 your existence. When you come to see yourself as growing out of this world, you
see that the native intelligence that was in the very seed of your pro-
creation is an energy flowing through everything in your world. You
and the environment of that growth process are distinctly identifiable
but always connected. Inseparable in the same way as your breathing
and the air you breathe, your walking and the ground upon which
you walk and your thoughts and the organism with which you think. » Notice that everyone breathes the same air, walks on the same
ground and thinks as an organism, just like you. You are, indeed,
connected to all of these beings. It is not an accident that someone
living in a distant country, with different outward physical character-
istics and a separate language, could die and donate his or her liver or
kidney or cornea to you, and it would accommodate the life force
flowing in you. This idea of growing out of the world or being a result
of the earth peopling as a plum tree plums is advantageous to the
process of manifesting your own destiny. It empowers you with the
wisdom of creation rather than making you a puppet whose strings
are controlled by external forces. When we believe that what is outside me is not me, and that we
42
Manifest Your Destiny
are not a part of the peopling process of the earth, we cultivate an
attitude of estrangement and hostility. This mentality leads us to talk
of our conquest of the environment, which means: that we cannot
capitalize on the awareness of being a connected being. The need to
conquer puts us at odds with the world. A profoundly important Native American saying is: “No tree has
branches so foolish as to fight among themselves. ” Imagine the result
of such behavior by the tree. The tree and all of its parts would die
from such an absurdity. Yet that is precisely what we do when we see
ourselves as divided from all of the other people who are being peo-
pled from the same divine intelligence. We grow out of our world and are the result of what the divine
intelligence is doing, and we can never lose that connection. You
might think of yourself as a symptom of the universe rather than asa
stranger in this universe. What we have all come to think of as the spirit within us is actually
that divine, unseen intelligence that caused you, and continues to
cause you to grow out of this world. It, too, is separable from your
physical essence, your environment and everyone and everything else
in this universe. If you think otherwise, then you reinforce your
inability to influence your destiny and to manifest or attract anything
to you. When you know that you grow out of this world just as an apple
does from an apple tree, then you identify with this spiritual essence. It is in identification with this inner essence that you make your con-
nection to everything else. And it is with this connection that you
begin to attract your desires to your physical world. This power of
attraction will be the subject matter of the fourth principle described
in this book. For now, I want you to gain a clear sense of how you are actually
growing out of the world. I want you to perceive the difference in
this concept from one that promulgates our arrival here from a sepa-
43
WAYNE W. DYER
rate world by a power that is outside us. You are not a momentary
flash of embodied consciousness between two eternal blacknesses. You are an essence that is eternally growing in this world, a world in
which the spirit and the manifestation of that spirit appear to be dif-
ferent to the senses, and indeed they are, but they are also con-
nected. You are both of these essences at once. |
It is this awareness that is crucial as you proceed along this mani-
festing path. It is a power, but make no mistake about it, contrary to
what your ego might tell you, you do not get to own this power
exclusively. THE POWER IS IN YOU BUT IS NOT YOURS ALONE
The power and the magic of this world cannot be reserved for the
exclusive use of anyone, including you. It is available at all times;
however, it does not belong to anyone. What you are doing as an
environorganism is making contact with an energy that is beyond the
dualism of the earth plane, and yet is connected to it at the same
time, separate but distinct. The way to make this contact is to understand this energy. Everything on the physical plane experiences lightness and darkness. If it were always light we would not have a concept of dark. But there
is something that could never know darkness. That is the source of all
light, the sun. The source is beyond the duality of the physical plane. It is this source of energy that you want to contact when you are
empowering yourself. You do not own the energy of the sun, but it is always available to
you. That energy is not subject to the laws of duality, nor is your
spirit, which is the source of your divine power. But it is still you, and
yours to use. You cannot own this power any more than you can own and con-
trol the environment. To own it means you separate from it. There
44
Manifest Your Destiny
becomes an owner and that which is owned, and this violates the
principle of you as an environorganism. You are a holistic being with
both nondualistic energy and the energy of the physical plane as a
part of your being at your disposal. -
You are a whole being. You therefore need a holistic view of your-
self as an environorganism in order to understand yourself. To con-
ceptualize yourself as a spiritual and physical being separate from
your environment is to remove any potential for knowing your holis-
tic state. As a holistic being you shatter the illusion of your separate-
ness and reveal your connection to everything. This empowers you in
a way that the ego-driven self could never contemplate. SEEING YOURSELF AS A HOLOGRAM
One of the most intriguing ways to see yourself in the way that I
am describing in this third principle is to look at a hologram and
then project yourself into this viewpoint. If, somehow, you were able
to see all of humanity along with everything else that exists simulta-
neously, you would have a vision of the hologrammatic nature of the
universe. As it is, you are stuck being able to see only tiny segments
of the earth at one time. A hologram is a three-dimensional photographic image obtained
with laser beams. The unique thing about a hologram is that one
small segment contains the entire picture. When one tiny piece of
the hologram is broken off and projected, it shows an image of the
entire object. The hologram is a perfect representation for you as an environorgan-
ism. Your environment includes everyone, alive and dead, and you can
draw their energy to you because, from a hologrammatic viewpoint,
they are you. You are one little physical image that reflects all of human-
ity when projected spiritually upon the cosmic screen. Each and every
one of us is the whole of humanity. You cannot escape this conclusion. 45
WAYNE W. DYER
The understanding of holograms can be applied intrinsically and
extrinsically. One tiny segment of your body can be cut off and pro-
jected through a laser beam, and your entire body will be reflected
from that one tiny piece. Each and every cell of your being contains
the energy of your entire being. On an extrinsic level, you are one of
those segments that reflect all of humanity as a hologram. Unfortunately, the peoples of the world have yet to apply this
hologrammatic understanding to their living. Seeing ourselves as
connected to all of humanity is an idea whose time will come, and
it will not be stopped. History shows us how we have carved our-
selves up into nations with various ideologies such as capitalism,
socialism, totalitarianism, communism, monarchism and democ-
racy that often transcend the importance of humanity itself. We
have classified ourselves on the basis of physical appearance and
nationalistic identifications such as Italian, American and Japanese. We have further subdivided ourselves into classes based upon our
economic levels or the colors of our collars. Countries are further divided between the political right and left
and religious beliefs, and the division continues right on down into
families and, eventually, into individuals. The process of division is
the opposite of the hologram model of our reality. Essentially, like it or not, human beings are the same everywhere. We share the emotions of fear, love, hate and jealousy. We also share
our life-giving blood, intermingling it for the survival of those who
need it, and we have the same internal organs and thoughts. Yet our
egos persist in the work of division. When we look at our individual selves there is also the inclination
to divide ourselves, which leads us away from our divine nature and
removes us from the world of manifesting our destiny. We need to
monitor the internal conflict with which we divide ourselves. The
ego creates divisive thoughts such as the following: the difference
between what I am and what I should be; how I behave and how I
46
Manifest Your Destiny
should behave; how I used to be and how I am today;


_114-115_Mentha_Myristica.indd   115 26/02/16   3:59 pm
116
key Medicinal plantsOcimum tenuifl Orum
Leaves are serrated and
covered in fine hairsOcimum tenuiflorum syn. O. sanctum (Lamiaceae)
Holy Basil, Tulsi (Hindi)Holy basil
An aromatic annual growing to about
28 in (70 cm), with small, purple-red or white flowers. Holy basil is so called because it is often
planted around temples and courtyards  in India. Habitat & Cultivation
Holy basil is native to India and other
tropical regions of Asia. It is also grown extensively in Central and South America, mainly for its medicinal properties. Holy basil can  be grown from seed and is often cultivated as a potted plant. The aerial parts are picked before the flowers open, in early summer. Related Species
The familiar culinary species,
sweet basil (O. basilicum, p. 241),
is a close relative. Key Constituents
■ Volatile oil (1%) including
 eugenol (70–80%)
■ Flavonoids (apigenin, luteolin)
■ Triterpene (ursolic acid)
■ Polyphenols
■ Saponins
Key Actions
■ Antispasmodic
■ Analgesic
■ Lowers blood-sugar levels■ Reduces fever
■ Adaptogenic
■ Anti-inflammatory
Research
■ Diabetes Research into holy basil’s
ability to reduce blood-sugar levels, and thus help diabetes, has been going on for some decades. It has now been established as a useful medicine for some types of diabetes. ■ Indian research Research in
India has shown that holy basil
helps lower blood pressure and has  anti-inflammatory, pain-relieving, and  fever-reducing properties. Preliminary research also indicates that the herb strengthens immune resistance, protects against radiation, has
anticancer properties, and inhibits sperm production. Traditional &
Current Uses
■ Traditional use Holy basil
has always been considered to be
a tonic, invigorating herb, useful for
improving vitality. ■ Ayurvedic remedy In Ayurvedic
medicine, holy basil is chiefly employed for fevers. A classical Indian recipe mixes holy basil, black pepper (Piper nigrum, p. 250), ginger (Zingiber officinale, p. 155), and honey in a remedy that prevents infection and controls high fever. ■ Heart & stress Holy basil
is thought to have an affinity with  the heart, protecting it from stress  and lowering blood pressure and cholesterol levels. It has a reputation for reducing stress and is regarded  as adaptogenic—helping the body to adapt to new demands and stresses.■ Diabetic remedy The herb’s
ability to help stabilize blood-sugar levels makes it useful in the treatment of diabetes. ■ Respiratory problems Holy
basil is valuable for respiratory infections, especially colds, coughs, bronchitis, and pleurisy. It also
treats asthma.Parts Used
 Key Preparations & Their UsesAerial parts are tonic and
invigorating and have a wide range of other properties. Decoction (to make, p. 291)
is used for fevers and as a tonic. T ake 3⁄4 cup (150 ml) daily as a
general tonic. Powder  For mouth ulcers, rub
powder gently into sore areas
several times a day.Dried aerial partsHoly basil, like sweet (culinary) basil, comes from India,
where it is revered as the herb sacred to the goddess Lakshmi, wife of Vishnu, the god who preserves life. Tulsi means “matchless,” and the herb has very important medicinal properties—notably its ability to reduce blood-sugar levels. In Indian herbal medicine, holy basil has a  wide range of uses, relieving fevers, bronchitis, asthma, stress, and mouth ulcers. ■ Other uses Juice is extracted and
applied to insect bites, ringworm,
and skin diseases. It is also used as  ear drops for ear infections. Juice or powdered herb helps mouth ulcers to heal. Self-help Use
■ Bites & stings, p. 303. QCautions Do not take during pregnancy. Do not take if trying to conceive.Fresh aerial parts
Juice For skin infections, apply 1/2 tbsp
to the affected part twice a day. US_116-117_Ocimum_Paeonia.indd   116 07/04/16   4:37 pm117Paeonia lactiflorakey Medicinal plants
Four things soup  (to make,
see p. 315). Drink 3⁄4 cup
(150 ml) daily as a general tonic.Root has
antispasmodic
properties
Chuan xiongRehmannia
White peonyDong quaiWhite peony’s history of medicinal use in China
stretches back for at least 1,500 years. It is known
most widely as one of the herbs used to make “Four
Things Soup,” a female tonic, and it is also a remedy
for gynecological problems and for cramps, pain, and
dizziness. Traditionally, it is considered that women
who take the herb on a regular basis become as
radiant as the flower itself.Paeonia lactiflora syn. P. albiflora  (Paeoniaceae)
White Peony, Chinese Peony, Bai Shao Y ao (Chinese)
Habitat & Cultivation
White peony is cultivated throughout
northeastern China and Inner
Mongolia. It is propagated from seed
in spring, or from root cuttings taken
in winter. The root of 4- or 5-year-
old plants is harvested in spring
or autumn. Related Species
P. suffructicosa, also commonly
used in East Asian herbal
medicine, and peony ( P. officinalis,
p. 243), a European species,
have broadly similar properties
to white peony. Key Constituents
■ Monoterpenoid glycosides
 (paeoniflorin, albiflorin)
■ Benzoic acid
■ Pentagalloyl glucose
Key Actions
■ Antispasmodic
■ Anti-inflammatory
■ Enhances cognition
■ Lowers blood pressureResearch
■ Paeoniflorin  White peony
has significant anti-inflammatory
and antispasmodic properties, and
preclinical research indicates that
its traditional use for problems such
as rheumatoid arthritis is justified. Paenoniflorin, the constituent most
responsible for these effects, is also
thought to lower blood pressure
and support blood flow to the heart. ■ Polycystic ovary syndrome
(PCOS) White peony has a
hormone-balancing activity that helps
to reverse the symptoms of PCOS,
which include irregular menstruation
and infertility. In combination with
licorice ( Glycyrrhiza glabra, p. 101) it
has been shown to support regular
ovulation and to lower the raised
testosterone levels that typically
occur in PCOS. ■ Supports cognition There is
accumulating evidence that white
peony supports mental function,
including spatial awareness and
memory. Although no clinical
trials have yet been published,
white peony appears to have a
strong neuroprotective effect
within the brain. ■ Cold sores  Pentagalloyl glucose
may have an antiviral action against
the cold sore virus, herpes simplex. Traditional &
Current Uses
■ Four Things Soup  White peony
is regarded primarily as a women’s
herb. Together with rehmannia
(Rehmannia glutinosa, p. 125), chuan
xiong  (Ligusticum wallachii ), and dong
quai (Angelica sinensis, p. 63), it is an
ingredient in “Four Things Soup,”  White peony
An upright perennial,
growing to 61⁄2 ft (2 m),
with large white
flowers and divided,
dark green leaves. the most widely used female tonic
in China. ■ Gynecological remedy  White
peony helps menstrual disorders,
including heavy bleeding and
bleeding between periods, and is
specifically used to treat period pain
and cramps. It is a blood and yin tonic White peony  is cultivated for its root, which
is a hormonal tonic, and for its flowers.Parts Used
Key Preparations & Their UsesRoot  has important
tonic and pain-relieving
properties. It is boiled
and dried for use in a
wide range of
preparations. Fresh rootDried root
 QCaution  Do not take during pregnancy. (see pp. 40–41) and will help “blood
deficiency” states, as well as hot
flashes and night sweats. Self-help Uses
■ Heavy menstrual bleeding, p. 315. ■ Hot flashes & night sweats, p. 316. ■ Period pain, p. 315.Decoction (to make, p. 291) helps relieve
period pain, heavy bleeding, and other
menstrual disorders. To relieve period
pain, take 1⁄3 cup (75 ml) 3 times a day. US_116-117_Ocimum_Paeonia.indd   117 17/03/16   4:00


