 taking re-
sponsibility for their own feelings, and three-fourths bestowing
blame on external sources. Where do you fit in? Virtually all shoulds
and traditions are imposed by external sources. That is, they come
from someone or something outside of yourself. If you are loaded
with shoulds and unable to break conventions which are prescribed
by others, then you are in the external bag.
An excellent example of this externally directed kind of thinking
is a client who came to me recently. We’ll call her Barbara. Her major
grievance was an obesity problem, but she had a host of minor
complaints as well. When we started to discuss her weight problem,
she said that she had always been overweight because she had a
metabolism problem and also because her mother had forced food
on her as a child. Her pattern of140 / Your Erroneous Zonesovereating continued now, she said, because her husband had neg-
lected her and her children were inconsiderate of her. She had tried
everything, she lamented—Weight Watchers, pills, a variety of diet
doctors, even astrology. Therapy was to be her last resort. If I couldn’t
make her lose weight, she said, no one could.
As Barbara told her story—and viewed her own dilemma—it was
no wonder she couldn’t lose those unwanted pounds. Everything
and everybody was conspiring against her—her mother, her hus-
band, her children, even her own body and the stars. Weight
Watchers and diet doctors might be able to help less afflicted souls
but in Barbara’s case the odds against her were too great.
Barbara was a classic example of external thinking. It was her
mother, her husband, her children and some uncontrollable part of
her own body that made her fat. It had nothing to do with her own
choices to eat, or overeat, certain foods at certain times. Moreover,
her attempts to alleviate her situation were as externally directed as
her perceptions of the problem itself. Instead of recognizing that she
had chosen to overeat in the past and she would have to learn to
make new choices if she wanted to lose weight, Barbara turned to
other people and things—society’s accepted conventions for weight
loss. When all her friends went to Weight Watchers, Barbara went.
Each time a friend discovered a new diet doctor, Barbara was close
on her heels for help.
After several weeks of counseling, Barbara began to recognize
that her unhappiness and her complaints were the result of her own
choices, not the actions of others. It began with an admission that
she simply ate too much, often more than she really wanted, and
did not exercise enough. Her first decision was to change her eating
habits through sheer self-discipline. She could and would manipulate
her own mind. Next time she felt hungry she resolved to reward
herself with thoughts of her own internal strength rather than a
cookie. Instead of blaming her husband and children for treating
her badly and driving her to food, sheBREAKING THE BARRIER OF CONVENTION  / 141began to see that she had been playing the martyr for years, virtually
begging them to exploit her. Once Barbara began demanding to be
treated well, she found that her family was only too ready to treat
her that way, and instead of seeking solace in food she found fulfill-
ment in relationships based on mutual respect and love.
Barbara even decided to spend less time with her mother who she
had come to see as running her life and ruining it with overdoses
of food. Once Barbara came to recognize that her mother did not
control her and that she could see her when she chose to, not when
her mother said she should, and similarly that she didn’t have to
eat that piece of chocolate cake just because her mother said she
should, Barbara began to enjoy rather than resent the time they spent
together.
Finally Barbara realized that therapy had nothing to do with
anything outside herself. I couldn’t change her. She had to change
herself. It took time, but gradually, with effort, Barbara replaced her
external shoulds with internal standards of her own. She is now not
only thinner, but happier as well. She knows that it isn’t her husband
or her children, her mother or the stars that are making her happy.
She knows it is herself, for now she controls her own mind.
Fatalists, determinists and people who believe in luck are in the
external slot. If you believe that your life is mapped out for you in
advance, and you need only follow the appropriate roads, then you
are very likely loaded with all of the shoulds that will keep you on
your road map.
You can never find self-fulfillment if you persist in permitting
yourself to be controlled by external forces or persist in thinking
that you are controlled by external forces. Being effective does not
mean eliminating all of the problems in your life. It does mean
moving your locus of control from the external to the internal. In
that way you make yourself responsible for everything that you ex-
perience emotionally. You are not a robot, running your life through
a maze, filled up with other people’s rules and142 / Your Erroneous Zonesregulations that don’t even make sense to you. You can take a
sterner look at the “rules” and begin to exercise some internal control
over your own thinking, feeling and behavior.
BLAMING AND HERO WORSHIP: OPPOSITE ENDS OF THE
SAME EXTERNALLY DIRECTED BEHAVIOR
Blame is a neat little device that you can use whenever you don’t
want to take responsibility for something in your life. It is the refuge
of the externally oriented person.
All blame is a waste of time. No matter how much fault you find
with another, and regardless of how much you blame him, it will
not change you. The only thing blame does is keep the focus off you
when you are looking for external reasons to explain your unhappi-
ness or frustration. But blame itself is an act of folly. Even if blame
has some effect, it will not be on you. You may succeed in making
another feel guilty for something by blaming him, but you won’t
succeed in changing whatever it is about you that is making you
unhappy. You may succeed in not thinking about it; but you won’t
succeed in changing it.
