. You will hear the incessant pleading of
your ego to drop all this already, but pay it no mind. Now I have said here that experience is not an outward thing, experience is an inward
thing. That’s why different people can have a different experience of the same event. Everybody’s experience is the same only when people don’t have time to think. Whoops, wait a minute... that  was an interesting idea. What was that —? I said ... when people don’t have time to think, they become identical. They are driven to
react  rather than respond — as when people panic. Mass panic is virtually impossible to
produce when people remain calm, stop, and think. While I was writing this book a US Airways plane leaving New York City had birds fly
into its engines, quickly and totally disabling it. That jetliner, piloted by a genuine hero,
Captain Chesley B. “Sulley” Sullenberger, was forced to ditch in the Hudson R iver. After a
picture -perfect emergency water landing, all 155 passengers on board left the plane and
stood on its wings, waiting to be picked up by nearby boats. All survived. It was called a
miracle. But the survivors said it like it is. It was simple, t hey reported. Nobody panicked. Everybody kept a cool head. People were responding, rather than reacting. In an article in Newsweek  magazine a few weeks after the incident, Captain Sullenberger
offered this personal observation: “We never gave up. Having a plan enabled us to keep our
hope alive. Perhaps in a similar fashion, people who are in their own personal crises —a
pink slip, a foreclosure —can be reminded that no matter how dire the circumstance, or
how little time you have to deal with it, further acti on is always possible. There’s always a
way out of even the tightest spot. You can survive.”
Thank you, Captain. You captured the essence of this whole book in a single


 If  you are
Catholic, you exclude all other faiths, and so on. What’s wrong with this. If stories were held lightly, the way we
experience The Hobbit  or The Great Gatsby, being diverted for a
while before moving on, vexing problems wouldn’t arise. It’s not
the story that i s responsible; it’s our attachment to it. Atta chment
falsifies experience by freezing it in place. The weight of the past
becomes a burden. The pres ent moment is lost in the clutter of
memory, belief, and old conditioning. How many older people
crave to  be young again. How many regrets do we harbor that we
refuse to let g o of. These attachments exist in everyone’s life,
leaving aside the misery and violence created by an us-versus-
them mentality. Prying someon e loose from a  cherished story lies at the heart of
one of the most popular best sellers in the 1980s, M. Scott Peck’s
The Ro ad Le ss Traveled. The book begins with a gripping
sentence: “Life is difficult. ” Immediately, Peck expands on  what he
means: “This is a great truth, one of the greatest truths. It is a
great truth because once we truly see this truth, we transcend it…
[and] the fact that life is difficult no longer matters. ”
In o ther words, we are hearing the call to go beyond. But Peck,
who wa s a psychiatrist, knew that just because a truth is great
doesn’t mean people can face it—quite the opposite. In his view,
after ye ars of treating patients in therapy, the biggest obstacle to
getting better his patients  faced was their refusal to take
responsibility. Why. “We cannot solve life’s problems except by
solving them,”  Peck writes. Yet this fact “is seemingly bey ond the
comprehension of much of the human race…. Many, so many, seek
to a void the pain of their problems by saying to themselv es: ‘This
problem was caused by other people, or by social circumstances
beyond my control, and therefore it is up to other people to solve
this problem for me. ’ ”
Peck gi ves vivid examples to illustrate his point, such as the
case of a woma n who had jus t tried to slash her wrists. She was an
army w ife on the Pacific isla nd of Okinawa, where the younger
Peck was an army psychiatrist. In the emergency room he asked the woman, who had managed
to i nflict only superficial cu ts on herself, why she wa nted to
commit suicide. She said it all came down to living “on th is dumb
island. ” Not satisfied with her answer, Peck began a dialogue that
would b e comical if the woma n weren’t so miserable and unhappy. The back-and-forth between him and his patient can be
summarized as follows:
P ECK:  Why do you find being on Okinawa so painful. P ATIENT:  I have no friends, and I’m alone all the time. P ECK:  Why don’t you have any friends. P ATIENT:  I  live off bas e in the villag e, and nobody speaks
English. P ECK:  Wh y don’t yo u drive to the American base to find
some friends. P ATIENT:  My husband needs the car to drive to work. P ECK:  You could drive him to work. P ATIENT:  It’s a stick shift. I only know how to drive an
automatic. P ECK:  You could learn to drive a stick shift. P ATIENT:  Are you crazy. Not on these roads. What m ade the scene tragic and comical at the same time is
that the woman, despite her absurd stubbornness, was in genuine
pain; sh e was crying during most of their conversation. We all
believe in our story, almos t at any cost. From a therapist’s
perspective thi s woman was skirting any hope of getting b etter by
exhibiting all the classic signs of denial. Who among us hasn’t shut
