, companions show up to help you along the way. When I was in graduate school, I would take long walks in the
woods. During these walks, I’d ask myself, “What am I doing this for? Is
there a purpose for studying at university?” And the ego would rattle off,
“Yes, you need to have a degre e because you need to have a good job.Because if you want to have a relationship, you can’t be broke. This is
why you are here, and this is why you have been here for ten years. Just
keep at it, and we’ll get through this phase.” All of my reasons for being
there were fearful, based on my fear of consequences. Becoming aware  of this poor motivation for my life got me in touch
with a deep desire to open up to the guidance of Holy Spirit. I would ask,
“Why am I here? Am I afraid of something? Is there something driving
me to get all this education? Is there something pushing me from
underneath? Am I afraid of something besides what the world would call
a ‘fully engaged life?’” The more I took the questions inward, the more
Jesus was able to show me that it was freedom, peace, happiness, joy,
love, and intimacy that I wanted. He showed me that I had many beliefs
about what one has to do in this world to get those things. And it was
those beliefs that were driving me. He said: “If you listen to Me, I will
show you how to experience the things you want, through Me. In other
words, through listening and then following Me, it will come from the
inside of your mind. It won’ t come from any event or outcome in the
world.”
This turned me in the right direction. In the beginning, I was
astounded to see what a huge percentage of my actions were motivated
by the fear of consequences. It could have been tempting to judge myself
at that point, but I was determined not to do that. I was happy to discover
how plugged in to the fear of consequences I was. I was happy  to begin
to unplu g with Jesus and the Holy Spirit’ s help. I found that to be very
practical. It was something I could contemplate and ponder. I knew it
was going to be a big job. I knew I wasn’ t going to take a pill and wake
up the next day free of fear. I knew it would take contemplation and
mind training. But I had A Course in Miracles, and it was a great tool to
burrow deep into the mind. As I mentioned in the introduction, the mind can be directed by one
of two thought systems: either of fear or of love. The ego-thought system
produces fear. The Holy Spirit’ s thought system produces love. The ego
speaks first because it is impuls ive. It is usually very harsh and critical. And the voice of the Spirit has to wait patiently, and then, when your
mind is open, you can experience how He is there, unceasingly and very
gently reminding you of the truth of who you are. The ego wants you tobelieve in its thought system and tricks to keep you asleep and dreaming,
while the Spirit wants you to see your thoughts, your feelings, and your
beliefs so you can become aware  of them and start to loosen the bindings
that limit you. To know this simplifies things as you realize you can
choose which thought system to use. It is a decision in the mind. You will see that you are making decisions all along the way. You’re vacillating between two thought systems and between two
emotions, and there’ s got to be a way to bring an end to it. You can make
a choice. It is a matter of being  alert to which voice you will give your
attention. Whichever you give more attention to is the one that will
become stronger  in awareness. It’s very much like the old saying about
the black  and the white wolves in the mind: one represents fear, and the
other represents love. The question is: Which wolf will you feed? The Ring of Fear
In the explanation of the levels of mind in chapter 2, we saw that
underneath the gross perceptual world is a layer of emotion. A Course in
Miracles  calls this “the ring of fear.” This whole world—everything that
we perceive through the five senses—is built on unconscious fear. How
can this be? How does our fear translate into objects of time and space:
houses, buildings, streets, and people? By the power of our mind. The
mind simply can only see what it believes, which is why we need to
release false beliefs. In the end, the spiritual journey becomes all about
facing this unconscious fear. This is the transformation of the projected
world into peace. When we take steps inward on the way to discover peace and true
freedom, we first encounter the ring of fear, and it usually gets quite
intense. In addition to fear, all of our other emotions are right underneath
the far outer ring of perception as well. This means we really need to get
in touch with our emotions as a starting point. If we ever want  to reach
the point of truth deep within our minds, we need to engage the natural
process of allowing our emotions. The ego tries to control us by scaring
us with many hypothetical consequences, so we push down and suppress
all our emotions.Most of us weren’ t raised to get in touch with our emotions and
thoughts. Many of us, if we were feeling upset, angry, or belligerent,
were told, “Go to your room! ” or “You’re grounded!” The response
wasn’ t “Oh sweetie, tell me what you are thinking.” Your parents were
probably not Christlike psychot herapists filled with unconditio nal love
and positive regard. They proba bly didn’ t say, “Let’ s get in touch with
those thoughts underneath the fact that you just punched a hole in the
wall.” They said, “You are grounded! You will fix that hole in your wall,
and we’re taking  away your allowance.” We were usually met with a lot
of harshness when our emotions came up. There is a different way of relating with feelings, and when you
understand the metaphysics of the mind, you discover what’ s beyond
your perception down in the levels of mind. You can become much more
sensitive to what’ s underneath the surface. Sometimes in meditation if
you start to sink very deeply inward, a very surprising fear can come up,
and it will seem to come from nowhere. Y ou are getting in touch with the
darkness of the unconscious mind. This is fear that’s buried very deep. It
is the reason why a personal identity was made. The personal identity
was made to cover a very deep fear that you could be separate from God,
from everything, from your Self—that you could be alienated from your
Father and from oneness and be utterly lost. Mystics and saints have
often shared that they encounter this fear when they begin letting go of
their personal identity and they are coming closer to a merge with God. The stillness inside is so powerful that it can seem to burn up the “self.”
This is a huge threat to the ego, which is why it feels like a burning up or
dissolving. The fear-based ego-belief system  is based on having no safety in a
dark world of hurts and needs, and of believing in the reality of victims
and victimizers. This is so only because of an identification in the mind
with the self as the body. But how could we truly know of safety and
comfort except to identify with something real and true, something that
cannot die or change? Everyone who is asleep and dreaming in this world is actually
afraid of the Holy Spirit. This is so because even though people’ s lives
are not happy and fulfilled in time, there is a familiarity to linear time. The things and activities of linear time are believed to be safe, while theHoly Spirit is associated with the unknown and is something completely
different than anything in time. In the state of oneness, the mind is
naturally at peace. The first fear was the fall from grace. It was a
tremendous shift in mind, from loving, peaceful, and happy to terrifying
and frightening. So, each step that you take with the Holy Spirit will
have some reverberations of fear associated with it. Because even though
you are awakeni ng from a nightm are, the ego is afraid of this awakening. The ego is afraid that it will be annihilated, that it will cease to exist. When we perceive something fearful, we can always allow
ourselves to take a moment to pause rather than react. By taking a
moment to open our minds and invite Holy Spirit into our percep tion, we
invite a miraculo us shift in how we see things, and we can start to let go
of habitual reacting and conditioned behaviors. We open  up to
inspiration. The beauty of the journey to happiness and freedom is that we all
have the power to follow our inspiration and Spirit. We choose this and
no longe r live based on fear of consequences. Otherwise, how would we
ever get past this fear of love? We make a decision to no longer go for
the seem ingly prudent, safe choice based on our past learning. We decide
against the closed loop of the past and allow for the miracle, allow for
the inspiration.Exercise


 of remarkable efficacy in the recovery of patients with PSO
decay, the neurologist reported. He established that the therapeutic response was
quicker when both medicines were administered simultaneously by injection and
by mouth. Munizaga said, “The DMSO aminoacid therapy is undoubtedly valuable
in the treatment of numerous organic cerebral diseases. At the same time, thanks to
the improved cerebral blood irrigation achieved by DMSO used in combination
with vasoactive substances, a highly favorable effect on the psychic and somatic
functions of senile dementia patients was achieved.”
Another study was performed in Chile on 100 patients of both sexes suffering
from cerebrovascular diseases such as infarct, cerebral embolism, hardening of the
arteries of the brain, and other conditions. Jorge Grismali, M.D., Chief of the
Clinic of the Department and Extraordinary Professor of Neurology, Salvador
Hospital, and Luis Varela Barrios, M.D.,
Neurologist in that same department,
employed a therapeutic method using Ipran ampoules and capsules. The patients
were senile as well as victims of one of the cerebrovascular diseases (CVD). In 70
percent of the cases, CVD was accompanied by high blood pressure, demonstrablein the accessible arteries. The DMSO therapy was given both orally and intramuscularly. The dose was
one intramuscular injection—administered slowly—each day, until twenty
ampoules had been given. At the same time, one capsule was dispensed in the
morning and another in the afternoon so that the patient could swallow a divided
double dose. After the first twenty injections, the ampoules were administered
every other day until another total of thirty injections was completed. In this
second series, two Ipran capsules were swallowed daily, and no more than two
injections were given each week. Drs. Grismali and Barrios summed up their therapeutic results for the DMSO
treatment of CVD with atherosclerosis and high blood pressure in the following
manner:
Good
74.35 percent
Fair
21.77 percent
Zero
3.88 percent
The two neurologists reported that “recovery from the general symptoms was
positive; there were favorable changes which were reflected in a feeling of well
being, the recovery of agility, changes of mood from depressed to gay,
improvement of sleeping, and clearer speech. As regards the ‘focal’ results,
accelerated recovery from hemiplegia and hemiparesia was registered. A speedier
recovery of speech in cases of defined or indicated aphasia took place.”CHAPTER 11
The DMSO-Cancer Connection
In April, 1974, a fifty-six-year-old Exxon Oil Corporate Executive, Joe B. Floyd,
now of Spring, Texas, found himself hemorrhaging from the rectum. Realizing that
this was an unhealthy sign, Mr. Floyd consulted with his company’s industrial
physician, C. Hunter Montgomery, M.D. Dr. Montgomery’s physical examination
revealed that his patient was suffering from a deadly form of cancer of the colon—
adenocarcinoma. Adenocarcinoma is among the most malignant of cancers. Each year, it kills
approximately 9,500 Americans. The cancer occurs in all age groups, but the
incidence increases with age. While it usually involves the duodenum portion of
the small intestine and sometimes the ileum, producing early obstruction, pain,
bleeding, and rapid weight loss, Mr. Floyd’s adenocarcinoma had infiltrated the
rectosigmoid of the large intestine. The prediction as to the duration, course, and outcome of the disease depends
on the degree of bowel wall involvement and the presence of regional lymph node
involvement and distant metastases. Unluckily for Mr. Floyd, his adenocarcinoma
had spread to the lymph nodes. They had turned rubbery. It had also metastasized
rapidly to the liver. Pressure symptoms developed from the expansion of the
lymph nodes in the abdominal cavity so that gastric upset occurred. Weight loss,
fever, night sweats, and debilitation were weakening the patient, indicating that his
cancer was spreading. Dr. Montgomery referred Joe Floyd to colon surgeon Wade Harris, M.D., of
Houston, who removed thirteen inches of the patient’s large colon and the lymph
nodes in his peritoneum where the cancer had spread. Dr. Harris advised Mr.
Floyd to take chemotherapy, for it was certain that in a matter of only a few
months, the adenocarcinoma would occur somewhere else. The surgeon also
mentioned that his own wife had the identical condition. Mrs. Harris suffered with
adenocarcinoma
and was then taking chemotherapy at the M.D. Anderson Cancer
Institute, a giant hospital complex in Houston. Dr. Harris had wanted Mr. Floyd to go through the same chemotherapy
program as Mrs. Harris, but the man agonized over this decision and finallyrefused. He went home after his colon surgery on a Saturday morning. He had
viewed a television documentary two years before, presented by newsman Ron
Stone of KHOU-TV Houston, depicting cancer cures by another Houston
physician, E.J. Tucker, M.D. (now deceased). Mr. Floyd was keen to investigate
this alternative treatment. “Then the next Monday morning my wife and I called on Dr. Tucker and after
a lot of hard persuasion, he agreed to give me his treatment on an experimental
basis,” explained Mr. Floyd. “A dying man can make a pretty good argument to
keep on living. Within six weeks, Dr. Harris’s wife was dead from taking
chemotherapy. But I was back at work in downtown Houston at the Exxon Building
and taking treatments every other day at the doctor’s office. I had no nausea or any
of the symptoms usually accompanying chemotherapy. After approximately
eighteen months, my CEA tests were far below normal and Dr. Tucker dismissed
me as cured. I was to come by for a checkup every thirty days. Now we make a
check every three or four months and my CEA is always below normal.” CEA
stands for
c
arcinogenic
e
mbyronic
a
ntigen, a blood test for cancer cell activity in a
person with a malignancy. Mr. Floyd’s CEA has dropped from a high of eighteen
to zero (normal) today. When we last spoke together, on May 16, 1989, J.B. Floyd at seventy-one was
retired from Exxon and was the wealthy owner of twelve Texas oil wells. He
received gratification as a retailer in his small health food store, bringing good
nutrition to his tiny Texas town. Being a health food entrepeneur was his hobby
and source of complete satisfaction; being alive and well was the answer to his
prayers, which he attributed to the research of Dr. E.J. Tucker. Mr. Floyd received his treatment as a result of a discovery made by Tucker in
1966, which until now has been ignored by the cancer medical establishment. M.D. Anderson Hospital, among the largest cancer therapeutic research centers in the
world, situated just down the street from Tucker’s office, doesn’t even experiment
with this treatment because half of its components include DMSO as part of the
therapeutic compound. The decision to ignore Tucker’s compound is mostly based on politics and
economics. Administrators of M.D. Anderson Hospital are aware of where the
bulk of the hospital’s money comes from. It operates on large government grants
and some private contributions. The administrators
are likely worried that if the
medical staff went against the policy of the Food and Drug Administration by
using DMSO for an unapproved purpose, the hospital’s grants would be in
jeopardy.Indeed, the FDA knows very well about this treatment’s success for certain
forms of cancer. FDA officials personally met with Tucker and Floyd to study the
doctor’s DMSO cancer therapy. “[In] the first part of March 1978 a group of
doctors from New York City called and wanted Dr. Tucker to come and bring his
medicine and show them how to use it,” said J.B. Floyd. “Dr. Tucker called me
and asked if I would accompany him and tell my story.”
Floyd agreed to go anywhere, anytime to bring information about the treatment
that saved his life to the medical community. Before leaving for the Houston
airport, Tucker received another telephone call from K.C. Pani, M.D., of the
Division of Anti-Infective Drug Products, Bureau of Drugs, Food and Drug
Administration, Department of Health and Human Services, Rockville, Maryland,
to please come by the FDA on the way to New York and bring him up to date. Tucker had numerous records of cures, X-ray films, and slides to show. Doctor and patient flew to Rockville where Tucker presented his case
histories. When they came to Floyd’s record, Dr. Pani asked, “How long did this
one last, three months?”
Tucker replied, “He is sitting down in the lobby.”
Pani said, “I want to see this dead man.”
They sought out Mr. Floyd, and he told his story. Then the FDA official,
visibly impressed, said he would be in touch with Tucker soon. He also mentioned
that he was in contact with Dr. Stanley Jacob of Oregon and that he was
monitoring the use of DMSO. About one week later the drug was approved for the
treatment of interstitial cystitis. Nothing further was done to follow up its


