144-145_Turnera_Ulmus.indd   145 26/02/16   4:00 pm
146Urtica dioicaKey medicinal plantsHigh levels of
nutrients are concentrated  in the leavesUrtica dioica (Urticaceae)
NettleNettle
A perennial growing  to 5 ft (1.5 m), with lance-shaped leaves and green flowers  with yellow stamens. Nettle can be cooked as a vegetable and
tastes like spinach. Habitat & Cultivation
Nettle grows in temperate regions
worldwide. The shoots are picked  in spring for use as a tonic and a vegetable. Aerial parts are picked in summer when the plant is in flower. The root is harvested in autumn. Related Species
The annual nettle (U. urens) is used in similar ways to U. dioica. Roman nettle (U. pilulifera) was the species most
used by the Romans for “urtication” (beating with nettles to encourage blood to the surface), which they  did to keep themselves warm. Key Constituents
Aerial parts:
■ Flavonoids (quercitin)
■ Amines (histamine, choline,
 acetylcholine, serotonin)
■ Glucoquinone
■ Minerals (calcium, potassium,
 silicic acid, iron)Root:
■ Plant sterols (stigmast-4-en-zone
 and stigmasterol)
■ PhenolsKey Actions
■ Diuretic
■ Tonic
■ Astringent
■ Prevents hemorrhaging
■ Anti-allergenic
■ Reduces prostate
 enlargement (root)
■ Anti-inflammatory
Research
■ Root Clinical trials over the past
20 years have supported the root’s use
in treating an enlarged prostate and easing lower urinary tract symptoms, though several tested it in combination with saw palmetto (Serenoa repens,  p. 136) rather than on its own. ■ Antiarthritic Studies into nettle’s
benefit in osteoarthritis have had mixed results, though a 2009 French trial found it reduced patients’ required daily intake of anti-inflammatories when combined  with Vitamin E, zinc, and fish oil. ■ Seeds Results of a 2009 Iranian
laboratory study suggested that the seeds are antioxidant and protect liver function. Traditional &
Current Uses
■ Cleansing Nettle’s key traditional
use is as a cleansing, detoxifying herb. It has a diuretic action, possibly due to its flavonoids and high potassium content, and increases urine production and the elimination of waste products. It helps many skin conditions and arthritic problems. ■ Astringent Nettle slows or
stops bleeding from wounds and nosebleeds, and is good for heavy menstrual bleeding.■ Allergies Nettle is antiallergenic. It treats hay fever, asthma, itchy skin conditions, and insect bites. The juice can be used as a treatment for
nettle stings. ■ Enlarged prostate
Following research, nettle root has now become a common treatment for symptoms linked to having an enlarged prostate.Parts Used
Key Preparations & Their UsesAerial parts are eaten as a tonic vegetable
and used to make medicinal preparations. Dried aerial parts
Fresh aerial parts
Dried root
SeedsFresh root
Self-help Uses
■ Allergic rhinitis including
 hay fever, p. 300. ■ Anemia due to heavy
 menstrual bleeding, p. 301. ■ Bites & stings, p. 303. ■ Mild asthma, p. 301. ■ Diaper rash, p. 318. ■ Hives, p. 303. ■ Nosebleeds, p. 310. Decoction of root (see
p. 291). For enlarged prostate,
drink 3/4 cup (150 ml) daily. Soup with nettle leaves,
carrots and onions is rich
in iron. Drink regularly.Ointment of leaves
(to make, p. 295). For
eczema, rub liberally.Root has important diuretic properties that make it useful  for prostate problems.Known for its sting, nettle has long been appreciated
for its medicinal uses. In the 1st century ce, the Greek physician Dioscorides listed a range of uses—the fresh chopped leaves as a plaster for septic wounds, the juice for nosebleeds, and the cooked leaves mixed with myrrh to stimulate menstruation. Today, nettle is used for hay fever, arthritis, anemia, and, surprisingly, even for some skin conditions. Seeds  are thought to
act to protect the liver. Capsules of leaf, (to make, p. 292). For enlarged prostate take a 300 mg capsule
2–4 times a day. For heavy periods, take a 100 mg capsule 3 times a day. Tincture of root (to make, p. 292) helps allergies and skin conditions. For hay fever, take 1 tsp diluted with 1/2 cup (100 ml) water twice a day.Infusion of leaves (to make, p. 291). Drink
3⁄4 cup (200 ml) daily as a tonic. US_146-147_Urtica_Vaccinium.indd   146 17/03/16   4:00 pm147Vaccinium myrtillusKey medicinal plants
Tincture  (to make, p. 292). T ake
1⁄2 tsp a day for poor circulation.Capsules  T ake up to 4 x 500 mg
capsules a day to improve
circulation within the eye.Vaccinium myrtillus  (Ericaceae)
Bilberry, Blueberry
Bilberry fruit first came to attention in the World War II
(1939–45) when pilots found that their night vision
improved on eating bilberry jam. Since then research has
shown that bilberries help the eyes to adjust to the dark,
and stimulate the part of the retina most involved in
seeing clearly, especially in dim or dark conditions. There is also the suggestion that bilberry fruit helps
to correct nearsightedness. Habitat & Cultivation
Bilberry thrives in moist undergrowth
on moors, hillsides, and heathland,
throughout temperate regions of
the northern hemisphere—Asia,
Europe, and North America. Widely
cultivated around the world, bilberry
is propagated from seed in autumn,
or from cuttings. The leaves are
collected in summer, the fruit
when ripe in late summer or
early autumn. Related Species
Other members of the Ericaceae,
such as bearberry ( Arctostaphyllos
uva-ursi, p. 170), cowberry ( V. vitis-
idaea ), and cranberry ( V. macrocarpon,
p. 280) are used principally as
urinary antiseptics. Key Constituents
■ Tannins (approximately 7%)
■ Proanthocyanins
■ Flavonoids
■ Fruit acids
■ Phenolic acids
■ Pectin
■ Vitamin B2, C, and caroteneKey Actions
■ Circulatory tonic
■ Antioxidant
■ Anti-inflammatory
■ Astringent
■ Urinary antiseptic
Research
■ Circulation  Clinical trials from
1964 onward have shown that
bilberry fruits protect peripheral
circulation and capillaries. Symptoms
that have been shown to improve
with bilberry extracts include fluid
retention, pain, pins and needles
(paresthesia), and cramps—all
resulting from impaired peripheral
blood flow. ■ Eyesight  Different trials have
also shown improvement to eyesight
in the nearsighted, in those with
retinal damage due to diabetes, and
to high blood pressure in patients
taking bilberry extracts, beta-
carotene, and retinol. Other
conditions such as period pain and
recovery from hemorrhoid
operations may improve with bilberry. Traditional &
Current Uses
■ Digestive problems  Bilberry
fruit has long been used as a mild
laxative (because of its sugars),
and to relieve diarrhea (due to
the tannins). It is also moderately
antibacterial and, since it tastes
pleasant, is useful for treating
diarrhea and indigestion in children. ■ Circulatory disorders  Many
circulatory disorders will benefit from
the fruit’s ability to improve capillary
function and heal inflammation. These include intermittent Bilberry
A deciduous shrub,
growing to 16 in
(40 cm) tall, with white
or pink flowers and
purple-black berries. claudication, Raynaud’s disease,
varicose veins, hemorrhoids, easy
bruising, and all conditions impairing
blood flow to the eyes, particularly
diabetes and high blood pressure. ■ Antioxidant The fruit is used to
protect against tissue damage (it may
prevent cataract formation) and to
promote tissue healing, for example
in the gastrointestinal tract or in
rheumatoid or osteoarthritis.Bilberry fruit can be used as a natural
antioxidant supplement.Parts Used
Key Preparations
& Their Uses
■ Antiseptic  The leaves have a
marked antiseptic effect within the
bladder and urinary tubules, and can
be used to treat urinary infections
such as cystitis. ■ Antidiabetic  The leaves and
fruit have antidiabetic activity,
helping especially in pre-diabetic
states. There is