The tendency to focus on others can go to the opposite extreme
where it surfaces as hero worship. In this case you may find yourself
looking to others to determine your values. If so-and-so does it, then
I should do it too. Hero worship is a form of self-repudiation. It
makes others more important than you, and relates your own fulfill-
ment to something outside of yourself. While there is nothing self-
defeating about appreciating others and their accomplishments, it
becomes an erroneous zone when you model your own behavior
on their standards.
All of your heroes are people. They are all human. They do the
same things that you do every day. They itch where you itch, they
have bad breath in the morning just like you. (The only good hero
is a ham and cheese or possibly an eggplant par-migiana.) All are
wasteful of your efforts.BREAKING THE BARRIER OF CONVENTION  / 143All the great heroes of your life have taught you nothing. And
they are no better than you, in any way. Politicians, actors, athletes,
rock-stars, your boss, therapist, teacher, spouse, or whoever, are just
skillful at what they do—nothing more. And if you make them your
heroes and elevate them to positions above yourself, then you are
into that external bag of giving others the responsibility for your
good feelings.
If you blame at one end or hero worship at the other, you are
someplace on this Focusing On Others Line.
You are behaving as a fool if you look outside of you for an explan-
ation of how you should feel or what you should do. Taking credit
as well as responsibility for yourself is the first step to eliminating
this erroneous zone. Be your own hero. When you get out of the
blaming and hero worship behavior you’ll be moving over from the
external to the internal side of the ledger. And on the internal side
there are no universal shoulds, either for yourself or for others.
The Right vs. Wrong Trap
The question of right vs. wrong as it applies here has nothing to
do with religious, philosophical or moral issues of a priori  rightness
or wrongness. That is a discussion for another place. Here the subject
is you, and how your notions of right and wrong get in the way of
your own happiness. Your rights and wrongs are your universal
shoulds. You may have adopted some unhealthy stances which in-
clude right means good or just, while wrong is equated with bad or
unjust. This is nonsense. Rights and wrongs in this sense do not exist.
The word right144 / Your Erroneous Zonesimplies a guarantee that if you do something a certain way, you’ll
have sure-fire results. But there are no guarantees. You can begin to
think in terms of any decision as bringing about something different,
or more effective, or legal, but the moment it becomes a question of
right vs. wrong, you are trapped into the “I’ve always got to be right
and when things or people are not right, then I’m going to be un-
happy” trap.
Perhaps some of your need to find the right answer has to


~g~lar conduct also. As the sour and saltish food increases bile
Sl.mJiarly anger_ too produces the same effect. Dry, cold an.d heav/
diet cause'\ ~xcess of gas, similarly sorrow and anxiety, etc, are
also_ r~sponslble for it. Sweets increase phlegm similarly inertia,
~tupldlty and let~argy ~av~ also the same effect. In short, prevention
mculdes everythmg-dady life, mental attitude, seasonal life, diet and
c~nduct. They must be taken into account while considering a
d1sease. ·
, O~ly _righ~ condu~t can eliminate disorders. It is well said _
~edlcatlon IS u~n~cessary if right conduct is adopted', because
disease can be ellmmated if life is controlled and regulated.
. Urine treatment is useful in the diseases of bile as well as
d1sorders of cough and gas. In· case of disease arising from bile the
treatr_"ent of blood as well as of bile should be adopted. for,this
~axat~ve~ and fasts along ":'it~ elimination of sour and stringent food
In diet IS ~ecessary. ·If this IS neglected during the treatment urine
therapy will prov~ ineffective. It is needless to say that' urine
treatment along w1th fast, fruit Eliet or milk diet is a sure remedy in I
I HUMAN URINE AND IMPORTANCE ('f D!tiiNG : 191
ail troubles cre.ated by impure blood and bile.
Ayu(veda mentions 20 diseases caused by phlegm. The troubles
like drowsiness, excess of sleep, lethargy, wateriness of mouth,
desire ·for hot· food-stuffs, er.'"'e!'s of urine, dullness, absence of
hunger are the effects of phlegm. In these disorders urine treatment is
very advisable. In them repeated vomiting and fast and a fatless diet
excluding milk, ghee, cheese, oil and sweets are useful.
According to Ayurveda a number of diseases are caused by the
trouble of the gas. The gas or the Prana has been called •fuel for the ·
machinery of the body' and it sustains the body. In the medical
terminology it is equivalent to nervous system and nerve-force. Any
, kind of gas-disorders results in diseases of the sense organs. Gas
trouble is dominant even in the diseases of bile and phlegm.
Needless to say that urine treatment is useful in all these troubles.'·
Gas is caused by sleeping in day-time, strenuous physical labour,
sex-indulgence, waking in the night, worry, mourning, neglecting
natore's call, eating sour things, loss of appetite and injury to the
tender parts of the body. Dry, cold and insufficient food also cause
gas trouble.
Urine treatment is extremely useful in troubles due to phlegm.
