 Orthodox  practioners
are mainly concerned  with identifying  diseases and applying treatment
which  suppresses  the symptoms  without eradicating  the underlying
cause of the malady.  But, as the naturopath  Louis Kuhne maintained,  it
is absurd to treat an organ separately  ‐ as specialists  often do. If an eye
is diseased  there  is something  in the body itself  which  is causing that
disease. The therapy  outlined in this book is an entirely drugless  system
of healing.  Moreover  the only ingredient  is a substance  manufactured
in the body, rich in mineral  salts, hormones,  and other  vital  substances,
namely human  urine. It has been argued that it cannot be right to take
back into the body something  which  the body is apparently  discarding.
Yet this objection  ignores the principle of composting  as practised  by
organic gardeners.  Rotting dead leaves,  when dug back into the soil,
provide valuable mineral  salts  to nourish new plant  life. The same 2
 principle holds. The book includes details  of successful  treatment  by
urine‐therapy  in cases of the common  cold, rheumatism,  arthritis,
mucus  colitis, obesity, prostate trouble, pyorrhoea,  and many other
disorders  and diseases.
THE  WATER  OF LIFE
J Armstrong

 3
 FOREWORD

By those many people who have derived and  are still deriving benefit
from Urine‐ Therapy I have repeatedly  been asked to write a book, but
hitherto I have demurred.  First, because the necessary  leisure has been
lacking, and  secondly,  because I am averse to any form However,
realising that a thing of self‐advertisement  which  is put off too long
may  never be accomplished  at all, I have finally decided to yield  to
persuasions,  and  this  treatise is largely compiled from notes, case‐
sheets and  letters. Other reasons for giving out my experiences  to the
world  will become apparent to the reader in due course. I am fully
aware that the publication  of a book is attended with certain indirect
drawbacks;  one is that the writer may  be inundated  with letters, and
another  is that, if he is a practitioner,  he may  be inundated  with
patients, who may apply to him c/o his publishers.  As I am not touting
for patients, that was a further reasor. Why   I wished to delay writing
this  book.  But now that it is going forth  to the public, the following
must  be emphasised:
(1) A law having been passed  making it now illegal  for any but  a
qualified medical practitioner  to declare  he can cure  certain specific
diseases‐cancer being oneit should be noted that all case‐ histories,
relative to such diseases mentioned  in this book are those of patients I
treated prior  to the passing of the law in question.  am not in a position
to state whether the law can he stretched  so far as to make it illegal  for
a layman even to say he has cured such disorders  in the past;  but if so,
then, in accordance  with the medical dictum, one is forced to assume 4
 that where  any such diseases have yielded to other than orthodox
treatment,  they  have perforce beer, wrongly diagnosed!
(2) As the therapy  to be outlined in this  book is an entirely drugless
system of healing and  is a specific for health and not for any given
disease, diagnosis  plays no practical part in the  treatment.  Thus,
although the chapters are headed with the names of various disorders.
it is merely  for the sake of literary expedience  and to slow that they
have proved amenable  to the general treatment.
JOHN  W. ARMSTRONG.
1944.

 "Many people believe that fifty thousand  doctors, vast  hospitals,  armies
of nurses, dentists, chemists,  clinics, and about three  hundred thousand
mentally deranged,  are signs  of progressive  medicine and  civilisation,
but actually they  demonstrate  complete  failure of our medical system,
and  wrong guidance of the public in nutrition  and  other ways of living.
Thousands  of operations  carried out weekly  with brilliant technique,
give additional  proof that the prior  treatments  had r.ot achieved
successful  cure."
 “Health  and not disease is the true inheritance  of life. Human creatures
fair to realise facts which  stare  them in the face. We are made of what 5
 we eat, so if any organ becomes diseased,  it generally means the food
was wrong.”
MAJOR  C. FRASER MACKENZIE,  C.I.E.
(Health  Through  Homeopathy,  June, July, 1944).

“Disease . . . . becomes a vested interest, and consciously  or
unconsciously,  the doctors foster it as such. It is quite a common
observation  that doctors produce disase. Moreover,  the whole system
and philosophy  of our dealing with disease is mistaken.”
DR. W. H. WHITE, M.R.C.S., L.R.C.P.

Hippocrates,  the great priest  of medicine,  advised  the physicians  to
accept the help of the laity in the treatment  of disease,  but his advice
has seldom  been followed.
Like the kingdom  of heaven, the kingdom of health has to be taken by
storm.
J.W.A.
     6
 CHAPTER  I.
INTRODUCTION

Owing to the increasing  part played by vested interests in many
branches of human endeavour


 arises  and the egg becomes stuck,  do not  panic.
Lie do wn and relax  and the egg will come out.
4. Using the  Egg
A. Beginning  the Exercise
    The first  time yo u use the egg,  you will probabl y want to, and
should,  exercise  all precaution  until  you become accustomed to it.
Each tim e before  practicing  the egg  exercise,  you must warm
yourself by massaging  the breasts,  making sure the vagina  is
expanded  and som e lubricatin g fluid  is being  emitted.  In this  chapter
we provide  you with a sim ple breast  massage  to warm you up. If
you decide  to practice  immediatel y after  the Orgas mic Dra w, there
is no need  to try this sim ple version  of ma ssage  because  you have
already  massaged  the breasts  before  the Orgas mic Dra w. Once
you master the Egg Exercise  you can practice  it in conjunction
with the Orgas mic Dra w or Ovarian  Breathing  by placing  the egg
in the  vagina  while practicing.  However it is i mportant  that you,
separate  every  exercise  at first, and  then  join them  at a later  time
when you become mo re proficient.
    To assist y ou in insertin g the egg easil y if necessary, use a
lubricating  jelly: any sper micidal jelly or cream that  is not  petroleum
based,  any natural  lubricating  oil, such  as a  raw cooking  oil, that
you know  is safe,  or any lubricant  that you have  used  that you do
not have  a chem ical reactio n to. Always insert  the wider end of the
egg first. Once  inserted, assume the standa rd Horse  Stance
posture  (feet  shoulders’  width apart  and firmly ground ed: ankles
and knees  bent:  groin  folded:  spine  and neck  in alignment).  Elevate
- 183  -Egg Exercise s
your arms in front  of you to a 45-degree  angle  with your palms
facing  upw ard. Assum e a clenched  fist position.  It is from this basic
rooting  stance  that each  of the  Egg Exercises  is Performed. (Fig.
7.1(a)  and (b))
(a) Feet  shoulder’s width  apart
and fir mly ground ed.(b) Side Vi ew
Fig. 7.1 Horse  Stanc e for the Egg Exercise
- 184  -Chapter  VII
   The cervix  represe nts the back  limit of the vagina.  Squeezing
the muscles the way you would to have  a bo wel movement will
expel  the egg.  In the  beginnin g make sure  not to practice  on a
cement floor  so that if the  egg drops  out, it will not break.  You can
also place  a towel unde r your feet.
2Second Sectio n:
Vaginal cana l in front
of the cervix
3Third Section:
The Middl e vagin al
canal
1First Section:
External vaginal
orifice to the front of
the vagina l canal
Fig. 7.2 Three  Sections of  the Vagina
B. Three  Sections of the Vaginal Canal (Fig. 7.2)
  With the practices  of Ovarian  Breathin g and the Orgasm ic Draw,
you began  to gain  control  of your Chi Muscle.  To gain  further  control
- 185  -Egg Exercises
through  the Egg Exercise,  we divide  the vaginal  canal  into three
sections.
    (1)  The external  vaginal  orifice  and front  of the  vaginal  canal
    The first  section  includes  the muscles of the external  vaginal
orifice  and the front  part of the vaginal  canal.  When the egg  is
inserted,  you will contract  the uterus,  closing  the orifice  tightly  so
that the egg cannot  drop  out.
    (2)  The anteri or of the cervix
    The second  section  to be  contracte d consists  of the mu scles
of the  vaginal  canal  immediately  in front  of the cervix.
    (3)  The mi ddle of the  vaginal  canal
Ovaries
Uterus
Bladder
  Pelvic
Diaphragm
Urogenital
DiaphragmAnal Sphincter
   Muscle
Anus
Vagina
Fig. 7.3 Moving the Egg
- 186  -Chapter  VII
    The third  section  encompasses  the muscles of the  middle of
the vaginal  canal.  These are  the mu scles that  will move the  egg up
and dow n, left and  right,  and tilt it in differen t directions.  (Fig.  7.3)
You will practice  moving and using  these  muscles until  you master
their movement as  easily  as using  your hand.  As y ou play  with the
direction  you will learn  to differentiat e each  movement of these
muscles. If you have  a ma le partner  he w ill soon  notice  the results
of this  practice.  Practice  for a few minutes at  a tim e, as often  as
you like. Insert  the egg before  practicing  Tai Chi,  Iron Shirt, or  any
of the  other  physical practices.  Graduall y increase  the length  of
time yo u retain  it. Just reme mber that  it is there,  since  laughing,
sneezing,  or coughin g can som etimes cause  the egg to blast  out
of the  vagina  quite  unexpectedl y.
5. Two Eggs Technique
   You can upgra de the practice  by using  two eggs  in the  vagina  at
the same ti me, m oving them  up and down, in different  directio ns,
or banging  them together  to achieve  a vibration  that will stimulate
the inside organs.  (Fig.  7.4) Two eggs  are more difficult  to ma nage,
quite  like dra wing a square  and circle sim ultaneousl y using  both
hands.  It is important  to kno w how  to manage  one egg well first.
   Once  you are well trained  and are master of  the Chi Muscle,
you can dispense  with the eggs,  using  your mind and  the
approp riate muscles to mo ve the sexual  energ y as y ou wish.
B. Breast Mas sage Techniques  Preliminary  to the Egg
Exercise
    The im portance  of a preli minary  massage  before  practicing  the
Egg Exercise  and Vaginal  Weight Lifting  cannot  be overlook ed. Its
purpose  is to stim ulate  hormone  secretio n from  the breasts  and
ovaries.  Once  ejected from their  glandular  source,  these  hormones
beco me available  for transformation  into higher  energy  as they
travel  along  the path way of the Orgas mic Dra w. Perfor ming  the
massage  with a silk or  taffeta  cloth  creates  a certain  friction  which
is more conducive  to hormonal  stimulation,  and is, therefo re, more
efficient  in obtainin g results.
    Begin  the massage  by gently  but firmly pushing  the fatty tissue
of the  mound of each  breast  against  the rib cage,  moving two or
three  fingers  of each  hand  in sm all circular  movements. Start  at
- 187  -Egg Exercise s
Sque ezing Two Eggs Apart
Ovaries
Uterus
Bladder
  Pelvic
Diaphragm
Urogenital
Diaphragm
Vagina
Fig. 7.4 Squeezing Two Eggs Together
- 188  -Anal Sphincter
   Muscle
AnusChapter VII
the central  nipple  areas  and work your way around  and outw ard
until each  entire  breast  has been  massaged.  When using  a cloth
both sizes can  be worked simultaneously  if a long  enough  piece  of
cloth is used  (three  feet by ten feet is a good  size to w ork with).
    Be observa nt of the body ’s signals  that the hormone  secreting
process  has begun:  erect  nipples  and a subtle  filling or  hardn ess
of the  breast  are two positive  indicators.  Breast  massage  will
increase  the energ y flow to the breasts,  thereb y helping  to break
down congestion  which, over  a long  period  of tim e, can  contribute
to the  development  of cancer.
    Breast  cancer  is the  leading  cause  of cancer  death  in women. If
discovered  early  enough


 start to use raw natural honey, you can always raise your intake of seeds a little for the first
few days until your body gets used to the honey. To be honest though, you probably won't have any problems at all, I'm just being
over cautious. Once you begin taking raw natural honey on a regular basis you are likely to notice raised energy levels, incr eased
mental sharpness and enhanced benefits against asthma and allergies; and quite possibly o ther benefits too.

