 if you embrace these thoughts yet fail to act on
them in the daily working of your life, you will feel incongruent
and, consequently, you will not feel that you are deserving of
desires being fulfilled. Addictive behavior will continue in your life if you remain
incongruent. All unhealthy eating habits will continue if you
remain incongruent. All scarcity perceptions will remain if you
remain incongruent. These are strong statements, yet they
reflect a consciousness that you must grasp if you want to change
your status from being unworthy to being worthy. You do not have to adopt any particular spiritual practice or
set of beliefs. You have to, however, create a sense of congruency
within yourself to be able to attain this state of worthiness, which
is a prerequisite for the manifestation process. When you are
being eaten up inside, in your own private corner of awareness
that is not available to anyone else other than God, you will
behave in self-defeating ways that verify your lack of inner con-
gruuity. By being honest with yourself about what you believe, and
then acting on that principle regardless of what others might
think or say, you promote an inner peace that gives you a strong
sense of worthiness. I encourage you to examine your thoughts
carefully in all areas of your life, and identify where you are not
in harmony with your actions. Then work each day to bring
about more of a sense of inner congruence that meets with your
own personal standards, and keep this a private matter. You will find the behaviors that you dislike beginning to disap-
pear and that you are promoting a sense of balance that gives you
peace. There is nothing your highest self wants more than peace. This peace makes you feel worthy of all of God’s richest bless-
ings, and when you radiate this out into the world, it is returned
to you without fail. Manifest Your Destiny
These five attitudes provide you with the tools for creating an
inner atmosphere of worthiness. They all reflect an ability to live
peacefully in the present moment and to discard many of the atti-
tudes of your past that keep you in a constant state of feeling power-
less and unworthy of being able to manifest more blessings and hap-
piness into your life. Often this feeling persists because you are
locked into the story of your earlier wounds. To finalize the path of
worthiness, you must sever your relationship to these old wounds. UNBONDING YOURSELF FROM YOUR PAST WOUNDS
The inclination to bond to our wounds rather than move past
them traps us in a constant state of feeling unworthy. A person who
has experienced traumatic events in life, such as sexual abuse, the
death of loved ones, traumatic illnesses, accidents, family disruption,
drug addictions and the like, can become bonded with the past
painful events and replay them for attention or pity. These wounds of
our lives can seem to give us an enormous amount of power over
others. The more we iell others about our wounds and our suffering, the
more we create an atmosphere of pity for ourselves. Our creative
spirit remains so connected to our memories of woundedness that it
cannot be about the business of transforming and manifesting. A
feeling of being unworthy of receiving all that one desires is the
result. Very often the tale of these woes is told in the first few moments
with a sort of urgency for the listener to know how horrible the
wounding was and still is. After a while the ego uses this energy as a
power play in individual and group situations that encourage discus-
sion of one’s struggle to survive the wounding. This can keep indi-
viduals from advancing spiritually and can reinforce the image of
themselves as unfortunate. 83
WAYNE W. DYER
The tendency to bond with the wounds of our lives reminds us of
how unworthy we are of receiving anything that we really would like
because we remain in a state of suffering. The more these painful sto-
ries are recalled and repeated, the more the person is guaranteed of
not attracting his or her desires. Perhaps the most powerful sentence you can memorize in this
regard is “Your biography becomes your biology. ” And I would add,
“Your biology becomes your lack of spiritual fulfillment. ” By hanging
onto the traumas of your earlier life, you literally have an impact on
the cells of your body. When we examine the biology of an individual,
we find that his or her biography is close to the surface. Thoughts of
anguish, self-pity, fear, hate and the like all take their toll on the body
and the spirit. After a while, the body is unable to heal, largely
because of these thoughts. Attachment to early pain comes from a mythological perception of
“I am entitled to a perfect, pain-free childhood. Anything that inter-
feres with this perception I will use for the rest of my life. Telling my
story will be my power. ” What the perception does is give an injured
child inside you permission to control you for the rest of your life. Moreover, it provides a strong sense of illusory power. The moment anyone stands up to you, or crosses you, or even dis-
agrees with you, the injury is brought forth with accusations of
insensitivity concerning the other’s treatment of you. This power is
empty, however, because it continuously reinforces the idea that you
are not worthy of being free from these events. The unworthiness
then inhibits you from attracting to yourself the love, kindness and
abundance that is the universe. This is not to say that one ought not to deal with traumas and help
them to heal. But it is to say that one must be very careful to avoid
explaining present life in terms of traumatic history. The painful
events in our lives are like a raft you use to cross the river. You must
remember to get off on the other side. 84
Manifest Your Destiny
Notice your body when it is wounded. An open wound actually
closes quite quickly. Just imagine what it would be like if that wound
remained open for a long time. It would become infected and ulti-
mately would kill the entire organism. The closing up of a wound and
allowing it to heal can work the same way in your inner world of
thoughts. So, don’t lead with your injuries. Deal with them and ask family
and friends to be compassionate while you are grieving or recuperat-
ing. Then, ask them to kindly remind you when it has taken on the
form of a predictable response. Perhaps four or five times your
friends and loved ones will say, “You did suffer a tragic experience
and I can truly empathize with you and your need to discuss it. I
care, and I'll listen and offer help if that is what you want. ” Then,
after several such interchanges, ask your friends to gently remind you
to not repeat the story for the purpose of gaining power through pity. When you go backward and continuously relive your pain, includ-
ing describing it in most introductions and labeling yourself (incest
survivor, alcoholic, orphan, abandoned), you do not do so for
strength. You do it because of your inner experience of bitterness. This bitterness shows itself in hatred and anger as you discuss these
events, and you are literally feeding the cell tissue of your life from
this harvest of past events. This continues to infect the body and prevent healing. And so it is
with the spirit. This harvest of bitterness keeps you from feeling
worthy. You begin to cultivate an image of being dirty, unlucky,
unworthy and maligned, and this is what you send out into the uni-
verse, which will inhibit any sense of attracting love and bliss into
your life. The way out of bonding to your wounds is through forgiveness. Forgiveness is the most powerful thing that you can do for your phys-
iology and your spirituality, and it remains one of the least attractive
things to us, largely because our egos rule so unequivocally. To forgive
85
WAYNE W. DYER
is somehow associated with saying that it is all right, that we accept
the evil deed. But this is not forgiveness. Forgiveness means that you fill yourself with love and you radiate
that love outward and refuse to hang onto the venom or hatred that
was engendered by the behaviors that caused the wounds. Forgiveness is a spiritual act of love for yourself and it sends a mes-
sage to everyone, including yourself, that you are an object of love
and that that is what you are going to impart. This is the process of unbonding from those wounds and no |
longer hanging onto them as prized possessions. It means letting go
of the language of blame and self-pity and no longer leading with
one’s wounds and injuries from the past. It means privately forgiving
and not asking anyone else to understand. It means leaving behind
the eye-for-an-eye attitude that only makes for more pain and the
need for more revenge, and replacing it with an attitude of love and
forgiveness. The spiritual literature available to us from all religious
persuasions honors this way. Feeling worthy is essential to being able to attract to yourself what
you desire. It is simply a matter of common sense. If you don’t feel
that you deserve something, why would the divine energy that is in all
things send it your way. Thus, you must shift to knowing that you
and the divine energy are one and the same, and