Permanent.cold, chronic asthma, heart-trouble, loss of appetite and
indigestion can be effectively treated by urine if it is accompanied
with fasting, vomiting and dry food. Once should not be scared of
fasting. The organism can very well withstand fast as long as
foreign matters are present in the body. The foreign matter is
completely eliminated when heaviness in the body, loss of appetite,
indigestion, congestion of urine and stools are removed and the
patient develops good appetite' for food. At this stage light diet can
taken. This is why treatment prescribes fast.
Naturopathy is generally regareded as. a foreign system of
healing. Its techniques are also more of'less similar to urine therapy.
Naturopathy has beEm w€11 adovocated in Ayurveda. also. It is
unfortunate that we do not understand the simple principles of 192 : AUTO-URINE THERAPY
Ayurveda. There was a time when fasting cure was commonly
practised in India as a natural way of healing. But fasting did not
mena only abstaining from food. Charak says-
11The fasting cure includes four kinds of purification, (vomiting,
purgation, douche and elimination of impure blood), control of
excessive thirst, airbath, sunbath, treatment by digestion-stimulants,
fast (abstention from food) and physical exercise." (Charak Sutra
Ch. 22. Verse 18) ·
A second meaning of 1Langhan1, -the Sanskirt synonym of fast,
is, any metho::l by which lightness is acquired by the body. But
nowadays, as said earlier 1Langhan1 is taken for fast only. If fast is
necessary for a patient, the physician should look into his vitality.
Fasting should not b~ prolonged for such a long period as it may
sack 1thc life substance1 itself. Care should also be taken to preserve
the strenght ofthe patient because it gives the power of resistance.
Fasting can serve no real purpose ifth2 strength of the patient fails.
A disease is like a red signal to a moving train. In is nature1s
warning for rest. The patient should therefore suspend all activties
of visiting, sefvice, study, etc. and take rest in bed with a peaceful
mind to relax the bodily organs.
Orange juice is generally prescribed these days during any
illness. But sweet juice should be avoided in the diseases due to
phlegm as it is cough-producing. It is contra-indicated in cases of
asthma, cold, catarrh and ir.diges~ion. Moreover the poor cannot
easily affo~~· fur.h costly fruits. In the Indian system of medicine, in
the place of orange juice, lentil soup and vegetable soup containing
garlic, ginger, black pepper, Dhania, Gira, etc. is prescribed.
Ginger, garlick and black pepper are extremely useful for patients
suffering from phlegm.
Bitter juices are advisable for patients suffering from excess of
bile. S11ch ::. patient should take vegetables like Methi, karela, milk
and sweet fruits. ~weet, bitter and pungent juices are beneficial.
Diet should be light and in moderate quantity so that it may be THE BEST MEANS TO PHYSICAL HEALTH : 193
easily digested. Tea and coffee should be avoided during treatment.
It is good to take a boiled extract of Tulsi, Phudina, green tea,
pepperi-mu/ and black pepper.
CHAPTER VI
THE BEST l\1_EANS TO PHYSICAL HEALTH
By Dr. Maganlal 0. Sa/aria
When Rudra cut off Daksha1s head,.the Ashvinikumaras rejoined
it at the request of the gods. Shankar also joined the head of his son
which he had cut himself. Such examples are plenty in Ayurveda
and mythology. It indicates that both gods and demons possessed
the knowledge of Ayurveda. There was a competition between them
and each party tried to excel the opponent in the developm~nt of ·
Ayurveda. They were in search of a method whereby every d1sease
could be cured with the minimum of medicine. The sag~ Atrey in
Charak Samhita has specified the uses of urine and herbs for curing
diseases.On the other hand Lord Shiva and his· foliowers have
prescribed iron, poisons, pearls, jewels, ruby etc. in their system of
treatment. At the end, they have proved that mercury alan can cure
all diseases.
In Europe they have done a good number of experiments and
researches in order to reduce the number of medicines. First of all.
Dr. Hanemann created the system of homoeopathy. He showed to
the world, that the medicines prescribed by allopathy and taken in
large doses has the opposite effect than when taken in very small
quantity (in high potency) as prescribed in homoeopathy. For
example op1u-m is useful for stopping motions but the same taken
according to the system of homoeopathy removes constip~ti_on. Later
on his disciple Suschler confined himself to twelve med1cmes only
fer· treating all diseases. In America Dr. Burgess invented
Epsompathy and successfully cured many types of maladies by 194 : AUTO-URINE THERAPY
epsom salt. Out of this salt, he made seven preparations which are
applicable to-all types of diseases. In 1921, when lwas a student in
National Medical ~allege (Bombay), I knew a famous Vaidya
treating· all the diseases with only three medicines. While sitting' in
his clinic, he u~d to keep only three bottles on his table labelled
as Vataghna (cure for bile trouble) Pittaghan (cure for bile. trouble)
and. Kaphaghna (cure for phlegm.) He·used to feel patient's pulse
and prescrible a mixture of the three in due proportion for internal'
and external use. I tried my best to know the' secret of the above
three medicines but he did not disclose it till the end. This mentality.
of the


a man of forty,  lives on a well‐
balanced diet, drinks  his own " water of life, " and enjoys perfect health.