our eye s when a situation was simply too hard to face. Lif e would
be m uch easier if our proble ms had cut-and-dried solutions, but
they don’t. Denial is only one element in the big picture, which is that we
live by stories. Denial comes down to ignoring anything that
disrupts your story or contradicts it. Even the healthiest person
psychologically ignores an enormous part of reality. If we see, once
and for all, th at being attached to stories is what we want toovercome, we recognize that there are people who have done just
that. Their inner world isn’t cluttered with the baggage of the past. They do n’t def end “I am X”  as if their survival depende d on it. Rather, they live effortlessly in the present. The real issue isn’t
whether such people exist; th e real issue is why we have ignored
them for so long. T h e  A w a k e n e d
States of awareness long considered mystical in the West—if
not bogus—exist all around us, affecting ordinary people who
almost always keep their ex periences private. A few years ago I
became acquainted with Dr. Jeffery Martin, a PhD social
researcher who had conducted groundbreaking research into
higher consciousness. What made his studies revolutionary is a
single b asic dis covery: many more people are awake than anyone
ever supposed. Martin gave them a voice. After gaining his doctorate at
Harvard’s School of Education, he started publishing his findings,
which in dicated the prevalenc e of enlightenment as a natu ral state
of awareness, one that many people have already accessed. Martin’s resear ch began with him posting an online query asking
for responses from people who thought they were enlightened. To h is surprise, he got more than 2,500 replies, and from  this
pool Martin intensively inter viewed around 50 subjects. At first it
was ha rd to find a comm on language. Feeling that you are
enlightened is personal, and  it also sets you apart from normal
society. Martin’s subjects were sensitized by being outsiders, often
being stigmatized in adolescence for being different. They also
knew o n the inside that the y weren’t normal according to the
social standards around them. For many, revealing their unusual
mental state had led to such things as being sent to a psychiatrist,
put on medication, or even being committed to a mental hospital. However, very early on, Martin realized that as different as
each of his su bjects was, their experiences fell on a con tinuum. There wasn’t a single enlight ened state, but rather a slidin g scale. To find some common ground, and to fit the accepted model of
what do ctoral research in psychology must look like, he dropped
the loaded term enlightenment, an d in its place adopted the
cumbersome tag persistent non-symbolic experience. When
someone begins to have such experiences, “[t]here is a shift in
what it feels like to be you,” Martin notes. “You move away from
an individual sense of self, which is considered normal, to
something else. ”
Defining what that “something else” is wasn’t easy, because
these people came from different backgrounds an d were
influenced by diverse cultural factors. However, Martin was able
to ident ify specific areas that seemed to stand out as markers of
higher consciousness. Typically these people said they had lost a sense of being a
separate self—they had no lingering notion of personal identity. Putting himself in his subjects’ shoes, Martin comments, “I would
be sayin g, ‘There’s no Jeffery here talking to you. ’ That’s literally
what they would say to me. ”
Another comm on experience was a dramatic reduction in
thinking. “In fact,” Martin sa ys, “they would often report having
no thoughts. ” This wasn’t lite rally true, as Martin discovered when
he did further research, but as a self-report, having no thoughts at
all is startling. Another common experience was a sense of unity,
oneness, and wholeness. This state of completeness, Martin says,
led to a tremendous sense of personal freedom. “There’s a loss of
fear tha t comes with this, a loss of identification with a p ersonal
story. ” Many felt that their b odies were no longer bounded by the
skin but extended beyond the physical body. So now  we have an objecti ve profile of shifting into h igher
consciousness in everyday life, the state of metahuman. Personal
awakening isn’t rare, and according to those who have actually
experienced it, their awakenin g led to a wide range of possibilities. The implications for human nature are intriguing, beginning with
what it feels like not to defen d “I, me, and mine. ” The source of so
much anger, fear, greed, and jealousy is rooted in the insecurity of
the ego and its endless demands. Putting ourselves in their shoes, these awakened people don’t
keep a runnin g story in the ir heads about what’s happening to
“me. ” W hen they think about themselves, “me” fades away as soon
as they  notice it. The same i s true for their emotions,


loser	to	nature,	you	will	experience	more	of	your	natural
beauty. Information	on	the
Harvard	Health	Publications	site	references	the	work	by
Robert	H.	Lustig,	an	obesity	specialist	at	the	University	of
California,	San	Francisco. Lustig	asserts	that	the	fructose	that	occurs	in	smaller	quantities	naturally	in	fruits
is	not	harmful,	because	one	also	gets	the	fiber	from	the	fruit,	which	“affects	the
biochemical	outcome.”