Chapter 5. - A Few Pointers

I also advocate drinking plenty of water, six to eight medium to large glasses per day. People within western society often b ecome
partially dehydrated without even realising it. And they wonder why they ge t sluggish, perhaps a little dizzy or they feel a
headache coming on, and feel stomach pains too. Alcohol, and caffeine based stimulant drinks will increase your body's need f or
water. Less water in your system means your body cannot function as well, and reduces the body's ability to hydrate cells and get
rid of toxins and histamines.

It is up to you, in consultation with your doctor, when, and to what degree you decide to reduce your dependency on mainstrea m
medicines. I think you'll tend to reach a stag e on this program where you just feel ready to start reducing your need for mainstream
drugs. And gradually, step -by-step you should find your dependency decreases, and that your confidence in nature's remedies
grows larger and larger. I suggest you don't rush the process, just take it easy and gently.

What you are likely to find once you've been on the vitamin B17 program for a week or two is that when you have an asthma
attack the severity is reduced. If you sit quietly for ten to fifteen minutes followi ng an attack the inflammation of the airways tends
to dissipate quite naturally. Obviously you may feel uneasy about not using an inhaler/other medication in such an instance, in
which case use your medication.

As you progress through the program, you sh ould notice your asthma attacks/wheezing fits becoming less severe, and happening
with less frequency. Your body will also find it easier to return to normal following any breathing difficulties.

A similar scenario should also hold true for coughing/sneez ing fits, a runny nose, and itchy eyes and so on. For hay fever in
particular, I recommend increasing the content of raw unprocessed honey in your diet.

To be able to breathe normally again, after years of suffering from daily asthma and wheezing attacks  is an unbelievable feeling. I
know, because I've lived that experience. The feeling of freedom is immense. Is you suffer from asthma; the major goal of thi s
program is to get you to feel this freedom too. For allergy sufferers the same, free of your frust rating symptoms.

If you stick to the vitamin B17 program as laid out, I am convinced you should see a very substantial improvement in your
ailments. For asthma suffers I look for no less than an end to asthma attacks.
The vitamin B17 program should eithe r put an end to your asthma/allergy problems, or alleviate the majority of them within just a
couple of months, or sooner. Adding in some honey treatment will raise your chances of great success.

Chapter 6. - Children With Asthma And Allergies

Asthma ha s boomed within the childhood population. This should be seen as an incredibly serious concern to society. The
problem, as I see it, in its basic premise is the same as it is for adults. Children too are suffering the same dietary defic iency. After
all, th ey are simply mini versions of you and me.

So what we need to do is firstly and foremost look at ways of getting vitamin B17 back into your child's diet. And secondly w e
could do with backing this up by incorporating, yes you guessed it, raw unprocessed honey (and bee -pollen if possible) in their diet
too.

I do not have a specific program for helping children. There would be many difficulties involved with trying to get children to eat
apricot seeds, as any parent will appreciate, so we'll forget that on e.

There is an easy way though, as you've probably already guessed. Use apricot seeds when you are preparing meals and
cookies/cakes. When you make a coffee and walnut cake, perhaps make a coffee and chopped apricot seed cake instead. Or you
could put cho pped apricot seeds into salads.

Apricot seeds can be easy ground with a pestle  and mortar. And in ground form can be added to just about anything. You can add
the equivalent of a quarter to half an apricot seed to a cookie, or half to three quarters of a seed per normal slice of cake. Or place
half or a full apricot seed worth, ground up, and mixed in with your child's spaghetti bolognaise, or any meal, and so forth.

You can try adding around one quarter to one half a seed to your child's diet to begin wi th and then increase the amount as you see
fit over a number of weeks, up to one, two or even three seeds in ground form daily. Use your own judgement as a
parent/guardian; according to their age, the severity of their condition and how often they need to use their medication. Don't force
or rush anything. Just take your time, and see how your child progresses over the course of two or three months as you build more
vitamin B17 into their daily diet.

You may be amazed, as you should find that your childre n benefit just as much as you do!

Chapter 7. - On Vacation

If you suffer from hay fever, then you will be readily aware that the types of pollens produced differ from region to region,  and
from country to country. And it is possible that you yourself may  notice asthmatic and allergy symptoms if you travel to a very
different environment. This is especially likely for those with a history of hay fever. Your bodies' immune system may well n eed
to adjust to coping in a different country, or region. Please be ar this in mind when you travel.

So long as you keep ingesting regular amounts of vitamin B17 in your diet, you should find that after just a few days or so, your
body readjusts to its new environment and different pollens. Any wheezy ness, sniffing, nose  blowing, itchy skin and so forth
should die away, leaving you back to normal and symptoms free (having completed my program in chapter 3). And if you holiday
back to the same destination again next year, in all likelihood you will have little to no adjust ment problems second time around.

Nonetheless, to assist in combating the risk of an onset of asthmatic/allergy symptoms when on vacation I have at times used a
simple breathing technique.

The technique takes about ten minutes and I perform it once dail y, four or five days before travelling, if I am going somewhere I
have not been before with lush flowers etc. That's the only time I do such exercises. They are very simple. I simply hold my breath
for approximately forty to fifty seconds (or whatever is c omfortable), and then breathe normally for about twenty seconds. Then I
hold my breath again for another forty to fifty seconds, and then breathe normally again for about twenty seconds, and so on...

After ten lots of holding my breath for forty to fifty  seconds with twenty seconds of normal breathing intervals the exercise is
complete.
Reading this now, many of you may think, no way will I ever be able to hold my breathe for forty or fifty seconds. However, y ou
haven't completed my program in chapter 3 yet, and experienced significant improvements in your asthma and allergies, which I
am expecting of you! By the way even if after completing the B17 program in chapter 3, you still might have difficulty in hol ding
your breathe for forty or fifty seconds, b ut do not worry. Simply hold your breathe for a length of time that is comfortable for you,
even if it is only ten or fifteen seconds. With practice you will find yourself getting better at this technique. Never hold your breath
for a length of time that m akes you feel uncomfortable, always use your common sense.

I have simply included this breathing exercise for those of you that travel to various parts of the world. Many of you may ne ver
feel the need to try it. But I'm simply bringing it to your attenti on, as it can help smooth out any adjustment period. I strongly
recommend you take your normal medication with you for your asthma and allergies when travelling! You never want to be caught
off guard. The same is advisable at home too. Keep your normal med icine at hand, wherever you go, as this provides peace of
mind.

Chapter 8. - Dealing With Success

When you find these techniques, as described in chapter 3 working, with your asthmatic condition and allergy symptoms on the
retreat, it may take you a while to fully register what is going on. This is only natural. You will want to make sure that it  is really
happening. And week after week your condition, I believe, will continue to improve.

As time goes by you will become more and more accustomed to dealing with a new sensation of being. Change takes time to get
used to. You've probably been suffering f rom asthma