 growing evidence
that the fruit can help to promote
weight loss. QCaution  If taking anticoagulants or diagnosed with a bleeding disorder, take
medicinal doses on professional advice only.Leaves  make a useful urinary antiseptic
and astringent for urinary tract problems
such as cystitis and irritable bladder. Berries  have a strong healing
effect on capillaries, especially
on the micro-circulation within
the eye. Fresh leavesFresh
berries
Dried berries
Tablets,  like capsules, are convenient for long-term use.Decoction  (to make, p. 291) is pleasant-tasting and useful for short-term
treatment of diarrhea in children. US_146-147_Urtica_Vaccinium.indd   147 26/02/16   4:00 pm
148Valeriana officinalisKey medicinal plants
Valepotriates in
the rhizome and root induce sleepValeriana officinalis (Valerianaceae)
ValerianValerian
Erect perennial growing to 4 ft
(1.2 m), with pinnate divided leaves and pink flowers. Valerian helps reduce stress. Its name is
thought to be derived from the Latin valere, “to be well.”
Habitat & Cultivation
Native to Europe and northern
Asia, valerian grows wild in
damp conditions. It is cultivated  in central and eastern Europe. The plant is grown from seed in spring, and the root and rhizome  of 2-year-old plants are unearthed  in autumn. Related Species
V. capensis is given in South Africa  for hysteria and epilepsy; V. hardwickii, found in China and Indonesia, is taken as an antispasmodic; V. ulginosa was used for cramps and menopausal symptoms by the Menominee people in North America; and V. wallichi is used in the Himalayas in almost exactly the same way as valerian. Key Constituents
■ Volatile oil (up to 1.4%),
 including bornyl acetate,   beta-caryphyllene
■ Iridoids (valepotriates)—
 valtrate, isovaltrate
■ AlkaloidsKey Actions
■ Sedative
■ Relaxant
■ Relieves muscle spasms
■ Relieves anxiety
■ Lowers blood pressure
Research
■ Therapeutic properties
Extensive research in Germany and Switzerland has endorsed the use of valerian to aid sleep, improve sleep quality, and lower blood pressure. A German trial carried out in 2002 that tested valerian and oxazepam
(a conventional sleep treatment) found both to be effective—83% of those taking valerian rated the treatment as very good compared to 73% of those taking oxazepam. Traditional &
Current Uses
■ Historical uses Known as “all-
heal” in the Middle Ages, valerian
was credited with many virtues, in
particular with healing epilepsy. In 1592, Fabius Calumna published
a detailed work on herbal medicine
in which he claimed to have cured  his epilepsy with the herb. ■ Stress-related disorders
Valerian reduces mental over-
activity and nervous excitability, helping people who find it hard
to “switch off.” It is beneficial for almost any stress-related condition, and, in general, has a calming, rather than directly sedative, effect on  the mind. ■ Anxiety & insomnia Many
symptoms of anxiety, including tremors, panic, palpitations, and sweating, can be relieved with valerian. It is a useful remedy for insomnia, whether caused by anxiety or overexcitement. ■ Effective relaxant Valerian relaxes
overcontracted muscles, and is helpful for shoulder and neck tension, asthma, colic, irritable bowel syndrome, period pain, and muscle spasms. ■ High blood pressure Valerian
is used with other herbs in remedies Parts Used
Key Preparations & Their UsesRoot and rhizome are harvested in autumn when
they contain the highest level of active ingredients. Fresh root
and rhizomeDried root
and rhizome
for high blood pressure caused
by stress and anxiety. Self-help Uses
■ Chronic anxiety, p. 308. ■ Insomnia, p. 309. ■ Nervous exhaustion, p. 309. ■ Premenstrual syndrome, p. 315. ■ Sleeplessness due to
 backache, p. 313.Tincture (to make, p. 292). For anxiety, take 20 drops in
hot water up to 5 times a day.Tablets often also contain other
herbs. T ake for stress or anxiety. Powder  can be taken as
capsules (to make, p. 292). For insomnia, take 1 –2 doses of 500 mg at night.Valerian has been used as a sedative and relaxant at
least since Roman times. It was known to Dioscorides
in the 1st century ce, who named it phu, the sound of  the word reflecting its unpleasant smell. Valerian helps relieve stress and has become an increasingly popular remedy in recent decades. It is a safe, nonaddictive relaxant that reduces nervous tension and anxiety and promotes restful sleep. QCautions Can cause drowsiness. Do not take valerian if already taking
sleep-inducing drugs. Decoction (to make, p. 291). T ake 1–5 tbsp as a sedative at night. US_148-149_Valeriana_Verbena.indd   148 07/04/16   4:37 pm149Verbena officinalisKey medicinal plants
Infusion  (to make, p. 291) helps stimulate
digestion and improves effective
absorption of food. Drink 3/4 cup (150 ml)
regularly, particularly after heavy meals. Powder  can be used as a toothpaste. Rub on the teeth regularly to clean
and protect them.Tincture  (to make, p. 292) is a relaxing,
calming tonic. For stress and anxiety,
take 1⁄2 tsp diluted in a glass of water
3 times a day.Vervain has
slender, almost
“wandlike,”
flowering stemsVerbena officinalis (Verbenaceae)
Vervain, Ma Bian Cao (Chinese)
Habitat & Cultivation
Vervain grows wild throughout
much of Europe and North Africa
as well as in China and Japan. It is
propagated from seed in spring or
autumn and thrives in well-drained
soil in a sunny position. The aerial
parts are harvested in summer
when the plant is in flower. Related Species
Blue vervain ( V. hastata ), which
is native to North America, is
used medicinally in the same
way as vervain. Key Constituents
■ Bitter iridoids
 (verbenin, verbenalin)
■ Volatile oil
■ Alkaloids
■ Triterpenes (beta-sitosterol)
■ Flavonoids
Key Actions
■ Nervine
■ Tonic
■ Mild bitter
■ Mild antidepressantResearch
■ Hormonal effects  Early
indications from research into vervain
are that it has both estrogenic
and progestogenic activity. It also
stimulates the muscles of the womb,
and production of breast milk. ■ Lack of research For an herb
with such long traditional use,
surprisingly little research into vervain
has occurred to date. Laboratory
studies indicate that vervain has
significant anti-inflammatory activity. It may also have antiviral and liver-
protective properties. Verbenalin, an
active compound within vervain, is
strongly bitter, may cause vomiting at
high doses, and stimulates contraction
of the womb. Traditional &
Current Uses
■ Digestive tonic  Vervain improves
the function of the digestive system
and absorption of food. ■ Nervous system  Vervain is
prized as a restorative for the nervous
system and is especially helpful for
nervous tension. It is thought to have
a mild antidepressant action, and is
used specifically to treat anxiety and
the nervous exhaustion that follows
long-term stress. ■ Convalescence  By aiding
digestion and restoring the nervous
system, vervain is an ideal tonic for
people recovering from chronic illness. ■ Headaches & migraines
Vervain alleviates headaches, and in
Chinese herbal medicine it is used
for migraines connected with the
menstrual cycle. ■ Other uses Among its other
medicinal uses, vervain is given  Vervain
A slender perennial
growing to 3 ft (1 m),
with stiff, thin stems
and spikes of small
lilac flowers. Vervain was carried in the Middle Ages
to bring good luck. Parts Used
Key Preparations & Their UsesAerial parts have a tonic
effect on the nervous system
and digestion, and have been
used medicinally for thousands
of years in Europe and China. Dried aerial parts
Fresh aerial partsVervain has long been credited with magical properties
and was used in ceremonies by the Druids of ancient
Britain and Gaul. It is a traditional herbal medicine in both
China and Europe. Dioscorides in the 1st century ce
called vervain the “sacred herb,” and for many centuries
it was taken as a cure-all. It has tonic, restorative


amelis
virginiana, p. 102) distilled water for healing cuts  and scrapes
Arnica (Arnica montana,
p. 172) cream for painful bruises and muscle pain
Garlic (Allium sativum, p. 59)
capsules for infections; the oil from the capsules for earacheValerian (Valeriana officinalis,  p. 148) tablets for stress
and insomniaTea Tree (Melaleuca alternifolia, p. 112) essential oil is antiseptic and antifungalLavender (Lavandula officinalis,  p. 108) essential oil for insect bites and stings, burns, and headachesAdding herbal remedies to the conventional first aid kit in your home
increases the options available to you and your family when accidents happen or illness strikes. The 13 remedies in this first aid kit can generally be found in pharmacies, herbal stores, and health food stores. Alternatively, some can be made at home, as detailed on the following pages. Check any cautions for each herb before use. US_290-291_Making_Herbal_Remedies.indd   290 17/03/16   4:01 pm291 herbal remedies for home use
The medicinal value of many herbs lies chiefly in
their volatile oils, which will disperse into the air if
a lid is not used. This is especially important in the
case of German chamomile ( Chamomilla recutita,
p. 77). Use a teapot, or place a lid or saucer over
a cup if making a small quantity. Use water that has
just boiled. Popular herbal teas, such as German
chamomile, are often taken as much for their
refreshing taste as for their medicinal value and
can be safely consumed in quantities of up to 5 or
6 cups a day. Some herbs, however, such as yarrow
(Achillea millefolium, p. 56), are significantly stronger
and must be taken in less frequent doses. Other
herbs, such as feverfew ( Tanacetum parthenium,
p. 140), are so strong that they are not suitable for
use in infusions. Always check the recommended
dosage and quantity of herb to use, as infusions
have medicinal actions and can produce unwanted
effects at the wrong dosage. Decoctions are generally made using roots,
bark, and berries, but sometimes leaves and
flowers may be included. Add these more
delicate parts of a plant once the heat is turned
off and the decoction has finished simmering
and is beginning to cool. Then strain and use
as required. Chinese Decoctions
In traditional Chinese medicine, decoctions are
the main way in which herbal medicines are
prepared. Large quantities of herb are often used
to produce a highly concentrated liquid, or the
decoction is further reduced so that there is
only 3/4 cup (200 ml) of liquid remaining. This
increases the preparation’s concentration. This
process is useful for astringent barks such as
babul ( Acacia nilotica, p. 159) and common oak
(Quercus robur, p. 260), which may be used
externally to tighten gums or wash weeping skin
rashes. (Do not take internally. )Pot Infusion
Warm the pot, then add the herb. Pour in water that has just
boiled, replace the lid, and
infuse for 10 minutes. Strain some of the
infusion into a cup. A teaspoon of
honey may be
added if desired.Infusions
An infusion is the simplest way to prepare the more delicate aerial parts of
plants, especially leaves and flowers, for use as a medicine or as a revitalizing
or relaxing drink. It is made in a similar way to tea, using either a single herb or
a combination of herbs, and may be drunk hot or cold. Decoctions
Roots, bark, twigs, and berries usually require a more forceful treatment than
leaves or flowers to extract their medicinal constituents. A decoction involves
simmering these tougher parts in boiling water. Fresh or dried plant material
may be used and should be cut or broken into small pieces before decocting. Like infusions, decoctions can be taken hot or cold.Standard Quantity
CUP  1 tsp (2–3 g) dried or 2 tsp (4–6 g) fresh
herb (or mixture of herbs) to a cup of water
(this makes 1 dose)
POT 20 g dried herb or 30 g fresh herb (or a
mixture of different herbs) to 2 cups (500 ml)
of water
Standard Dosage
T ake 3–4 doses (2 cups/500 ml) each day. Storage
Store in a covered jug in a refrigerator or cool
place for up to 24 hours. Standard Quantity
20 g dried or 40 g fresh herb (or mixture of
herbs) to 3 cups (750 ml) cold water, reduced
to about 2 cups (500 ml) after simmering (this
makes 3–4 doses)
Standard Dosage
T ake 3–4 doses (2 cups/500 ml) each day. Storage
Store in a covered jug in a refrigerator or cool
place for up to 48 hours. 2Strain the liquid through a sieve into
a jug. Pour the required amount into
a cup, then cover the jug and store in a
cool place.2Cover the cup with
the lid and infuse
for 5–10 minutes
before removing the
tea strainer. Add a
teaspoon of honey to
sweeten, if desired.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Nasturtium flowers
have antibiotic properties, and  may be used to  heal wounds. Fenugreek seeds
Tsuga canadensis (Pinaceae)
Canada Hemlock
Description  Evergreen tree growing to 100 ft
(30 m). Has reddish-brown bark, short narrow
needle leaves, and small male and female cones. Habitat & Cultivation  Canada hemlock is
native to eastern parts of North America, growing in woodland and marshy sites. The bark is collected from mature trees throughout the year. Part Used Bark. Constituents  Canada hemlock contains volatile
oil (with alpha-pinene, bornyl acetate, and cadinene), 10–14% tannins, and resin. History & Folklore  Native Americans may
have given Canada hemlock to the explorer Jacques Cartier in 1535. He and his crew, exploring the St. Lawrence river, had fallen sick with scurvy, but all made a quick recovery upon taking a decoction of leaves and bark. Many Native American peoples used the bark to treat wounds. Medicinal Actions & Uses  The bark
of Canada hemlock is astringent and antiseptic. A decoction may be taken to treat diarrhea, colitis, diverticulitis, and cystitis. Externally, Canada hemlock can be employed as a douche to treat excessive vaginal discharge, yeast infection, and a prolapsed uterus; as a mouthwash and gargle for gingivitis and sore throats; or as a wash to cleanse and tighten wounds. Tussilago farfara (Asteraceae)
Coltsfoot
Description  Perennial herb growing to 12 in
(30 m). Has flowering stems with purple scales, yellow-gold flowers, and heart-shaped leaves. Habitat & Cultivation  Indigenous to
Europe and northern Asia, and naturalized in
US_266-283_Sanguinaria_Ziziphus_jujuba. indd   278 26/02/16   12:48 pm279 other medicinal plantsTypha angus Tifolia
North America, coltsfoot is a common plant
often found along roadsides and on verges and
in open areas. The flowers are gathered in late
winter, the leaves in summer. Parts Used Leaves, flowers. Constituents  Coltsfoot contains flavonoids,
about 8% mucilage (polysaccharides), 10% tannins,
pyrrolizidine alkaloids, vitamin C, and zinc. The
pyrrolizidine alkaloids may have a toxic effect
on the liver, but are largely destroyed when
the parts are boiled to make a decoction. The polysaccharides are anti-inflammatory
and immunostimulant. The flavonoids are
anti-inflammatory and antispasmodic. History & Folklore  For at least 2,500 years,
coltsfoot has been taken as a cough remedy
and smoked as a means to ease breathing. Dioscorides, a Greek physician of the 1st century ce,
recommended it for dry coughs, and “for those
who are unable to breathe except standing upright. ”
Medicinal Actions & Uses  An effective
demulcent and expectorant herb, coltsfoot is
one of the most popular European remedies for
treating chest problems. In Europe, the leaves are
preferred to the flowers (which contain higher
amounts of pyrrolizidine alkaloids), but in China
the flowers are preferred. Both parts of the plant
are taken as a decoction for chest conditions. When used as a syrup or a medicinal cigarette,
coltsfoot relieves asthma. This herb is used


