. Thus
in 8 days my urine was clear and its flow was regular. There was no
burning any more and I was saved from a great danger. 1 am writing
this accol!nt after one month of the cure and I am now completely
free from the trouble.
5 A. Diabetes : An account of Shri Chaturbhai of Mogari village
(Kaira) has been given before. The wife of his brother suffered from
diabetes since long. She agreed to urine treatment and it was started
with rubbing. Within a week of rubbing she had some relief and
brightness appeared on her face. Fast was then undertaken for a few
days along with drinkingof urine. After a month's treatment, she got
rid of her diabetes. Her health improved, irritation in the limbs
disappeared, lethargy diminished and she became active and
energetic.
5 B. Diabetes : Jyotirvid Shri Jayakisandas Dayaram Panchal of
Bombay (28, Suraj Building, Elphinstone Road, Bombay 13) had
written to me an account of his cure of diabetes on 6-6-60. A
medical report was attached to it: · DISEASES OF THE KIDNEY : 1_35
. 'Five years ago, 1. suffered from diabetes. The skin on th~ tip of
·'Y penis had disintergrated and was torn. I felt severe b~rnmg and
itching sensation while passing urine. I used to apply an omtment of
Kemp & Co. Gradually all the joints from back to the feet began to
ache. Later the ache and burning increased. I was compelled to pass
urine repeatedly and had to get up three or four times during the
night. 1 suffered for four years in this way and then ~ent to see a
doctor. An examination revealed that I suffered from dtabetes. I am
41. By allopathic treatment the quantity of sugar in urine diminished
and my weight also increased but when I took some
rice-preparation, urine indicated sugar contents. ·
"I had stopped all medication three months before starting urine
thereapy. 1 collected auto-urine and began with rubbi~g.on 7-~-60.
On 14-3-60 1 began drinking it. On the first day of dnnkmg ~nne, I
observed complete fast and took, the entire urine passed dunng the
day. But the same day, there was acute pain in the head and I had to
eat Kondo (a small grain). From the next day, I took 4 glassful of
auto-urine daily. On the 8th day, sugar content was lowered below
normal and 1 had to take some extra sugar. I reduced the number of
glasses of urine to three only. Then it so happened that daily there
was deficiency in the sugar content in urine and I had to take exttra
sugar. Consequently, 1 postponed the treatment for eight days. and
wrote a letter to you for your advice. I cut down the ~uant1ty. of
urine to 4 ounces a day and also made certain changes 1n my dtet.
Along with this I got my urine examined frorn time to tim: but no
sugar was indicated. During the day, I take 3-4 ounces of unne three
times. 1 have decided to take regular and restricted diet as I want
to decrease my weight.
"I did not have any vomit or loose motions during the
experiment. But whenever sugar contents fell down in the urine, I
felt greatly irritated and felt whirling sensation in my head. A~ soon
as 1 took sugar both the complaints would disappear automatically. 1
have, however, decided to contiune drinking and rubbing urine".
It is important for the foJiower of this treatment to regularly 136 : AUTO-URINE THERAPY
observe its effects on his body and to make necessary changes in
the system with his common sense whenever some bad effect
appears. The apparent safety in doing so is the fact that no harm is
done in such changes and he comes to know of the real method for
treatment applicable to him. The natural treatments affect different
persons in different degrees according to their pyhsical dispositoon.
It is also quite possible that the same method for treatment may not
suit the physical constitution of all persons. It is truly said that one
should be a doctor of a Vaidya of oneself and adjust different natural
methods of treatment to his own requirement and thus bring his
health within his control.
C. Diabetes: Jyotirvid Shri jaikisands Panchal who cured himself
of diabetes has become a faithful protagonist of this treatment and
helps in its publicity. Shri Balaram Sakharam, his neighbour, is 50
and lives at Khar, Bombay. For past many years he is a victim of
diabetes. He met Shri Panchal and started urine experiment under
his guidance. Within a few weeks, he got rid of his diabetes. Here is
his account in short:
"I used to have tooth-ache and so I got the affected tooth
removed by a dentist. He advised pencillin injections in order to
reduce the pain. I had the injections administered by my ·
Life-Insurance doctor. After some time, inflammation appeared on
my whole body. I had another injection of penicillin which removed
the inflammation but produced a bad reaction. After three months,
urine increased in quantity. I had to pass urine seven times during
the day and seven times during the night. I felt very weak and I was
reduced in weight. A feeling of thirst was always there. There was
aching in my mouth and throat. I visited the doctor again and was
informed that I suffered from diabetes. On 12-5-59, doctor P. M.
Oza examined my urine in the clinical laboratory and reported
4.20% sugar content in it. I gave up the use of rice, sugar, tea and
sweets. For same days I took homoeopathic medicines also but
there was no improvement. The disease showed an upward trend
from 1-4-60. Boils appeared on the body and there was intense DISEASES OF THE KIDNEY : 137
burning around the urinarly aperture. The skin on penis was broken
and had lost its flexibility. Consequently, I had injections of insulin
and the sugar content in the blood decreased to 3.50 %.
"I met Shri Panchal and learnt about urine therapy from him. On
11-7-1960, a recorded examination indicated 3% sugar in my urine.
The same day I started drinking urine. I used to drink it four times a
day and twice in the night. Besides I also started urine massage
every day. In diet I took millet-bread and leafy vegetable curry.
Every week I met Shri Panchal and made changes in my diet
according to his advice. Sugar content gradually decreased and on
4-9-60 it was nil.
"The boils on the body were healed by this treatment and the skin
was cleared. On 25-9-60, I started taking rice. On 15-1 0-60, I took
rice, potatoes and sweet dishes and got my urine checked up. But
sugar was not indicated at all. Now I am quite well."
6. Diabetes and Paralysis: Urine treatment is now in use at many
places in Gujarat. To some extet1t, it has become popular in other
States also, Shri Saubhgyachandra Girdharla resides at Palitana in
Jain Society, Girivihar. On his advice his companion, Shri
Gulal;>chand K. Shah, who suffered from diabetes and paralysis,
benefited by urine treatment. Here is the account of his cure :
"I suffered from diabetes and had an attack of paralysis also on
the right half of my body. Fortunately I had gone through your book
Manav Mutra and am experimenting with it for the past one year. I
am glad to report that I have derived great benefit out of it. Had I
undertaken a fast on urine also, I would have had an early cure.
Unfortunately I find myself unable to fast. Nevertheless, though
gradually there has been considerabel improvement. Everyday after
brushing my teeth, I drink urine. In the afternoon I rub my entire
body with old urine. The pain in the knee-joints has already
disappeared, and even a trace of the back-ache is no more. I have
given up insulin injections also for the last one year. Now whenever
there is an ill-effect on my body, I use this marvellous liquid, and 138 : AUTO-URINE THERAPY
am definitely benefited. I am sixty-five now but can walk a distance
of three to four miles without any difficlty. My eye-sight improved
by urine-drops in my eyes."
The above account lacks some necessary details and is too brief.
It appears that Shri Gulabchand has not followed the treatment
systematically. The patients of diabetes and paralysis should take
into consideration all the factors about diet and seasonal changes
and should carry on the treatment patiently and systematically.
7. Mare cured of Diabetes : Dr. G. H. Velinkar veterinary
physician in Bombay w


of fever, that is
not the result of the fever itself but of the condition  in the body‐the ill
forces so to saywhich  cause the fever. The state of the urine is the
result of the loss of valuable salts, tissues, etc., from the body, and
largely  explains the great weakness  of the patient, his light‐ headedness,
rambling,  nightmares  and so on; it also explains  the long convalescence
and  bad  after‐effects in the case  of patients who have been treated in
the orthodox  suppressive  manner. The rational  method of avoiding all
this  is urine‐therapy so that the lost  tissue may  be replaced.  I have 68
 proved it again and again to be successfully  accomplished  in diphtheria,
chickenpox,  scarlet fever, influenza,  rheumatic  fever,  and  other  acute
disorders  where  the temperature  is high;  and  there  have been none of
those baneful and chronic after‐effects which  so often  accrue after
wrongly treated scarlet‐fever or rheumatic  fever; all of which  are due to
suppressive  measures.
 69
 CHAPTER  XI.
A CASE  OF ORCHITIS

Orchitis  is a most agonising  complaint  in which the testicles swell, and
sometimes  become ulcerated.  It may  be caused by injury, by
gonorrhoea,  or it may  occur during an attack of mumps. In its most
severe form, however,  it is a comparatively  rare  disorder  in this country
(England).  The doctor who was called  in took a very serious view of this
case,  and gave the victim  only a few days to live. When, after a journey
away  from home, I first  saw the victim ‐ aged  19 ‐ his  bowels  had  not
functioned  for a week, and his kidneys for 72 hours. One side of his
body was swollen as though someone  had  placed half  a football under
the flesh.  His testicles were as large  as tennis  balls, and the glans penis
was 14 inches in length, as solid as a lead pencil and twisted round like
a corkscrew;  moreover,  it had  turned black.  The victim's groans  and
writhings  in agony  were heartrending.  Although for three  days he had
eaten nothing and  had  merely  drunk  pints  of plain water,  the swellings
and  distortions  had only increased,  As he had  passed no urine of his
own to drink, I was obliged  to give him a pint of mine to take.
Two hours after the first draught, the glans penis showed signs  of
becoming  so far normal  that he was able to pass some urine in small
drops ‐ about two egg‐cups  full in all. It was thick, muddy and  as
concentrated  as gruel mixed with blood., very dark and exceedingly
malodourous.  Nevertheless  he drank it without a grimace or a murmur.
Four hours later  he passed  nearly a pint  of the same evil‐looking and
evil‐smelling water; which  he also drank without a grimace. He 70
 informed  me that he could not taste it owing to the state  of his palate
due to the acids  which rose from his stomach.  This, by the way, is liable
to occur  in the course of a fast.
Two hours later  the patient had  a very copious and  offensive stool, the
equal  of which  I have not seen in all the 27 years' experience  I have had
in treating diseases. During the evacuation  some urine was passed
which  the patient subsequently  drank.  Having carried him back to bed,
we found that he could now lie comfortably  stretched  out, whereas,
previously  his knees had  been drawn up to his abdomen,  like people
suffering from peritonitis  or appendicitis.  He was now nearly free from
pain, precisely  eight hours  after he had taken the first  draught of urine.
I now laid cloths soaked in old urine on his abdomen,  chest and  head,
and  bound up his feet and  hands  in a similar manner. He passed more
and  more  water,  and  drank every drop.  His bowels  responded  to the
treatment  and  worked freely  and  painlessly,  the evacuations  being not
unlike discoloured  water.
On the 4th day he passed  22 pints of urine in 24 hours;  all of which  he
drank immediately.
And now came  a set‐back. On the fifth day I was called  to Manchester
on business, and in my absence a friendly doctor induced him to take a
tablespoon  of ground  wheat in water. The result was disastrous.  All
flow of urine ceased,  and  in 16 hours  all the previous  symptoms  had
returned,  though in a slightly less  aggravated  form. There  was  nothing
for it but to begin  the whole treatment  over again.  71
 The patient finally broke his fast  on the 17th day with the juice of one
orange at noon, one whole orange at 2 p.m. and one whole orange at 4
p.m. At 8 p.m. a full glass of fresh  milk. He slept  soundly that night.
From the 18th  to the 25th day his diet consisted  of such foods  as cold
beef, steamed fish, potatoes in their jackets, scrambled  and  poached
eggs, pears  and other fresh  fruits, salads, tomatoes ‐and nothing else.
On the 26th day the patient  was.back at his work,  completely  cured.
That was many years ago. He is now