the layers of conflicts and contradictions that constitute your resistance.
When you resist the flow of life, what you are actually resistin g is your
own inner nature, for everything that happens to us is a reflec tion of who
we are. This isn’t a mystical statement; it is part of the apparatus of
perception. To perceive is to grasp the meaning of something. A rock isn’t a
rock unless you are familiar with the concept of rock; otherwise a rock
would be meaningless sensory input, like looking at Arabic or Russian
writing if you don’t understand those languages. You have to learn a foreign
language, and you have to learn about all the objects “out there” in the
world, but you do not have to learn how to exist. Being comes naturally; to
have a human nervous system is to be. Packaged with that nervous system
is huma n aware ness, knowing that you are human as oppose d to part of
another species.
With this knowledge arises the primordial feelings that make us respond
to love, trust, compassion, and the other essential feeling states. They are
our beginning, but they are also what we seek, because each of them can
grow. Living from the level of awareness that says “I am love” means livingfrom a level where love can grow. In the early stages of personal evolution,
most people wonder about these essential states. They are confused about
whether they are lovable, trusting, strong, valuable, and so forth. You
cannot find out about these states by trying to prove them to yourself.
Earning love by acting good, being nice, learning the game of social
attractiveness, etc., always ends in failure, because once you stop behaving
in those trained ways, the basic attitude you are left with is doubt, which is
where you began.
The end of the search for love is beyond behavior, because in time the
mind decides to look inward, and when it does, the search changes into a
search for the essential self, the me that knows “I am love.” There is truth
about yourself at every level of your awareness, but after you peel back all
the layers of the onion, this is the most basic truth: You are love, you are
compassion, you are beauty. You are existence and being. You are
awareness and spirit. Any of these statements can be used as an affirmation,
which, as the word implies, is just a way of affirming something, of saying
yes. The technique is extremely powerful for reminding yourself about your
nature, but more than that, it reminds you of your purpose, which is to grow
to the point where “I am love” is at the surface of your consciousness, not
buried in the dark depths.
Exercise 3: Living in the Pr esent
Everything you think and feel reflects who you are. If you think and feel
from a superfici al level of awar eness, that is who you are. To dive deeper
into yourself and, hopefully, to get to that place where you are love,
compassion, trust, and truth, you have to follow the path of your present
responses. Some one who feels unloved can still find love in its purest form,
but he will have to work throu gh the layers of resistance that block the
feeling of pure love. Your present emotions reflect the present state of your
nervous system  with all its past imprints. Whenever you have an
experience, these imprints enter into your response, which means that most
of your reactions are echoes from the past. You do not really live in the
present.However, at least you are react ing in the present, and that is where the
search for your true self begins. Your emotions are the most present-
centered thing you have. An emotion is a thought linked to a sensation. The
thought is usually about the past or the future, but the sensation is in the
present. Your mind quickly links sensations with thoughts, but when we
were infants, our first experiences and emotions were much closer to
physical sensatio ns. We had no inhibitions or second thoughts about crying
when we were wet, cold, lonely, frightened, etc. Our minds didn’ t know
those powerful words bad and no. Bad  teaches you that certain thoughts are
shameful; no teaches you to resist your own impulses.
More complex words and interp retations came later. As adults, when we
deny ourselves the immediate experience of an emotion, a screen of words
is put up by the mind, and this throws us out of the present and into either
the past or the future. To feel an emotion fully and completely, to
experience it and then release it, is to be in the present, the only moment
that never ages.
Stripped to the basics, emotions arouse only two sensations—pain and
pleasure. We all want to avoid pain and pursue pleasure; therefore, all the
complicated emotional states we find ourselves in are the result of not being
able to obey those basic drives. Psychiatrist David Viscott has reduced
emotional comp lexity to a singl e cycle that gets repeated countl ess times in
everyone’ s life. This cycle begins in the present, where only pain and
pleasure are felt, and ends up with complex feelings centered exclusively in
the past, such as guilt and depression. The cycle of emotions is as follows:
Pain in the present is experienced as hurt.
Pain in the past is remembered as anger.
Pain in the future is perceived as anxiety.
Unexpressed anger, redirected against yourself and held within, is
called guilt.
The depletion of energy that occurs when anger is redirected inward
creates depression.
What this cycle tells us is that stored hurt is responsible for a wide range of
psychological distress. Buried hurt disguises itself as anger, anxiety, guilt,
and depression. The only way to deal with these layers of pain is to find outwhat hurts as the pain occurs, deal with it, and move on. Living in the
present means being honest enough to avoid the easy emotio n, which is
anger, and expose the hurt, which is harder to confront. When hurt is not
resolved in the present, the vicious buildup of anger, anxiety, guilt, and
depression can only grow worse.
The exercise is to learn the steps of how to feel in the present:
  1.  Realize that hurt is the most basic negative feeling. You cannot
be in the present without willingness to feel hurt.
  2.  Be with your sensations. Resist the impulse either to deny  what
you feel or to turn it into anger.
  3.  Say what you feel to the person who caused the hurt.
  4.  Resolve your emotion and move on.
This may seem like an exercise in suffering, but in fact it is an exercise in
freedom. Being hurt isn’t pleasant, but it is real. It puts you in the present,
whereas conditioned responses of anger, anxiety, guilt, and depression put
you out of the present. Once you are in the present, you can follow the trail
of your emotions back to their source, which is not pain but love,
compassion, truth—the real you.
There is no purpose in suffering except as a guide to your truth. In and of
itself, pain has no worth except  as a signal that will pull you out of pain.
When an infant is hurt, it cries, gets the hurt out of its system, and then
relaxes. It rejoins the body’ s basic state, which is pleasure, ease, and
comfort. If you want to feel these things, all you have to do is be yourself,
but being yourself means getting  past the tendency to repress or divert your
emotions, which all of us learned in early childhood.
Coming to the moment by putting your attention on the pain allows you
to release the pain as soon as it occurs. This release occurs naturally—it is
what the body wants to do—and attention is the healing power that triggers
it. Putting attention on your feelings gets you closer to the state of
witnessing; you observe the pain without getting wrapped up in all the
secondary blame, avoidance, and denial that usually follows. In the act of
witnessing, insight becomes possible. It takes detachment to bring
understanding, and if you get caught up in your hurt, you won’ t see thereason behind it. No one can hurt you today without triggering a hurt from
your past. Y ou have to see that in order to find yourself.
As you learn to say, “I feel hurt,” and really be with that feeling, more
openness will develop. The emotions that frighten us are the complex ones,
because they overwhelm the natural release mechanism. You cannot simply
release guilt or depression. They are secondary formations that arose once
you forgot how to release hurt. The more hurt you honestly feel, the more
comfortable you will be with pain, because the ability to release it will
grow. As this happens, you will feel easier about all your other emotions.
(To a blocked mind, feeling “positive” emotions such as love and trust is
often just as difficult as feeling “negative” emotions such as hate and
distrust. Both are lauded by old unresolved hurts.) Feeling easy with your
emotions means  that you won’ t get so entangled in other people’ s. Instead
of blaming the ones who hurt you, you will be able to for give.
The lessons of this exercise are very profound:
•  Everyone is acting from his own level of consciousness. This is all we
can ask of


icultto
expresstheiremotions.Theyclosethemselvesawayto
avoidbeinghurt,andsuppresstheirgrief,andso
appearquitehardtotheworld.Theirfeelingscan
burstoutuncontrollablyundercertainconditions,
especially iftheyhaveaverysensitive,sympathetic
ear,andthentheymaycryinspiteofthemselves.In
thatstatetheyhatetobeconsoledandactuallyfeel
worseforanycomforting.Theyfinditverydifficultto
cryandwouldmuchprefertocryalone,infactitisrare
toseeaNatrummuriaticumcryinginpublicandthey
willfeelhumiliated ifthatactuallyhappens.Theyare
pricklytypes.
Theirdepressionandtheirirritabilityareworse
pre-menstrually,whentheybecomediscontented
witheverythingandeveryone,andindifferenttohav-
inganyfunorexcitement.Theyprefertobealone
whendepressedandwillrefuseallinvitations.These
typeshatepartiesandsmalltalkandwouldmuch
ratherstayathomeontheirown.
Ifhurt(whichisveryeasy!)theydonotshowit;they
harbourhurtsinsideandbecomebitteraboutpeople
andlifeingeneral.Theyarehauntedbypersistent,
unpleasantthoughts,ofpastwrong-doings,andtheir
mindsdwellonthesepastdisagreeablecircumstances
andmakethemill.
Thechildrenareseriousanddisliketoomuch
physicalcontact.Theyhatetobeteased,anditmaybe
besttoignorethemiftheygetupset,leavingthemto
comeroundintheirowntime.Theyarealsooftenvery
slowtotalk,notutteringwordsuntiltheirsecondor
eventhirdyear,and,likeCalcareaphosphoricachildren,
theymaybeslowlearningtowalk.
PHYSICALCOMPLAINTS
Backache
SymptomsPains:inlowerback;aching;backfeelsas
ifitwerebroken;sore,bruised.
INTERNALMATERIAMEDICA Natrummuriaticum(Nat-m.) •119
Bettertorlyingonahardsurface.
Causesmanuallabour.
Thebackfeelsweakandtiredafterexertionorafter
bendingdownforalongtime(aftergardening,for
example).
Blisters
SymptomsBlistersontipoftongue.
Coldsores
SymptomsSores:onlips;aroundmouth.
Causessun;suppressedgrief.
Thisisourmajorcoldsoreremedy,butitwouldbea
mistaketoprescribe itonthissymptomalone:the
generalsymptomsandtheemotionalpictureareboth
important.ANatrummuriaticumpersonwilloften
producecoldsoresafteradisappointment oragrief
thatwasn'texpressed.Thesoresareusuallysited
aroundthemouthonthelipsandwilloftenbefound
atthecornersofthemouth.
Commoncold
SymptomsDischargefromeyeswatery.Nasal
catarrh:dripsdownbackofthroat;profuse;white;
wateryalternatingwithblockedupnose;likeegg
white.With:lossofsmell;lossoftaste.
Thedischargeisprofuseandresembleseggwhite;it
maybepostnasal(thatis,itmaydripdownthebackof
thethroat).Thereisabitter,saltytasteinthemouth
whichfeelsdry,andabigthirst.Thepersonmay
sneezealot,andthelipswillbedryandcracked.
Constipation
SymptomsStools:crumbling;smallballs;likesheep
dung.Strainingineffectual;withunfinishedfeeling.
Worseduringamenstrualperiod.
Cough
SymptomsCough:dry;hacking;irritating;tickling.
Mucus:likeeggwhite;transparent;white.
Worseduringfever;eveninginbed;fromticklingin
larynx.
Thecoughisexcitedbyaticklinginthelarynxand
airpassages.Theeyeswaterwhencoughing(or
laughing).
Diarrhoea
SymptomsBelly/stomach bloated.Diarrhoeadur-
ingthedayonly.Stools:gushing;painless;smelly;
watery.
Worseaftereatingstarchyfood.
Theremaybepainsbeforepassingthestool.Exhaustion
SymptomsWithheaviness.
Worseduringtheevening.
Theperson'senergymaywellincreaseforashort
whileaftereating,butheorshefeelstiredandheavy,
especiallyintheevenings.
Eyeinflammation
SymptomsEyes:gritty;sensitivetolight;watering.
Fever
SymptomsHeatburning.Withnausea.
Betterforbeinguncovered.
Worsemidmorning;intheautumn.
Thepatientwilllookdazedandsleepyandwillfall
asleepwhenhot,althoughthefeelingofburningheat
mayalternatewithagreat,intensechilliness.Sweat-
ingwillhelp.Therewillbeanextremethirstforlarge
quantitiesofliquidsduringthefever.
Hayfever
SymptomsWithcoldsores(seeabove);symptomsof
commoncold(seeabove).
TheNatrummuriaticumgeneralsymptomswillalsobe
present.
Headache
SymptomsEyes:sore;watering.Pains:inforehead;in
temples;hammering;pressing;splitting;throbbing.
Betteriorfirmpressure.
Worsearound10a.m.-3p.m.;aftereating;for
coughing;duringmenstrualperiod;foremotions;for
excitement;duringafever;onwaking;forreading/
writing;talking;thinking.
Thepatientmayhavetroubleseeing,withflickering
andzig-zagsappearingbeforetheeyesduringthe
pains.Thisisinfacttypicalofmigraines;these
headachesshouldalwaysbetakentoaprofessional.
Indigestion
SymptomsBelches:incomplete,ineffectual;sour;
tastingoffoodjusteaten.Mouth:tastesbitter;salty.
Pains:cramping;pressing;instomach.Withviolent
hiccups.
Worseafterearingstarchyfood.
Aftersuppressingemotionsthestomachcanbecome
'disordered',andstodgyfoodsarenolongereasily
digested.Thepatientwillburpaftereatingbutwith
difficultyandthisdoesnotrelievetheindigestion.
Mayalsohaveviolenthiccups.
120•Natrumphosphoricum (Nat-p.) INTERNALMATERIAMEDICA
Insomnia
SymptomsDreams;anxious;vivid.
Causesgrief.
Thepersonmayfinditverydifficulttogettosleep
afteralossordisappointmentandmaythenwakein
thenightandbeunabletogetbacktosleep.Mayhave
anxious,vividdreams.
Pricklyheat
WithNatrum-mur.generalandemotional/mental
symptoms.
Retentionofurine
Causespresenceofstrangers.
Canonlypassurinewhenonown.
Sorethroat
SymptomsPainsburning.Throatdry;withlump
sensation.Voicehoarse.
Canonlyswallowliquids;solidscomeupafterthey
reachacertainpointandthepersonmaychoke(may
alsochokewhendrinking).Thevoiceishoarse,and
whenswallowingthereisasensationofalumpinthe
throatwhichrisesup.Hawksupegg-whitemucus
fromthebackofthethroat.
Thrush(genital)
SymptomsDischarge:white;likeeggwhite.
Thrush(oral)
SymptomsGums/tongue:coatedwhite.
Withcharacteristicdrymouthandthirst.
Natrumphosphoricum (Nat-p.)
Othernames:phosphateofsoda;sodiumphosphate
Sodiumphosphate ismadecommercially invarious
formsbycombiningphosphoricacidandsodiumcar-
bonate.Itisusedinthemanufactureofceramics,in
fireproofingandasadetergent,inthemakingof
bakingpowder,inphotographicdevelopers,asan
emulsifyingandcleansingagentandinboiler-scale
treatment. Itemulsifiesfattyacidsandregulatesthe
productionofbileandtheabsorptionofwaterinthe
body.
Thehomeopathicremedyismadefrompurephos-
phateofsodabytrituration.GENERALSYMPTOMS
Dischargessour.Nervousexhaustion.Tongue
yellowatback.
Worseduringtheevening.
TheNatrumphosphoricumpictureisfullofsourness. It
hasbeencalledtheacidneutraliser-thesepeople
havesoursweat,stools,urine,andsoon.Ayellow-
coatedtongue(usuallythebaseonly)accompanies
nearlyallthesymptoms.Patientsareweak;theyhave
acidicdigestions,andtheymayhaveweakanklesand
coldextremities(likeNatrumcarbonicum).
EMOTIONAL/MENTALSYMPTOMS
Apathetic.Indifferent.
Thesepeopleareapatheticanddull