I may  mention that the late Dr. Rabagliati  was so impressed  with this
case  that he wrote  a detailed  account  of it which  was sent to four
medical journals in England and U.S.A. Not one of thera would publish it.
Allusions to cures effected by laymen are not welcomed  by medical
journals. Medical publications  have policies  just like daily papers The
fact that a thing may  be true or useful to the helping of their fellows
seem to play a secondary  part with editors of medical papers of the
orthodox variety. This is unfortunate,  as it is of course obstructive  to
progress and medical enlightenment,  a matter which  was recognised  by
the Health Practitioners'  Association.  Indeed,  in the  Health
Practitioners'  Journal, we find articles by homoeopaths,  naturopaths,
herbalists,  osteopaths,  yoga practitioners,  biologists,  biochemists,  etc.,
etc. ‐the laudable belief being that there are many roads  to health and
many means of treating disease.

 72
 CHAPTER  XII.
VENEREAL  DISEASES

Drs.  Bosanquet  and  Eyre  in their book entitled Serums, Vaccines and
Toxins were constrained  to admit: "It cannot be denied  that in a certain
number  of instances  the injection  of diphtherial  anti‐toxin  has been
followed by death  directly attributable  to the action  of the serum."  One
of these tragedies,  the earliest  and  perhaps the saddest befell  Dr.
Langenhans  of Berlin  Because one of his servants developed  diphtheria,
as a precautionary  measure,  he inoculated  his perfectly  healthy child of
one year nine months  old. In a few moments  the unfortunate  child was
dead.  The irony of it is that there was not the slightest evidence  to
prove  that the child would ever have contracted  the disease, seeing
that diphtheria  germs may  be found in a number  of quite healthy
throats, and  in such an environment  are as harmless  as are many
another  supposed ‐to‐be deadly germs.  But, alas it is not merely
injections  for diphtheria  that have proved fatal, for hundreds  of deaths,
many of them instantaneous,  resulted from  the use of salvarsan,
otherwise  called  "606"  in the treatment  of syphilis. Nevertheless,  just
as immunisation  against diphtheria  is boosted, salvarsan  was boosted
as the cure  par excellence  for venereal disease.
Of syphilis  we read: "Whether  he has been treated or not, the patient is
always liable to develop nerve symptoms.  These  are the most serious of
all the complications  of syphilis and  the  commonest  are general
paralysis  and  locomotor  ataxia. They  usually show  themselves  about
ten years after infection.  In general paralysis  there is progressive  73
 dementia,  usually with some form of exaltation.  The speech is
hesitating,  slurred  and  tremulous.  The face  muscles and  tongue show
paresis with tremor… Later  the muscular powers become gradually
weakened  until there is more  or, less general paralysis”  (Dr.EH Ruddock,
M.D.) This is a most  unpleasant  and  saddening  picture.  Yet I suggest
that the horrible after‐effects of venereal disease are the result of
suppressive  treatment.  What after all is syphilis? It is simply the result
of a poison which is absorbed  into the body, and  hence the rational
treatment  is to get that poison  out of the body.
As the Medical Profession  reserves the right to treat venereal diseases,
and  has its clinics for that purpose, I as a layman, or a naturopath  as I
am sometimes  called, am prohibited  from treating it. All the same there
are men, who having heard  of urine‐therapy  through  the late Mr.
Baxter's pamphlets  (mentioned  in Chapter 11) and  through  other
channels,  have set about treating themselves.
I will here  give the case  of a man  who contracted  venereal disease in
France  during the last war (1918).  He had, by the way,  suffered  for
some time from psoriasis,  which  he had  suppressed  with herbal
ointments.  This man, then still young,  knew something  about Nature‐
cure  methods  and  had  endeavoured  to treat his venereal disease by
subsirtting  for a time entirely on cold water in the hope of "starving it
out." At the end of an 11 days'  fast, however,  his symptoms,  far from
being better, were decidedly  worse. It was then that he came  across
one of the Baxter booklets. The upshot was that he decided to continue
the fast, but be it noted, with the addition of the internal and  external
use of his own urine. The results were gratifying  in the extreme; at the
end of ten days every sign of the venereal disease had  vanished,  and 74
 the psoriasis  had  greatly improved.  Nevertheless,  he decided to
continue the urine‐fast  until all traces of the skin  complaint  had
disappeared.  This eventuated  in one more  week, and he found himself
free of all his troubles. And not only that, but he also found that his
sight, hearing, senses of taste and  smell  had  become more  acute than
they


 seem like the human condition
is just an emotional rollercoaster ride. Up and down. People will even
say, “Life is meant to be a serie s of challenges,” and “It’s inevitable that
you will have challenges every  day.” And this is an experience most
people have, which is based solely on these private thoughts  and the
emotions that come with them. If we had to give a definition of God’ s
will for us, it would be perfect happiness. God’ s will is definitely not for
a rollerc oaster ride of emotions and painful experiences. That is why it
seems to take a lot of conscious willingness to allow private thoughts to
come into aware ness and then to be willing to not protect them, not push
them down or repress them, and not to deny them. Just allow them to
come into awareness, then let them go, and give them to the Holy Spirit. This is not like a lot of spiritualities where we were taught to
accentuate the positives and eliminate the negatives, or to use positive
affirmations. That’ s a common  thing that people talk about on the
spiritual path, as if you can just eliminate the negative and then have