 need to get our inter nal machinery to do the job. Sanford C. Frumker, D.D.S. Cleveland, OH
Dr. Lloyd H. Price (Doctor of Optometry)
My training as an optometrist started long before I  entered Northwest Illinois Optical College in
Chicago, Illinois, in 1922. As a farm boy, I had the opportunity to observe the  habits of animals, both domesticated and
wild, and in those days mankind was living closer t o nature and using none of today’s processed
foods. I am 84 years young, and I see that it’s qui te difficult for this present generation to realize
how the pioneers existed and thrived with very few fatal degenerative illnesses such as cancer. In any "health" profession, the practitioner has a good opportunity to observe the results obtained
by the various modalities of treating the physical defects of his or her patients. It is estimated tha t
85% of our learning is acquired through our eyes. When I got out of college and started to practice m y profession of fitting glasses, I soon realized
that there must be an underlying cause of so much m yopia (nearsightedness), cataracts,
glaucoma, etc. As I gave the subject more study, it  was clear to me that man was creating most of
his eye problems by incorrect diet and poor choice of foods. For this reason, I took several courses in naturopa thy and studied and read everything I could
find in health books and magazines that dealt with the subject. Many of my patients are so nearsighted that they ar e unable to see 20/20 on the eye chart. It is
quite common for them to blame watching television and thus avoid the real cause, which is faulty diet and junk foods. Through the science of iridology, it is quite easy to observe unhealthy
body conditions as well as deposits of drugs. I always try to emphasize basic health principles s uch as the importance of proper diet and tell
my patients to avoid sugar, soft drinks and refined  foods. Some will listen and, if they do, in a
very short time their eyesight will improve. I have  even had cases where I was then able to
reduce the strength of the lenses. One patient, aged 75, had cataracts. I sent her to an Ophthalmologist, and he told her she would
have to have surgery in three months. I told her of  Dr. Kelley’s nutritional program and my wife,
who is one of Dr. Kelley’s Technicians, had her eva luated. She followed the program and when
she returned to the Ophthalmologist, he told her sh e would never have to have the surgery. Another patient quite suddenly lost 70% of her eyes ight. She went on Dr. Kelley’s nutritional
program and in a matter of six weeks her eyesight r eturned. When Dr. Kelley says we have been starving for 30 y ears, I certainly agree for I am in a position
to observe this. Dr. Kelley is no less than 75 years ahead of his ti me. Although this book deals primarily with
cancer, that is by no means the limit to his concep ts and abilities. I have seen many of the
patients with other degenerative disease respond eq ually as well as the cancer patients. Lloyd H. Price, O.D. Des Moines, IA
Dr. Jack O. Taylor (Doctor of Chiropractic)
I had always held nutrition of some importance and often gave my patients rather inconsistent
advice about "improving your diet" or "why not try this vitamin for that symptom?" After several
years of dealing with sick people, some of whom I k new were on good diets, and some junk
eaters, I began to realize that we were healthy not  solely as a result of our intake, but instead, we
were healthy or sick as a result of what our bodies  did with the intake. It was discouraging to
suggest the same "balanced" diet for several patien ts, getting entirely nowhere with many and
having dramatic positive responses from others. Sea rching through the available literature
seemed to add to my questions rather than provide a nswers. Several years ago a very dear friend developed canc er and my wife was in to accompany her to
Dr. William Donald Kelley. Like many others, I had heard of the success of Dr. Kelley in
working with cancer patients and at that time could  think of his nutritional program only as a
cancer therapy. After meeting Dr. Kelley and observing his simple, systematic investigation of the individual
body chemistry of our friend, my wife telephoned fr om Grapevine, Texas, and insisted that I
immediately come meet this man, as she knew his log ical approach and reasonable conclusions
would appeal to me. Early the next morning I was 1, 100 miles from the luxurious surroundings of my suburban Chicago office, seated in a tiny fra me house in a small Texas town. I forgot my
surroundings, however, as I soon realized that here  was a man who not only was answering my
questions but was re-opening doors in my mind that had long been shut. As I got better acquainted with Dr. Kelley, I soon realized that any help his Metabolic
Medicine’s Cancer Cure program gave to cancer patie nts was incidental to the balancing of their
individual body chemistry. I began to apply these p rinciples as "nonspecific metabolic
assistance" to meet my patient’s individual needs. These programs have been so successful in
helping gain and maintain health for many that I wo uld like to call your attention to the "non-
cancer" aspects of Metabolic Medicine’s concepts su ch as Dr. Kelley’s Self-Test for The
Different Metabolic Types. I consider it my privile ge to encourage you to carefully study this
book and expand your horizons of good health. Jack O. Taylor, D.C.
Arlington Heights, IL
Dr. Richard Rovin (Naturopathic Doctor)
This book is for those who have a strong belief in the principle that the body can heal itself and
that nutrition is one of the keys to that healing. Nutrition has never before been approached as
systematically and as aggressively as by Dr. Kelley. I was originally attracted to the field of Naturopa thy because of my belief in our natural healing
forces and it is the same belief that has given me faith in this type of approach. Food is more than separate nutritional factors; rat her it is a combination of nutrients that keep our
body chemistry balanced and our organs in harmony a nd functioning optimally. So taken one
step further, it is used not only to prevent diseas e or degeneration but, important to many of us, it
may be used for regeneration and the removal of dis ease. This new book will show that Dr. Kelley is constant ly perfecting his work so it may help the
most difficult cases and shed light on our biochemi cal individuality. This is truly the most
important key to the development of a successful he alth program and this is why this book offers
an avant-garde concept for today’s health needs. Doctors from all the professions are searching for the "magic bullet" that will prevent disease and
maintain health. Some expect to find it in a synthe tic drug and others in a particular natural
substance, but the search is in vain for we must ap preciate our body’s holistic needs and one
agent alone cannot satisfy this. This approach cons iders nutrients for all the body’s systems. I anticipate further insights into one’s well being  and greater health benefits for the people that
follow and use the information in this book. Superi or health services are already available to us. The IHI founded by Dr. Kelley is the first fruit of  this research. Later I expect these methods of
analysis to act as a bridge between the different p rofessions for the betterment of mankind. It is a great joy to be part of this advanced syste m of healing. I appreciate the honor Mr. Rohé
has afforded me by asking me to share my thoughts. I believe I represent my profession when I
say that we are grateful to the past achievements o f Dr. Kelley and cheer on and support future
successes. Richard Rovin, N.D.
Waialua, HI
*Appendix II*
The Facts About Olestra
What the Experts Say About Olestra:
Quotes from Prominent Doctors and Scientists
• "Olestra = Mineral oil. I believe this is another h oax and deception being foisted on the
American people." Dr. Sheldon Margen, Public Health  Nutrition, U. of California. Berkeley. • "Olestra would constitute a public health time-bomb." Dr. John S. Bertram, Cancer
Research Center of Hawaii (U. Hawaii). • "This substance has the potential to do significant  harm" Dr. Ernst J. Schaefer, U.S.
Department of Agriculture Human Nutrition Research Center on Aging at Tufts
University. • "We are concerned about the high incidents of gastr ointestinal effects, ranging from
diarrhea to fecal urgency, that are caused by the c onsumption of modest levels of
Olestra." Dr. Mark Donowitz, John Hopkins Universit y School of Medicine. • "It would be inappropriate to approve the use of Ol estra at this time." Dr. Mark Hegsted,
Harvard Medical School and former Chief of Human Nu trition at the Department of
Agriculture. • "The bowel disturbances and impaired absorption of fat-soluble vitamins, including
carotenoids are sufficient reasons