: Looking at Fear
When fear (or other negative, upsetting emotions) comes  up, you
can be alert to it. You can face it with a “bring it on” attitud e where
you’re actually happy that you’ve got something to work with since
releasing fear and doubt is really releasing the grip of a false
identity. This exercise has the potential to help you to deepen in
trust beyond desired results and outcomes—time-based  desires
and wishes that your sleepin g mind hopes to attain and achieve
because of the belief that they are safe and can of fer something of
value. Make sure that you have half an hour to an hour to yours elf. Choose a current life situation that brings up fear or maybe just
some anxiety or worry. It could be around losing a job or a
relationship, or it could be other fear-based issues around family
or friends. Fear can also be disguised as anger because there is
always fear underneath ange r. Try to be aware of other defenses
or self-concept s that may cover the feelings. Take a look at ideas
such as “I am a person who never gets worried, anxious, or
fearful. I am strong and competent. Nothing ever worries me.”
These may be cover-ups, and you may not yet be aware of a
deeper part of your mind that actually has a lot of fear or anxiety,
which explains why the defense was built up in the first place. Keep this particular fearful life situation in awareness and
relax for a moment. You are now going to look inward, following
these steps. 1. In your journal, write down all your feelings and thoughts
about the situation. 2. Is there a certa in meaning and importance you have given
to this situation? How are you perceiving the situation? How
does it affect your peace of mind? Close your eyes if it
helps you focus.3. Now take a moment and inquire on this very importa nt
question: Where do I believe my safety lies? Sit with this
question for a moment. Write down the thoughts that come
to mind. Make sure you don’t censor yourself or come up
with an answer that you belie ve is “right.” Allow yourself to
experience these thoughts as they reflect the beliefs that
you hold around safety. Then write down all your
associations to this fear until you feel complete. 4. Slowly read this list of possible fears:
fear of not having enough money
fear of not being a good enough father, mother, son,
brother, or sister
fear that I actually feel some misery inside and that it
will get worse
fear of my own anger or someone else’ s anger
fear of standing up for myself
fear of being tiny, small, and unimportant
fear that I don’t really know enough
fear of expressing myself, especially the love
fear of making a dramatic change in my relationship
fear that I might not “make it”
fear of losing special attention from others
fear of sexual intimacy
fear of touching others or being touched
fear of connecting and communicating with others
fear of attraction to certain people
fear that someone will reject me
fear of trusting
fear of facing the day when I wake upDo some of the items in the list relate to you? Take a
moment to first notice and then journal your reactions
and discomforts with these particular fears. 5. Take a few minutes to settle in and, using free association,
list additional fears that come to mind. Allow all your
thoughts and emotions around these fears to pour out in
your journal. 6. You are now going to relax and invite the Spirit to shift your
perception. Gently and prayerfully go over each fear and
say: “Holy Spirit, I hand this fear about
 over to you.” Feel free to add, “Be
you in charge.” Take enough time to allow yourself to feel
the release for each one. Continue on with this handover
until you feel a calm and assuring restfulness. You may feel
that the fears are loosened from your mind or even gone! Fears Can Become Possibilities
Fear in the mind is nothing other than the ego actively attacking your
peace of mind. This means that you often experience a lot of attack
thoughts and doubt thoughts. In those moments, it’s important to be able
to face the fears  and really ask, “What am I afraid of?” When you are
able to see your fears and what’ s behind them, you can really get into the
strength of choosing to be with the Spirit and realizing there’ s nothing
that can threate n you at all. The fear does leave. I live a completely
fearless life because I allowed all the darkness to come up. I stopped
hiding and protecting it. I don’t use any kind of defense mechanisms. When you refuse to stuff it down and let it fully come up, it comes, and
you go back to the light in the present now. This is importan t in any situat ion where you want to know your
heart’ s calling and your way back to peace. You need to be very honest
with yourself and look at what you’re afraid to lose. When what you are
afraid of is seen, you will be in a space to tell the Holy Spirit, “Just show
me if it is Your will.” Your mind is now open to all possibilities and all
options. Then, from a place of feeling the joy and the peace, you caneasily access deeper inspiration. And you will be able to see a lot of
signs and symbols because the Holy Spirit doesn’ t just provide guidance;
He always provides the means to achieve it too! I join you in accepting the next steps in this journey. I encourage
you to follow your heart in the face of any fears that you may
experience. Our journey together is one of inspiration—of opening to all
that is possible with the Holy Spirit.Chapter 4
Guilt
There will be times when you feel resistance to the Holy Spirit, when the
ego says, “Stop! No! Stay away from my life.” Or it will say, “I will give
you some parts of my life, but I’m going to keep some to myself.” As we
listen to and follow the Holy Spirit, we become more and more willing
to give over all of our pictures, the whole film, to Him. Let’s zoom in on one of fear’s major derivatives: guilt. We all know
how it feels to have feelings of guilt and shame. Most of the time, we
associate feeling s of guilt and shame with something in form, something
we think we have done wrong, or something that we didn’ t do that was
expected of us, and we feel like we came up short. This shows us that
guilt always seems to be related  to behavior, whether it’s our behavior or
somebody else’ s behavior. By refusing to face the guilt of separation, we project this guilt,
which I call “ontological” guilt, onto many different things. We can feel
guilty about food. W e can feel guilty about sexuality, body image, or past
memories of behaviors. I have met people who have been in prison for
what the world would judge very shameful crimes. I have met people
who would look me in the eye and feel me out: “Can I expose a secret to
you? And will you still love me afterward?” Once they know that yes, I
will, then they tell me that they have killed somebody. Or they reveal
their deepest darkest secret, their hidden secret of what they find most
shameful, what they believe makes them a sinner, makes them unloving,
unlovable, and so forth. When someone exposes their guilt this way, I
stay with the presence of love and don’t judge whatever they did. And in
their exposing it, it is automatica lly handed over to the Holy Spirit. Their
first step of unveiling the ontological guilt has been taken. The ego wields guilt. That is why you reinforce a feeling of guilt
anytime you use the body or the world for the ego’s purposes. The ego’spurpose could be possessiveness or “getting.” It can be to defen d, attack,
compete, or use the body for pride or pleasure. The guilt is not inherent
in anything. It’s only the purpose we give to things that determines
whether we feel guilt or peace. The purpose we give to anything can
either reinforce  the separation or it can be used for healing and
forgiveness. Let’s take the example of food. Food is generall y a huge
target for the projection of a lot of guilt. The truth is that deep-down,
people don’t feel guilty around  fatty or sugary foods, even though the
nutritionists tell us not to eat these foods. Even brands play on our guilt
by marketing products as “guilty pleasures,” “guiltily delicious,” and
“sinfully delicious.” But there aren’ t good foods and bad foods. There
isn’t anything wrong with ice creams or cookies, sweets or meats. We
should not feel guilty about eating certain foods. The belief in guilt is in
the mind. There  is no guilt in the foods, nor can eating them cause any
guilt at all, although it sometimes seems to get projected that way. Like
with anything else, we can open  up to Spirit’ s guidance around  what to
eat. It is the Holy Spirit’s task to purify the mind. You need to let Him
reinterpret every thing


 injected into the abdominal
cavity and the tumor lies in the subcutaneous tissue, the dye substance found its
way to the tumor through the mouse’s blood stream. Figure 11.5
 shows an electron microscopy study of the large-cell
lymphosarcoma. The cancer cells are surrounded by ground substance or
interstitial material that looks like ground glass. This is protoplasm that goes into
the cell and feeds the cancer. If the nutritional protoplasm is eliminated, the cancer
cell starves to death. Figure 11.6
 shows that the ground substance around the lymphosarcoma has
been destroyed. The cancer cells are separating and dying. Lymphosarcoma death
is taking place because of lack of nutrition. You can see that the ground glass-like
interstitial material is gone because of the action of the DMSO-hematoxylon
combination solution. The host survives, but the cancer does not.Figure 11.3
 An example of a non-treated tumor-bearing mouse with an 11-day tumor.Figure 11.4
 A photograph of a DBA/1J mouse with a 14-day tumor, showing the affinity of the tumor for
the hematoxylon, which is stained, along with the tumor, with no staining of any other tissue.Figure 11.5
 An electron micrograph showing a portion of the nucleus and cytoplasm (material outside of a
cell nucleus) of the untreated tumor (
Figure 11.3
). All membrane systems are very distinct and there is an
abundant polyribosome aggregate (mass of organelles) distributed in the cytoplasm. X6, 250Figure 11.6
 An electron micrograph of tumor tissue from the mouse (
Figure 11.4
). Note the breakdown
of tissue structure and separation of cells leading to cell destruction. X6, 250

