ofthenoseanddarkringsundertheeyes. Thesearechillytypes,withcoldhandsandfeet,
whoareextremelysensitivetothecoldinalmostany
shapeorform.Theysweateasilyandprofusely,when
experiencingstrongemotionsorwithanyexertionof
eitherthebodyorthemind.Coughingcanalsomake
themsweat.Thesweatwillsmellsourandwillmake
themfeelworseandaggravatetheirsymptoms. Theyfeelexhaustedandrundown.Theyhaveno
muscletoneandtheyfeelandlooksaggy;theyfeelas
thoughthereissomethingheavyinsidethatisdrag-
gingthemdown.Thisisamarvellousremedyfor
prolapseoftheuterus,whateverthecause(though
thisisusuallytoomanychildrentooclosetogether),
andmeansthatthetraumaofanoperationcanbe
avoided.However,thisconditiondoesalwaysrequire
carefulprescribingbyaprofessionalhomeopath.De-
spiteSepiatvpes'weakness,theyaregenerallyworse
forrest,andexercisingvigorouslywillenergisetheir
sluggishstate.Eatingwillhelptemporarily(theyare
muchworseformissingmeals).Theydonotwantto
betouchedormassaged. EMOTIONAL/MENTALSYMPTOMS
Angryfromcontradiction.Anxious:duringafever;
duringtheevening.Confused.Depressed.Desires
tobealone.Dislikescompany;consolation;
contradiction.Forgetful.Indifferent:toown
children;tofamily;tolovedones;towork.Irritable. Sensitive:tomusic;tonoise;topain.Sluggish. Tearful.Weepy. Sepiatypesarepronetodreadfulemotionalstates,
wheretheybecomesluggish,indifferent, irritable,
weepvanddepressed.Sepiahasbeenfoundtobe
moreusefulforwomenthanformenandisespecially
neededforthetypicalworn-out-mother-without-any-
supportsyndrome,forwomenwhoareworndownby
thecaresoflifeandtoomanychildrenwithnot
enoughtimebetweenthemfortheirbodiestorecover. ThisistheclassicalSepiapicture,thoughwomenmay
alsobesimplywornoutfromhavingtoomuchtodo
andnotenoughpersonalresourcestoseethem
through it. Wheninthisdepressedstate,Sepiassag,mentally
andphysicallyTheysitsilently,feelingemptyand
enjoyingnothingintheirlives,andfeelingindifferent
toallthosethingsthatformerlygavethemenjoyment
-suchastheirchildrenandfamily,andtheirwork. 148•Sepia(Sep.) INTERNALMATERIAMEDICA
Theydonotwantanyhelpandwillrespondbadlyto
sympathy,preferringtobealonetoavoidanyfurther
stress.Becausethinkingissodifficultandtheirbrains
seemtohavegroundtoahalttheonlythingtheywant
todoistobequietandalone. Theywillfeelverymuchbetteriftheydragthem-
selvesoutoftheirtorportodosomethingstrenuous,
suchasexercise,aerobics,dancingorspringcleaning. Itisasifthecirculationhasslowedrightdownandthe
exercisegetsitmovingagain.Thisistheonlyremedy
thathasthissymptomtothisdegree.Childrenwho
needSepiamaybenegativeandsulkyandindifferent
totheirwork,thatis,toplaying!Theymaybeafraidof
beingalone,ofthedark(becauseofghosts)butthey
willnotwanttobehandledeither.Theybecomelazy
anddonotwanttodoanything,butoncetheyhave
actuallygotgoing,orhave,forexample,arrivedatthe
party,theyarequitehappyandhaveagoodtime. PHYSICALCOMPLAINTS
Backache
SymptomsPains:inlowerback;aching;dragging
down. Betterforpressure. Worseduringtheafternoon;atnight;before/during
menstrualperiod;forbendingdown;forsitting. Thelowerbackfeelsweakandtiredandasifithas
beenhitwithahammer. Coldsores
SymptomsSoresonlips. Commoncold
SymptomsNasalcatarrh:green;dirtyyellow;
vellow-green;dripsdownbackofthroat.Senseof
smelllost. Constipation
SymptomsBellystomachfeelsfull.Stools:hard;
large.Strainingineffectual. Worseduringamenstrualperiod. Causespregnancy. Thisisforthetypeofacuteconstipationthatcan
accompanypregnancyorawoman'speriods.The
personwillstraintopassalarge,hardstoolbutwillbe
unableto. Cough
SymptomsBreathingfast.Couch:constantatnight;
dry;exhausting;hacking;irritating;loose;mustsitup
tocough;rattling;short;disturbssleep;tickling;vio-
lent;wakesfromthecoughatnight.Mucus:copious;
yellow;white;tastessalty.Betterforsittingup. Worseatnight;duringtheeveninginbed;forlying
down. Thepatientcoughsuplotsofsaltywhiteoryellow
mucus.Chestfeelsconstricted(tight)oroppressed
andtheribsmayhurtfromcoughing.Theairpassages
feelirritatedandthecoughseemstocomefromthe
stomachandisveryviolent,especiallyafterlying
downatnight.Patientsweatsaftercoughingandfeels
worseforit. Cystitis
SymptomsDesiretourinate:constantdragging
downinpelvis;urgent.Painspressing.Urination
frequent;slow(hastowaitalongtimeforittostart). Urine:cloudy;darkbrown;red;scanty;smelly;with
sediment. Thiscystitisiscommonafterchildbirth.Thepatient
willhaveaconstantdragging-down sensationinthe
pelvis,andshewillhavetorushtopassurineoritwill
escapeinvoluntarily,becauseofsaggymusclesinthe
pelvicarea.Shemaythenhavetowaitforittostart
oncesittingonthetoilet.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Opiumischaracterisedbyanabnormallackofpain,as
ifthesenseshavebeenblunted. Afterashock,people
needingOpiumappearglassyeyedandstupefied,and
sufferfromgreatinertia. Theyfeelfaint,numband/
ortrembly. Theirfacesgoredandbecomedrawn,
sunkenandoldlooking,possiblywithabluishtinge. Childrenwhohavejustexperiencedafrightorshock
willbeunabletourinate. Generally,thereisprofusesweatingwithscanty
urinationandinafeverOpiumtypeswillbecome
heatedinbedandfeelworsefortheheatandthe
sweatingandwillkickoffthecovers. Theshockthatfollowsalcoholpoisoningwiththese
symptomsmaywellcallforOpium-thisisonlyuseful
inanunusual,mistakenaccidentandnotforhabitual
drinkers. EMOTIONAL/MENTALSYMPTOMS
Apatheticduringfever. Complaintsfrom:anger;
reprimands;shock. Confused. Dreamy. Drowsy. Exhilarated. Expressionsleepy. Indifferentduringa
fever. Lively. Senses:dull;acute. Sensitivetonoise. Stupor. Inanacuteillnesslikeafever,Opiumpatientsaredull
andapathetic,dullerthananyotherremedy-tothe
pointofstupor. Theydon'tcomplainorevenaskfor
anythingandmaybeoverwhelmingly sleepy. Before
reachingthisstateofstupor,however,theymaybe-
comeexhilaratedanddeliriousandimaginetheysee
things,especiallyonclosingtheireyes. Peoplewhohavebecomestuckintoastateoffear
afterabadfrightorshockmaybenefitfromOpium. TheylooksimilartoAconite(thatis,enormously
shocked)buttheyarealsoinadream-likestatethat
theycannotsnapoutof. Thisiscommonafteran
operationandOpiumwillhelppeopleafterageneral
anaestheticwheretheyfeel'spacedout'anddrowsyto
128•Petroleum(Petr. ) INTERNALMATERIAMEDICA
getbacktotheirnormalstates. TheOpiumpersonwill
recreatetheimageorsituationthatcausedtheshock,
butduringwakinghours;hewillnothavebad
dreams. Arnicatypes,ontheotherhand,willbefine
duringthedaybutwillhavebaddreamsrelatingtothe
fright. Childrenwhohavebeenseverelytoldoffsome-
timesdevelopanOpium'acute'. PHYSICALCOMPLAINTS
Constipation
SymptomsDesiretop


ganism, examine the page that you are reading in this moment. What
do you actually see. Black ink formed into words that you are read-
ing. Try to imagine these words without the presence of the back-
ground upon which they are printed. The white page on which the
37
WAYNE W. DYER
words are printed does not receive your primary attention, yet this
page you are holding as a unit of a book creates a meaning in combi-
nation with the individual units of print called words. The environ-
ment in which those words are inseparably enmeshed is the page
itself. In this analogy, you are the words and your background is every-
thing upon which you are imprinted. This principle is important to
understand if you are going to become a manifester. Just as the stars
in the sky would be impossible to perceive without the background
of the dark sky, and you couldn’t see your own body or the body of
anyone else without a background that is in contrast to that body, so
does this principle apply to you. You cannot be described independent of your environment, and I
invite you to shift your awareness away from yourself as an organism
in the environment to yourself as an extension of your environment
and always inseparable from it. The result of this thinking will be that
you begin to see that everything in your environment is a part of you
and vice versa. Your environment is not something that you must
either push or it will push you around. It is an extension of yourself,
just as you are an extension of the environment. This is a unique concept to grasp. It is imperative, however, for
understanding the premise of this book. You are both distinct and
inseparable from your environment. BEING AN INDIVIDUAL AND AN ENVIRONMENT
SIMULTANEOUSLY
Have you ever seen a person with a front but without a back. Have you ever seen a person with an outside but without an inside. These rhetorical questions are meant to stimulate you to consider
how you can be differentiated and undifferentiated at the same time,
and why this is important in learning to manifest your life as you
choose. 38
Manifest Your Destiny
The nature of this physical world is essentially that of waves. Each
wave of energy that makes up a physical mass has a crest or a peak
and a nadir or a valley. These tops and bottoms of the wave are always
easy to identify as separate, yet they are always together. You cannot
ever get a bucketful of peaks and observe them independent of their
corresponding valleys. This is the fundamental feature of nature. The
north and south poles of a magnet are always together, yet always dis-
tinct. Your front always has a back, your inside always has an outside,
and now ycu must extend this understanding outward as well. Of course you are an individual who functions within this environ-
ment, and it is possible to describe both you and your environment
with separate identifying terminology that all of us would under-
stand. But, you must also remember that you cannot separate you
from your environment either. You are distinct, just as the tops of the
waves are distinct from the bottoms, but you are irrevocably con-
nected to the outer world just as that bottom of the wave always has a
top. When you begin to see this simple truth, mystical experiences of
manifesting also open up to you as a genuine possibility. Most of us
have failed to grasp this little truth, and it has led us on a disastrous
course of feeling that because we are separate from our environment,
we must exercise control over it. When we do this, we, of course, are
showing not only a lack of respect for our environment, but for our
own basic nature as an environorganism as well. PUSHING NATURE AROUND OR SEEING IT AS OURSELVES
When we think of ourselves as distinct from our environment, we
take on a posture of exercising control over it. This kind of thinking
leads us into destructive behavior on both the collective and the per-
sonal levels. We destroy forests, swamps, mountains, rivers, wildlife or any-
thing else that obstructs profit and convenience or for something we
39
WAYNE W. DYER
call “advancing” civilization. We defend these activities without
understanding that we are also destroying ourselves. Ultimately we
will make earth uninhabitable if we fail to ‘see that we are killing a
part of ourselves with this wanton disregard for nature. We all need to begin to experience ourselves as part of our total
environment. Then perhaps we will discontinue trying to beat that
same environment into submission. We fail to treat it with love, gen-
tleness and respect because we are convinced that it is something
other than ourselves that we are defeating. As we have seen, we can- |
not be described independent of our environment any more than our
outside can be described without our inside. The idea of ourselves as an environorganism commands our
respect for everything that we encounter. When we can respect that
which appears to be external to us, we will build to live in harmony
with, rather than in control over, our environment. In our personal lives, recognizing nature as ourselves opens up an
entire new world of manifestation. We see ourselves in an intelligent
world. Thus, the intelligence that is in myself is also in my environ-
ment. With this awareness we tend to see the connection to everything
much more clearly. We know that whatever appears to be lacking in
our lives is really due to our having been misinformed when we were
taught that what seems to be missing can be found outside us. As an environorganism, I know that the energy of what appears to