26
As	you	work	on	balancing	your	diet,	you	will	find	that	you	crave	fewer	junky	and
refined	sugars	and	foods. The	fruit	you	eat	will	largely	replace	those	foods	and
satisfy	your	natural	cravings	for	sweets. The	high	amounts	of	vitamin	C,
antioxidants,	and	countless	other	phytonutrients	in	the	fruit	(many	of	which	haven’t
even	been	identified	yet)	outweigh	its	sugar.Some	say	that	all	sugar	is	the	same	in	the	body,	but	that	is	not	true	if	you	look	at
it	from	the	holistic	perspective	of	the	overall	impact	of	a	given	food	you	eat. Fruit
has	so	many	fantastic	beauty	benefits;	you	can’t	just	take	the	reductionist
approach	and	compare	it	to	table	sugar. It’s	best	to	eat	fruit	alone	and	on	an
empty	stomach	to	help	it	digest	completely	and	easily. This	also	tends	to	reduce
bloating. If	you	have	blood	sugar	issues	(such	as	diabetes)	or	a	candida	imbalance	issue,
then	you	need	to	lay	off	fruit,	with	the	possible	exception	(if	permitted	by	your
doctor)	of	non-sweet	fruits,	such	as	lemons	and	cucumbers,	and	sour	fruits,	such	as
cranberries	and	green	apples	(which	are	low	in	sugar),	until	you	work	toward	a
healthier	balance. But	a	healthy	body	will	be	better	able	to	handle	natural	foods,
which	very	much	include	the	peak	of	nature’s	beauty,	the	fruit. 3. Fiber
These	indigestible	carbohydrates	are	not	broken	down	finely	enough	for	your
body	to	absorb	them,	and	therefore	are	not	a	source	of	energy	or	calories. But
fiber,	as	we	discussed	on
this	page
–
this	page
,	is	still	important	to	your	daily	diet,
as	it	lets	you	feel	full	and	satisfied,	helps	you	to	sustain	energy,	and	has
stabilizing	effects. Besides,	fiber	from	veggies	and	fruit,	green	smoothies	and
oatmeal,	for	example,	is	extremely	important	for	beauty	because	of	its	ability	to
help	sweep	out	toxins. It’s	an	amazing	natural	cleanser	that	forces	wastes	and
toxins	to	keep	moving	along	so	that	your	true	beauty	can	shine	through. Finding	the	Balance
So	how	many	carbohydrates	should	you	eat? Balance	it	out. As	a	general	ratio,
50	to	70	percent	of	your	diet	can	be	made	up	from	beauty	carbohydrates,	which
include	complex	carbohydrates,	vegetables,	legumes	(including	beans,	chickpeas,
and	lentils),	and	fruits. As	with	fat,	customize	this	percentage	to	the	right
amount	for
your
	body. Refined	carbs	don’t	have	a	place	in	this	ratio. As	with
fat,	experiment	and	see	what	works	best	for	you	and	your	body	type	and
constitution. Eat	unlimited	veggies,	especially	green	veggies,	throughout	the
day. You	can	have	them	in	salads,	green	smoothies,	steamed,	or	lightly	sautéed. Starchy	root	vegetables	also	digest	well	and	can	be	paired	with	greens	and	other
nonstarchy	veggies. Beans	and	grains	don’t	have	to	be	everyday	foods	(although
some
cultures	and	people	do	great	consuming	them	on	a	daily	basis),	but	they
can	be	worked	into	your	weekly	rotation	a	few	times	a	week	at	around	one	cup
(cooked)	or	more,	depending	on	your	constitution,	activity	levels,	and	how	you
deal	with	digesting	certain	foods. Pay	attention	to	your	own	body’s	needs	and
how	you	feel. Your	body	is	unique	to	you. PROTEINProtein	is	made	of	amino	acids,	the	building	blocks	of	every	cell. Amino	acids
are	found	in	all	natural	foods	in	varying	amounts,	from	romaine	lettuce	to	kale
to	almonds. Amino	acids	are	like	alphabet	blocks;	they	can	be	combined	from
smaller	units	into	whole	proteins,	like	letters	being	combined	to	form	whole
words. Therefore,	a	totally	vegetarian	or	vegan	diet,	by	combining	amino	acid
groups,	can	achieve	the	full	complement	of	proteins	needed	for	health	and
beauty. Because	protein	isn’t	used	for	energy	by	the	body,	we	need	much	less	of	it
than	people	believe	when	they	consume
steaks	and	burgers. Only	a	few	ounces
are	really	needed;	there	isn’t	much	protein	deficiency	today	in	developed
societies	except	among	the	very	poor	and	malnourished. If	your	diet	contains
enough	calories,	it	will	be	virtually	impossible	not	to	get	enough	protein,	even
without	trying. The	old	belief	that	vegetarianism	was	dangerous	because	of
protein	deficiency	was	never	true. There	are	no	innate	drawbacks	to	a	plant-
based	diet. The	most	complete	protein	source	in	the	vegetable	kingdom	is
soy,	and	for
decades	soy	burgers,	tofu,	and	soy-based	supplements	and	bars	were	a	mainstay
of	vegetarian	diets,	not	to	mention	traditional	regular	diets	in
China	and
Japan. But	current	research	casts	doubt	on	consuming	excessive	amounts	of	soy	as	a
major	part	of	our	diet,	with	the	risk	of	genetically	modified	soy	and
inflammation	being	the	most	recent	concerns	(but	as	mentioned	on
this	page
,
organic	forms	of	fermented	soy,	such
as
tempeh,	natto,	and	miso,	are	easier-to-
digest	options	that	can	be	worked	into	your	diet	in	moderation	if	you	don’t
have	a	soy	allergy). But	virtually	all	foods	contain	varying	levels	of	protein,	and
you	can	get	a	hefty	amount	on	a	plant-based	diet. For	instance,	a	cup	of	cooked