From the studies of Rogers,
3
 we learn that this combination of hematoxylon
and DMSO produces a hematein reaction of oxidation with the tumor cells to
affect the ground substance, which in turn leads to cancer cell death. The DMSO
had no action on the tumor cell itself but remained merely as the remarkable
vehicle it is, penetrating the tissues to carry in the hematoxylon. The hematoxylon
made the ground substance inactive and therefore starved the cancer cells to death. Eli Jordon Tucker, Jr., M.D., was a maverick. He bucked the medical
establishment to bring a possible cancer cure to the medical consumer. But
because he attempted to halt cancer through private research, the physician
traditionalists labeled Tucker a “quack.” To make matters worse, he used, as part
of an anti-cancer compound, a drug that isn’t approved by the FDA for any
purpose other than treating a urinary bladder condition. In the thinking of
traditionalists in medicine, this made the doctor a heretic as well as a quack. But
in the hearts and minds of his patients, Tucker was a hero. Just like Louis Pasteur, who postulated the connection between bacteria and
certain diseases, or Ignaz Philipp Semmelweis, who made obstetricians wash their
hands, E.J. Tucker braved the wrath of the medical establishment. He was hurt by
them, often doubly hurt, especially when his patients were mentally and
emotionally assaulted by righteous, self-serving health professionals who use their
powers to dispense life or death for their own purposes. Dr. Tucker described
such an incident. A three-year-old boy named Clyde Robert Lindsey of Pasadena, Texas, was
brought to Tucker’s office by his mother on January 14, 1970. The child had
diabetes insipidus, which was being treated by the Texas Children’s Hospital of
Houston with injections of Pitressin, an anti-diuretic that controlled the excess
urination the boy experienced. Worse, he was the victim of a particular type of
metastatic endothelioma, also known as Letterer-Siwe disease, which was being
treated by the M.D. Anderson Cancer Institute. Multiple cancer lesions had spread
through the boy’s scalp and over his body. He had draining sinuses from tumors
lodged behind the ears on both sides and from inside. These were solid, palpable
lumps that you could see and feel. Otolaryngologist George Stout, M.D., at the
Houston Eye, Ear, Nose, and Throat Hospital, diagnosed the boy’s condition ashopeless. Such a young patient is known not to live over six or seven years. The mother and son were left destitute by the father, who ran away from his
family because his child had come down with cancer. Little Clyde was not getting
any better, and Mrs. Lindsey wanted Tucker’s
treatment for him because she had
heard of his particular successful approach. Listening to her pathetic story, the
doctor agreed to give the boy care, but only after he explained to the woman that
the solution was entirely experimental and might do nothing for her son. He
charged nothing for the treatment or for the supplies of solution. Tucker gave her a small dropper bottle of DMSO-hematoxylon mixture and
told her to give the child five drops in distilled water each morning before
breakfast while he still had an empty stomach. The doctor also told her to take the
medicine to one or both of the hospitals and show the medical personnel taking
care of Clyde just what she was having him swallow. Mrs. Lindsey returned the next day totally distraught. Between heavy sobs and
tears, she explained how the Texas Children’s Hospital staff became enraged and
told her never to come back if she used Tucker’s medicine for her son’s cancer. This meant that her supply of Pitressin for treating the little boy’s water diabetes
was completely cut off, since she had no money with which to buy more. This scene took place within earshot of other patients sitting in Tucker’s
reception room. They passed the hat and in a couple of minutes raised $75 for the
mother to buy her child’s diabetic medicine. Since then, the mother has married a fine and respectable man. She has
continued to give Clyde the DMSO-hematoxylon solution all of these years, and
today, he is a big, strong young man of twenty-nine who takes his anti-cancer
medicine every day. Seeing him again, otolarynogologist George Stout expressed
utter amazement that the man was still alive and seemingly so well. Recently I
interviewed Clyde and his mother and confirmed the details of this dramatic
patient history. The addition of dimethyl sulfoxide to the intravenous infusion bottles of cancer
patients who are undergoing biological (non-drug) therapy has become almost
routine today. The pharmaceutical grade of DMSO is broadly adapted by those
unconventionally-practicing physicians with open minds and love in their hearts for
people who come to them for health assistance. In contrast to so-called orthodox
oncologists, the holistic oncologist (and such a physician is rare and should be
cherished) does not experiment on his or her patients with toxic ingredients. Side
effects are almost nonexistent. Indeed, DMSO is nontoxic altogether, offers little
or no side effects, and brings about swift healing qualities for the cancer victim.DMSO—in particular its combination with hematoxylon solution—removes cancer
pain and reduces or eliminates free radical pathology that characteristically is
present in most cancer patients. Any cancer patient who has received
chemotherapy or radiation therapy has, in fact, burdened his or her body with vast
amounts of free radicals as manifested by sores at the corners of lips, metallic
taste in the mouth, dry mouth, loss of head hair, nausea, and more. Drinking a
small quantity of diluted dimethyl sulfoxide will tend to relieve or reduce many of
these free radical symptoms and signs. The 1990s are witnessing a resurgence of interest in dimethyl sulfoxide for the
treatment of cancer, especially hard tumor carcinomas and lymphomas. The patient
who has not subjected himself to chemotherapy or radiation therapy benefits
exceedingly from DMSO intravenous infusions, intramuscular injection, topical
applications, and oral solutions. At the start of the third millenium, in the year
2000, DMSO is predicted to be the salvation of cancer patients worldwide. It is
medicine’s newest therapeutic principle. A further discussion of DMSO therapy for cancer can be found in the book
Coping With Cancer
, by John L. Sessions, D.O., and Morton Walker, D.P.M.,
available by mail order from Freelance Communications, 484 High Ridge Road,
Stamford, Connecticut 06905-3095, (203) 322-1551.CHAPTER 12
Infectious Diseases Respond to DMSO
In April 1980, a nutrition and health counselor, Mrs. Vernice Reed of San
Francisco, sixty-six years old, contracted a severe infection in her mouth. She
sought medical attention from the outpatient department of a general hospital near
her home but was turned away with the admonition that her disorder belonged in
the province of a dentist. The next afternoon the woman’s dentist told her, “Vernice, you have herpes
zoster!”
“Shingles! I don’t believe it,” she said. “Well, you’ve had enough pain, haven’t you?”
“Yes!”
“That’s what it is, a viral infection,” said the dentist. “And I’m sorry, but
there’s nothing we


 Enlightenment
Truth vs. Falsehood: How to Tell the Difference
I: Reality and Subjectivity
The Eye of the I: From Which Nothing Is Hidden
Power vs. Force: The Hidden Determinants
of Human Behavior
Dialogues on Consciousness and Spirituality
Qualitative and Quantitative Analysis and Calibration
of the Levels of Human Consciousness
Orthomolecular Psychiatry (with Linus Pauling)
Please visit:
Hay House USA: www.hayhouse.com®
Hay House Australia: www.hayhouse.com.au
Hay House UK: www.hayhouse.co.uk
Hay House South Africa: www.hayhouse.co.za
Hay House India: www.hayhouse.co.in
OceanofPDF.comO c e a n o f P D F. c o mCopyright © 2007 by David R. Hawkins
Published and distributed in the United States by: Hay House, Inc.: www.hayhouse.com® •
Published and distributed in Australia by: Hay House Australia Pty. Ltd.: www.hayhouse.com.au •
Published and distributed in the United Kingdom by: Hay House UK, Ltd.: www.hayhouse.co.uk •
Published and distributed in the Republic of South Africa by: Hay House SA (Pty), Ltd.:
www.hayhouse.co.za • Distributed in Canada by: Raincoast: www.raincoast.com • Published in
India by: Hay House Publishers India: www.hayhouse.co.in
All rights reserved. No part of this book may be reproduced by any mechanical, photographic,
or electronic process, or in the form of a phonographic recording; nor may it be stored in a retrieval
system, transmitted, or otherwise be copied for public or private use—other than for “fair use” as
brief quotations embodied in articles and reviews—without prior written permission of the publisher. The author of this book does not dispense medical advice or prescribe the use of any technique
as a form of treatment for physical, emotional, or medical problems without the advice of a
physician, either directly or indirectly. The intent of the author is only to offer information of a
general nature to help you in your quest for emotional and spiritual well-being. In the event you use
any of the information in this book for yourself, which is your constitutional right, the author and the
publisher assume no responsibility for your actions. Previously published by Veritas Publishing (ISBN 978-0-9715007-7-8)
Library of Congress Control Number for the printed edition:
2013946873
Tradepaper ISBN: 978-1-4019-4498-8
16  15  14  13     4  3  2  1
1st Hay House edition, 2013
Printed in the United States of America
O c e a n o f P D F. c o mStraight and narrow is the path…
Waste no time. Gloria in Excelsis Deo! O c e a n o f P D F. c o mTABLE OF CONTENTS
Foreword
Preface
Introduction
Section One The Spiritual Process
Overview
Chapter 1     Devotional Nonduality
Chapter 2     The Inner Path
Chapter 3     Orientation
Chapter 4     Spiritual Practices
Chapter 5     Clarifications
Chapter 6     The “Experiencer”
Chapter 7     The Razor’s Edge
Chapter 8     Allness Versus Nothingness
Section Two Discussion
Chapter 9     Dialogues
Chapter 10   Spirituality and the World
Chapter 11   Teachers and Teachings
Chapter 12   The Devotee
Chapter 13   Transcending Identification with the Ego/Self
Chapter 14   Enlightenment: The Presence of Self
Chapter 15   Progressive States of Consciousness
Section Three Appendices
Appendix A Calibration of the Truth of the Chapters
Appendix B Map of the Scale of Consciousness
Appendix C How to Calibrate the Levels of Consciousness
Appendix D References
About the Author
O c e a n o f P D F. c o mF O R E W O R D
Prior written works plus recorded lectures have provided an organized
body of information and verifiable data that have occasioned numerous
study groups worldwide and translation of the works into the world’s major
languages. Consciousness research has resulted in the widespread
dissemination of essential information not previously available to mankind. While the primary thrust of consciousness research was to facilitate
spiritual awareness and identify verifiable truth, it was also educative to
apply the same techniques to elucidate the evolution of consciousness and
its expressions over time as various facets of civilization and history, as
reported in Truth vs. Falsehood. These included a study of the world’s great
religions and the verification of teachers and teachings of spiritual truth
over the ages, which are of great pragmatic value to the spiritual seeker. The totality of the foregoing results in a distillation of critical premises
that constitute the essentials which need to be known in order to facilitate
the evolution of spiritual consciousness in the individual seeker. This is
especially so for the serious devotee of spiritual truth as the pathway to
Enlightenment. The way is both confirmable and subjectively experiential. Thus, the pathway of Devotional Nonduality is a direct course to
Enlightenment via clarification of core essentials that merely await
activation by decision, intention, and dedication of the will. While revered literature and scripture by teachers of spiritual truth and
enlightenment are available worldwide, their historic works were not
written, verbalized, or contextualized for ready comprehension by the
modern person who is now more formally educated. The current human
mind is often put off by seemingly extraneous teachings that are intertwined
with traditional religions, such as unfamiliar languaging or ecclesiastical
doctrine that incorporates primarily ethnic observances of time and location. By over-inclusion, the extraneous becomes confused with the essential,
thereby decreasing appeal as well as credibility and clarity. For truth to be true, it must be so throughout time, which means,
therefore, that it must be verifiable and confirmable in the present day as
well. The Realization of Truth is thus not only a radical, experiential,
subjective state but also a condition that is confirmable by the methodologyof consciousness research. Thus, the Reality of a spiritual state is verifiable
both from “within” (experiential subjectivity) and from “without”
(confirmable objectivity), i.e., validated by Descartes’ res interna (cogitans)
as well as res extensa (the world as it is). Therefore, in order to serve the
objective requirements, included are the calibrated levels of all chapters, the
work as a whole, and important statements. In addition, in Appendix C
there is a description of the simple technique whereby any integrous person
can independently confirm the level of truth of any statement or principle,
the validity of which does not depend on a specific teaching or belief
system. O c e a n o f P D F. c o mP R E F A C E
The discovery of the method of how to tell truth from falsehood, and also
how to calibrate the verifiable degree of levels of truth, opened up for
examination and redefinition the entire human experience over vast periods
of time in all of its cultures and expressions. As in the discovery of the
compass, telescope, or computer, the new information recontextualizes
common human beliefs and experiences and examines them from a higher
perspective and clarity of definition. Like prior advances of knowledge, new discoveries result in a mixed
response of excitement and pleasure from the more adventurous to
argument and resistance from the pessimist or skeptic. Thus, while part of
the mind is stimulated and uplifted by new discovery, another part longs to
cling to the familiar, even if it is flawed or grossly incorrect. New discovery brings challenge as well as promise, and actual value is
derived from practice, application, and experience over time. Of value in
the advances in the understanding of consciousness are redefinition,
clarification, and recontextualization that reveal new meanings and
comprehension at greater depth. What follows is a distillation of pragmatic applications of confirmable
truth for seriously committed spiritual endeavor, and to that end is this work
dedicated. GloriainExcelsis Deo! OceanofPDF.comGloria
in
Excelsis Deo! O c e a n o f P D F. c o mI N T R O D U C T I O N
The straightest way to spiritual evolution and advanced states of
consciousness is via the field of consciousness itself, which is the nonlinear
Radiance of Divine Energy that is the substrate of all that exists. The
condition of Enlightenment is the state of pure Radiance that shines forth as
the Presence/Self. The Self is the essence of spiritual existence and Reality
as subjectively Known by virtue of effulgent Identity. The Radiance and Effulgence of the nonlinear Self are autonomous,
consequent to relinquishment of the linear/ego positionalities and emotions
that preclude their realization. The phenomenon of Enlightenment is thus
analogous to the shining forth of the sun when the clouds have been
removed. The radiance of the sun cannot be ‘acquired’, ‘forced’, or
‘obtained’, all of which are linear concepts consequent to the suppositions
of the ego/mind’s belief in cause and effect. There is no ‘cause’ in Enlightenment anymore than there is a ‘cause’ of
God. Such