only positive thoughts in your mind. But the positive thoughts and the
negative thoughts are both coming from a dualistic perspective, a part of
a continuum, and it’ s the very continuum that’ s the block. So, the attainment of happiness and inner peace is a matter of
willingness to not hide and protect private thoughts. Because we judge
our private thoughts as terrible or wrong, we hide them. There’ s a mask
that the mind wears. It has the personality mask on with underlying
beliefs and thoughts that it’s too afraid to face and expose because they
are believed to be real. We believe that if people knew about these
thoughts, then they wouldn’ t want to be around us. But as we expos e these private thoughts more and more, we come
to a point where we say, “Aaah, these are just thoughts in my mind. I
can’t believe I held onto them for so long.”  The only way to reach the
real you, or to reach that sense of invulnerability and a constant state of
being happy, is to let go of the mask, the part of you that plays a role as a
personality self. Let go of the belief that those thoughts are really whoyou are and question the validity of those thoughts. The ego set it up that
way to obscure the truth about who you are. “And yet it is only the
hidden that can terrify, not for what it is, but for its hiddenne ss.” Ego
made up all the differences that led to all the private thoughts. Therefore,
it’s only through  the awareness that there are no private minds that we
know freedom and love as it really is, the love that is at the core of our
being, the love that is our true, divine self. Open Up, Share, and Be Free
We only hide our thoughts out of fear and guilt, and this is just a holding
on to a make-believe identity of guilt. When we truly give private
thoughts to the Holy Spirit, we let them go forever. It’s like talking to
your best friend. The best friend does not take these thoughts seriously
and may laugh when you share them, and then you laugh too because
you see how silly they are. This is how healing occurs. We have  heard and often felt the deep value of communication. The
holy instant is the experience of total communication. It is what I call
communion. Communion with God is total communication in which
everything is out in the open. The whole journey to enlightenment and
self-actualization is about voluntarily, willingly, and gently letting the
private thoughts come up into your awareness. Seeing that they no
longer serve you, you realize that you don’t need them for survival. You
don’t need them for a sense of well-being. You will relax, sink into the
present moment, and experience  that everything you could ever want or
ever need is in this very moment. It takes a lot of trust to let go of thoughts that you believe bring
about safety, security, and many, many desirable things. But they haven’ t
truly brought about safety. It’s been more like a wheel; you’ve just kept
thinking about them over and over. The wheel does not bring peace of
mind. This wheel, a wheel of distraction, is what has kept you apart from
the present moment in experience. When you go deeper, you start to get
insights about how your everyd ay life can only reflect what’ s in your
mind—your thoughts. I call them the “top forty”—the thoughts that
recur over and over. Work with your top forty; they are topics andopportunities that are just waiti ng to be dissolved. Try to not interfere
with the healing that’ s always occurring. Some of my best times, the times that I have enjoyed the most on
Earth, are when I have done long retreats, and people line up for one-on-
one sessions. This often happens after profound talks since people get in
touch with a strong desire to open up and share what’ s in their heart. Some people unload their deepest darkest secrets, their deepest shames,
or their deepest  fear. I honor this deeply. It is immensely sincere and
beautiful. I love being used as an instrument of innocence and healing. Often when I sit with someone, their eyes are saying, “Can I trust you? Will you still love me after I speak these next words to you?” And then
they go for it. What follows these sessions is usually a moment of
sparkly eyes, and we are both in happiness and love because the love of
God transcends anything that the ego can come up with, any memory,
any perception. We have an expe rience of our divine innocence, which is
what we all want. A very helpful step toward not taking the world so seriously and not
taking things personally is to have a safe environment, a safe atmosphere
like a best friend with whom you can release your private thoughts and
grievances. Imagine having the presence and spaciousness, to have
someone, maybe your spouse, a coworker, a close friend, or a relative
that you can just pour your heart out to, knowing that they love you. You
trust them, and you know that they are not going to take anything you
say personally; you can let up all the darkest things. I think that was the
original intentio n behind the confessional booth of the Catholic Church
—unburdening yourself. Talking to someone who is loving and caring is
a symbol of giving it over to God and not holding on to anything. The
more you say, “I want to heal; I want to bring this up, to release it, and to
give it over,” the more you hear others speaking the exact same thoughts
and sharing the exact same feelings. And when you are the one listening
to them, you think, Oh, how could she think that about herself? How
could he believe that? I feel love for him; she is beautiful. And the
feeling is I love you,  once the private thoughts are expressed! Whether you are giving thoughts over or hearing someone else
express private thoughts, you see clearly that it is the ego being exposed,
and that it is not who you or they are. You can truly see these thoughts,and they get lighter and lighter and funnier and funnier. What is really
powerful is that we do not try to fix the thoughts or adjust the story. We
are just letting them go so a deeper awareness can come and take the