lentils	has	around	18	grams	of	protein,	and	a	cup	of	cooked	spinach	has	around
5	grams	of	plant	protein. Brussels	sprouts,	mushrooms—you	name	it—all	whole
foods	contain	protein-building	amino	acids	that	are	easily	assimilated	into	your
body. (Long	before	amino	acid	combining	became	scientific,	traditional	diets
delivered
complete	proteins	by	serving	grains	and	legumes	together,	the	classic
combination	of	rice	and	beans	or	rice	and	lentils	that	is	still	the	staple	for
billions	of	people	around	the	world.) WHAT	ABOUT	THE	PALEOLITHIC	(CAVE	MAN)	DIET? One	of	the	newer	iterations	of	the	high	protein	/	low	carb	diet	is	the	so-called
Paleo
diet,	which	was	first	outlined	by
Loren	Cordain,	an	exercise	physiology	professor	at
Colorado	State	University. The	views	of	this	plan	are	founded	on	the	extremely
hypothetical	habits	of	the
Paleolithic	(Stone	Age)	people	and	modern-day	hunter-
gatherers,	which	he	suggested	could	be


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incredulous shock wave of disbelief about a series of happenstances. But before you can begin to get this principle working at all times, you
need to let go of some old beliefs. Here are a few of the reasons you may
find it difficult to start applying the principle of synchronicity in your life. Examine them carefully to test your willingness for allowing these
“miracles” into your life. WHY  YOU MA Y FIND IT  DIFFICUL T TO EMBRACE
SYNCHRONICITY

We have  been taught not to believe something until we see it with our
own eyes. Since we cannot see synchronicity or experience it directlywith our own senses, we become skeptical of it. Our Western culture
teaches that all of the mysterious connections are really only random
happenstance, and it is easier to believe in these coincidences than in
something which eludes our senses. We belie ve very strongly in our separation from the rest of humanity,
as well as in our individuality. We see synchronicity as a conflict with
our need  to be our own unique individual, separated out from the rest
of humanity. If everything is synchronized and perfect, then somehow
fate is playing a very large role in our lives. If it is all in the hands of
fate, then we do not have the ability to make individual decisions and
exercise a free will. Many people find it exceedingly difficult to
embrace both the concept of free will and that of a larger intelligence
in the universe that is total and complete. If we believe that one
principle precludes the other, we will find the universal principle of
synchronicity dif ficult to embrace. Form rather than thought is the guiding principle of our lives. If we
identify solely with our form and are unable to imagine a dimen sion of
being beyond our form, we will have tremendous difficulty with the
entire business of synchronicity. The world of formlessness may make
us unco mfortable, since it all seems to center on our faith, and very
little else. For those who work in the business world where facts and
profits are the true bottom line, skepticism about universal
synchronicity is not only understandable but expected. (Although the
evidence for synchronicity is becoming more and more clear each day,
even to the most hardened linear scientists of our academic and
business communities.) We may find this universal principle of synchronicity in conflict with
our traditional religious upbring ing. If we have been trained to believe
that God watches over everyth ing, keeping track of our sins, and is
ready to punish those who have  disobeyed the rules of our particular
church, then a belief in a unive rsal intelligence which is a part of us
will be trouble some. Furtherm ore, the idea that all is perfectly
synchronized may not fit in with beliefs that man is imperfect and that
he must spend a lifetime suffering to atone for his imperfection. Whenwe know we are in a perfect universe, and that God is not only outside
but also very much a divine part of us, and that it all hangs together
perfectly, there is very little need to be dictated to by anyone who has
an interest in keeping us and our lives controlled. If our traditional
religious practices teach somet hing else, then we are bound to find
ourselves in conflict over synchronization. Finally, it is difficult to begin to comprehend the enormousness of this
universe, and how it could all be perfectly synchronized. Trying to
imagine the behavior of subat omic particles so tiny that there are
trillions of them in the tiniest speck imaginable, and then seeing that
they all behave  in ways which indicate that they are each making
decisions, and that those decisions are made based upon decisions
made elsewhere, can be quite beyond our capacities. Then to imagine
that each of us as a human being is nothing more than an energy
system, made up of these infini te subatomic particles, and that if they