inal Actions & Uses Self-heal is
an undervalued astringent and wound-healer with tonic activity. In common with other members  of the mint family, such as rosemary (Rosmarinus officinalis, p. 128) and sage (Salvia spp., p. 131), it has powerful antioxidant and tissue-protective activity—making it potentially of value in many chronic illnesses. Its antioxidant and astringent activity makes it beneficial in conditions such as sore throat, inflammatory bowel disease, and diarrhea, and to heal internal bleeding. Externally, a lotion can be applied to treat leukorrhea (vaginal discharge). In Chinese medicine, self-heal  is taken with ju hua (Chrysanthemum x morifolium,  p. 78) for fevers, headaches, dizziness, and vertigo,  and is thought to cool “liver fire. ”Habitat & Cultivation Cowslip grows in
Europe and western Asia, preferring fields and pastures with chalky soils. The flowers and leaves are gathered in spring and summer, the root in autumn. This increasingly rare plant should not  be picked from the wild. Parts Used Flowers, leaves, root. Constituents Cowslip contains triterpenoid
saponins, flavonoids, phenols, tannins, and a trace  of volatile oil. The flavonoids, mainly in the flowers, are antioxidant, anti-inflammatory and antispasmodic. The triterpenoid saponins, which are concentrated in the root (5–10%), are strongly expectorant. History & Folklore This plant is so closely
associated with springtime that it is known as primavera (spring) in Spanish and Italian. Cowslip has long been reputed to preserve beauty. The 16th-century herbalist William Turner wrote: “Some weomen … sprinkle ye floures of cowslip with whyte wine and after … wash their faces with that water to… make them fayre in the eyes of the worlde rather than in the eyes of God, whom they are not afryd to offend. ”
Medicinal Actions & Uses Cowslip is an
underused but valuable plant. The root is strongly expectorant, stimulating a more liquid mucus  Cowslip has
calming properties. Primula veris (Primulaceae)
Cowslip,
Primula
Description Hairy perennial growing to 4 in
(10 cm). Has a basal rosette of slightly rough oblong leaves. Stems bear clusters of bright yellow, bell-shaped flowers. US_246-265_Pergularia_Extensa_Salvia_Sclarea. indd   256 26/02/16   12:47 pm257 other medicinal plantsPrunus serotina
Prunus avium  & P. cerasus
(Rosaceae)
Sweet Cherry,
& T art Cherry
Description Deciduous shrub or tree growing
to 26 ft (8 m). It has reddish-brown bark, oval to
elliptical leaves, clusters of 2–6 white flowers, and
almost spherical red fruit. Habitat & Cultivation Native to
southwestern Asia, cherry is naturalized in Europe
and cultivated in temperate regions around the
world. The stems and ripe fruit are collected
in summer. Parts Used Stems, fruit. Constituents Cherry stems contain phenols,
including salicylic acid, and tannins. Cherry fruit
contains anthocyanins and flavonoids, including
quercetin, carotenoids, sugars, fruit acids, vitamin
C, and melatonin. History & Folklore The 16th-century herbalist
John Gerard recorded the French custom of
hanging cherries in houses to ward off fever. Medicinal Actions & Uses In European
herbal medicine, cherries and cherry stems have
long been used for their diuretic and astringent
properties. They have been prescribed for cystitis,
nephritis, and urinary retention, and for arthritic
problems, notably gout. Cherries and cherry juice
can be useful in treating gout and arthritic
problems. Their fruit sugar content makes them
mildly laxative. concluded that the anti-inflammatory activities of
anthocyanins within cherry fruit are comparable
to those of ibuprofen. Caution The seeds are toxic and should not
be consumed. Prunus armeniaca (Rosaceae)
Apricot
Description Sturdy deciduous tree growing
to 33 ft (10 m). Has finely serrated oval leaves,
clusters of white (or, rarely, pink) 5-petaled
flowers, and lightly freckled pale yellow to
deep purple fruits. Habitat & Cultivation Native to China and
Japan, apricot is now cultivated in Asia, North
Africa, and California. The fruit is collected when
ripe in late summer. Apricot seeds yield laetrile,
which has been
used as a controversial
treatment for cancer. Sweet cherry fruit and stems have been harvested for
medicinal use since classical times. Parts Used Fruit, seeds, bark. Constituents Apricot fruit contains fruit
sugars, vitamins, and iron. The seeds contain up
to 8% amygdalin, the cyanogenic glycoside that
yields laetrile and hydrocyanic (prussic) acid. The
bark contains tannins. History & Folklore In India and China, the
apricot has been appreciated for well over 2,000
years. Dong Feng, a physician who practiced at the
end of the 2nd century ce, is said to have asked for
his payment in apricot trees. Medicinal Actions & Uses Apricot fruit
is nutritious, cleansing, and mildly laxative. A
decoction of the astringent bark soothes
inflamed and irritated skin conditions. Though
the seeds contain highly toxic prussic acid, they
are prescribed in small amounts in the Chinese
tradition as a treatment for coughs, asthma, and
wheezing, and for excessive mucus production
and constipation. An extract from the seeds,
laetrile, has been used in Western medicine as a
controversial (and illegal in the U. S. ) treatment for
cancer. The seeds also yield a fixed oil, similar to
almond oil (from P. amygdalus ), that is often used
in the formulation of cosmetics. Research Chinese trials show that apricot seed
paste helps combat vaginal infection. Caution Apricot seeds are highly toxic in
all but the smallest amounts and should not
be consumed. Research  In a 2012 American-Australian clinical
study involving 633 people with gout, the risk of an
acute gout attack was reduced by 35% for those
taking cherry extract. One laboratory study Prunus serotina (Rosaceae)
Wild Cherry
Description Deciduous tree growing to 100 ft
(30 m). Has elliptical to oblong leaves, white
flowers, and purple-black fruit. Habitat & Cultivation Native to North
America, wild cherry grows throughout much
of the U.<|eot_id|><|begin_of_text|>
Q: Where is Self-heal native to?,
A: Europe and Asia
Q: What is Self-heal used for in traditional medicine?,
A: Staunching bleeding and healing wounds
Q: What is the primary use of Kudzu?,
A: To treat muscle aches and pains, and as a treatment for hangovers
Q: What is the primary use of Pomegranate?,
A: To treat cardiovascular problems, such as high blood pressure and congestive heart failure
Q: What is the primary use of Castor oil?,
A: To treat digestive problems, such as constipation and diarrhea
Q: What is the primary use of Rose?,
A: To treat menstrual irregularities and as a treatment for menopausal symptoms<|eot_id|><|begin_of_text|>History & Folklore
Winter savory was classified
as “heating and drying” by the
classical physicians Dioscorides
and Galen, and was thought to have
therapeutic benefits similar to those
of thyme ( Thymus vulgaris, p. 143). Medicinal Actions & Uses
Winter savory is most often used in
cooking, but it also has marked medicinal benefits. It settles gas and stimulates digestion, helping to
alleviate flatulence and colic. It is warming and has
been taken for chest infections and bronchitis. The essential oil is strongly antibacterial and
may be used to treat candidiasis and other
fungal conditions. Related Species  Summer savory ( S. hortensis )
is a similar herb that has a milder essential oil. Calamint ( Calamintha ascendens, p. 181) is another
close relative. Cautions  Do not take the essential oil internally
without professional supervision. Do not take
winter savory during pregnancy. Saussurea lappa
syn. S. costus  (Asteraceae)
Kuth
Description  Upright perennial herb growing
to 10 ft (3 m). Has heart-shaped leaves and
blue-black flowerheads. Habitat & Cultivation Native to the Indian
subcontinent, kuth is most commonly found in
mountainous areas of Kashmir. The root is
gathered in autumn. Parts Used  Root, essential oil. Constituents  Kuth contains a volatile oil
(consisting of terpenes, sesquiterpenes, and
aplotaxene), an alkaloid (saussarine), and a resin.