108), upside down
in a paper bag, or suspended over a tray (see
drying seeds below). If the stems are fleshy, dry
as for large flowers, above. Fruit & Berries
Harvest fruit and berries in early autumn when
ripe but still firm. If left to become over-ripe,
they may not dry properly. They can be picked
individually or in bunches. ■ Place berries or fruit on absorbent paper on
trays. Put in a warmed oven (turned off) with the
door ajar for 3–4 hours. Move to a dry, warm, dark
site and turn occasionally. Discard any moldy
berries or fruit.Brightly colored petals indicate high levels of
active constituents. A drying rack for herbs can be simply made by covering a
wooden frame with wire mesh.Roots, Rhizomes, T ubers, & Bulbs
The underground parts of the plant are usually
gathered in autumn after the aerial parts have
withered or become inactive and before the soil
is waterlogged or frozen. Many roots may also
be collected in early spring before the aerial parts
begin to grow. Dig deeply around the root, prying
it out of the ground. Some tap roots are difficult to
uproot completely. Remove the required amount
and replant the remaining root. ■ Shake off any soil and wash thoroughly in warm
water, removing any small, unwanted side roots
or damaged soft spots. Chop into small slices or
pieces with a sharp knife. ■ Spread out the root pieces on absorbent paper
on a tray and place in a warmed oven (turned off)
with the door ajar for 2–3 hours. Move to a warm
place until dry. Seeds
Collect ripe seed pods, capsules, or flowering
stems in late summer before the seeds have
been scattered. ■ For tiny seeds, hang small bunches of seedheads
upside down over a paper-lined tray, or place in a
paper bag. Allow to dry and gently shake. Remove
larger seeds by hand when dry. Sap & Gel
Only harvest sap from your own garden. Collect
sap in the spring as it rises, or as it falls in the
autumn. Trees such as silver birch ( Betula pendula,
p. 178) produce huge quantities of sap if tapped,
although this reduces the tree’s vitality. Bore a deep
hole into the trunk—no more than a quarter of
its diameter—and place a collecting cup under
the hole. In spring, quarts of sap may be
produced, and it is essential to stop the hole
with resin or wood filler after about a quart (liter)
of fluid has been removed. Collect milky juices or
latex from plants such as dandelion ( Taraxacum
officinale, p. 141) by squeezing the stems over a
bowl. Wear gloves, because latex or sap can be corrosive. The gel from aloe vera ( Aloe vera, p. 60)
is scraped out after slicing the leaf lengthwise and
peeling back the edges. Bark
Only harvest bark from your own shrubs
or trees as it carries the risk of losing the whole
plant through overstripping or “ringing” (removing
a whole band of bark). It is best to collect bark
from outlying branches, which can then be pruned
back. If stripping bark from a plant, gather it in
autumn when the sap is falling. Remove insects,
lichen, and moss from the bark, cut it into small
pieces, and place it on a tray to dry. Other Ways to Preserve Herbs
Apart from simply air-drying herbs, there are a
number of other ways to preserve their medicinal
benefits. Dehumidifying
An effective but expensive way to dry herbs is to
use a dehumidifier, which literally sucks water out
of the plant. The dehumidifier should be placed
in a more or less sealed small room in which the
herbs are hung in loose bunches or placed on
mesh trays. Freeze-drying
Freeze-drying retains color and flavor but is more
suited to culinary than to medicinal herbs. Whole
sprigs of herbs can be frozen in plastic bags. There
is no need to defrost before use as the leaves
crumble easily when still frozen. Chickweed ( Stellaria
media, p. 272) can also be frozen and used topically
for itchy and weeping skin conditions. Many plants
may be juiced ( see p. 297), frozen as ice cubes, and
thawed as required. Microwaving
It is possible to dry herbs in a microwave oven,
though this is not recommended. The cut parts
should be spread out on kitchen paper and dried
in the microwave according to the manufacturer’s
guidelines. US_288-289_Harvesting_And_Processing.indd   289 26/02/16   4:43 pm
290medicinal properties. Infusions should be made
fresh each day and decoctions must be consumed within 48 hours. Store both in a refrigerator or cool place. Tinctures and other liquid preparations, such as syrups and essential oils, need to be stored in dark glass bottles in a cool environment away from sunlight, but can be kept for a number of months or years. Ointments, creams, and capsules are best kept in dark glass jars, although plastic containers are also acceptable. See also Storing Herbs, p. 288.herbal remedies for home usewith boiled water and dry in a hot oven or wash
in a dishwasher. Proper sterilization maintains hygiene and prevents remedies, especially creams and syrups, from becoming moldy. Weights & Measures
For most purposes, ordinary kitchen scales are
suitable, although electronic scales are more accurate. Metric measurements of grams and liters are generally much easier to use than imperial measures when making remedies. If it is difficult to weigh a small quantity, such as 10 g, on your scales, measure double the weight; i.e., 20 g, then halve the quantity. Liquids can be measured
in a kitchen measuring jug, although conical or straight-sided glass measures are more accurate. Very small volumes of liquid can be measured in drops (see Measuring Remedies, right). Storage
Different preparations may be kept for varying
periods of time before they begin to lose their Identification
Before using medicinal plants that have been
collected from the wild, it is essential that they be correctly identified. If in doubt, do not use the herb. The wrong identification of herbs has led to many cases of poisoning. Foxglove leaves (Digitalis purpurea, p. 202), for example, are often mistaken for comfrey (Symphytum officinale, p. 138). Utensils
Use glass, enamel, or stainless steel pots and pans,
wooden or steel knives and spatulas, and plastic or nylon sieves. A wine press is useful for making tinctures. Do not use aluminium utensils, as
this potentially toxic element is easily absorbed
by herbs. Sterilization
All utensils used to make herbal remedies should
be sterilized for at least 30 minutes in a well-diluted sterilizing solution, such as the type used for a baby’s bottle. After soaking, rinse thoroughly Making Herbal Remedies
In the past, medicinal herbs have been made into an extraordinary variety of
formulations—not only infusions, decoctions, and tinctures, but also preparations such as oxymels and elixirs. The following pages give simple step-by-step instructions on making common herbal preparations. Making most types of herbal medicine is not difficult, but it can be time-consuming—if you lack time or equipment, buy ready-made remedies from an herbal supplier (see Buying Herbal Medicines, p. 17). Measuring Remedies
1 ml = 20 drops
5 ml = 1 teaspoon15 ml = 1 tablespoon150 ml = 1 herbal cup250 ml = 1 cup
Never exceed the quantity of herbs used or
the recommended dosage. Although these measurements are approximate, they are accurate enough for most purposes and
are used as standard throughout this book. The number of drops to 1 ml depends on the caliber of the pipette (or size of the dropper tip) being used. This can be checked by counting
the number of drops required to fill a 5 ml measuring spoon (this book assumes that
100 drops is equal to 5 ml) and then adjusting  the drop dosage as necessary. The Basic First Aid Kit
Comfrey (Symphytum
officinale, p. 138) ointment
for bruises and sprains, and  for healing fracturesBandage
Thermometer
BandagesCalendula (Calendula officinalis, p. 73) cream for inflamed or minor wounds, skin rashes,  and sunburn
Feverfew  (Tanacetum
parthenium, p. 140)
capsules for headaches
and migraines
Slippery Elm
(Ulmus rubra, p. 145)
powder for coughs
and digestive upsets
Echinacea (Echinacea
spp., p. 92) capsules for
colds, flu, and infectionsMyrrh (Commiphora molmol,
p. 85) tincture for sore throats and acne
Thyme (Thymus vulgaris,
p. 143) syrup for coughs,  colds, and chest infections
Witch Hazel (Ham


 be obtained from Proclaim Liberty Ministry, P.O. Box 339, Adrian, MI 49221 by calling 1-
888-820-2126. Ask for the February 1998 Atlanta, Ge orgia Survival Convention. They have
many Videos on these subjects. William Donald Kelley, D.D.S., M.S. Medical Missionary
Winfield, Kansas
January 1999
*Appendix I*
Medical Corps Evaluations (Circa 1982)
Dr. John Rhinehart (Medical Doctor)
I first met Dr. Kelley six years ago. I had taken a  seriously ill member of my family to him for an
evaluation and a "nutritional" program. What I got was a fascinating and provocative experience
about a new way to live healthfully, and a whole ne w concept of what physical and spiritual
health is all about. This was all in addition to a nutritional program. While I did not understand at
that point exactly all the ramifications of his app roach, I was so intrigued that I decided to go on
a program myself. Part of doing this was to test fo r myself whether it really was possible that Dr.
Kelley had developed a method for applying his theo ries. My own physical problems resolved around long-term exhaustion of what I now know as my
sympathetic nervous and glandular systems. Medicall y, this encompassed several diagnoses
including irritable colon and mucus colitis, severe  low blood sugar, intermittent episodes of high
blood pressure, depression, and very erratic and lo w energy patterns. These are all called: "burn-
out." What I noticed over the years was a disappearance o f all my symptoms, the return of energy,
endurance, and interest, which I could count on. I knew something vitally important had
happened in my body and did not quite understand ho w that had been accomplished and so
decided to study with Dr. Kelley in order to find s ome answers to that apparent riddle. What I
discovered was a simple theory that addressed an ex tremely sophisticated piece of machinery —
our bodies — in a new and comprehensive as well as therapeutically effective way. Over the last two years I have incorporated the pro gram in my practice and have seen all types of
people responding well, providing they commit thems elves to doing the program thoroughly. I
would also like to emphasize that the program is a dynamic and ever developing one, so much so
that the changes incorporating new knowledge make y ear-old programs seem like ten years old. Over all, I believe that Dr. Kelley’s program is sp arked by a special sort of genius decades ahead
of its time, and will be a paradigm of medical care  in the future. John Rhinehart, M.D. Newton, CT
Dr. Douglas M. Baird (Osteopathic Surgeon)
An open letter to my Colleagues, April 1982. The pr evailing orientation of the traditional
medical community over the past 150 years, with reg ard to cancer and other degenerative disease
processes, has been largely a destructive, anti-sym ptomatic phenomenon. Admittedly, these
approaches have some absolute applications for limi ted, short-term therapy, but in my strong
opinion anti-symptomatic therapies have no validity  in the treatment of long-term disease. What
is and has been needed for some years is a major re -evaluation of the medical scientific doctrine
and the establishment of a more appropriate model f or the understanding of health and disease. Hopefully, this new model could redirect the invest igative energies of the research community
on to more rewarding horizons. I feel that the time has come from both the scienti fic and humanistic viewpoints, for a change in
emphasis from the disease process itself to the per son who has the disease and from a position of
fighting against disease to one of re-establishing and preserving good health. One of the major
contributors to the proposed changes in medical tho ught has been Dr. William Donald Kelley, a
dentist by profession, who developed a self-sustain ing, cohesive model which largely explains
and properly categorizes volumes of seemingly diver gent scientific information, theories,
observations and experiences. The key is biological  individuality. Dr. Kelley’s genius is in
developing an entire scientific model beginning wit h the individual and his inherent uniqueness. A major reorganization of thought and practice is r equired of the medical community to utilize
the tools, which have become available as a result of his model. I have used Dr. Kelley’s
Metabolic Medicine program for several years and th e results, I can assure you, are most
gratifying. Douglas M. Baird, D.O. Palm Beach, FL
Dr. Sanford C. Frumker (Doctor of Dentistry)
As a periodontist, I soon became convinced that to treat those things in the mouth that cause gum
disease is only partial treatment. Based on a great  deal of evidence, I was convinced that if the
body of the patient was well nourished and the mach inery in the mouth was working properly the
patient will not have gum tissue breakdown. As a result of this thinking over many years, I hav e taken several nutrition courses. Thanks to
time spent with Dr. Roger Williams, and a great dea l of reading and studying, I had established
specific criteria for a nutritional program. With n o exception, (and that was not a program I could
easily use in my practice) none of the nutrition co urses satisfied my criteria. International Health Institute’s (Dr. Kelley’s) pro gram was the first program I saw that at least on
paper appeared both to be practical and to fill my requirements. However, since I had been led
down umpteen primrose paths by other "nutrition" pr ograms, I was very skeptical of the
Metabolic Medicine program. When, with great skepticism, I started my own Metab olic Medicine program, I felt I was in
excellent health. I had only one health problem tha t I was aware of and that was that I had nasal
polyps, which were caused by allergies. The polyps were particularly bad in winter. I could  not breathe through my nose at all. So after
having the polyps surgically removed I was referred  to an allergist. The allergist found I was
allergic to dust and all dairy products. I already knew about the allergy to the dairy products
because after a heavy dairy meal, my nose would com pletely close due to the swelling of the
polyps. To control the growth of the polyps, the allergist recommended weekly "allergy shots." For two
years, they worked well and I could breathe fairly well through my nose in the winter. During the
third and fourth years, the allergy shots did not w ork as well and I had trouble breathing through
my nose. During the fifth and sixth years, the alle rgy shots did not work at all. I couldn’t breathe
through my nose at all in the winter and very littl e in the summer. My allergist now informed me
the only thing that would help me was cortisone inj ections. Knowing the undesirable effects of
cortisone, I refused. Things got bad enough that finally I had one cortis one injection. When I began my Metabolic Medicine program, I infor med Dr. Kelley of my allergy to dairy
products and asked him if anything could be done to  help. To my surprise, Dr. Kelley said he
was not at all interested in my specific allergies,  but he was interested in getting the body
working right so I would not be allergic to anythin g. I was very doubtful of Dr. Kelley and the
entire program at that time. When I filled out my Nutritional Evaluation Survey,  I discovered many health normalities that I
never knew existed. Filling out my survey, indeed, was an experience in self-discovery and
understanding. If the information and the claims fo r what it indicated were correct, this was the
most valuable physical examination and insight into  my inner workings I had ever experienced. However, I had grave reservations as to the truth o f diagnosis made from this information and
the blood test and urinalysis. Therefore, I went into the program not only skeptic al, but almost with a chip on my shoulder. Based on past experiences, I felt sure I was wastin g my time and money. I have now been on the program for several years. E ven during the first winter, with no allergy
shots, no cortisone (and no allergist), my nose was  open all winter. I could breathe through my
nose! Being suspicious, I could not give the Metabolic Me dicine program full credit for my feeling so
good. So I went back to my Metabolic Medicine’s Sel f-Test book and compared all the signs and
symptoms with where they are now. By checking these  signs and symptoms, I had an objective
way of seeing what this program was doing to my int ernal machinery! To put it mildly, the Metabolic Medicine program ha s been a great success for me. My allergies
are under control. I have never felt better. In add ition, with the Metabolic Medicine’s Self-Test
book, I have been able to see objectively what is h appening with me. With these objective
observations of myself, with certainty, at least fo r me, the program is an unqualified huge
success. Now that I am convinced, I am offering this program  to all of my dental patients. I know it does
the job. I know it is what we