Totality of Being God could at that point be kn own and experienced by every one of God’s
Individuations!!! Do you get it? Do you see it now??? Each Individuated Aspect of Divinity, traveling on its journey through the endless cycle
of life, may both know and experience Itself as Who It Really Is at any place on that cycle. You can do this now, in any moment of your present lifetime. Others have d one it. Masters
have done it. Masters are called “masters” because they have known themselves as God. Some of them have even called  themselves that. Yet when you call yourself Divine as you
travel with those who do not know themselves as that, they are lia ble to be offended by you. They may even crucify you. They will surely disassociate from you, even as they long to
be and experience what you are demonstrating. Do you get it? Do you see it now??? When you reach the Cross Over Point on your current cycle o f life, you will know the
bliss and the joy of Being the Totality of Who You Are. And you will do a great deal more. You will decide  how you wish to expand that. You will choose  what you next  wish to know,
experience, and Be —for life is a continual process  of recreating the Self. This is what God is up to! God is doing this through the reformation and the transformation of every aspect of
Itself, one aspect at a time. You are, in fact, doing exactly that during every passage from
realm to realm on the etern al Journey of the Soul. You just may not know it. When you do
know it —when you are aware of who are you, where you are, and why you are here —you
will then have evolved in consciousness sufficiently to do the work of God, and not just
what appears  to be the  task of being human. This is what I have meant all along when I spoke to you earlier of the difference between
the Apparent Truth and the Actual Truth. All of which brings us to the answers to
Fundamental Questions #3 and #4:
3. You are where you are beca use in the Realm of the Spiritual you can know absolutely
who you are, but you cannot experience that in relative terms. And so, you venture into the
Realm of the Physical so that you may gain a “world of experience.”
4. What you are doing in the Realm of the Physical is using the tools and devices (which
include your own body, by the way) that are only available in this realm to bring you the
experience  of what you have decided, in the Realm of the Spirisical, that you wish to be, and
that you then come to  know  your Self as in the Realm of the Spiritual. Creation and Re -creation of Self is a three -step process: Choosing, Knowing,
Experiencing. You cannot experience what you do not know, and you cannot know what
you do not choose to know. It is really quite simple, and the model is elegant in its design. This is the System of the Soul. This is who you are, where you are, why you are where you
are, and what you are doing here. I Am That I Am
and
so much more:
the Light, the Sound, the Living of God on the Grou nd. I could show you every feather in the Wing. Every color and hue. Every Beautiful thing. But
I Am That I Am
wants to
LOVE  Whoever has not yet had it. Whatever has not yet known it. However Life’s not yet done it. _______
There is still so much Loving,
yet to be found,
just
Living God on the Ground. —‘I Am That I Am ’ © 2007 Em Claire  20. THE POWER OF PERSPECTIVE
EVERYTHING  I HAVE  just told you is, of course, only my perspective. True, I gained this
perspective from my conversation with God, but t hat makes it no more valid than any other
person’s perspective. Your conversation while visiting the place of wisdom within you may
produce an entirely different perspective. How is this possible if there is only One Truth? Is it possible because there is not only
One Truth. All truth is subjective. The truth is not discovered, it is created. It is not
observed, it is produced. Quantum physics tells us that nothing that is observed is unaffected by the observer. That statement, from science, holds an enormo us and powerful insight. It means that
everyone sees a different truth, because everyone is creating what they see. Wow. Hold that  in your awareness for a while. Wow. In fact, let me say it again, so that you really get it. Science —not spirituality —tells u s
that:
NOTHING THAT IS OBSERVED IS UNAFFECTED BY THE OBSERVER
Put another way: The place from which you are looking determines what you see. It seems that God is creating God’s Experience of Godliness... one Individuation at a
time. Thus, there is no “ right answer” to Life’s Four Fundamental Questions. There is only
the answer you give. Having said this, let me add that I firmly believe that some  answer must  be given if you
seek to live a life that is nourishing, rewarding, taking you someplace, and pro viding you
with the equipment to get there by changing any aspect of your life that you no longer find
joyful —including your experience of Change itself. One of the beauties of life is that not only do we not all have to give the same answers to
life’s most important questions, we also do not have to stick with the answers that we have
given. We can change our mind  anytime that we wish! If, when everything changes, you wish to change everything, the first thing you may wish
to change is your idea about why change occurs. This is Change #6, and it is a life -altering,
reality -shifting occurrence. My idea is that change occurs because of who you are and why you are here. I am saying that change occurs because you want it to occur. I am saying that you want it
to occur because you are continually choosing the perfect people, places, and conditions
with which to experience what you next s eek to experience as you move forward in the
process of the evolution of your soul. I am saying that your life on earth is about much more than you may have ever dreamt. It is about deciding, creating, expressing, and experiencing Who You Really Are (as op posed to who you think you are), and it is about recreating yourself anew in every golden moment
of Now in the next grandest version of the greatest vision ever you held about that. I am saying that you have the power to do this precisely because  of Who Yo u Are. I am
saying that, given that you are an Individuated Aspect of Divinity Itself, you have the ability
to create your own experience of life and, thus, your own reality. I am saying that you have an opportunity to do this every day of your life by usi ng the
Mechanism of the Mind to decide how you wish to respond to, and thus experience, every
single thing that happens to you, while using the System of the Soul to choose a perspective
from which to respond. I am saying that perspective is everything. I am saying that only the System of the Soul can be wholly effective in creating your
perspective, because only your soul knows all that is so about This Moment Now, and about
all the moments in time, because only the soul spans  all the moments of time. I am saying that the mind alone cannot view the Present Moment with such an expanded
awareness, because the mind is limited to Past Data as it analyzes the Present Moment, and
try as it might, it cannot get out of that box —but that you can put into that box  the New
Data of a larger perspective. (You are doing that right now, in the reading of this book.) I am saying that it is the job of the soul to provide the mind with this additional data, and
that the part of you that is Divine is shameless! It will use a ny device, any tool, any event,
any person, anything it has to, to wake you up, and only the soul knows what aspect of
Divinity the Present Moment was designed to bring you an opportunity to express. I am saying that if you use the mind alone, without the collaboration of the soul, to
respond to daily events, you will cut the Line of Causality in half, severely limiting your
ability to respond in a way that reveals to you Who You Really Are —to say nothing of your
ability to step into who you next wish to be. You will remember I’ve said that the mind has a very limited perspective. This is, I have
hoped to make clear, quite by design. It is not a “handicap,” but an elegant schematic,
allowing a limited physical device (the brain) to comprehend the unlimited m etaphysical
expression that is Ultimate Reality. Your limited mind does this one piece of data at a time. If it took in all the data about all
of life all of the time, it would not process the data accurately, and you would no doubt be
judged to be, in the  clinical sense, out of your mind. Thus, in order to render the mind a
useful tool, the Total Being That Is You has made sure that all that the Total Being


] Author's Name, Book Title.<|eot_id|><|begin_of_text|>
Q: According to the author, what is the main obstacle to changing one's accustomed way of life?,
A: Until something matters enough to us, we won't change our accustomed way of life.
Q: What is the author's approach to eliminating unnecessary things for our species?,
A: The author suggests that we should eliminate everything that is unnecessary for our species, as it is not essential for our survival.
Q: What is the main difference between the direct path and other schemes for improving human existence?,
A: The direct path doesn't require the effort to achieve a specific goal, but rather allows the illusion to dissolve effortlessly.
Q: What is the author's perspective on the relationship between the body and the mind?,
A: The author believes that the body and mind are not separate entities, but rather, the body is a reflection of the mind, and the mind is a vehicle for consciousness.
Q: What is the author's stance on the concept of time?,
A: The author argues that time is an illusion created by human consciousness, and that it is not an objective reality.<|eot_id|><|begin_of_text|>But a life based on
specifics is misguided, because the spell/dream/illusion contains
thousands of specific things,  so many that you cannot deal with
them all or esc ape their grip. As a child in India, I heard simple
versions of what it means to wake up to reality. In one tale, a fish
is fr antic with t hirst, rushing around to find a drink of wat er. Even
at four years ol d a child laugh s at the silly fish who doesn’t know itis surr ounded by water. Only when you grow up does the
seriousness of the paradox set in. Once you have the experien ce of sensing yourself, which is
available to each of us in our calmer moments, you can use inner
silence to transform your wor ld, one day at a time. This is done by
looking at your mistaken notions about reality and rejecting them. Like a physicist sorting through all the objects in the subatomic
world t hat aren’t the irreducible building blocks of the u niverse,
you exa mine yo ur bedrock beliefs and sort them out on the way to
arriving at your true source. This task is made easy by two invaluable qualities of mind—
insight and intuition. They are reliable guides when rational
thought falls short. They are reliable even when emotions fall
short. When people speak of “aha” moments, insight and intuition
have cut through a tangled pr oblem and gone directly to th e truth. At such  moments, when the light suddenly dawns, we exclaim, “I
knew it, I just knew it was th is way.” The beauty of an insight is
that it is self-justifying. You just know. The sen se of self is quiet and so subtle that few people both er to
notice it, but within the self are things we just know. The direct
path as ks us to ferret out the se bits of knowledge, so that they can
be appreciated. The befuddled hero in a romantic comedy typically
quarrels with the lady in his life until he knows—as she k new all
along—that he loves her. We’ve seen this plot a hundred times, but
it still delights us because insight, the moment of “Now I get it,”
brings clarity, and delight often follows. Having insights about a relationship or a tough mathematical
problem or the next chapter in a book you’re writing is quite
specific. Asking for insight into how life works is as nonspecific as
it gets. The direct path comes to our aid by simplifying the
mistaken beliefs we must see past in order to wake up. In fact,
there are only a small handful to consider:
MIST AKEN BELIEF:  I am separate and alone. REALITY :  The separate self is just a mental construct. MIST AKEN BELIEF:  This is my body.REALITY :  The body is part of the play of consciousness, which
is universal, not personal. MIST AKEN BELIEF:  The physical world is the basis of reality. REALITY :  The physical world is one appearance that the play
of consciousness takes. MIST AKEN BELIEF:  My life is bounded by time and space. REALITY :  Everyone lives in the eternal now, which is
boundless. At this point in the book, no ne of these mistakes comes as a
surprise. Now we only need to get over them, which leads to a
sorting-out procedure, as foll ows: At any moment when you have
an e xperience worth noticing, pause and say to yourself, “This is
the play  of consciousness.” So  that the statement sinks in, it is best
to h ave a sense of self along with it. But that part isn’t ne cessary. Nobody can separate milk from water (even a centrifuge only
separates out the solids from  the liquid), so they must be allowed
to separate themselves. This is a simple, effortless process, but one that requires
patience. By reminding yours elf that any experience is the play of
consciousness, you bring rea lity to mind. You don’t arg ue with
yourself (or anyone else); you  don’t try to be good or wise or better
than ot her people. You neither surrender nor strive. Instead, you
sit f or a  mome nt at the inters ection of awareness and reality, in a
moment of reflection. The experience at hand is life at this
moment, in this  pla ce. By consciously reminding yourself of what
is actually true, you allow the “pull of the self” to bring you home. Because we couldn’t stand  to be wrenched out of  the
conditioned mind all at once, the play of consciousness doesn’t
insist on anything. Life mov es on like a river between its banks. When you say, “This is the play of consciousness,” you aren’t
stopping the river or trying to steer it. You are sitting on the bank
appreciating h ow the river flows. I hesitate to mention t hat this
stance is known as witnessing, because once they hear the word,
many people try to witness o r get frustrated because they aren’twitnessing when they want to. I sympathize. It sounds tempting to
witness with calm detachme nt the death of a loved one, rather
than being plunged into grief. The river follows its own cou rse no matter how we might  wish
it to  move diff erently—it one day moves into grief, sorrow, pain,
and suffering—the whole lot. Then it keeps moving. That’s not
simply sorrow, it’s the inexorable flow that brings us to freedom. We onl y have to allow it, rather than struggling against it. Even
struggle is just another aspect of the river, a small eddy that has no
significance in  the river reac hing the sea. Allowing  is one of the
key words in descriptions of the direct path, but it is another word
I he sitate to mention. People will wind up trying to allow, getting
frustrated that they aren’t allowing when they want to, and so on. In pure form, the direct path is just experiencing the sense of
self and letting it do its wor k without interference. Yet there is
another stage, where silence and flow and the experience of “be
here now” is over and done with. They aren’t the goal, only a
platform for launching the next stage. With the next stage, you no
longer witness the flow—you are  the flow. The play of
consciousness and the self merge into one. Krishnamurti called
this merging “the first and last freedom,” a beautiful phrase. To
make it more than beautiful, you have to experience it—let’s start. We will overturn the cosmos and everything in it.H12