be missing in my personal environment and the energy of my own
body (inside and outside, front and back) is all the same. So, anything
I view as lacking is because I see myself as removed from what I want
rather than as connected to it. This is the beginning of the awareness that you can attract every-
thing to yourself because you are already inextricably attached to it at
an energy level. The notion of viewing it as unavailable begins to dis-
appear and you see manifesting as nothing more than materializing
an aspect of yourself of which you have previously been unaware. 40
ts Manifest Your Destiny
You will see yourself not only in your environment, but in every-
thing and everyone that is a part of that environment. Your new faith
will no longer permit you to see anything as separate. The separate-
ness will always be there, just as the peak of the wave is separate from
the trough, but they will remain inseparable even though separate,
different yet undifferentiated at the same time. You will have fused
the dichotomy that prevents you from putting this connective energy
to work. You will begin to view yourself as an organic part of this
world rather than as a separate entity in this world. SEEING YOURSELF AS AN ORGANIC PART OF THIS WORLD
There is a popular belief that we “come into this world. ” Thus we
are continuously embracing the idea that who we are and where we
come from are two different worlds. The essence of this third spiritual
principle for manifesting your destiny is that there is no separation,
and rather than coming into this world as a construction project, that
you actually grow out of it. Take a look at a plum tree and examine how plums appear in our
world. You plant a seed and the tree grows, ultimately blossoming
and producing plums. The intelligence that is in the plum is in this
world, and so, too, is it in the seed, the blossom, the trunk, the
branches and the roots. Every single element of the plum tree has
plum intelligence built into it. We do not say that plums show up
from the spiritual world of plum essence, and then become physical
earth-plane fruit. In fact, as we look at a plum tree, we could say with
all candor that it plums. Every year the thing just plums. In the same way that a plum tree plums, you, too, grow out of this
world, with the same energy that is in every aspect of your being. Were you to look at the earth from a distance you would observe that
it has rocks, oceans, vegetation, and that the thing actually peoples. You are a result of what the universe is doing on a conscious level,
just as a wave is what the ocean is doing and a plum is what the plum
41
WAYNE W. DYER
tree is doing. The intelligence that is you, unseen as it may be, is you
in every stage of your creation and life experience, and it is also the
same in every other person as well as in all things in our physical
world. Most of us were taught quite the contrary. Creation is generally
thought of as divided into the spiritual realm of the unseen and the
physical world of matter. Also, that we are the result of an act of con-
struction, and rather than growing out of the world, we were put
into it. This, of course, reinforces the idea of powerlessness in having |
anything to do with the act of creation. To empower yourself’ to,
become a co-creator in the affairs of your life, you will have to leave
these old ideas behind, but mind you, they do not die easily. The
conditioning process is embedded in the bedrock of


. ■ Flu with muscle aches
  & pains, p. 311. ■ Nausea due to emotional
  problems, p. 306. ■ Stomachache, p. 305. QCaution  Do not take the essential oil internally
except under professional supervision.Dried aerial parts Fresh aerial
parts
Lotion  For cold sores, make an infusion ( see p. 291) and apply
regularly ( see p. 296). Ointment  (to make, p. 295). Apply to insect stings.Juice Apply as needed to cuts and scrapes. US_112-113_Melaleuca_Melissa.indd   113 17/03/16   4:00 pm
114Mentha x piperitakey medicinal plants
Leaves have high
levels of volatile oil,
which has important
digestive propertiesMentha x piperita (Lamiaceae)
PeppermintPeppermint
A strongly aromatic, square-stemmed annual, growing to  32 in (80 cm) with serrated leaves. Peppermint is cultivated in many parts of
the world for its oil. Habitat & Cultivation
Peppermint is grown commercially
and in gardens throughout Europe, Asia, and North America. It is propagated from seed in spring and is harvested just before it flowers  in summer, in dry sunny weather. Related Species
Peppermint is a hybrid of watermint (M. aquatica) and spearmint  (M. spicata), which have similar, though
milder, therapeutic properties. Key Constituents
■ Volatile oil (up to 1.5%),
 including menthol (35–55%),   menthone (10–40%)
■ Flavonoids (luteolin,
 menthoside)
■ Phenolic acids
■ Triterpenes
Key Actions
■ Antispasmodic
■ Stimulates sweating
■ Antimicrobial
■ Analgesic
■ CarminativeResearch
■ Volatile oil Research has shown
that the volatile oil is strongly antibacterial. Menthol (a constituent
of the oil) is antiseptic, antifungal, cooling, and anesthetic to the skin, although it is also an irritant. ■ Whole herb The whole plant
has an antispasmodic effect on the digestive system. Clinical trials in Denmark and the UK during the 1990s have confirmed its value  in the treatment of irritable  bowel syndrome. Traditional &
Current Uses
■ Digestive problems
Peppermint is excellent for the
digestive system, increasing the  flow of digestive juices and bile  and relaxing the gut muscles. It reduces nausea, colic, cramps, and gas, and soothes an irritated bowel. In soothing the lining and muscles  of the colon, it helps diarrhea and relieves a spastic colon (often the cause of constipation). ■ Pain relief Applied to the
skin, peppermint relieves pain and reduces sensitivity. It also relieves headaches and migraines linked to digestive weakness. ■ Infection Diluted oil is used as an
inhalant and chest rub for respiratory infections. The whole herb is important for digestive infections. Self-help Uses
■ Digestive headaches, p. 309. ■ Eczema, p. 300. ■ Nausea with headache, p. 306. ■ Neuralgia, p. 308. ■ Gas & bloating, p. 306.Parts Used
Aerial parts are distilled
for their volatile oil and used  in a variety of preparations. Fresh aerial partsPeppermint’s origin is a mystery, but it has been in
existence for a long time—dried leaves were found  in Egyptian pyramids dating from around 1000 bce. It was highly valued by the Greeks and Romans, but
only became popular in Western Europe in the 18th century. Peppermint’s chief therapeutic value lies in  its ability to relieve gas, flatulence, bloating, and colic, though it has many other applications. Key Preparations
& Their Uses
 QCautions Do not give peppermint to children
under 5. The essential oil is best taken internally
on the advice of a healthcare practitioner; it is not suitable for children under 12.Dried aerial parts
Infusion (to make,
p. 291). To improve digestion, drink 3⁄
4 cup
(150 ml) after meals.Essential oil Dilute to
2% (see p. 297) and
dab onto temples to
ease headaches.Lotion made with infusion (see p. 296). Apply to irritated skin. Tincture mixed with other herbs, is prescribed mainly for digestive problems. Capsules are prescribed for irritable bowel syndrome. US_114-115_Mentha_Myristica.indd   114 26/02/16   3:59 pm115Myristica fragranskey medicinal plants
Aril (mace)
turns yellow
as it dries
Woody seed
casing containing
kernel (nutmeg)Fresh,
scarlet arilMyristica fragrans (Myristicaceae)
Nutmeg & Mace, Rou Dou Kou (Chinese)
Habitat & Cultivation
Native to the Molucca Islands of
Indonesia, nutmeg trees are now
widely cultivated. They are propagated
from seed, sown when ripe. The
tree yields fruit after about 8 years,
and can continue to fruit for over
60 years. The fruit is picked when
ripe and the nutmeg and mace are
separated and dried. Key Constituents
Nutmeg:
■ Volatile oil (up to 15%),
 including alpha-pinene,
 beta-pinene, alpha-terpinene,
 beta-terpinene, myristicin,
 elincin, safrole
■ Fixed oil (“nutmeg butter”),
 myristine, butyrin
Mace:
■ Volatile oil (similar to nutmeg
 but with a higher concentration
 of myristicin)
Key Actions
Nutmeg:
■ Carminative
■ Relieves muscle spasms■ Prevents vomiting
■ Stimulant
Mace:
■ Stimulant
■ Carminative
Traditional &
Current Uses
■ Digestive problems  Nutmeg
essential oil has an anesthetic and
stimulating effect on the stomach
and intestines, increasing appetite
and reducing nausea, vomiting, and
diarrhea. It is a helpful remedy for
many digestive problems, especially
gastroenteritis. ■ Sleep aid Though nutmeg is
a stimulant, it has narcotic and
anticonvulsant properties and
can be successfully used at low
dose (a pinch of powder will do)
as a sleep aid for short- or long-term
sleep problems. Laboratory studies
also indicate that nutmeg has
antidepressant activity. ■  Aphrodisiac  In India, nutmeg
has a long reputation as an
aphrodisiac. It is believed to
increase sexual stamina. ■ External uses  Ointments based
on the fixed oil (nutmeg butter) are
used to treat rheumatic conditions. They have a counterirritant effect,
stimulating blood flow to the area. In India, nutmeg is ground into a
paste and applied directly to areas
of eczema and ringworm. ■ Safety  Low medicinal doses and
culinary amounts of nutmeg and mace
are safe. In excess, however, the herbs
are strongly stimulant, hallucinogenic,
and toxic. The consumption of just
two whole nutmegs has been known
to cause death. Nutmeg tree
An evergreen tree
growing to 39 ft
(12 m), with aromatic
leaves and clusters of
small yellow flowers. Nutmeg and mace  are cultivated
commercially in the tropics.Parts Used
Aril (mace) surrounds
the seed casing. It is used in
cooking and as a medicine.Nutmeg and mace both come from the nutmeg tree
and have very similar medicinal properties. They
are infrequently used in the West because of their
toxicity at high dosages, but nonetheless are important
medicines, employed principally to stimulate
digestion and to treat infections of the digestive tract. Nutmeg also has long been valued as an aphrodisiac
and as a remedy for eczema and rheumatism. Key Preparations & Their Uses
 QCaution  T ake the essential oil internally only under professional supervision. Do not take more than 3 g of either herb a day. Do not use during pregnancy. Dried seed
kernel (nutmeg)Dried seed and arilFruit with
seed and aril
Seed kernel  (nutmeg)
is a stimulant remedy for
intestinal infections and
rheumatic conditions. In
China, nutmeg is known
as rou dou kou. Grated nutmeg For
eczema, mix 2 tsp
with a little water
into a paste and apply.Powdered mace is
prescribed to treat
gas and bloating. Infusion For gastroenteritis,
add a pinch of nutmeg
to 3⁄4 cup (150 ml) of
peppermint infusion ( see
p. 291). T ake 3 times a day.Essential oil of
nutmeg is occasionally
used by herbalists to
treat vomiting. Ointment  made from fixed oil (nutmeg butter). For rheumatic conditions,
apply several times a day. US


. 65) and dandelion root (Taraxacum officinale, p. 141) for long-term toxic conditions. Its gentle laxative  action makes it a valuable remedy for constipation, particularly when combined with changes to the diet such as increased bulk and fiber. By stimulating large intestine function, the feces are eliminated more efficiently, with reduced reabsorption of waste products, a form of toxicity that tends  to occur in a poorly functioning colon. Y ellow
dock is also thought to improve the flow of
bile, which further contributes to its detoxifying activity. It is also typically taken for skin conditions such as acne, eczema, and fungal infections, and  for arthritic problems. Research The anthraquinones are purgative
and laxative (see Cassia senna, p. 75), but this activity is tempered by the tannins, which counter
US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   264 07/04/16   4:37 pm265 other medicinal plantsSalvia Sclarea