one of a higher frequency, you go from weak to strong. When your thoughts are on blaming others, you’r e
weak ened. But when you shift to loving and trusting others,
you become strong. Today we are going to investigate the
thoughts that mak e us str onger. Once you realize that what you think about is the source of
your experience of reality, then you’ll begin to pay more
attention to what you’r e thinking in any given moment.Many years ago, in a tremendously popular audio program
called The Strangest Secr et, Earl Nightin gale taught many of
us that we become what  we think about all day long. Your
thoughts determine whether you’r e being empo wered or
weak ened—whether you’r e happy or sad, successful or not. Everything is a thought that you carry around with you. Happy thoug hts create happy molecules.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        That’s one of the reasons
why I sometimes say that “It’s never crowded along the
extra mile. ” On the extra mile, choosing inner peace and
attracting success into your life while living in the present
moment become a way of being. So, make the commitment to live joyfully in the moment. Stop dreaming about the futur e and get back to the only
thing any of us have: Now. Decide to live fully in the
present, withdrawing attention from past and future. Your
desir e for inspiration activates the world of Spirit from which
you came. Your imagined  futur e, the stuﬀ of goals, is an
unnecessary way of squandering the present moment. Be
Here Now is more than a great book title by Ram Dass, it’s
the essence of inspiration. Being in the now is the way to
remove anxiety, str ess, and even some illnesses. As I sit here writing, I can daydr eam all I want about
completing this book, but in reality, all I can really do (which
is precisely what I am doing) is listen to my inner voice,
oﬀer a match ing vibration  to those inner pleadings, and feel
the joy of allowing the thoughts to come through me onto
the pages. The “goal” has been suspended in favor of being
here now, living out what I’m being directed by my “SeniorPartner ” to do. The end result takes care of itself,
particularly since I see the end result in my mind, and I use
my pr esent moments in har mony with that vision. I recommend that you ﬁnd a way to transfor m your past,
and remind yourself as you do that you’r e transfor ming any
and all beliefs that you’v e used as labels or indicators of
your limitations. To empower yourself in the present, replace
all that with a knowing that you’r e not what you’ve done,
what you’ve been, how others have taught you, or what has
been done to you—instead you’r e a part of the beloved,
connected now and always to your Source, and therefore
connected to the unlimit ed power of the beloved. You can
be all things at any pr esent moment in your life. OceanofPDF. comYou Can’t Solve a Problem
with the Mindset That
Created It
Today we are examining  the topic of problems and how
changing the way we think can solve them. Any problem can be resolved with a spiritual solution. One
of the most intriguing passages in A Course in Miracles
suggests that you don’t have a problem; you only think you
do. The open ing lines of the Torah, as well as Gene sis in the
Bible, state, “God created Heaven and Earth,” and later,
“And all that God created  was good. ” If you interp ret those
words literally, it’s quite clear that problems are impossib le. If God created everythin g and all that God created was
good, bad does not exist. “But,” you say, “disease,
dishar mony, despair, and so on all appear to exist and run
rampant in our world. ”
When we feel separated from our sacred center, it’s easy to
believe so strongly in the separation that we explain any
unpleasantness as a problem. In the world of Spirit, or God,
problems simply don’t exist and aren’t real. When your
spiritual conn ection is weak, you move away from the world
of Spirit, and problems come from your belief in separation. Your mind creates the illusion of separateness, and your
body, inﬂuenced by your ego thoughts, takes on diseases. Our societies are the creation of our collective thoughts. They take on the same separation-sickness, and then we
have what we call social problems. All of the so-called
problems, however, represent a spiritual deﬁcit that can be
remedied with spiritual solutions. Think of it this way: If you
change your mind, you will solve your problem. (I’ve written
an entire book on this subject called There Is a Spiritual
Solution to Every P roblem. ) How to Go about Changing Your Mind
Can you accept the idea that it’s your belief in your
separation from God that creates the attitude that you label
a problem. Can you explore this idea that what you’r e
calling problems are all simply illusions, or mistak es of your
intellect. If God is everywher e, there is no place that God is
not; therefore, you have God with you at all times. You may
believe otherwise. It is this belief system that creates your
so-called problems. If you can bring truth to the presence of
these illusions, they will dissolve—just as you know that
three plus three equals six is true, and that three plus threeequals 10 is untrue. By bringing truth to the presen ce of this
arithmetic er ror, it simply dissolves. So too will all of your beliefs that create “problems” in your
mind dissolve when you bring the higher energy of truth to
them. St. Francis of Assis i, in his famous prayer, beseeches
us to change our mind to this thought: “Wher e there is
hatred let me sow love. ” Light always dissolves darkness. Love always nulliﬁes hate. Spirit always cancels problems. Problems exist as beliefs of your ego mind, which is unable
to conceptua lize an awar eness of your spiritual mind, just as
dark has no concept of light. By actually rewriting your agreement with reality, you can
change your mind and send away any perceived problem. Change your attitude towar d yourself, and r esolve to believe
in your connectedness to the higher energy of God, even in
the direst of circumstances. Turn anything that seems
problematic over to your higher self, trusting that the
“problem” is not what it seems to be. Rewrite your
agreement about who you are and what you’r e capable of
achieving. Your New Agreement with Reality
Your thoughts are the source of virtually everything in your
life. Every relationship that you’r e in is something that you
carry around  with you. If your relationship is lousy, it’s
because you think of it that way. The person you’r e in a
relationship with isn’t with you in this moment, or when
you’r e at work, or when you’r e in the bathr oom, but your
thoughts about that person are always with you. The only
way you can e xperience another person is in your thoughts. You can’t get behind their eyeballs and be them. You can
only process them with your thoughts. If you look for what’s
wrong about  them and store that negative imag e in your
mind, then that’s wher e your relationship exists. If you
change your thoughts to what you love rather than to what
you label as wrong, you’ve just changed your entire
relationship. It went from lousy to great by your changing
your mind. Try to always remember that you carry every relationship
around with you in your head. Robert Frost reminded us,
“You love the things you love for what they are. ” When you
forget this and process other people on the basis of what
you think they should be, or what they used to be, or how
they compar e to what you are, then you’ve sent love away,
and in your mind, the relationship has soured. You
experience every thing and every one in your thoughts. Change your thoughts, and you change what you carry
around in your head as pr oblems. The world is just the way it is. The economy is just as it
should be. The people who are behaving “badly ” in the
world are doing what they’re supposed to be doing. You can
process it in any way that you choose. If you’r e ﬁlled with
anger about  all of those “problems”, you are one more
person who contributes to the pollution of anger. Your desire to do something about the lowest energies will
motivate you to be more loving, more feeling, and more
peaceful. And in so doing, you may inﬂuence those who are
the farthest removed from God to return to their Source. This new agreement with yourself to always stay connected
to Spirit even when it seems to be