 beliefs that you have
adopted from the collective tribal consciousness and that you have
been conditioned to accept ever since you arrived on this physical
plane. When you receive this kind of advice from your mind,
acknowledge it, thank it for its input, but then say to yourself, “I
refuse to accept any energy that contradicts the unlimited power
that is within me, and I am moving on with my manifestation.”
The universal law is far more magnanimous than the mind.
Remember, it is unlimited, without boundaries and omnipresent. It
exists in a dimension vaster than the mind. This is why the mind
cannot even comprehend the universal source of energy. Your mind
thinks that it is the end all of experience and awareness, and you are
using that very same mind to affirm or deny what exists beyond it.
A huge paradox indeed.
But you can begin to trust in what your mind desires by going
beyond the mind. Meditation and intuitive feelings are two ways to
supersede the mind. The emphasis is on detaching from the collec-
tive unconscious beliefs, refusing to judge and patiently allowing the
universal source to deliver what you are now totally aligned with in
your inner world.
Learn to relax in peace and knowing. Detaching from the outcome
means avoiding the process of rushing and pushing through life.
Think of that acorn that has been planted in the ground and is on
its way to manifesting an oak tree. Imagine digging up the acorn
after three weeks to see how it is doing, and to see if there is any-
145
WAYNE W. DYER
thing that you might do to hurry the process along so as to fit your
schedule. Obviously, the acorn and the oak would perish as a result
of your efforts to rush the process.
The universal intelligence works at its own perfect pace. It will
deliver when you are in alignment with the nine principles detailed
in this book. The delivery is guaranteed by the absence of doubt
that you cultivate, and total trust in the presence of this energy in all
things, including that which you are going to attract into your life.
The way to patient detachment is to relax, trust, do not push.
The inclination to push and force is your cue that your mind is
still doubting and demanding an outcome. Your ability to trust your
feelings and to let these feelings, rather than your ego, be the driver
in your life is the key to manifesting your heart’s desire.
Use affirmations to keep the energy flowing and to detach from the
outcome. The most useful affirmation that I can provide for you in
this regard is really quite simple: “I am infinite and universal and I
trust in the divine power of the universe, which is also within me.”
Keep this always available in your consciousness and use it to keep
the universal energy flowing into your life. By stating this kind of
affirmation daily, you let go of your mind’s natural impatience and
attachment to results, and you allow the source to flow, unimpeded,
into your life.
See your day going well in your own inner chamber of energy
and know that the right people will appear to assist you in your
manifestation. Be open to your energy and see yourself evolving
happily and easily through each experience of the day.
This affirmation, when used in the morning, allows you to go to
your center and acknowledge your infinite beauty and your perfect
place in all things that are a part of this day. This affirmation will
shield you from the negativity that you will be exposed to from the
146
Manifest Your Destiny
collective unconscious and the beliefs that are no longer a part of
your inner world.
© © ©
This concludes the eighth principle for spiritual manifestation. It
revolves around transcending your mind and the collective mind that
has been with you since your conception. It asks you to be patient
when your mind will demand results, and it asks you to let go of your
mind’s preoccupation with those results and to trust in something
your mind cannot see and your body cannot fathom with its limited
perceptual means known as the senses. It asks you to let your inner-
most feelings become the guides in your life, and to trust those
guides. It asks, most significantly, that you allow yourself to know and
see the infinite white light of the living spirit surrounding and pro-
tecting you, and providing for you all that your own inner spirit, as a
piece of that infinite universal spirit, can imagine.
Once you perfect that infinite patience you will demonstrate your
trust in something other than your own limited body/mind, and you
will peacefully allow your desires to manifest in their own good way,
in their own good time.
The ninth and final principle of spiritual manifestation involves
the need to be eternally grateful, generous and in the service of
others.
147
REACTING TO YOUR MANIFESTATIONS WITH
GRATITUDE AND GENEROSITY
The Ninth Principle
he conscious expression of gratitude and generosity is the
final principle in this miraculous process of spiritual manifestation.
Experiencing an inner sense of gratitude and generosity is the result
of being in harmony with all of the other eight principles discussed in
this book.
Gratitude is your expression of acknowledging the oneness of the
universal energy working in cooperation with your desires.
THE NATURE OF GRATITUDE
The nature of gratitude is the complete and full response of the
human heart to everything in the universe. It is an absence of feeling
148
Manifest Your Destiny
alienated or separate. It represents our full acknowledgment and
appreciation of the energy flowing through all things, and brings gifts
to us in the form of the fulfillment of our desires.
It recognizes that nothing is to be taken for granted, and, most impor-
tant, it is an expression of complete, unconditional love in the form of a
thank you to the God force that is in all things. It is a way of being one
with the God force in full inner serenity. It recognizes that the spirit
within ourselves is the same as that which sustains all life on the planet.
Gratitude, then, represents the whole of ourselves. When we feel
grateful and give thanks, sending out this kind of loving energy to the
world in the same fashion that we did when we were asking for our
heart’s desire to be manifested, we feel complete. Gratitude allows us to
feel more together and more connected to that for which we are grate-
ful. It disallows any feeling of being separate and alienated from God.
The nature of gratitude helps dispel the idea that we do not have enough,
that we will never have enough, and that we ourselves are not enough.
When your heart is filled with gratitude, it is grateful for everything
and cannot focus on what is missing. When your attention is on your
scarcity, you are telling the universal spirit that you need more and are
not grateful for all that you have. The nature of gratitude is supportive
of our fullness and abundance, and acknowledges that we are the
recipients of the generosity of others, of life and of the universal spirit.
Gratitude contributes a loving response to the whole of creation
and to your relationship with creation. That relationship illustrates
for us how interconnected and interdependent everything is, includ-
ing the manifestations in our lives. When we understand the nature
of gratitude, we can more clearly identify those things within our-
selves that are obstacles to practicing gratitude.
OBSTACLES TO GRATITUDE
Gratitude is an inner process. It is an attitude of thankfulness even
when things do not appear as we would prefer. Rumi wrote, “Don’t
149
WAYNE W. DYER
grieve for what doesn’t come. Some things that don’t happen keep
disasters from happening.” Gratitude is a way of experiencing the
world with love rather than judgment. The three most common
obstacles to an attitude of gratitude originate in your mental
processes. They represent a way of thinking that impedes gratitude.
1:  Faultfinding. No doubt you have heard the phrase “finding fault.”
But rarely in the same context do you-hear the phrase “finding
love.” The emphasis for the majority of us is on faultfinding
rather than on love finding.
You always have the choice to be love finding or faultfinding.
The faultfinder focuses on what is wrong and what is missing.
That focus shows up as criticism, judgment and anger. The feel-
ing is of being against the manifestations that appear in the world
rather than being for what one receives.
The earlier principles of manifestation explained that it is
essential to remember that what we think about is what expands,
as is expressed by “As we think, so shall we be.” If you are using
your mind to think about what is wrong and what is lacking, this
is precisely what will manifest for you. Your inner world is the
source of what you manifest. Finding fault rather than being
grateful and being a love finder guarantees that you will not be
able to participate in the co-creation of your life and the fulfill-
ment of your desires.
Faultfinding does not happen because of what you observe in
your world. It is the observer located within you that chooses a
critical or angry point of view.
2: Complaining. | have a motto that I have used for many years that is
quite simple but is very effective in overcoming this obstacle to
an attitude of gratitude: “Don’t complain, don’t