the irritant effect of the anthraquinones within
the gut. The presence of oxalates suggests that
yellow dock is best avoided in gout and kidney
stones. The leaf has high levels of oxalates, and
poisoning and death have resulted from eating
the leaves as a salad vegetable. Caution Avoid during pregnancy and while
breastfeeding.ruta graveolens (Rutaceae)
Rue
Description Strongly aromatic evergreen
perennial growing to 3 ft (1 m). Has fleshy 3-lobed
leaves, yellow-green 5-petaled flowers, and round
seed capsules.Medicinal Actions & Uses Rue is chiefly
used to encourage the onset of menstruation. It
stimulates the muscles of the uterus and promotes
menstrual blood flow. In European herbal medicine,
rue has also been taken to treat conditions as
varied as hysteria, epilepsy, vertigo, colic, intestinal
worms, poisoning, and eye problems. The latter
use is well founded, as an infusion used as an
eyewash brings quick relief to strained and tired
eyes, and reputedly improves the eyesight. Rue
has been used to treat many other conditions,
including multiple sclerosis and Bell’s palsy. Research Rue is currently being investigated for
its potential use as an anticancer treatment. Related Species The related species,
R. chalepensis, which is also native to the
Mediterranean region, is used to expel worms, to
promote menstrual flow, and to soothe sore eyes. Cautions Rue is toxic in excess. Never take
during pregnancy. The fresh plant frequently causes
dermatitis, so wear gloves while handling it. T aken
internally, rue may cause an allergic skin reaction
to sunlight. Salvia sclarea (Lamiaceae)
Clary Sage
Description Square-stemmed biennial growing
to 3 ft (1 m). Has hairy wrinkled leaves and whorls
of pale blue flowers. Habitat & Cultivation Native to southern
Europe and the Middle East, clary sage is now
cultivated in France and Russia for its essential oil. It
prefers sunny conditions and dry soil. It is gathered
in summer, usually in its second year. Parts Used Aerial parts, seeds, and the
essential oil. Constituents Clary sage contains 0.1% volatile
oil (consisting mainly of linalyl acetate and linalool),
diterpenes, and tannins. History & Folklore Clary sage has been
perceived both as a weaker version of its close
relative, sage ( S. officinalis, p. 131), and as a significant
herb in its own right. Since the seeds were once
commonly used to treat eye problems, clary sage
was also known as “clear eye.”
Medicinal Actions & Uses An antispasmodic
and aromatic plant, clary sage is used today mainly
to treat digestive problems such as gas and
indigestion. It is also regarded as a tonic, calming
herb that helps relieve period pain and premenstrual
problems. Owing to its estrogen-stimulating action,
it is most effective when levels of this hormone are
low. The plant can therefore be a valuable remedy
for complaints that are associated with menopause,
particularly hot flashes. Cautions Do not take clary sage essential oil
internally. Do not use clary sage during pregnancy.Rue powerfully
induces menstruation. Habitat & Cultivation Rue grows in the
Mediterranean region, preferring open sunny sites. It is also cultivated in many parts of the world as
both a garden ornamental and a medicinal plant. The aerial parts are gathered in summer. Parts Used Aerial parts. Constituents Rue contains about 0.5% volatile
oil (including 50–90% 2-undecanone), flavonoids
(including rutin), furanocoumarins (including
bergapten), and about 1.4% furoquinoline alkaloids
(including fagarine, arborinine, skimmianine,
and others). Rutin has the effect of supporting and
strengthening the inner lining of blood vessels
and reducing blood pressure. History & Folklore In ancient Greece and
Egypt, rue was employed to stimulate menstrual
bleeding, to induce abortion, and to strengthen
the eyesight.ruscus aculeatus (Liliaceae)
Butcher’s Broom
Description Bushy evergreen perennial growing
to 3 ft (1 m). Has leaf-like leathery branches with
a terminal spine, greenish-white flowers, and shiny
red berries. Habitat & Cultivation Butcher’s broom
is found throughout much of Europe, western
Asia, and North Africa. It is a protected species,
growing wild in woodland and on uncultivated
ground. Cultivated plants are gathered in autumn
when in fruit. Parts Used Aerial parts, rhizome. Constituents Butcher’s broom contains saponin
glycosides, including ruscogenin and neoruscogenin. These constituents have a structure similar to that
of diosgenin, found in wild yam ( Dioscorea villosa,
p. 91). They are anti-inflammatory and cause the
contraction of blood vessels, especially veins. History & Folklore Much used in antiquity,
butcher’s broom was described by the 1st century
ce Greek physician Dioscorides as having the ability
to promote urine flow and menstrual bleeding. The plant’s name comes from its use
as a broom in butchers’ shops in Europe up until
the 20th century. Medicinal Actions & Uses Though little
used in Anglo-American herbal medicine, butcher’s
broom is now a common remedy in Germany
for venous problems. It has been shown to have
a directly positive effect on varicose veins and
hemorroids, preventing increased tensing of the
veins and helping the return of excess fluid into
the veins. Extracts can be taken orally or applied
to affected legs. Research A growing body of research is
demonstrating that butcher’s broom is a valuable
medicine for venous disorders. In a clinical trial,
patients with varicose veins who applied a
butcher’s broom extract to their legs showed a
contraction of 1.25 mm in their femoral artery
within 21⁄2 hours. A paper published in the Journal
of Complementary and Alternative Medicine  in 2000
identifies butcher’s broom as having great potential
as a medicine for orthostatic hypotension (a
specific form of low blood pressure). Caution Do not take butcher’s broom if suffering
from high blood pressure. US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   265 26/02/16   12:47 pm
266Santalum album (Santalaceae)
Sandalwood,
Chandan
Description  Semiparasitic evergreen tree
growing to 33 ft (10 m). Has lance-shaped leaves,
clusters of pale yellow to purple flowers, and small, nearly black fruit. Habitat & Cultivation  Native to eastern
India, sandalwood is cultivated in Southeast Asia for its wood and essential oil. The trees are felled throughout the year. Parts Used  Wood, essential oil. Constituents  Sandalwood
contains 3–6% volatile
oil (which consists predominantly of  the sesquiterpenols alpha- and beta-santalol), resin,  and tannins. History & Folklore
Sandalwood’s aroma has been highly esteemed in China and India for thousands of years. The  wood is often burned as incense and plays a part  in Hindu ritual. The heartwood is most often  used in perfumery, but it has also been taken  as a remedy in China since around 500 ce. Medicinal Actions & Uses  Sandalwood
and its essential oil are used for their antiseptic properties in treating genitourinary conditions such as cystitis and gonorrhea. In Ayurvedic medicine, a paste of the wood is used to soothe rashes and itchy skin. In China, sandalwood is held to be useful for chest and abdominal pain. Caution  Do not take sandalwood essential
oil internally.other medicinal plantsS


 knew in myself that I was getting
stronger with each week that passed. Around this ti me, I went to see the surgeon in Malaga who
had examined me the previous year. He examined me a nd was amazed that he could no longer
feel the growth on the liver. He said he thought it  had gone. I wondered whether he was trying to
cheer me up but we later learned through a mutual d octor friend that he discussed my case during
a medical reunion in Malaga and said I was taking s ome weird treatment in America and,
whatever it was, it seemed to be working. We have several doctor friends here in Spain who ar e familiar with my case. Whenever I see
them, they seem very pleased to see how well I am l ooking but show no curiosity nor do they
express the slightest interest in the treatment I a m on. This puzzles me as I should have thought a
doctor, more than any other person, would want to k now how I am recovering from an illness
they regard as incurable and which, according to th em, should have killed me more than a year
before. After a year of staying most of the time at home an d concentrating quietly on the business of
getting well and following my nutritional program t o the letter, I began, little by little, to go out
and become more active. I consider I am now leading  a normal life. I run a home, am involved in
the PTA at my children’s Spanish school, and help m y husband in the office three times a week. I might still have some cancer in my body but this does not worry me. I am convinced it is only a
matter of months before I am completely cured. Dr. Kelley told me that my illness could turn out
to be a blessing in disguise. I could not believe t his at the time but now I am sure he was right. I
feel I am starting a new life. My family is now eat ing a healthier diet. And I feel my illness has
brought my husband and myself closer together. I al so have the added satisfaction of being able
to help other people. Quite a number have heard abo ut my recovery and have come to me for
information and advice. Some people I have spoken to have been impressed by  the nutritional program but have been
unable to believe that the doctors who have put the m on chemotherapy could be wrong. Most of
them have since died and this saddens me because I feel their deaths were unnecessary. I only
wish I had heard about Dr. Kelley earlier and had n ot submitted myself to surgery and
chemotherapy. But this, perhaps, is negative thinki ng. I feel very grateful that I have been given
the chance to get well. I feel lucky to be alive. Dr. Kelley:  "Rosswitha brought to my attention one of the thin gs I just take for granted and
should be a characteristic of all doctors — people who are really doctors. She said, ‘At last I was
speaking with a doctor who treated me like an intel ligent human being and was quite willing to
discuss all the details of my illness.’ That seems to me to be the way it should be, but I have to
confess at this point that I am the one who benefit s — a thousand times more than the patient
does. Every single patient I have had the privilege  of working with and talking to taught me more
than I could ever teach them. Patients have given t o me more than I could ever give to them. The
lessons that I’ve learned working with each one of them have been such a beautiful experience
that I just can’t go on and leave it unmentioned he re. "I find it really sad if the clinician can’t learn from each patient. I can’t comprehend the clinician
having this phenomenal educational institution righ t in front of him and not learning a great deal. Not only did I learn a lot, but the people paid me to learn and I always felt a little guilty about
that. I learned so much that it looked to me that I  ought to be paying them. But I wouldn’t have
been able to function if they hadn’t been paying me  to be learning to do a better job each day. I
certainly appreciated it and I hope it has been a f eeling of mutual gain on both of our parts. "Rosswitha brings to mind a comparison of cancer wi th diabetes. Before Dr. Banting and Best
discovered insulin in 1918 in Canada, a person woul d have diabetes and would ask the doctor if
it could be anything he was eating, and should he c hange his diet in any way? And the doctor
would say, ‘Oh no, it doesn’t make any difference —  eat anything you want, you aren’t going to
live much longer anyhow, so just live it up and eat  whatever you want.’ Doctors couldn’t connect
the diet and diabetes. Even lay people in those day s figured out that if you ate a lot of leafy green
vegetables and reduced the amount of sugar that you  took in, you survived better and did well —