01/G0F/G10/G01/G19/G12/G0A/G0A/G09/G08/G2A/G01/G1E/G12/G0F/G01/G19/G10/G25/G09/G0F/G13/G25/G09/G19/G01/G17/G09/G01/G19/G12/G0A/G0A/G09/G08/G01
because we have forgotten the grand design /G20/G01/G01/G21/G10/G01/G02/G16/G01/G1C/G02/G10/G0B/G01
increased understanding that this universe begins to make a lot more sense. With an increase in understanding, we can expand
beyond the level of consciousness that conceptualizes experiences as being fair/u nfair, right/blame-worthy,
good/bad, and lucky/randomly bad luck. We can then expand our understanding that we, as spiritual beings, have a non-physical desire for expansion, which is activated through our
life choices of thought, feeling, action, and belief. All choices create experiences, dense or light, which in turn facilitate this
desired expansion. And so again,  all roads ultimately lead us
back to the truth of our infinite connection to each other, to Source energy, and to the expone ntial expansive flow of divine
love - that is the inherent en ergetic fabric that is woven
throughout the cosmos. That said, Rev. Roth expands the “talents” parable,
by asking us to think about five talents, or “extraordinary potentialities,” that we all posse ss within us right now. He
suggests that these innate potentialities can be used and /G03/G0C/G13/G05/G04/G01/G05/G11 /G09/G01/G10/G07/G01/G04/G26/G0D/G12/G03/G11/G01/G12/G03/G11/G01/G11/G04/G04/G0D/G04/G03/G01/G07/G08/G05/G01/G04/G26/G0D/G04/G05/G02/G04/G03/G13/G04/G01/G07/G0A/G01/G0D/G04/G12/G13/G04/G09/G01
harmony, health, and other prosperities.<|eot_id|><|begin_of_text|>
Q: What is the ultimate goal of the universe?,
A: The ultimate goal is to align with the "already is" and experience the flow of Source energy.
Q: What is the key to our channeling of "already is"?,
A: The key is to release resistance and trust in the universe's design.
Q: What is the core talent of gratitude?,
A: The core talent of gratitude is the ability to recognize and feel the truth of who you are, and to trust that it is already there.
Q: What is the importance of affirmations?,
A: Affirmations are a way to consciously choose and align with your inner truth, and to manifest your desires.
Q: What is the purpose of the book "Mind: The Master Power"?,
A: The book presents five core talents or abilities that we all possess, which are essential for our spiritual growth and expansion.<|eot_id|><|begin_of_text|>Accepting the
string and its laws expands f reedom. Resisting it reduces the
/G07/G1E/G17/G07/G03/G0D/G07/G0A/G0E/G07/G09 /G07/G17/G06/G17/G09/G05/G05/G11/G07/G19/G24/G06/G14/G03/G01/G02/G07/G12/G01/G06/G05/G13/G05/G09/G06/G09/G05/G11/G12/G0D/G03/G0C/G0E/G06/G01/G02/G05/G06/G03/G0C/G02/G05/G09/G05/G0C/G01/G06
freedom. You can never disco nnect from the string. The
union. The oneness. It can definitely, but only, /G11/G07/G07/G06 /G06/G10/G03/G16/G05/G06
you have. All are examples of this profound freedom and
limitlessness of your innate creative potential. Universal laws are here to guide the experience of expansion. /G27/G20/G15/G09/G19/G09/G01/G1A/G0B/G17/G19/G28 /G01 /G0F/G10/G14/G0F/G1A/G04/G06/G05/G0B/G03/G04/G01/G0A/G06/G06/G1C/G01/G06/G03/G04/G06/G0F/G06/G08/G05/G09/G17/G05/G0D/G01/G06/G08/G10/G0F/G0C/G05/G01/G0A/G06/G06/G29/G06/G08/G05/G09/G17/G05/G0D/G01/G06
universe. Nothing else will ever be true. The journey is one of /G36/G03/G02/G14/G04/G05/G16/G12/G0C/G01/G1B/G12/G1C/G16/G09/G01/G2E/G10/G05/G02/G03/G0E/G16/G09/G01/G12/G03/G11/G01/G18/G02/G0F/G04  89
/G05/G0B/G08/G05/G09/G03/G05/G0C/G01/G03/G0F/G10/G06/G17/G09/G05/G05/G11/G07/G19/G24/G06/G01/G07/G06/G10/G05/G0F/G09/G0C/G06/G0F/G0C/G11/G06/G10/G07/G13/G05/G06/G0F/G01/G06/G11/G05/G05/G08/G05/G09/G06/G10/G05/G13/G05/G10/G04/G24/G06/G01/G02/G09/G07/G12/G0E/G02
infinite time and space. These universal laws are your friends. Ment ors. Escorts in
your expansions. /G3F/G08/G16/G10/G01/G0C/G02/G23/G04/G01/G1C/G04/G01/G13/G0B/G07/G07/G16/G04/G01/G07/G08/G05/G01/G0A/G05/G02/G04/G03/G11/G16/G09/G01/G1C/G04/G01/G13/G0B/G07/G07/G16/G04/G01/G10/G0B/G04/G01/G0C/G12/G1C/G16/G01 that
we engage with, either consciously or unconsciously. These “friends” always exist – but only we can decide which ones we
will allow in our inner circle of awareness. The more we open our hearts to befriend these laws, the more we rise within to our natural shining light and expanding cosmic wealth. /G06
/G06/G06/G06/G06/G06
/G06
/G06
/G06
  /G06/G06/G06/G06/G06/G06
/G06
/G06
/G06/G06
/G06
   90
/G14/G15/G0B/G16/G0F/G09/G08/G01/G20/G15/G13/G08/G0F/G09/G09/G0E/G21
Hawk Wisdom

 /G1E/G05/G0F/G09/G06/G1F/G0C/G05/G06 – things are cooking. Living the enchanted
way requires... desiring, su rrendering, and receiving. Life is only a mystery to those who have forgotten the clues
and the truths of this enchan ted forest. The trees know. The creatures know. The waters know. Grounding
in Mother Earth is rooting yo ur desires. Surrendering
is letting go all cares that they cannot or will not occur,
and swaying flexibly in the wind to simply allow their
“being.”  Receiving is simply opening your heart to
receive that which you have as ked for – in the many ways
it may come to you. You, Dear One, are cooking with Mother Earth. Know
that the canopy of night stars is  time for receiving in the
dream time – the essential feeling of who you are desiring  to be. Know that the light of day, in the forest, shines
through in pockets – pockets of rich magic, wonder, and
limitless possibility. When one road block of darkness
shows itself, simply turn towa rd another great pocket of
light. All you need exists there. And every part of that
forest is your friend. -  /G2E/G0D/G02/G05/G02/G10/G09/G01/G30/G33/G31/G40/G31/G33/G41

 A great Native American spir it guide, an old friend of
mine, reached through the cosmic windows of time, through my consciousness, to guide me through my karmic release during my time of great challenge. He awakened me to many of my
past gifts and some of my past wisdom. Once called to consciousness, I was able to remember the simple joy and  gifts of the natural world. I remembered the healing and inspirational energies of Mother Earth’s animals and creatures. It is a sacred memory for me. I am honored to share this chapter’s message with you. It is a personal, and yet universa l, message. It comes from my
friend, the red-tailed hawk. Hawk brought his animal medicine Hawk Wisdom 91
into my life, when I


HANAS
uring  my  vigilant  post-cancer  years,  I  spent  a  great  deal  of  time  working  with  food — in  the
kitchen,  at  the  farmers'  market,  in  the  health  food  stores,  and  in  my  garden. I  discovered  the
simple  act  of  wholesome  cooking  to  be  crucial  in  the  invocation  of  cognitive  memory. This  is  the  only
sadhana  that  takes  us  through  a  complete  cycle,  from  the  earth  and  back  to  earth. It  all  begins  with  a  good  seed — a  seed  that  remembers  its  essential  DNA,  its  memory  of  all  time;
a  seed  that  has  not  been  tampered  with  or  genetically  manipulated;  a  seed  from  which  a  healthy  and
happy  plant  will  sprout. The  healthy  plant  is  prepared  into  food,  and  the  waste  and  roughage  return
to  earth  after  the  food  body  is  nourished. In  time  the  food  body  itself  exhausts  its  ration  of  breath,
completes  its  living  cycle,  and  naturally  returns  to  earth. When  we  learn  to  grow,  prepare,  and  cook  our  own  foods,  to  sustain  excellent  memory,  and  thus
to  have  the  glow  of  health,  we  are  able  to  know  the  living  harmony. Our  individual  potential,  as  a
single  bead  relating  to  the  cosmic  mala,  is  fulfilled. The  art  of  cooking  gives  us  endless  practice  to  refine  the  food  body. This  sadhana  does  not  exclude
the  millions  of  other  wholesome  activities;  rather  it  is  the  hub  around  which  everything  falls  into
balance. When  this  sadhana  is  culled,  all  irrelevant  activities,  attitudes,  and  invalid  memories  dissolve. Foods  are  a  means  of  re-learning  nature. These  principles  of  living  are  not  implacable  doctrines. They  are  meant  to  remind  us  ol  a  time  in
the  past  when  humans  melded  with  the  earth,  and  a  time  in  the  future  when  we  will  once  more  know
the  ineffable  bliss  of  this  melding. While  I  hold  the  ancient  traditions  about  food  in  high  esteem,  I
have  not  blindly  relied  on  their  teachings. All  the  sadhanas  recommended  in  this  book  have  been
processed  through  the  sonority  of  my  own  experience. Today  many  controversies  exist  surrounding
the  land  and  its  foods. Some  truths  have  been  plied  and  altered  to  serve  selfish  ends. Only  our  own
hearts  and  our  own  practice  can  tell  us  which  of  these  tenets  still  ring  true. When  the  sell  becomes
strongly  linked  to  the  essential  memory  of  this  planet,  it  becomes  our  true  guide. By  attending  to  0U1
149
>m
THE    PRACTICE    OF    AYURVEDA
Egyptian  Garden  Scene — The  community  at  work  planting  the  seed,
watering  the  sprouts,  and  celebrating  the  fruits. From  tomb  painting,  2,000  b.c. life  and  our  practice,  by  allowing  wholesome  living  to
permeate  our  being,  by  allowing  it  to  sit  in  our  hara,
we  will  discover  the  truth  in  everything. THE   FOOD   BODY
From  the  earth  came  herbs,  from  herbs  came  food,  and
from  food  came  the  seed  which  gave  life  to  the  humans. Taittirya  Upanishad  (11.1)
Our  food,  our  body,  and  nature  are  one  entity. The
flesh  of  our  body  is  the  same  as  the  flesh  of  a  winter
squash;  the  bodily  fluids  are  the  same  as  the  coconut
milk. The  network  of  fibers  in  our  body  is  the  same  as
the  loofah  of  the  gourd  squash. The  heart  of  an  arti-
choke is  the  same  as  our  heart. The  kidney  bean  is  the
same  as  our  kidneys. The  leaves  of  a  tree  are  the  same
as  our  lungs,  and  its  bark  the  same  as  our  skin. When
the  trees  are  cut,  they  bleed. When  they  are  uprooted,
they  die. But  we  perceive  ourselves  as  different  from  trees
and  plants,  from  the  animals  and  birds,  from  the
single-celled  organisms. We  see  them  as  outside  of
ourselves. Similarly,  we  perceive  foods  as  products
separate  from  ourselves. In  truth,  our  very  perception
exists  within  the  same  light  of  consciousness  as  do food,  animals,  and  all  principles  of  the  cosmos. The
same  light  of  consciousness  that  makes  us  visible  makes
the  foods  we  eat  visible. Nature  is  so  fine  and  its  pattern  so  intricate  that  if
we  were  to  use  our  foods  intelligently,  it  would  be  like
intimately  knowing  the  symphony  of  nature's  vast
spectrum  of  light,  color,  sounds,  scents,  and  salves. The  essential  threads  of  our  cognitive  memory  would
be  plied  and  we  would  begin  to  remember,  to  balance
Life  within  our  lives,  like  the  confluence  of  a  river  and
streams. It  is  normal  to  overdo  in  the  first  few  years  of
learning  a  new  discipline. With  time  our  comfort
factor  adjusts  and  we  become  at  ease  with  our  new
lifestyle. Until  this  happens,  we  need  to  be  alert  and
consistent  so  as  not  to  regress. Food  is  our  sustenance
and  as  such  deserves  great  reverence. Over  the  years,
however,  I  have  often  seen  people  distort  this  prin-
ciple and  become  obsessively  addicted  to  particular
diets. Addictive  behavior,  even  in  the  context  of  well-
intentioned  dietary  and  lifestyle  changes,  invariably
turns  to  fanaticism. I  have  seen  grown  men  and  women
actually  focus  their  entire  existence  on  dissecting  the
positive  and/or  negative  qualities  of  certain  foods. While  it  is  valuable  to  know  what  is  clean  and  healthy
for  our  bodies  and  minds  and  what  is  not,  we  must
remember  that  eating  is  not  our  ultimate  aim  as  hu-
150
jmt. FOOD    SADHANAS
man  beings. In  becoming  obsessed  with  food,  we
become  obsessed  with  the  body. This  obsession  is
destructive. SADHANAS   FOR
THE   HEART
Grace  in  Receiving  Sustenance
To  be  gracious  does  not  mean  one  has  to  be  religious
or  trained  in  social  etiquette. Essentially  it  means  to
pay  reverence  to  the  creator  of  the  wise  earth,  to  the
farmers,  and  to  the  cooks  who  bring  us  our  daily
bread. Reverence  dissolves