C H O I C E L E S S  A W A R E N E S S
omo sapiens  i s the only species that must try to be
happy. Among all the mysteries that surround being human, this
is one of the most intractable. For centuries our struggle against
the enemies of happiness—violence, anxiety, despair,
hopelessness, a nd depression—has been the price we pay for being
conscious. We suppose, but d o not know with any certain ty, that
other creature s don’t experience these states. When it can no
longer r un with  the pack, an old wolf lies down to die, defeated by
age and  the raw elements of Nature. A human being at any age can
be warm, secure, and physically healthy, yet on the inside has
given up on life. Trying to be happy looks  harder the more deeply you
investigate human nature. Sigmund Freud, who devoted a lifetime
to in vestigating  what makes people tick, ended his days in  London
in 1 939 as a refugee after Hitler brought Austria under German
rule in 1938. As early as 1933, when Hitler first came to power,
Freud’s writings were banned, and as a Jew he was personally at
risk. To a disciple i n England he wrote bitterly, “What progress we
are making. In the Middle Ag es they would have burned m e. Now,
they are  content with burning my books.” Insisting on staying inVienna, Freud was finally persuaded to flee in the spring


there,	but	this	is
not	necessarily	the	case. The	antioxidants	found	in	natural	plant	ingredients	are
still	widely	considered	to	be	among	the	most	powerful	skin-care	ingredients,
and	this	is	consistently	proven	in	research. As
Richard	Baxter,	MD,	of	the	University	of	Washington
School	of
Medicine,	states,	“There	is	enough	published	work	to	convince	me	that	the
antioxidant	botanicals	will	be	the	next	big	thing	in	skin	care.”
3
	They	may	be	the
“next	big	thing,”	but	they	have	also	been	around	for	thousands	of	years—much
like	ancient	practices	like	yoga	and	meditation	are	tagged	as	“new	age.”	(Ironic
and	illogical,	right?) Synthetic	ingredients	may	have	properties	to	help	boost
your	skin,	but	some	may	tax	your	skin	and	even	be	toxic. 4
	That	toxicity	can	be
absorbed	right	from	your	skin	into	your	system. 5
As	with	your	diet,	the	best	approach	to	skin	care	is	to	understand	the	power
of	nature. Nature’s	beauty	is	unparalleled,	and	if	you	live	closer	to	nature	in	all
aspects	of	your	lifestyle,	your	natural	beauty	will	increase. Choose	nontoxic
products	that	contain	natural,	plant-based	ingredients. As	long	as	they	aren’t
toxic,	scientifically	created	ingredients,	like	concentrated,	isolated	peptides,	that
are	aimed	at	a	specific	purpose	such	as	minimizing	the	appearance	of	fine	lines
and	wrinkles	can	work	together	with	natural	ingredients	to	create	powerful
combinations. Nature	and	science	can	most	certainly	work	together	in	a
balanced	way. Organic	ingredients	are,	by	definition,	pesticide-	and	GMO-free. But	keep	in
mind	that	products	may	contain	some	organic	ingredients	but	may	not	be
100
percent
	organic	if	other	ingredients	are	processed	in	some	way	to	make	them
usable	or	if	they	are	actually	lab	created. Natural	minerals	such	as	mica	are	not
considered	organic	because	they	are	not	plant	based. Also,	water	and	salts	are
excluded	when	determining	a	product’s	percentage	of	organic	ingredients. This
means	that	some
great	products	may	be	an	effective	blend	of	nontoxic
ingredients	derived	from	nature	and	science,	but	may	not	be	necessarily	labeled
100	percent	organic. There	are	literally	tens	of	thousands	of	beauty	products	on	the	market,	all
virtually	screaming	at	you	from	store	aisles	with	their	bold,	brightly	coloredpackages. If	you	glance	at	magazines,	you’ll	see	the	latest,	hottest	new	skin-care
ingredients	pop	up	every	month. It	can	be	very	confusing	to	determine	the
best
(and	worse)	choices	for	your	skin. HOW	TO	READ	SKIN-CARE	PRODUCT	LABELS	(IT’S	NOT	WHAT	YOU’VE	HEARD)
The	FDA	requires	that	ingredients	be	listed	in
INCI	(International	Nomenclature	of
Cosmetic	Ingredients)	language. These	labels	often	are	not	easily	read	and	usually
contain	long	words	and	names. An	overly	simplified	and	false	statement	you	hear	a
lot	is	that	if	you	can’t	pronounce	it,	you	should	not	eat	it	or	use	it	on	your	skin. But	if
you	look	at	the	INCI	language	required	for	a	natural	ingredient	like	shea	butter,	you
would	see
Butyrospermum	parkii
,	and	for	avocado	you	would	see
Persea
gratissima
. These	hard-to-pronounce	words	(which	are	the	binomial	plant	names)
would	scare	anyone	who	tried	to	follow	this	rule! If	you	are	unsure	of	an	ingredient
or	INCI	language	name,	you	can	search	the	INCI	directory. Best	Radical	Beauty	Skin-Care	Ingredients
Despite	the	“breakthrough”	ingredients	that	are	constantly	being	introduced	by
skin-care	companies,	there	are	some	important	staples	that	should	be	included
in	your	external	beauty	skin-care	routine. Over	time,	these	have	held	up	as
being	the	most	effective,	from	both	a	clinical	research	and	an	anecdotal	point
of	view. They	are	among	the	most	important	beauty	ingredients	to	include	in
your	personal	external	skin-care	beauty	arsenal. Antioxidants
Unless	you	haven’t	opened	a	beauty	or	health	magazine	in	the	last	two	decades,
you	have	surely	heard	of	antioxidants. Antioxidants,	naturally	present	in	most
plant	foods	in	varying	degrees,	can	help	counter	skin-aging	free	radicals	and
prevent	damaged	skin	cells. This	means	slowing	down	those	pesky	skin	issues
we	all	want	to	avoid,	such	as	wrinkles,	dry	or	dull	skin,	dark	under-eye	circles,
and	crow’s	feet. You’ll	find	a	very	wide	range	of	antioxidants	and	corresponding	plant
ingredients	touted	in	various	skin-care	products. These	can	range	from	coffee
berry	to	acai	and	a	range	of	other	berries	and	fruits. Some	of	the	most	powerful
antioxidant	ingredients	are	listed	below. Vitamin	C
Vitamin	C	is	so	powerful	and	produces	such	great	results	that	no	skin-care
routine	should	be	without	it. It’s	present	in	many	fruits	and	vegetables	and	is
added	into	skin-care	products	in	a	concentrated	form. Vitamin	C	has	long	beenconsidered	a	workhorse	ingredient,	and	its	effectiveness	has	been	backed	up	by
clinical	research. 6
	It	increases	collagen	production,	which	creates	firm,
beautiful,	and	thicker	skin	over	time,	helps	to	keep	skin
hydrated,	and
diminishes	fine	lines	and	wrinkles. As	an	antioxidant	vitamin,	it	helps	squash
skin	damage	caused	by	unstable	free	radicals	and	sun	exposure
7
	and	also	boosts
the	efficacy	of
vitamin	E.	On	a	label,	concentrated	forms	of	vitamin	C	often
read	as	L-ascorbic	acid. Vitamin	E
Vitamin	E,	made	up	of	tocopherols	and	tocotrienols,	is	another	great
antioxidant	vitamin	that	is	highly	protective	of	your	cells	and	helps	your	skin
retain	moisture	to	stay	supple	and	beautiful. Vitamin	E	also	helps	reverse
existing	damage	to	your	skin,	including	scarring	from
acne	and	blemishes	and
age	spots. Used	in	a	skin-care	product	formulation,	vitamin	E	also	helps
stabilize	other	ingredients	as	well	as	oils,	preventing	them	from	going	rancid. Tocopherol	acetate	is	an	artificial	form	of	vitamin	E	that	is	often	seen	on
product	labels. It’s	made	from	a	combination	of	naturally	derived	vitamin	E
and	other	chemical	compounds,	such	as	acetic	acid. The	natural	vitamin	E	is
generally	considered	preferable. Vitamin	A	and	Its	Derivatives
There	has	been	a	lot	of	research	on	this	ingredient	dating	back	to	the	1980s,
proving	it	to	be	a	highly	effective	anti-aging	treatment. It	helps	improve	cell
communication,	in	effect	“telling”	your	skin	cells	to	correct	themselves. This
improves	the	look	of	wrinkles	and	promotes	firmness	so	your	skin	appears
more	healthy	and	youthful. Vitamin	A	is	the	precursor	to	retinoids,	which	can
be	applied	topically	or	ingested;	they	cannot	be	made	in	the	human	body. These
retinoids,	or	retinoic	acids,	come	in	various	forms,	including	retinol,
retinyl
palmitate,	tretinoin,	and	tazarotene. Some	of	these	require	a	prescription


 done something wonderful in her first-
grade class, and she concluded by saying, “I am so glad that I worked with
her on this project and taught her how to perform in front of the class
without any anxiety or self-dou bt.” At an earlier time in my life I would
have said, “Wait a minute. I am the one who taught her that behavior, and
you want to take all of the credit. You do that all the time.” My reaction
now is: “Great! I am so happy that she is gaining confidence, and you are a
great help to her in this regard.” Inside, I feel I also contributed to her
success, and I can appreciate  my internal feeling without demanding
external acknowledgment. I know that our daughter ’s confid ence is the
result of numerous inputs from both of us, from her own inner self, and
from many others as well. My happiness is for her; it is not based on
needing some credit, or on taking some credit away from  my wife. Competition and turbulence inside me have been replaced by inner peace
and harmony. It is unconditional love, beginning with Self. When you retreat to your peace ful inner solitude, you enter that fourth
dimension that opens up an entirely new world. But, before you can get
there, you may need to examine your resistance to this powerful new idea
of self-transformation. WHY  YOU MA Y BE RESISTING THIS PRINCIPLE

Why would anyone choose to resist this state of being? Possibl y to remain
in the illusion of safety. As long as you are convinced that you are only yourform, you needn’ t consider your own greatness and the risks that go with
transformation. Think about it for a moment. All of the impediments to your success and
happiness can be neatly explained away as simply the boundaries of your
physical existen ce. In this fram e of mind you can decide that other people
are just plain lucky or they were born with advantages you did not get, or
they got all the breaks. These are the thoughts of someone who remains
stuck in form. To experience transformation requires opening up to the
possibility of an entirely new idea. Most of us reject new ideas for the
safety of those to which we have become so comfortably accustomed. It is also quite comfortable and natural to take the opposite position from
that in the title of this book. That is, “I’ll believe it when I see it! And not a
moment before!” Most people do not like to go beyond their comfort zones. You may know in your heart that life resists purely physical explanations
and that science cannot conclusively answer questions such as “What is
life? Where does it go when it dies? How do I think?” Despite this
awareness you may prefer to stay with that which you can see— that is, with
form and form alone. Perhaps believing in formlessness is just too spooky
and weird for you at this time. Yet you know in your heart that you have to
be much more than just that body you live in. It is risky in the beginning to toss out all of the old comforts and take the
step that will allow you to interact with your inner beingness. That is where
you live, in that inner place. That is where you feel everything. That is
where all of your thoughts reside. And you may not be quite ready to
explore this place where you have complete responsibility for all that you
are experiencing. You might also resist transforma tion because you are afraid of change, or
of examining something that you do not understand. I call this the head-in-
the-sand approac h to your own spirituality. “Let someone in a pulpit preach
about what I am supposed to do in the spiritual realm. Me? I’ll take care of
paying off my mortgage. All of this mystical stuff is for deep  thinkers or
dedicated religio us believers.” We have been conditioned to believe that
matters pertaining to higher consciousness are the concern primarily of
organized religi ous leaders. Yet if you consider the teachings of highly
spiritual masters, they all say the same thing in different ways. “The
kingdom of heaven is within.” “Do not ask God to do it for you, but in factrecognize your own great divinity and magnificence.” “Look within, not
without.”
You may feel that an attempt to achieve personal transformation conflicts
with your specific religious training. But nothing that I am writing about
conflicts with the teachings of the spiritual masters. Nothing! Transformation is about love, peace, personal fulfillment, treating others
with respect, and achieving harmony on this planet as one family of man. Nothing I write about is in any way an attempt to criticize or ridicule
anyone’ s religious beliefs. While I find some of the acts that are perpetrated
against human beings in the name of God or organized religion anathema, I
do not find fault with the essential beliefs of the religion. A transformed
being is incapable of behaving in nonspiritual ways toward others. Finally, you may resist this process of transformation because you feel
that you really do not have the capacity to transcend the life that you have
created for yourself. You may feel that you have in fact reached  the limit of
how far you can go, and you do not want the stress and anxiety that goes
with soaring above the life to which you have accustomed yourself. You
may not want to im agine what you can be, because you are not ready to
make that shift,  you want to stay with the familiar and within your own
zone of comfort. Most of your resistance to accepting the possibility of transformation
comes from being willing to carry on pretty much as you always have. Yet,
I know that you would not be reading these pages this moment if you were
not at least curious about the possibility of soaring beyond that which you
have known as your accustome d life-style up until now. And I can assure
you that there is very little real work to do. Once you realize that you are
much more than a pile of bones, muscle, organs, and blood, you are on your
way. Once you begin to ask who this person is that you have come to call
yourself, you are on your way. Once you begin to realize that you yourself
are divine just by the fact that you have a mind and a universal intelligence
that backs up your form, you are already zooming ahead. The rest will
happen almost automatically. SOME SUGGESTIONS FOR PERSONAL  TRANSFORMA TION