aphne mezereum
(Thymelaeaceae)
Mezereon
Description  Hardy deciduous shrub growing
to 4 ft (1.2 m). Has oval to lance-shaped leaves,
clusters of red or pink flowers, and small  red berries.
Habitat & Cultivation  Mezereon is found in
Europe, North Africa, and western Asia, in damp mountain woodlands. It is cultivated as a garden plant. The root and bark are gathered in autumn.
Parts Used  Root, root bark, bark.
Constituents  Mezereon contains diterpenes
(including daphnetoxin and mezerein), mucilage, and tannins. Though highly toxic, daphnetoxin and mezerein have antileukemic properties and have been used to treat cancer.Datura stramonium (Solanaceae)
Thornapple
Description  Robust annual growing to 3 ft
(1 m). Has lobed oval leaves, long white or violet
trumpet-shaped flowers, and spiny fruit capsules.
Habitat & Cultivation  Thornapple grows in
the Americas, Europe, Asia, and North Africa. It  is cultivated for medicinal use in Hungary, France, and Germany. The leaves and flowering tops are harvested in summer, and the seeds in early autumn when the capsules burst.
Parts Used  Leaves, flowering tops, seeds.
US_180-201_Brassica_dictamnus.indd   200 26/02/16   12:47 pm201Dianthus superbusother medicinal plants
Constituents  Thornapple contains 0.2–0.45%
tropane alkaloids (especially hyoscyamine and
hyoscine), flavonoids, steroidal lactones,
withanolides, coumarins, and tannins. The tropane
alkaloids are similar to those found in deadly
nightshade ( Atropa belladonna, p. 69), acting to
reduce secretions and relax smooth muscle.
History & Folklore  Thornapple has a long
history of medicinal use. If taken in sufficient doses,
it causes hallucinations; the Delphic oracle in ancient
Greece and the Inca in South America may have
used it as an aid to making prophecies. Though it is
hallucinogenic, thornapple has traditionally been
used to treat insanity.
Medicinal Actions & Uses  At low doses,
thornapple is a common remedy for asthma,
whooping cough, muscle spasms, and the
symptoms of Parkinsonism. It relaxes the muscles
of the gastrointestinal, bronchial, and urinary tracts,
and reduces digestive and mucous secretions. Like
deadly nightshade, thornapple may be applied
externally to relieve rheumatic pains and neuralgia.
Related Species  D. metel  and D. innoxia  are both
native to India. These plants are employed in treating
asthma, coughs, fevers, and skin conditions.
 RQ Cautions  T ake only under professional
supervision. Since it is toxic at more than small
doses, thornapple is subject to legal restrictions
in most countries.Parts Used  Seeds, root, leaves.
Constituents  Wild carrot seeds contain
flavonoids, and a volatile oil including asarone,
carotol, pinene, and limonene. Cultivated carrot
root contains sugars, pectin, carotene, vitamins,
minerals, and asparagine. Carrot leaves contain
significant amounts of porphyrins, which stimulate
the pituitary gland and lead to the release of
increased levels of sex hormones.
History & Folklore  The origins of the familiar
garden carrot are a mystery—it was cultivated as a
nutritious and cleansing food at least as long ago as
ancient Greece and Rome. In the 1st century ce, the
physician Dioscorides recommended the seeds to
stimulate menstruation, to relieve urinary
retention, and to “wake up the genital virtue.”
The cultivated variety did not reach Britain until the
16th century, when women used its beautiful,
finely divided leaves to adorn their hair.
Medicinal Actions & Uses  This common
vegetable is also a wonderfully cleansing medicine.
It supports the liver, and stimulates urine flow and
the removal of waste by the kidneys. The juice of
organically grown carrots is a delicious drink and
a valuable detoxifier. Carrots are rich in carotene,
which is converted to vitamin A by the liver. The
raw root, grated or mashed, is a safe treatment for
threadworms, especially in children. Wild carrot
leaves are a good diuretic. They have been used to
counter cystitis and kidney stone formation, and
to diminish stones that have already formed. The
seeds are also diuretic. They stimulate menstruation
and have been used in folk medicine as a treatment
for hangovers. Both leaves and seeds relieve
flatulence and settle the digestion.
Research  In a study published in 1995, a carrot
extract was shown to protect the liver from toxicity.
Cautions  Do not take carrot seeds during
pregancy. Use only organic carrot juice since
the root concentrates artificial fertilizers
and insecticides. Medicinal Actions & Uses  Desmodium is
chiefly a remedy for asthma and has been used as
an antiasthmatic in Ghanaian hospitals. In France,
the herb is taken for liver disorders including viral
hepatitis—both A and B—apparently having most
effect during the early stages. Desmodium may
also be used to relieve headache, backache, and
muscle and joint pain—a decoction being taken
internally or applied as a lotion.
Research  Ghanaian research has shown the herb
to have antispasmodic and antiasthmatic activity. It
also appears to increase the resistance of liver cells
to inflammation, whether resulting from infection
or toxicity. When taken in the early stages of
illness, it normalizes liver function.
Caution  In rare cases, desmodium can cause
nausea or diarrhea.Thornapple  seeds and
leaves ease asthma, but are
hallucinogenic in large doses.
Seeds
Daucus carota  (Apiaceae)
Carrot
Description  Annual (cultivated varieties) or
biennial (wild). Has erect stem, which grows to a
height of 3 ft (1 m), with feathery leaves, small
white flowers, and flat green seeds. Cultivated
subspecies have fleshy orange taproots.
Habitat & Cultivation  Wild carrot is native
to Europe, although cultivated subspecies are now
grown around the world. The root is harvested in
late summer, and the seeds are gathered in late
summer or early autumn.Desmodium adscendens  (Fabaceae)
Desmodium
Description  Perennial, much-branched herb,
growing to 20 in (50 cm). Desmodium has light
purple flowers, and the leaves each have three
small oval leaflets.
Habitat & Cultivation  A native of West
Africa, including Sierra Leone, northern Liberia and
Ghana. The aerial parts are harvested as required
or after flowering.
Parts Used  Leaves and stems.
Constituents  Contains indole alkaloids.
History & Folklore  Desmodium has long
been used in West African herbal medicine as a
treatment for asthma, and also for jaundice.Dianthus superbus
(Caryophyllacaea)
Fringed Pink,
Qu Mai (Chinese)
Description  Upright perennial herb growing to
32 in (80 cm) or more. Has narrow, lance-shaped
leaves and large, delicate, fragrant pink or lilac flowers.
Habitat & Cultivation  Fringed pink is native
to Europe and northern Asia (including China
and Japan) growing at altitudes of up to 7,900 ft
(2,400 m). It grows in clumps on hillsides and
crevices, and is cultivated from seed in eastern
China. It is only harvested when in flower.
Parts Used  Aerial parts.
Constituents  Fringed pink contains saponins,
dianthins, tannins and flavonoids.
History & Folklore  Fringed pink is first
mentioned in the Chinese herbal known as the
Divine Husbandman’s Classic (Shen’nong Bencaojing),
which was written in the 1st century ce.
Medicinal Actions & Uses  Although fringed
pink is common in Europe, there is little indication
that people there have used it as anything other
than a vegetable (the young leaves are best boiled
or steamed). In Mongolia, it is used to promote
contractions and childbirth, and is considered a
diuretic, hemostatic, and anti-inflammatory. In
Chinese medicine it is widely used for “damp-heat”
conditions, and prescribed for kidney stones and
urinary tract infections.
Research  Research, mostly conducted in
Korea and China, indicates that fringed pink has
marked anti-inflammatory activity and possible
cancer-fighting properties.
Related Species  The gillyflower ( D. caryophyllus ),
of Mediterranean origin, has similar constituents
and is traditionally prescribed in European herbal
medicine for coronary and nervous disorders.
US_180-201_Brassica_dictamnus.indd   201


 Adverse Effects of Human Insulin
https://health-science-spirit.com/Diseases/Diabetes/Adverse-Effects-of-Human-Insulin.html 2/2<|eot_id|><|begin_of_text|>MALI'S  ST OR Y
by W alter Last
Mali was a beautiful baby with black hair and only a few weeks old when I ﬁrst met her. Her mother, Robina, hoped that I could help
her, because she was a spina biﬁda baby. The spinal cord had not properly formed, and in the middle of the back it bulged out as a
ﬂuid-ﬁlled sac. Commonly there is paralysis below the problem area and that was also a problem for Mali.
Baby MaliI did not really know what to do, and we experimented with many different forms of energy healing.
One such device was a cardboard cone about 50 cm high covered with aluminium foil. It channels
energy like a pyramid. Once we directed the closed base against her back for 20 minutes, and that
caused a red patch like a sunburn to appear. We also used packs of pulped fresh comfrey and
wheatgrass and rubbed the area with cod liver oil and vitamin E. Soon the ﬂuid-ﬁlled sac started to
shrink and drained without infection; eventually it disappeared leaving a well healed, smooth ﬁrm skin,
which never broke down. But our hopes of Mali becoming a dancer were not coming true.
She could not walk or properly talk. Mali used a combination of signs, body language and sometimes
clear words and I believe always telepathy. She also had epilepsy and brittle bones but seemed to be
intelligent, very sensitive and perceptive.
Mali had a great appreciation for music. Even as a little girl she would become offended if she was offered nursery rhyme music when
she wanted to hear Chopin or Beethoven or some other classical music. She would 'dance' in perfect time to the music with her
hands, arms, and upper body. Her ﬁngers would move as if she was playing an instrument in the air. Sometimes, she moved her
arms as if she was the conductor of an orchestra, bringing them down powerfully on a beat.
Once Mali broke her leg, and that became a life-threatening event for her. One night Robina prayed for help in her Garden in
Auckland. Mysteriously the scenery changed to the N.Z. bush, and the spirit of an old Maori appeared to her. In the illustrated
book  The Gift of MAMAKU,  see: www.giftofmamaku.com, Robina tells the story of how Manawatere helped Mali to heal.
Mamaku is the Maori name for a giant tree-fern. Manawatere taught Robina, with permission of the tree, to cut and apply a piece high
in life force to Mali's solar plexus which then re-energised her so that she was able to heal.
Gradually it transpired that this involvement of the old Maori with Robina and Mali was no coincidence. He was one of the most
important Ancestors in Maori history. As a young man Manawatere guided the ﬁrst canoe to arrive at a speciﬁc pohutukawa tree at a
beach near Auckland. This tree still exists today 500 years later. He had come back to help his people at this critical time in the race
relations between Maori and Pakehas. The meeting house of the Ngai Tai tribe in Auckland had been burned down by vandals, and
white activists tried to stop it being rebuild. Even worse for the tribe, it was without a chief, a recognised leader.
Robina was guided by Manawatere to reveal her experience to the Kaitiaki or Keeper of the Treasures of the Past and Maori culture
in general. The Kaitiaki instantly recognised Manawatere from his facial tattoo on a painting by Robina. This eventually led to a new
chief being installed as selected by Manawatere and transmitted by Robina. Despite having no Maori blood, Mali was honoured in a
ceremony as a Taonga – a Living Treasure of Maori culture for her part in bringing Manawatere back to his people. This ceremony
took place under The Tree.
The Mamaku book is being widely read in NZ schools, and also in some indigenous schools in the US and Australia, and has been
translated into several Paciﬁc languages as taught in N.Z. schools. On her visit to an Aboriginal school and library in Alice Springs
Robina carried a symbolic Maori gift, a carved bone lizard from Ngai Tai for the Australian Aborigine children as a sign of forgiveness
and reconciliation for an incidence in the past. Several Aboriginal trackers had been brought to N.Z. to hunt down a Maori chief and
his followers. This tribe were descendants of Manawatere and his people, the Ngai Tai, and most of them were massacred.
Last year (July 2010) Mali died rather suddenly after a short lung infection. Manawatere was present and indicated to Robina that this
was as it was meant to be. Though sad in a way, it was also a very beautiful experience.
Mali, now a free spirit, consoled Robina, and in great detail arranged her 'Life Party'. There were to be several ceremonies, the ﬁrst
and perhaps most important one, was to be a Maori ceremony at the beach under the old pohutukawa tree. In his speech the leader
of the Ngai Tai tribe referred to Mali as a "Rangatira" - which means a chief. He said she was tiny but 10 feet tall because her spirit is
so great
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 3:04 PM Health-Science-Spirit - Mali's Story
https://health-science-spirit.com/Spirituality/Mali's-Story.html 1/2During the ceremony Mali's spirit was ﬂying around and dancing with the children, while her body lay in an open "waka"
(canoe/cofﬁn). Everyone saw a strong white light radiating out of the waka. It was so bright that one could hardly see the children's
faces as they leaned over her.
In the following days Mali prodded Robina to start writing a children's book about her life story and the events surrounding her life. It
is to be called  The Flying Princess. When not with Robina, Mali is often away together with Manawatere or on special healing
missions.
If you like to read this story in greater detail and with photos then go to Mali and Manawatere  (www.health-science-
spirit.com/mana.pdf ). You may also want to see some beautifully illustrated  Poems by Robina. Finally, the events surrounding Mali's
life have inspired me to write down some of my thoughts about  The Meaning of Life.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 3:04 PM Health-Science-Spirit - Mali's Story
https://health-science-spirit.com/Spirituality/Mali's-Story.html 2/2<|eot_id|><|begin_of_text|>Soil and Health Library
This document is a reproduction of the book or other copyrighted material you
requested.  It was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail.com.
This reproduction was made by the Soil and Health Library only for the purpose of
research and study.  Any further reproduction or distribution of this copy in any form
whatsoever constitutes a violation of copyrights.SLEEP