a  Dhal,  245
Sweet  Rice  and  Aduki  Beans,  254
Toor  Dhal  and  Cabbage  Kuttu,  250
Toor  Dhal  and  Eggplant  Kuttu,  251
Toor  Rasam,  247
Tridosha  Sambar,  248
Urad,  Mung,  and  Rice  Dosa,  203
Vada,  207
Vadai,201
Wheat  and  Cinnamon  Idli,  206
Wheat  and  Split  Pea  Dosa,  204
Wheat  Berries  and  Cloves,  210
White  Basmati  Kichadi,  256
Whole  Mung  Dhal,  245
dharma(s),  2,  329
compassion  and,  332-33
devotion  and,  334
love  and,  330-32
silence  and,  334-35
truth  and,  333
dhatus,  14,  26
sperm  and  ovum,  26,  61
Dill  and  Parsley  Potatoes,  224
diseases
causes  of,  8,  177-78
karmic,  8
doshas,  10, 23-26. See  also  Kapha,  Pitta,  Vata
balancing,  27
body  types  and, 35-36 and  chakras,  33
prevalent  seasons  and  times,  1 3 1-32,
132-33
Dried  Masala  Okra,  225
Dry  Coconut  Chutney,  308
Earth,  15-16, 17-18. See  also  elements;
Kapha
foods,  64
eating,  151-52 eating  utensils,  ancient,  157
Eggless  French  Toast,  221
eggplant grilling,  195 RECIPES  USING
Eggplant  and  Potato  Curry,  224
Fennel- Roasted  Eggplant,  230
Karikai  (Eggplant  and  Potatoes),
226
Spicy  roasted  Eggplant,  23 1
Toor  Dhal  and  Eggplant  Kuttu,  25 1
Eggplant  and  Potato  Curry,  224
ego,  health  of,  10-1 1. See  also  ahamkara Elder  Flower  Tea,  323
elements,  15-16,  44. See  also  Air;  Earth;
Fire;  Space;  Water
and  food  examples,  64-65
fingers  and,  153
foods  and,  63-64 endive
RECIPES  USING
Cauliflower  and  Endive  Salad,  273
Pressed  Endive  and  Cucumber  Salad, 271
energy  of  foods,  66-70,  72
Energy  Shake,  325
Escarole  and  Garlic,  236
essences,  Vedic
khus,  301
rose,  302
sandalwood,  301
screw  pine,  301
excretory  srotas,  29
experiential  time,  12
fat  srotas,  28
feet  and  hands,  sadhanas  of,  1 53-55
fennel,  298
Fennel-Roasted  Eggplant,  230
fenugreek,  298
festive  desserts,  312-18
Fire,  15-16,  19-20. See  also  elements;  Pitta
foods,  64
fires,  of  Pitta,  25
flaked  rice,  161
food(s). See  also  cooking;  eating
categories  for  consumption,  73,  178-79
disposing  of  remains,  184-85
elemental  features  of,  63-64
energy  and,  72 examples,  tastes  and  elements  of,  64-65
ideal  quantities,  134
as  memory,  15-16
prabhava,  60-6 1 preparation  and  sharing,  152-53
proportions  for  all  types,  133
sadhanas,  149-50
tastes  and  energy  of,  61-70,  66-70
food  body,  16-18,  150-51 food  charts
for  Kapha,  110-15
for  Kapha-Pitta,  121-27
for  Kapha- Vata,  115-21
for  Pitta,  92-97
for  Pitta-Kapha,  104-10
for  Pitta- Vata,  98-103
for  Vata,  74-80
for  Vata- Kapha,  86-92
for  Vata- Pitta,  80-85
for  Tridosha,  128-30 food  srotas,  28
Franck,  Gertrud,  186
Fresh  Butter  (makhan),  183
Fresh  Buttermilk  (chaach),  184
Fresh  Fruit  Mold,  316
Fresh  Salads,  272-73
Fresh  Yogurt  (dadhi),  183
Fried  Rice,  210
FruitCake,  318
Fruit  Cobbler,  316
fruits,  tastes  and  energy  of,  66-67
gandhari  and  hastajihva  nadis,  30
Garam  Masala,  302
gardens,  185,  186
Garlic  and  Ginger  Sauce,  279
Ghee,  182
ginger,  298  » juicing,  fresh,  194 Ginger,  Cinnamon,  Clove  Tea,  324
Ginger,  Cumin,  Coriander  Tea,  323
Glazed  Carrots,  236
Gomasio,  305
graciousness,  151
grain(s),  163-67 brew,  340
cooking  chart,  170
grinding,  194
pressure  cooking,  /69
rice,  160-63 sadhanas,  160
seasonal  use  for  all  types,  (39  M
soaking  and  cooking,  167-70
sorting,  cleaning,  and  washing,  if>7
tastes  and  energy  of,  67
Grain  Balls  and  Rolls,  216  19
Grain  Salads,  273-75
Green  Beans  and  Almonds  with  Oil  and
Vlnegai  Dressing,  2  (<* ( Sreen  <  linga  and  ( ioconul  ( fautney,  K)9
349
>m
INDEX
gunas,  60
Gun  Powder,  305
halvah,  340
hands  and  feet,  sadhanas  of,  153-55
harmony  in  eating,  151-52
hastajihva  and  gandhari  nadis,  30
Hazelnut  Carob  Mousse,  316
healing,  11
heart,  sadhanas  for,  151-53
herbs,  tastes  and  energy  of,  68
Hollandaise  Sauce,  278
honey,  179
horseradish,  299
Hot  Milk  Tea  (Chai),  327
Hot  Pepper  Chutney,  309
ida  nadi,  30
Imli  (Tamarind)  Chutney,  307
immune  system,  10-11
individual  self. See  ahamkara
instant  rice,  161
intelligence  body,  20-21
Italian  rices,  162
jasmine  rice,  162
jicama,  341
kabli  chana,  171
kala  chana,  171
kama,  2
kanten,  341
Kapha,  16,  17-18. See  also  doshas,  Earth,
Water


, a prison
or a classroom, a battlefield or a garden, a workhouse or a playground, a
nightmare or a theater. Relationships are a mirror. When we meet each other, we also meet
ourselves. We discover that we are different in some ways but the same in
most ways. Wha t you bring to a relationship is what you experience. And
what you withhold may be what is missing. Sometimes we extend the basic
truth I am loveable  to each other, and other times we project the basic fear I
am not loveable. The less you love yourself, the harder you make it for
others to love you. The more you love yourself, the more you recognize
how loved you are. Life is a mirror. “When  we grow up we have a tendency to recreate the
emotional environment of our early home life,” wrote Louise in her Love
Yourself, Heal Your Life Workbook. “We also tend to recreate in our
personal relationships those we had with our mother and father.” Your life is
an expression of who you think you are. It mirrors your values, your ethics,
and your choice s. It shows you your thoughts. It reflects what you believe
you deserve or don’t deserve, who you blame, and what you take
responsibility for. The Mirror Principle gives you the key to experiencing “little miracles”
in your life. The principle is summed up beautifully in A Course in
Miracles:  “Perception is a mirror, not a fact. And what I look on is my state
of mind, reflected outward.” The text goes on to say,Projection makes perception. The world you see is what you gave it,
nothing more than that. But though it is no more than that, it is not less. Therefore, to you it is important. It is the witness to your state of mind,
the outside picture of an inward condition. As a man thinketh, so does he perceive. Therefore, seek not to change the
world, but choose to change your
mind about the world. Miracle of Self-Love
In my r oom I have a mirr or, and I call it my Magic Mirr or. Inside this
mirror is my very best friend. LOUISE  HAY, ADVENTURES OF  LULU
“Mirror work wasn’ t easy for me in the beginning,” Louis e tells a
roomful of students at my five-day seminar Coaching Happiness. “The
most difficult words for me to say were I love you, Louise. I shed a lot of
tears, and it took a lot of practi ce. I had to breathe through my resistance
each time I said I love you  to myse lf. But I stuck with it. And I’m glad I did,
because mirror work has transformed my life.”
There are 150 people at the seminar, and they’re hanging on Louise’ s
every word. Among the students are many psychologists, therapists, and
coaches who use mirror work both personally and profession ally. Louise
attended the seminar as a student for her own learning. However, when we
came to the module on mirror work, I couldn’ t pass up the opportunity to
ask Louise to talk to us, and fortunately for us, she was happy to do so. Louise tells us about an early breakthrough she had with mirror work. “One day, I decided to try a little exercise,” she says. “I looked in the mirror
and said to myself, ‘I am beautiful and everybody loves me.’ Of course, I
didn’ t believe it at first, but I was patient with myself, and it soon felt easier. Then, for the rest of the day, I said to myself wherever I went, ‘I ambeautiful and everybody loves me.’ This put a smile on my face. It was
amazing how people reacted to me. Everyone was so kind. That day I
experienced a miracle—a miracle of self-love.”
Louise is on a roll, and so I take this opportunity to ask her about the
purpose of mirror work. Our conversation was recorded. Here’ s what
Louise said:
The real purpose of mirror work is to stop judging yourself and see who you really are. When
you stick at mirror work, you get to see beautiful YOU  in full awareness, without judging,
criticizing, or comparing. You get to say, “Hi, kid, I’m with you today.” And you become a
true friend to yourself. Louise’ s response reminds me of the old Sufi practice called Kissing the
Friend. The Friend is spelled with a capital F because  it refers to your
Unconditioned Self—to the soul bird that is made of love and that loves you
very much. In the practice of Kissing the Friend  you take your ego—your
self-image—to the Friend and let yourself experience the basic truth I am
loveable. This meeting washes away all misperceptions about who you are. It helps you to let go of judging, criticizing, and comparing. When I teach the Mirror Principle I share a poem called “Love after
Love,” by Derek Walcott. It’s a beautiful poem about self-love that
identifies the drama that exists between the basic truth of the Unconditioned
Self (I am loveable ) and the basic fear of the ego (I am not loveable ). Walcott describes the Uncondit ioned Self as “the stranger who was your
self” and “who knows you by heart” and “who has loved you / all your
life.” He encourages us to let our Unconditioned Self befrien d our ego,
which is full of fear and judgment. “Peel your own image from the mirror,”
he writes. “Sit. Feast on your life.”
Louise agrees to answer questions from the group. The first question is
about common mistakes people make doing mirror work. “Not doing mirror
work is the biggest mistake!” Louise says. “Too many people don’t do
mirror work because they think it won’ t work before they’ve tried it.” Once
people start, they are often put off by the self-judging they witness, she
says. “The flaws you see are not the truth of your being,” Loui se explains. “When you judge, you see flaws. When you love, you see your essence.”
The next question is about common blocks to doing mirror work. “Mirror
work doesn’t work in theory; it only works in practice,” Louise says. In
other words, the key to mirror work is to do it and to be consistent about it.When Louise is asked if she still has days when she finds it difficult to look
in the mirror, she replies, “Yes, and on those days I make sure I stay in front
of the mirror until I feel better.” She doesn’ t go out the front door until she
feels in a more loving space, she tells us. After all, the world mirrors how
we feel about ourselves. Louise and I wrap up our sessio n together with one more quest ion. This
time I ask her what has been the greatest gift of doing mirror work. She
shares how mirror work taught her to love herself and how it accelerated
her healing process when she had vaginal cancer nearly 40 years ago. “Love
is the miracle cure,” she says, “And when you are willing to love yourself
more, every area of your life works out better.” On that note, Louise takes
her leave, signing off in familia r fashion: “Remember, life loves you,” she
says. PRACTICE 1: L ETTING  LIFE LOVE  YOU
Love yourself as much as you can, and all of life will mirr or this love
back to you. LOUISE  HAY, YOU CAN HEAL YOUR LIFE
Louise and I are out to dinner at Mr. A’s, which is one of Louise’ s
favorite local restaurants. We are enjoying excellent food, fine wine from
Burgundy, and a panoramic view of San Diego. I have flown in from
London for another round of conversations for writing this book. We are
both excited and grateful to be working together. During the meal, I present
Louise with a gift. It’s a silver pocket mirror with the inscription Life Loves
You. Louise smiles. She opens the case and looks into the mirror. “Hi,
Lulu,” she says aloud. “Always remember that life loves you and life wants
the best for you. All is well.” She pauses for a moment and then hands the
mirror to me. “Y our go, kiddo,” she says with a twinkle in her eye. The first spiritual practice Louise and I have created for you combines
self-love and mirror work. This practice has two parts to it. It takes about 15
minutes to do it, and the benefits will last a lifetime. The one piece ofequipment you need is a mirror. Any mirror will do. Make sure you give it a
good polish before you begin. You are about to meet the most important
person in your life. Remember, your relationship with this person (namely
you) influences your relationship with everyone and everything. Let’s begin! Be sure you are sitting comfortably. Look into the mirror. Inhale deeply. Say to yourself, Life loves you (or, Life loves me), and then
exhale. It’s good to keep breathing! Repeat this ten times. Notice your
response each time. Pay atten tion to the three languages of response:
sensation (body messages), feelings (heart thoughts), and thoughts (mental
commentary). We recommend that you write down your responses in a journal. Louise
and I