 the chiropractor three
times a week, a 100-mile trip. After a few calls, h e told us about Dr. Kelley and advised both my
sister and me to go to him, as she had had surgery and they found cancer. In June we made our
first call to Dr. Kelley. By this time the lump in my breast was 1-3/4 inches across and there
were numerous small ones and even some in the other  breast and more digestive disturbances. Looking back now, I can see the Lord leading me to study about nutrition so I would be prepared
to know what I needed when Dr. Kelley set up our nu tritional plan. I told our children of the
lump in my breast and our plans to go to Texas to s ee Dr. Kelley. From the beginning, I had the
assurance that I was doing the right thing. I had a ccepted Christ as my Saviour and I knew His perfect peace and was assured of His leading. Our y oungest daughter made it plain she thought I
should go to a medical doctor. My husband was doubt ful, but let me do what I wanted to do. I ordered Dr. Kelley’s book, One Answer to Cancer  and started the beginning of the treatment. This looked like a large undertaking. Dr. Kelley wa s a long way off and would be hard to contact
regarding problems from day to day. Still I never d oubted that this was the way I should go. I
have doctored my children for 18 years with medical  doctors and medicines and never had any
help. This had to be the better way. I never told m y family doctor about the lump in my breast. The only one who knew of it was the doctor who had refused me the insurance policy. When we went to Dr. Kelley for our test, he counsel ed us as long as we had questions. We left
his office with our programs to follow. My sister a nd I studied our books all the way home,
which was a three-day trip. Dr. Kelley had told us in his book what to expect, how we would feel
and what our body reactions would be, so we would b e prepared to know what was happening. Whenever we had doubts, we kept remembering that Dr. Kelley had this and he knows what to
do. This was our confidence. I bought a juicer and made carrot and celery juice several times a day. That took a lot of time. Preparing all of the fresh vegetables takes time. B ut, I had my own garden for years so I knew
how much work it is to raise and prepare vegetables  for the table. Now we were eating
everything raw possible. Even my family cooperated. Within two weeks, my digestive disturbances were be tter. At first I’d go out and work awhile
and come in to fix carrot juice and lay down to res t. Then get up and go out again to finish the
jobs. My family helped carry the water and feed for  the chickens, but I still raised and dressed
150 chickens that first summer. In six weeks, I fel t really good. I didn’t have any of the things
that Dr. Kelley had written in the book that I migh t have. My body responded quickly and I
began to regain my strength that I hadn’t had for m onths. I Never Ate One Thing  I was not
supposed to eat. I took my nutrition exactly as he told me. I have always been a determined
person. I did everything as near right as I could o r knew to do. This helped me in my diet. If I
had even once eaten sweets or anything that was on the list of "no-no’s," I wouldn’t have been
able to win the game. That’s what you need — determ ination to follow the rules. In six months the lumps in my breasts were gone. I felt much better than I had before. I had not
had surgery and the awful ordeal of that, or intrav enous feeding, and I still had a whole body. I
was telling everyone to eat right. But I did not te ll anyone (outside of my family) that I had
cancer. People knew I had been really sick, but not  what was really wrong with me. I guess I
wanted to be sure myself that I could do it before I would tell anyone you could lick cancer with
proper lifestyle and nutrition. I continued chiropr actic treatment for years, and still do. Mostly
when I talk to people about eating properly — not e ating food with preservatives, eating raw
foods instead of cooked ones — they make light of i t and never really listen. Yet, many call me
with all of their ills and ask me what they should do. Some I can advise and some don’t believe
what you say anyway. Three years later in March, I applied for another i nsurance policy with another company. I told
him I had been refused a policy because of the lump s in my breast. He sent me for another health examination with another doctor. I told this doctor  also about the lumps — that I did not go to a
doctor but I started taking nutrition and eating ra w foods, etc. and the lumps went away. He
couldn’t find any lumps. They X-rayed my chest and found nothing. Yet he would not believe
the nutrition had anything to do with it. He told m e I was in excellent health and I got the
insurance policy. It was a much larger policy than the one I had been refused because of the
lumps in my breast. In July after the X-rays, I noticed the lumps in my  breast again. I had just read an article in the
paper that they were finding "hard evidence that X- rays are actually causing cancer." On July 20,
1976, when I discovered the lumps back again, I imm ediately went back on my original schedule
and diet and within 6 months my lumps were gone aga in. My advice to others would be — don’t
get X-rays taken. The radiation exposure is too dan gerous. After 5 years with Dr. Kelley, I do not need tests as often as I did. I follow his diet list and my
own home grown foods when possible. I continue to t ake all kinds of nutrition as he
recommends. I am not as strict with my diet as I wa s the first three years but when I don’t eat
right, or stop the nutrition, I don’t feel good and  I know what to do to get better again. Dr. Kelley
has answered personally all my letters to him about  health problems that come up. He takes my
telephone calls when I need to know something right  away. Good health is something you need
to work at daily. Dr. Kelley’s advice works. My ill ness has given my husband and me a better,
closer relationship than we have ever known. I know  Metabolic Medicine works. It did for me. Dr. Kelley:  "It’s hard to appreciate the sorts of obstacles pa tients had to overcome to see me as a
clinician. First of all, I am not a medical doctor I am a dentist. Second, my office was
unbelievably unacceptable when compared to where a lot of these people had gone — to the
great clinics and hospitals of our world. They real ly had to lower themselves to come into my
meager surroundings. While adequately appointed and  kept immaculately clean by my
receptionist, there certainly was no pretension in any respect. On many occasions, people would
drive up in their Cadillac or Rolls Royce and drive  away because they thought that they couldn’t
possibly find anything of worth in such an unpreten tious office." Pancreatic Cancer
Donnella Z., Amarillo, TX
8-Year Victory Over Pancreatic Cancer
The parents of the patient relate this testimony. Female: age 27, no history of smoking, drinking or drugs; attack of hypoglycemia between ages
of 15-17. November 1973 (when D was 20) was our first indicat ion of a problem. D was stricken with
aches and pains and fever. A 3-day flu had been hit ting our area with similar symptoms so at this
point we were not overly concerned. After several d ays of unsuccessfully trying to keep her
temperature down, we decided this was something oth er than the flu. At the emergency receiving room of our hospital, chest X-rays, blood tests and  urinalysis failed to locate her problem. Her
temperature range for a 24-hour period went from be low normal to 106ºF. We were referred to a
M.D. who specialized in internal medicine. Thus began a nightmare that lasted many weeks. Test ing for one week as an outpatient ended in
no answers. She was rapidly going downhill — weaken ed by the many hospital trips. We were
advised to admit her into the hospital for extensiv e testing. Up to this point in our lives we had
never even considered the fact that anyone could be  this sick and not have a physician give the
reason. We feared in the beginning a serious diseas e, but as time went on we would have
welcomed anything that would have been a concrete a nswer. Watching D dying with no apparent
reason left us quite helpless except for our faith in God. As time went on we found ourselves
doing more praying and less reaching out to Man for  answers. We needed a miracle and we had
no doubt where that would come from. Biopsies, scans, X-rays, bone marrow


, but you can if you want to. Does having
this experience make you feel good? Are you happy?”
“Of course not! You can see that I’m not happy.”
“Well, if you’re not happy, why do you keep giving yourself this experience?”
“I am not giving myself anything. This is what’s happening.”
“All right, let me  ask you this. Are you all alone?”
Pause
“Not in the sense that you mean.”
“Well, what other sense is there? What do the words ‘all alone’ mean?”
“I meant that I no longer have my life partner.”  “I know that. But are you all alone? What is your witnessing? What do you see? Do you
see any people in your life?”
“Of course.”
“People who care?”
“Some of them do, I suppose.”
“You suppose?”
“Okay, okay, some of them care. Geez...”
“So then you’re not ‘abandoned.’ You’re not ‘all alone.’ Right?”
“You’re just tr ying to make me wrong about this. You’re just trying to make me feel
better about what’s going on. You’re not solving anything, you’re just trying to make me
look at every tiny detail so that you can prove your point, rather than listen to how I feel.”
“Actually, I am listening to how you feel. And you’re right, I am hoping to make you feel
better. But I’m not doing it by lying  to you. I’m not doing it by telling you something that
isn’t so. In fact, I’m trying to do it by telling you something that is so. I’m trying to get you to
change the Point of Origin of your thought about all this. I’m inviting you to elevate from
your Imagined Truth to your Apparent Truth, so that you can move from a Distorted
Reality to the Observed Reality. I’m offering you an oppo rtunity to see things from a
different perspective. It is readily apparent to you that you are not abandoned and you are
not ‘alone again.’ It is also apparent to you that your partner is no longer with you. You’ve
mixed these two pieces of data and made t hem one. Can you see that?”
(Reluctantly) “Yes.”
“Okay. Good. Let’s start there, then. Now we’re on our way....”
(And the dialogue would go on, but we will not continue it here.) That’s a powerful dialogue even though I made it up, because, in a sense, I did not make
it up. You see, I’ve gone through the “make believe” experience I used here. I’m not just
remembering conversations that I’ve had with others in retreats and workshops. I’m
remembering my own inner dialogues. When I had the experience of being abandoned by a spouse (I came home in the middle
of the day and found everything gone... a house empty of furniture and all of my wife’s
personal possessions), I had all of the se same thoughts myself. I thought... I’ve been abandoned... I’m all alone again... This is really bad... I’ve been unjusted... I
can’t live without her... I’ll never be happy again... It was unfair the way it ended... I’m
hurt and I’ll never forgive her.... All of these ideas have since been put to the test of time. They all seemed very real when
I had them, reflecting my innermost truth. Yet I saw before too long that I was living my
Imagined Truth, not the Apparent Truth. It be came apparent to me over time that every
one of these statements was false. Every one. So what does that tell you about the thoughts that you’re having right now about your
situation? I am simply dreaming a way
to love Everyone within arm’s reach. I have h elp:
you, come toward me
with an aching in your eyes,
and a sadness leftover in your smiles. In this new dream I am dreaming for me
I include all of you. Do you want to know what my love is? It is your  love. And all of us
Puppies
curling into
one
warm
heap. —‘Puppies’  © 2006 Em Claire  15. THE END OF PART ONE
SO NOW WE’RE  approaching an important time in our conversation. We’ve looked closely —
perhaps more closely than ever before —at the Mechanics of the Mind. Now that we
understand how everything works, we’v e arrived at the moment when you have an
opportunity to make a decision about the second, third, and fourth of the Nine Changes that
you are being called to consider. I see that you have already decided to make the First Change, to change your decision to
“go it alone,” otherwise you wouldn’t still be with me. The next three are... Change #2 : Change your choice of emotions
Change #3 : Change your choice of thoughts
Change #4 : Change your choice of truths
You can do this right now. You can use the Mechanics of the Mind to change  your mind
about the change that is taking place in your life right now. Look right now at the emotion you’ve been feeling these past few days. Is it anger? It is
fear? Is it grief? Is it frustration? Is it worry? Is it sadness? Is it disappointment,
disillusionment? Write down on a sheet of paper the emotions you have been feeling as a result of the
change in your life circumstance. Finish the followin g sentence... In the aftermath of what has happened.... No, really, do this. This can help you. So go grab a piece of paper and do this. Describe in
a few words the emotions you’ve been feeling and are feeling now. You might write, I have
been feelin g... fearful. Or you might write, I have been feeling... sad. Or you might write, I
have been feeling... angry. Or all of the above. Good. Now write down the thoughts that you’ve had that have sponsored those emotions. Finish the following sentenc e... When I contemplate all that has occurred and is occurring, I think that I...... now complete the sentence. You might write, I think that I... will never be happy
again. Or you might write, I think that I... have been treated unfairly. Or you might write, I
think that I... am in trouble here and am not going to be able to easily get out. Or whatever
you think when you contemplate the change in your life. Good. Now, write down the truth that you hold that sponsored those thoughts. Finish the
following sentence... My truth about this situation is that...... now complete the sentence. You might write, My truth about this situation is that... it
is hurtful... or... it is dangerous... or... it cannot be  solved... or... it.... Now, look at the Judged Past Data from which this truth emerges. See now if you can
look past that Judged Past Data for just a moment, to the Factual Past Data. What is factual,
without making a judgment one way or the othe r, about situations such as the present
situation? What has your past told you, factually, about these situations? Pretend that you are Mr. Spock on the starship Enterprise. Look at it logically. Looking at
Past Data logically, and utterly without judgment, what do you see is true about the last two
or three times this sort of thing has happened to you? Has it inflicted any kind of life -
damaging injury, from which you have not been able to recover? Have you, in fact,
recovered from a lot worse than this? Ha ve, in some instances, things even turned out for
the better when all was said and done? What is the Factual  Past Data about all of this? Now look to see... does this impact your truth about the Present Moment experience in
any way? Can you cause it  to impact your truth in any way? If you could, how would you
cause it to affect your truth? Could you go so far as to create a brand new truth about what
just happened? Can you see yourself elevating from the Imagined Truth to the Apparent Truth? This stuff w orks, my wonderful friend. This stuff works. But right now, listen to what
your mind is telling you. Is it saying, “Yeah, yeah, for you it works. But for me, life is a
constant struggle” —? Is that what your mind is saying right now? If not, great. But if i t is,
then start where Mary O’Malley, in her deep wisdom, would advise: curiosity and
compassion. Just allow yourself to be curious about what your mind is saying, and have
compassion for what you learn. Mary softly suggests asking these questions of yours elf:
What is the way through this? What am I really? What is asking to be seen? What do I need
to say, do, or be that is for the highest good? What is needing my loving attention? What is
the next step in my life? “Bear witness.” Watch gently where your mi nd