better than the person who didn’t watch his diet. "And so it was that after the development of insuli n, doctors figured out that there is a factor in
diet. In the early 1920s there weren’t very good an alytical facilities available. But the doctors
empirically found that the people who ate green lea fy vegetables, and a few other foods, survived
diabetes much better and the sugar count in their u rine was much better. They had a saying in the
medical community at that time that leafy, green ve getables had ‘natural insulin’ in them. It
wasn’t actually the truth, but they became aware of  the fact that including these vegetables in the
diet did play a role and they were trying to explai n it. We’re in the same situation now with
cancer. Some day in the near future, it will dawn o n the medical community that diet makes quite
a difference in people with cancer, and greatly aff ects health in general. It can’t happen too soon. When it does, a lot of lives will be lived more hea lthfully and a lot of lives will be saved." Breast Cancer Violet J., Stanley, IA
7-Year Victory Over Breast Cancer. I am a farmer’s wife, age 53. We live in a modern, ranch-style home in Northeast Iowa. We raise
cattle and have about 500 acres in diversified farm ing. We have always been active in church,
farm bureau, school, and community affairs. We have  four married children. I have worked outdoors doing fieldwork, chores, chi ckens to tend, and a large vegetable and fruit
garden. My children had lots of sickness from tonsi llitis to chronic bronchitis, and coughing day
and night with high fevers. When we learned about c hiropractic, that helped us a lot. When our
youngest daughter was 14, she missed six weeks of s chool with headaches as a forerunner of
arthritis. She was in three different hospitals, wi th all the typical medical tests done, showing
nothing but arthritis. They sent us home with the c omment that there was nothing they could do
for her arthritis but give her 6 to 20 aspirin a da y. From here, I studied nutrition like mad and
would give her various things for her condition and  she improved dramatically. The next year,
she needed a health examination so she could be a l ifeguard and the doctor told us he had never
seen anyone so healthy. I told him it was all the n utrition I was giving her and he said that had
nothing to do with it, but I knew it was the answer. We have had numerous medical doctors but
none knew anything about nutrition or will admit it  has anything to do with health. I spent nine years working with the American Cancer  Society as door knocker, county chairman,
crusade chairman, at district meetings and state co nventions. My mother died of cancer. I know
what the word "cancer" means — the hopeless feeling, the despair — and I am scared to death of
it. When I made my last call on a dear friend who d ied of cancer, I wanted to say to her: "I’ll be
the next one," for I had found a lump in my breast at that time; also, I was having digestive
disturbances. This was three years after I started learning about nutrition. I have read a lot of
books, health magazines, etc. I knew what medical s cience was doing. I was determined I would
not go to be butchered at the hospital. I said noth ing to anyone about the lump. It got larger as
time went on. I was trying to eat right, as much as  I could read in the books. The following March, my husband wanted to get each of us a life insurance policy. I said nothing
but I knew I wouldn’t pass a health test. The docto r told my husband about the lump and I was
refused the insurance policy. He told me to go to t he hospital and have a biopsy, etc. I wouldn’t
go. We went to visit my sister and told her. By thi s time the lump was plainly visible when you
looked at my breast. In a few days she telephoned s he had learned of a chiropractor that could
help. He had helped his daughter. A light in the tu nnel. We started going to


’s going to be alright...? That  would surely alter your here -and-now
experience of the change that is presently occurring, yes? That would eliminate negative
emotions, and produce a positive experience, right? Well, it could  do that... if we all learned  from our “good” Judged Past Da ta. But there’s
something almost insidious that happens. The mind may bring up this positive data, but it
will pay little attention to it. It’s almost as if that good stuff never even happened. Remember, your mind will always pay primary attention to “bad”  past data, and scarce
attention to “good” past data, because this is the mind’s job. Your mind has been
programmed to do this, in order to ensure your safety and survival. In this sense it could be said that “good news is no news.”
Are you getting this? A re you hearing this? This is really important, because it explains
why in so many situations the first thing many people think about is what could go wrong,
the first thing they focus on is how bad things are, the first thing they tell themselves is,
what a bummer! Wouldn’t it be nice if this trend could be reversed? Wouldn’t it be nice if in most
situations the first thing most people think about is what could go right, the first thing they
focus on is how good things are, and the first thing they tell the mselves is what an
opportunity? Some people have a hard time with this. They don’t understand how someone can see
life as being so wonderful when they see life as being so difficult. My father told me from
the time I was nine, “Son, get your head out of th e clouds.” And when friends see me
downplaying or simply ignoring the possibility of bad outcomes, they have been known to
say, “What, are you out of your mind? ” And my answer is, YES!!! In order to experience life the way I am telling you that you can exp erience it, you’ve got
to be OUT... OF... YOUR... MIND. At least, for a while. At least until you have come to a really good understanding of how
the mind works, of the Mechanics of the Mind, and of how you can change your truth in
order to change  your thought in order to change your emotion in order to change your
experience in order to alter your reality of the event that is occurring in your life! So, give yourself permission to Think Twice about what is occurring. Stay in the moment
of Now, as Eckart Tolle would advise, and by so doing, raise your awareness from the
Imagined Truth to the readily Apparent Truth. If you can do that, you may come to a whole new conclusion about all that is going on. Let’s see. Let’s just see what happens when using  this technique in our “make believe”
example of your relationship having ended. Looking at how you’re feeling, you may be aware that you’ve created the following
Distorted Reality:
I’ve been abandoned/Now I’m all alone again/This is really bad/I’ve been u njusted/I can’t
live without this person/I’ll never be happy again/It was unfair the way it ended/I’m hurt and
I will never forgive.... Now —as you Think Twice —you are invited to consider an extraordinary question. One
single question that can change you r world. One inquiry that can change your emotion by
changing your thought by changing the truth behind that thought. Here is the Life Altering Question:
IS IT POSSIBLE THAT THE REALITY I AM EXPERIENCING IS NOT REAL? At first this question might seem gratuitous and silly. You certainly know how you’re
feeling. You certainly know what is so. Your mind will argue with you if you try to squiggle
out of the experience you’re now having. Open your eyes and look around! it will scream. You’re abandoned! You’re all alone again! That person’s gone! GONE! You’re going to be sad! You’re going to be miserable! This is horrible! But if you have the courage to keep asking the Life Altering Question, eventually your
mind will stop ar guing with you and will at least look at all this again. It will Think Twice. Quietly and without judgment, watch with simple curiosity and compassion (as Mary
O’Malley would say) as your mind shouts inside your head: “Hey, don’t give it a second
thought! Don’t give it a second thought!” because it knows what’s coming if you do. Then
gently insist that you are going to give it a second thought, you are going to take another
look at it, before you carve your experience in stone. Your mind will eventually coo perate. You can actually train  your mind to cooperate. In
this, you have to be like a master teaching an old dog new tricks. You have to be a master
mind. Now, if you have any questions on how this Life Altering Question process can work, you
can check in with any of a number of people who are familiar with this material by jumping
on the Internet at www.ChangingChange.net. I hope you’ll give yourself permission to do that, and to connect often at this intera ctive
site, if it feels that this might be a good resource for you. And for now, how about if we take
a little
Breathing Space
Breathe into what you’ve just read, then decide now if you want to go on right now, or
rest with it for a while and meet with me here later. If you’re ready to go on, drop down to... WHAT’S BEING WITNESSED? Now let’s run a dialogue here, shall we? Let’s look at what is right in front of you on this day of your life. (We’re using, of course,
our “pretend” example, since I can’t  talk directly with you right now... but I could  if you
and I were on one of our regularly scheduled group conference calls....) So let’s look at this “pretend” example... but in our new way: let’s limit the encounter
with this moment to simply wh at is witnessed, rather than what is being felt about it. If you
were in a workshop with me I would say, “Tell me, what happened here?”
And you might respond: “My partner just left me. I have been abandoned. I’m all alone
again.”
And I might say, “I unders tand that your partner just left you. This is something you have
witnessed. This is Observed Reality. But have you been ‘abandoned’? Are you ‘all alone’? Is
this what you have witnessed, or is this what you have overlaid  on what you have
witnessed...?”
And you might respond, “I don’t know what you mean. I’m not ‘overlaying’ anything. I
have been abandoned. That is factual. I am all alone again. That’s what’s so!”
And here is how the dialogue might go from there... “Really? What does ‘abandoned’ mean to you?”
“It means to be rejected, deserted, left. What the hell do you think it means?”
“By whom?”
“What?”
“Rejected, deserted, left... by whom?”
“By the one you love! By your partner! By the person you thought would be with you the
rest of your life.”
“Well, you’ve created a new meaning for that word in your imagination.”
“What’re you talking about?”
“Objectively, to be ‘abandoned’ means literally that: to be rejected, deserted, left... by
everyone. To be literally  ‘all alone again.’ Is that your Ob served Reality? Is that what you
observe about your situation right now?”
“You’re playing with words here. You’re just playing with words to make a point.”  “No, you are. It is you who are playing with words, so that you can make a point with you. You are t elling yourself something using words that you have loaded with emotion rather
than witnessing.”
“Man, you’re losing me.”
“No, you’re  losing you. You’re losing you to your imagined self. You’ve embraced an
Imagined Truth. But don’t feel bad here. This is all quite normal. Just remain willing to
change this experience if you can. Are you willing to change this experience?”
“I guess so.”
“You guess so?”
“Okay, okay, I know so. I’m willing to change my experience.”
“Good. Now tell me what you are able to witness today about your life. Are you
abandoned?”
“My partner abandoned me, yes.”
“Good. Who else abandoned you?”
Pause
“I’m sorry. Did you not hear my question?”
“I heard your question.”
“Good. So who else abandoned you?”
“Nobody else.”
“Nobody else?”
“No.”
“So you have not actually been ‘abandoned’ —that is, left absolutely, completely, utterly
alone. You have merely been left by one person.”
“Yes. But that’s enough.”