are capable of such “magic” by behaving based upon decisions made
elsewhere, then why not us as well, is similarly difficult. And that is
only a look inward to the smallest imaginable, and we stop looking
further inward because of the limitations of our measuring devices. It
is conce ivable, I suppose, that a subatomic particle has zillions of sub-
subatomic particles, and inwar d to infinity. Then to look outward,
through the telescope, knowing that the universe is endless, which
makes us sub-su b-sub-subatomic particles in a context of forev er, and
then trying to imagine us behaving just like those particles, is all quite
overwhelming indeed. Yet it is all possible, rather quite probab le, rather definite, if you give
yourself permission to get this fabulous perspective. Your resistance
may come from the need to stay with what is familiar to you and leave
all this speculating to others! SOME IDEAS FOR PUTTING SYNCHRONICITY  TO WORK

 Tell yourself you do not have to give up being the protagonist in your
own life drama. You do not have to give up a belief in your ability to
make choices and possess a free will. All you need do is accept the
paradox that we live in both form and formlessness simultaneously at
all times, and the rules for each dimension are quite opposite, even
though they are operating at the same time for us. Once you know that
you have a free will within a perfect universe, you can stop the
stressful thinking that occupies so much of life. As you start to become stressed out about one thing or another,
gently remind yourself that it is all perfect, that you could not have
changed one iota of it, and that there is a marvelous lesson to learn in
whatever transpires. This attitude of knowing that everything happens
as it is supposed to, that there are no accidents, and that we are
precisely where we are supposed to be, doing what we are supposed to
do, takes a tremendous amount of pressure off, and it eliminates our
need to be judgmental. Just try standin g back in your mind and imagining how stupen dous a
thing it is to be a part of this living pattern of perfection. See it all as a
magnificent tapestry playing out before and through everyone, and
stop second-gu essing any of it. This will not lull you into
complacency. Rather it will vitalize you with the energy of someone
who is at once participating in this enormous drama as an extra in
God’ s dream, while simultaneously creating whatever you choose
within that dream. Your awe will allow you to flow with it, rather than
to judge or question any of it. Take responsibility for your role within the larger drama at all times. Do not view that apparent accident as being in the wrong place at the
wrong time. See it as something  that you can learn from and something
that you created. When you know that you create your own reality
within a perfectly synchronized universe, and you refuse to blame
anyone or anything for your experiences, and when you know that
what you put out there into the world is what is flowing back to you in
a perfec t energy pattern, then you will see a shift in your “luck.” You
will not endless ly encounter the same negative happenings when you
are willing to absorb the lesson s inherent in the happening. And once
you are willing to learn from your “misfortune,” you will not need tokeep repeating it. When you receive that traffic ticket and you know in
your heart that this is a message for you to slow down and drive more
cautiously, you will have learne d the lesson. If you simply gripe about
it endlessly, you may have to participate in something more drastic. That is, you will continue to drive carelessly until you create that
accident, or lose your driving privileges, or whatever. By knowing
within that there can be no accidents, that even the tiniest subatomic
particles are working on purpos e, and so are you, you can genuinely
turn your life around. Try it! Give it a few months’  tryout. If you would like to see
something different, even if it is only a change in your “luck,” try
believing something new, and I can assure you that you will start
manifesting in your life what you believe. I know this to be true for
me, and I am absolutely certain that you can make it true for yourself. Stop worrying! What do you have to worry about in this perfectly
synchronized universe? It make s no sense to worry about those things
over which you believe you have no control. And it makes no sense to
worry about the things over which you have control, because if you
have control over them, there is no reason to worry. Moral of the story:
there is nothing  to worry about. It is all handled for you already. So
just flow with it, rather than fighting anything. Quiet your mind to experience  the perfect rhythm of the universe. When you go within and allow yourself the freedom to be at peace