 back to the others. “Now go back to your dinner, all of you. And
don’t stink up your breath,” she warned.Sujata remained standing there, her gaze locked on Kumbira. Impudent girl,  Kumbira thought. Still, she had some backbone, and the
old woman wouldn’ t want that to be totally crushed. “Y ou’ve got breasts
like a suckled sow. Go to your room and take some ice water to firm them
up with. It’ s going to be a long night.”
There was general tittering, and Sujata gasped in embarrassed hurt. She
turned and fled the room. Kumbira didn’ t watch her go. She had done
Sujata a secret kindness by driving her away, and none of the others
suspected it. Kumbira’ s role wasn’ t to bring Siddhartha and the girl
together, but at least she could keep the greedy hands of other men of f her. Kumbira walked toward the window and wished she were watching
Siddhartha in his glory. Cheers and applause rang once more from below. It
must be past midnight. She smiled and thought of how proud the old king
must be. And how drunk. THE GREA T FEAST  had wound down. The bulk of the guests had already
retired or collapsed in a stupor. It was only a few hours before dawn. Siddhartha stepped over them and left the tent without his father noticing. The king sat in a heavy drowse, his head lolling on his chest. Siddhartha
had made a show of drinking to every raucous toast but had actually sipped
very little. He needed a clear head to make good his escape. Tonight, after all the years of being kept like a nightingale in a gilded
cage, he would be free. Excitement coursed through Siddhartha. He hurried
back to his apartments and didn’ t bother lighting a candle. He’d lived all of
his life inside these rooms and could make his way around them in the dark. Moving quickly, he packed a traveling sack, rolling a few clothes inside. He
didn’ t know what to take or how much. He didn’ t want to be recognized as
the king’ s son, so he packed rough breeches and shirts that he wore in the
stables. He slid his sword through his sash and secured it at his hip. All the
travelers he’d talked to had agreed that the roads were dangerous. He’dshare the common risk of being robbed, but if his identity were ever
discovered, there would be the added one of kidnapping for ransom. He
added some bread, dried fruit, and what few coins he possessed. Inside the
palace walls he had never needed money; outside them he was genuinely
poor. The coins came from Channa and various young nobles in games of
chance or when he sold them trinkets he knew his father wouldn’ t miss. Just as he was finishing, the ponderous closing of the main gates
reverberated inside Siddhartha’ s room. He ran to the window and peered
out. Moonlight burned cool against his bare skin. Below in the central
courtyard the guards staggered to their posts, proving that the liquor had
made its way to the barracks. The new arrivals shot the bolts on the gates;
the noise was as loud as an ax splitting wood. Those portals had stood
against armies who had fought against his father, as witnessed by the
hacked scars that decorated their exterior. Siddhartha heaved the laden sack over his shoulder and fled, going
quietly down the stairs. A throbbing drummed in his ears. Only a short
distance on, he paused and heard muf fled voices through the walls. It
sounded like men ar guing. Siddhartha shifted the sack’ s weight and pressed
on. He kept his hand on his sword hilt so it wouldn’ t strike anything. Dark
shadows filled the hallway; the torches in their sconces had long guttered
out. Then a sudden movement in the shadows sent him into hiding against
the wall. Siddhartha went flat and stopped breathing. The cold stone wall
leached the warmth from his body. He watched intently for a while before
relaxing enough to start breathing again. But as he started forward, the
shifting shape returned like a shadow puppet against a dark screen. This
time he saw that it was a woman. She was slim hipped and moved quickly
on light feet. Her face and glowing eyes were visible for a fleeting second
in a bar of moonlight. Sujata? She paused as if she could hear him thinking her name. What was she
doing here? Siddhartha started to softly call out, but before he could, she
turned and ran down the hallway as if in a panic. Siddhartha’ s escape planvanished from his thoughts. He let his sack slide from his shoulder to the
floor and ran after her. As he rounded the next corner he saw the figure—he was certain now it
must be Sujata—disappear through a doorway. He followed her into the
royal gardens, not daring to call out, knowing that amours were taking place
in hidden nooks among the camellias and roses. The gardens had been
designed by his mother. Maya had intended them to be a place of eternal
fascination, and the centerpiece was an intricate knot, a maze crafted with
topiary dragons and elephants, along with fabulous sea monsters like the
magan and the mythical karaweik bird of hypnotic song. The sweet smell of
night blossoms thickened the air. Sujata paused at the entrance to the maze
and looked back over her shoulder. Her expression was inscrutable. “Wait!” Siddhartha raised his voice, more intent on the fleeing girl than
on preserving his anonymity. He tried to use the tone of command that his
father had mastered. Instead, Sujata vanished into the maze. Siddhartha was helplessly drawn; he ran toward the entrance and
ducked inside. The tall walls of the maze closed in around him, and the
darkness became more complete. He ran, listening for her footsteps, shifting
through twists and turns to follow the sounds she made. Then they stopped. If she had been as close as he thought, Siddhartha would have tripped over
her by now. Footsteps sounded to his left, on the other side of the hedge
wall. He tried to slip through the tangled growth, but the greenery was
packed too tight. “It’s me, Sujata. Stay where you are. Y ou’re safe.”
Siddhartha put his hand on the left wall of the maze. It guided him back
to the last turn, and this time he took the route he’d passed up before. At
that moment the moon disappeared behind a cloud, and in the darkness he
ran into somebody blocking the way. “Sujata?” he whispered. Her voice came back, and it was very close. “How fitting. Y ou’re lost in
the maze of your mind, and now you’re lost in this maze.”Siddhartha was startled by Sujata’ s arrogant tone, but it was definitely
her voice. “I saw you running away. Are you in trouble?”
“I’m never in trouble. I make trouble.”
Sujata’ s voice had deepened, and despite his attraction to her,
Siddhartha instinctively took a step backward. His eyes had adjusted to the
dark, and he perceived that the figure before him was not the curved, slim-
hipped girl. “Who are you?” Siddhartha’ s hand went to the hilt of his sword, though
he wondered how much use a weapon would be against a magician, if that
was what he was confronting. Canki had told him that such beings existed
and must be countered through ritual observances that made a person
immune to spells and malevolent magic. “I can be her if that makes you more comfortable. I can be whoever you
imagine.” The shadowy figure stepped closer, and there was no doubt that
its voice was now a man’ s.
“Have you hurt her? Where is she?”
The stranger drew himself up; he smoothed his long-nailed fingers
against the sides of his robe. “How do you know I’m not her? How do we
know who anyone really is?”
“I’m going back.” Siddhartha made a move to leave, but the stranger ’s
voice spoke again with a peculiar allure. “You think that if I take her shape she must be in danger? Y ou could be
right. The greatest danger she faces right now, however, is from you.”
Siddhartha’ s temper flared. “Deceiver! Whoever you are, either fight
me or leave me in peace.”
The stranger ’s voice took on an aggrieved tone. “Y ou mistake me,
young sir. I’ve come to bring you peace, only peace. How can I convince
you?”The moon had come out again, and Siddhartha saw that he was
confronting a tall young man, somewhat older than himself, who could have
been his cousin, Devadatta. For a moment he almost called out Devadatta’ s
name, but he realized that this encounter couldn’ t be anything but
supernatural. “Don’ t you recognize me?” the tall young man said. “I’m the son your
father always wanted,