A  SOURCE
OF  HARMONY

EDMOND BORDEAU X SZEKELY

ESSENE SCHOOL OF LIFE

1.  We believe that, in the present state of society, it is possible for every
one, by judicious use of the best available methods of hygiene and individual
improvement, to achieve considerable betterment of the quality of his life.
2.  We  believe that it is the  wort h  of individuals which makes the worth
of societies and which cond itions the effec tiveness of public institutions.
3.  We believe, consequently, that every man owes a bounden duty to
himself, to the community and to the future of Humanity to make his own
improvement the essential task of his life.
4.  We believe that this work of improvement has the sure effect of
introducing into the life of the individual a quota of happiness proportional to
the value of his efforts.
5.  We believe that it is the study of the laws in Nature and in faithful
adherence to what they prescribe, that man finds the surest guides in his effort to
improve himself.
6.  We believe that human thought  and will have considerable power and
that they should be used conscientiously in the service of good, that is to say, in
the service of the force that leads Nature towards ever higher forms of
manifestation.
7.  We believe in the irresistibility of progress and


 that dif ferent. If
we can understa nd our own str uggles, we can understand the struggles of
others. This connection provides support like nothing else can. Even in our
spiritual journey, we connect with like-minded individuals who support our
growth, underst and our challenges and keep us on track. So cial media
addiction, food addiction, or any other addiction for that matter is a cry for
connection. It is a quest for validation and acceptance. “Every man for
himself” may be needed somet imes in our lives, but this type of thinking
does not really w ork in the long  run if what we are seeking is healing and
connection with others. Our desires are not separate from our spirituality;
the desires that unravel our human potential are borne of our Spirit. This is
our ultimate T ruth.
W e are alone in our spiritual journey in the sense that we have our own
lessons to learn and our own unique path and process to follow, but
connection, collaboration and cooperation go a long way towards easing our
path and  suf fering. W e don’ t heal in isolation. W e can easily mistake
loneliness for independence, iso lation for privacy, and create a wall around
ourselves. There is a need for deep connection with our heart an d its needs;
a need to let go of the ego and become real and transparent. W e can no
longer prohibit real deep con versations and hide behind masks. Our
ultimate freedom lies in living our truth. The truth will set you free! Y es,
indeed! It is our ultimate shield and defense.H E A L I N G  A S  A  C O L L E C T I V E  C O N C E P T
As we heal, we heal the world around us. Healing is a collecti ve concept;
individualism an d division does not lead to healing, as our human hearts
yearn to  connect. W e can’ t limi t our thinking to only ourselve s, as we are
powerful in the way that we af fect others, and we are equally  af fected by
others. As we di scussed previou sly, we are part and parcel of the whole of a
Creation that includes each of us. Y es, we are responsible for o urselves but
we are also responsible to this  world that we are a part of. And that is
where, as individuals, we can make a shift. What would it be like if the food
corporations and the pharmaceutical companies took this to heart and put
that kind of thinking behind their products and drugs?
Healing can become an uphill battle when we are dealing with food
corporations, school cafeterias, vending machines, fast food restaurants,
convenience sto res or anything that sells us junk. When the main objective
is mone y and personal gain, regardless of how it is achieved, then global
health becomes a challenging goal.
When m y son was little, he aske d me why cigarettes were sold if they were
bad for people. Children have such innocence and wisdom! That is the same
question I have. Why would someone sell me something and at the same
time tell me it will ruin my hea lth? What if we simply asked that question
of th e food corp orations, who sell us disease-causing products  made with
questionable ingredients? When people’ s intentions are to fulfill their
personal agenda s with a short-te rm vision, no healing at the global level can
really take place. For all the d isease-making products and fo od products
that are sold, the re is Karma bei ng created and that does not help anyone. I
think ou r world is in dire need of some good Karma. The first owner of the
Marlboro Comp any, Phillip Morris, died of lung cancer. I doubt this was
coincidental.
I am fascinated b y our obsession with money. How much will be enough? It
is this obsession that keeps us all poor in more ways than one, and it keeps
us sick, as a nation. Money can be made when you are selling something of
value. Why not make money by selling something that promotes health?The hum an min d is fickle; it can easily be persuaded or manipulated. It is
hard to walk by the racks of colorful, sugary cookies just when you enter a
grocery store and even if you do simply walk right on by, there is more
persuasion at the checkout line, right in front of you. These subtle
suggestions are laid out everyw here in a store, enticing you to bite. This is
where o ur strong  connection to our deeply-held desires will come in handy.
W e can simply smile and walk away. It can’ t hurt pointing that out to the
store ma nagers, if you see them. But as long as we buy thes e disastrous
products, we are helping create a market for them. So, the ultimate
responsibility for what’ s available to us lies with each one of us. If a
product is not so ld, it does not get made. So, thinking beyond ou rselves can
fuel our own ef forts for healthy eating and living. Instead of being af fected
or manipulated, we can ef fect change.
It is  not enough to know what challenges there are. It is not en ough to be
handed s olutions, either. One of the obstacles to doing what we know to do
is a lack of inspiration and motivation and we need each other for that. Not
all of us are self-motivated; som e of us need an extra nudge, a reminder, or
a l ittle kick, onc e in a while. Meeting someone at the gym, wa lking with a
partner, and having a pot luck m eal are some of the ways that can keep us
motivated. Sharing and connecting is how we create a healing community.
There is  power and inspiration in numbers. However small, we can begin to
create our own l ittle village of h ealing. W e must keep moving in an upward
direction, as those ef forts will be supported by our Higher Self.
“If you want to go quickly, go alone; if you want to go far, go together.”
African Proverb
It does take a vil lage. W e don’ t live on an island. W e are interdependent and
interconnected. W e are here for ourselves and for each other. I hope that
sharing my thoughts might stir something big inside of you.
How ca n you cr eate a support system for yourself and perhaps be one
for someone else?C H A P T E R  1 4I  D r e a m  o f  a  D i f f e r e n t  W o r l d
A famou s quote from prosperity expert Napoleon Hill says, “Wh at the mind
of man  can  conc eive and  believe, the mind of man  can achieve.” The point
is that all changes begin with a t hought or a dream. In that sense, no dreams
are too lofty!
As I come close to finishing this book, I realize it’ s more than a book. There
is a dream stirring in my heart. I dream of a dif ferent world; a world that
allows h ealing b ecause it understands that to be the purpose of our human
life. Pur e Consc iousness, the stuf f of our making, seeks to express itself in
every aspect of our living. And  it sees you and me through o ur pain and
suf fering. It is beckoning us to grow, to prosper and to shine. Pai n is beyond
our control, but suf fering is something we choose. W e can choose
Consciousness instead; we can choose to shine like the sun. W e can choose
to d well in ou r own infinite potential regardless of our sm all-minded
agendas and goals. When we can allow Consciousness to simply  have us, it
will work its ma gic through us. What if we all understood this? What if we
knew that we were more than just our physical body?
Real me dicine i s that which he als. T o divide or to separate medicine into
conventional or alternative is to  see human beings in a divided, fragmented
way. When we do that, it beco mes a matter of belief, hence the common
resistance to alternative medicin e, which gets expressed as “I don’ t believe
in it.” I have als o come across clients who don’ t “believe” in prescription
medications even when they may need one temporarily.
W e can choose to overlook the  real root causes of our illnesses, but they
remain, whether  we believe in them or not. If we believe we are separate
from our spirit or our soul, then we do feel separate and fragmented, and are
forever missing the deep connection with ourselves, seeking it everywhere,
in fact, but in ourselves. When we are fixated on our sympto ms, we are
viewing ourselves in a rather s uperficial way, bypassing and missing the
opportunities to  really become whole. This is what I drea m: that we
understand who we are, regardless of color, age, sex or creed. Healinghappens when we look at the bi gger, whole picture, it rarely happens when
we think we are just a physical body.
S T