 ten minutes, another car came into the parking lot. As the driver got out of her car, the hawk flew past me again – filling my he art with love, flying above the
cross, and up and away into the clear sun-filled sky. When I returned home that da y, I searched the internet
to find more information about the red-tailed hawk’s animal
medicine. Within each anim al, there are divine gifts and
messages that they bring to us, if we are conscious of them as spirit guides. These are some of the messages of my friend, the red-tailed hawk. Hawk is known as the messenger. Hawk is a
specially committed spiritual messenger of grace, who connects the worlds of Spirit and matter. Hawk symbolizes clear vision
and prophetic sight, the seen and the unseen. Hawk reminds us to open our awareness, to awaken  from our spiritual amnesia,
and to realign with the original intention and true nature of our soul. When hawk flies into our life, his clear vision and mighty talons remind us to review our lives and to tear out any of our self-created illusions, allowing our inner truths to surface. Hawk represents our union and our oneness with our Creator. And Hawk relays a message for our prayers:  /G01/G02/G05/G06/G0F/G0C/G04/G14/G05/G09/G06/G03/G04/G06
always given /G20/G01/G01/G17/G0B/G04/G03/G01/G1C/G04/G01/G04/G26/G0D/G12/G03/G11/G01/G07/G08/G05/G01/G13/G07/G03/G16/G13/G02/G07/G08/G16/G03/G04/G16/G16/G09/G01/G1C/G04/G01/G12/G11/G06/G08/G16/G10/G01
our energies and vibrations to /G09/G05/G0D/G05/G03ve the answers to our
prayers. And as we make these adjustments, we experience  our flow with life’s synchronicit ies. When we are open, and
we trust our inner vision and ourselves, Hawk shows us that  we are free to fly. Hawk Wisdom 93
 There are several additional things that I wish to share
about this message and this experiential story. First, in the week following our initial encounter, I saw Hawk a few more  times. Most of the time, he was still sitting on the cross, above the entranceway to the church. I watched as many people came  and went, mostly unawar e of his graceful presence right above
them. Of those who did notice hi m, most were children. When
I stood there with my camera, thus attracting attention to him, only then did several adults look up and notice that he was there. A few people even ma de comments abou t how “odd” it
was. I find this to be an appropriate illustration of what Hawk is precisely trying to teach us, as a divine messenger. He is
showing us our spiritual amnesi a, calling us to awaken to the
truth of our original nature. It  also seems illustrative of how
many of us, caught up in our illusions and outer blinders, often
do not see the spectacular, the magical, the mystical, and the truth of the Creator’s creation itself in every day experiences. There is such magnificence and pe rfection in this world, such
support from Source, Spirit, Sant a, angels, and beyond, that if
we can clear away our self-created illusions, we can see with clear inner vision the broader aerial view. Essentially, there  are miraculous things happening  all around us, when we are
willing to pay attention in our lives and to appreciate the gifts. Second, in the many weeks following my Hawk visit, I listened to my inner guidance system. It began to speak a clear message to me. That the story I had written, about my karmic task and my awakening process, was not the ultimate story –  or the public story. And I realized that my unrest, about  whether or not to publish it, was my inner guidance system communicating with me. After countless revisions of that story, I had already learned its lessons. I paid attention to the fact that
no matter how many times I revised it, I was simply tired of telling that /G01/G06/G08 /G06/G04/G01/G07/G09/G1A /G20/G01/G01/G21/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G0E/G07/G07/G11/G09/G01/G12/G03/G11/G01/G02/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G05/G02/G0E/G0B/G10/G20
It was then that I knew that I was ready for a new vibrational
experience. And I knew at that point that it was time to /G10/G05/G01/G06/G03/G01/G06/G0E/G07 /G20/G01/G01
/G21/G01/G0B/G12/G14/G04/G01/G22/G04/G04/G03/G01/G12/G22/G0C/G04/G01/G10/G07/G01/G22/G05/G02/G03/G0E/G01/G16/G07/G0F/G04/G01/G07/G0A/G01/G10/G0B/G04/G01/G0C/G12/G05/G0E/G04/G05/G01/G0C/G04/G16/G16/G07/G03/G16/G01/G10/G0B/G12/G10/G01/G21/G01gleaned from that expansive journey into the pages of /G01/G02/G03/G04/G06book. Cosmic Wealth
 94
But they are all that I take with me now, from that previous
karmic drama and debt - into the allowance of my new life adventure of a conscious inner life and my abundant cosmic
wealth. My life is much lighter and free-er now, with clearer
sight and greater truth. There are times in our lives when we are ready to review
our current experiential “story,” the one we tell ourselves (and others) on a daily basis – and th us the one we are living, to
decide if it matches the vibration of what we want  or what we
don’t want. It is a kind of inner housekeeping. And when we
invest the time to gently look at our current story and its experience, it is very liberating  to see that we truly are the
authors of our lives. We write the script. We listen to our own
cues. And we choose our thoughts, beliefs, dreams, and life experiences. I released that story, with the help and grace of hawk in
my heart. And I chose to writ e a new one, when my inner
guidance called me to do so. And in this journey, I deliberately
transformed my karmic debt into cosmic wealth. That is the
opportunity for us all, in our present and future creations. We are continuously writing the script for what we wish to experience. Wherever you are,  and however you feel right
now, remember that life is a story that is yet to be written. Dream your dreams and live your heart’s magic that is the  truth of your infinite nature. I close my hawk medicine story with this aerial view of how every day can be elevated to  the miraculous, simply with
our willingness to open, to see, to listen, to choose, and to allow
it. Every part of this enchanted forest is our friend. The natural
world adds tremendous depth to our life experiences, when we
allow our heart-felt experience of our oneness with all things. If we follow Hawk, and we honor the divine guidance and
messages that come from Spirit in all of their forms (that feel good to us), we can soar into the sun-filled sky in beautiful celestial flight. Thank you Hawk friend. I am grateful. 95
/G14/G15/G0B/G16/G0F/G09/G08/G01/G22/G13/G0A/G0F/G09/G09/G0E/G21
Living the Prosperity of a Rich Inner Life

/G25/G07/G12/G06/G0F/G09/G05/G06/G18/G05/G03/G0C/G0E/G06/G0D/G0F/G10/G10/G05/G11/G06/G01/G07/G06/G1A/G07/G12/G09/G06/G03/G0C/G0C/G05/G09/G06/G0C/G0F/G01/G12/G09/G05/G0A/G06/G06/G25/G07/G12/G06/G0F/G09/G05
being called to your inner worl d that is the true world,
as compared to the world aro und you. You have all the
abundance that you need in th is inner world – fruit of
the finest trees, sunlight of  a pure and rich variety,
silver moons that warm and nourish your spirit in  dream times. You have all the material elements you
could ever want and need. Heal th is your “always” state
of being. Confidence and gaie ty are your fabric and essence,
each and every day. You smell of sweet joy. You smile
at your bliss and comfort. An d you live love-fully. This
is the


  cook  when  you  are  dominated  by  anger
or  grief. Emotions  permeate  the  energies  of  the
foods  you  are  handling. 8. Consult  the  Food  Charts  (pages  74-130)  daily
on  meal  preparation,  food,  taste,  and  color  com-
binations. Use  these  as  guidelines  to  help  you
knowledgeably  orchestrate  meals. 9. Use  the  Seasonal  Menus  (pages  135-148). These
are  organized  according  to  body  type  and  are
specifically  designed  to  help  you  in  making  your
food  transition. 10. Clean  your  kitchen  thoroughly  after  each  meal. This  functions  as  a  beautiful  invitation  to  return
to  it. Enlist  the  help  of  your  family,  and  establish
routine  cleaning  duties  for  every  member  who
shares  in  the  meals. The  Puranas  are  replete  with  stories  that  elucidate
our  forgetfulness  of  the  self. There  is  an  ancient  story
of  a  guru  who  was  crossing  a  river  with  his  disciples. The  ten  of  them  set  out  together  on  a  journey  to  the
forest. After  they  crossed  a  turbulent  river,  the  guru
stopped  and  took  count  of  his  students. He  counted
only  nine  and  began  to  grieve. Very  often  when  we
cross  a  bridge  in  our  life,  we  assume  new  ideals  but
inadvertently  leave  behind  our  most  relevant  self. For
example,  when  we  eat  healthy,  organic  food  but  have
no  part  at  all  in  its  gathering  and  preparation — this  is
like  leaving  the  self  behind. There  are  many  degrees
possible  in  a  transition. With  time  and  practice,  our
crossings  do  become  complete. Sadhanas  are  the  means
of  remembering  the  presence  of  the  self. The  transitional  phase  is  especially  disconcerting
when  we  are  coming  from  a  fast,  modern,  meat-based diet. Like  any  fine-crafted  art,  the  skillful  blending  of
the  six  tastes,  the  prime  colors,  and  the  subtle  combi-
nations of  foods  needs  to  be  learned. Your  attitude  in
approaching  this  transition  is  most  important. The
change  needs  to  be  recognized  as  a  necessity. Unfortu-
nately, many  of  us  who  make  a  major  dietary  change
come  to  it  only  after  a  severe  illness. While  this  may  be
the  most  compelling  reason  to  change  our  lifestyle,  we
need  not  wait  until  our  health  collapses  to  embrace  a
wholesome  way  to  personal  and  universal  wellness. Approach  dietary  transitions  one  step  at  a  time. If
you  are  changing  from  a  modern,  meat-based  diet,
begin  by  personalizing  the  food  charts:  Find  the  foods
within  each  category  best  suited  to  your  body  type
and  mark  those  that  you  prefer. Start  reducing  all  fats,
meats,  and  salts. Substitute  fresh  vegetables  and  herbs
for  canned,  frozen,  and  dried  ones;  white  meats  and
fish  for  red  meats;  vegetable  oils  for  animal  fats  and
commercial  butters;  rock  or  sea  salt  for  iodized  salt;
whole  grains  for  commercial  breads  and  flour  prod-
ucts; and  fruits  for  sugar  and  dairy-laden  desserts. Maintain  cooking  styles  that  are  familiar  to  you,  but
adjust  the  quality  and  quantity  of  such  things  as  fats,
salts,  and  sugars. Make  an  effort  to  attend  seminars
on  the  Ayurvedic  principles  of  health  and  cooking. If
you  are  in  the  moderate  to  advanced  stages  of  a  dis-
ease, consult  with  an  Ayurvedic  physician. Those  who  are  making  a  less  radical  transition,  as
from  macrobiotic  or  lacto-vegetarian  and  vegetarian
regimens,  will  discover  that  the  adjustments  you  make
will  be  subtle,  but  powerful. Ayurveda  reinforces  all
authentic  information  found  in  alternative  health  regi
mens. However,  its  highly  personalized  guidelines  sig
nificantly  increase  each  individual's  chances  fol wellness. Ablutions  for  the  Cook
1. Wash  your  hands,  feet,  and  face. Comb  voui
hair  and  tie  it  back. 2. Keep  your  nails  clipped  and  unpolished. 3. Wear  clean  and  uncluttered  clothing. 4. Remove  all  jewelry. 5. Do  not  taste  the  loot! during  its  preparation
and  cooking. 159
jmt. Til  r    PRACTICE    OF    AYURVEDA
(•>. Do  not  enter  the  kitchen,  cook,  or  prepare  foods
during  your  menstrual  period. 7. Do  not  handle  foods  for  three  hours  after  sexual
intercourse. 8. Observe  a  few  minutes  of  silence  before  enter-
ing the  kitchen. 9. Listen  to  wholesome  sounds  while  cooking,  or
cook  in  silence. Scheduling  Your  Sadhanas
Reserve  two  hours  every  weekend  for  your  cooking
sadhanas. The  first  weekend  you  may  begin  with  pick-
ing through  your  grains  and  beans  (see  page  167),
and  washing  and  hand  grinding  the  amounts  that  you
will  need  for  a  fortnight. The  following  weekend  you
might  spend  the  two  hours  drying  fresh  herbs,  stone
grinding  spices,  and  mixing  masalas  for  a  fortnight's
use. During  the  last  few  weekends  of  summer,  you
may  want  to  set  aside  an  additional  hour  for  such
things  as  preparing  fall  and  winter  pickles,  or  learning
how  to  preserve  your  own  fruits  and  vegetables. After  a  few  months,  you'll  be  able  to  build  a  routine
with  your  sadhanas  and  begin  to  deeply  enjoy  your
practice. The  results  will  be  tremendously  pleasur-
able, both  in  the  preparation  and  taste  of  your  foods,
as  well  as  in  your  personal  health  and  appearance. SADHANAS   OF   GRAIN
The  backbone  of  every  culture  since  the  beginning  of
time,  grains  knit  humankind  together  as  a  species. They  are  also  the  most  holy  of  foods. They  are  birthed
in  water,  as  the  embryo  of  cosmic  life. There  are  a
thousand  times  more  seeds  of  grain  in  the  world  than
any  other  kind  of  seed. The  wholesome  husbandry
and  preservation  of  such  grains  as  rice,  wheat,  barley,
and  millet  is  an  excellent  beginning  to  harnessing  the
energy  of  the  planet. Each  type  of  grain  serves  a  spe-
cific purpose. The  tiny,  translucent  grain  of  quinoa
gave  the  Incas  strength  to  scale  the  mountains  and
keep  warm  as  they  labored;  the  hard,  beady  millet
enabled  the  desert  nomads  in  Africa  to