 was with and I both observed the
pain decreasing rapidly with each tapping round. I then provided
reassurance to my foot: “The accident is over and we survived. It’s okay to
go back to normal. You (my foot) are safe and sound. We are safe. You can
go back to normal right now. I’m asking my immune system to send healing
and soothing to my foot. I’m asking the mucus membranes of the body to
soften and coat the area that is inflamed, soothing and cooling the whole
area. I want my immune system to know that we don’t have to have burns,
red marks, and the like; that the pain is over and done with and I’m okayand so is my foot. I’m so grateful for my foot. I’m glad that my foot knows
how to heal. After twenty minutes there was no pain, only two tiny light pink streaks
left to tell the tale. Put EFT in Y our First-Aid Kit
After people discover how useful EFT is after physical trauma, it is one of
the first items they later pull out of the toolkit in an emer gency. If your son
has fallen and is bleeding, tap. If your oldest just pulled a hank of hair out
of the youngest’ s head and everyone’ s wailing, tap. If your elderly mother
has just had a fall, tap. If you’re afraid that you will fall on the ice outside,
tap. If you’re being transported  to the hospital, tap. If you can’t use your
hands, imagine tapping inside while tuned in to the fear. If you hear that
someone else has been in an accident, tap. If you fear you’re going to have
a setbac k and never recover, tap. Just tap on all of the awful ideas that come
to mind—so they can release and your immune system can focus on healing
instead of on freaking out. Resolving T rauma of Serious Accidents and Healing
Sometimes, just one significant trauma can wreak havoc in a person’ s life. For example, in The Tapping Solution  movie by brother and sister team
Nick and Jessica  Ortner, I recall  a woman featured who had suffered serious
injuries in a car crash on a date, and was told she would have some physical
disabilities for the rest of her life. In the movie, she tapped with experts on
all aspects of the car crash story: what the doctors said, what she didn’ t like
about the date, that the guy was driving too fast, her anger, and more. The
results, after tapping on many aspects during the filming? She experienced
relief from her emotional trauma and physical issues. Release Fears and Pain fr om Past Accidents
In another case, Michael, a professional motocross racer, had two serious
accidents within a year. Now his career was at a crossroads. While he had
recovered for the most part physically, he was thinking  his way through hisjumps and races, rather than allowing his whole being to flow through at
these critical moments. Naturally, he was no longer winning or even
placing. His career might soon be over, unless that changed. We tapped several incidents relating to the accident, from the day getting
off to a bad start to the bike not working properly, seeing the turn, landing
wrong, being in the hospital, and finally, realizing that he would not race
again that year. As we tapped, the various parts of his body that had been
injured spoke up and he felt their pain, which then released. Once the
trauma and intensity from the issues we tapped on were neutral, he was
ready to receive the reframes. We provided reassurance to his body and
communicated directly with it, speaking directly to his subconscious, letting
his whole being know that it was far safer to actually not think his way
through the races, but allow the body-mind to flow through the races as it
had in the past. After our first tapping round, he placed. After the second
tapping, he placed again, and he realized he was no longer  thinking his way
through the race. Going V iral: Colds, V iruses,
Infections, Allergies, and the Like
Now we’ll move on to using EFT to address and provide relief from the
pesky viral maladies that plague  us with sore throats, runny noses, coughs,
fevers, itching, and more. When you have a symptom or even if you feel that cold comin g on that
everyone else has and believe there’ s nothing you can do—tap. Once you
resolve the emotions underlyin g the sore throat or the cough, those will
often release. Tap on the scratchy feeling, on the itch, the runny nose, how
lousy you feel, not wanting to go to the doctor, the insurance copay, your
frustration with your body, the fear that it’s going to go into your chest, the
difficulty sleepi ng, why do I keep getting this bug, the kids at my son’s
school who passed it on, to whatever the symptoms are. Tap on them one at
a time and allow the emotion to flow out.In most cases, you can tap effectively with children, helping them
manage their pain and their emotions, too. Here’ s an example of how EFT
worked with my six-year -old neighbor friend, Tasha. I happened to drop by
at the time. She was stuck insid e on the first day of vacation, while the rest
of the kids were all outside playing—she could see them from the window. I asked young Tasha to describe how her sore throat felt. She said, “It
hurts. It’s red. And I can’t talk,” suddenly starting to whisper. I whispered
back, and she laughed. It was a good sign; laughter is truly healing balm. When you can laugh, fissures begin to appear in the issue, and it may soon
collapse altogeth er. A recent study has found that laughter puts your brain
in the same healing place as meditation, only faster.22
I will often use my sense of humor in a situation or exaggerate
histrionically. If you are ready for this, you will have tapped enough of your
upset down and what you say will land, a more advanced EFT technique. We all have a natural sense of humor, but sometimes it gets covered up by
hurts. I asked Tasha: “How big of a hurt is it in your throat? Is it this big?” I
opened my arms wide to both sides of my body. “Or this big?” I bent my
elbows and brought my arms closer together. “Or this big?” I asked, as I
brought the palms of my hands together as if in prayer. As we talked, I had an intuition  that Tasha’ s illness might be related to
her mom, who had started working again. I suddenly realized that today
was the first day of school vacation  … and Mom  wasn’ t there. I kept my
observation in mind but didn’ t say anything yet. Tasha hadn’ t been given a say in her mom going back to work, and she
was now getting less of her time. Could the feelings about Mom being
unavailable be stuck in her throat, contributing to its soreness? I was
waiting to see if this would arise as we tapped. In my client work, I notice that the other person’ s intuition is often
leading them, though they may not be aware of it. For example, when a
long-for gotten story from childhood pops into mind as we are tapping on a
present-day trauma, I will either bookmark it for later, or suggest that we gothere and see what happens, depending on its intensity and their wishes. Generally, these leaps of logic bring us a wealth of results. Perhaps it’s
intuition or cognition of my experience that when we address earlier issues
that are more foundational or core, we often have a bigger collapse of the
tabletop issue. Maybe it’s your subconscious (after all, it’s about 90 percent
of your mind) doing what it needs to do to help you heal. It’s the limited
consciousness of the ego that can truly be irrational. Y ou can begin allowing
and trusting that your intuition will become increasingly important as you
deepen your EFT work. Working with little Tasha, we began describing the pain in her own
words, “the stingers in my throat feeling.” We didn’ t use the 0 to 10
intensity scale; I knew she wasn’ t really a numbers person. You don’t need
to have a number, actually; as noted earlier, there are numerous ways to
discern intensity. In this case, I asked her to show me how big it was by
opening her arms as wide as it hurt. Tasha opened her arms wide out to both sides, and then pulled them in a
little bit. I guess ed it was about  an 8. We made up our statement together,
and I kept in mind that little children need phrases and words they can
relate to: “Even though my throat hurts and it has little stingers in it, I’m an
awesome girl and Mom and Dad love me too.” I’ve also used phrases like
“Even though (the problem), my dog Ralph loves me,” or “ … God loves
me,” or even “my T eddy Bear likes me.”
Within five minutes, Tasha’ s sore throat pain went from arms as wide as
she could make


 d  h e a r s  e v e r y t h i n g  a n d
s i m p l y  r e f l e c t s  i t  b a c k  t o  u s :  t h e r e ’ s  n o  s u b c o n s c i o u s  f i l t e r
t o  l e a v e  o u t  w h a t  w e  d i d n ’ t  r e a l l y  m e a n. J o k e  a b o u t  h o w  n o
o n e  l i k e s  y o u,  a n d  p r e t t y  s o o n  t h e y  p r o b a b l y  w o n ’ t. A f f i r m
t h a t  y o u ’ r e  i n  y o u r  p o w e r,  a n d  p r e t t y  s o o n  y o u  w i l l  b e. T h e
s u b c o n s c i o u s  m i n d  d o e s n ’ t  k n o w  h o w  s e r i o u s  y o u  a r e  w h e n
y o u  t h i n k  s o m e t h i n g ;  i t  s i m p l y  s e t s  y o u  u p  t o  f u l f i l l  y o u r
o w n  e x p e c t a t i o n s. I  l o v e d  t h e  n e r d y  c h a r a c t e r  i n  t h e  m o v i e  L o v e,  A c t u a l l y
w h o  k e p t  a f f i r m i n g  h e  w a s  a  s e x  g o d  a n d  t h a t  w o m e n  i n
A m e r i c a  w o u l d  a d o r e  h i m. H i s  f r i e n d  k e p t  t r y i n g  t o  t e l l  h i m
h e  w a s  n u t s,  b u t  h e  w o u l d n ’ t  b e l i e v e  i t. A n d  b y  t h e  e n d  o f
t h e  m o v i e  h e  w a s  i n  A m e r i c a  b e i n g  s e d u c e d  b y  g o r g e o u s
w o m e n — s e v e r a l  a t  a  t i m e! S o m e  p e o p l e  r i d i c u l e  t h e  n o t i o n  t h a t  w r i t i n g  o u t  f i f t y
t i m e s,  “ I  a m  s m a r t  a n d  p e r f o r m  b r i l l i a n t l y  a t  w o r k, ”  e a c h
n i g h t  b e f o r e  y o u  g o  t o  b e d  f o r  t h i r t y  n i g h t s  c a n  b e  v i e w e da s  a  s e r i o u s  a g e n t  o f  h e a l i n g. Y e t  t h o s e  s a m e  v o i c e s  a r e
o f t e n  t h e  f i r s t  t o  a r g u e  t h a t  b e c a u s e  y o u r  m o t h e r  t o l d  y o u,
“ Y o u ’ r e  d u m b  a n d  y o u ’ l l  n e v e r  a m o u n t  t o  a n y t h i n g, ”  e v e r y
n i g h t  b e f o r e  y o u  w e n t  t o  b e d  a s  a  c h i l d  y o u  a r e  w o u n d e d  f o r
l i f e. S o  w h i c h  i s  i t? I f  w o r d s  a r e  d a n g e r o u s,  t h e n  w o r d s  c a n
a l s o  h e a l — a t  w h a t e v e r  a g e. J u s t  a s  a n  a u d i o t a p e  c a n  b e
e r a s e d  b y  t a p i n g  s o m e t h i n g  e l s e  o v e r  i t,  w e  c a n  b e g i n  t o
p r o g r a m  o u r  m i n d s  w i t h  t h o u g h t s  t h a t  c o u n t e r  t h e  o n e s  w e
h a b i t u a l l y  t h i n k. F o r  b e t t e r  o r  w o r s e,  t h e  s u b c o n s c i o u s  m i n d
h e a r s  e v e r y t h i n g. R e m e m b e r,  e v e r y  t h o u g h t  w e  t h i n k  t a k e s  u s  a n d  o t h e r s
a r o u n d  u s  e i t h e r  s t r a i g h t  t o  h e a v e n  ( a n  a w a r e n e s s  o f  o u r
o n e n e s s )  o r  s t r a i g h t  t o  h e l l  ( t h e  e g o ’ s  s t a t e  o f  s e p a r a t i o n ). I f
w e  t h i n k  g o o d  a b o u t  t h e  w o r l d,  t h e n  w e ’ r e  l i a b l e  t o  s e e  i t. A n d  i f  w e  t h i n k  b a d,  w e ’ r e  l i a b l e  t o  s e e  t h a t  t o o. W e
a c h i e v e  s o  l i t t l e  b e c a u s e  w e  h a v e  u n d i s c i p l i n e d  m i n d s. *  W e
a l l o w  o u r s e l v e s  t o  w a n d e r  f a r  t o o  e a s i l y  i n t o  n e g a t i v e
t h o u g h t s  a n d  n e g a t i v e  w o r d s. A n d  f r o m  b o t h  c o m e  n e g a t i v e
e x p e r i e n c e. S i n c e  a l l  m i n d s  a r e  j o i n e d,  c o n f l i c t  b e t w e e n  a n y  t w o  o f
u s  c o n t r i b u t e s  t o  w a r,  a n d  r e c o n c i l i a t i o n  b e t w e e n  a n y  t w o  o f
u s  t a k e s  u s  c l o s e r  t o  w o r l d  p e a c e. O u r  s m a l l e s t  j u d g m e n t
a d d s  t