 mental energy. The body is an
excited state; so is the brain,  being part of the body, and so is the
mind as thinking goes on. Even when a rock looks like a rock and a
neuron like a neuron, which makes them seem totally dissimilar,
both are excited modes of consciousness.
This is practical knowledge. When you know, for example, that
time is just an excited state o f consciousness, you see why time is
so m alleable. It has no choice  but to be as fluid and flexib le as the
mind. W e manipulate time to conform to our human needs. Some
time fra mes ar e long, like the  life of the universe, while some are
short, like the milliseconds it takes for a signal to jump from one
nerve cell to th e next. These time frames can be extremely stable:
hydrogen atoms are likely to exist until the death of the universe,
while a  thought is stable onl y for its duration, which is transient
and evanescen t. The fact tha t mental activity flies by so fast canlead to a mistake. We might suppose that consciousness is on a
time schedule— it isn’t. Consciousness can be fast or slow, large or
small, random or predictable, and so on.
Being t he sour ce of “something from nothing,” consciou sness
isn’t bound by its own creation, just as a person with a vocabulary
of thirty thousand words i sn’t tied down to thirty thousand
thoughts. Com bining and re-forming all the time, consci ousness
dictates to itself whether to b e as tiny as a quark or as immense as
the universe. This fact help s dispel one of the most obstinate
objections to consciousness-based reality. We don’t see our minds
create trees, mountains, pla nets, and stars. The scale is wrong,
skeptics will say. When you are afraid and your heart starts to
pound, a mental event—your fear—sets chemicals in motion in
your body. The scale is molecular, meaning very small. Moving a
mountain with your mind, however, cannot happen, beca use it is
too large.
This ob jection is invalid, however, because consciousness
doesn’t respect limits of scale. Imagine that you wake up  from a
nightmare, and you tell a fr iend that a hundred men w ith guns
were chasing you down the st reet. What if your friend repl ied, “I’d
buy it if one m an were chasing you down the street, but a h undred
is t oo many t o be believable.” Such a comment would show
ignorance about how dreams work. Dreams are not bounded by
big and small. A mouse cha sing you down the street during a
nightmare is the same as the Red Army invading your town. In a
dream a blade of grass c an tremble, followed by a planet
exploding.
We accept these anomalies i n dreams because we are us ed to
waking up and returning to t he physical world and its constraints.
Consciousness is set up so that some things are free to move
around just by thinking, like brain chemicals that move around in
sync with our thoughts, while other things aren’t movable by
thinking. That’s the setup in a human universe. We don’t know the
limits of the setup until we test them. One has to ponder  if Jesus
had a similar understanding  in mind when he declared  to his
disciples, “Truly I say to you, whoever says to this mountain, ‘Be
taken u p and cast into the sea,’ and does not doubt in his heart,but beli eves that what he says  is going to happen, it will be  granted
him” (Mark 11:23).
Whether you accept those words as gospel or metaphor, literal
truth or  a vivid teaching exam ple, the notion of moving mountains
with your mind sounds supernatural, therefore irrelevant to
everyday life. The problem isn’t that supernatural = impossible.
The problem is that, so far, science cannot explain what we call
“natural.” Leaving consciousness out of standard s cientific
explanations dooms them to failure. The mind cannot be
explained by juggling brain chemicals around, and when science
declares that there is no other explanation, we are no longer in the
realm of credibility—we are in the realm of “things that must be
so.”
Once vi rtual reality has been dismantled, however, there is no
going b ack. Yo u cannot see th rough an illusion and believe in it at
the same time. A magician can’t sit in the audience and be fooled
by his own tricks. However, that’s exactly what we do. We place
our fait h in the physical world while knowing full well that it is
illusory.
Instead of passively accep ting the commonsense w orld,
metareality gives us an alternative—seeing everything  in the
universe as shifting modes of consciousness. A tree, for example,
is tailor -made to fit our human response to it. Any quality of a tree
can be taken out of its ass igned slot and reassigned to fit a
different, nonhuman framework. The tree’s color doesn’t exist for
someone with complete color-blindness. The solidity of a tree
doesn’t exist for a neutrino, a subatomic particle that can whiz
through the Earth as if passin g through outer space. The w eight of
the tree doesn’t exist if you t ransfer it to the International Space
Station. The life span of a tre e vanishes when viewed from the life
span of the pr otons in the nucleus of every molecule, wh ich take
billions of years to decay.
Everything acquires its “ realness” from the mod e of
consciousness applied to it.  In sleep the entire physical world
disappears and  no longer exists for you. It still exists collectively,
held in place b y the rules of virtual reality. But in sleep you  opt out
of v irtual reality by experienc ing a different world, which isn’t the
blank unconsciousness most people assume sleep to b e. It ispossible to experience deep sleep as pure awareness without
excitations—indeed, that’s how centuries of swamis, yogis, and
other versions of metahuman experience it. The Buddhist concept
of Nirv ana is closer to deep  sleep than to the ordinary waking
state, because Nirvana reconnects a person with pure awareness.
Dreaming is a mode of consciousness in which mental
excitations are subtle. This is yet another world, one where the
rules of virtual reality don’t apply. In dreams, objects magically
defy the ordinary laws of physics—a locomotive can fly, the
Empire State Building can va nish in a puff of smoke. There is no
reason to demote those two modes of consciousness, sleeping and
dreaming, to an inferior pos ition compared with being awake. If
we can look a t the world a s a lucid dream, why cons ider the
dreams you experience at night as any less real or unreal?
People blindly follow the assumption that hard physical things
are mo re real than subtle things like thoughts, imagination, and
dreams. But your subtle impulses determine how your personal
reality operate s. I’ve given on e example—phobias—where a person
who can lift hu ndred-pound weights at the gym may be u nable to
lift a spider in his hand; fea r freezes up his muscles. It  doesn’t
matter how light the feared object is. But we also need positive
examples of how a person’s subtle intentions can alter personal
reality.
Think back to our earlier ex ample of using VR apparatus to
simulate the experience of standing on a skyscraper girder high in
the air ( this page ). A person standing safely on the ground, thanks
to t he VR illu sion, feels giddy and weak, and experiences a
powerful threa t of falling. This indicates that our sense of  balance
can be  consc iously manipulated in various ways. T ightrope
walkers have separated their  sense of balance from any feeling of
threat o r danger. To someone standing on the ground looking up,
the danger looks real enough  (your heart can pound simp ly from
watching a risky circus act without experiencing it firsthand).
In the accepted model of evolution, all the traits we inherited
have survival value. Our anc estors needed a sense of bal ance for
obvious reason s when hunting and fighting other creatures in the
wild. But we go beyond survival all the time and toy with our
evolutionary inheritance simply because we want to. Tightropewalking has no survival val ue, and since it poses considerable
danger unless you are highly trained, it has negative survival
value.
Babies are afraid of falling from a very early age, and they  can’t
learn to walk without testing the precarious state between falling
down and staying on their feet. Clearly fear of falling loses out in
the end. Tightrope walkers go a step further by consciously
overriding evolution when they disconnect fear of falling from
sense o f balance. This ability to override evolution is actually a
higher evolutionary trait.
The pow er of consciousness allows daredevils to hang glide or
free-climb vertical rock faces using any rationale that comes to
mind—thrill s eeking, a drive to accomplish the imp ossible,
competitive riv alry, or simply no


	hand
washing	and	detergents.
RADICAL	BEAUTY	NAIL	WHITENING	TIP
To	brighten	yellowed	nails,	try	scrubbing	them	with	white	vinegar.
Your	nails	are	largely	made	of	a	tough	protective	coating	called	keratin.	A
proper	diet	and	excellent	circulation	are	of	utmost	importance	for	growing
healthy,	strong	nails.	There	are	also	great	external	ways	to	support	nail	health:
•
Rather	than	cutting	cuticles,	soak	your	nails	in	warm	water	to	soften	cuticles
and	then	gently	push	them	back.	Only	trim	off	hanging,	dead	skin	when
necessary.
•
Look	for	polishes	free	of	the	“toxic	trio”:	dibutyl	phthalate	(DBP),	toluene,
and	formaldehyde,	which	have	been	associated	with	development	and
reproductive	issues	and	dizziness	and	are	potential	hormone	disruptors	and
carcinogens.
13
	Look	for	brands	labeled	“DBP-,	toluene-,	and	formaldehyde-
free”	or,	specifically,	“three-free.”	There	are	even	vegan	polishes	free	of
solvents	and	other	toxins,	including	some	that	are	“ten-free,”	and	some	that
are	water-based.	(You	may	need	to	reapply	these	more	often	due	to
chipping.)
•
Avoid	frequent	use	of	nail	polish	removers,	which	can	dry	your	nail	bed,
leading	to	potential	splits.	Also	look	for	nail	polish	removers	that	are	free	of
acetone.
•
Avoid	quick-dry	nail	polishes	that	contain	a	great	deal	of	acetone,	which	can
dry	out	your	nails.
•
Use	gloves	when	washing	the	dishes,	and	otherwise	try	to	keep	your	hands
out	of	hot	water	as	much	as	possible.
•
Before	going	out	into	the	cold,	always	moisturize	your	hands	and	protect
them	with	gloves.	Avoid	direct	exposure	to	cold	air.
•
Massage	and	moisturize	your	nails	and	cuticles	with	almond,	jojoba,	or
coconut	oil	often.Nail	Strengthening	Scrub
The	combination	of	castor	and	avocado	oils	enhances	nails’	flexibility	and	renders	them	more	pliable
and	less	prone	to	chips	and	breakage.	Ground	walnuts	are	high	in	nourishing
omega-3	fatty
acids,
while	the	walnuts	themselves	help	to	slough	off	dead	surface	cells,	allowing	more	moisture	and
nutrients	to	be	absorbed.	Honey	is	nourishing	and	softening,	and	it	also	contains	antibacterial	and
antiseptic	properties.
¼	cup	raw,	shelled	walnuts
1	tablespoon	castor	oil
1	tablespoon	first	cold-pressed	avocado	oil
1	teaspoon	raw,	organic	honey
Grind	walnuts	to	form	a	coarse	powder.	Mix	in	the	oils	and	the	honey	to	make	a	thick	paste.	Rub
your	entire	nails,	hands,	and	cuticles	vigorously	(but	not	in	an	overly	abrasive	way)	for	a	few	moments
before	rinsing	with	warm	water.	Try	this	treatment	once	or	twice	weekly	for	best	results.On	location	at	the	Chopra	Center	in	Carlsbad,	California,	Deepak	and
Kimberly	ready	to	discuss	the	new	science	and	ancient	wisdom	contained	in	the
six	pillars	of	Radical	Beauty.
Copyright	©	2016	by	Ylva	ErevallAntioxident-	and	vitamin-rich	fruits	build	and	protect	your	beauty.
Foods	rich	in	omega-3	fatty	acids,	such	as	chia	seeds,	promote	excellent
circulation	that	helps	create	radiant	skin	and	glowing	health.The	Glowing	Green	Smoothie	is	a	staple	of	the	Radical	Beauty	and	Beauty
Detox	programs.
Copyright	©	2016	by	mllevphoto/Shutterstock
Ayurvedic	spices	such	as	turmeric	have	now	been	shown	in	modern	research	to
have	far-reaching	beauty	and	health	benefits.Pillar	4
,	Primal	Beauty,	discusses	how
earthing
,	or
grounding
,	has	healing	effects
on	your	body	and	beauty.
Pillar	5
	discusses	the	best	ways	to	move	your	body	to	promote	natural	grace,
tone,	and	beauty.Pillar	1
	discusses	the	essential	Radical	Beauty	ratios	to	make	eating	for	health
and	beauty	simple.
Ingredients	for	the	Radical	Soother	Mask	(see
this	page
).Syncing	with	the	natural	rhythms	of	nature	enhances	your	natural	beauty.In
Pillar	1
,	you	will	learn	dietary	shifts	to	optimize	digestion	and	to	bolster
nutrient	circulation	and	absorption	for	beautiful	skin	and	overall	vitality.
Use	the	Radical	Beauty	Liver	Tonic	(
this	page
)	to	promote	cleansing.
Copyright
©	2016	by	aliasemma/ShutterstockBeauty	fats	include	avocados	and	unrefined	plant	oils.
Fresh	spices	help	balance	and	enhance	your	health.Aligning	your	lifestyle	with	the	seasons	and	the	solar	and	lunar	cycles	helps	you
harness	greater	power	to	support	your	overall	energy	and	vitality.
Boost	sluggish
agni,
	or	digestive	fire,	with	spices	such	as	cumin.Ingredients	for	the	Acne-Preventing	Tonic	(
this	page
).Warming	foods	increase	your	metabolism	and	circulation.
Ingredients	for	the	Radical	Beauty	Skin	Texture	Smoothing	Mask	(
this	page
).
Peak	Beauty	Sleep	is	essential	for	Radical	Beauty.
Some	of	the	ingredients	for	the	Radical	Enzyme	Mask	(
this	page
).Peace	and	self-love	foster	natural	beauty	from	the	inside	out.
Abhyanga
	is	an	Ayurvedic	practice	of	oil	massage	that	is	believed	to	soothe	your
nervous	system	and	rejuvenate	your	body	and	mind.
Copyright	©	2016	by	Valery
Kraynov/ShutterstockColorful	plant	foods	are	a	powerful	ally	to	support	your	beauty.
Being	in	nature’s	elements	helps	harmonize	balance	and	beauty	within	us.Ingredients	for	the	Nail	Strengthening	Scrub	(
this	page
).
Spiritual	beauty	allows	you	to	shine	with	an	inner	light	that	outer	beauty	alone
can	never	match.Fresh	foods	are	beautifying	as	they	are	healthy.	Check	out	the	Radical	Beauty
Recipes	in	the	Appendix	(
this	page
).
Smoothies	are	an	excellent,	easy	way	to	take	in	lots	of	energizing	and	beauty-
building	nutrition.
Radical	Beauty	is	something	that	exists	universally	while	at	the	same	time	being
completely	unique	to	you.PILLAR	3:
Peak	Beauty	Sleep
Beauty	sleep
	is	most	certainly	a	term	you’ve	come	across	before,	but	you	may	not
have	a	clear	sense	of	why	sleep	is	so	essential	to	reach	your	beauty	potential	or
what	steps	you	can	take	to	start	sleeping	better.	This	pillar	will	go	into	great
detail	about	how	sleep	specifically	affects	your	natural	beauty	and	how	to
harness	its	power	to	look	and	feel	radically	beautiful.	The	word
peak
	is	often
used	in	reference	to	the	highest	level	of	athletic	performance,	or	“peak
performance.”	As	we	are	referring	to	it	here	in	reference	to	beauty,
peak
	means
experiencing	the	optimal	level	and	quality	of	sleep	to	fully	support	your	beauty.
While	you	already	know	that	excellent	sleep	is	important,	you	may	still
unknowingly	employ	tactics	that	keep	you	from	getting