 my mind in holding
data that cannot actually be visualized, it being outside the human experience. A figure 8 on
its side is —not by coincidence —the international symbol for infinity.) In the Realm of the Spiritual everything exists in absolute form, whereas in the Realm of
the Physical things exist in r elative form. In the Realm of the Spiritual all things are
absolutely what they are. In the Realm of the Physical a thing is what it is relative to other
things that are not what it is. Big and Small, therefore, do not exist in the Realm of the Spiritual, but only in the Realm
of the Physical. Here  and There, likewise, do not exist in the Realm of the Spiritual, but only
in the Realm of the Physical. As well, Now  and Then, Fast  and Slow, Male  and Female, Up and
Down, Light  and Dark, Good  and Evil, Love  and Fear... none of these things exist in the
Realm of the Spiritual, but only in the Realm of the Physical. In the Realm of the Spiritual it is always Here  and Now, and there is only Light  and Love. Thus, we could rename these realms, calling them... In the Realm of the Absolute you know absolutely everything, and you know it
absolutely. Yet you cannot experience what you know, because there is nothing else. For
instance, you can know  that are you Love, but you cannot experience yourself as Love,
becau se there is nothing that is not Love. You can know  yourself as Light, but you cannot experience  yourself as Light, because
there is nothing else but the Light. You can know yourself as Good, but you cannot experience  yourself as Good, because Evil
does not exist. The formula is this:
IN THE ABSENCE OF THAT WHICH YOU ARE NOT THAT WHICH YOU ARE IS NOT
That is, it cannot be made real in your experience. You can know yourself conceptually,
but you cannot know yourself experientially. You can conceive  of yourself in a particular
way, but you cannot experience  yourself being that way  because there is nothin g else but
That Which You Are. Here, then, is the Conundrum of God: How can God experience Itself? By not being God. Unless It was not God (that is, not the Totality of Itself), God could understand  Itself to be
magnificent, but God could not experience  Itself being that. Again... why? Because there
was nothing else but “magnificence” in the Realm of the Absolute. God could understand
Itself to be enormous, endless, and timeless, yet these concepts had no meaning since there
was nothing that was not “eno rmous,” “endless,” and “timeless.” God could understand
Itself to be All Powerful, yet power could not be experienced in an environment in which
there was nothing but absolute power in equal measure. Since God wished to Know Itself experientially  as well a s conceptually, God created a
place in the Kingdom (or, if you will, in Ultimate Reality) where all that God Is could be
experienced  as well as known. God did this by dividing Itself up  into a million ka -jillion different parts, or Aspects of
Itself, with each of the Parts created in different sizes and shapes, colors and textures,
speeds and sounds, and levels of visibility and invisibility. Then any Part of The Whole (that
is, any Individuated Aspect of Divinity) could look back on The Whole from which It
emerged and say, “Oh, my God, how magnificent Thou art!” All it would take would be for
that particular Aspect to have sufficient consciousness (self -awareness) to do so. And so, after dividing Itself up into a million ka -jillion individual parts, God mer ely had
to imbue some of those parts with sufficient consciousness to recognize (that is, re -cognize,
or “know again”) Divinity when it was looking right at It. (Not all human beings have risen
to that level of consciousness.) God put into place a system  by which Individuations of Itself
could  rise to such a level, and that system was called evolution. This is the System of the Soul. You now know about the Mechanics of the Mind and the System of the Soul. There is
more to learn, however, about this System —which you will do presently. We see, then, that the Realm of the Absolute (also known as the Realm of Spirituality) is
where KNOWING everything takes place, and that the Realm of the Relative (also known as
the Realm of the Physical) is where EXPERIENCING e verything takes place. It might be said,
then, that souls come to the earth in order to gain a world of experience. We therefore can give the realms in the Kingdom of God yet another name... Whichever of the three labels you choose, you will be correc t. These names are
interchangeable, and the various names have been given to us so that we might look at
Ultimate Reality in whatever way makes the most sense to us, thus allowing us to
comprehend the incomprehensible. But it was said that there is a third  realm  in the Kingdom (or in Ultimate Reality), do you
remember? We said, at first, that there was the Realm of the Spiritual, the Realm of the
Physical, and, at the cross point between them, the Realm of the Spirisical. Spirisical  is, of course, a word th at I simply made up, because there is no word currently
in human language to indicate what this realm is all about. This realm is not a place where
the other two realms combine, but rather, a space from which the other two realms emerge. It is difficult to  describe in human words the exact nature of this realm, but if we drop
down to our third set of labels we perhaps can get close. In our third set of labels we called the realms of the Kingdom of God the Realm of
Knowing and the Realm of Experiencing. The third realm, the realm at the cross point,
might then be called the Realm of Being. Situated at the cross point of the figure 8, this is
what you experience when you cross over. That is, when you move from the Realm of the
Physical to the Realm of the Spir itual. This Middle Realm is where pure being  occurs. Yes? Are you getting it? Are you beginning to see a Larger Picture? Now you might ask, “What is that? What is pure being about?” My answer would be that
in the space of pure being you both know and exper ience Who You Really Are. This
knowing and experiencing simultaneously  is the experience for which God yearns. It is
God’s greatest joy. It is the wonder of Divinity, fully known and fully expressed! It is
nirvana. It is bliss. It is heaven. Yet heaven is not limited to this. The whole process  is heaven, and the wonder of the
process is that the Total Being That You Are can be in nirvana, bliss, and absolute
joyfulness at any point in the process. The cross point was simply created in order to ensure
that each Individuated Aspect of Divinity would never be lost from the feeling, but would
be guaranteed  nirvana, bliss, and absolute joyfulness. This is what you experience when you “cross over” at the moment of your “death”
(which does not really exist) and at the moment of your rebirth (your next re -entry into the
Realm of the Physical). You see, the Ultimate Reality is actually a circle. One rounded whole. The energy of life
travels in this circle, through all eternity. It is the cycle of life. In the b eginning, God WAS
this circle, in place AS the circle, complete. When God individuated Itself, it sent the
individual Aspects of Divinity on a journey around the circle. So fast did these infinitesimal
bits and pieces of God travel that they seemed to be e verywhere all the time. Like a tire
spinning so fast that it seems like a solid circle not moving at all, so, too, the cycle of life
replicated the Always Everywhere -ness of God by seeming to create a solid where there
were really moving parts. By dividing  itself up into a million ka -jillion such parts, each part could look back upon
The Whole and suddenly have a context within which to consider the magnificence of The
Whole —and thus, to know God. Yet how could each of the Individuated Aspects also know
Itself as God? That was the question! While each Individuation raced through the cycle of
life, how would it know what it really was? Seeing the rest of It, would it know that It WAS
the rest of it, in singular part? To know this, the Individuated Aspect woul d have to be able to experience the utter joy
that was now God’s —for God, through the cycle of life, could now know and experience
Itself simultaneously — and that was bliss, indeed. Yet how could it be guaranteed that each
Individuation  would move into thi s bliss as well? Ah, there’s the twist. And so, in order to ensure this, the Circle that is God twisted itself
to form a figure 8, reasoning that if at one point  both sides of the circle could touch, then the