o f  y e a r s ;  f o r  t h o s e  o f  u s  w h o  h a v e  m a d e  h u g e  m i s t a k e s  t h a t
a f f e c t  o u r s e l v e s  a n d  o t h e r s  f o r  y e a r s  o r  e v e n  a  l i f e t i m e ;  f o r
t h o s e  o f  u s  w h o  c a n ’ t  g e t  o v e r  o u r  f e e l i n g s  o f  g u i l t  a b o u t
t h i s  o r  t h a t. L i k e  p r o d i g a l  s o n s,  t h o s e  o f  u s  w h o  h a v e
d e v i a t e d  m o s t  f r o m  l o v e  a r e  n o t  r e l e g a t e d  b y  G o d  t o  t h e
p e r i p h e r y  o f  m e a n i n g. Q u i t e  t h e  o p p o s i t e ;  t h e  F a t h e r  o f  t h e
p r o d i g a l  s o n  d i d n ’ t  r e j e c t  h i s  s o n  b u t  r e j o i c e d  t o  s e e  h i m
c o m e  h o m e. O u r  m i s t a k e s  a r e  s o m e t i m e s  w h a t  i t  t a k e s  t o
m a k e  u s  h u m b l e,  a n d  t h a t ’ s  w h e n  w e ’ r e  m o s t  o f  u s e  t o  H i m. T o  G o d  w e ’ r e  n e v e r  d a m a g e d  g o o d s. H e  t u r n s  o u r  s c a r s  i n t o
b e a u t y  m a r k s. S t u c k  i n  t h e  M i d d l e
I  f o u n d  t u r n i n g  f i f t y  h a r d e r  t h a n  I  e x p e c t e d  i t  t o  b e. S o m e w h e r e  a r o u n d  t w o  o r  t h r e e  m o n t h s  b e f o r e  t h e  b i g
d a y,  I  s t a r t e d  t o  b e  h a u n t e d  b y  m e m o r i e s  o f  a  y o u t h  n o w
i r r e v o c a b l y  o v e r. A s  m u c h  a s  I  t o l d  m y s e l f  t h a t  f i f t y  i s  t h e
n e w  f o r t y,  w h a t  I  r e a l l y  w a n t e d  i n  m y  h e a r t  w a s  t o  h a v e  t h e
o l d  f o r t y  b a c k. I  h a d  w a k i n g  n i g h t m a r e s  o f  b l a z i n g
m e m o r i e s — t h i n g s  I  h a d n ’ t  h a n d l e d  w e l l,  s t u p i d  c h o i c e s  I
h a d  m a d e  a n d  c o u l d  n o t  m a k e  o v e r,  c h a n c e s  I  t h o u g h t  w e r e
n e v e r  m o r e  t o  b e  r e t r i e v e d. G r i e v i n g  t h e  g l o r y  o f  m y
y o u n g e r  y e a r s,  I  h a d  t o  f a c e  m y s e l f  a n d  a l l  t h e  p a i n  t h a t
c o m e s  w i t h  i t. S e v e r a l  f r i e n d s  t o l d  m e  t h e y  h a d  e x p e r i e n c e d  t h e  s a m e
t h i n g,  b u t  n o t  t o  w o r r y — a l l  o f  a  s u d d e n  t h e  a n x i e t y  w o u l d
l i f t. A n d  i n d e e d  t h a t  i s  t h e  w a y  i t  h a p p e n e d  f o r  m e. S i t t i n g
a t  a n  o u t s i d e  c a f é  l a t e  o n  t h e  n i g h t  o f  m y  b i g  f i v e - O,
l o o k i n g  u p  a t  t h e  E i f f e l  T o w e r  l i t  u p  a g a i n s t  t h e  s k y,  I  f e l t
t h e  p a i n  l i f t. I n  a n  i n s t a n t,  i t  w a s  a l l  o k a y. I  k n e w  t h e  s u n
h a d  s e t  o n  w h a t  w a s  n o  l o n g e r,  b u t  I  h a d  a  s e n s e  t h a t
s o m e t h i n g  n e w  w o u l d  n o w  d a w n  t o  t a k e  i t s  p l a c e. G i r l f r i e n d s  h a d  t o l d  m e  t h a t  t h e  f i f t i e s  a r e  g r e a t  b e c a u s e
y o u  d o n ’ t  c a r e  a n y m o r e  w h a t  o t h e r s  t h i n k. I  d o n ’ t  k n o w  i f
t h a t  w i l l  b e  t r u e  f o r  m e,  b u t  I  d o  k n o w  t h a t  I ’ m  n o t  w h o  I
u s e d  t o  b e. F i f t y  i s  a s  d i f f e r e n t  f r o m  f o r t y  a s  f o r t y  i s  f r o m
t h i r t y  a n d  t h i r t y  f r o m  t w e n t y. W i t h  t h e  c o m i n g  o f  f i f t y,  o n e
m a k e s  a  t r a n s i t i o n  a s  f u n d a m e n t a l  a s  t h a t  o f  p u b e r t y. I  h a v e
s e t t l e d  i n t o  t h e  p a r a d o x  o f  m i d d l e  a g e. O n  o n e  h a n d,  I  f i n a l l y  h a v e


 n  h a d  b e c o m e  a  d i f f e r e n t
p e r s o n. A n d  h o w  c o u l d  h e  h a v e  n o t. G i v e n  t h e  c r u c i f i x i o n
h e  e n d u r e d — b r o u g h t  e n t i r e l y  u p o n  h i m s e l f — h o w  c o u l d  h e
h a v e  d o n e  o t h e r  t h a n  t o  h a v e  e i t h e r  d i e d  o r  b r o k e n  t h r o u g h
t o  a n o t h e r  p l a c e. C l e a r l y,  h e  h a d  d o n e  t h e  l a t t e r. A  f a i l u r e
t h a t  i n  w o r l d l y  t e r m s  i s  a l m o s t  i m p o s s i b l e  t o  f a t h o m  h a d  l e d
t o  a  s p i r i t u a l  s u c c e s s. C r u c i f i x i o n s  t a k e  u s  i n t o  t h e  d a r k n e s s  o f  t h e  s o u l,  w h e r e
w e  w r e s t l e  w i t h  t h e  d e m o n s  o f  s h a m e  a n d  l o a t h i n g,  a n g e r
a n d  h a t r e d. W e  a r e  a s k e d  t o  d i e  t o  s o  m a n y  p a r t s  o f
o u r s e l v e s — t o  l a y  d o w n  b o t h  s w o r d  a n d  s h i e l d,  t o  g i v e  u p
j u d g m e n t  a n d  w i l l f u l n e s s  a n d  h a t e. Y e t  w h e n  w e  s t a n d  t h e r en a k e d,  h a v i n g  f o r g i v e n  s o  m u c h,  w e  c a n  f e e l  a  s e n s e  o f
l i g h t n e s s  r e t u r n  t o  o u r  h e a r t s,  a n d  w e  k n o w  w e  h a v e  m a d e  i t
t o  a n o t h e r  p l a c e. C r u c i f i x i o n  i s  n e v e r  t h e  e n d ;  i n  a  w a y,  i t  i s
j u s t  t h e  b e g i n n i n g. W i t h  e v e r y  s c a r,  w e  b e c o m e  c a r r i e r s  o f  t h e  u n i v e r s a l
w o u n d  a s  w e l l  a s  t r a n s m i t t e r s  o f  a  u n i v e r s a l  h e a l i n g. W h e n
w e  h a v e  s u f f e r e d  a n d  t r a n s c e n d e d  o u r  s u f f e r i n g,  w e  e m e r g e
w i t h  s a c r e d  k n o w l e d g e  e m b e d d e d  i n  o u r  c e l l s. I n  o u r  l i f e  a t
l e a s t,  s o m e  d a r k n e s s  h a s  b e e n  o v e r c o m e. A n d  w e  w i l l  b e
l e d  t o  o t h e r s  w h o  h a v e  s i m i l a r l y  o v e r c o m e,  a s  w e l l  a s  t o
t h o s e  w h o  h a v e  n o t  y e t  b u t  w i l l  b e  i n s p i r e d  t o  i n  o u r
p r e s e n c e. T o g e t h e r,  w e  w i l l  f o r m  a  u n i f i e d  f i e l d  o f
r e s u r r e c t i v e  p o s s i b i l i t y,  a n  o p e n i n g  t h a t  d o e s  n o t  j u s t  b l e s s
o u r  o w n  l i v e s  b u t  t h e  e n t i r e  w o r l d. A n d  t h a t  i s  w h a t  i s
o c c u r r i n g  o n  t h e  p l a n e t  t o d a y. P e o p l e  a r e  f e e l i n g  t h e  p a i n  o f
t h e  w o r l d,  a l m o s t  l i k e  a n  i n o c u l a t i o n. W e  a r e  h u r r y i n g  t o
r i s e  u p  s o  w e  c a n  c r e a t e  a  h i g h e r  f i e l d  f o r  e v e r y o n e. T h e  w o m e n  a r o u n d  J e s u s  w a i t e d  a n d  p r a y e d  a t  h i s  f e e t
w h i l e  h e  w a s  c r u c i f i e d. T h e s e  w o m e n  s y m b o l i z e  t h e  f r i e n d s
w h o  b e a r  w i t n e s s  t o  o u r  c r u c i f i x i o n s  a n d  c a r e  a b o u t  o u r
s u f f e r i n g. W h e n  t h e y  g o  t o  t h e  t o m b  t o  c l a i m  t h e  b o d y —
t h a t  i s,  w h e n  t h e y  h a v e  e m p a t h i z e d  w i t h  o u r  p a i n  a n d  n o w
a c c o m p a n y  u s  o n  o u r  p s y c h i c  j o u r n e y  b a c k  t o  w h o l e n e s s —
t h e y  o f t e n  f i n d  t h a t  t h e  p e r s o n  w e  w e r e  b e f o r e  n o  l o n g e r
e x i s t s. T h e y  f i n d,  w h e n  t h e  s p i r i t  o f  G o d  h a s  m o v e d  i n  u s,  t h a t
w e  w e r e  n o t  d e f e a t e d  b u t  r a t h e r  w e  b e c a m e  o u r  b e t t e r
s e l v