 Practice thinking about yoursel f and others in formless ways. Take a
few moments each day to evaluate yourself not in terms of your
performance in the physical world, but in terms of pure thought and
feeling. Imagine yourself actua lly standing in back of your physical
self. Watch yourself acting and interacting and feel what you are
feeling. Do not criticize or judge, simply note how your form is
behaving and what it is feeling. Be an observer as your form is going
through its chosen motions. Use the observe r exercise with other people. Begin to notice how they
destroy their potential for happi ness and success because they identify
exclusively with their forms. As you watch them going throug h their
frustrating motions, know that this is not really the total human being
at all, that behind each one of the people you meet every single  day is
a divine  invisible thinking being. In your close relationships, meet
your loved ones in a place where there can be no limits, in thought
behind the form, and you will see that most of your differences are
unimportant, that the real human  being behind that form is much more
than your physical eyes reveal. Vow to relate to that part. Make an effort to go beyond your own comfort zones on a regular
basis. Listen to the real you inside who is encouraging you to
transcend yours elf, rather than the old you who said you were
incapable of such a task. Ask yourself, “What patterns in my life do I
continuously repeat because that is where I am most comfortable?”
When you have  an honest answ er, work to begin a new approach to
your thought processes. If you have not spent any time in the
wilderness because the idea violates one of your comfort zones, make
a comm itment to do precisely that. By extending yourself to new
levels, you will put transformation in your life. Make an effort to cease labelin g yourself as a means of identifying
who you are as a human being. Long ago I stopped identifying myself
by any professi onal title. When people ask me what I do, I usually
reply with some silly remark like “Pleasure is my business.” Yet
behind that little wisecrack is a lot of truth. I do everything because I
am everything. Yes, of course I write, but that is only a small portionof what I am, and essentially my writing is a means of expressing my
thoughts. Yes, I do professional speaking, but again that label would
only serve to restrict me. My speaking is also an expression of my
humanity. Eliminating the titles and labels reduces our inclination to
compartmentalize and restrict our lives. Søren Kierkegaard said,
“Once you label me, you nega te me.” Almost all of our labels refer
somehow to form and what we do with our physical bodies. When you
stop identifying yourself exclusively through form, then your
profession, age, race, sex, nationality, financial picture,


exoteric" and
"esoteric," by "chakra" and "nadi," and by "the body" and
"the mind". 19 20
The Esoteric and the Exoteric: Yin and Yang
Everything has two aspects; a surface aspect, which is ex
posed to light, and an interior, hidden aspect which is not so
exposed. A plant, for example, has above the ground a stem,
branches, and leaves which are warmed and lit by the sun,
whereas its roots are underground, untouched by any beam
of sunlight. In winter, the portion above ground may appear
to have died: but as spring brings its warmth, the branches
burst with life, fresh green leaves appear, and buds open. None of this could happen were it not for the roots, the hid
den part of the plant. It is the unexposed roots that supply the
energy to sustain the portion that lives out in the snow, rain,
wind, and sun, and it is thanks to the roots that this part
returns from its wintry state to life. The latent, dark, unex
posed aspect of things is known in Chinese philosophy as
"yin", while "yang" is the name given to the patent, the
bright, the exposed. Similarly, all religions have both a yang aspect and a yin
aspect. The yang aspect, that which is open, public, and
generally known, is called the exoteric aspect. Yang/exoteric
teachings speak of God, Buddha, or the Absolute in terms of
their relationship to this world, the world of concrete forms. God, Buddha, and other deities are presented in ways com
prehensible to the average man. Shakyamuni and Kannon
(Avalokiteshvara) in Buddhism, God the Father in Christiani
ty, and Amaterasu Omikami in Shintoism are just such ex
amples. These deities are all said to be at work for man's
salvation and the maintenance of peace in the world. The
exoteric part of religion, therefore, represents man's faith
and devotion to deities working in close proximity to the
physical world. It is religion centered on the world of human
beings. In contrast, the yin aspect of religion, that is, the inner, hid
den part, is what we term the esoteric. This phase of religion 21
is centered on the world of deities rather than ordinary
humans. The ultimate goal of esoteric teachings is to elevate
human beings to a state where they are no longer merely
human, but have become transcendent beings themselves. In
the esoteric branches of religion, methods designed specific
ally for the transformation of human beings into greater be
ings are taught and practiced under the strict supervision of
qualified teachers. In Christianity, then, it is possible to regard Protestantism
as the exoteric teaching and the sacraments of Catholicism
as the esoteric. In Japanese Buddhism, the Jodo and Shin
sects can be considered exoteric and Shingon Buddhism
esoteric. In the yogic tradition, hatha yoga and kriya yoga,
both of which emphasize control of the physical body, are
exoteric, and tantra yoga, the hidden core of all the different
types of yoga, is esoteric. The Three Bodies and The Three Minds of
Tantra Yoga
The legend behind the existence of tantra yoga is that it
was created and taught to mankind by the Lord Shiva. Lord
Shiva, known as the Destroyer, ranks with Lord Brahma, the
Creator, and Lord Vishnu, the Maintainer, as one of the three
great Gods of Indian religious teaching. The tantra yoga
given by Shiva provides the means whereby a man can trans
cend himself and attain a state of being unified with and
equal to that of God, the Absolute, Himself. According to the teachings of tantra yoga, man has three
bodies and three associated minds, one in each of the three
major dimensions of being. During spiritual growth, a man
must ascend the evolutionary ladder through these dimen
sions step by step, gradually increasing his awareness of the
higher realms. In this way man can liberate himself from the
limitations of the three bodies and their corresponding 22
minds, finally entering the kingdom of God. Specifically, the three bodies and the three minds are:
a) the physical body and its mind, i.e., the consciousness
that operates in association with the physical body;
b) the astral (subtle) body and its mind, i.e., the con
sciousness that we experience primarily as emotions and
feelings; and
c) the causal body and its mind, i.e., the consciousness that
is expressed mainly as intelligence and wisdom. Of these three, the physical body and its mind exist and
work in the tangible world. This set, then, might be termed
yang in relation to the other two, those that cannot be known
by either the physical senses or the thinking rooted in
physical sensations. This yang part, however, is in fact sus
tained and kept alive by the hidden yin aspects - the astral
and the causal. The Chakras and Nadis
The three body/mind sets exist and operate in different
dimensions, each maintained by the type of prana (vital
energy) necessary for and appropriate to that dimension. This does not mean they are separate entities, but rather that
they are parts of an organic whole. Each body-mind has
within itself energy centers for controlling the flow of prana
and a system of energy channels. These channels are called
nadis, and the centers controlling them are known as
"chakras". In the physical body, the channels are repre
sented by the cardio-vascular, lymphatic, and acupuncture
meridian systems,* and the centers are represented by the
* Acupuncture Meridian System: In acupuncture theory, developed in China,
Ki or vital force is considered to circulate in the human body through a
systematic network of energy channels. These channels are usually re/erred
to as "meridians". 23
brain, the nervous plexuses, and the acupuncture points. The
corresponding centers and channels of all three bodies are
closely interrelated. Besides being a control center in each dimension, a chakra
works as a center of interchange between the physical and
the astral, and between the astral and the causal dimensions. Through the chakras, subtle prana in the astral body can be
transformed, for instance, into energy for the physical
dimension, thereby providing the physical body with essen
tial life energy. Some of the most spectacular examples of
this particular transformation are seen in the cases of yogis
who have been buried underground for incredible lengths of
time and yet remained alive. This is thought to be possible
through the action of the Vishuddhi (throat) chakra which,
when activated, supposedly enables a person to subsist on
astral energy in the form of "ambrosia". This energy comes
into the physical body from the Bindu visarga (see Chap. VIII) of the astral body, and can be induced through a tech
nique of halting respiration known as khechari-mudra. The
astral energy is then materialized as the oxygen, protein, fat,
etc., necessary for the maintenance of life, enabling the per
son to survive even if buried. It is further thought that physical energy can be transformed
into astral energy through the work of the chakras, and that
physical energy can be converted into psychological energy
(ojas) within the physical dimension. Thus, the chakra is seen to be an intermediary for energy
transfer and conversion between two neighboring dimen
sions of being, as well as a center facilitating the energy con
version between a body and its corresponding mind. As the chakras are activated and awakened, man not only
becomes aware of the higher realms of existence, but also
gains the power to enter those realms, and then, in turn, to
support and give life to the lower dimensions. 24
The Location of the Chakras and Their
Functions
There are seven chakras. In the early stages of awakening,
the chakras are usually perceived as wheels of light, or local
auras, of various colors. The locations, colors, and physical
functions of the chakras may be summarized as follows. Muladhara chakra: In the area of the coccyx. Perceived as
a disc of red light. Controls the genito-urinary system. Svadhishthana chakra: 3-5 centimeters below the navel,
usually perceived as a disc of vermillion light. Also controls
the genito-urinary system. Manipura chakra: Around the navel. Perceived as a disc of
blue or green light. As an aside, it is interesting to note that in acupuncture
there is an important point located at the navel called the
shinketsu point (shencheh, CV8). * This is thought to be the
point where divine energy flows in and out of the body. The
yoga teaching is similar to this. It claims that the prana for
the entire physical body enters from higher dimensions
through the kandasthana, a spherical region around the
navel enclosing the manipura chakra. The prana is then con