 is in love
with its  own self-created drama, and the more stark the contrast
between good and evil, the more we cling to our story. If the
human race is waiting for the day when either good or evil is
triumphant, the only predictable outcome is that the drama is
designed to last an eternity. Most people are clinging to  drama at a much milder level,
naturally. Except for those times when unconscious forces erupt
and a whole nation, or the world at large, is dragged to the edge of
catastrophe—sometimes plunging over into the abyss—da ily life is
stuck in  mund ane wants and desires, duties and demands. Like
being drowned in the bathtub or being drowned at sea, the result
is the same. Yet, someone doesn’t have to experience misery to experience
being in  separa tion. Your quality of life may be good or ba d—a life
generally brings both—the situation comes down to the same
nitty-gritty: stuck is stuck. The drama is self-perpetuating. Even
our desire to escape the spell /dream/illusion becomes part of thestory. A passing experience like “eyes open, no thoughts ” or the
peaceful relaxa tion of meditation is like a peashooter a gainst a
tank. The momentum of our collective drama has proved
unstoppable. If whol e mind didn’t exist, nobody could have invented it. We’re a ll too stuck to see beyo nd the story we’re tangled up in. But
whole m ind do es exist; therefore, it must have a way of revealing
itself. It is said of Lord Shiva in the Vedas that he has as many
ways to  show himself as to disguise himself. This is worth
knowing. For every impulse of love, there is an impulse of fear. For
every moment of clarity, there is a moment of confusion. The trick
is not to favor the love and clarity over the fear and confusion,
because the pendulum will inevitably swing back again. The tric k is to c all upon the so urce of love and clarity, grad ually
come closer to it, and finally make it your own. (T he New
Testament had  a better chance of being practical if Je sus had
taught “Try to love your neig hbor as yourself” and “See if  turning
the oth er cheek helps break the cycle of retaliation.”) The only
hope fo r escap ing the traps o f the conditioned mind is to  use its
better nature as a thread, following it day by day until your story
fades away. Then, living in wholeness becomes natural. A  D e s i r e  t o  R e m o v e  D e s i r e
The endless cycle of good  and evil, pleasure and pain,
happiness and  misery is like a bonfire that fuels itself. Yet just as
the min d is riotously active on the surface and quiet in its  depths,
so is life. The d rama is everything, but only at its own leve l. When
you have a mo dest experience like “eyes open, no thoughts,” the
interference of mental activit y ceases temporarily. What replaces
it is more than quietude. By itself, a silent mind is no better, as far
as nego tiating the demands of daily life, than a car would be if the
engine dies. There has to be something attractive within the
experience of silence.This so mething exists in the form of a faint presence, which
we’ve already encountered as the sense of self. We are most
natural, relaxed, free, and present when the sense of self  is upon
us. Sustaining this feeling of presence eludes us, however. I think
it’s fair to say  that the glim pses of the true self that generate
experiences of love, joy, peac e, safety, and self-worth are the only
thing that has brought light into the condition of being human. There i s a natural desire to  expand upon such experiences. In
return, the true self has the p ower of attraction (known in Sanskrit
as Swarupa, the pull of the Self). Being silent and largely unnoticed, the sense of self cannot get
us unstuck by itself. If you  have practiced mantra meditation,
mindfulness practices, or one-pointed awareness, which  are all
valuable techniques for bringing the sense of self to the fore, you
know how stubbornly your m ind returns to business as us ual. You
can tra in your self with effort to display any spiritual att ribute—
loving-kindness, forgiveness, steady attention to God—but the
sense of self cannot be trained. It simply is. Effort is not only
useless but damaging. This concept was voiced by the ve nerable
spiritual teacher J. Krishnamurti, when he said, “Can you
discipline your  mind to be free?” There’s the rub. No matter how
well we train o ur minds, including all kinds of spiritual t raining,
freedom is a state where discipline is totally foreign. I h ad that in the back of my  mind when I said that the direct
path must be easy, efficient, and spontaneous. If you wa nt to be
here now, which is the state of metahuman, you first have to stop
trying. Meditation gives the experience of not trying, which
surprises almost everyone when they first begin to meditate. The
sense o f self is brought into our awareness, and its presence can,
in fact, be quite strong. It ca n turn into a state of ecstasy, a love
affair with the Divine, as in this passionate outcry from Rumi:
Oh God, I have discovered love! How marvelous, how good, how beautiful it is!…
I offer my salutation
To the spirit of passion that aroused and excited this
whole universeAnd all it contains. The usual experience of pres ence is pleasant and far sho rt of
passionate. We  get a clue from Rumi, however, when he points to
the pow er of desire. In his case, desire is an intoxicati on with
divine love. Everyone has d esires, and it is due to the force of
desire t hat we wake up every morning with a will to see what the
day is going to bring. If the day brings moments of aw akening,
then desire has served us in getting unstuck. Since the sense of self simply is, you can’t desire it directly. That would be like saying, “I wish I existed.” What happens
instead is that you trick desire into going where you want to go. (You spirituall y hack into materialism, as a friend put it.) In
Buddhism this comes under the heading of “Use a thorn to remove
a th orn, then throw both tho rns away.” That teaching is famous
and has aroused much commentary. It sounds simple enough to
remove a splinter from your finger by pricking it out with a  needle. The mental equivalent runs into difficulties. Since we are going to
use desire to go beyond desire, these difficulties need a little
explaining. Originally, the Buddha seem s to refer to thorns as deep pain
that can not be healed. One of the deepest sources of pain i s fear of
violence, which Buddha spea ks of with personal candor. “Fear is
born fro m arm ing oneself. Just see how many people fight! I’ll tell
you about the dreadful fear  that caused me to shake all over. Seeing creatures thrashing lik e fish in shallow water, so hostile to
one another! Seeing this, I became afraid” (Sutta Nipata). We lean forward to hear wha t Buddha’s escape from fear was,
which conjure s up the imag e of the thorn. He goes on, “Seeing
people locked in conflict, I became completely distraught. But
then I discerne d a thorn, diff icult to see, lodged deep in the heart. It is only when pierced by th is thorn that one runs wild ly in all
directions. So if the thorn is taken out, one no longer r uns but
settles down.”
In pure form, experiencing the thorn of pain in the heart spurs
a person to find inner peace. The teaching is beautiful, but, like the
New Testamen t teachings, it contradicts human nature. Whenpeople are locked in conflict, they are motivated to ramp  up the
conflict, ignori ng the pain in their hearts, or, more likely, taking it
to b e a messag e that they mu st fight on. (To the credit of Buddhist
cultures in Asia, the teaching of peace has brought fewer bloody
conflicts over time, a record o ther faiths might envy. The Buddhist
violence against Muslims in Burma proves that no religion is
immune to violence, however.) “A thor n to remove a thorn” can be used more psycholog ically
as a tactic for  healing. The goal is to substitute negative, self-
defeating thou ghts with positive, self-enhancing ones. Un der the
name o f cognitive therapy, this approach relies on rationality to
overcome emotion. For example, a patient might complain that
nothing ever works out, th at no matter how hard sh e tries,
everything ends in defeat and disappointment. There’s obviously a
strong emotional charge be hind defeatist thinking. Wh


include	complex	carbohydrates,	vegetables,	legumes	(including	beans,	chickpeas,
and	lentils),	and	fruits. As	with	fat,	customize	this	percentage	to	the	right
amount	for
your
	body. Refined	carbs	don’t	have	a	place	in	this	ratio. As	with
fat,	experiment	and	see	what	works	best	for	you	and	your	body	type	and
constitution. Eat	unlimited	veggies,	especially	green	veggies,	throughout	the
day. You	can	have	them	in	salads,	green	smoothies,	steamed,	or	lightly	sautéed. Starchy	root	vegetables	also	digest	well	and	can	be	paired	with	greens	and	other
nonstarchy	veggies. Beans	and	grains	don’t	have	to	be	everyday	foods	(although
some
cultures	and	people	do	great	consuming	them	on	a	daily	basis),	but	they
can	be	worked	into	your	weekly	rotation	a	few	times	a	week	at	around	one	cup
(cooked)	or	more,	depending	on	your	constitution,	activity	levels,	and	how	you
deal	with	digesting	certain	foods. Pay	attention	to	your	own	body’s	needs	and
how	you	feel. Your	body	is	unique	to	you. PROTEINProtein	is	made	of	amino	acids,	the	building	blocks	of	every	cell. Amino	acids
are	found	in	all	natural	foods	in	varying	amounts,	from	romaine	lettuce	to	kale
to	almonds. Amino	acids	are	like	alphabet	blocks;	they	can	be	combined	from
smaller	units	into	whole	proteins,	like	letters	being	combined	to	form	whole
words. Therefore,	a	totally	vegetarian	or	vegan	diet,	by	combining	amino	acid
groups,	can	achieve	the	full	complement	of	proteins	needed	for	health	and
beauty. Because	protein	isn’t	used	for	energy	by	the	body,	we	need	much	less	of	it
than	people	believe	when	they	consume
steaks	and	burgers. Only	a	few	ounces
are	really	needed;	there	isn’t	much	protein	deficiency	today	in	developed
societies	except	among	the	very	poor	and	malnourished. If	your	diet	contains
enough	calories,	it	will	be	virtually	impossible	not	to	get	enough	protein,	even
without	trying. The	old	belief	that	vegetarianism	was	dangerous	because	of
protein	deficiency	was	never	true. There	are	no	innate	drawbacks	to	a	plant-
based	diet. The	most	complete	protein	source	in	the	vegetable	kingdom	is
soy,	and	for
decades	soy	burgers,	tofu,	and	soy-based	supplements	and	bars	were	a	mainstay
of	vegetarian	diets,	not	to	mention	traditional	regular	diets	in
China	and
Japan. But	current	research	casts	doubt	on	consuming	excessive	amounts	of	soy	as	a
major	part	of	our	diet,	with	the	risk	of	genetically	modified	soy	and
inflammation	being	the	most	recent	concerns	(but	as	mentioned	on
this	page
,
organic	forms	of	fermented	soy,	such
as
tempeh,	natto,	and	miso,	are	easier-to-
digest	options	that	can	be	worked	into	your	diet	in	moderation	if	you	don’t
have	a	soy	allergy). But	virtually	all	foods	contain	varying	levels	of	protein,	and
you	can	get	a	hefty	amount	on	a	plant-based	diet. For	instance,	a	cup	of	cooked
lentils	has	around	18	grams	of	protein,	and	a	cup	of	cooked	spinach	has	around
5	grams	of	plant	protein. Brussels	sprouts,	mushrooms—you	name	it—all	whole
foods	contain	protein-building	amino	acids	that	are	easily	assimilated	into	your
body. (Long	before	amino	acid	combining	became	scientific,	traditional	diets
delivered
complete	proteins	by	serving	grains	and	legumes	together,	the	classic
combination	of	rice	and	beans	or	rice	and	lentils	that	is	still	the	staple	for
billions	of	people	around	the	world. ) WHAT	ABOUT	THE	PALEOLITHIC	(CAVE	MAN)	DIET. One	of	the	newer	iterations	of	the	high	protein	/	low	carb	diet	is	the	so-called
Paleo
diet,	which	was	first	outlined	by
Loren	Cordain,	an	exercise	physiology	professor	at
Colorado	State	University. The	views	of	this	plan	are	founded	on	the	extremely
hypothetical	habits	of	the
Paleolithic	(Stone	Age)	people	and	modern-day	hunter-
gatherers,	which	he	suggested	could	be	studied	to	make	assumptions	about	the
dietary	habits	of	those	in	Paleo	times. 27
	But	as	pointed	out	by
T. Colin	Campbell,PhD,	in	his	book
The	Low-Carb	Fraud
,	Cordain	“confesses	in	several	places	in	his
research	papers
28
	that	estimates	of	dietary	intakes	in	both	of	these	groups	are
‘subjective	in	nature’