without judgment, simply meditating and experiencing the oneness of
it all, you soon start to connect to that energy that I have been alluding
to throu ghout this book. That quiet mind state, if practiced enough,
will convince you of the perfection of it all. I have  created  what others would call miracles in moments of quiet
meditation. I have gone into the incredible light that is part of my
meditation, and felt


·f ·t· odour and taste could be refined. I have no obJectiOn purpose 1 1 " f h b ·
to this suggestion. But it should not be at th: ~ost o t e asiC
f ·ne I believe that any refinement m ItS odour and taste potency o un. might mitigate its efficacy.. -
Some Vaidyas have suggested that it would?e bette~ If so~e
herbs or other things also are used as concomitant ~ecipes ":"lt_h
urine I cannot accept even this suggestion because m c~se It IS : d with herbs it would be difficult to judge the real efficacy ~f
~,xhe f the two. '11 would result in intellectual discus?ions and th1s
e1t er o d f -· money The natural substance would be misuse o :arnmg. God-given medicine should refl'ain withm_ the approach ~:
ever body 2nd serve as the domestic remedy In every home. 1: ~s
ossible only when neither its dour nor tast~ is change~ nor It IS
~ixed with anything else. The number of ailments has Increased
since the medical profession has fallen into the hands of t~e
mercenaries. It is necessary that urine does not become a monopo y
of the professionals if we wish it to be saved from them. CHAPTER VII
THE SCIENTIFIC VIEW OF URINE
n day I was going in a car with two friends. A discussion
vne · h One of the started about my present activities about unne t er~py._. d f
friends said, "Raojibhai, we should mak~ a a sCientific stu y o
urine" The other frined replied, "What IS the nee~ of. such" an
exam-ination? 't is itself a science. Its benefits are quit~ evident. I was surprised at this decisive answer. One who _claims_ tha~ a
subject in itself is s::ientific may not know v.'hat SCI·~~ce ISd T e
above reply expressed the opinion of a responsl,,f' an a 20 : AUTO-URINE THERAPY
thoughtful man and it indicated his firm faith in urine therapy. I was
not only encouraged with that reply but at the same time, it set me
a thinking about the urin therapy and its profound sigr.ificances. I
have become a student agai" in this subject after seventy-two years
of age. I do not possess any co'nsiderable literature on the subject. Only i few references here and there have inspired me to undertake
this work. I believe that a great deal of material can be found on it in
the old literature of Ayurveda. but the students of A~·urveda also are
blindly following. the modern medical science or they have lost the
courage to challenge the so-called modern scientific medicine. Truth
has been obscured by the dark curtain of such euphemism. Urine ·
which is highly useful anct quite pure is denounced as dirty and
poisonous by the so-called scientists as they wish to grind their
own stone. Let them do as they like. I an anxious even at the risk Qf
my life to propagate what can be proved a boon to humanity. My
propagation of urine therapy will by quite reasonable and will have
a scientific approach. While engaged in!luch a propaganda, I have received a lette:
from Mr. Jhaveri, a resident of Rander (Surat). He is eighty years old. He has studied the theory of the five e~ements in detail and has
written in English a big voulume and a number of articles on this
subject. After coming to know of my present activities, he wrote to
me affection<He ly -"While deliberating on five elements 1 have
come to the conclusion that the earth cannot exist without the sea. After going through your book on urine therapy, I have realized a
new fact which I did not recognize til now and it is this: Urine is the
support of every living organism, whether human or sub-human, just
as the ocean is the support of the earth. The earth cannot exist
without urine. The urine therapy is a science in itself; it is
self-evident." A fact based on right self-experience should be called
knowledge at first hand. But when the same is testified by many it
can be called.S(i~nce. It is.obvious that urine occupies the same
place in tht human body as does ocean in relation to earth. The THE SCIENTlFIC VIEW OF URINE : 21
element of water is so powerful that it can absorb the other fou. This is why it supports every small and big part of the?ody. The
entire organism is maintained by this element ~f :'ater. Th l~ element
is not lifeless but is full of life. This is why It IS present In all ~h~
cells of the body and possesses the power to protect and n_ouns f
them. As a matter of fact, nature has allotted it the function o
protecting the body from diseases. But urin~ is far more than mere