place of the busy thoughts. Issues simply dissolve, and you get to see
that the Holy Spirit is really the healer. It is practicing the prayer of
bringing illusion s to the truth and praying to bring the darkness to the
light of love that brings the healing!Exercise: Express Those Private Thoughts
Do this exercise when you can spend an hour by yourself. Get
your journal, and silence your cell phone. This is a time set aside
just for you. Part 1:  Write a Letter
Imagine someone whom you can trust completely, whom you
could say absolutely anything  to and they will not pass judgment
on you. This person can be real or imagined; you could even write
to the Holy Spirit. This friend listens to you lovingly and is not
affected by anything you say or by any of the thoughts that you
are ashamed of. This is some one who listens to you with a caring
heart and of fers you unconditional love. You are now going to write a letter to this friend. Sit quietly
and allow all private thought s to come to your mind. Write down
your thoughts in this letter: thoughts you have hidden, thoughts
that cause fear, thoughts of judgment on yourself, thoughts that
you think would cause others to judge you, thoughts you feel
ashamed of, unloving thoughts you have toward others or
yourself, thoug hts you worry would cause a person to extract their
love from you. Recall the importance of bringing private thoughts up to be
exposed: when anything is hidden, it cannot be heale d. Take
some deep breaths, and continue to write all hidden thoughts and
thoughts that are so intoler able that you have avoided writing
them down. Exposing these  thoughts is where the healing lies. They can now be offered up. This letter is proof that you are
willing to


 : None
Date of Administration Hematoxylon DMSO Dosage
 : 11/7/66
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 40 injections
Present Status
 : Died 4/3/67. Massive hemorrhage. Patient Number
 : 32. Age
 : 70
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of soft palate
Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 9/7/662 cc H-D.M.S.O., IV
Total Dosage and Response
 : 36 injections. Patient had remission. Present Status
 : No treatment for 4 months—deserted. Died 4/4/67. Patient Number
 : 33. Age
 : 40
Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of penis with metastasis
Surgery
 : Amputation of penis. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 9/7/66
2 cc H-D.M.S.O., IV plus local application
Total Dosage and Response
 : 52 injections with daily local applications. Tumor
remained static. Dismissed 6/17/67. Present Status
 : 11/15/67 exact condition unknown but patient surviving. Patient Number
 : 34. Age
 : 42
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. of penis
Surgery
 : Amputation of penis. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 4/10/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 54 injections. Daily local injections. Pain reduced. Present Status
 : 11/15/67 tumor is static. Patient Number
 : 35. Age
 : 89
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. of larynx
Surgery
 : Laryngectomy. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/30/672 cc H-D.M.S.O., IV
Total Dosage and Response
 : 12 injections. Relieved of pain. Present Status
 : 10/10/67 patient in state of remission. Patient Number
 : 36. Age
 : 50
Sex
 : F
Primary Tumor and Cell Type
 : Advanced adenoca. of cervix
Surgery
 : None
Other Chemotherapy and Radiation
 : M.T.X., I.A. total dose 650 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 10/5/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 14 injections. Relieved of pain. Present Status
 : 10/10/67 tumor static. Patient Number
 : 37. Age
 : 66
Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of stomach
Surgery
 : None
Other Chemotherapy and Radiation
 : Total F.U. 1,200 mg. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/9/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 12 injections. Relieved of pain. Present Status
 : 11/10/67 patient in symptomatic remission. Ca. D.M.S.O. F.U. Carcinoma
Dimethyl sulfoxide
Fluorouracil
     H.    Hematoxylon
MTX    Methotrexate
The physician will intravenously administer hematoxylon-DMSO in 5 percent
dextrose water. A vein in the arm is usually chosen for the injection, and the drip
speed averages approximately 47 drops per minute. If the patient has a low
tolerance to the intravenous injection, a Benadryl tablet swallowed 30 to 40
minutes before the IV starts can prevent the onset of fever. Please note that theinstructions are supplied for application by a duly licensed physician, as
potentially dangerous materials are being used here for the destruction of a
possibly deadly disease. These instructions are not to be followed frivolously by
anyone unskilled in the medical treatment of oncological conditions. For example,
the physician may wish to irrigate the injection site with 2 cc of heparin, a blood-
thinning agent, to avoid clotting, if the subclavian vein is chosen for infusion. The treatment solution may be taken orally. If so, the patient should have no
food or drink after midnight. Upon arising in the morning, pour about two ounces
of 5 percent dextrose water (saline, if a diabetic) into a small paper cup. Then,
using a syringe for precise measurement, put into the cup the same volume of
hematoxylon-DMSO solution that would be taken intravenously. Drink the
mixture. To allow for absorption of the therapeutic solution, wait at least 30
minutes before eating or drinking anything else. Important notation: In cases of
stomach cancer, do not drink this therapeutic mixture, because it will have a direct
effect on the tumor. The cancer disappears from the stomach lining, leaving behind
a hole similar to a gastric ulcer. Intravenous infusions are therefore more effective
for gastrointestinal cancer. For lung cancer, use the Bennett Respirator Machine and install 2 cc of saline