  h appen gives pessimism a ll the opening it needs. With
practice and guidance, habitual negativity can be softened, but
human nature hasn’t been m ade peaceful and fulfilled by the use
of reason. Finally, there is the second part of the teaching to contend with. “Use a thorn to  remove a thor n, then throw both thorns away. ” In
the pro cess of getting over an illness, you take medicine as long as
it’s needed, then you throw the pills away. But the same thing is
more mysterio us when it com es to the mind. If you use positive
thoughts, for example, to rep lace negative thoughts, you still windup as a posit ive thinker, just as embedded in your story as
someone who is gloomy. It’s better to live in sunshine than in
shade, no doubt. Escaping the illusion is another matter. Throwing both  thorns away means that the whole scena rio of
pain and pleasure, good and evil, light and darkness, is di scarded. This is taken t o be Buddha’s essential message. The diagnosis is
accurate, and the picture of being healed—living beyond the grip
of th e drama—is inspiring. The challenge presented to the direct
path is how to make inspiration a living reality. C l e a r i n g  t h e  W a y  f o r  t h e  S e l f
The answer, as I conceive it, is to use desire as the thorn,
because we all have experienced its double nature. Desire
demands to be fulfilled. If the desire is strong enough, as in
passionate sexual attraction, it is enough to drive people mad. The
thorn causes pain, because it is never enough to have one moment
of f ulfillment— the next desire arrives with a new demand to be
fulfilled. What ’s the other thorn, the one that will end the pain. Fulfillment itse lf. Moralists who preach against desire, who call it
the work of the Devil or, in Freudian terms, the work of the id, see
with on ly one eye. Desire is as  beautiful as it is treacherous. Sexual
attraction leads to lasting, loving relationships and not just sexual
assault. I do n’t think anyone would d eny this truism, and we can draw
on i t by  using the thorn of desire to remove the thorn of desire. But desire for what. If spiritu al traditions have held out th e desire
for love, peace, divine grace, forgiveness, and a ticket to Heaven or
Nirvana, only to fall short in t he end, what is left. The only answer
I can think of is the desire to  be real. The sense of self ul timately
has that to offer, and that alone. There is no stick or carrot, only
the promise that you can be here now, which is how you can
experience reality free of all illusion. In p ractical terms, the mind can’t learn what it is to be real all
at once. The direct path is s till a path—it takes time. Li fe offersevery im aginable reason to quit the path. Desire lures us to turn
our inte rest elsewhere—the o ld story is very insistent. But you can
cultivate an interest in getting  real. It’s not necessarily har der than
cultivating an interest in wine or stamp collecting or Russian
novels. All that’s needed is curiosity and the flicker of desire
(referred to in the Indian tradition as the spark that burns down
the forest; one urge to escap e the illusion will destroy th e whole
illusion eventually). The direct path is unique because we are not taught by love,
peace, compas sion, or any other desirable quality our lives can
bring. We are t aught by existence itself. Only knowing wh at lies at
the heart of existence will work. Contrary to Hamlet, “To be, or not
to be” isn’t the question. “To be” is the question, all by itself. If you
ask it every day, your tru e self will hear and then present
fascinating, ever-changing answers. Engaged in finding out what it
means to be here, you tr ansform your mind from its old
conditioning into a vehicle  that can reach the beyond. The
conditioned mind has firmly decided what it means to exist, which
is how we became stuck in the first place. To g et ourselves unstuck, onc e and for all, the direct path runs
into a practical problem, w hich has been described in ancient
Indian texts as “separating water from milk. ” In other  words,
everyday reali ty mixes the real and the unreal so t hey are
inseparable. T his is obvious when you look at the brain, which
presents virtual reality only because the “real” reality makes us
conscious in the first place. The worst movie ever made is
projected on the screen with the same projector as a classic film
masterpiece. M any versions of the direct path teach that we are
like children watching shado w puppets on the wall. We believe in
these images so completely that the truth escapes us—shadows
can’t exist without the light that makes them visible. Virtual reality
only exists thanks to metareality. To separate light from shadow sounds easy enough, and the
direct p ath proves it. All you need to do is bring the sense o f self to
your at tention. As a practical matter, nothing is easier or more
natural. At any moment in the day, simply shut your eyes, take a
few deep breaths to bring on a state of relaxation, and center your
attention on your heart (or on your breath). It sounds strange,given th e elaborate complexity of religion, that the entire spiritual
journey is only this: relax and be aware of yourself. By doin g this, you subtly allow  the “pull of the self” to become a
real ex perience. If your intention is more serious, learning to
meditate or making a commitment to yoga intensifies the
experience of sensing the self—the mantras and yoga poses
( asanas ) w ere devised to give a differ ent flavor or coloration of the
self. We  are already outfitted for this process. As children grow up,
for example, they learn to identify the gradations of e motion. Hostility, outrage, irritation, and hate. Once you connect those
labels with an inner feeling,  it comes naturally to say, “I’m not
angry, just frustrated” or “Don’t go near him—he’s a hater. ”
Gradations in consciousness  can also be felt, but they don’t
have labels. When you experience the sen se of self as directed above, you go
beyond the thoughts and feelings that can be labeled. None of
them, even the most loving thought and spiritual feelin g, is the
basis of  reality. Only the sens e of self is irreducible. You cannot go
beyond it or t urn it into something more basic. Mental activity
vanishes into a kind of nothingness—silent mind. Accordin g to the
direct path, this is the sour ce of everything “in here” a nd “out
there. ” But here’s the tricky part. Is “everything” practical. If
someone show ed you a blan k piece of paper and said, “Here is
every b ook” or a blank canvas and said, “Here is every pa inting,”
such a statement would not  help you write a book or paint a
painting. Wha t you want is to write one book, not every book,
paint one painting and not every painting. Likewise, it seems unhelpful to say that metareality is “always,
everything, and everywhere. ” We are attuned to specifics. For
better or worse, we live our lives at this  mo ment, in this  location. It may seem h opelessly vagu e to tell someone as I’ve been saying
to “Be here now. ” Where else are we, on Mars. Section summary:

Please summarize the main topics discussed below. **Cosmetic/fashion**

None

*No relevant content*

            **Metaphysical**
                * Becoming "meta" requires eliminating useless aspects. - Eliminate social norms and cultural expectations leading   →    # Meta-human transformation       |         |
              *
                  **
          |

Source

According to [Author], cosmetic issues ("cosmetics") and lifestyle choices      •     ^^^^|           |||||. ```

Summary:

Not applicable. Main Topics Discussed:

• Discussions surrounding metaphysics/meta-humanneness
	+ Importance of recognizing individual senses/thought patterns. Key Points Mentioned:

– Recognizing and understanding the importance of acknowledging 'who' you're throughout numerous scenarios
− Emphasis on removing unwanted elements ('unnecessary') to progress towards metamorphic growth
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Note: Please ensure accuracy consistency among summarized keypoints. References:

[1


’	websites	for
resources	and	recommendations:
deepakchopra. com
,
kimberlysnyder. com
). What’s	the	best	way	to	get	the	nutrients	you	need? Be	sure	to	eat	from	a	wide
variety	of	plant	foods,	preferably	organic,	as	the	first	step. You	can	also	source
specific	superfoods	rich	in	certain	vitamins	(bee	pollen	is	rich	in	B	vitamins,	for
instance). If	you	still	are	worried	you	aren’t	eating	as	well	as	you	should,	you
can	also	source	a	high-quality,	whole-food-based	and	nonsynthetic
multivitamin
or	multimineral	supplement	from	a	reputable	company	that	has	done	the
necessary	work	and	research	to	ensure	optimal	nutritional	absorption. It	should
include	vitamin	D
3
	(which	many	people	do	need	to	supplement,	especially	if
you	aren’t	getting	an	adequate	dosage	of	regular	sunshine)	and	the	spectrum	of
B	vitamins,	including	vitamin	B
12
. If	you’re	vegan,	you	should	definitely
supplement	vitamin	B
12
. A	magnesium-oxygen	supplement	(such	as	Detoxy	+)	is	great	for	promoting
ongoing	cleansing	(see
this	page
). As	recommended	in
Pillar	1
,	be	sure	to
consume	chia,	hemp,	or	flaxseeds	daily	for	daily
omega-3	fats. An	algae-based
DHA	and	EPA	supplement	can	be	good	insurance,	as	some	people	don’t
convert	omega-3	fats	adequately	into	longer-chain	DHA	fats. Algae	is	the
primary	source	from	which	fish	obtain	their	DHA,	and	scientists	from
Harvard
and	the
Cleveland	Clinic	also	report	in
The	Journal	of	Nutrition
	that	algae-based
DHA	can	boost	levels	of	good	cholesterol	and	cut	levels	of	triglycerides. 11
	Fishoil	pills	as	a	source	of	omega-3	fats	are	not	recommended,	as	they	can	often
become	rancid	and	contaminated	with	toxins. How	Does
Salt	Fit	In	with	Beauty? Sodium,	found	in	salt,	is	an	element	our	bodies	need	to	function	properly. It
helps	to	control	our	blood	pressure	and	blood	volume,	as	well	as	ensuring
proper	muscle	and	nerve	function. The	best	beauty	forms	of	salt	to	use	are
small	amounts	of	high-quality	sea	salt,	such	as	Celtic	or	Himalayan	sea	salt. These	sea	salts	also	have	trace	minerals	and	elements. Sea	salts	are	obtained
from	the	evaporation	of	saltwater	bodies,	rather	than	the	heavy	processing	that
produces	table	salt;	this	includes	bleaching	and	diluting	the	salt	after	harvesting
with	anticaking	agents	and	other	chemicals. For	these	reasons,	stick	to	sea	salt
in	your	cooking. But	too	much	salt	is	definitely	a	beauty	and	health	no-no. Excessive	salt
intake	can	increase	the	risk	for
heart	disease,	hypertension,	high	blood	pressure,
and	kidney	disease. It	can	also	make	your	skin	look	dehydrated. Excessive	sodium	can	also	create	“false	fat,”	making	you	look	bloated	and
pounds	heavier	than	you	truly	weigh. An	average	daily	guideline	is	1,000	to	1,500	milligrams	(mg)	of	sodium	per
day	or	less. If	you	are	at	risk	for	a	medical	condition,	such	as	those	listed	above,
you	can	certainly	omit	salt	from	your	cooking	altogether. Most	of	us,
accustomed	to	so	many	processed	and	restaurant
foods	that	contain	loads	of
sodium,	are	used	to	a	very	salty	flavor. Shifting	into	eating	more	natural	foods
and	preparing	simpler	food	will	help	you	become	more	sensitive	to	the	taste	of
salt. It’s	also	a	good	idea	to	add	sea	salt	to	your	food	right	before	you	eat	it,	so	it
tastes	more	salty	without	using	more	actual	salt!PILLAR	2:
External	Nourishment
Now	that	you	know	how	to	lay	the	foundation	for	your	beauty	with	your	diet,
we	are	going	to	talk	about	the	best	forms	for	the	outer	care	of	your	skin. This
includes	the	safest	and	most	effective	skin-care	products	and	ingredients	as	well
as	self-care	practices	that	will	help	you	grow	strong	nails;	healthy,	shiny	hair;
and	clear,	glowing	skin. Incorporating	superior	inner	and	outer	care	will
nourish	your	whole	body	from	the	outside	in	and	let	your	natural	beauty	shine
through	to	the	highest	degree	possible. In	this	pillar	we’ll	cover	the	best—as	well
as	the	worst—ingredients	and	practices	so	you	can	allow	your	most	beautiful	self
to	be	authentically	reflected.SHIFT	6:
Incorporate
Natural	Skin-Care
Ingredients
Your	Amazing	Skin
Our	largest	organ,	the	skin,	is	a	fascinating	one. It	is	an	elimination	organ,
meaning	it	helps	dispel	wastes	from	your	body	through	sweat. Your	skin
receives	roughly	a	third	of	all	the	blood	that	is	circulated	throughout	the	body. It	makes	sense	that	if	the	blood	is	congested,	this	is	reflected	in	your	skin. Your
skin	is	the	last	organ	to	receive	nutrition	in	the	body,	yet	is	among	the	first
organs	to	show	signs	of	an	imbalance	or	deficiency. But	skin	does	also	work	in	the	opposite	way,	absorbing	what	is	applied	to	it
on	the	outside. It	is	therefore	critical	to	be	strategic	about	putting	the	best
ingredients	on	the	surface	of	your	skin	to	help	repair	and	support	its	health
from	the	outside	in. This	seems	obvious,	but	there	is	a	great	deal	of	marketing
hype	to	weed	through	to	determine	what	works	and	what	is	merely	an	empty
claim. It’s	also	critical	to	avoid	the	numerous	toxic	ingredients	that	can	be
absorbed	and	not	only	tax	your	skin	but	also	enter	your	bloodstream	and
burden	your
liver. Your	skin	is	also	influenced	by	your	emotions	and	mental	state. Research
shows	that	stress	can	cause	visible	aging	at	the	cellular	level,	including	a	study
published	in	the
Proceedings	of	the	National	Academy	of	Sciences
. 1