water and so it acts as the healer of the organism. In spite of this very apparent truth about ur~ne, the old prejudice
about it cannot be removed easily. The votanse _of allopathy hold
that urine is a waste matter of the body and contams toxiC elements
... s to the body Its use is therefore harmful. Some naturopaths lllJUriOU. • · h' t
also in this country hold the same view. They, In t IS respec,
endorse the views of the allopaths. I only ask all of them whether
they have investigated its properties.scientifically? On.the contr~ry
the fact is that many a doctor and Valdya are already usmg the unne
of certain animals for treating several diseases. I do not want to discuss here whether the ap~ lic~tion of ur~ne is
scientific or not. If there is no objection in dn nkmg th~.u~me of
cow, goat, camel and donkey, there is no reason for prohibiting the
intake of auto-urine. All the professiona l doctors generally advance
the self-same reply that urine is a waste substance ~f the human
body. This is absurd. The human organism does not. differ from that
of animals like the cow, goat etc. Shri Bapalal Valdya, a.learne? and experienced Vaidya of Gujarat, has proved _a~ the basiS of.his
own experience that auto-urine is far more benefiCial t~an t~e ur~ne
of a cow, as cows in India are given dirty food,. are kept In dirty
places and their is collected in dirty post or ut:nslis. Those "':'ho do
not know anything about the properties of unne, have no nght to
denounce urine as a poison or as a waste product of the body. Can
they be called scientists?. On scientific investigation, it has been proved that urine cantams
a number of constituents that are useful and nourishing. D~ctor
Fehren states in his world-famous book, lntrouction to Biochemtstry, 22 : AUTO-URINE THERAPY
that human urine contains nineteen ingredients in different
proportions. They will be discussed in details in the next chapter. According to dieticians and biochemists, all these ingredients are
extremely useful to the health and nourishment of the body. One of
them is urea which as the highest percentage, i.e. the quantity of
urea is 1459 milligrams in 3400 milligrams of urine. It is highly
nourishing to the human body. It may be admitted for a while that the chemical urea when
mixed with a medicine can make up its deficiency in the body. But
it cannot make up all the deficiencies of other alkalies. But alomst
all of them are present in urine. So is it not advisable to utilize
urine and to get full benefit of all the alkalies contained therein? My
purpose for this discussion is to establish the fact that the urine is in
no way harmful even according to the medical science. Auto-urine
is a living solution and contains the substances which build,
nourish and enliven the flesh, blood and the tissues of the body. Ayurveda describes urine as anti-poison and a tonic. there is no
laboratory in the entire world can prepare a pure anti-poisonous
and harmless solution like urine. It can be prepared in a laboratory
like the living organism only. Another characteristic of urine is that
it is a germicide and harmless. The germicides such as
tincture-benzoin, acids, etc. are not harmless internally. But urine is
quite free from all such dangers. Any disease of the body pulls down health and pushes out
health-preseNing elements of the body through urine. So the urine of
a diseased person contains this health-preserving ingredients of
which urea is very important. It also contains ingredients which
cause the disease. By drinking his urine, the patient gets both of
these. The health-preserving elements help him to regain his health
and the others act as anti


	than	a
dream;	it	has	a	kind	of	invisible	landscape. The	structure	of	Akasha	cannot	bedescribed	in	physical	terms,	yet	if	we	look	inside	ourselves,	the	seemingly
random	flow	of	our	minds	also	obeys	a	kind	of	invisible	structure. Let’s	say	someone	walks	up	to	you	and	greets	you	by	name. The	person	is
smiling;	there’s	an	expectant	look	on	her	face. How	do	you	come	up	with	a
response. Your	mind	does	several	things	at	once. It	consults	its	stored	picture
files	for	familiar	faces. It	looks	for	a	name	to	attach	to	the	right	face. If	neither
can	be	found	immediately,	the	mind	doesn’t	feel	stymied	yet—it	has	backup
resources. It	rummages	through	faces	that	could	fit	this	person	but	are
younger	or	fuzzily	recorded. It	tosses	up	sample	names	that	might	jog	your
memory. It
runs
	through	recent	events	that	this	apparent	stranger	may	have
played	a	part	in. If	all	this	doesn’t	work,	the	mind	starts	thinking	of	what	to
say	to	cover	up	your	memory	lapse. We’re	all	familiar	with	such	situations,	and	we	are	so	accustomed	to
matching	names	and	faces	that	we	don’t	marvel	at	how	astonishing	the	whole
process	is. Not	only	can	the	mind	Google	itself	for	information	with
incredible	swiftness,	it	performs	multiple	operations	with	backup	plans	if	they