my whole body. I had another injection of penicillin which removed
the inflammation but produced a bad reaction. After three months,
urine increased in quantity. I had to pass urine seven times during
the day and seven times during the night. I felt very weak and I was
reduced in weight. A feeling of thirst was always there. There was
aching in my mouth and throat. I visited the doctor again and was
informed that I suffered from diabetes. On 12-5-59, doctor P. M.
Oza examined my urine in the clinical laboratory and reported
4.20% sugar content in it. I gave up the use of rice, sugar, tea and
sweets. For same days I took homoeopathic medicines also but
there was no improvement. The disease showed an upward trend
from 1-4-60. Boils appeared on the body and there was intense DISEASES OF THE KIDNEY : 137
burning around the urinarly aperture. The skin on penis was broken
and had lost its flexibility. Consequently, I had injections of insulin
and the sugar content in the blood decreased to 3.50 %. "I met Shri Panchal and learnt about urine therapy from him. On
11-7-1960, a recorded examination indicated 3% sugar in my urine. The same day I started drinking urine. I used to drink it four times a
day and twice in the night. Besides I also started urine massage
every day. In diet I took millet-bread and leafy vegetable curry. Every week I met Shri Panchal and made changes in my diet
according to his advice. Sugar content gradually decreased and on
4-9-60 it was nil. "The boils on the body were healed by this treatment and the skin
was cleared. On 25-9-60, I started taking rice. On 15-1 0-60, I took
rice, potatoes and sweet dishes and got my urine checked up. But
sugar was not indicated at all. Now I am quite well." 6. Diabetes and Paralysis: Urine treatment is now in use at many
places in Gujarat. To some extet1t, it has become popular in other
States also, Shri Saubhgyachandra Girdharla resides at Palitana in
Jain Society, Girivihar. On his advice his companion, Shri
Gulal;>chand K. Shah, who suffered from diabetes and paralysis,
benefited by urine treatment. Here is the account of his cure :
"I suffered from diabetes and had an attack of paralysis also on
the right half of my body. Fortunately I had gone through your book
Manav Mutra and am experimenting with it for the past one year. I
am glad to report that I have derived great benefit out of it. Had I
undertaken a fast on urine also, I would have had an early cure. Unfortunately I find myself unable to fast. Nevertheless, though
gradually there has been considerabel improvement. Everyday after
brushing my teeth, I drink urine. In the afternoon I rub my entire
body with old urine. The pain in the knee-joints has already
disappeared, and even a trace of the back-ache is no more. I have
given up insulin injections also for the last one year. Now whenever
there is an ill-effect on my body, I use this marvellous liquid, and 138 : AUTO-URINE THERAPY
am definitely benefited. I am sixty-five now but can walk a distance
of three to four miles without any difficlty. My eye-sight improved
by urine-drops in my eyes." The above account lacks some necessary details and is too brief. It appears that Shri Gulabchand has not followed the treatment
systematically. The patients of diabetes and paralysis should take
into consideration all the factors about diet and seasonal changes
and should carry on the treatment patiently and systematically. 7. Mare cured of Diabetes : Dr. G. H. Velinkar veterinary
physician in Bombay worte to me an account of the urine treatment
of a racing mare on 14-1-61:
"Shri S. N. Shipra is a resident of Madanpura area in Bombay. His
grey-coloured mare used to be indisposed. Soon after the purchase
she was emaciated and had considerably weakened by the time
she arrived at Bombay. Her poor state of health was supposed to be
due to underfeeding during the course of train journey. "A W2ek after her arrival at her master's house, an examination of
her stools was made. After some treatment, it became apparent that
she urinated profusely and at short intervals. After a few days blood
appeared in her urine. To check its flow with urine she was made to
drink a mixture of Hexamine, Soda Sulphate and a Map-sulfthrough
a pipe. The bleeding ceased after a couple of days but the quantity
of urine could not be checked. An examination of her urine revealed 20% sugar content. I
decided to make her drink her own urine through a pipe; She passed
nearly 4 lb. of urine every day. The entire urine was collected and
was given on the next day. She was given to drink seven pipes full
of urine in this way. "Some change was noticed in her condition after drinking four
tubes full of urine and she started grazing normally after taking
urine for the seventh time. The frequecy of urination and the
quantity decreased. Sugar content in her urine now was only
0.3/4%. In the meantime some one came to bargain for her. The DISEASES OF THE KIDNEY : 139
owner got a good price for the mare and she left Bombay with her
new owner hale and hearty." It is now proved that as a human disease is eliminated by
auto-urine, so diseases of animals can also be cured thereby. The
truth that holds good for man is equally good for animals. AFTERMATH OF CASES
1. Shri Amrit N. Wadia, B.A., aged fifty-two, wrote that his wife
Prabhavati aged 45 oozed mu& blood by bleeding during
mensturation and there was sickness at the same time. She used to
put cotton soaked with urine in vagina along with the usual urine
treatment. She was completely cured of her trouble by this
treatment. 2. Shri Maheshkumar V. Joshi (Vile Parle West, Bombay 56) had
nephritis for the last three years. He was treated by specialist and
was given treatment in Harkishandas Hospital too but he was not
cured. He started urine treatment on 1-2-60 and for 15 days drank
all the urine for 1 1/2 hours daily for one full month. He fasted on
urine for 4 days. There was swelling on the body and so he mixed
urine with black clay and applied on the swelled parts. By such full
treatment of urine, he cured himself completely. 3. Shri Manila! V. Desai lives at Navsari. He suffered from
diabetes and high blood-pressure. He took doctors treatment
without any benefit. He entered Prachin Mutra Chikitsa Kendra at
Ahmedabad for treatmente on 20-4-65 and started urine treatment. Thereby he was completely cured. On examination of his urine,
there was no sugar. His blood-pressure became normal and swelling
on the legs disappeared. 4. Shri Pratap Jethalal Kantharia is an artist. He is thirty-five. He
suffered from kidneystone for 7 years. Doctors could not cure him. He did not accept doctor's suggestion for operation. He got advice
from Dr. Paragjibhai Desai at Bombay urine cure centre. He started
urine treatment in May 1966. He used to drink auto-urine three
times a day, 1/4 lb. each time. He massaged his body for 75 140 : AUTO-URINE THERAPY
minutes each day for seven days with old urine and kept urine pack
on the painful part. In one month he was cured. There is no trouble
for the last two years and is completely all right now. 5. Rusi Malaowala had a wondeful cure of his almost incurable
kindey disease. doctors could not cure him. He was very anaemic. His urine contained 390 mgs. of urea (normal is 30 to 40 mgs.) On
Dr. Paragjibhai's advice he began urine treatment and in 2 months
was almost cured. ·
6. A lady X aged forty was very recently treated by Dr.
Paragjibhai for her urine trouble. Her urination had stopped and
there was intense pain into her abdoment. doctors could not even
relieve the pain. She was given her son1s urine and in half an hour
she began to urinate, pain vanished and she slept soundly thereafter. CHAPTER XIII
GOUT
1. Stiffening of Vertebral CCJiumn : Shri Ambalal K. Patel, s.sc., LL.B.,
Superintendent of Ahmedabad Municipal Stores, writes in his letter:
111 suffered from pleurisy, gout and stiffening of the vertebral
column (spondylitis);