Elissa	Epel,	one
of	the	researchers	for	this	study,	states,	“This	is	the	first	time	that	psychological
stress	has	been	linked	to	a	cellular	indicator	of	aging	in	healthy	people.”
2
Luckily,	many	of	the	techniques	in	this	pillar	will	help	relax	your	mind	and
body	while	nurturing	your	skin	from	the	outside	in. Healthy,	smooth,	and	radiant	skin	is	considered	the	holy	grail	of	beauty. If
you	survey	any	woman	(and	most	men,	even	though	they	might	not	discuss	it	as
openly! ),	you	will	find	that	beautiful	skin	is	at	the	very	top	of	her	beauty	wish
list. Well,	the	time	has	come	for	you	to	get	your	wish. By	working	with	yourskin	and	incorporating	ingredients	into	your	routine	that	will	help	nourish
your	skin,	you’ll	create	an	optimal	environment	for	your	skin	to	grow,	repair,
and	heal	itself. The	result	will	be	skin	that	glows,	reflecting	your	highest	beauty. Natural	vs.	Chemical	Ingredients
Some	may	think	that	the	expensive,	scientifically	created,	cutting-edge	products
on	the	market	are	automatically	the	most	effective	choices	out


 highly spiritual
beings that their presence in a village could raise the consc iousness of
everyone in the village. I can now value and appreciate that idea. I have
found that when I am totally at peace within, and radiate that serenity
outward, the consciousness of those in the same room with me can become
peaceful. Recently I gave a speech to a large audience in Chicago, and in the room
were some five hundred children, many of them toddlers and infants. Thenoise level was quite high, but after a while I became accustomed to it and
it was not bothe rsome. At one particularly poignant moment in the speech,
as I was about to recite a gentle poem that is very meaningfu l to me, the
entire room, including the infants and toddlers, became silent. A kind of
magic communication was transmitted to everyone, through the dimension
of thought. The changes in myself and my life patterns have all happened without
goals or any life plan. Yet these inner changes are as much a part of me as
are my lungs and my heart. Similarly, there have been many  changes in my physical way of being in
the world. I run a minimum of eight miles daily, and have not missed a day
since I began at age thirty-six. Not once! I tell people that running is not
something that I do, it is something I am. It is a part of my being. It fits as
regularly into my health regimen as does being scrupulous about dental
care. Simply what I am as a healthy human being. My “old me” was well aware of the benefits to my form. Thos e benefits
remain and continue while I now experience a new level  of benefit
involving my inner Self, a loss of myself, an unawareness of my physicality
as I run. I now have higher levels of energy than I ever experie nced, and I
attribute it and my involvemen t in being healthy and fit to my higher -
consciousness approach to life. I find it interesting that I eat no red meat, which I once thrived on; that I
eat my food without adding salt, where I used to use the salt shaker before I
even tasted my food; that sugar, caffeine, and other nutritionally empty
foods are seldom part of my diet. I find all that interesting, but what is
astonishing  to me is that this tendency towa rd wholesome eating habits has
flowed from a more loving approach to myself and to all of life, not from a
desire to enhance my physical attractiveness or strength or to achieve
physical longevity. I seem to be trusting some sort of inner perfect consultant rather than
relying on cultural norms, old habits, or what I was taught as I grew up. The
part of me that wants to be in balance is choosing my food intake. I feel
balanced inside, and somehow this almost magically translates to a
salubrious approach to nutrition and exercise. I seldom wear a watch, yet a few years ago I would not be caugh t without
one. Time has lost its importa nce in the linear sense, and I do not feel
compelled to keep track of when  and where and how fast I live my life. Thishappened witho ut any goals or objectives. I simply stopped wearing a
watch and referring to time and scheduling my life, and I have found that I
am more ef ficient as a result. I am intrigued with the paradox of letting go of a need or desire for time
limits and feeling I have discovered unlimited time for things I want to do. More than that even. Without physical time constraints, my life not only
flows more ef ficiently but has increased richness and texture. I experie nce the paradox of letting go of time limits quite often in places
like checkout lines in stores. I am sure you too know the feelings that the
“old me” had when someone ahead of me in line was taking too long to
complete a transaction—I was impatient, agitated, critical; I even crowded
closer to try to prod the slow person on. The “new me” does not feel
trapped in time and therefore does not need to worry about getting out of
the store in a prescribed number of minutes. Instead I often experience a
new level of being with time. I discover my Self in thought a part of the
person checking out. My thoughts are of kindness and gentleness toward my
slowness or awkwardness, a loving message of relaxation and nonpressure
to the me that has been there, is there. The permission of unconditional love
which I would choose for myself in that situation seems to trans mit itself to
the other person and help him or her find the right coin or whatever else is
needed. And often this thought process creates a smile, an understanding
energy between that person and my Self, a richness and texture. One of the most beautiful and at the same time hardest-to -describe
interactions is the experience of physical and emotional intimacy with
another person. The physical orgasmic sensations are truly wonderful
aspects of our sexuality. But the soaring inner emotional loving feelings are
a beautiful part of this experien ce. Sex to me is now perfect love, rather
than the obligato ry function of a married man. Making love is an expression
of the inner love which we can reach, when we are both balanced and
fulfilled, and it is our mutual expression of that love. I have lost the desire to organize myself in strictly linear ways, and in the
process my life has become richer, more fluid and flowing and perfectly
balanced. My new perspective allows me to tackle any project with a sense
of inner excitement and the awareness that I do not have to prove myself or
be judged by the results. I simply am who I am, doing what I choose to do,
with a sense of acceptance about the outcome or lack of outcome. Interestingly, I accomplish more and acquire more (which I give away inlarge measure). I achieve more than I ever dreamed possible  in my old
linear days. My diminished motivation to achieve and acquire is particularly
noticeable when it comes to competition. Earlier in my life I was always
having to beat the other guy in order to prove myself. In recent years my
inclination is away from comp etition. I still play tennis, but I send my
opponent good wishes right in the middle of a tough match, and somehow,
paradoxically, I raise my own level of play. I feel this is a natural result of
radiating out from my Self the feelings and thoughts of uncond itional love
and nonjudgment. Cooperation has replaced competition in all facets of my life, and the
results are amaz ing for myself and all the others whom I touch  in one way
or another. I feel strongly attracted to the message in the statement “In a
world of individuals, compariso n makes no sense at all.” External events
are irrelevant to me except to the extent they produce order or disorder in
the world. I assess whatever I do. If an act produces some kind of harmony
for myse lf and others, it is a positive act. If it creates turbulence  or disorder,
I will work to reverse the impact. I see my mission  as helping others to shift their consciousness, so that all
of their waking thoughts and actions are in the direction of order and
harmony. It means living as if the intelligence behind all form really
matters, and not doing anything that destroys or harms life. Tapping into the
inner energy that is our Self with an accepting attitude contributes to a
personal sense of balance and harmony. As more and more of us evolve to
this personally balanced level, we will create the outer form in our world. In
this way, we will all participate in the transformation of our universe. I revel
in the love of life and learning of my six beautiful children. I teach only
love and I see them treating one another and people outside the family in
the same way. My wife and I have grown to love and respect ourselves and our own
uniqueness, so that we are able to radiate that inner glow outw ard toward
each other. We have a wonderful absence of judgment and negativity
toward each other, because we have both learned to be that way within
ourselves. Disagreements, yes! Disagreeableness, never! I want to emphasize that this new me is still assertive and firm about my
own life. I am not making the case for gushing sugar and honey at the evils
of the world, in the hope that they will disappear. On the contrary, what Iam expe riencing is a much deeper involvement with life, wherein I know
precisely what I am about, and I cannot be deterred from that path. I am
able to stay on my path, doing what I love and loving what I do, precisely
because I have transformed myself from a person who had absolute
judgments which required fixed and rigid responses to a perso n who sees
and knows that any human experience is an opportunity to reflect on where
I am or am not. It comes down to surrendering some old, deeply entrenched
patterns. It means catching myself right in the middle of acting in a
nonharmonious way, and seeing  that this is where I am and also where I am
not right now! Then it means using my mind to be where I want to be inside
of myself, and slowly but surely moving more in the direction of that inner
harmony. Recently I had an experience that illustrates how this works. My wife
told me that one of the children  had