”	and	furthermore	“acknowledges	that	‘scores’	attempting	to
rate	these	presumed	intakes	from	a	very	large	compendium	of	862	of	the	world’s
societies	are	‘not	precise. ’

”
29
	Cordain	notes	that	the	true	“hunter-gatherer	way	of
life,”	devoid	of	Western	influence,	is	“now	probably	extinct. ”
30
Historically,	anthropologists	reached	a	consensus	that	only	about	33	percent	of
the	foods	consumed	by	hunter-gatherer	societies	were	animal	based. 31
	But	in
2000,	Cordain	added	a	larger	number	of	societies	and	changed	some	of	the
definitions,	leading	to	a	much	higher	estimate	that	about	66	to	75	percent	of	these
“Paleo”	diets	were	made	up	of	animal	foods. 32
	Scientific	literature	and
anthropologists	have	challenged	Cordain’s	conjectures,	including	anthropologist
Katharine	Milton,	who	asserts	that	Cordain’s	assumption	that	modern	hunter-
gatherers	are	representative	of	Paleolithic	hunter-gatherers	is	a	stretch. 33
Plant	foods	leave	little	or	no	traces	in	archaeological	remains,	making	it	hard	to
accurately	assess	ancient	dietary	habits,	if	we	did	want	to	use	that	as	a	guide	for
our	modern-day	diet. But	we	can	see	with	certainty	that	we	share	a	very	similar
gut	anatomy	(simple	acid	stomach,	a	small	cecum,	a	small	intestine,	and	a	distinctly
sacculated	colon),	as	well	as	a	lack	of	anatomical	tools	(sharp	fangs,	claws)	to	kill
and	eat	larger	animals,	with	our	nearest	genetic	relatives,	chimpanzees. Looking	at
their	natural	diet	reveals	that	chimpanzees	are	largely	plant	eaters,	and	may	only
get	upward	of	4	to	6	percent	of	their	diet	from	animal-based	foods	in	the	form	of
ants	and	termites. 34
Assumptions	and	highly	conjectural	“evidence”	from	ancient	history	should	not	be
used	to	assert	the	guidelines	of	eating	such	a	high	protein	and	high
fat	diet	today
(30	to	50	percent	of	each). Superior	research	directly	refutes	the	high	levels	of
protein	and	fat	pushed	by	high	protein	diets	such	as	the	Paleo. For	instance,	it	has
been	widely	established	that	when	diet	and	disease	correlations	for	different
populations	are	compared,	diets	like	Paleo	that	are	rich	in	fat	and	animal


 C.	A.	Adebamowo,	D.	Spiegelman,	F.	W.	Danby,	et	al.,	“High	School
Dietary	Dairy	Intake	and	Teenage	Acne,”
Journal	of	the	American	Academy
of	Dermatology
	52,	no. 2	(February	2005):	207–14. 2. Yvonne	B.	D’Souza	and	Colin	D.	Short,	“The	Eye—a	Window	on	the
Kidney,”
Nephrology	Dialysis	Transplantation
	24,	no. 12	(2009):	3582–84,
doi:10.1093/ndt/gfp406. 3. “10	Anti-inflammatory	Foods	to	Know:	Reduce	Inflammation	and	Fight
Disease	with	These	Grocery	List	Staples,”	Cleveland	Clinic	Health
Essentials,	April	11,	2012,
http://health.clevelandclinic.org/2012/04/10-
anti-inflammatory-foods-to-know/
. 4. “Varicose	Veins,”	Mayo	Clinic,	last	updated	January	22,	2016,
http://www.mayoclinic.org/diseases-conditions/varicose-
veins/basics/causes/con-20043474
. Shift	9:	Nourish	Strong,	Healthy	Hair	and	Nails
1. “Final	Report	on	the	Safety	Assessment	of	Sodium	Lauryl	Sulfate,”
International	Journal	of	Toxicology
	2,	no. 7	(December	1983):	127–81,
doi:10.3109/10915818309142005. 2. Ibid. 3. US	Department	of	Health	and	Human	Services,	Public	Health	Service,
and	National	Institute	of	Environmental	Health	Sciences,
Sixth	Annual
Report	on	Carcinogens:	Summary	1991
	(Washington,	DC:	US	Department	of
Health	and	Human	Services,	1991),	192–95. 4. “Sodium	Lauryl	Sulfate	Ammonium	Lauryl	Sulfate,”	in
1996	CIRCompendium
	(Washington,	DC:	Cosmetic	Ingredient	Review,	1996),	134–
35. 5. S.	C.	DaSilva,	R.	P.	Sahu,	R.	L.	Konger,	et	al.,	“Increased	Skin	Barrier
Disruption	by	Sodium	Lauryl	Sulfate	in	Mice	Expressing	a	Constitutively
Active	STAT6	in	T	Cells,”
Archives	of	Dermatological	Research
	304,	no. 1
(January	2012):	65–71. 6. Matthew	J.	Zirwas	and	Sarah	A.	Stechschulte,	“Moisturizer	Allergy:
Diagnosis	and	Management,”
Journal	of	Clinical	and	Aesthetic	Dermatology
	1,
no. 4	(November	2008):	38–44. 7. “Propylene	Glycol,”	EWG’s	Skin	Deep	Cosmetics	Database,	accessed
February	21,	2016,
http://www.ewg.org/skindeep/ingredient/705315/PROPYLENE_GLYCOL/
8. Ibid. 9. H.	Lessmann,	W.	Uter,	A.	Schnuch,	et	al.,	“Skin	Sensitizing	Properties	of
the	Ethanolamines	Mono-,	Di-,	and	Triethanolamine. Data	Analysis	of	a
Multicentre	Surveillance	Network	(IVDK)	and	Review	of	the	Literature,”
Contact	Dermatitis
	60,	no. 5	(May	2009):	243–55,	doi:10.1111/j.1600-
0536.2009.01506.x. 10. “Ingredients,	IFRA	Survey:	Transparency	List,”	International	Fragrance
Association,	accessed	February	21,	2016,
http://www.ifraorg.org/public/index_ps/parentid/1/childid/15/leafid/111
11. Environmental	Working	Group	and	Campaign	for	Safe	Cosmetics,	“Not
So	Sexy:	Hidden	Chemicals	in	Perfume	and	Cologne,”	May	12,	2010,
http://www.safecosmetics.org/article.php?id=644
. 12. Dr.	Daniel	Zagst,	“The	Vagus	Nerve:	Your	Friend	in	Weight	Loss	and	a
Better	Mood,”	Natural	News,	December	27,	2012,
http://www.naturalnews.com/038473_Vagus_nerve_weight_loss_moods.html
13. California	Environmental	Protection	Agency,	Department	of	Toxic
Substances	Control,	“Summary	of	Data	and	Findings	from	Testing	a
Limited	Number	of	Nail	Products,”	April	2012,
http://www.dtsc.ca.gov/PollutionPrevention/upload/NailSalon_Final.pdf
. Shift	10:	Understand	the	Sleep-Beauty-Wellness	Connection
1. Max	Hirshkowitz,	PhD;	Kaitlyn	Whiton;	Steven	M.	Albert,	et	al.,
“National	Sleep	Foundation’s	Sleep	Time	Duration	Recommendations:Methodology	and	Results	Summary,”
Sleep	Health
	1,	no. 1	(March	2015);
40–43,
https://sleepfoundation.org/how-sleep-works/how-much-sleep-do-
we-really-need/page/0/1
. 2. “Unhealthy	Sleep-Related	Behaviors—12	States,	2009,”	Centers	for	Disease
Control	and	Prevention,
Morbidity	and	Mortality	Weekly	Report
	60,	no. 8
(March	4,	2011):	1,
http://www.cdc.gov/mmwr/PDF/wk/mm6008.pdf
. 3. Shawn	D.	Youngstedt	and	Daniel	F.	Kripke,	“Long	Sleep	and	Mortality:
Rationale	for	Sleep	Restriction,”
Sleep	Medicine	Reviews
	8,	no. 3	(June
2004):	159–74. 4. Cheri	D.	Mah,	MS;	Kenneth	E.	Mah,	MD,	MS;	Eric	J.	Kezirian,	MD,
MPH;	et	al.,	“The	Effects	of	Sleep	Extension	on	the	Athletic
Performance,”
Sleep
	34,	no. 7	(July	2011):	943–50,
http://dx.doi.org/10.5665/sleep.1132
. 5. “Healthy	Sleep:	Why	Do	We	Sleep	Anyway?”	Division	of	Sleep	Medicine,
Harvard	Medical	School,	last	reviewed	December	18,	2007,
http://healthysleep.med.harvard.edu/healthy/matters/benefits-of-
sleep/why-do-we-sleep
. 6. P.	Oyetakin-White,	A.	Suggs,	B.	Koo,	et	al.,	“Does	Poor	Sleep	Quality
Affect	Skin	Ageing?”
Clinical	and	Experimental	Dermatology
	40,	no. 1
(January	2015):	17–22,	doi:10.1111/ced.12455. 7. “Sleep	Deprivation	Linked	to	Aging	Skin,	Study	Suggests,”
Science	Daily
,
July	23,	2013,
http://www.sciencedaily.com/releases/2013/07/130723155002.htm
. 8. Ibid. 9. Ibid. 10. Ibid. 11. “Study	Reveals	the	Face	of	Sleep	Deprivation,”
Science	Daily
,	August	30,
2013,
http://www.sciencedaily.com/releases/2013/08/130830161323.htm
. 12. S.	R.	Patel	and	F.	B.	Hu,	“Short	Sleep	Duration	and	Weight	Gain:	A
Systematic	Review,”
Obesity
	16,	no. 3	(March	2008):	643–53. 13. “Sleep	Deprivation	Linked	to	Aging	Skin,	Study	Suggests.”
14. Patricia	Prinze,	“Sleep,	Appetite,	and	Obesity—What	Is	the	Link?”
PLoS
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.15. S.	R.	Patel,	A.	Malhotra,	D.	P.	White,	et	al.,	“Association	Between	Reduced
Sleep	and	Weight	Gain	in	Women,”
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	164,
no. 10


 participates. Everything that you are
against weakens you in some way. As Paul beseeched us in Romans 12:21,
“Be not overcome of evil, but overcome evil with good. ” You simply need
to forgive, and never let yourself behave in ways which you despise
yourself. An ancient Chinese proverb tells us, “The one who pursues
revenge should dig two graves. ”