fail. This	implies	an	amazingly	complex	but	invisible	structure. In	the	afterlife	the	same	structure	continues	to	exist. In	near-death
experiences	the	dying	person,	suddenly	confronted	with	an	unknown
situation,	searches	inside	for	familiar	landmarks:	deceased	relatives,
recognizable	voices,	a	divine	light,	the	presence	of	a	fatherly	(or	motherly)
God. In	other	words,	we	all	have	a	built-in	map	that	we	consult. This	map
prepares	us	to	convert	any	unknown	experience	into	something	meaningful. (As	I	was	writing	this	chapter	a	TV	special	about	heaven	came	on,	and	one
woman	being	interviewed	was	certain	that	she	had	been	to	heaven. Her	near-
death	experience	occurred	when	she	was	giving	birth,	had	a	crisis,	and	fell
briefly	into	a	coma. Describe	heaven,	the	interviewer	said. The	woman’s	face
grew	rapturous	at	the	memory. She	described	an	endless	stairway	going	up	to
the	sky,	and	along	the	stairway	happy	animals	pranced	around. She	added	that
the	blue	of	the	sky	was	like	no	color	that	could	be	found	on	earth. To	me,	she
chose	to	interpret	her	experience	by	drawing	from	a	scrapbook	of	childhood
images. ) Psychologists	have	conducted	experiments	that	illustrate	how	we
automatically	create	meaning. In	one,	a	group	of	subjects	sits	in	a	room	before
a	tape	recorder. They	are	told	to	listen	to	a	tape	of	someone	talking	and	to	take
notes	on	what’s	being	said	as	best	they	can. They	are	also	told	that	the	voice
on	the	tape	will	be	very	soft,	since	the	experiment	is	testing	how	well	the
brain	can	register	the	faintest	spoken	words. The	tape	is	turned	on	and	is	barely	audible. The	subjects	crane	forward
and	take	their	notes,	which	are	then	collected. What	they	haven’t	been	told	is
that	the	voice	is	speaking	nonsense. Only	random	words	are	coming	out	of	the
machine. Yet	each	subject	will	take	notes	that	make	sense,	because	anexpectation	of	hearing	meaningful	words	leads	to	the
creation
	of	meaning. In	the	afterlife	the	creative	possibilities	are	enormously	expanded. Instead
of	asking	one	question—
What	is	the	voice	on	the	tape	saying. —the	mind	has
a	host	of	questions	to	ask:
Where	am	I. What’s	happening	to	me. Who	have	I
become. What	lies	ahead. In	the	afterlife	the	mind	is	multidimensional. Akasha	takes	us	out	of	all
time-space	limitations. In	truth	we	always	were	multidimensional,	only	we
were	so	convinced	by	inhabiting	the	material	world	that	we	conformed	to	its
rules. Now	we	need	to	adapt	ourselves	to	Akasha,	where	there	is	structure
without	rigid	rules	and	creative	possibility	without	cultural	dogma. 7
T
HE
	I
NVISIBLE
	T
HREAD
TO	TELL	THE
	truth,	the	things	that	Ramana	had	told	Savitri	didn’t	come	as	a
total	surprise. She	had	been	raised	to	believe	in	the	soul. She	had	heard	about
how	the	higher	self,	the	“inward	dweller”	as	Lord	Krishna	called	it,	was
immortal. But	these	lessons	had	seemed	remote. “How	do	I	know	I	have	a	soul. ”	she	asked. “You	cannot	know	by	seeing	it	or	touching	it,”	Ramana	said. “Your	soul
might	whisper	to	you,	but	even	then	you	could	just	be	hearing	echoes	of	your
own	voice. ”
“So	the	soul	may	be	a	fiction. ”	Savitri	asked,	with	a	sinking	feeling. “The	soul	isn’t	a	fiction	just	because	it’s	invisible,”	Ramana	said. “Look. ”
Suspended	in	a	shaft	of	light	was	the	outline	of	an	intricate	spiderweb
anchored	between	two	bushes. It	gleamed	and	rippled	with	the	slightest
breeze. “A	spider	made	this	web,”	said	Ramana. “You	see	his	work	but	you	don’t
see	the	spider. He	holds	a	tiny	thread	that	tells	him	when	anything	lands	in	the
web. Where	has	the	soul	gone. It	doesn’t	matter	as	long	as	the	connection
exists. ”
Savitri	couldn’t	help	being	stubborn. “I	still	may	be	imagining	I	have	a
soul. ”
“Ah,	but	that’s	the	wonder. ”
Ramana’s	face	was	suddenly	aglow	with	inspiration. “Nature	imagines
spiders. Big	ones	were	imagined	and	small	ones,	smooth	ones	and	hairy	ones,
those	that	live	in	the	air,	water,	and	earth,	those	colored	white	and	black	and
every	shade	in	between. Think	of	baby	spiders	that	fly	on	gossamer	threads	in
the	spring	while	giant	water	spiders	dive	to	the	bottom	of	a	pond	and	catch
fish. We	are	foolish	to	think	the	spider	is	a	thing. It	is	a	shifting	whirl	of
qualities,	ever	changing	and	fascinating. The	soul	is	like	that,	too. However
you	imagine	it,	it	will	take	on	that	quality	and	still	have	infinite	potential	left
over. When	you	ask,	‘Where	is	my	soul. ’	the	answer	isn’t	a	place	but	a
potential. The	soul	is	wherever	it	is,	has	been,	and	will	be. ”
Ramana’s	eyes	remained	fixed	on	the	web	rippling	in	the	sunlight,	and
through	his	fascination	Savitri	began	to	be	fascinated,	too. She	couldn’t	know
for	certain	if	the	spider	that	made	this	web	was	white,	yellow,	or	red,	big	orsmall,	male	or	female,	yet	that	didn’t	stop	her	from	knowing	that	it	was	real. She	had	no	idea	of	what	her	soul	looked	like,	either,	or