“It’s enough to feel sad, for sure. But is it enough to feel totally abandoned?”
“That’s how I feel. I can’t change how I feel.”
“Sure you can. If you want to. You don’t have  to


. Whole m ind is indisputably real, as th e direct
path aims to prove. But I feel that something more is needed. If
mental activity were exactly like pebbles popping out of a lake,
each thought would naturally die away, and the mind  would
effortlessly ret urn to its und isturbed state. In other words, there
would be no i nterruptions, no clinging or blurring or storms to
whip the lake up. Unfortunately, our minds are not smoothly connected to pure
consciousness. Our minds are a confused, chaotic jumble, vividly
described in some Eastern traditions as a monkey. Every thought
joins the storm of other thoughts without returning to a still,
undisturbed st ate. To be hu man is to ride the storm. Once you
learned as a small child to speak and put thoughts into words,
your mind was off and running. Fueled by the agenda of the ego,
“I” started the endless task of accepting A and rejecting B. Even
two- or three-year-olds want  what they want: toys to call “mine,”
attention from  their mother, their favorite foods, stories th ey want
to h ear over and over again. Rejection is a vital part of the ego’sagenda as well. A two- or three-year-old throws some toys on the
floor, re jects hugs and kisses, refuses to eat certain foods, and so
on. There is a fam ous cartoon by Carl Rose and E. B. W hite
showing a mother and child at the dinner table. The caption goes:
M OTHER:  “It’s broccoli, dear.”
D AUGHTER:  “I say it’s spinach and I say the hell with it.”
If kids spoke in adult voices, that’s exactly how they’d talk! From the perspective of metahuman, none of the ego’s agenda
is a necessity. Why go to the  trouble of constructing a se lf when
you already are  the self? The o nly real necessity is to be here now
and allow life to unfold. But bec ause our thoughts don’t fade away into pure, quiet
calmness, an obstacle arises. Thoughts interfere with our ability to
be here now. Every thought generates a new thought, every
sensation a new sensation. This endless mental activity is so
distracting that we cannot see our source or touch it or sense its
presence. Getting rid of mental interference has become hard
work. T he years spent in Zen  Buddhist monasteries or sitting in
lotus pose in a Himalayan cave are images in popular culture that
represent just how arduous it  is to quiet the mind. The dir ect path
cuts thr ough th e hard work i n a simple way, as illustrate d in the
following exercise. E x e r c i s e :  E y e s  O p e n,  N o  T h o u g h t s
This exercise is reserved for  the moment you wake up in the
morning. When you open your eyes and before you get out of bed,
your mind begins its day. You are preset to jump in to your
customary rou tine. You start to think about what you have to do
that da y, and very soon you have rebooted your persona l story—
your mind is tr ained to run automatically, like a computer whosesoftware is ready for instructions the minute the machine is
turned on. Yet ther e is a s mall interval before your story reboots. For a few
seconds you are awake but not yet engaged with the world. At this
moment there is no interven ing thought to block pure aw areness. You can expand these few s econds into a conscious experience. Here’s how. Go to bed wit h the intention that you are going to tak e the
following steps the instant you wake up the next morning:
Step 1:  When you first are aware of waking up, open your
eyes. Step 2:  Stare at the ceiling without focusing on anything in
particular. Step 3:  Try to keep your eyes open. Focus on this and
nothing else. What t his exercise does is to set a trap for undisturbed
awareness. Each step is important in the sequence. As yo u go to
bed the night before, you set an intention; this puts the exercise at
the top of your  mental agenda in the morning. Opening y our eyes
and staring at the ceiling d istracts you from starting to think. Focusing your attention on keeping your eyes open is the real
secret, howeve r. Your brain wakes up in the morning in  waves,
alternating sleep and wakefulness. As these waves increase, there
is st eadily more wakefulness  than sleepiness, and thus you wake
up, still feeling a bit sleepy. By focusing your attention on keeping your eyes open, your
brain h as no choice but to blo ck thinking. The effort to sta y awake
occupies it entirely. (You can accomplish the same thing by
visually seeing a blue dot in your mind’s eye and keeping your
attention on it.) Once th e steps  of this exerci se are mastered, you will be  in a
state of “eyes o pen, no thoughts.” As you lie there, simply notice
what this state feels like. Very few people have actually been
awake without thinking for more than a few seconds. With
practice, you can sustain thi s exercise for up to a minute. It’s asignificant thin g to be still, quiet, calm, and alert with no ego to
defend or story to construc t. The more you are aware of how
significant the  experience actually is, the more insight you will
have into your true self. The exercise isn’t an end unt o itself,
merely a starting point. There a re varia nts of getting t o the same state of “eyes open, no
thoughts.” In meditation, for example, the mind settles down into
a r ested quiet s tate, and when you open your eyes at the end of the
meditation, this mental relaxation persists. Here the mind is
coordinating a  brain response, the natural tendency to return to
pure consciousness if given a chance. The purpose of a mantra, if
you pra ctice mantra medita tion, is to give the mind a sound
without meani ng to occupy it, which helps you stop focu sing on
what your thoughts are trying to tell you. As the mantra returns to
the min d, it becomes subtler and fainter, allowing an easy slide
into qu iet min d. At first, whe n you are coming out of meditation,
“eyes open, no thoughts” is  brief, because we are so used to
jumping back into our story. But over time there is an expansion,
and “eyes open, no thoughts”  turns into a steady state around the
clock. At that point, a person is considered fully awake. In the
morning exercise just presented, “eyes open, no thoughts” is
blank. But the experience of being fully awake isn’t. Mental
activity arises—pebbles pop out of the lake—while the undisturbed
state remains. Silence and a ctivity are experienced as one thing:
awareness moving within itself. The experience of “eyes open, no
thoughts” is modest at first, yet it opens the way to transfo rm how
we use our minds. I’ve made the point that m ost people don’t abandon their
stories, no matter how much pain and suffering those stories are
causing, because their natural instinct is to cling to those stories. If
you aren’t a b attered wife who refuses to leave her hus band, a
closeted gay man afraid to come out, an opioid addict unable to
end her  habit—or any other person stuck in deep pain—you can’t
grasp how horrible the consequences of clinging can be. Stories
can turn into a hopeless stat e, and that state challenges the best
that medicine and psychotherapy can do to help.Since w e all cling to our stori es, can the direct path really  offer
a wa y o ut? Let’s agree that you and I and everyone else are stuck
in our story. Stuck  is  convenient shorthand for  old conditioning
that kee ps us from creating the changes we want in our l ives. It’s
possible to learn a lot from the various ways to get unst uck that
have fai led. Consider the New Testament, where Jesus of N azareth
appears as one of the most compelling spiritual figures in recorded
history. The story of the Son of God who preaches peace to the
world and is crucified for it constitutes a drama that has transfixed
the West for two millennia. It is striking, however, that what the New Testament teaches is
often impossib le to achieve. “Love thy neighbor as thyself” clearly
runs counter to how human n ature operates (and would have been
a fatal teaching to follow in the face of Nazism, at a tim e when
many J ews had neighbors who joined the Nazi Party, or in Bosnia
where mixed Muslim and Christian neighborhoods became
battlegrounds based on religion). “Turn the other cheek” seems
masochistic, except to a deeply confirmed Christian, asking for
bullies to victimize the helpless even more than they already do. But this isn’t a criticism aimed at one faith—all spiritual traditions
have fo undered on the same obstacle. Human nature


urgers	rather	than	regular	lettuce. Top	soups	and	just	about	any	entrée	you	serve	with	them,	right	before
serving. Blend	a	quarter	or	half	cup	or	so	into	your	Glowing	Green	Smoothies! ALOE	VERA	JUICE
New	York	City’s
Memorial	Sloan	Kettering	Cancer	Center	has	studied	aloe,
including	the	plant’s	extracted	juice,	for	potential	effects	on	dry	skin,	psoriasis,
and	other	skin	issues,	along	with	internal	issues	like
constipation	and	diabetes. 8
The	center	also	notes	studies	indicating	aloe’s	potential	anti-inflammatory	and
antioxidant	effects. Aloe	vera	juice	is	quite	different	from	topical	gel	versions,
so	make	sure	the	label	specifies	use	as	a	dietary	supplement	or	juice. Some	side
effects	have	been	reported,	such	as	gastrointestinal	upset	with	long-term
consumption,	so,	as	with	any	new	supplement	or	food	you	are	unsure	of,	be
sure	to	check	with	your	doctor	first. Incorporating	aloe	vera	juice	for	beauty:
Dilute	it	into	water	along	with	some	freshly	squeezed	lemon	and	sip. Add	small	amounts	of	it	into	smoothies. MACA	ROOTPacked	with	minerals	such	as	calcium	and	magnesium,	B	vitamins,	enzymes,
and	all	of	the	essential	amino
acids,	maca	is	a	Peruvian	root	that	has	been	used
for	more	than	2,000	years. It	can	help	balance	hormones	and	stimulate	and
nourish	the	hypothalamus	and	pituitary	glands	(the	“master	glands”	of	the
body),	bringing	beautiful	balance	throughout	your	entire	system. Working	as	an
adaptogen,	maca	is	a	“responsive”	food	that	helps	regulate	the	production	of
your	hormones	downward	or	upward,	depending	on	your	body’s	individual
needs. Hormones	are	important	for	so	many	things	in	your	body,	including
your	mood	and	tissue	function. Balancing	them	is	crucial	for	your	overall
beauty. Maca	has	anecdotally	been	known	to	help	improve	skin,	increase
fertility,	and	even	help	with	premenstrual	syndrome	(PMS)	symptoms	and
libido. Start	with	½	teaspoon	or	less	to	see	how	your	body	reacts	to	maca	if	you
are	new	to	it,	working	up	to	1	teaspoon	or	more	over	the	next	few	weeks. Incorporating	maca	for	beauty:
Enjoy	a	delicious	smoothie	of	maca	blended	with	banana	and	almond	milk
or	coconut	water. Stir	into	your	herbal	teas. Sprinkle	over	oatmeal. EDIBLE	WEEDS
Believe	it	or	not,	weeds	can	help	you	look	and	feel	more	beautiful. They	are	the
perfect	demonstration	of	the	abundance	of	nature’s	beauty	foods:	they	literally
are	everywhere	you	turn.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You	can	balance	complex	carb
portion	sizes	by	loading	up	on	salads	and	nonstarch	veggies	alongside	them,
but	the	following	are	important	energy	and	beauty	foods	with	many	different
beautifying	and	health	benefits:
•
Starchy	vegetables:	tubers	such	as	sweet	potatoes,	yams,	winter	squashes	of	all
kinds,	pumpkins
•
Beans	and	legumes	(soaked	overnight)
•
Whole,	unrefined,	and
gluten-free	grains	such	as	brown	rice,	millet,
buckwheat	(handled	in	a	gluten-free	facility),	oats	and	quinoa	(As	discussed
previously,	gluten	can	be	difficult	to	digest	for	many. ) WHAT	ABOUT
FRUIT. Whole	fruits	contain	a	mixture	of	complex	and