Judgment. Blame you can eliminate. Reve nge you can send out of your life. But the best you can do with judgment is to reduce the amount of it in your
daily life. Judgm ent means to view the world as you are, rather than as it is. It is impossible to avoid judgment completely, because virtually every
thought has some judgment in it. To tell yourself that this is a beautiful day
is a judgment. To send someone love is a judgment. To evaluate anyone or
anything is a judgment. Thus, you can only avoid judgment when you avoid
thinking altogether, and that would be absurd. But you can significantly reduce the amount of negative judging  that you
do, and this is a kind of forgiven ess that will help to improve the quality of
your life dramatically. The first thing to remember about judgm ents is that
they do not alter anything or anyone in the universe. Just because you
dislike someone  or react negatively toward some behavior does not change
the person or behavior you are judging. I remind you again to keep in mind
that when you judge another, you do not define that person, you define
yourself. Your judgments only say some thing about you. They describe yourlikes and dislike s. They do not define the person being judged. That person
is defined by his or her own thoughts and actions. Once you recognize this,
you begin replacing your inclination to judge with acceptance, and this is
forgiveness in action. When you accep t others, you no longer experience the hurt that goes with
judging them. When someone acts in a way you find disagreeable,
understand that your hurt, ange r, fear, or any strong emotion is how you
have chosen to process that person’ s behavior. If you are unable or
unwilling to notice that emotion and subsequently let go of it, then it is your
self that is in need of attention. That person’ s behavior has collided with
something unfinished or unac knowledged in your life. Distress at the
person’ s behavio r is your way of avoiding something inside of you. A fine
distinction, perhaps, but a very significant one. Your thoughts about how others are behaving are yours. You own them. You carry around the results of those thoughts. If you do not judge those
around you but instead accept them for precisely where they are on their
own path, eliminating your need to be upset by them, you have put
forgiveness into practice. Forgiveness is really just correctin g our own
misperceptions. You really have nothing to forgive, other than yourself for
having judged or blamed in the first place. All three of these qualities, blame, revenge, and judgment, are deeply
ingrained thinking habits. They develop in a culture which prizes itself on
blaming everyone else for everything that happens, and suing endlessly to
invoke “justice. ” They result from having thoughts of revenge drummed
into your head when you were a child, and justifying it all as “only proper,”
patriotic, or just. Yet all of this behavior is extremely self-de feating and
irresponsible, to say nothing of unenlightened. And it is very stupid—to use
a judgment. Whenever you find yourself caught in this style of behavior, remind
yourself that you are the ultimate victim here. You are allowing your entire
life to be controlled by the beha vior of others, and no matter how much you
may justify it, you are still a slave to the whims of others when you act this
way. As Maslow  reminded us, “There is no such thing as a well-adjusted
slave. ” Such behavior also keep s you in an unawakened state. You cannotget to a sense of purpose and live a life of harmony and balance while
simultaneously allowing someone else to dictate your thoughts and actions. You cannot let your purpose find you, live a spiritual and lovin g existence,
and at the same time blame and judge others, or be motiv ated out of
revenge. Enligh tenment demand s that you take responsibility for your life. Responsibility means literally to respond  with ability. Obviously, this is
impossible when you are disabled by hatred, blame, and revenge. Take a look at the lives of many  who are most admired in history. Those
who were fixed on revenge led us into war after war, killing
indiscriminately, destroying everything in their path, all in the name of
blame and anger. How can anyo ne make a positive contribution and tune in
to the force of love when he is preoccupied with vengeance. Impossible. Listen to the words of those you admire, and rather than put a label on
yourself such as Christian, Jew, Moslem, Buddhist, or whatever, instead
make a commitment to being Christlike, Godlike, Buddhalike, and
Muhammadlike. We, and all of the world, will be much better off for that
commitment, and we will begin living forgiveness every day, rather than
only talking about it in church, and then heading back to our daily lives to
help build more weapons, sue our neighbors, and judge those who are not in
geographic proximity to us. FORGIVENESS

One of the most poignantly memorable covers of a national magazine
appeared severa l years back. It was a picture of Pope John Paul II, sitting in
a dungeon with the man who attempted to assassinate him. That portrait of
forgiveness left a lasting impres sion on me. People whom we consider holy,
or spiritual, or role models of decency always are able to forgive without
qualification or doubt. They do not cloud their consciousness with thoughts
of anger, hatred, and revenge toward those who have attempted to wrong or
harm them. Rather, they provide us with a model of forgiveness that we can
use in our daily lives. Perhaps the picture of Christ forgiving those who are
in the process of torturing and killing him is the most powerful utterance of
this spiritual master. “Father, forgive them, for they know not what they
do. ” This is the very essence of Christianity, and yet very few are able to
live up to these words. It is important for each of us to consider the meaning of those words
“they know not what they do. ” People who are inflicting harm  on others
really and truly do not know what they are doing to others. They are always
acting out of their own anger, hatred, blame, or revenge. What they direct at
others says nothing about the others. However, it says something very
powerful about them. This is what you must learn about forgiveness. Those
people who have behaved toward you in any way which you find
disagreeable or hurtful really and truly do not know what they have done to
you. “Why. ” you might reasonably ask. Because they are unable to see that
we are all connected. They are living out of their separateness. They see
themselves as separate from everyone else. They are like that cancer cell in
the body that has no reference to the whole. Because they are composed of
disharmony, they act out on their adjacent fellow humans in the same way
that the cancer cell gobbles up the adjacent cell, ultimately killing the body
and itself in the process. You would not blame a cancer cell for being a
cancer cell, would you. Obvio usly, you would expect it to do precisely
what it has to do, given its makeup. This is true of those who are behaving
in ways which you dislike. They cannot know what they are doing to others,
because they feel no reference to others. They are sendin g out their
disharmony toward you because that is what they have to give away. Hating
them for their behavior is akin to hating moss for growing on a tree and
destroying the appearance of the tree. The moss only knows  how to be
moss, and regar dless of your opinion about how it should not be behaving
in such mosslike ways, it will still continue doing all that it knows how to
do. Victimizers too are acting out on the basis of all that they know, and the
only way you can help them to stop behaving in such ways is to help them
to convert their disharmony into self-acceptance and self-lo ve, so that
eventually that will be all they have to give away. This in no way implies that victimizers should not be held totally
accountable for their actions. But it is you I am talking to here, not the
abuser. Compassion for others is impossible when you are filled with a belief
that you are separate and distinct from other human beings. Once you know,
truly know in your heart, that you are connected to all others,  even those
who behave in evil ways, you then have reference to the entire being called
Human Being. With this new awareness comes the ability to forgive, and
this is why spiritual masters talk about the ability to forgive as a guidingprinciple in life. They know that those who send out hatred are only acting
out from where they are and how they have been thinking up until this


 experience thereof. I went through the book It
mterested m~ ~ore and more as I went through its pages: It
appeare~ as rf rt wa~ discussing my own case.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Hot food and refined sugar should not be taken. 5. d
White flour or its preparations should be avoide. 6. Tin-fruits or packaged food should not be taken. 7. Hand-pounded rice. should be taken. 8. d I) shpuld be. d milk or Vanaspati (hydrogenate Ol 9. Pasteunze
avoided. CHAPTER XI
THE THEORY AND PRACTICE OF AUTO-URINE. A ~oreign_ qualified and experienced doctor who is a friend of
mme as wntten the following note of. I ". Urination", which 1 think. 11 b. my_ artie e, Severe Pam 1n
follows : WI e mterestmg to readers. It is as
"You had written 'urine is a germicide and bein
organism itself, it is harmless"· I think th. t g a product of the h, IS s atement is quite wro t ere can be no greater illusion than this. " ng as
vie: ~~~ ~ot _only my friend but practically all doctors hold this
th ·. 0 y IS prepared to exercise his brain fully. They say th +
e const1tut1on of the human bod i. a,
necessary substances and is nourish y s such that It consumes
th~ or. anism are absorbed by it and ~h~st:;;th~:~~e necbessary for
unnatlon and excreta All the t". out y way of · prac tttoners of m d d. appear to be trained in the same school lik o e~n me tCJne
same words while giving their o. e a parrot t ey utter the
see reality and the facts accepted ~. ntons. They I are not prepared to
There is hardly anybody in the viii~:~. cf~op e all over the world. or sixty who in childhood h b UJarat over the age of fity
urine by his' mother for c~r" as not ee~l made to drink his own. 'ng some at ment or the other Th. ~racttce is still prevalent in the villa es of.'IS
mstitutions profess that the truth. ~-d GuJarat. But medtcal
medicine. Ever ·. ts c~n me_ to the books of modern
I I ythtng. else, tn thetr opmion, is fallacious Th
ayman a so develops the same mentality. · e
Allopathy is progressing da b d d. great deal of re h h _Y y ay an tts practitioners make a searc es t erem. In the D b. Diguest (published in U SA) f ecem er tssue of Soence
Institute u s A h · · :C report 0 Dr. Sames of National Heart'· ·., on t e e11ect of urine · h
thrombosis has been p bl" h d tn t e case of coronary, u ts e As compared t b nitro-glycerine half an oun f ·. o a ta let bf, ce o auto-urtne gtves three times more
38 THE THEORY AND PRACTICE OF AUTO-URINE : 39
rei ief to a patient of heart trouble. Allopaths had adopted a dogmatic
theory that as urine is expelled from body, it is harmful and is a
poision. I declare this statement as totally unsound and fallacious. Drinking of urine has been seen to be continuously practised in
the history of mankind but never has it proved harmful in any way. In different lands, followers of different religions and people
belonging to different <:astes and creeds have been using this nautral
fluid in their own way but never have they said anything against it. On the other hand, drinking of urine has been adopted as a custom
in some places. There is a branch of the religious seet of Vaishnavas
in Bengal where a couple is blessed by a Guru and along with other
instructions, is asked to drink auto-urine every day. Whenever either
of the couple suffers from some physical disease he or she is
believed to have broken the vow of urine-drinking. For its
atonement, both of them are required to go on a day's fast on urine
only. If necessary they take plan water during the period of fast. Thus the disease in the body, if any in completely eliminated. Such
a repentance has been given the name of jala-kriya. It can well be seen now that apart from not doing any harm to
the body, urine-drinking eliminates any disease and is a sure check
for new ones. Urine and dung of cow are considered sacred and are utilized
without any hesitation. Is human urine in any way inferior to the
urine of a cow, sheep, goat, deer or horse or even donkey. Shri
Bapalal Vaidya of Surat, declares that human urine is far better in
taste and is more hygienic than cow's urine. He cured himself of
eosinophilia with urine application for a period of five weeks. Then
why human urine be condemned as harmful. Thousands of patients
who restored their health by urine therapy are living testimonies of
the efficacy of the urine treatment. This establishes the dictum that a
grain of experience is thousand times more valuable than heaps of
mere theorization. It is true that all the elements in urine are not necessarily useful. 40 : AUTO-URINE THERAPY
But at the same time, they are quite harmless. Human health, in
nautraf course, can be easily kept sound. By iff-dieting and faulty
living man invites diseases. As a disease attacks the body, nutritive
elements in the body are washed out, through urine. Most of it is
urea. It is quite surprising that doctors condemn urine which
contains most of urea and at the same time prescribed artificial urea
to the patient. Besides urea, urine also contains, traces of alkaline
hormones. The doctors are ingnorant about them, and so they do not
try to replenish them ever artificially. Moreover, hafmfuf toxins in the body, due to the disease, also
form part of the urine composition. But in accordance with the
principle of Homoeopathy, i. e., "poison kills poison", the same
antibodies taken in auto-urine kill the previous poison in the body
and serve a very useful purpose. In this way urine also acts as an
'antibody' or 'antigen'. Auto-urine whatever its composition, acts as
a healer for the patient. However, I do not cl~im complete knowledge of the subject and
am no authority on it. But I have strong faith in this therapy an6i after
witnessing thousands of cases, I dare declare : "Auto-urine is useful
to the patient. It is a fact and not a fallacy. Actually our wrong notion
indeed is harmful. " · CHAPTER XII
DANGER-SIGNALS AND CAUTIONS
The actions and reactions during the course of urine treatment
have already been mentioned along with cases. In spite of that I
receive many letters asking questions about them. People go throu~h
the book without properly understanding the points clearly stated m
it. That is why they repeatedly ask the same questions, though they
have been already discussed in the book. So it is worth while to
write about the danger-signals and cautions in this chapter. Rreaders
are requested to go through them attentively before the
commencement of the treatment. 1. After five or seven days of rubbing of urine, the patient may
have itching sensation but he should not be alarmed. He
should contiune the rubbing and the sensation will gradually
subside. 2. 3. Sometimes the accumulated heat of the body comes out and
small white pimples with red points appear on the body. The
excessive heat begins to come out only after rubbing urine. It is
the sign of organic purification. Pimples appear in prop~~ion
to the accumulation of heat in the body. In such a cond1t1on,
urine may be rubbed on them ~ith some bearable pressure, so
that pimples get open and urine enters into them. After an hour
or two the patient should take bath with lukewarm water. Soap, in no case, should be used. The disease is rooted out only when the accumulated poison is
eliminated. There are three exits of this poison-through month
in the form of vom1ting, through pores in the form of pimples
and heat eruptions, and through the anus in the form of
frequent stools. All the three reactions are possible whi. e
undergoing this treatment. The poison may come out slowly 1n
the form of cough and cold. In that case, vomiting may not
41 42 : AUTO-URINE THERAPY
occur. Similarly, loose motions may not occur in case
accumulated toxins are eliminated in several ordinary