 here writing, thinking about
what I am going  to write. That thought leads me to another thought that I
should probably say it this way or that way. Then I have another thought
that allows my fingers to type out what those previously connected thoughts
led me to.
We can sit quietly and have any thought, since we are the source of
thoughts. Then we can have another thought based upon that first thought,
and perhaps even ten more thoughts, until we then decide to put them into
the world of form, or just to for get them.
It is not the thought process that I am addressing. It is the existence of
connections  betwee n thoug hts. Connections most assuredly exist between
two form less things called thoughts within you, the being that you are in
this mom ent. If you can accept that these connectors exist, you are ready forthe next level. If you are not ready, then I want to hear from you! Tell me
how can there not be connect ions between thoughts, when one thought
leads to another?

SYNCHRONICITY : HUMAN THOUGHT  TO OTHER HUMAN
THOUGHT

This is what I have been leading up to. Of course, the connectors are
hidden, just as they have been in all of the categories except for the first
one. Yet you believe in the existence of all the other connections. So now,
try to open up your heart and let in the fact that maybe, just maybe, this
invisible connec tion also exists in our universe, and that once you start to
believe in it, you will see it surfacing everywhere. The evidence, while
hidden to your senses, will show up and overwhelm you if you believe it.
Let’s see how they show up in your life and mine.

THE FORMLESS CONNECTIONS BETWEEN HUMAN
BEINGS

Imagine a container the size of a grapefruit, with a lid for the top. Now try
to make an educ ated guess about how many pennies you could store in this
container. You might come up with a guess in the neighborhood of three
hundred pennies. If I were to ask you, “How many thoughts could you store
in this container with the lid tightly sealed to avoid spillover?” you would
probably answer, “How can you store thoughts in a container? Thoughts are
formless and dimensionless. You cannot store something without physical
specifications or boundaries in a container.”
Now ask yourself, “What is memory?” Eventually you have to conclude
that memory is nothing more than thoughts. So where are those
dimensionless thoughts stored, in order for us to recall them as we do?
Many people truly believe that memory is stored in the brain, yet the brain
is a container about the size of a grapefruit. It is form. Can you store
thoughts, which  are formless, in a container which is form? Of course not.
So what is memory and where is it if it is not stored in the brain? Hang on
and we will speculate about this.
Now let me ask you another question that I often hear: “Where do we go
when we die?” Most people try to come up with some kind of place that fitsinto their “form only” orientation. But I believe that most of what we are is
outside the rules of form. And so my response to the question is another:
“Where do all of those characters that were there with you in your dream go
when you awaken?”
Form has a place; you can store it. Nonform (thought) does not require a
place, since it is dimensionless. Thought is infinite and so is impossible for
us to comprehend from a positio n of form only. Experiencing our universal
spirituality requires entering another dimension of being, where beginnings,
endings, and storage places are unnecessary.
Many religions speak of God creating heaven and earth in the beginning.
When asked, “When did God begin?” they respond, “God always was.”
That answer is acceptable to most of us, and we cease speculating on
beginnings and endings. What is it that you think of when you think of this
infiniteness that most people call God? That is the formless, no-beginning-
and-no-end, always existing dimension that I speak of throughout this
book? It matters not what you call it. What matters is to let in the notion of
the dimension in which you reside for the two-thirds of your life that you
are awake. Thought, to me, is a part of that transcendent dimension.
There are many labels for that formless dimension: spirituality, higher
consciousness, inner wisdom, enlightenment, altered states of
consciousness, and so on. I call it thought, because we are all a part of it,
and it is a part of all of us. Here in the universally recognized human
activity of thought is a place to begin to comprehend the formless
dimension.
In some Eastern traditions, this higher dimension is called the Tao, which
translates to “the unfolding.” It has been said that “the Tao that is described
is not the Tao.” This is because form, in words, whether spoken or written,
describes  the experience. What we experience  with our sense s is quite a
different thing. The description differs from the experience in the dimension
of thought. But in order to write about it one uses words to make it as
available as is possible. Otherw ise, this book would be a series of blank
pages. Now if we were as enlightened as we might like to be, that would
suffice! You would put the book down after careful study and say,
“Profound indeed!” But we are not there yet, at least I am not. So, as a
writer, I find myself writing about that which cannot be described, here in
this territory of synchronicity, the dimension of thought.If memory (thoughts) cannot be stored in our brain, then we have to be
open to the possibility that they are outside the brain in some way. The
mysterious happenings that seem so inexplicable may somehow come under
the heading of thoughts meeting thoughts. If there are invisible connections
between thought s and form, then why not between thoughts and thoughts as
well? And if thoughts do indeed meet with other thoughts, and we are the
source of thoughts, then it seems possible that we create synchronistic
situations.
Consider though t as something that we create all the time. We are the
source of this creative process through our connection to the divine and the
infinite. With this awareness we can dismiss “coincidence” and believe in
the divine intelligence operating in our universe. Of course, once you
believe it, you will truly see it working every day. Synchronic ity is not a
passive speculative principle. It is here, it works, and you are a part of it.
Believe it or not. See it or not.

WHA T ARE THESE CONNECT ORS MADE OF?

When we examine the connecto rs between form and form, we can clearly
delineate precisely what makes up these bonds. But once we move to the
area of formlessness, we must stop relying on our senses and use intuition
to tell us how connections link thoughts to form, and thoughts to thoughts.
Three possibilities for what constitutes thought are (1) energy that resonates
in the universe; (2) invisible waves, vibrating so fast that we cannot
perceive or measure them; (3) part of morphogenetic magnetic-like fields
that surround members of a species.
But in spite of a great deal of speculation and research and many books
devoted to analyzing these subjects, there is still no agreeme nt on what
constitutes thought and how thoughts are transmitted. And so I suggest that
we shift from analysis to synthesis. Analysis is a form of intellectual
violence wherein we break up an object of study, look for patterns, try to
put it into a scientific mode, and come up with a formula. Synthesis is a
way of bringing  everything together, by starting from what is obvious.
Thoughts are formless. They exist in our universe. We partici pate in this
process. We do not need a formula to tell us that there is a connection
between thought and everything that we do. We know that we cannot storethoughts in a container. Thoughts are in some way a part of the invisible
world that exists, though hidden from us.
Reshad Feild, writing in his thought-provoking novel The Invisible Way,
presented this brief dialogue:
“I understand what you are saying, John,” Nur replied.
“There was a time when I could see that other world.
Each idea was a shape that could be understood, rather than seen
with the eyes.”
Reshad Feild’ s words suggest a world that we have been impervious to
because of our experience of living almost exclusively in form: the world of
ideas, of thought; this amorphou s formless stuff called thought, which both
originates with a person and simultaneously is that person. Thought is out
there and in there  at the same time. It is everywhere. Energy? Perhaps.  A
resonance? Perhaps. A chain link of morphogenetic fields? Perhaps.
Invisible? Definitely! Something from which we can never escape?
Definitely! Just try not thinking for even a few moments and you will see
that thought is something that you are inextricably tied in to.
Once you accept that thought could possibly exist outside of you, then
you are on your way to understanding synchronicity. The hookup between
seemingly unconnected events is