simple	carbohydrates. Fruit	is	one	of
the	most	beautifying	foods	of	all,	a	crowning	glory	of	nature. Clearly	not	refined	or
processed	but	grown	on	trees,	fruit	comes	to	us	in	a	complete	nutritional	package
of	vitamins,	antioxidants,	minerals,	fiber,	and	so	much	more. If	you	eat	fruit	in	its
whole	form,	the	natural	fiber	in	the	fruit	helps	to	slow	down	the	digestion	of	the
sugar. It	would	be	a	huge	beauty	mistake	to	completely	avoid	fruit	for	fear	of	its	sugar. It’s	grown	in	nature,	and	a	fundamental	Radical	Beauty	belief	is	that	if	you	align
yourself	with	and	eat	closer	to	nature,	you	will	experience	more	of	your	natural
beauty. Information	on	the
Harvard	Health	Publications	site	references	the	work	by
Robert	H. Lustig,	an	obesity	specialist	at	the	University	of
California,	San	Francisco. Lustig	asserts	that	the	fructose	that	occurs	in	smaller	quantities	naturally	in	fruits
is	not	harmful,	because	one	also	gets	the	fiber	from	the	fruit,	which	“affects	the
biochemical	outcome. ”
26
As	you	work	on	balancing	your	diet,	you	will	find	that	you	crave	fewer	junky	and
refined	sugars	and	foods. The	fruit	you	eat	will	largely	replace	those	foods	and
satisfy	your	natural	cravings	for	sweets. The	high	amounts	of	vitamin	C,
antioxidants,	and	countless	other	phytonutrients	in	the	fruit	(many	of	which	haven’t
even	been	identified	yet)	outweigh	its	sugar. Some	say	that	all	sugar	is	the	same	in	the	body,	but	that	is	not	true	if	you	look	at
it	from	the	holistic	perspective	of	the	overall	impact	of	a	given	food	you	eat. Fruit
has	so	many	fantastic	beauty	benefits;	you	can’t	just	take	the	reductionist
approach	and	compare	it	to	table	sugar. It’s	best	to	eat	fruit	alone	and	on	an
empty	stomach	to	help	it	digest	completely	and	easily. This	also	tends	to	reduce
bloating. If	you	have	blood	sugar	issues	(such	as	diabetes)	or	a	candida	imbalance	issue,
then	you	need	to	lay	off	fruit,	with	the	possible	exception	(if	permitted	by	your
doctor)	of	non-sweet	fruits,	such	as	lemons	and	cucumbers,	and	sour	fruits,	such	as
cranberries	and	green	apples	(which	are	low	in	sugar),	until	you	work	toward	a
healthier	balance. But	a	healthy	body	will	be	better	able	to	handle	natural	foods,
which	very	much	include	the	peak	of	nature’s	beauty,	the	fruit. 3. Fiber
These	indigestible	carbohydrates	are	not	broken	down	finely	enough	for	your
body	to	absorb	them,	and	therefore	are	not	a	source	of	energy	or	calories. But
fiber,	as	we	discussed	on
this	page
–
this	page
,	is	still	important	to	your	daily	diet,
as	it	lets	you	feel	full	and	satisfied,	helps	you	to	sustain	energy,	and	has
stabilizing	effects. Besides,	fiber	from	veggies	and	fruit,	green	smoothies	and
oatmeal,	for	example,	is	extremely	important	for	beauty	because	of	its	ability	to
help	sweep	out	toxins. It’s	an	amazing	natural	cleanser	that	forces	wastes	and
toxins	to	keep	moving	along	so	that	your	true	beauty	can	shine	through. Finding	the	Balance
So	how	many	carbohydrates	should	you	eat. Balance	it	out. As	a	general	ratio,
50	to	70	percent	of	your	diet	can	be	made	up	from	beauty	carbohydrates,	which


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	113,	no. 1	(January	2005):	A24. 23. Danielle	Dellorto,	“Avoid	Sunscreens	with	Potentially	Harmful
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of	the	Sunscreens	Benzophenone-3,	Octyl-Methoxycinnamate,	and	3-(4-
Methyl-Benzylidene)	Camphor	After	Whole-Body	Topical	Application
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1.


 higher sense
of awakening and happiness for ourselves. This is how blame works in us, and why it is a futile and destructive
activity. As long as we blame others for the way we feel today, we will have
to wait for them to change before we can grow out of our current
immobilized state. Forgiveness is a tool to use to transcend the negative
effects of blame. Once we have forgiven another, we no longer need to
blame him. When we have forgiveness for all, there will be no one left toblame for anyth ing. Ironically, then we also will have no need to forgive
anymore, and that is the real lesson of this chapter. Forgiveness means changing your misperceptions. When we forgive
another for anything that he or she may have done to us, we are really
saying, “I no longer give you the power to control who I am, how I think,
and how I’ll behave in the future. I take responsibility for all of that now. ”
Thus, we really have nothing to forgive, since we create our own reality by
how we choose to process the behavior of others. We processed it in a way
that hurt us when we chose blam e. We might have chosen not to have hatred
within ourselves and simply let it go. Once we change our perceptions of
life’s hurts and pains and see that we create all that we need for this dream,
including the scoundrels, we no longer need to blame anyone for anything. This is the most freeing stage to reach that you can imagine. Being totally free from blame and taking complete responsibility for life
requires a great deal of discipline. It is a discipline of self-love rather than
self-contempt. When we love ourselves, we refuse to allow others to
manage our emotions from afar. Forgiveness is our means to that end. When
we choose this option, it eventually becomes an automatic reaction toward
those who treat us contemptuou sly, and then, of course, forgiveness is no
longer required. Forgiveness is an act of self-love, rather than some
altruistic saintly behavior. It gives us control over our inner life and
thoughts. Knowing that nothing is random, and that all of life is purposeful,
even people who seem so destructively different from us, allows us to
accept those “accidents” and those “scoundrels” as events with some
meaning for us. I can assure you that once you no longer need the lessons in
your life that unpleasant events  offer you, you will no longer have these
events. If forgiveness is something you need to practice, you will continue
to attract opportunities to practic e it. If your reaction is anger and hated and
defiance, then “those kinds of people” and “weird unlucky breaks” will
continue to be in your life. I rarely run into these things in my life anymore. I look for the good in everyone, and I take responsibility for all that comes
my way, and I mean all of it. Consequently, I see what I believe, over and
over again. You too are seeing what you believe, and if you are blaming and
full of hate, that is what you believe, and, of course, that is what you see as
well. Revenge. We live in a world which endorses anger and revenge. It is a
world whose people are almost always at war in one way or another. War is
our extreme tool for handling disagreement. War is waged between nations
by those within the nations who are not at peace with themselves. Wars are
waged even as an attempt to solve human problems—“wars” on proverty,
drugs, illiteracy, and hunger. We pray to those who endorse forgiveness, we
claim to love and respect great spiritual masters and their teachings, but
when it comes to enacting forgiveness, we opt for revenge and war. Gunfire
in Bethlehem on Christmas Day and in Jerusalem on Easter Sunday are sad
reminders that forgiveness often is something that we pay lip service to,
while crucifying designated enemies. Revenge is the acting out of the thoughts of blame. Blame is in the mind,
and revenge is acted out in form. The acting out part immobilizes those who
choose revenge as a lifestyle, and violates the most sacred sacrament
available to us: “Thou shalt not kill. ” Yet kill we do, in numbers too large to
comprehend, and we are building weapons so massive in their destructive
ability that entire cities can be rendered into ashes along with all of their
inhabitants. While this is all part of the perfect way of things that is so
paradoxical, so too is the desire to end it that peace-loving people feel
within their hearts. So as this violence continues and intensifies, we all must
ask ourselves, “What is the lesson that we as a total body of humanity are
struggling to learn in this situati on. ” The existence of ourselves and future
generations depends on our finding that answer. Every day we hear of people  who have been wronged somehow—
injured, killed, maimed, raped, and robbed—and of the desire to exact
revenge on the perpetrators. Families of victims are filled with anger and
motivated by revenge. Hate flourishes along with demands for punishment
similar to the pain inflicted on their loved ones. Yet, even when that penalty
is carried out, the victimized continue to feel pain, suffering, and hatred. They poison their souls with debilitating anger, and cannot continue their
lives free of this unwanted pain. They are victimized not only by the
criminal, but by their need to exact their revenge. I remember a case that Earl Nightingale told me about. It really
impressed upon me the importance of forgiveness. A woman lost her only
daughter to a violent criminal act. For the next eighteen years the woman
was consumed by the desire for revenge, which remained unfulfilled, shebelieved, only because the death penalty had subsequently been banned in
the state where the murderer had received his death sentence. For eighteen
years, the mother was unable to function in a satisfying way, the way she
once wanted to. Throughout the years she sought help for her unhappiness
from a variety of sources. It was ultimately the act of forgiveness that freed
her. When she visited and forgave her daughter ’s murderer, still on death
row eighteen years later, she described it as a spiritual experience of love
for herself, her daughter, and the murderer. Blaming others for the condition  of your life fuels anger. There are many
everyday folks and professional s who endorse anger as a healthy response
to the world. To the degree that anger is one of many feelings (thoughts)
that we, as human beings, are capable of, I concur. It would seem as
unlikely for us never to have anger as for the sky never to have clouds. The
problem occurs when we hang on to it deliberately or helplessly, and find
that we have blame, revenge, and judgment which we are unable or
unwilling to let go of. I do not approve of hitting children to teach them not
to hit others, or believe that the expression  of ange r is always therapeutic. Nor do I believe in blaming others for my emotional state. I recommend being gentle with yourself and loving yourself regardless of
how others respond in the universe. Try not being attached to any belief that
others should not be what they are, and instead understand that they are on
their own path, and that your opinion about them has nothing  to do with
how they behav e. Fill yourself with love even toward those who would do
you harm, which  is what all spiritual leaders have said, and see if you still
have anger and revenge. This is difficult only if you are attache d to having
the world be other than the way it is. If you can accept even that which you
want not to be and send love where you previously sent hatred, you will not
need to have angry thoughts anymore. You will not need to “get even. ”
Instead, you will find yourself unable to hang on to anger, or to immobilize
yourself with those thoughts. When you teach yourself to be the thoughts that are harmonious, rather
than those that are discordant and divisive, you will find anger an option
you no longer elect. Once you stop the blaming and take respo nsibility for
all of your inner world, the anger dissipates as well. When you finally send
away anger completely, you will no longer have your life distorted by the