. In everyday life, mind has come to mean the
means by which man thinks and feels. Psychology has also
similarly defined the mind. In tantra and yoga, however,
mind means something quite different. Here, mind is termed
as chitta which literally means awareness, and this term en
compasses awareness on all the different levels of existence. The objective awareness is one of these levels; subjective
awareness is another; absence of awareness is another. Mind is not thought, emotion, or memory as is commonly
believed. Individual mind is part of the universal mind, a
part of what we know as total mind. What is this total mind? It is composed of a type of proto-matter and has two opposite 13
poles known as time and space. Time and space are actually
only categories of the mind. It is only in the orthodox or con
ventional way of thinking that time and space are considered
to have a separate existence, different from the universal
mind. Every form of matter has a nucleus, and so also has the
mind. On the material plane scientists have managed to liberate
energy from the nucleus of matter by a process of fission. In
the same way, yogis and spiritual adepts have been exploring
ways similarly to liberate the energy from the nucleus of the
mind and the material body. So long as time and space re
main separated, nothing can emerge from the universal
mind, but when time and space come close to each other,
then the universal mind becomes a creative force. Although
the individual mind is a part of the universal mind, never
theless it still preserves its own nucleus. When this is explod
ed the individual attains enlightenment. Tantra and yoga
have been practiced in India for aeons, in order to explode
this nucleus and directly experience the universal mind. The re-emergence of tantra
The subject matter of consciousness, its investigation and
discovery, is known as tantra. It is a vast science in which
every method of expanding the conscious experience has
been explored. It has always been with man, ever since he
began to probe the mysteries of his own existence. Tantra is
not an Indian philosophy. There was a time when tantra was
the spiritual practice of men and women of every continent. Evidence exists that prior to the Atlantean civilization, tan
tra was practiced in order to gain a greater vision and ex
perience of reality. Tantra is the ancient spiritual heritage of
mankind. Through accidents of history, civilization lost
touch with the tantric tradition during the dark ages of the
kali yuga. Now the Western civilizations are emerging from
several hundred years of darkness, when a climate of 14
distrust, fear, and hatred prevailed and during which tantra
was suppressed. Now the religious and political climate is
changing and tantra is re-emerging around the world. Tantra has survived the tests of time and history because it
is not a philosophy but a scientific system whereby man can
improve the structure and quality of his body and mind, and
through which he can transform his ailing personality. Although the system of tantra is most controversial and has
been widely misrepresented, this great and sublime science
has not been truly and accurately presented. It is necessary
to explain how tantra brings about a metamorphosis in the
entire structure of the personal consciousness. What is expansion of consciousness? Expansion means the
breaking down of the limitations of the individual mind. The
senses provide the stimuli and the mind functions on the
basis of their stimuli. This is the limitation of the ordinary
human consciousness, because the sense perceptions are
dependent on the quality of the sensory nervous system. Is
cognition a quality of the mind or is it dependent on the
stimuli that are sent to the brain? According to tantra, con
sciousness is considered a homogeneous entity. Even
without the association of the senses it is possible to have
knowledge, cognition, and perception. Normally, we don't
possess this supersensory perception because our con
sciousness is not given the opportunity to experience its
homogeneous nature. The mind, the consciousness, is
homogeneous, but the whole consciousness is not function
ing. If we know how to activate the silent areas of con
sciousness, the homogeneous state of the universal mind can
be experienced and we can achieve total awareness. Within this physical body there is a mundane source of
energy through which the brain, the body, and mind func
tion. In addition to this, there is a transcendental source of
energy known as kundalini. In tantra, kundalini yoga is prac
ticed in order to liberate this energy and illumine the entire
consciousness. It is a system which activates the entire 15
psychophysiological structure. Dr. Motoyama's experiments
clearly define the existence of the chakras which act as
switches for the higher centres in the brain. Call to scientists
Today kundalini is being discussed in every society,
language, and country in the world. Young scientists
especially should dedicate themselves to recognizing and
understanding the effects of kundalini - in themselves and
in others. The scientists and medical men must form a bridge
between the subjective inner dimension of spiritual
awareness and the empirical dimension of science as Ein
stein, Itzhak Bentov, and Dr. Motoyama have done. Now it is
time to step boldly forward and investigate scientifically the
experience of kundalini. Its awakening is a psycho
physiological event as well as a spiritual reality. Investiga
tion into its vast potential is the newest frontier of science. Imagine the far-ranging benefits in the treatment of diseases
when it is scientifically revealed that specific sounds and
forms (mantras and yantras) can activate the physiological
and physical body systems. Scientific experiments to evaluate and determine the ef
fects of the practices of tantra and yoga will vastly accelerate
man's evolution. 1 have absolute conviction and faith in the
far-ranging effects of yoga to heal man's sick body and refine
his personality and transform his level of conscious aware
ness. Dr. Motoyama has bridged the gap and demonstrated
the scientific reality of kundalini and the resulting boon for
mankind. Yoga will emerge as a mighty world power and will change
the course of world events. Hari Om Tat Sat. Swami Satyananda Saraswati,
Founder, Bihar School of Yoga,
Monghyr (Bihar), India
30 June 1981 Acknowledgements
I am truly grateful that this book is now appearing in
English, published by the Theosophical Publishing House. In the United States, material civilization has reached a
highly developed state, perhaps the most advanced in the
world; now it is time for Americans to realize the importance
of spiritual advancement, to cultivate true spiritual growth. It is my fervent wish that this book will help further this goal,
in America and throughout the English-speaking world. This book could not have been written without the work of
my predecessors - Arthur Avalon, C. W. Leadbeater, and
others who first presented the chakras to the reading public. I am especially grateful to Ganesh and Company of Madras,
India for their kind permission to quote from Avalon's The
Serpent Power, and to Swami Satyananda Saraswati, whose
Bihar School of Yoga publications form the basis of the
chapters of Yoga practice, and also Chapter VIII. The manuscript was completed through the cooperation of
many people. I would like to thank especially Dr. Toshiaki
Harada, ex-staff researcher, and Miss Kiyomi Kuratani, the
Head of the Translation Department at the Institute, for
preparing the original translation, and also the latter for her
diligent editorial help; Mr. Arthur H. Thornhill III of Har-
17 18
vard University, who delayed work on his doctoral disserta
tion to rewrite the manuscript; and Mrs. Rande Brown
Ouchi, who assisted in the rewriting and made many
valuable suggestions. I would also like to express gratitude
for her efforts in presenting my work to Western readers in
Science and the Evolution of Consciousness, published by
Autumn Press, 1978. Finally, special thanks to Ms.
Rosemarie Stewart of the Theosophical Publishing House for
her editorial services and helpful advice. Hiroshi Motoyama
Institute for Religious Psychology, Tokyo
July, 1981 Introduction
This introduction is intended primarily for those approach
ing the subject matter of this book for the first time, in the
hope that it will help clarify the content of what follows. In India, the techniques and practices of Tantra Yoga - an
esoteric branch of yoga - have been handed down for thou
sands of years. Among them, there is a group of methods for
awakening the Kundalini and the chakras. Through this
awakening, the practitioner is said to be able to transcend or
dinary human limitations and to evolve into a free and
immortal being fully aware of the world and of an existence
where there is no death. In the course of Indian history, a
number of great saints have appeared who have attained this
highest stage of spirital enlightenment through the methods
of Tantric Yoga or their equivalents (Shakyamuni Buddha,
for instance). It is precisely these methods that this book at
tempts to describe and elucidate. This introduction will give
a general description of what is meant by "


I so started massage with old urine, after which 1 used to
take bath w1th warm water. ~he experiment continued for a month
and the following benefits were obtained:
n1. My constipation had been removed to a great extent. Now the
stools are of natural colour. 2. Piles are eliminated altogether. 3. Appetite has been revived and I enjoy my meals. 4. A scar of dry ringworm was cleared by urine rubbing. 5. I have no trouble whatSO<!ver in the back. 6. Urination is easy but slight burning sensation is still there due
to the narrowing down of the passage.. 7. Getting up for urination at night is not more than once or
tWICe. 8. Previously as soon as some urine was accumulated, 1 had to DISEASES OF THE KIDNEY : 133
urinate. Now the feeling of urination arises only when the bladder is
full. 9. There is no attack of cold or fever or pain in the chest. 1 0. Eruption near the left ear has gone. 11. Two small spots EXl the right-hand affected with white leprosy
have been almost cleared. 12. lching Sensation disappeared by urine massage in the very
beginning. 13. Now everything gets digested without any ill-effect." Thus I have been benefited in a number of ways and there is no
exaggeration in what I have stated.11
4. Severe Pain in the Urinary System : I have been repeatedly
warned that one whose blood pressure is low should not fast for a
long period and allow his weakness to increase. I had been
following this instruction myself. I can experiment but cannot
endanger my life. So whenever there was some danger during the
course of treatment, in order to applicable at the moment. As long as
· we cannot device a scientific system of urine application, we shall
have to keep such an attiude towards diseases of serious nature. It is
. our duty on enrich our knowledge about this treatment. To fulfil that
we have established a urine research centre at Ahmedabad. During the course of my treatment, I caught cold in September,
last year (1960). I could not take urine in the required quantity as the
passing of urine was not sufficier.t. So there was inflammation on the
legs which increased gradually. So I had to see a doctor to get that
treated. But instead of being cured, I lost 10-11 lb. of water in the
form of urine. My weight which was 100 lb. fell to mere 89 lb. and I
felt myself extremely weak. As a result there was an attack of
paralysis on 21st of September, for which doctors administered
injections. The reaction was contrary to the expectation and the
passing of urine ceased and there was acute pain. A doctor in
neighbourhood was called to ge the urine out but it was not 134 : AUTO-URINE THERAPY
sufficient because there was again obtruction. Twenty~four hours
passed and the pain was unbearable. The doctor had to be called
again. There is every danager of urinary tube getting inflammed by
insertion of instrument again and again. I suggested urine as an
antiseptic liquid for this instrument to be used internally. The doctor
agreed and followed my sggestion. Then 19 ounces of urine was
taken out.· It was dense, dirty and red. However, 1 got some relief
and soon after I felt pressure for urination. Urine passed in drops and
there was acute buning sensation. For this, the doctor prescribed
four tablets of certain medicine. I expressed my doubt the reaction
of those tablets. This set me athinking. Soon I was clear in my mind. What a fool
am I? I advise others to adopt urine treatment and am pleased to
hear them do so. Why should I not again experiment on myself? The flow of urine increased gradually as I took more and more urine
repeatedly.. The burning sensation diminished proportionately. 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