61,  62
Rasam  and  Sambar,  247—49
Rasam  Masala,  304
raspberry
RECIPES  USING
Raspberry  Gel  Pie,  312
Raspberry  Tart,  314
spberry  Gel  Pie,  312 Raspberry  Tart,  314
Ratatouille,  229
Rava  Payasam,  320
recommended  foods
for  Kapha,  110-15
for  Kapha-Pitta,  121-27
for  Kapha- Vatta,  115-21
for  Pitta,  92-97
for  Pitta-Kapha,  104-10
for  Pitta- Vata,  98-103
for  Vata,  74-80
for  Vata- Kapha,  86-92
for  Vata- Pitta,  80-85
for  Tridosha,  128-30
recycling,  184-85
Red  Cabbage  and  Pepper  Aspic,  291
Red  Lentils  and  Basmati  Rice,  253
reverence,  151
rice,  160-63,  200. See  also  basmati  rice,
brown  rice
RECIPES  USING
Collard  Nori  Rolls,  218
Rice  Nori  Balls,  216
Sweet  Rice  and  Aduki  Beans,  254
Rice  and  Aduki  Beans,  253
Rice  and  Wakame,  293
Rice  and  Whole  Mung  Beans,  253
Rice  Idli,  205
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Ricotta  and  Tofu  Quiche,  265
Ricotta  Fruit  Dessert,  315
Rishis,  8-9 Roasted  Breakfast  Grain,  222
Roasted  Peppers,  242
Rolled  Stuffed  Collards,  233
Rosewater  Pudding,  317
Rutabaga  Stew  with  Dumplings,  228
rye,  165 Rye  and  Corn,  208
Rye  and  Urad  Dosa,  204
Rye  Croutons,  281
sadhana(s),  5
cognitive  memory  and,  14
of  compassion,  332-33
daily,  186-89 of  devotion,  334
of  dhal,  171-73
food, 149-50
of  grain,  160-70
of  hands  and  feet,  153-55
for  the  heart,  151-53
for  the  kitchen,  155-60
of  love,  330-32
of  milk,  176-84
scheduling,  160
of  silence,  334-35
of  spices,  173-74 of  truth,  333 safflower  oil,  175
saffron,  300
Saffron  and  Apple  Pie,  312
Saffron  Basmati  Rice,  212
Saffron  Rice  and  Corn,  209
Sago  Payasam,  319 sahasrara,  33
salsify,  342
salt black,  296
rock,  300,  342
salty  taste,  59
Sambar  Powder,  304
sansho  leaves,  343
saraswati  nadi,  31
sarsaparilla,  300
sassafras,  300
Sauteed  Asparagus,  235
Sauteed  Broccoli  Pasta,  257
Sauteed  Red  Cabbage,  238
savoring  food,  152
seasonal  and  daily  activities
Kapha  types,  55
Pitta  types,  51-52 Vata  types,  47
seasonal  grains,  133-34 seasonal  menus. See  menus
seasons,  131-32
prevalence  for  each  dosha,  132-33
seaweeds,  tastes  and  energy  of,  68
seeds,  tastes  and  energy  of,  69
seaweed
arame,  339
dulse,  340
hijiki,  341 kombu,  341
riverweeds,  342
seaware,  343
wakame,  343
RECIPES  USING
Arame  and  Carrot  "Tempura,"  294 Collard  Nori  Rolls,  218
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
Oden,  294
Rice  and  Wakame,  293
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Squash  and  Seaweed  Soup,  286
Wakame  and  Bamboo  Shoot  Soup,  293
Wakame  Salad,  293
seitan RECIPES  USING
Chickpea  and  Seitan  Stew,  269
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
Stripped  Tarragon  Seitan,  268 Stuffed  Seitan,  268
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
352
jm:,
INDEX
self
cognitive  (collective). See  ahamkara;
cognitive  memory
experiential  (individual). See  ahamkara
Sesame  and  Onion  Sauce,  259
sesame  oil,  175
Sesame  Rice,  214
sesame  seed,  300
sexuality
Kapha  types,  53-54
Pitta  types,  49-50
Vata  types,  46-47
shankhini  nadi,  3 1
Shepherd's  Pie,  228
silence,  334-35
Sloppy  Joes,  262
Snow  Peas  and  Onions,  233
Soft  Breakfast  Rice,  220
Soft  Fried  Rice,  210
Soft  Millet  and  Carrots,  221
Soft  Rice,  210
sour  taste,  59
soursop,  343
South  Indian  Millet  Balls,  219
South  Indian  Steamed  Rice  Balls,  218
South  Indian  Wheat  Balls,  219
Soy  and  Orange  Peel  Brew,  324
soy  milk
RECIPES  USING
Morning  Booster,  325
Soy  and  Orange  Peel  Brew,  324
Warm  Spiced  Soy  Milk,  327
Warm  Soy  Chai,  325
Soybeans  and  Red  Cabbage  Dhal,  246
Space,  15-16,  18-19. See  also  elements;
Vata  foods,  64
sperm  and  ovum  dhatus,  health  of,  26,  6 1
sperm  and  ovum  srotas,  29
Spiced  Broccoli,  239
Spiced  Rice  and  Millet,  216
Spiced  Vegetables,  242
Spiced  Vegetables  and  Curries,  239—42
Spiced  Wheat  Uppama,  206
Spiced  Yogurt  Drink,  327
spices
sadhanas  of,  1 73-74
tastes  and  energy  of,  68
Spicy  Home  Fries,  223
Spicy  Roasted  Eggplant,  231
spinach
RECIPES  USING
Mung  and  Spinach  Kuttu,  250
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souff