need for revenge. You will not opt to turn control of your life over to those
who you perceive have wrong ed you. You will find a sense of peacethrough your act of forgivene ss, and you will remain on the path of
enlightenment. If enough indiv iduals integrate forgiveness consciousness
into their lives, perhaps we will one day make this our policy toward other
nations as well. Young people are dying today to avenge their ancestors. They are
fighting in the Holy Land, where Jesus walked preaching forgiveness. They
wage war interm inably. What does it prove. Where does it lead. To peace. Never. The vanquished respond with vengeance and increase the human toll
in battles over ancient enmities. It can all begin to change with you, if you
learn the universal principle of forgiveness, learn to transcend  hatred as a
response to hatred, and to give away peace in its place. It is not weak to
forgive, it is a gallant and brave act. Fighting weakens everyone who


 food, her weight would 70 : AUTO-URINE THERAPY
increase even more rapidly than prior to the fast. Finally she
consulted Armstrong. With his advice, she fasted on urine and
water for 14 days with daily rubbings. As a result, her weight
dropped to 140 I b. She then started taking a well-balanced diet
twice a day only. By dint of living in this way and taking her own
urine daily, her weight remained about 150 lb. and although she
past 50, she appeared about 33 only. 4. An Interesting Case : A male patient about 58, had been in a
hospital for several weeks for observation and treatment. At the end
of the term, his case was declared incurable and he was advised to
keep in touch with his local doctor. He was given a special drug
for disgestion to take whenever necessary. At the request of one of
his patients, Armstrong agreed to treat him. He could see that if the
patient was to die, it might not be due to the disease so much as
due to the powerful poisonous drugs that were given to him. His
eye-balls were much dilated. He was thin but not to the extent of
emaciation. He was a careful eater and was regular in his habits. He had never been subject to colds and never suffered from
constipation or diarrhoea. His only vice had been the use of snuff
but he had discontinued the habit for one year. Armstrong
examined the patient for a few minutes only and water with his own
urine. He and his wife were further told not to get alarmed if any
actions or reactions start during the fast. His stools and vomits were
to be kept for the inspection of Armstrong. The patient began with urine treatment. The vomiting started 24
hours after he had taken his first draught of urine. Two large
buckets were filled with the foul matter he had vomited. There was
great looseness of the bowels and much catarrhal discharge from
the nose. In fact, he was obliged to use a dozen handkerchiefs
which were not only soiled with ropy muculi but also with snuff. The fast was continued and in a week, all discharge ceased. The fast
was broken in 1 0 days and the patient was cured, (In 1944 at the
time of writing the book) he was over 70. This case is very inte~esting as it serves to show that with urine SOME MISCELLANEOUS CASES : 71
therapy, it is quite unnecessary to diagnose the dis~ase in order t~
treat it. It is further interesting as it shows that a forergn matterft sn~
in this case, remains deposited in the tissues for months a er rts
inhaling had been discontinued. 5. Janudice: Jaundice is merely a sympo~m of ~o~e chronic or
acute affection of the lever and is not a drsease. rn rts~f. In 1919,
Armstrong had his first and most difficult case of Jaun~lce. ~t that
t. he had hardly started his career as a urine theraprst. Thrs case
rme, f · and tap water took 10 days to clear up with a ast on unne... Armstrong did not have a chance to treat many cases of Jaund~ce
but in those he did, he noticed the remar~able fact t at
discolouration of the skin began during the very frrst twof or tre~
days of the fast and at the end gave ~lace ~o a colour as res a~
healthy as the complexion of a dairy-mrnd.. Ergh~ t? ten days ~-sual ~
suffice to clear up a case of janudice provrded rt rs not comp reate
with the cancer of the lever. 6. Cataract : The law in England allows only a certified doctor to
operate cataract. If any layman does so, it is an offence. Armstrong was not a qualified d~ctor. So in such ~ case, ho~
ld he operate cataract? But in '-!nne therapy, there rs no~ roo
cou t ·thout operatron In for knife. The urine therapy could cure catarac wr · II
. d t t. ch the eye Therefore, a this treatment, there rs no nee even o ou....
. the diseases of the eye, i.e. inflammation, lowenn~ of the :~n
and other troubles are due to some defici.e~cy tn ~he y.
I. that 10 days' urine fast is suffrcrent to drsslove the Armstrong c arms. d · d may
film that forms on. the iris of the eye. The longest peno rqurre
be 28 days of fast. 7. Diseased Kindneys: Mr. G. D. had a diseased. right kindney
and was in great trouble. The urine was blood-red tn colour. The
X-ray had revealed a large stone in the kindney. The surgeons wer~
of the opinion that if the diseased kindney was not removed, rt
would be a danger to life. rn such a condition Mr. G. D. was
admitted to a hospital in 1944 but he refused to be operated. At last, r
72 : AUTO-URINE THERAPY
he came to Armstrong and according to his suggestion, started
fasting on urine and water. Within a few weeks, his condition was
much improved. There was no pain and the urine was of normal
colour. After three months, Mr. G. D. returned to the hospital for
examination and he was told that there was nothing wrong with his
kidney. The X-ray gave, again, a clear proof of healthy kindey
without a trace of the stone. Armstrong cured a good number of patients of various acute
disease, the detailed account of which is given in his book, The
Water of Life. The brief account of his book should serve the
reader's purpose. He who wants a full account, should read the
original book. PART Ill
URINE THERAPY
ON
THE SUCCESSFUL TEST OF THE COMMON
PEOPLE CHAPTER I
EXPERIMENT ON SELF
I came to know of urine therapy during my own ailment. I read
the book on this new system and deliberated on it. But I felt that
mere reading or writing or preaching has no value. I had gone to Mount Abu for rest in the summer of 1954. There I
had the first attack of asthma. The heart failed to perform its proper
function due to weakness. Consequently, the trachea got filled
with water and my heart began to pant like an engine causing
further weakness. Wrong habits, intemperate living or irregularity of
diet, cause a disorder in the digestive system which affects the heart
and the latter becomes weak and unable to perform its function
properly. My disease began with hyperacidity due to some of these
casues which later on affected the heart. Though hyperacidity was
cured by medical treatment, the weakness of the heart continued. In February 1958, the attack of the disease was so serious that
doctors and relatives had given up all hopes of my life. The...yill of
Providence was supreme and I did not die. But due to the weal ''ess
of the heart, asthma, cough, phlegm etc. still persisted. The doctor
diagnosed it as the asthma of the heart. Consequently, he warned
.me not to take part in any social activity. I heeded to the warning
but the phlegm and cough did not stop. It was so intense that I
could not take any rest nor get any peace. On 8th february 1958, I rang up my doctor Shri jashubhai Bhatt
and acquainted him of my condition. Next day I went to the Sheth
Lallubhai G. Hospital. The doctor examined me. He screened. my
heart and lungs and found some moisture in the right lung which
was the cause of cough and phlegm. The condition was not serious. He prescribed an injection of Naphthol in order to drain out the
water deposited in the lungs and said that I should pass about 60-70
oz. of urine by this treatment. This would clear the lungs and cough
75 76 : AUTO-URINE THERAPY
an~ phlegm would subside. The conditon of the heart was not
senous. On t~e t~ird day I took the same injection and passed about
80 oz. ~f u:me m 24 hours but cough and phlegm did not abate. Meanwhile rt so _happened that Shri Juthabhai Shah of Harijan
Ashram, Sabar~atr, came to see me. During the conversation he
talke~ about U~lne trea_tment. In February of antecedent year, when I
w~s m.a hosprtal, a fnend had written to me that I could be cured
wrth unne treatment. But I was helpless at that time. After. almost one year the same proposal came again. Shri
Juthabhar. gave me a copy of The Water of Life to read and also
~elated hrs own


ing	story:
Dawn	J.	was	a	devout	Catholic	who	as	a	young	woman	had	prayed	for	a
vision	of	the	Virgin	Mary. Soon	after	she	left	her	parents’	house,	she
experienced	an	actual	visitation. This	created	a	sense	of	awe	and	humility;	she
hardly	felt	worthy	to	behold	the	Mother	of	God	in	the	flesh. But	Dawn	came
to	feel	that	she	had	been	chosen	as	a	messenger. Soon	thereafter	she	was	asked	by	a	coworker	to	help	with	a	personal
matter. The	coworker	was	worried	about	his	wife,	who	had	begun	to	visit	a
house	in	the	Bronx	where	a	statue	of	Mary	had	begun	to	spontaneously	exude
scented	oil. Dawn	agreed	to	intervene	and	paid	a	visit	to	the	house. When	she
walked	in,	however,	she	was	greeted	by	the	powerful	scent	of	roses,	and	when
she	was	shown	the	small	statue,	exuding	a	continual	stream	of	oil,	she	became
convinced	that	this	was	a	genuine	miracle. Subsequently	she	paid	several	visits	to	the	house,	each	time	experiencing
a	divine	presence	in	the	scented	oil. On	one	visit	the	woman	of	the	house	told
her	that	the	walls	and	furniture	had	now	begun	to	exude	oil,	which	she	wiped
up	with	cotton	balls. Dawn	was	given	a	bag	of	these	to	take	home. Sometime
later	she	heard	that	a	friend’s	three-month-old	baby	was	gravely	ill	with	spinal
meningitis	and	had	been	hospitalized	in	intensive	care. Dawn	felt	a	strong
impulse	to	use	the	holy	oil	as	a	healing. With	the	parents’	permission	she
entered	the	hospital	room	and	found	the	baby	listless	and	nearly	unconscious,
its	body	incubated	for	feeding	and	medication. It	was	a	piteous	sight. Dawn	took	an	oil-soaked	cotton	ball	and	gently	stroked	the	baby’s	spine
with	it. She	left,	and	the	next	day	was	informed	that	the	infant	was	out	of
danger. Within	two	days	it	was	sleeping	and	nursing	normally	and	had	beensent	home	with	its	parents. The	doctor	in	charge	of	the	case	considered	this
recovery	miraculous. Dawn	attributed	it	to	the	healing	touch	of	Mary. Of	course,	Catholic	lore	is	filled	with	thousands	of	similar	tales,	but	what
are	we	to	think	of	this	one	in	particular? To	me,	it	shows	that	the	three
domains	of	consciousness	don’t	merely	overlap;	they	are	actively	involved
with	one	another. The	physical	plane	is	represented	by	the	statue,	the	oil,	and
the	baby’s	body. The	subtle	domain	is	represented	by	the	vision	of	Mary,
Dawn’s	faith,	and	the	divine	presence	felt	in	the	oil. The	domain	of	pure
consciousness	is	represented	by	the	divine	itself. I’m	not	offering	this	story	as
established	fact;	the	author	who	repeats	it	went	through	no	process	of
investigation	to	prove	its	truth. She	relied	on	the	sincerity	of	people	who	came
forward,	with	nothing	to	gain,	describing	their	own	experiences. My	only
purpose	here	is	to	open	the	possibility	that	there	is	a	unifying	principle,	the
Akashic	field,	that	embraces	a	wide	range	of	phenomena. Somewhere	in	Akasha	angels	might	look	around	and	say,	“This	is	real.”