	do	was	lie	on	the	sand	moaning. Suddenly	she
felt	a	shadow	looming	over	her. She	looked	up	to	see	Lord	Vishnu. “Did	you
remember	my	drink	of	water?”	he	asked. Savitri	looked	down	and	was	amazed	to	see	she	was	wearing	the	same	sari
as	the	day	years	ago	when	Vishnu	first	appeared	to	her. As	she	bent	to	get	him
some	water,	her	reflection	showed	her	the	same	young	woman. “What
happened?”	she	asked	in	bewilderment. Vishnu	replied,	“With	me	there	is	no	time,	for	I	am	beyond
death
. Time	is
the	field	of	gain	and	loss. As	long	as	you	are	in	time,	it	is	an	illusion	to	think
that	you	can	prevent	loss,	which	is	just	another	word	for	change.”
“Then	Satyavan	may	still	be	alive!”	Savitri	exclaimed. “Can	he	be
saved?”
Vishnu	was	already	beginning	to	fade	away. Savitri	grasped	at	his	image,
but	all	she	held	was	air. When	she	turned	around,	she	saw	Ramana	standing
behind	her	on	the	path. “You	see,”	Ramana	said,	“whatever	you	are	afraid	to	lose	is	unreal. Death
cannot	touch	what	is	real. In	a	way	that	is	a	gift	from	Death.”
“I	don’t	see	that,”	Savitri	said	dejectedly. “When	you	die,	you	will	be	forced	to	lose	everything,	yet	something	will
remain. It	is	the	soul,	which	is	real. Therefore	you	should	celebrate	loss. The
trappings	of	existence	can	fall	away	at	any	time;	the	essence	will	always
remain. And	that	essence	is	you.”
LIVING	BEYOND	BOUNDARIES
The	afterlife	is	not	just	a	mystery	to	be	solved. It’s	an	opportunity	to	expand
life	beyond	boundaries. As	the	rishis	described	it,	awareness	begins	in	an
unbounded	state	with	pure	consciousness	and	then	cascades,	plane	by	plane,
until	it	reaches	the	physical	world. Each	level	is	in	you. At	any	given	moment
you	could	place	yourself	anywhere;	the	choice	of	boundaries—or
unboundedness—is	yours	alone. Therefore	journeys	to	heaven	and	hell	are
daily	occurrences,	not	far-off	possibilities. This	is	hard	for	many	people	to
accept,	because	they	want	a	fixed,	reliable	“me”	that	will	bring	stability	to	an
unstable	world. But	there	is	no	separation	between	observer	and	observed. The	inner	and	outer	worlds	are	changing	constantly.After	death	experience	shifts	to	the	subtle	realm,	which	presents	its
infinite	variety. Yet	we	are	already	touching	on	subtle	experiences
every
	day. Here	are	some	of	the	labels	we	apply	to	our	voyages	in	the	subtle	world:
Dreams
Imagination
Myths
Archetypes
Epiphanies
The	“shadow”
Collective	consciousness
Numinous	creation	(angels,	demons,	saints,	bodhisattvas,	deities)
Sacred	visions
Desires	and	wishes
Inspiration
Somewhere	on	this	list	falls	everything	the	rishis	called	“consciousness
filled	with	subtle	objects.”	You	cannot	see	yourself	as	a	complete	person
without	taking	these	subworlds	into	account. They	are	destinations	in	the
future	but	are	also	in	the	here	and	now. The	“shadow”	may	be	an	unfamiliar
term;	it	refers	to	hidden	forces	that	influence	us	as	if	beyond	our	will. The
shadow	self	in	Jungian	psychology	is	a	region	of	the	unconscious	where	we
store	energies	that	become	our	version	of	dark,	evil,	shameful,	or	adversarial
beings. It’s	hard	to	imagine	how	the	shadow	can	occupy	the	same	space	as
beings	of	light,	which	are	numinous	and	include	angels	and	deities. We’re
tempted	to	allot	separate	places	for	each,	but	there	are	no	physical	divisions	in
the	subtle	domain	and	therefore	no	barriers	between	heaven	and	hell,	light	and
shadow. Access	to	the	entire	subtle	world	is	always	open. If	you	can	imagine
and	dream,	you	can	also	experience	departed	spirits,	angels,	or	gods. Therefore,	the	first	step	for	anyone	who	wants	to	enter	the	subworlds	of
consciousness	is	to	drop	one’s	inflexible	rules	about	what	is
real
	and	unreal. Many	cultures	have	viewed	the	barrier	between	life	and	death	as	permeable. We	insist	on	making	it	into	a	wall,	and	behind	this	insistence	lurks	a	good	deal
of	unspoken	fear. We	equate	the	entire	subtle	domain	with	the	realm	of	death,
which	is	far	from	the	case. “My	son	died	when	he	was	just	twenty-two,”	a	woman	told	me	recently. “It	was	a	brain	tumor,	and	I	was	staying	at	his	home	the	day	he	passed	away. With	me	were	his	sister	and	his	new	wife. Tom’s	passing	was	peaceful,	and
that	evening	we	three	women	stayed	up	late	talking	about	him. We	must	have
talked	too	late,	because	we	fell	asleep	together	by	the	fire. “The	next	morning	his	wife	was	quite	excited	and	told	us	that	Tom	came
to	her	in	a	dream	and	reassured	her	that	he	was	all	right. His	sister	blurted	outthat	Tom	had	also	come	to	her	in	a	dream	saying	the	same	thing. They	turned
to	me,	and	yes,	I	had	had	the	same	dream. We	all	felt	that	Tom	was	so	vividly
present	that	it	had	not	seemed	like	a	dream—it	was	really	him.”
In	this	example	one	sees	a	bleed-through	between	several	levels	of	the
subtle	world:	dreams,	departed	spirits,	and	collective	consciousness. In	this
case	“collective”	means	an	awareness	shared	by	three	people,	although	the
term	can	be	expanded	much,	much	further. This	kind	of	blending	is	more
common	than	we	think. Boundaries,	after	all,	are	arbitrary. Einstein,	whose
reputation	rests	upon	rational	thought,	declared	that	the	germ	of	the	theory	of
relativity	came	to	him	while	daydreaming. Shall	we	call	that	a	dream,	a
vision,	or	inspiration? Shall	we	call	Tom’s	reassurance	to	his	family	real	or
illusory,	inspiring	or	merely	a	projection	of	grief	that	needed	an	outlet? Sorting	out	the	subtle	world	was	a	project	that	the	Vedic	rishis	set	for
themselves. By	going	deeper	into	their	explanations	we	can	begin	to	navigate
this	level	of	reality	that	is	closest	to	the	soul. We	have	arrived	at	the	suburbs
of	immortality,	as	it	were,	which	are	not	quite	eternal	yet	not	bound	by	time
and	space,	either. The	Five	Koshas
Near-death	experiences,	Tibetan	Buddhism,	and	the	Book	of	Revelation	agree
on	one	thing:	when	we	die	we	will	look	beautiful. The	“golden	body”	of	the
Tibetan	Bardo	and	the	perfect	body	rising	from	the	grave	at	Judgment	Day	are
untouched	by	age	and	decay. When	people	are	visited	in	dreams	by	the
departed,	they	usually	appear	in	the	prime	of	life,	somewhere	around	thirty,
rather	than	as	children	or	disembodied	ghosts. Apparitions	of	the	Vir