	in	the	external	world,	our	attention	comes	to	rest	on	the	numinous
presence	that	has	been	described	as	a	golden	light	suffusing	every	particle	of
Nature. In	bliss	you	perceive	that	separation	is	only	a	thin	veil. Behind	the
veil	shines	the	light	of	pure	consciousness. Devotional	practices	that	increase
a	person’s	sense	of	joy	can	reach	as	deep	as	the	level	of	ecstasy. But	bliss
itself	is	far	from	the	feeling	of	happiness	or	even	joy,	though	in	diluted	form	it
can	be	experienced	as	both. It	is	the	vibratory	connection	that	allows	pure
consciousness	to	enter	into	creation. This	Kosha
reveals	wholeness	so	entirely
—through	love,	joy,	and	ecstasy
—that	separation	no	longer	holds	any	attraction. One	could	say	that
Anandamaya	Kosha	is	pure	Being	mixed	with	just	a	touch	of	individuality,
just	enough	to	allow	someone	to	live	in	physical	form,	and	whatever	form	the
afterlife	takes. Without	this	gossamer	sheath	you	would	dissolve	into	Being
and	become	bliss	itself,	without	an	experiencer. It’s	not	difficult	to	see	yourself	in	multidimensions	once	the	Koshas	are
described. The
physical	dimension
	contains	action. You	live	here	whenever	you	see
yourself	as	a	body	separate	in	time	and	space. The
Pranic	dimension
	connects	you	to	other	living	things. You	live	here
when	you	see	yourself	as	part	of	the	web	of	life,	a	creature	of	Nature. The
mental	dimension
	organizes	reality	through	thought. You	live	here
when	you	see	yourself	as	the	sum	of	your	thoughts,	desires,	wishes,	dreams,
and	fears. The
ego	dimension
	defines	your	unique	identity. You	live	here	when	you
see	yourself	in	terms	of	“I,	me,	and	mine. ”
The
dimension	of	bliss
	holds	out	ultimate	fulfillment	through	love	and
joy. You	live	here	when	you	see	yourself	blending	into	everything	through	the
power	of	love,	or	when	you	have	no	other	sensation	than	ecstasy. Making	these	dimensions	more	familiar	doesn’t	automatically	bring	them
together,	however. Each	Kosha,	as	we	saw,	can	pull	you	closer	to	wholeness
or	increase	your	tendency	to	remain	separate	and	isolated. The	rishis
considered	wholeness	to	be	the	only	reality,	compared	to	which	every
experience	in	separation	is	a	dream. The	goal	of	life	is	to	find	unity,	or	Yoga,
and	this	can	be	accomplished,	they	said,	by	focusing	on	each	Kosha. Physical	body:
	Yoga	uses	physical	postures	(called
Asanas
)	that	combinebalance,	strength,	and	body	awareness	to	bring	us	to	physical	consciousness. Pranic	body:
	Yoga	uses	exercises	in	soft,	self-aware	breathing
(
Pranayama
)	to	bring	us	to	consciousness	of	the	flow	of	Prana. Mental	body:
	Yoga	uses	the	whole	field	of	discrimination	(
Viveka
)	to
bring	us	to	consciousness	of	how	the	mind	works. Manomaya	Kosha	is
therefore	the	level	of	evolution	in	consciousness,	both	for	you	and	me	and	for
human	beings	as	a	whole. We	carve	out	individual	niches	in	collective
consciousness,	and	as	a	wave	of	evolution	passes	through	humanity,	each	of
us	can	decide	to	catch	the	wave	or	ignore	it,	to	embrace	it	or	defend	against	it. Ego:
	Yoga	uses	mindfulness	in	all	its	various	forms,	such	as
contemplation	and	meditation	(
Dhyana
),	to	bring	a	person	to	consciousness	of
the	“I	am”	that	underlies	all	experience. Body	of	bliss:
	Yoga	uses	sustained	periods	in	a	deep	state	of	silence
(
Samadhi
)	to	bring	the	subtle	vibration	of	bliss	to	the	surface	of	the	mind,
making	a	person	conscious	that	the	“hum”	of	the	universe	is	present	in	every
experience. I’ve	outlined	very	briefly	the	contours	of	yoga	as	a	way	of	life,	but	a
typical	modern	person	cannot	be	expected	to	suddenly	shift	his	or	her
allegiance	so	drastically. This	makes	the	“after”	in	the	afterlife	too	far	away	to
work	with;	we	must	create	more	unity	in	the	“now. ”	Yoga	was	not	meant	to	be
specifically	Indian	or	to	belong	primarily	to	ancient	times,	but,	unfortunately,
this	is	how	things	transpired,	leaving	us	with	a	new	challenge. How	do	we
take	the	fact	that	we	live	in	five	worlds	and	use	it	to	redefine	life	as	a	whole. At	Home	in	Consciousness
You	and	I	may	seem	to	live	primarily	in	the	physical	world,	yet	our	awareness
began	in	pure	consciousness,	and	as	we	traveled	into	this	life	layer	by	layer
through	different	dimensions,	each	one	gave	us	a	new	sense	of	self. We
possess	an	entire	self	system. The	rishis	studied	this	system	and	came	to
various	conclusions:
Pure	consciousness	is	always	present	in	everything,	no	matter	what
world	it	occupies	or	form	it	takes. The	physical	world	has	the	least	amount	of	pure	consciousness
because	it	is	dominated	by	physical	things	and	the	illusion	of
separateness. The	closer	you	get	to	pure	consciousness,	the	more	powerful	it
becomes. Changing	one’s	consciousness	on	subtle	levels	brings	change	to	all
the	Koshas	at	once. If	we	follow	these	principles,	we	can	gain	the	same	mastery	enjoyed	by
the	sages,	or	at	least	a	fair	share	of	it. I	posted	opinions	on	the	Internet	to	this	effect,	saying	that	basing	one’s
life	on	consciousness	is	the	best	route	to	mastering	the	physical	world. Responders	were	quite	skeptical,	however. Many	said,	in
effect
,	“Talk	about
consciousness	all	you	want,	but	we	have	to	get	people	to	stop	destroying	the
planet. ”	Or	“Consciousness	is	all	well	and	good,	but	it	won’t	end	war	and
terrorism. ”	Or	“Good	luck	using	consciousness	to	stop	a	bullet. ”	In	other
words,	they	were	putting	the	physical	Kosha	first,	assuming	that	material
things	can	only	be	influenced	through	direct	action. How	can	one	prove	that	the	best	way	to	change	reality	is	through
consciousness. On	the	physical	level	action	seems	separate	from
consciousness. The	Buddhist	concept	of	nondoing	seems	quite	mystical	until
you	realize	that	it	means	“action	in	consciousness. ”	Action	in	consciousness
takes	many	forms. The	passive	resistance	of	Gandhi	was	an	outward	form	of
nondoing	that	had	a	huge	effect	on	consciousness;	it	brought	an	entire
historical	era	to	an	end. Powerful	ideas	are	also	in	consciousness,	and	there	is
no	doubt	that	have	changed	the	world,	from	the	Greek	invention	of
democracy	to	modern	theories	of	relativity. As	we	move	to	subtler	Koshas,
all
action	takes	place	in	consciousness. Let	me	simplify	things	by	making	some	suggestions	about	action	in	each
of	the	five	Koshas:
Annamaya	Kosha
,
	the	physical	body:	Nourish	and	respect	your	body. Appreciate	its	incredible	inner	intelligence. Do	not	fear	it	or	taint	it	with
toxins. Take	time	to	really	be	in	your	body. Take	it	outside	and	let	it	play. Pranamaya	Kosha


days later he called her again to say he was being dischar ged on the sixth
day, even though his doctor had told him he’d be in for twelve to twenty-
four. Siebert, too, has found that the survivor personality can be learned—
although it can’ t be “taught” the way algebra or chemistry can. He
conceives of it as a broad process of psychological and neurologicalmaturation, a growing up that paradoxically involves remaining a child, too. It means being childlike but not childish. Siebert lists the following
indicators of self-motivated growth:
Aimless playfulness for its own sake, like that of a happy child. The ability to become so deeply absorbed in an activity that you lose
track of time, external events, and all your worries, often whistling,
humming, or talking to yourself absentmindedly. A child’ s innocent curiosity. An observant, nonjudgmental style. Willingness to look foolish, make mistakes, and laugh at yourself. Open-minded acceptance of criticism about yourself. An active imagination, daydreams, mental play, and conversations
with yourself. Seibert has also identified the following signs that show a person is
reaching the syner gistic level of functioning:
Empathy for other people, including opponents. The ability to see patterns and relationships in or ganizations or
equipment. Recognition of subliminal perception or intuition as a valid source of
information. Good timing, especially when speaking or taking an original action. The ability to see early clues about future developments and take
appropriate action. Cooperative nonconformity: refusing to be controlled by improper
laws or social standards, yet choosing to abide by them most of the
time for the sake of others—unless attempting to change them. In other
words, an avoidance of empty gestures. Being comfortable in complex, confusing situations that others find
bewildering and frightening. Keeping a positive outlook and confidence in adversity. The ability to absorb new, unexpected, or unpleasant experiences and
be changed by them. A talent for serendipity: the ability to convert what others consider
accidents or misfortunes into something useful.The feeling of getting smarter and enjoying life more as you get older. *
If interpreted as a set of goals, this list may seem formidable, but as I
discuss the major ones in the rest of this chapter, I hope to show that they
develop automatically from personal growth toward expressing love, both
self-love and love for others. And, although personality change is hard, you
can make each of these traits your own. This doesn’ t happen simply by
wishing, however. There are two major ways to make the changes easier:
By working within a supportive therapy group or by sharing honestly with
your most trusted loved ones, you can confront your habits and behavior. A
friend has called this process “carefrontation,” to combine the love and
confrontation in one word. The second way of facilitating these changes is
by regular meditation in which you visualize yourself as you want to
become. This helps you work at the unconscious level of the mind, where
all meaningful change occurs, rather than just on the conscious level of
awareness. SELF-RESPECT  AND CREA TIVITY
“What matters is what you think about yourself. You must find the part
in life that fits you and then give up acting; your profession is being.” So
wrote Quentin Crisp, the English author and lecturer who calls himself a
“retired waif” on his tax returns and chronicled his long journey to self-
acceptance in The Naked Civil Servant. When they were boys, his brothers
wanted to be football players and ships’  captains. He wanted to be a chronic
invalid. Until Crisp “gave up acting,” he actually was a chronic invalid. After he stopped worrying what other people might think about his
eccentric dress, gay lifestyle, brightly dyed hair, and gently subversive
opinions, he became robustly healthy, taking long and hectic speaking tours
in his stride well into his seventies. Emotional honesty and self-acceptance lead to better physical health, as
science is beginning to document. In 1979, for example, Drs. Walter Smith
and Stephen Bloomfield found that people who can cry freely catch fewer
colds than people who always hold back their tears. These are realities that
women tend to understand better than men, for women are more used to
accepting and working with their emotions, while men’ s lives tend to
revolve around their work. This is no doubt why ECaP  groups so far havebeen composed mainly of women. And women have better survival rates
for the same cancer than men. Psychologists estimate that less than 20 percent of the population has an
“inner locus of control,” the kind of self-possession in which persons are
guided by their own standards rather than beliefs about what others may
think. This integrity is a lar ge part of the survivor personality, and the
percentage is the same as the percentage of exceptional patients I’ve found
among patients in general. As Elida Evans observed in her groundbreaking
1926 study of the cancer personality, “Development of individuality is a
safeguard to life and health. It lifts a person out of the collective authority.”
I find in rural or rugged areas the percentage of exceptional patients is
higher. They are independent, self-reliant people to begin with. Becoming your own person releases your creativity. Freed from the
bonds of convention and the fear of what others may think, the mind
responds with new solutions, new goals, and an awareness that beauty and
peace come from within. You become able to take risks, to experiment with
your own life. In his memoirs Most of All, They T aught Me Happiness, Robert Müller
recounts an extreme example of the survivor ’s ability to think creatively
under pressure. In 1943 Müller was a member of the French Resistance. Using the name Parizot, he had infiltrated an agency of the Vichy
government, where he gathered information on German troop movements. Tipped of f that the Nazis had just driven up to arrest him, he fled to the attic
of his of fice building. Word came that half a dozen Gestapo men, knowing
he was there, were methodically searching the premises. Müller had been following Dr. Émile Coué’ s program of autosuggestion
and positive thinking. He had been introduced to this method by a friend
who had been hospitalized with tuberculosis and told that he would not
survive the disease. He had asked Müller to bring him books by Coué, and
Müller had read them, too. His friend had recovered from the tuberculosis,
inspiring Müller ’s belief in Coué’ s system. By repeating to himself that the situation could be seen as a thrilling
adventure, Müller calmed himself enough to realize the one thing the Nazis
would not expect him to do—walk downstairs to meet them. By taking of f his glasses, slicking down his hair with water, grabbing a
file folder from a vacant desk, and lighting a cigarette, Parizot managed to
change his appearance somewhat and assume an air of calm. Walkingdownstairs, he came upon his secretary as she was being interrogated. He
asked her what all the excitement was about. Without batting an eye, she
said the “gentlemen” were looking for Mr. Parizot. “Parizot?” he exclaimed. “But I just saw him a few minutes ago on the fourth floor!” The Nazis
rushed upstairs, and Müller was led to safety by his friends. Few of us are put to such a direct test, but we all have the opportunity to
live inventively. People who develop their full individuality often change
jobs, moving from a career that bores them but gives them security into one
that brings meaning to their lives and provides them with a way of giving
something to the world rather than just getting something from it. The late
Senator Frank Church of Idaho, for example, was in Harvard Law School in
1947 when he was diagnosed as having incurable cancer and given six
months to live. Then he found another doctor who prescribed the then-new
radiation treatment that started his cure. In an interview three decades later, Church described his decision to
enter politics to try to do some good for other people: “I had previously
tended to be more cautious—but having so close a brush with death at 23, I
felt afterwards that life itself is such a chancy proposition that the only way
to live it is by taking great chances.” As a result, he was not afraid to be the
first senator to publicly oppose the Vietnam War, to investigate CIA  and
FBI crimes, and to sponsor politically dangerous civil-rights and
environmental legislation. His own defeat and the repudiation of his ideals
in the conservative landslide of 1980 may have contributed to his death
from cancer in 1984, thirty-seven years after the original prognosis. There’ s no question that job satisfaction is important to health. As Hans
Selye, the world’ s greatest authority on stress, has pointed out, “If you do
what you like, you never really work. Your work is your play.” Somebody
once came upon Geor ge Halas, owner of the Chicago Bears football team,
sitting in his of fice on a weekend. He asked Halas, then in his eighties,
“Geor ge, at your age, what are you doing here working?” Halas replied,
“It’s only work if there’ s someplace else you’d