solution and 4 drops of DMSO-hematoxylon solution. Inhale the mixture for about
10 minutes twice a day. Use this inhalation therapy when not receiving an IV. Make sure that intervals of at least two hours occur between treatments. For bone cancer, take the intravenous infusion, but also swallow at least 2,000
mg of bone meal tablets each day. For facial cancer, reduce the solution by half with distilled water and apply it
to the skin, using a cotton-tip applicator. Paint the skin twice daily. Gradually
increase the strength of the applied solution as long as the patient does not show
any allergic reaction. The therapeutic solution can also be taken orally for facial
cancer. Other adjunctive drugs that sometimes accompany the application of
hematoxylon-DMSO-dextrose solution are cytoxin and F5U, but only for short
periods. Sometimes the various medications are alternated, using one one day and
the other the next. Both cytoxin and F5U lower the red blood cell count so that it is
imperative that a complete blood count be performed once or more a week. Also,
do not swallow aspirin when taking cytoxin or F5U. Instead, use a painkiller
substitute.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        2
They took a group of fifty-five children with trisomy 21 and divided them into
twenty-four patients as controls and thirty-one patients who received treatment. Examinations were conducted by a team of additional specialists, including several
pediatricians, a neurologist, a psychologist, a cardiologist, and an ophthalmologist,
before the test began and every six months during it, with the exception of the
pediatricians, who performed monthly examinations. All the patients—controls and experimentees—were separated into two age
groups. Group One was twenty-eight children less than three-and-a-half years old,
and Group Two was twenty-seven children whose ages varied from three-and-a-
half to fourteen. The DMSO aminoacid therapy was administered by intramuscular
injections with different time rhythms in each group. Children in Group One were given injections every other day in a series of 90
days alternating with a month’s rest. All received a minimum of three series. The
dosage was adjusted to their body weight. Children in Group Two received daily intramuscular injections of 5 cc each
over 20 days alternating with pauses of 20 days. During the entire period they
were given the same amino acids in the form of one or two capsules per day but
without DMSO as an ingredient of the
capsule. The total treatment for this second
group consisted of five series of 20 injections each—in all 100 injections of 5 cc
each over thirty weeks. The psychometric determinations in children of Group One were performed
according to the Gesell test, calculating the development quotient, which is the
relationship of motor development, language, and social adaptation according to
the child’s chronological age. Neurological development was determined byobserving the sense organs, coordination, muscle tone, and sphincter control. For
the older Group Two, psychometric measurements were performed with special
tests such as the Binet-Kulman test. Every 40 days the IQ was computed
according to the Gesell, Wieneland, and Binet tests. Additionally, laboratory tests
were carried out, including those for red corpuscles, hemoglobin, hematocrit, white
corpuscles, sedimentation,


 a remote rural area for
years of meditation, solitude, and adjustment to the state. Within the condition, understandings spontaneously arose that were
without thought. As a prior Hinayana Buddhist, I had believed that the
ultimate reality of the Buddha nature was ‘Nothingness’, or ‘Void’. Thatwas an error because voidness itself is a belief system that, however, had
recurred as an experiential reality during meditations in this lifetime. With the constant pursuit of the pathway of negation (attachment or
aversion to form), the condition of voidness would return—enormously
impressive, infinite, beyond space, time, or description; omnipresent, all-
pervasive, and beyond all thought or volition. Yet, despite its seeming
nonlinear totality, there was the awareness of the absence of a critical
quality that had been experienced as a youth in the snow bank—the
exquisite softness, the at-homeness, the familiarity, the recognition of the
essence of the totality of Reality as all-inclusive Love. This quality of Love
is beyond joy or ecstasy and is intrinsic to the state of Peace. Strikingly, the Void is very similar to the Ultimate State, except that it is
devoid of the Love that is the very essence of Divinity. Without Love, the
Void is like infinite, timeless, empty space. Devoid of the quality that
identifies it as Divinity, the Void is a limitation. This appeared to be the
final, great polarity/duality of the seeming opposites, the resolution of
which permitted the Realization of the Self as the Allness and Oneness out
of which Creation emerges. (The above paragraph calibrates at 1,000.) The Development of Consciousness Research
After years of solitude, there was a stirring to once again include the
world. People asked questions, and so a sharing/teaching function began. Yet, there was still no way to explain the inner state or demonstrate a
pathway other than by the traditional modes of providing information,
inspiration, and instruction on meditation. Then, fortuitously, there was an invitation to attend a lecture on
kinesiology in a class taught by Dr. John Diamond. While the class and the
teacher contextualized the kinesiological response as a local phenomenon, it
was witnessed by this state of consciousness as an impersonal response of
universal consciousness itself. It was obvious that the field of consciousness
is like an infinite, motionless electrostatic field capable of responding
concordantly to the level of strength of the energy of a stimulus. It was easily demonstrated that what is true or prolife resulted in a
positive response (“yes”). In contrast to falsehood or a stimulus of energy