 is programmed and reinforced by silence. When the adults in a
family say, “We don’ t talk about that,” or a parent says, “Y ou get whatever
your sister gets, and whatever happens to your sister happens to you,” when
the sister dies of cancer the siblings believe there is no hope for them. Without frank acceptance, death, like sex, becomes an embarrassment. The
husband who only tells his wife over and over, “Don’ t die,” or “Y ou’re
going to get well,” no matter how extensive the disease, prevents her from
sharing her fears and hinders her ef forts to face death openly. In such an
atmosphere, the patient is cast into the outer darkness without love or any
way to share emotions. On the other hand, if the disease means a challenge,
formidable but not invincible—then the patient has a basis for dealing with
it. This question is useful, but actions and expectations are often even
more revealing. Jennifer had been entered in a hospice program by her
doctor, who expected her to die within six months. But she kept on living. When the hospice staf f asked if she looked forward to spring, she said, “Oh,
yes, I love to watch the flowers come up. ” They asked if she liked summer. “Very much. ” Fall. “Oh, I just love the leaves changing color. ” Even
winter. “Y es, the snow. ” Eventually the hospice personnel told her they had
to stop coming. They would return when she was ready to die. She became
a “hospice dropout” and joined one of our ECaP  groups. When winter approached, however, Jennifer told me, “I don’ t think I’m
going to be buying any winter clothes. ” This indicated that perhaps she was
getting ready to die. Then she came to one of our meetings wearing a lovely winter suit. I
said, “Aha. I see you decided to buy some winter clothes. ”“No,” she said, “I just brought some down from the attic. ” To me that
said she’d made a compromise. She was saying, “Let’ s see how the winter
goes. I’m not going to invest in it, but I’ll give it a try. ”
Another cancer patient I know, named Matt, went to his physician one
day looking awful and came home looking fine. His family asked, “Gee,
what did the doctor do. ”
Matt said, “Oh, he gave me my aller gy shot. ” This let him know that the
doctor expected him to live through the spring, and his body responded. 4. Why did you need the illness. Like the previous two questions, this one helps the patient understand
the psychological needs that the disease may meet. Sickness gives people
“permission” to do things they would otherwise be inhibited from doing. It
can make it easier to say no to unwelcome burdens, duties, jobs, or the
demands of other people. It can serve as permission to do what one has
always wanted but has always been “too busy” to start. It can allow a
person to take time of f to reflect, meditate, and chart a new course. It can
serve as an excuse for failure. It can make it easier to request and accept
love, speak your feelings, or otherwise be more honest. Even a cold has a
meaning. Often its message is “Y ou’ve been working too hard. Go home
and nurture yourself. ” Remember we are brought up on “sick days,” not
“health days. ” Take days to meet your needs and you won’ t need an illness. Since physical illness usually brings sympathy from friends and
relatives, it can be a way of gaining love, or nurturing. It can become a
patient’ s only way of relating to the world, the only control one has over
life. Gladys, a patient of mine who’d had a chronic intestinal inflammation
for some fifty years, learned to manipulate her whole family this way. I met
her after she developed cancer. The family looked sicker than she did,
because she had some family member awake to wait on her twenty-four
hours a day. Even when they hired a nurse to care for her, Gladys would
awaken the family and let the nurse sleep. Over and over she developed
severe pains at home, which mysteriously disappeared each time she was
admitted to the hospital. Nearly every weekend she would have those who
were not home during the week in the emer gency room with her to help
evaluate her recurrent chest pains. Thus those who worked during the week
got their share. She was constantly asking someone to hand her a glass of
water or a tissue, even when what she wanted was only inches away. After I got to know Gladys, I gave her Arnold Hutschnecker ’s The W ill
to Live. The next morning when I returned on my rounds, she said I’d
forgotten something—the book. The message was clear: “Please don’ t try to
teach me to give up my illness, because it’ s the only way I can relate to
people. ” Learning to love was frightening. I kept trying to reach Gladys, and she said I was the only doctor who
ever gave her hope. Truthfully I think I was the only one who continued to
care for her without being worn out by constant manipulation, which
included side ef fects to every medication I recommended. I learned to let
her do much of the talking, then recommend things that fit her belief
system. Then I would always get the credit and be called a wonderful
doctor. Finally, during one of her phone calls, I told her I had a new drug that
would cure her cancer. I asked her to come to the of fice, since it had to be
given by injection. I did this after explaining my plan to the family and
asking them to watch Gladys’ s reaction. I was trying to save them  from
being the victims of her illness. She made an appointment for Friday, but on
that day she called to postpone it for a week because the weather was bad. Next Friday she couldn’ t get a ride, and the week after that she had to go
shopping. In short, Gladys never returned to my of fice, although she tried to
maintain our relationship by phone or at the hospital, where I didn’ t have
the drug. I took this approach only for the family’ s sake, since I knew she
would refuse the of fer. Her family then had the option of going along in the
old pattern or refusing to be victimized any longer. It’s important to realize that we can’ t force others to change, we can
only help them to change themselves. I have had two male patients much
like Gladys, both with extensive cancers. I said to each of them, “I’ll
guarantee you a cure of your cancer if you leave your family business,”
which both found very stressful but meaningful, and which would give the
family many benefits in the event of the man’ s death. Each man said exactly
the same thing: “I’ll have to go home and think about it. ”
A cancer patient was advised by his sur geon to sell his business,
because the sur geon felt he was terminal. He did, and got well. One day I
encountered him in the hospital hallway. He was yelling at his sur geon—
because now he was well but had no business. I explained that he’d been
given the right advice for the wrong reason. He’d been encouraged to quitbecause statistics said he would soon die, whereas the reduced stress and
more enjoyable life had in fact led to his recovery. My purpose is not to judge these patients’  motives, but to bring them
out into the open. Then the family knows when a person doesn’ t really want
to change, and can work on the conflict with love, and meet its needs too. Throughout our lives we’re trained to associate sickness with rewards. We get to stay in bed and relax. People send us cards and flowers. Friends
visit and tell us they love us. Parents and spouses bring us chicken soup and
read to us. I remember a patient named Myrna telling me that the happiest
times in her childhood were when she was sick, because then her father
would sit on her bed and hold her hand. Her experience is far from unique. As children we get to stay home from school, and as adults we get a paid
respite from work. If we stay healthy, we have to either show up every day
or pretend  to be sick. We should be able to call up and say, “I want to stay
well, so today I’m taking a health day. ”
Even our insurance system rewards illness by penalizing those who take
care of themselves. If payments reflected our commitment to health instead
of statistical assumptions based on age, family history, and a cursory
physical, we could give people more of an incentive to take char ge of their
health. We should establish certain basic requirements—controlling weight,
not smoking, and so on. When those are met for a minimum fee, all medical
expenses would be covered. Those who meet none of the requirements
would have to pay much lar ger premiums. Cigarette and liquor taxes could
also be set aside for a national health-insurance fund to keep those who
work at their health from having to pay the bills of those who don’ t. Those who try to get patients to understand how their own actions have
contributed to illness are often criticized


 honey and taken in the morning,
preferably before food. It cures the complaints like dysuria, chronic fevers and
PUO. 1 tablespoon of powder is added with 2 cups of water, boiled and reduced to
1/2 cup, ltered. Bark Decoction in Joint Disorders
e stem bark (or roots) are made into decoction and administered in the dose
of 30 ml twice daily for the adults. is cures joint pain, subluxation of the
knee joint, ligament tear etc.139. Safower Remedies:
Jaundice, Rhinitis,
Hemorrhoids, Constipation
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Saﬄower is an Ayurvedic classical herb used for the treatment of liver
disorders, cold, cough, constipation, abdominal spasmodic pain etc. Sanskrit name – Kusumbha beeja (Saﬄower seed) or Kusumbha taila
(Saﬄower oil)
Other English names – Parrot seed, Bastard saﬀron, False Saﬀron, Saﬀron
istle
Botanical name – Carthamus tinctorius Linn. Saﬄower is not commonly used in Vata disorders. But is very useful in high
Kapha and Pitta disorders. Saﬄower seeds and seed oil are laxative, diuretic and bitter tonics. But excess
intake increases the Pitta in the body due to its hot potency. e textbook Bhavaprakasha proclaims its potent diuretic properties when
administered in decoction or hot infusion forms. General method of preparation of decoction (kashaya) – 1 tablespoon of
powder is added with 2 cups of water, boiled and reduced to 1 cu p, ltered.Seeds and owers are used abundantly by the folk healers and cultivators of
saﬄower. Few of the simple and eﬀective remedies of Kusumbha re explained here
below –
Dried Saﬄower Flowers in Obstructive Jaundice
1–2 Grams of the dried owers are taken and ne powder is made. is is
administered along with a cup of jaggery water (a teaspoon of jaggery dissolved
in a cup of water) or 30 ml of decoction of Bhumyamalaki (Phyllanthus
niruri). 10–12 days medication gives signicant benets. Tender Leaf Curry or Fresh Juice for Cold and Rhinitis
Tender leaves are used as curry. Useful in cold, asthma, rhinitis, headache etc. Seed Oil with Milk for Constipation and Haemorroids
2–3 ml of the seed oil is administered along with a cup of warm milk. is is
said to be very eﬀective in hemorrhoids and constipation. But excess intake of
seed oil is not encouraged. Seed Powder with Jaggery for Constipation, Spasmodic Pain and
Abdominal Colic
1–2 Grams of seed powder is mixed with a teaspoon of jaggery and
administered early in the morning, preferably. is is eﬀective in constipation,
spasmodic pain, abdominal colic, cramps etc. Poultice for Abdominal Pain During Pregnancy (False Pain)
e leaf and seed are made into poultice and applied below the naval portion,
in cases of repeated false pains caused during pregnancy.1.140. Senna Home
Remedies: Flatulence,
Constipation, Skin Diseases
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Indian Senna is one of the best natural laxatives. It is called Markandi in
Ayurveda. Botanical name is Cassia angustifolia Vahl and it belongs to Leguminaceae
family. Today we nd two more varieties of senna in the market –
Alexandrian senna – Cassia acutifolia Delile and
Italian senna – Cassia obovata (L)Collad. In fact Indian senna is appreciated and used worldwide in large amount for
laxative benets. e leaves are the main usable parts of the plant. Senna Remedies
Senna Powder and Cumin Seeds for Flatulence, Distension of
Abdomen, Regurgitation, Constipation etc. Both the drugs senna and cumin seeds are taken in 4:1 ratio and ne
powder is made. is is taken in dose of 1 gram twice daily. is2. 3.relieves atulence, distension of abdomen, regurgitation, constipation
etc. In case of nausea and tastelessness small amount of rock salt can be
added. Decoction of Senna and Raisins (Dry Grapes) in Heart Burn and
Blotting of Abdomen
e drugs Senna and raisins are taken in 1:10 ratio and decoction or
hot infusion is made. is is taken whenever needed. is helps to
reduce chest burning and blotting of abdomen. General method of preparation of decoction (kashaya) – 1
tablespoon of powder is added with 2 cups of water, boiled and
reduced to 1/4 cup, ltered. Hot Infusion of Senna with Honey in Chest Congestion (Phlegm)
and Chronic Cough
1–2 pinch of senna is added to half cup of hot water and kept for a
while. Later 1 spoon of honey is added to this and mixed well. is is
sipped repeatedly in the conditions of chest congestion and chronic
cough. It acts eﬀectively. Senna, a well-known single laxative herb and hence most of the
Pharmaceutical preparations possess this as a master ingredient in their
anti atulent or laxative formulations. But care should be taken while
administering to kids, pregnant and old aged people as it may cause
mild colic pain in a few individuals. Also its single herb administration
is not well recommended in such suﬀerers. Proper adjuvant like sugar
candy, Indian liquorices, lemon juice etc helps to reduce the severity of
Senna.141. Sitaphal – Annona
squamosa Remedies:
Aphrodisiac, Head Lice
By Dr. M.S. Krishnamurthy MD (Ayu) Ph.D.
Y
Sitaphal is not only rich in taste, it is also rich in nutrients and medicinal
values. It is commonly known as Custard apple. Useful in head lice, dandruﬀ,
low libido etc. Botanical name – Annona squamosa. Family: Annonaceae family. Part Used: Along with fruits, the leaves, bark and seeds are used for medicinal
purposes. Medicinal Qualities
e fruit pulp is mild laxative. It is a good aphrodisiac and bulk enhancer. Leaves and seeds are anti-helminthic and anti spasmodic. e stem bark is rich with wound healing properties. Medicinal QualitiesFruits are sweet in taste, cold in potency and undergoes sweet biological
transformation (madhura vipaka). e seeds are pungent mixed bitter and hot in potency. e bark is pungent in bio-transformation and hot in potency. Fruits balance Vata and Pitta. ey increase Kapha Dosha. Sitaphal Home Remedies
Fruit Pulp with Jaggery and Cardamom for Sex Power
e naturally ripened (without the inuence of the chemicals/hormones) fruit
pulp is collected – 1/2 cup. To this, quarter a cup of jaggery and 2 pinches of cardamom powder are
added and served daily for 15–20 days. is improves libido and acts as a good
aphrodisiac. Seed Powder for Head Lice
Seeds are crushed well and made into ne powder. is is applied to the whole
scalp and then covered with a cotton cloth. After 1–2 h ours hair is washed. is can be carried once in 2 or 3 days for a period of 1 or 2 weeks. is
helps in complete eradication of the lice and dandruﬀ. Stem Bark Decoction for Wound Healing
e stem bark is collected in its fresh form and decoction is made. is is used
to wash the wounds. In chronic ulcers and wounds it has signicant benets. General method of preparation of decoction (kashaya) – 1 tablespoon of
powder is added with 2 cups of water, boiled and reduced to 1 cu p, ltered. Leaf Decoction for Dandruﬀ and Itching of the ScalpLeaves are used to prepare the decoction. is is added with little Tankana
bhasma and dissolved.