, people with high blood sugar levels should seek
medical advice before taking this. It is advisable to take up this (or any other home remedy) with professional
advice only. Why ghee is less than the other ingredients? Honey and ghee should not be taken in equal quantities. Hence, honey is
taken a bit more and ghee a bit less in this remedy.178. Ayurvedic Home
Remedy for Gastritis
Y
Ayurveda has explained many home remedies for gastritis. Because gastritis is a
recurring complaint, home remedies play a very important role in keeping this
condition under check. Here is a simple and easy to prepare home remedy for
gastritis. What you need? Haritaki (Terminalia chebula) – 10 grams. It is a very famous herb, it is one
among the three ingredients of Triphala. is herb can be purchased from any
part of the world. Pippali – Long pepper – 10 grams – Famous spice, one among three
ingredients of Trikatu churna. Dry Grapes – Widely used in many gastritis remedies. Sugar Candy
Dhanvayasa – is herb is known as Fagonia cretica/Alhagi pseudalhagi. If
you cannot nd the herb, it ca n be removed from this home remedy. Honey – Used in gastritis due to its ulcer healing and gastric calming
properties. All the above ingredients are taken in equal quantities and pounded to form a
paste. To make it easy, rst dry grapes are pounded with sugar candy and then
ne power of other ingredients are added, at the end honey is added to form a
uniform paste. If needed, a little more honey is ne.•
•
•Once prepared, this remedy can be stored for 2–3 months in air tight
container. Benets: Useful to relieve –
Burning sensation in throat (say, after vomiting or after eating chilli)
Burning sensation in upper stomach – related to hyperacidity. It is traditionally used as a remedy for gastritis. Dose: 2–3 grams after food with water or honey•
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•179. Ayurvedic Natural
Home Remedy for Gout
Y
Gout is often recurrent in nature. In Ayurvedic treatment of gout, correction
of digestion enzyme levels, reducing pain and inammation in the joints are
given utmost importance. Home remedy plays very important role in
Ayurvedic treatment for this joint disease. Here is one such natural remedy. Natural Home Remedy for Gout
What you Need –
Guduchi ne powder = Giloy = Indian tinospora – 10 g rams
Ginger power – 10 grams
Yashtimadhu = Licorice = 10 grams
Katuki = Picrorhiza = Picrorhiza kurroa = 10 grams
Honey – quantity suﬃcient
Procedure
Take ne powder of the above ingredients
Mix it w ell
Add honey and make a paste.•
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•Dose: is paste is taken in a dose of 1–2 grams in the morning and at night,
after food, or as directed by your healthcare professional. In Ayurveda, it is advised along with cow urine. Cow urine has special
therapeutic benet in cow. It can also be taken along with warm water. How it acts? Guduchi has immuno – modulator and anti inammatory eﬀect. It
helps to relieve pain and swelling in the joints aﬀected by gout –
arthritis. Ayurveda explains Guduchi (Giloy) as the number 1 herb in
the treatment of Gout. Ginger and liquorice are potent anti inammatory herbs. Katuki – helps to equalize the digestive and liver enzymes, responsible
for inammatory complex of gout.•
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•180. Easy and Simple
Remedies for Shoe Bite,
Footwear Itch
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
I am very sure that at least one in three will have this complaint of shoe bite or
footwear itch. It is a general complaint of burning or pain followed with mild
swelling. It is caused due to the following reasons –
Wearing wrong sized footwear or chappal. Newly brought footwear with sharp borders
Improper gait or style of walk
Long walk
Walking in sand or stones
Moist sole or footwear
Moist socks
Excess of humidity
Sudden change in the weather
Particular brand of shoes/chappals (as mild change or alteration may be
found from one company to other)•
•Shift from chappal to shoes or each other
Change of heal size etc
Common Features
Mild swelling or itching in the localized area
Mild to moderate pain
Discoloration (often red or black)
Erosion
Diﬃcult to walk etc
Generally this rare or accidental condition is not taken seriously. Also
individuals try hard to manage themselves with few of the ointments,
liniments or pain killers. Consultation of a physician is very rare and only ion
case of allergic manifestations or if bleeding persists for long, physicians help is
availed. Sesame Oil, Salt and Turmeric
20 ml of sesame oil, a pinch of salt and a pinch of turmeric powder are taken
together and slightly warmed. On self cooling it is ltered and preserved. is
is used to apply over the aﬀected lesions. A Traditional Lotion
Equal amount of (say 20 ml) of sesame or coconut oil and lime water (water in
which a pinch of calcied lime is dissolved) are taken together and rubbed
(macerated) well. is becomes viscous and appears like the lotion or Vaseline. is is applied to the bitten area of the shoe or chappal. Dusting Powder
In case of repeated incidences are found due not moist sole, talcum powder or
Godanti bhasma (gypsum powder) can be dusted over the foot or sole.Salt Water Dip
If the incidence is caused during the winter season a gentle dip of sole in salt
water for 3–5 minutes will help to avoid the possible chances of shoe bite. If
needed, half a teaspoon of turmeric can be added to salt water.1. 2.181. Herbal Home
Remedies for Ulcerative
Colitis
Y
Ulcerative colitis is a disease aﬀecting large intestine and rectum. It is
characterized by blood in stools and diarrhoea with pus, abdominal pain,
weight loss and fever. Various factors such as good diet control, stress,
immunity and inammation of intestines need attention. Because of its
recurrent nature, patient needs to make frequent visit to doctor. Hence a
couple of Ayurvedic herbal home remedies for ulcerative colitis prove more
than handy. Ulcerative Colitis Remedy –
Sandalwood powder – 5 grams
Sugar – 3 grams
Honey – 3 grams
Water used to wash the rice –  30 ml. Mix the sandalwood powder with sugar and honey and make a paste. Have this paste with rice washed water, twice a day. It relieves
bleeding and diarrhoea. Ulcerative Colitis Remedy –•
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•Take 5 grams of each of connessi bark (Kutaja – Bark of Holarrhena
antidysenterica) and pomegranate bark. Add with 2 cups of water, boil and evaporate water in mild re till
you are left with approximately one cup of the drink. Filter. Take this herbal drink with a little honey. Each time, a fresh herbal drink needs to be prepared. Once prepared, should be nished within 4–6 h ours.182. Home Remedy for Flu,
Cold, Indigestion
Y
Lets learn a simple and easy to prepare home remedy for u and cold. It is also
useful to relieve excess phlegm and cough. It is good for eyes as well. It has
only four ingredients. What You Need
Long pepper powder (Pippali) – 10 grams
Haritaki (Terminalia chebula) – 10 grams
Amla (Indian Gooseberry, Amalaki) – dry fruit powder – 10 g rams
Chitraka (Leadwort – Plumbago zeylanica) – 10 g rams. How to make? Take 10 grams of ne power of all these and mix it. How to use? 1–3 Grams of this powder mix with honey or luke warm water is taken. Benets? Very useful to relieve u symptoms, relieves cough, cold, indigestion and
anorexia. It is also good to use during eye infection. How it works?Chitraka (leadwort) is a very powerful antipyretic (anti-fever) herb. Amla brings down temperature, being a coolant. Amla and Haritaki are part of Triphala. ey improve eye power and also
ght infection. Long pepper is again a powerful anti inamm