 leads to jealousy and a
Desire is a much higher state than apathy
despair, and hopelessness. The world and
vulnerable to passive acceptance of grief
chronically high stress level. Fearful
or grief, obviously. In order "to get," you
the future look bleak; pathos is the theme
as though sorrow were the price of (63)
thinking can balloon into paranoia or
have to first have the ener gy to "want." of life. It is a state of helplessness; itslife. In Grief one sees sadness
generate neurotic defensive structures
TV has had a major influence on many
victims, needy in every way, lack not
everywhere: the sadness of little children,
and, because it is contagious, become a
oppressed people, inculcating wants and
only resources, but the ener gy to avail
the sadness of world conditions, the
dominant social trend. ener gizing their desires to the degree that
themselves of what may be available. sadness of life itself. This level colors
(64) Fear limits growth of the personality
they move out of Apathy and begin to
Unless external ener gy is supplied by
one's entire vision of existence. Part of
and leads to inhibition. Because it takes
seek a better life. W ant can start us on the
care-givers, death through passive the syndrome of loss is the notion of
the ener gy to rise above Fear, the oppressed
road to achievement. Desire can,suicide can result. W ithout will to live,
irreplaceability of what is lost or that
are unable to reach a higher level
therefore, become a springboard to yet
the hopeless stare blankly, unresponsive
which it symbolized. There is a
unaided. Thus, the fearful seek strong
higher levels of awareness. to stimuli, until eyes stop tracking and
generalization from the particular, so that
leaders who appear to have conquered
(65)
there is not enough ener gy left to even
the loss o£ a loved one is equated with
their fear to lead them out of its slavery. swallow prof fered food. the loss of lave itself. At this level, such
Ener gy Level 150: Anger
emotional losses may trigger a serious
This is the level of the homeless and the
Ener gy Level 125: Desire
Although Anger may lead to homicidedepression or death. derelicts of society. It is also the fate of
There is yet more ener gy available at this
and war, as an ener gy level it is farther
many of the aged and others who become
Though Grief is the cemetery of life, it
level; Desire motivates vast areas of
removed from death than those below it. isolated by chronic or progressive still has more ener gy to it than does
human activity, including the economy. Anger can lead to either constructive or
diseases. The apathetic are dependent;
Apathy. Thus, when a traumatized
Advertisers play on desires to program us
destructive action. As people move out of
people in Apathy are "heavy" and are felt
apathetic patient begins to cry, we know
with needs linked to instinctual drives. Apathy and Grief to overcome Fear as a
as a burden by those around them. he is getting better. Once he starts to cry,
Desire moves us to expend great ef fort toway of life, they begin to want; Desire
he will eat again. T oo often society lacks suf ficient
achieve goals or obtain rewards. The
leads to frustration which in turn leads to
motivation to be of any real help to
desire for money, prestige or power runs
Anger. Thus, Anger can be a fulcrum by
Ener gy Level 100: Fear
cultures, as well as individuals, at this
the lives of many of those who have risen
which the oppressed are eventually
level, who are seen as drains of At the level of 100 there is a lot more life
above Fear as their predominant life
catapulted to freedom. Anger over social
resources. This is the level of the streets
ener gy available; fear of danger is
motif. injustice, victimization and inequality has
of Calcutta where only the saintly such as
healthy. Fear runs much of the world,
created great movements that led to29
30
their own guilt or projecting it onto
Mother T eresa and her followers dare to
spurring on endless activity. Fear of
Desire is also the level of addictions,
others,
tread. It is the level of the abandonment
enemies, fear o£ old age or death, fear of
wherein desire becomes a craving more
Subcultures displaying the aberration of
of hope, and few have the courage to
rejection and a multitude of social fears
important than life itself. The victim of
self-flagellation often manifest other really look in its face. are basic motivators in most people's
Desire may actually be unaware of the
endemic forms of cruelty, such as the
lives. basis of his motives. Some people
Ener gy Level 75: Grief
public ritual killing of animals. GuiltFrom the viewpoint of this level, the
become addicted to the desire for
provokes rage, and killing frequently is
This is the level of sadness, loss, and
world looks hazardous, full of traps and
attention and drive others away by their
its expression. Capital punishment is an
despondency. Most of us have
threats. Fear is the favored of ficial tool
constant demands. The desire for sexual
example of how killing gratifies a guilt-
experienced it for periods of time, but
for control by oppressive totalitarian
approval has produced an entire
ridden populace. Our unfor giving those who remain at this level live a
life agencies, and insecurity is the stack-in-cosmetics and fashion
industry. American society, for instance, pillories
of constant regret and depression. This is
trade of major manipulators of the
Desire has to do with accumulation and
its victims in the press and metes out
the level of mourning, bereavement andmarketplace. The media and advertising
greed. But Desire is insatiable because it
punishments which have never been
remorse about the past It is also the level
play to Fear to increase market share. is an ongoing ener gy field, so that
demonstrated to have any deterrent or
of habitual losers and those chronic
The proliferation of fears is as limitless
satisfaction of one desire is merely
corrective value. gamblers who accept failure as part of
as the human imagination; once Fear is
replaced by unsatisfied desire for
(62)
their life style, often resulting in loss of
one's focus, the endless fearful events of
something else. Multimillionaires remain
jobs, friends, family, and opportunity, as
the world feed it Fear becomes obsessive
obsessed with acquiring more and more
Ener gy Level 50: Apathywell as money and health. and may take any form: fear of loss of
money. This level is characterized by poverty,
Major losses in early life make one later
relationship leads to jealousy and a
Desire is a much higher state than apathy
despair, and hopelessness. The world and
vulnerable to passive acceptance of grief
chronically high stress level. Fearful
or grief, obviously. In order "to get," you
the future look bleak; pathos is the theme
as though sorrow were the price of (63)
thinking can balloon into paranoia or
have to first have the ener gy to "want." of life. It is a state of helplessness; its
life. In Grief one sees sadness
generate neurotic defensive structures
TV has had a major influence on many
victims, needy in every way, lack not
everywhere: the sadness of little children,
and, because it is contagious, become aoppressed people, inculcating wants and
only resources, but the ener gy to avail
the sadness of world conditions, the
dominant social trend.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Because of
instantly become strong. subject test weak, whether placed on theinvolving millions of calibrations on
the significance of this factor, the testing
Because the weakness of any particular
tongue, held in its package adjacent to
thousands of test subjects of all ages and
method will be described in detail below. muscle indicated the presence of a the solar plexus or hidden in a plain
personality types, from all walks of life. pathologic process in its corresponding
envelope the contents of which neither
By design, the study is clinical in method
Historical Background
or gan (corroborated by diagnosis through
the tester nor the subject knew. and thus has widespread pragmatic In 1971, three physiotherapists
published acupuncture and physical or laboratory
That the body responded even when the
implications. Because the testing method
a definitive study on muscle testing. 2 Dr. examination), it was a highly useful
mind was naive was most impressive. is valid in application to all forms of
Geor ge Goodheart of Detroit, Michigan,clinical tool to detect disease. Thousands
Most practitioners did their own
human expression, calibrations have had studied muscle testing


 made in the
Jennerian way, by inserting the virus subcutaneously —
splitting the skin and rubbing it in —violent septic infection  takes place, causing death in many cases. Laws were
passed in England many years ago prohibiting this practice. In toxemic subjects, a local infecti on set up by the virus
of sepsis from any source vaccination, a badly cared -for
injury, a wound that fails to drain, an infected tooth, sinus,
etc. —causes a septic fever of a malignant type, which is
liable to end in death or in invalidism. A system badly
enervated and toxemic, has little power to resist; and when
the blood is very toxemic, it is very vulnerable to the
influence of any infection. Where the infection is not so malignant as to overwhelm
the system, due to the virulence of the infecting a gent, or to
the enervation and toxemic state being so great as to have
destroyed resistance, the patient may rally from the crisis
and get well under the proper management. If, however, the
management is bad, the patient may linger in a state of
semi-invalidism for a few months or years, and finally die. Mr. Roosevelt’s illness and taking -off at least twenty -five
years too soon was a pronounced type of such
derangement. The great and forceful man was
pronouncedly toxemic. He was injured, as everybody
knows, on one of his trips into the jungles. Infection took
place, which probably would have killed a less robust man. He returned home, and continued enervating habits,
preventing his fine body from cleaning house. Such cases can be brought back to th e normal, but never
under conventional treatment. When toxemic subjects are infected, the infection will
never be eliminated entirely until enervation and Toxemia
are overcome. Unless patients of this character are put to
bed and fasted until eliminat ion is completed, then fed
properly, and taught how to eat within their limitations, and
unless they are willing to give up all enervating habits,
there is no hope of their ever getting well. These subjects
often develop tuberculosis, Bright’s disease, and  other
lingering so - called diseases. Our federal hospitals are full
of young men who will never get well; for Toxemia is
developed faster than it is thrown ok. Scientific medicine is
helpless. Nature’s order is interfered with by enervating habits
until Toxemia is established; then a vaccination, or an
infection from any source, acts sooner or later as a
firebrand in causing the most vulnerable organ to take on
organic change. The organ, however, has nothing to do
with cause, and directing treatment t o the organ is
compounding fallacy. Types of such nonsense are blood - transfusion for pernicious anemia; gland treatment for
gland impotency; cutting out stones, ulcers, tumors, etc. There is no question but that one of the most pernicious
practices i n vogue today is treating so -called disease with
disease, and immunizing with the products of disease. One of the first things to do to get rid of any so -called
disease is to get rid of Toxemia; for it is this state of the
blood that makes disease pos sible. Infection, drug -and
food-poisoning may kill; but if they do not, they will be
short-lived in a subject free frown enervation and Toxemia. Conversely, the poisoning will linger in the system until
Toxemia is overcome; then elimination will remove all
traces of infection. Syphilitic infection in a pronouncedly toxemic subject is
thrown into great virulency by conventional treatment. The
infection is the least offender of the trio. Add fear and
wrong eating, and we have a formidable symptom -
complex, justifying all that professional syphilomaniacs say
and write about the disease. Remove Toxemia, drugging,
fear, and vile eating, and there is little left. What there is
can easily be thrown out by nature. WE are builders of tomorrow, and we need not pa y a
fortune -teller—a doctor, lawyer, preacher, banker —to
tell us what will happen to us tomorrow. “Nothing will
happen. The inevitable will come. We shall inherit the
fruits of today’s sowing. Poise

   THE state or quality of being balanced. Figurativ ely,
equanimity; repose. Equanimity —Evenness of mind or temper; composure;
calmness.<|eot_id|><|begin_of_text|>
Q: What is the main cause of all diseases, according to the author?,
A: Toxemia, which is caused by enervation and the accumulation of toxin in the blood.
Q: What is the author's criticism of the medical profession?,
A: The author criticizes the medical profession for not understanding the true cause of disease and for using treatments that are ineffective and often harmful.
Q: What is the author's view on the concept of "germs" as a cause of disease?,
A: The author does not believe that germs are the cause of disease, but rather that the accumulation of toxin in the blood is the primary cause.
Q: What is the author's perspective on the idea of "cures"?,
A: The author believes that there are no cures for disease, but rather that the focus should be on removing the underlying causes of enervation and Toxemia.
Q: What is the author's advice for achieving good health and avoiding disease?,
A: The author advises against enervating habits, such as excessive eating, drinking, and stress, and recommends a balanced lifestyle, including a healthy diet, rest, and self-control.<|eot_id|><|begin_of_text|>The entire organism is more or
less infected by the protein decomposition. A feast -day
comes along; an excess produces a crisis; and th e organism,
which is enervated and toxemic to the point of no
resistance, is overwhelmed by septic poisoning. WHAT CAUSES FATALITY

   Fatal cases in all epidemics are food -drunkards who are
very much enervated, toxemic and infected from
putrescence in  the bowels. It is a crime to feed anything to the sick. No food should
be given until all symptoms are gone; then fruit and
vegetable juices (never any animal foods not for weeks). A
hot bath should be administered three times daily. Wash out
the bowe ls by enemas every few hours, until all putrescent
debris is throughly cleared out; and, when possible, give a
gastric ravage daily, until the stomach and bowels are
thoroughly cleared of all putrescence. The life of the patient
depends upon getting rid of  the putrid food still remaining
in the bowels, before enough putrescence is absorbed to
cause death. All epidemic diseases are wholesale food -
poisonings among people who are pronouncedly enervated
and toxemic. The poisoning by food is on the order of
poisoning by chemicals. Those who have least resistance
(are most enervated and toxemic) suffer most and succumb
the easiest; for the poisoning brings on a crisis of Toxemia,
and the two nerve -destroying influences overwhelm the
reduced resistance, and may end  in death unless wisely
treated. All acute diseases are gastro -intestinal infections
acting on toxemic subjects. The more enervated and
toxemic the subject, the more severe the crisis. Certainly
anyone with intelligence should see the danger in giving
food when the exciting cause of the disease is food -
poisoning. Keep the patient warm and quiet, and in good air. More
treatment is meddlesome. Getting rid of putrefaction is
most important. Such diseases develop only in those of
pronounced enervation and  toxemic, and those of very bad
eating habits. TO SUM UP

   To sum up briefly the difference between the toxemic
methods and “regular medicine”: Toxemia is a system
based on the true cause of disease —namely Toxemia. Before Toxemia is developed, natura l immunization
protects from germs, parasites, and all physical vicissitudes. Toxin is a by -product as constant and necessary as life
itself. When the organism is normal, it is produced and
eliminated as fast as produced. From the point of
production to the point of elimination, it is carried by the
blood; hence at no time is the organism free from toxin in
the blood. In a normal amount it is gently stimulating; but
when the organism is enervated, elimination is checked. Then the amount retained become s overstimulating —
toxic—ranging from a slight excess to an amount so
profound as to overwhelm life. The treatment is so simple that it staggers those who
believe in curing. Heroic treatment is disease -building. Find in what way nerve -energy is wasted,  and stop it —stop
all nerve -leaks. Then returning to normal is a matter of
time, in which nature attends to all repairs herself. And she
resents help —medical officiousness. In writing and giving advice, I often make the mistake of
taking for granted t hat the consultant understands what I
have in mind. Why should he, when I have not given