,
	the	vital	body:	Go	out	into	Nature	and	sink	into	the
feeling	that	this	is	your	home. Respect	and	nourish	the	ecosystem. Do	not
harm	other	living	things. See	Nature	without	fear	or	hostility. Reverence	for
life	is	the	key	here. Manomaya	Kosha
,
	the	mental	body:	Develop	positive	uses	of	the	mind. Read
and	appreciate	what	is	finest	in	human	expression. Become
	aware	that	you	are
a	wholeness,	and	allow	ideas	to	come	in	that	support	wholeness	over
separation. Resist	us-versus-them	thinking. Examine	your	automatic	reactions
and	secondhand	beliefs. Find	every	opportunity	to	welcome	signals	from	your
higher	self. Vigyanmaya	Kosha
,
	the	ego	body:	Find	a	vision;	go	on	a	quest. Fit	yourself
into	the	larger	pattern	of	growth. Seek	ways	to	evolve	personally. Celebrate
the	vast	traditions	of	spirit	and	wisdom	that	unite	cultures. Be	as	humane	asyou	can	in	every	way,	following	the	dictum	“The	world	is	my	family. ”
Anandamaya	Kosha
,
	the	body	of	bliss:	Develop	your	own	practice	for
transcending	and	finding	bliss. You	already	know	the	phrase	“Follow	your
bliss”;	now	put	it	into	practice	through	some	kind	of	“alpha	wave”	exercise
like	meditation	and	deep	relaxation. Devote	yourself	to	discovering	what
Samadhi,	the	silence	of	deep	awareness,	is	really	like. Experience	your	own
being	as	a	reason	to	be	here. 11
G
UIDES	AND
	M
ESSENGERS
“HAVE	I	LEARNED
	enough	now. ”	Savitri	asked. She	was	beginning	to	change,
she	could	feel	it. Many	things	she	once	considered	real	now	seemed	like
phantoms,	while	the	most	profoundly	real	things	were	invisible. “I	think	so,”	said	Ramana. “Go	home. ”
“Will	you	come	with	me. ”
He	shook	his	head,	smiling. “I	wouldn’t	want	to	scare	Yama	to	death. ”
Savitri’s	heart	skipped	a	beat. “But	how	do	I	get	back. I	don’t	know
where	I	am. ”
“Or	so	you	imagine. ”	Ramana	pointed	into	the	darkest	part	of	the	forest,
and	Savitri	saw	a	swarm	of	lights	that	might	have	been	fireflies,	only	it	was
midafternoon. Ramana	nodded	toward	them. “Go,”	he	said. “I	know	you	think
I	won’t	be	with	you. That’s	just	another	bit	of	imagination. ”	Seeing	her
reluctance,	Ramana	bowed	his	head. “Everything	will	be	as	it	will	be. ”
Savitri	remembered	that	those	were	Yama’s	exact	words	to	her. She
lingered	for	a	moment	until	Ramana’s	form	disappeared	into	the	heart	of	the
forest. Then	she	walked	toward	the	hovering	lights. They
grew
	larger,	and	she
knew	she	was	seeing	a	band	of
devas. (A	deva	is	the	same	as	an	angel,	but	it
can	also	be	a	Nature	spirit. ) “Who	are	you. ”	she	asked. “Are	you	tree	devas. ”	In	India	devas	inhabit
every	level	of	Nature	to	infuse	them	with	life. But	instead	of	answering,	the	lights	darted	away. Savitri	had	the	distinct
feeling	that	they	were	afraid	of	her. In	her	gentlest	voice	she	begged	them	to
come	back. One	of	the	lights	said,
Why	should	we	when	all	you	want	to	do	is
kill	us. The	voice	was	not	outside	Savitri’s	head	but	inside. Savitri	was	shocked. “Kill	you. I	would	never	do	such	a	thing. ”
The	light	replied,
You	are	doing	it	right	now. We	are	the	devas	assigned	to
you,	yet	look	how	feeble	we	are. Savitri	said,	“Tell	me	how	I	did	this,	because	if	I	ever	needed	you,	it’s	at
this	moment. ”
The	light	said,
You	have	been	full	of	secret	sorrow. You	are	anxious	about
death. You	think	nothing	of	us,	and	you	never	call	upon	us. That’s	how	you	are
trying	to	kill	us. Savitri	had	never	thought	of	devas	that	way,	that	they	needed	attention. But	now	the	very	mention	of	death	drew	her	mind	back	to	fear,	and	when	it
did,	the	lights	grew	smaller	and	dimmer. She	exclaimed,	“Wait. Don’t	let	me	kill	you. ”
To	which	the	light	replied,
You	can’t. We	are	immortal. The	danger	isn’t
that	you	can	really	hurt	us	but	that	you	can	break	our	connection	to	you. We
need	your	love	and	attention,	and	in	return	we	will	help	you. “How. ”
Through	inspiration. We	bring	messages. We	can	let	you	see	us,	as	you	do
now,	and	that	will	help	you	see	your	place	in	the	divine	plan. “Is	it	in	the	divine	plan	for	Satyavan	to	die.<|eot_id|><|begin_of_text|>
Q: What is the author's analogy of the afterlife?,
A: The author compares the afterlife to a dream, where we are taking our attention away from one Kosha and placing it on another.
Q: What is the purpose of the Annamaya Kosha?,
A: The Annamaya Kosha is responsible for promoting wholeness and separation by giving rise to the illusion that we must struggle and compete with each other.
Q: What is the role of the Pranamaya Kosha in the process of creation?,
A: The Pranamaya Kosha is responsible for creating and sustaining life, connecting us to the natural world and our own vitality.
Q: What is the primary goal of the Vedic rishis?,
A: The primary goal of the Vedic rishis is to find unity and oneness with the universe, and they believe that this can be accomplished by focusing on each Kosha.
Q: What is the significance of the concept of projection?,
A: The concept of projection is crucial in the Vedic perspective, as it allows us to create and shape our reality, and is the mechanism by which we create and interact with the world.<|eot_id|><|begin_of_text|>It’s	not	useful	simply	to	say	that	Karma	is	flexible	and	inflexible	at
the	same	time. In	fact,	the	coexistence	of	opposites	is	a	paradox,	and	unless
we	solve	it	we	have	no	control	over	the	afterlife;	we	are	just	caught	in	the
meshes	of	a	machine	that	can	produce	any	outcome	according	to	its	own
whims. From	This	Lifetime	to	the	Next
We	aren’t	in	control	of	the	afterlife	for	the	same	reason	that	we	aren’t	in
control	of	this	life. We	don’t	yet	have	enough	consciousness. The	gaps	of
ignorance	of	our	full	potential	are	too	large,	and	whatever	the	gap	claims	turns
into	the	unconscious. In	Tibetan	Buddhism	one	lifetime	is	firmly	connected	to
another. When	a	lama	dies,	it’s	expected	that	his	reincarnation	will	be	found. Signs	are	left	behind	that	link	the	two	incarnations. On	his	return,	the	baby
will	recognize	his	old	toys,	for	example,	and	the	adults	around	him	can
determine	beyond	doubt	that	the	chain	of	identity	hasn’t	been	broken. This	is	the	same	as	saying	that	Tibetans	don’t	fall	into	the	gap	when	they
die. Continuity	is	preserved. The	famous	Tibetan	Book	of	the	Dead	elaborates
every	detail	of	conscious	dying,	in	the	belief	that	a	dying	person	should
remain	as


 rather be.”
The person suf fering in an unsatisfying career often ar gues that there
aren’ t enough interesting, creative jobs to go around. This may be true, but
so few people exercise their creativity that the opportunities exist for those
who seek them. Nothing can be gained without ef fort, and, as William
James noted, most people live too far within self-imposed limits.There is a seeming contradiction here that traps many people. Most of
us have been taught that self-love and love for others are incompatible, that
we can’ t satisfy our own needs and still give of ourselves. If we become
survivors, we realize that our deepest need is to love and be at peace and,
our motivation becomes spiritual or selfless, not selfish. Living with the
knowledge that we’re going to die someday means that we may choose to
give something to the world. In the process, we develop an inner sense of
worth that helps us achieve goals that improve the quality of life. We find
ourselves striving for the survivor ’s paradoxical goal—to have things work
out well for ourselves and others. People who suf fer in unsatisfying jobs are assuming the victim role. Nothing is going to help them if they don’ t help themselves. Too much is
made of work defined as a job, anyway. People often come into my of fice
and say, “I’d like to be a therapist. Where can I do this work?” I say,
“Where do you work now?” When they tell me, I say, “Okay, now look
around you, and you’ll find that everyone in that of fice has pain. Help them,
and you’ll immediately become a therapist.” A patient of mine named Ted,
who eight years ago developed two brain tumors, one malignant and one
benign, put it this way: “I used to be a miserable son of a bitch. I used to
install carpets, and I would tell people, ‘All I want is money.’ Now what I
do [hospital volunteer work] is free, and I love it.”
Stephanie Matthews has said, “The biggest obstacle we have to get over
is the idea that work is the only meaningful purpose in life—or for some
women it’ s supposed to be their children.” This is another area where
meditation and visualization can be of enormous help. A person can
temporarily disconnect from the pressures and unhappiness of the present
job, and image a more congenial future. Imaging channels mental ener gy
toward making the desired result happen, and as you begin to act upon your
new awareness, you create new opportunities—both consciously and
unconsciously. We prepare our future by what we think and do each day. I recommend
that patients keep a diary of their thoughts. As they read it later, they will
see how they prepared their future by their thoughts, which then motivated
their activities. Jung said, “The future is unconsciously prepared long in
advance, and therefore can be guessed by clairvoyants.”
In ECaP  we help people, living with the uncertainty of illness, define
their reasons for living. Many patients resist this ef fort, feeling there’ s nopoint in creating goals they may not live to carry out. And it certainly does
take great courage, for when life is joyous, the loss seems greater. We are
trying to get people to take on life as an exciting challenge and see it as a
gift or an opportunity to do something. I was recently called by Howard, a gentleman who’d been told by his
doctor he’d be dead in three months. He went home, sat down in the living
room and told his wife to cancel his dental appointments. His wife said,
“I’m not going to have you sitting around the living room for three months
dying.” He came to me all the way from Montana. I said, “Anybody who
comes here from Montana is not going to die in three months. You’re
different. You’re a fighter.” Eighteen months later, Howard is still alive. Written up in his hometown paper and shown meditating in his hot tub. His
doctor said, “Boy, you’re lucky.” He said, “It’ s not luck. It’ s hard work.”
But he said the thing that turned him around was my saying, “Y ou’re
different.” I try to help people realize that it’ s the process of moving toward
a goal that is important. As we change and work toward sainthood, the body
benefits. The process is the product. When we’re setting goals in ECaP, we try not to get stuck in a time
frame. This sets us up for failure if we don’ t accomplish our aims on
schedule. The object is to help patients set realistic  targets. Achievement of
them reinforces feelings of competence and self-worth, and the goals
themselves immediately make the future a brighter prospect. As Nietzsche
wrote, “He who has a ‘why’  to live can bear almost any ‘how.’” The
ultimate goal is simply to live for ourselves, in a selfless way. We help patients work toward a balanced set of goals that reflect all of
their needs. Many people, especially men, tend to think only in terms of
work-related goals, while many women tend to set goals having to do with
others—such as getting a child through college or finishing a charity drive
—to the exclusion of their own needs. We encourage people to consider work, physical development,
emotional and spiritual needs, help to others, and pure play when they set
their goals—in other words, to integrate all aspects of their lives. It’ s
especially important to know what needs have been met by the illness and
to set goals that meet those needs in place of the illness. Once again, meditation and visualization are powerful tools to help you
be aware of your true needs and then make them happen. Seeing what you
want in your mind’ s eye helps convince your unconscious that it’ s possible,and that helps create an atmosphere of hope. You are now receiving a “live”
message. The process of restructuring your life, of becoming an authentic person,
means ceasing to think of yourself as a thing—a collection of habits, a job,
a role. This is being a slave of your self-image and, in a sense, already dead. Instead we try to help patients understand themselves as dynamic, ever -
changing processes. This comes about by recognizing that we are all
perfectly imperfect. We are all bound by the inevitability of death and the
fact that certain choices may speed the destructive processes. Nor do we
know exactly when we will die, and within that uncertainty we all have
almost unlimited options. From a scientific viewpoint Geor ge T. Lock Land, in his book Grow or
Die, has shown how our human condition is much like what we’ve learned
about all living cells:

The nature of a cell, just like what we call “human nature,” is not
something that is, but something forever in the process of becoming. It is
not wholly determined, but plays a great part in determining itself. As the
human recapitulates the same series of events that take place in the life of a
cell, his behavior depends on the alternatives available for growth. If the
conditions of nutrition and feedback permit new growth patterns, the result
will be creative and responsible behavior. If not, the lack of alternatives
results in a r egression to mor e basic gr owth patterns. From an artistic point of view, Robert Henri has described the same
kind of growth in The Art Spirit :

When the artist is alive in any person, whatever his kind of work may
be, he becomes an inventive, searching, daring, self-expressive creature. He
becomes interesting to other people. He disturbs, upsets, enlightens, and
opens ways for a better understanding. Where those who are not artists are
trying to close the book, he opens it and shows there are still more pages
possible. INDEPENDENCE AND ASSER TIVENESSPeople who always smile, never tell anyone their troubles, and neglect
their own needs are the ones who are most likely to become ill. For them,
the main problem often is learning to say no without guilt. Many only
become able to live for themselves, to tell others what they really feel, after
the shock of the diagnosis. One patient, who never expressed displeasure at
anything, began to improve when she was able to tell her husband that she
didn’ t like the family dog. For Thelma, whom I mentioned in Chapter 2, the
first milestone of growth came when, for once in her life, she walked out of
the house with the phone ringing, and when she finally called the police
when her alcoholic husband threatened her. The most important kind of assertiveness a patient can demonstrate is in
the formation of a participatory relationship with the doctor. Most patients
don’t talk to their doctors or ask a lot of questions for fear of angering this
person who is going to “make” them well. Of course, no one can make you
well. You heal. Many people get well while using alternative therapies. This
does not necessarily mean that the therapy itself is useful, but that people
heal doing something they believe in, something that gives them hope. That’ s what we help people learn in ECaP, and it often means helping
doctors learn the same lesson. One morning on rounds a patient asked me,
“What’ s wrong?”
“Nothing,” I said. “Then why are you frowning?”
“I’m not frowning, just thinking.”
“Well,