 it is the creative principle behind the dance of life. It is universal. It is intelligent. It is benevolent. We are all an expression of this love. It is
our true nature.Life Loves You is both an inquiry and a practical exercise. Louise is a
spiritual pragmatist, and I am interested in philosophy only if it can be
applied to every day life. Hence we made the subtitle of our book 7 Spiritual
Practices to Heal Your Life. There are seven chapters, and each chapter
ends with a spiritual practice that helps you turn theory into experience. In
addition to the seven main practices, there are a number of other exercises,
too. You might like to do the exercises in the book with a partner or in a
study group. Please don’ t skip them. Love is not just an idea, after all. In Chapter 1, Looking in the Mirror, we explore the Mirror Principle. This principle recognizes that our experience of the world mirrors our
relationship with ourselves. We see things not as they are but as we are. Thus the world mirrors the basic truth about us, which is I am loveable. And it also mirrors our basic fear, I am not loveable. The world can be a
dark and lonely place when we are estranged from our heart and do not love
ourselves. However, one sincere act of self-love can help us experience
creation’ s gentle ness and see the world anew. The spiritual practice for
Chapter 1  includes a pract ice called Letting Life Love You and a meditation,
Love’ s Prayer. In Chapter 2, Affirming Your Life, Louise and I talk about our school
days and how we were first taught to see the world. I share a story about a
lecture at college that changed my worldview forever. It was called “Do you
honestly, truly, really believe that a flat tire can give you a headache?” Here
we invite you to consider that life is not judging you, criticizing you, or
condemning you. We suffer from our own psychology. Other people may
hurt us too, but life itself is not against us. Why would it be? Life is deeply
affirming. We are an expressio n of creation, and life wants us to be the
Unconditioned Self we truly are. The spiritual practice for this chapter is
called 10 Dots. Chapter 3, Follow ing Your Joy, is about listening to your inner guidance. “Life loves you isn’t about getting your own way; it’s about getting out of
your way,” says Louise. Louise talks about her inner ding, and I talk about
my Yes with a capital “Y.” Life is always trying to guide us, support us, and
inspire us. Sometimes we are too caught up in our own story and lost in our
personal misery to be able to see this. The spiritual practice is to create an
affirmation board, to help you follow your joy and live a life you love. Chapter 4, Forgiving the Past, is the midpoint of our inquiry. Here we
investigate some of the common blocks to letting life love you—forexample the fall from grace:  the perceived loss of innocence and source of
our learned unworthiness. We explore the guilt story, a tale told by the
superego that once upon a time life loved me and I was lovea ble, but not
anymore. We talk about inner -child work and reclaiming our original
innocence. The spiritual practice is called The Forgiveness Scale. It is one
of the most powerful for giveness exercises we know. In Chapter 5, Being Grateful Now, Louise and I look at the principle of
basic trust recognized by psychologists as essential in both childhood
development and adult life. Basic trust is what we are born with. It’s a
knowing —we feel it in our bones—that we are part of creation and are
supported by a loving and gene rous Unity. Basic trust recognizes that life
doesn’ t just happen to you; it happens for you. It sees that you have the best
seat in the house for your life. Every experience—good or bad, happy or
sad, bitter or sweet—of fers you an opportunity to let life love you. The
spiritual practice for this chapter, Daily Gratitude,  combines gratitude with
mirror work. Chapter 6, Learning to Receive, looks at the benevolent-universe theory
from Buddhism. Louise shares her experience of painting a portrait of the
Buddha called The Blessing Buddha. The painting took Louise five years to
complete. Painting it was a profound meditation that helped her to feel more
deeply the loving kindness that exists in the design of life. “Life is always
trying to love us, but we need to be open if we are to see it,” says Louise. The spiritual practice for this chapter is A Receiving Journal. The purpose
of this journal is to help you recognize more clearly how life is loving you
right now. In Chapter 7, Healing the Future, we arrive at the question Is the universe
friendly? Albert Einstein is said to have called this the most important
question we can ask. Louise and I believe an equally important question is
How friendly am I? At the deepest level, our purpos e in life is to be a loving
mirror to the world. Our goal is not just to let life love us but also to love
life back. We are here to love the world. If each of us did this just a little bit
more, the world would not be such a fearful place. The spiritual  practice for
Chapter 7  is called Blessing the W orld. Louise and I are so happy that you hold our book in your hands. We are
grateful for the opportunity to write it together. We hope and pray that our
work supports you all the more in letting life love you and in being a loving
presence in this world.Life loves you! Louise Hay and Robert Holden
OceanofPDF.comCHAPTER 1
Looking in the Mirror
Love is a mirr or,
it reflects only your essence,
if you have the courage to
look in its face. RUMI
It’s Thanksgiving Day. Louise and I are enjoying a festive lunch with family and friends. We are
seated together at one end of a large oval dining table that is laden with two
huge turkeys, plates of organic vegetables, gluten-free breads,  a Cabernet
Franc wine, and a pumpkin pie with an almond crust. Heathe r Dane has
lovingly prepared the food. She insists her husband, Joel, also deserves
some credit. Chief Food Taster, perhaps. The conversation flows. Spirits are
high. “Life loves you,” says Louise as we raise our glasses in thanksgiving. As the afternoon rolls on, Heather conjures up even more delights from
her magical kitchen. The oval dining table is continually being laid and re-
laid. I imagine it is enjoying the feast as much as we are. At one point, one
of our party, Elliot, leaves the table and walks across the room to a full-
length mirror hanging on the wall. Elliot stands still in front of the mirror.He then leans forward and kisses the mirror. Louise and I catch the moment
and smile at each other. After a little while, Elliot again excuses himself from the table. He walks
back to the mirror. He kisses the mirror again. He returns to the table. He is
very happy. Pretty soon, Elliot is making regular visits to the mirror. He’s
unaware that any of us are watching him. Yet by now we all are. And we
are ench anted. You see, Elliot is only 18 months old. What he is doing is
natural and playful. Children kiss mirrors. When Elliot sees he has an audience, he beckons his father, Greg, to join
him. Greg is reluctant to leave the table, but Elliot keeps motioning to him,
using a mix of sign language and words. Greg can’t resist his son’s
overtures. Soon enough, Greg is sitting in front of the mirror. Elliot kisses
the mirror first and then waits  for Greg to take his turn. Greg steadies
himself. He leans forward and plants a kiss on the mirror. Elliot claps his
hands and shrieks with delight. “Louise, do you remember kissing yourself in the mirror as a young
girl?” I ask. “No, but I am sure I did,” she says. Louise then asks if I remember kissing the mirror as a young boy. “No, I don’ t,” I reply. “We were all like Elliot once,” Louise says. “I’m sure that’ s true,” I say. “Yes, and we can all be that way again,” she says. “How so?” I ask her. “By doing mirror work,” says Louise, as if the answer is obvious. “Why mirror work?”
“Mirror work helps you to love yourself again,” she explains. “Like we each did in the beginning?”
“Yes. And when you love yours elf, you see that life loves you, too,” she
adds. Kissing the Mirr or
It’s a bright spring day, and my son, Christopher, and I are home alone. My wife, Hollie, and daughter, Bo, are out enjoying some “girl time” at thePottery Café, near Kew Gardens. Bo has just turned four years old, and she
expresses her creativity beautif ully and with such fun. They’ ll be home
soon, and I look forward to seeing Bo’s latest work. Knowing my daughter,
it


 father cold. “More than a spell. I killed real men. One day you will too.”
There, I’ve said it. He had put before his son an inevitability, not simply
a possibility. “A king has never existed who didn’ t fight and kill,” he said
with emphasis. “So I’ll have to decide,” Siddhartha said. His thoughtful tone angered
the king. “No, there is nothing to decide. If you can’ t get that into your head—”
Suddhodana stopped himself. He remembered that he had the gods on his
side. However confused the prince might be, he was still young, and his
birth chart explicitly promised what lay ahead. There was no need to
intimidate or goad him. Suddhodana changed tack. “I shouldn’ t have said
that. What I meant was, if you can’ t do this for me, you are not the son I
know you to be.”
Siddhartha had accepted this milder rebuke calmly. He parted
respectfully from his father, each of them satisfied that he had been
successful in disguising how alone and abandoned he actually felt. Now, as
the king gazed gloomily toward the tower where Siddhartha was waiting,
there was no return gaze. His son had flung himself on the floor, throwing
off his suf focating robes and that absurd feathered turban. He buried his
head in a pile of pillows, trying not to think of anything at all. His miserywould have been simpler to bear if he had hated his father or wanted to
thwart his will. He had followed the dictates of his upbringing to the letter, had
mastered the martial arts and excelled in mock battles. He had felt the
exultation of downing an opponent on the field. So why did he feel like a
coward, like someone who confidently marches to the edge of a clif f, only
to find that he cannot take the last step? The last step was inevitable. Every
day of his life had led to it. Siddhartha felt a sick dread in the pit of his
stomach. THE FEAST HAD GONE ON  two full hours, the guests growing engor ged and
drunk as course followed course. Suddhodana alone drank nothing, and
when he sensed that the time was right, he raised his goblet. “In my son’ s
name I have spent half of my treasury on this day.” He paused. “I have
overseen every detail of your comfort and enjoyment. I personally
examined every woman at court, and the ugly ones were banished to my
friend Bimbisara’ s kingdom—” A burst of appreciative laughter. Suddhodana waited for it to die away. “—where they are considered the most beautiful women in the land.”
More laughter rose, this time raucous and mixed with applause. Even
Bimbisara, the powerful ruler of Magadha, smiled and clapped, though his
smile was tight and unpleasant to look on. He was one of the few guests
who had come of his own accord, no doubt for concealed reasons. When he was sure that the drunken guests were quiet and the astute
ones were paying close attention, Suddhodana said, “I’m here to confess a
precious secret, one that I have kept for half my reign.” His voice rose
dramatically. “Heed me, all of you!” He threw down his goblet with a
clatter, ending the last few scattered conversations that had continued. “After his beloved mother died, I summoned seers to Siddhartha’ s
cradle. And they told me the most incredible news. About one who was
destined to rule the world.” Suddhodana paused and let the silence return.“This soul wasn’ t destined to rule a tiny kingdom. He was going to be given
the world! Do you have any idea what that means?”
Suddhodana abandoned his throne and stepped down to his audience’ s
level. The two chained leopards that flanked him followed behind until they
reached the ends of their restraints and were jerked back. They growled,
their tails twitching lazily. “It means that it won’ t matter anymore that your lands are greater than
mine,” Suddhodana said, pointing to one of his peers, “or that your army is
twice the size of mine,” he pointed at another, “or that your father was a
damned conniving murderer who tried to seize my father ’s throne.”
The last man he pointed to recoiled. His hand dropped to the sword
belted at his waist. For a moment he battled with his better judgment. Finally he broke eye contact and took his hand from his weapon. Suddhodana walked away, smiling in triumph. “Hate me all you want,” he
invited. “Plot all you dare.” He turned back toward his throne. “My son will
swallow all your kingdoms for supper. He’ll buy and sell oceans,
continents!”
The whispers of confusion and disquiet that trailed after Suddhodana
subsided as his threats swept over the guests. Everyone was as superstitious
of the gods as Suddhodana. “Incredible?” he challenged. “No! I’ve seen it. I’ve seen all that will
unfold.”
At that moment a movement to the side caught his eye. Siddhartha was
standing in the doorway, looking resplendent in his new bejeweled coat. “Ah,” Suddhodana cried, gesturing toward his son, “here he is.” T o
himself he thought, I’ve done all I can. T ake the stage or pay the price. Siddhartha stared around him. Over the years he’d seen only a few of
these faces. He took a step into the gathering. No one reached for his hand
or made the slightest sound. He looked to his father for a sign and received
an imperceptible nod. Siddhartha forced himself to go forward, wantingnothing more than to retreat to his room. His thoughts raced; they seemed
deafeningly loud in the silence of the banquet tent. “Come!”
His father called out for him, seeing that his son this time would not
fail. Siddhartha began to notice those around him. The looks on some
people’ s faces seemed wary, but other faces were stark; they spoke of awe
and dread. What did he say to them? Siddhartha knew that anything was possible. His father was a man of
great words when he wanted to be. Suddhodana held out his hand. “Come,
great king, come!”
Feeling strangely as if he were watching someone else’ s body moving
forward, Siddhartha felt his knees quiver, as if they would not hold. He took
another step, and then another. When he was almost to his father, the king
began clapping, slowly at first, then gaining speed. One or two guests
joined in hesitantly, but Suddhodana didn’ t stop, and others now joined in,
putting more heart into their ef forts. The clamor built. Thunderous noise
washed over the feast, drowning out all other sounds. When Siddhartha reached his father ’s side, Suddhodana gathered him in
a fierce embrace and held him tight. The king was beaming with triumph. “You’ve won your future,” he whispered. “No one else could do it but
you.” He brushed tears from his son’ s cheeks. Father, Siddhartha thought, what have you done? IN THE TUMUL T of cheering for Siddhartha, one man felt as much hatred as
the king felt joy and pride. Devadatta bolted from the tent. His hands shook
with the ef fort it took not to attack his cousin. For the first time in his life he
realized how alone he was and how hopeless his situation.The injustice of it was suf focating him. Hadn’ t he been trapped at court
for ten long years, presenting a thousand opportunities for the king to
compare his weakling son to someone who took ambition seriously? Unable
to restrain himself, Devadatta shouted, “Fools! Bastards!” But his
imprecations were drowned in the clamor of the celebration. He collided with two servants bearing trays of honey wine, figs, and
pomegranates, knocking them and their load to the ground. They cried out,
and Devadatta’ s feet slid on a brown smear of fig pulp. He righted himself,
barely noticing the havoc he’d created. Both of them were idiots. The king and his make-believe warrior prince
who would inherit the world. The prospect would have been sickening if it
weren’ t so absurd. Someone else had a stake in the evening’ s outcome. Mara had long ago
invaded Devadatta’ s mind, had colored his jaundiced perceptions and fueled
his resentment. Only one thing was missing. The captive prince had never
invited him in, had never consciously allied himself with darkness. That
might change now. Mara had the advantage, as all demons do, of knowing
just how fragile reality actually is, built by the invisible hands of
imagination and belief. As long as Mara was merely a phantom, Siddhartha could keep him
suppressed with other figments of his darker imagining. Wisps of the mind,
though toxic, are not mortal threats. Mara could not drive the boy insane