The	same	might	be	perceived	by	departed	spirits,	great	spiritual	beings,	and
souls	“crossing	over.”	The	landscape	of	the	afterlife	can	be	as	complex	as
anyone	might	desire,	so	long	as	we	remember	that	ultimately	gods,	goddesses,
spirits,	and	souls	become	only	one	thing:	consciousness	creating	within	itself.10
S
URVIVING	THE
	S
TORM
SAVITRI	TRUSTED	RAMANA,
	but	as	the	hours	grew	long,	once	again	she	began	to
worry	about	the	time. Her	mind	was	filled	with	a	vision	of	Satyavan’s	strong
body	turned	cold	and	lifeless	with	a	glance	from	Yama. I	would	lose
everything
,	she	thought. Ramana	turned	to	her. “Does	that	make	you	afraid,	to	lose	everything?”
He	seemed	to	have	no	trouble	reading	her	thoughts. “Of	course,”	Savitri	said	miserably. Ramana	pointed	up	ahead. Alongside	the	path	was	a	rustic	shrine	that
someone	had	erected	in	the	forest. The	pine	boughs	of	the	altar	sheltered	an
image	of	Vishnu. Knowing	that	Vishnu	was	the	aspect	of	God	that	sustains
life,	she	quickly	ran	ahead,	gathering	some	wildflowers	to	offer	at	the	altar. This	must	be	a	sign
,	she	thought. Ramana	hung	back,	as	with	bowed	head
Savitri	begged	Vishnu	to	help	her. I	will	do	anything
,	she	implored. When	she	raised	her	eyes,	the	god	Vishnu	was	actually	standing	before
her. Savitri	was	awestruck. “You	will	do	anything	for	me	if	I	save	your
husband?”	he	asked. Fervently	Savitri	said	yes. “Then	go	to	the	river	and
fetch	me	a	drink	of	water,”	said	Vishnu. Savitri	ran	off	to	do	as	she	was	bade. Ramana	was	nowhere	to	be
seen
,	but
she	remembered	passing	the	river	and	knew	it	was	close	by. Kneeling	beside
it,	she	wondered	what	she	could	carry	water	in	when	her	eye	caught	sight	of
someone	else	along	the	bank. It	was	Satyavan! Overjoyed,	Savitri	ran	to	him,
bursting	into	tears. Satyavan	embraced	her	and	asked	what	was	wrong. In	between	sobs	Savitri	told	him	the	danger	he	was	in. “Then	we	shall	not
return	home	at	all,”	Satyavan	declared. He	took	Savitri	tenderly	by	the	hand. They	walked	along	the	river	until	they	spied	a	boatman	tied	up	to	shore. The	boatman	greeted	them	cordially	and	said	that	he	had	been	out	fishing. He	pointed	to	an	island	in	the	middle	of	the	river. “That’s	my	home,”	he	said. Quickly	Satyavan	made	a	bargain	with	the	boatman	to	become	his	helper. He
and	Savitri	were	carried	to	the	island,	where	they	began	a	new	life. Savitri	became	sublimely	happy,	for	after	a	few	days	it	was	apparent	that
Yama	had	not	pursued	them. Her	husband	learned	to	be	a	fisherman,	and
together	they	lived	in	peace	on	the	island. Years	passed. They	had	two
children,	which	were	the	joy	of	their	hearts. Then	one	night	a	great	stormcrashed	down	on	the	island. The	winds	howled,	and	the	river	rose	higher	than
it	ever	had. By	morning	everything	had	been	washed	away. Savitri	had	been
saved	by	tying	herself	to	a	tree	with	a	rope. At	sunrise,	she	saw	that	Satyavan,
their	house,	and	their	children	had	been	swept	away	into	the	river. She	managed	to	find	a	boat	and	rowed	to	shore,	but	Savitri	was	so
devastated	that	all	she	could


 God, as well as with the physician—the messenger who
brought the bad news. Oddly enough, only a few express rage against the
cigarette industry, the pesticide industry, the food-additive industry, the
nuclear -power industry, and other external sources of malignancy. In the
case of smoking, patients tend to realize that they took the risk themselves
because they were unhappy, and thus get angry with family members and
others who, they feel, made them unhappy. While the typical patient may
ask, “Why me, Lord. ” the exceptional patient says, as one ECaP  member
did, “T ry me, Lord. ”
I want to emphasize that all emotions are justified at this stage and must
be expressed. Much of the anger is well founded. Cancer ’s complex causes
aren’ t all in the mind. Genes and carcinogens are important factors, and it’ s
worthwhile to work toward genetic cures and environmental sanity. But
some whose parents had cancer or who have been heavily exposed to
carcinogens still don’ t come down with the disease. Cigarette smokers who
are emotionally well adjusted or who eat a healthy diet high in vitamin A
have less lung cancer than those who are depressed or eat poorly. To
balance our research into cancer ’s molecular seeds, we need to learn about
the state of mind and body that prevents the seeds from growing. Moreover, patients often concentrate on the obvious external tar gets
while more personal angers that are harder to acknowledge remain hidden
and increase their susceptibility to illness. For those who already have
cancer, the psychological aspects of the disease are the crucial ones. We
can’t change the past—our parents and our exposure to carcinogens—butwe can change ourselves and thus our future. As one of my patients said,
“Cancer isn’ t a sentence, it’ s just a word. ”
When I began ECaP, I experienced tremendous amounts of this anger. The first group of patients had never had a chance to express it, and they all
came angry to the first meetings. Initially this made it hard for me to talk to
other doctors about my work. I heard so much anger at physicians that
when I left the meetings I was mad at doctors, too. For a while I told every
colleague I met, “Y ou’re a typical doctor. ” They knew this was a derogatory
statement. Fortunately, my partners asked me what was happening, and I
realized I was taking home my patients’  anger, because I was the only one
there to absorb it. Now the more experienced ECaP  members also help the
newcomers work through their rage. I’m not saying that anger at the externals should be suppressed—just
the opposite. Patients must be encouraged to express all their angers,
resentments, hatreds, and fears. These emotions are signs that we care to the
utmost when our lives are threatened. Time after time, research has shown
that peo ple who give vent to their negative emotions survive adversity
better than those who are emotionally constricted. Among patients with
spinal-cord injuries, those who express strong grief and anger make more
progress in rehabilitation than those with a more stoical attitude. Mothers
who show great distress after giving birth to a deformed infant give the
child better care than those who seem to take the misfortune calmly. In a
study of people living near Three Mile Island, Dr. Andrew Baum found that
those who showed their rage and fear suf fered far less from stress and
psychological problems than those who took a “rational” approach. Unexpressed feelings depress your immune response. Some cancer patients also experience strong feelings of guilt. They
blame themselves, just as many children who get sick think their illness is a
punishment for being bad. Although not ideal, this attitude is not entirely
destructive, for it often leads to a more realistic sense of participation in the
onset of disease. In fact, a lar ge amount of research on people who’ve
suffered catastrophe has proven that those who feel they contributed to it
(even if they did not) tend to get over the trauma more easily than those
who feel totally helpless. This holds true for such tragedies as rape,
earthquakes, and floods, as well as sickness. For example, if a woman who
has been raped can think, no matter what the circumstances, “It wouldn’ t
have happened if I’d been more careful, if I had learned to protect myself,”she can reduce her sense of powerlessness and plan to make herself less
vulnerable in the future. Researchers have found that such an attitude
enables people to accept human evil and natural disaster without believing
that life is devoid of beauty or meaning. Using a battery of psychological tests, Leonard Derogatis discovered in
1979 that breast-cancer patients who felt and freely expressed much anger,
fear, depression, and guilt lived far longer than patients who showed little of
these emotions. Those who died within a year had relied heavily on
repression, denial, and other psychological defenses. The hostility that the
survivors vented on their physicians led to the conclusion, mentioned in
Chapter 1, that they formed “poor” doctor -patient relationships. Derogatis
used rigorous statistical con trols to exclude physical dif ferences between
the short-term and long-term survivors. His work stands as excellent
scientific support for a group of researchers nearly three decades earlier,
who were “impressed by the polite, apologetic, almost painful acquiescence
of patients with rapidly progressive disease as contrasted to the more
expressive and sometimes bizarre personalities” of those who lived longer. THE FOUR QUESTIONS
Before I can help patients choose treatment, I must learn about their
attitudes toward themselves and their disease. It is especially important to
gauge the strength of their will to live, and then to strengthen it by getting
them to express their anger, fear, and other emotions. As Norman Cousins
wrote in his Anatomy of an Illness,

The will to live is not a theoretical abstraction, but a physiologic reality
with therapeutic characteristics. Not every illness can be overcome. But many people allow illness to
disfigure their lives more than it should. They cave in needlessly. They
ignore and weaken whatever powers they may have for standing erect. There is always a mar gin within which life can be lived with meaning and
even with a certain measure of joy, despite illness. At first a patient’ s emotions and attitudes may not be fully accessible to
consciousness. To retrieve them I’ve found that we need to explore the
answers to four basic questions. 1. Do you want to live to be a hundred. Most people won’ t answer without some hypothetical guarantee of
health. They don’ t instinctively take the responsibility for making all their
years worthwhile. A few years ago gerontologist Ken Dychtwald asked
hundreds of people, “How old do you want to be before you die. ” A
majority didn’ t want to live past sixty or sixty-five, because they assumed
their lives then would be devoid of play, sex, independence, or meaning,
and filled with problems. The elderly, however, tended to want more years,
and women generally wanted more years than men. This question always leads to others, such as “Do you love yourself
enough to take care of your body and mind. ” The answer is contained in
your lifestyle. Do you eat moderately, avoiding too much sugar, caffeine,
and fat. Are there plenty of fresh fruits and vegetables in your diet. Do you
avoid most processed, additive-laden foods. Do you smoke. Do you eat a
good breakfast and get adequate rest. Do you exercise. Are you self-
motivated. (Most centenarians have been self-employed for much of their
lives. ) Do you seek activities that give you joy and satisfaction. The answers all depend on whether or not you feel in control of your
life and thus whether you look forward to the future with hope or with fear. One ECaP  member, a wonderful woman named Shirley, joined the group at
the age of ninety-two. Once, when everyone was talking about how afraid
they were of cancer, pain, dying, and so on, I asked her, “Shirley, what are
you afraid of. ”
She said, “Driving on the parkway at night. ” That put the other
members’  fears to rest, because she has lived through everything they’re
still afraid of, except death. Remember if you decide to live to be 100 loved
ones may die before you. It takes courage to survive and be “the last apple
on the tree,” as one of my patients said. 2. What happened to you in the year or two before your illness. This question, along with tools such as the Holmes-Rahe stress scale,
explores the short-term psychological predisposing factors discussed inChapter 3. Inevitably, it also leads back to the long-term conditioning
factors that determine how a person reacts to the recent events. It’ s essential
to consider internal stresses, too, such as an identity crisis or the giving up
of one of youth’ s cherished dreams. We must also consider how the patient
reacted to the crisis. Did he or she openly grieve, rejoice, and face the
challenge, or try to be calm and stoical. 3. What does the illness mean to you. If cancer, for example, automatically means death, then the patient has a
problem that must be solved before dealing with the disease itself. Such a
meaning