 quickly zap these viruses,
bacteria, parasites, or whateve r else does not belong here and is
dragging me down for my overall well-being. Allergies and T apping
While about 60 percent of my clients are allergic to cats, our cat, Mr. Purr,
lives in the home (not in the part that’s my office) but none of them have
ever had an allergic symptom in the office. I too used to have cat allergy. It’s my sense that an allergic reaction in many cases is similar to the
overreaction of the phobic (irrat ional fear) response but the overreaction is
diverted to the immune system instead of the nervous system. (See Chapter
9 on phobias.) Both have been cleared in my practice with EFT using a
similar approach. I have helped clients resolve smoke, rash, sinus, food, and other allergies
with tapping. Practitioners have  created entire protocols for allergy clearing
with remarkable success rates. I believe that allergies, like phobias, can
arise because they are linked with bad experiences the person had while
near or involved with the allergen in question. The brilliant primitive brain
mistakenly notes anything near the trauma that happened as something to
avoid. The phobia affects the nervous system; the allergy affects the
immune system. Tapping on Y our Own Symptoms
for Sickness or Pain
When you don’t know where to start, a great place to begin is asking
yourself what was happening in your life just before or during the time you
got sick. What was going on with your work, family, social life, spiritual
life, relationship s, physical body, or any other important area of your life?Major life stress ors or big emot ional upheavals can be enough to upset the
applecart of health. Sometimes, the emotional origin s of the illness are rooted in an incident
from a very long time ago that had a serious effect on you but wasn’ t
resolved. For example, Talia wound up very sick after experiencing a
significant and traumatic loss. She had a genetically inherited illness she’d
had her entire life that had never sidelined her until then. Within about three
months of the loss, she went out on disability. We were able to track back
significant events and moments  during those three months that may have
contributed to the issues she was experiencing at the time. We also tapped
on three key specific core stories from her childhood. In the next months,
she had complet ely transformed  her life—she was at work doing what she
loved, volunteer ing, and once again feeling the many possibilities life had
to offer. When you do not even remember the origins of the illness, your
body does. Places to Start Exploring with
Chronic and Serious Illnesses
You’ll never run out of topics to tap on with this one. These are just a few
suggestions. 1. Tap on physical symptoms  one at a time with Chase the Pain and see
where this takes you. It regularly takes tappers straight to the cause. 2. Ask questions:  What was going on, specifically, within a few months
before, during, or after the time you got sick? Are there upsetting events or
big transitions —losses, moves, job changes, deaths, accidents, divorces,
children moving away, vacations that didn’ t happen, sudden shocks—that
you have not worked through yet? Use what you know and tap on any
specific events that come up. If there was an upside to this illness, what might it be? What’ s the
downside of getting better? If there were a reason for this illness no matter
how outrageous  or crazy it sounds, what might that be (go with first
thoughts that come to mind).T ake a wild guess and you may uncover adeep-seated unconscious belief from your childhood that you have
outgrown. Then you can go to work tapping on that. When’ s the first time you felt like this? How does the pain/illn ess make
you feel? Tap on the troubleso me feelings relating to experiencing your
situation. 3. Explore the belief systems,  self-talk, inner critic, fears, and other
thoughts you have about being sick or in pain. What do you believe that
other people think about you because of the illness? What stories are you
making up in your head about what’ s going on with you? Are you angry
with yourself or others that you’re not better? Do you have concerns about
not making financial ends meet? Do you believe it’s your fault you are sick
and that you shouldn’ t be sick? Are you angry that you don’t have the life
you planned and envisioned? 4. Tap on upset stemming from hurtful things that happen in your day-to-
day life due to your illness, such as hurtful words (or the silen t treatment)
from well-mean ing people who don’t get what you’re going through. Tap
on issues stemming from medica l professionals and your care. For example,
one client let me know that he taps each time before going to the doctor,
while in the waiting room, and after leaving. Tap on specif ic upsetting
events relating to your medical care, problem hospital stays, thoughtless
things that hurt, when you looked to a physician or caregiver for hope and
instead received nothing encouraging. What sort of prejudic e have you
experienced? Has your self-worth and status taken a hit? 5. Are you “shou lding” on yourself? It shouldn’ t be this way.Tap on those
shoulds! 6. Are you hatin g your body  because it’s causing so much pain? Tap on
that. Rem ember, your body is your partner. Tapping can help you shift your
relationship with your body. I can’t tell you how many times it’s happened
in my office that someone who has been at war with their body is overcome
with emotion when I suggest we thank his or her body for carrying all this
pain for him/her all this time or thank the body for holding up through all ofthis trouble. It’ s big and it’ s deep. It’ s useful to send some positive messages
to your body, too. 7. Tap on the shame, blame, and guilt you have relating to your illness. Do you blame yourself becaus e you should somehow be able to handle
everything life throws at you? Do you believe the illness is your fault,
somehow? 8. Invoke gratitude. It seems hard to be grateful when you’re in pain or
feeling miserabl e, but it seems that’s one of the ways out of the pain and
misery. The feelings of gratitude and appreciation actually evoke an
immune-enhancing response. Even if you don’t feel grateful but you feel
hateful, pretend. Or look back in your memory for one good experience,
something you really appreciated, and savor the memory for at least 12 to
30 seconds. See it, hear it, feel it, really note it—it takes longer for your
brain to register the positive. Practice every day. Start a gratitude journal. It
takes practice when you are suffering with illness or pain, but you can do it. Exercise: T apping in Gratitude for
Your Body’ s Magnificence
Step 1. Start tapping on the points or your favorite point or the finger points
now. Step 2. This exercise offers gratitude  for the magnificent body that’s
carried you around all these years. Try this simple way to begin recognizing
how amazing your body is, and shower it with gratitude. Pick one little or
big thing you like about your body to start. If you can’t think of anything,
what about appreciating the fact that your body breathes without you having
to do anything? Step 3. If strong feelings are coming up because you can’t find anything
to like about your body, this is a great opportunity for you to tap on
identifying what you don’t like and list in your EFT journal any specificincidents that are coming to mind relating to what you don’t like about your
body. Tap while taking the time to write down everything that comes to mind
about not liking your body. Tap on those aspects one at a time until
resistance subsi des and just one thing (or more) bubbles up that you do
appreciate abou t your body you are willing to tap on. I understand that
when your body is sick, when you have major allergies and have a hard
time eating almost any food without a reaction, when your allergy is to
something like the sun, or when  you have muscle pain no matter what you
do, it can be hard to find someth ing to appreciate or that’s likable. The body
can feel like the enemy even though it’s not. You can simply track the pain
—or you can tap on tail-end ers about finding a positive thing you
appreciate abou t your body. If you thought about something positive and
then had a tail-ender, go with that. Here’ s some examples:  “Even though I don’t like my body”; “Even
though I find it hard to be grateful when my body doesn’ t do what I want it
to”; “Even though my body isn’t doing what it’s supposed to do”; “Even
though I’m really angry at my body for ….”
Remember to rate your intensity before and after tapping the EFT basic
recipe. When you are able to think about your body with minimal
resistance, you can go to the


 s t a n d. T h e r e  i s
n o  o r d e r  o f  d i f f i c u l t y  i n  m i r a c l e s. *  I f  e n o u g h  o f  u s  p r a y
e a c h  m o r n i n g,  a s k i n g  t h e  S p i r i t  o f  G o d  t o  e n t e r  i n t o  t h e
g l o b a l  m e s s  w e ’ v e  c r e a t e d  a n d  m a k e  a l l  t h i n g s  r i g h t —
s u r r e n d e r i n g  o u r  o w n  i d e a s  a n d  a s k i n g  f o r  H i s  i n s t e a d — a l l
t h i n g s  w r o n g  w i l l  b e g i n  t o  d i s s o l v e. A s  i t  i s,  w e ’ r e  t r e a t i n g
s u c h  p r o b l e m s  p r i m a r i l y  o n  t h e  l e v e l  o f  e f f e c t  a n d  h a r d l y
t r e a t i n g  t h e  c a u s a l  l e v e l  a t  a l l. O u r  f a i t h  i n  t h e  p o w e r  o f  t h ep r o b l e m,  a n d  t h e  p o w e r  o f  h u m a n  s o l u t i o n s,  f a r  e x c e e d s  o u r
f a i t h  i n  m i r a c l e s. I  o n c e  w e n t  t o  a  m e e t i n g  w h e r e  t h e  l e a d e r  o p e n e d  b y
s a y i n g  t h a t  t h e  t a s k  a t  h a n d  w a s  b a s i c a l l y  i m p o s s i b l e  b u t  o f
c o u r s e  w e  w o u l d  d o  o u r  b e s t. T h e  g r o u p  c o u l d n ’ t  p o s s i b l y
m o v e  f o r w a r d  c o n f i d e n t l y  o n c e  t h e  l e a d e r  h i m s e l f  h a d
d e c l a r e d  t h e  j o b  u n d o a b l e. Y e t  h a d  I  s u g g e s t e d  t h a t
e v e r y o n e  i n  t h e  g r o u p  s i m p l y  t a k e  a  d e e p  b r e a t h,  p a u s e  f o r  a
m o m e n t  o f  s i l e n c e,  a n d  a f f i r m  t h a t  t h e  j o b  c o u l d  b e
a c c o m p l i s h e d  e f f o r t l e s s l y  a n d  b r i l l i a n t l y  t h r o u g h  t h e  s p i r i t
w i t h i n,  I  w o u l d  h a v e  b e e n  v i e w e d  a s  a  f l a k e. T h e  p o w e r  o f
t h o u g h t  i s  l i k e  a  g r e a t  g o l d  r e s e r v e  a l w a y s  p r e s e n t  a m o n g
u s,  y e t  t h e  e g o ’ s  r e s i s t a n c e  t o  o u r  m i n i n g  i t  i s  r i g o r o u s  a n d
i n t e n s e. I n  b o t h  t h e  B i b l e  a n d  A  C o u r s e  i n  M i r a c l e s,  w e  a r e  t o l d
t h a t  m o v i n g  m o u n t a i n s  i s  s m a l l  c o m p a r e d  t o  w h a t  w e  c a n
d o. T h r o u g h  t h e  g r a c e  o f  G o d,  w e  c a n  h e a l  t h e  s i c k  a n d
r a i s e  t h e  d e a d ;  w e  c a n  w o r k  m i r a c l e s  i n  r e l a t i o n s h i p s
w h e t h e r  p e r s o n a l,  s o c i a l,  o r  p o l i t i c a l. T h e  f a c t  t h a t  a t
p r e s e n t  w e  a r e  n o t  d o i n g  s u c h  t h i n g s  i s  n o t  t o  s a y  w e  a r e
i n c a p a b l e  o f  d o i n g  t h e m. T h e  f u n d a m e n t a l  i s s u e  i s  o u r
e n t r e n c h e d  r e s i s t a n c e  t o  e v e n  t r y i n g — i n d e e d,  e v e n  o u r
a n g e r  a t  t i m e s  t o w a r d  t h o s e  w h o  d a r e. W h y  a r e  w e  m o r e  a f r a i d  o f  b e i n g  p o w e r f u l  t h a n  o f  b e i n g
p o w e r l e s s. W h a t  i s  i t  a b o u t  t h e  n o t i o n  o f  G o d ’ s  u n l i m i t e d
p o w e r  w o r k i n g  t h r o u g h  u s  t h a t  s e e m s  s o  t h r e a t e n i n g. I s  i t
n o t  i n  f a c t  t h a t  t h e  n o t i o n  i s  a n  a f f r o n t  t o  t h e  e g o ’ s
a u t h o r i t y. Y e t  w h a t,  a f t e r  a l l,  h a s  t h e  e g o  g i v e n  u s. I s  i t s  m a t e r i a l
k i n g d o m  a s  p o w e r f u l  a s  i t  p u r p o r t s  t o  b e. I s  i t s  w a y  r e a l l y
w o r k i n g,  g i v e n  t h e  s t a t e  o f  o u r  p l a n e t  t o d a y. C a n  e n o u g h
c o n s u m e r  g o o d s  b u y  u s  h a p p i n e s s. C a n


  G o d. P e o p l e  w h o  h a v e  t h e  l i v e s  t h e y  w a n t  a r e  p e o p l e  w h o
h a v e  r e a l i z e d  o n  s o m e  l e v e l  t h a t  t h e y  d e s e r v e  t o  h a v e  i t. M a n y  o f  o u r  p r o b l e m s  w e r e  c a l l e d  f o r t h  b y  t h e
s u b c o n s c i o u s  m i n d,  a  r e f l e c t i o n  o f  o u r  o w n  b e l i e f  t h a t  o n
s o m e  l e v e l  w e  d e s e r v e  t o  b e  p u n i s h e d. T h a t  i s  t h e  e g o ’ s
c o n s t a n t  m e s s a g e :  “ Y o u  a r e  b a d,  y o u  a r e  b a d,  y o u  a r e  b a d. ”
A n d  w h e n  t h e  p a i n  o f  t h a t  f e e l i n g  g e t s  t o o  d i f f i c u l t  t o
e n d u r e,  w e ’ r e  t e m p t e d  t o  t h i n k,  “ N o,  t h a t  p e r s o n  i s  b a d,  n o t
m e. ”  O n e  d a y  w e  r e a l i z e  t h a t  t h e r e  d o e s n ’ t  a l w a y s  h a v e  t o
b e  s o m e o n e  t o  b l a m e. T h e  t e r r i b l e  d a m a g e  t h a t  i s  d o n e  i n
t h i s  w o r l d  i s  l e s s  b e c a u s e  o f  a  f e w  p e o p l e  w h o s e  h e a r t s  h a v e
a c t u a l l y  t u r n e d  t o  e v i l,  a n d  m o r e  b e c a u s e  o f  t h e  m i l l i o n s  o f
b a s i c a l l y  g o o d  a n d  d e c e n t  s o u l s  w h o s e  h e a r t s  a r e  w o u n d e d
a n d  l e f t  u n h e a l e d. I n  a n y  g i v e n  m o m e n t,  t h e  u n i v e r s e  i s  p r i m e d  t o  g i v e  u s
n e w  l i f e,  t o  b e g i n  a g a i n,  t o  c r e a t e  n e w  o p p o r t u n i t i e s,  t o
m i r a c u l o u s l y  h e a l  s i t u a t i o n s,  t o  c h a n g e  a l l  d a r k n e s s  t o  l i g h t
a n d  f e a r  t o  l o v e. G o d ’ s  l i g h t  s h i n e s  e t e r n a l l y  c l e a r,
u n t a r n i s h e d  b y  o u r  i l l u s i o n s. O u r  j o b  i s  t o  t a k e  a  d e e p
b r e a t h,  s l o w  d o w n,  s u r r e n d e r  a l l  t h o u g h t s  o f  p a s t  o r  f u t u r e,a n d  l e t  t h e  H o l y  I n s t a n t  s h i n e  f o r t h  i n  o u r  a w a r e n e s s. G o d  i s
n o t  d a u n t e d  b y  o u r  n i g h t m a r e s  o f  g u i l t ;  H e  i s  e v e r  a w a k e  t o
h o w  b e a u t i f u l  w e  a r e. H e  m a d e  u s  t h a t  w a y,  a n d  s o  i t  i s. S e l f - F o r g i v e n e s s

S o m e t i m e s  y o u  s e e  n e g a t i v e  p a t t e r n s  r e p e a t i n g  t h e m s e l v e s
i n  y o u r  l i f e  a n d  y o u  d o n ’ t  k n o w  h o w  t o  c h a n g e  t h e m. Y o u
b e g i n  b y  r e c o g n i z i n g  t h a t,  a s  A  C o u r s e  i n  M i r a c l e s  s t a t e s,  “ I
a m  n o t  a  v i c t i m  o f  t h e  w o r l d  I  s e e. ”  S o m e t i m e s  w e  c a n ’ t  s e e
e x a c t l y  h o w  w e  c r e a t e d  a  d i s a s t e r,  b u t  w e  c a n  s t i l l  t a k e  f u l l
r e s p o n s i b i l i t y  f o r  t h e  f a c t  t h a t  w e  d i d. A n d  t h a t  i s  a
b e g i n n i n g. N o  m a t t e r  w h a t  o t h e r  p e o p l e  m i g h t  h a v e  d o n e  t o  u s —
a n d  t h e r e  a r e  p e o p l e  w h o  a r e  n o t  n i c e  i n  t h i s  w o r l d,  w h o  d o
t e r r i b l e  t h i n g s — i t  i s  s t i l l  o u r  o p t i o n  t o  f o r g i v e,  t o  r i s e
a b o v e,  t o  b e  d e f e n s e l e s s,  a n d  a l s o  i m p o r t a n t  t o  s e a r c h  o u r
o w n  m i n d s  a n d  h e a r t s  f o r  w a y s  w e  m i g h t  h a v e  h e l p e d
c r e a t e  o r  a t t r a c t  t h e i r  d a r k n e s s. T h e  f a c t  t h a t  o t h e r  p e o p l e
w e r e  b a d  i n  a  s i t u a t i o n  d o e s n ’ t  n e c e s s a r i l y  m e a n  y o u  w e r


 w h y
m y  e a r l y  a c c o m p l i s h m e n t s  c a m e  e f f o r t l e s s l y :  I  h a d  v e r y
l i t t l e  a n d  w a n t e d  l i t t l e  m o r e. I  w a s  d e l i g h t e d  w i t h  m y
a p a r t m e n t,  m y  w o r k,  m y  f r i e n d s,  m y  l i f e. I  w a s  s o
c o m p l e t e l y  n a i v e  t o  c o n c e p t s  l i k e  b e s t - s e l l e r  s t a t u s,  r o y a l t y
s t a t e m e n t s,  l e c t u r e  d a t e s,  h o u s e  p a y m e n t s,  p u b l i c
p e r c e p t i o n,  a n d  e v e r y t h i n g  e l s e  i n  t h e  m a t e r i a l  w o r l d  t h a t  I
g a v e  t o t a l  e n e r g y  t o  t h e  w o r k  I  f e l t  m o v e d  t o  d o. M y  n a ï v e t é
w a s  a n  a s s e t. W a l k i n g  t h r o u g h  a  f a n c y  s t o r e  n e v e r  u s e d  t o  c a u s e  m e
s t r e s s. I  c o u l d n ’ t  b u y  a n y t h i n g,  a n d  I  k n e w  i t,  s o  i t  w a s  l i k e
w a l k i n g  t h r o u g h  a  m u s e u m. I t ’ s  w h e n  y o u  c a n  b u y  o n e
g o o d  d r e s s  b u t  n o  m o r e — t h a t ’ s  w h e n  t h e  s t r e s s  k i c k s  i n! N o w,  w h e n  I  r e a d  t h a t  a s  a  m i r a c l e  w o r k e r  I ’ m  s u p p o s e d
t o  r e l i n q u i s h  a n y  g o a l s  I  h a v e  i n v e n t e d  f o r  m y s e l f,  I  a m
d e f i n i t e l y  s t o p p e d  s h o r t. L e c t u r e  d a t e s,  n e s t  e g g,  e n o u g h  f o r
E m m a,  b o o k  c o n t r a c t s — a n d  t h e  l i s t  g o e s  o n. T h e  w o r l d  h a s
b o t h  r e w a r d e d  m e  a n d  i m p r i s o n e d  m e. L i k e  m a n y  o f  u s,  I
b u i l t  a  p r i s o n  a r o u n d  m y s e l f  a n d  n o w  h a v e  t h e  a u d a c i t y  t o
c o m p l a i n. S o  w e  g e t  c a u g h t  i n  a  l o o p :  w e ’ r e  t r y i n g  t o  e s c a p e  t h e
p a i n  o f  a  w o r l d  t h a t  i s  t h e  p a i n. T h e  i n n o c e n c e  o f  i g n o r a n c e
— w h e n  w e  w e r e  p u r e  o f  h e a r t  b e c a u s e  w e  s i m p l y  d i d n ’ t
k n o w  a n y t h i n g  e l s e —  s u r e l y  m u s t  b e  b e a u t i f u l  t o  G o d. B u t
t h e r e  i s  a n o t h e r  k i n d  o f  i n n o c e n c e  a s  w e l l :  a n  i n n o c e n c e  l o s ta n d  t h e n  r e g a i n e d,  h a v i n g  b e e n  c o n s c i o u s l y  c h o s e n  b y  o n e
w h o  d o e s  k n o w  s o m e t h i n g  e l s e. I t ’ s  o n e  t h i n g  n o t  t o  c o v e t
b e c a u s e  w e  w o u l d n ’ t  e v e n  k n o w  w h a t  t h e r e  i s  t o  c o v e t,  a n d
a n o t h e r  t h i n g  n o t  t o  c o v e t  b e c a u s e  w e ’ v e  b e e n  t h e r e,  d o n e
t h a t,  a n d  i t  d i d n ’ t  f i x  u s  a n y w a y. T h i n k  h o w  u s e f u l  w e  a r e  t o
G o d  t h e n,  w h e n  o u r  g o a l s  h a v e  b e e n  s u p e r s e d e d  b y  H i s. O f t e n  w e  t r y  t o  g e t  c l e a r  a b o u t  w h a t  o u r  g o a l s  a r e,
f i g u r i n g  o u t  a  f i v e -  o r  t e n - y e a r  p l a n,  m a k i n g  t r e a s u r e  m a p s,
i d e n t i f y i n g  t h o s e  w e  w i s h  t o  e m u l a t e. B u t  w e  s h o u l d  t h i n k
a b o u t  o u r  s p i r i t u a l  g o a l s  a s  w e l l. T h e  q u e s t i o n  s h o u l d n ’ t
j u s t  b e,  “ W h e r e  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s? ”  I t
s h o u l d  a l s o  b e,  “ W h o  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s? ”
H o w  l o n g  u n t i l  I  m o v e  b e y o n d  j u d g m e n t  a n d  b l a m e? H o w
l o n g  u n t i l  I  s t o p  p l a y i n g  v i c t i m? H o w  l o n g  u n t i l