inimical to life, the response was muscular weakness (a “no”). Then it
became clear that the response was actually not a “yes” versus a “no,” but a
“yes” or a “not yes.”With study, the kinesiological response was found to occur along a
gradient that was aligned with the level of energy of a stimulus. A spectrum
of responses appeared concordant with the quality of the stimulus. This
observation led to the experimental improvisation of an arbitrary
mathematical scale. Critical to the development of an empirical clinical science of
consciousness calibration research was a fortuitous observation that
whereas fluorescent light, pesticides, and artificial sweeteners made
everyone go weak, they did not do so in a group of students of A Course in
Miracles after they had progressed to about Lesson 75 (the Course consists
of 365 daily lessons). Thus, the kinesiological response was related to the
level of consciousness (cessation of seeing oneself as a victim of external
‘causes’ and re-owning one’s power). By research and observation, it was discovered that all life in all its
expressions reflects an innate level of energy, from weak to strong. This
spectrum led itself to the development of a calibratable numerical scale that
proved, however, to be impractical due to the extreme numbers that were
required to keep pace with their numerical designation. This problem was
solved by utilizing a logarithmic scale (to the base 10) that permitted the
pragmatic use of an arbitrary scale ranging from 1 to 1,000. Calibration level ‘1’ reflected the first discernible energy of life
(consciousness) on this planet (bacteria) and continued through the plant
and animal kingdoms to level 1,000 as the ultimate possibility on earth. Level 1,000 turned out to be the consciousness level reached by only a few
people in all of human history—the great avatars, such as Jesus Christ, the
Buddha, Krishna, and Zoroaster. The energy-spectrum scale numerically reflected the calibration of the
consciousness level of all possibilities of animal or human life. By use of
the scale, one could track the evolution of consciousness from its first
appearance as life to its ultimate expression as the state of Enlightenment
itself. There followed years of research and application of calibrating the
consciousness levels of thousands of individuals, places, concepts, writings,
belief systems, emotions, intellectual levels, and even more importantly, all
spiritual states, religions, spiritual teachers, spiritual pathways, saints, and
sages. In every religion, the mystics (i.e., Self-realized, Enlightened)calibrated the highest on the scale of consciousness but were very few in
number. On the calibrated scale, 600 was the level that differentiated enlightened
states of nonduality from saintly, unconditional states that calibrate in the
high 500s and include many spiritual teachers and famous saints. Level 500
indicated a change in paradigm from intellectualization to experiential
subjectivity and denoted various levels of love. It was also notable that only
4.0 percent of the world’s population reached calibration level 500, and
only 0.4 percent reached level 540 (Unconditional Love). Consciousness
level 600 was extremely rare. The level of the 400s represents intellect, reason, logic, science, and the
Newtonian paradigm. For most educated spiritual seekers, the 400s
represent a springboard but also often a great barrier, and it is notable that
Einstein, Freud, and Sir Isaac Newton all calibrated at 499. The 200s and
300s indicate integrity, goodwill, morality, and overall goodness of
intention. Then came the crucial discovery that consciousness level 200 is critical
because it demarcates truth from falsehood. It was also noted that levels
above 200 represent power, and those below 200 represent force. The levels
below 200 descend into the obvious egotisms as well as animal instincts of
pride, desire, greed, anger, hate, guilt, shame, and apathy. The calibrated
levels also correlate with the capacity for spiritual insight, emotionality, and
perceptions of the world and self. The calibrated scale and its correlations
enabled the construction of the now widely known Map of Consciousness. The ego/mind is a dualistic construction that originated as animal
consciousness which, eons later, evolved through primitive hominids and
finally to Homo sapiens, in which a prefrontal cortex was added to the old
animal brain, providing the capacity for linear conceptual thought. Thus,
initially, the mind primarily became a new tool for the expression of animal
instincts through what is now called the ego. Examination of the mind structure shows that its function is comparable
to the hardware of a computer, and the software represents the programming
by society as well as by inherited influences. The fundamental innocence of
mankind is based on the reality that the human mind is incapable of
discerning truth from falsehood. It has no innate defense against the
utilization of its hardware to play any introduced software program withoutprior approval, discernment, or options of the will (e.g., the impact of the
media). Due to the nature of the software and the underlying hardware, the
mind’s primary illusion is the differentiation of consciousness into a basic
duality of a personal I/ego/self as being separate from the Infinite Self as
the source of consciousness/awareness. In this illusory error, the ego
identifies with content instead of context and is therefore subject to the
vicissitudes of animal motives, feelings, and faulty intellection. The calibrated level of consciousness indicates the degree of
impairment of the capacity for recognition of Reality by substitution of
perception, distortion, and the misidentification of appearance with essence. Also of great interest was the discovery that every single action, feeling, or
thought registers permanently beyond time and space in the all-
encompassing contextual field of consciousness. Therefore, any event,
whether a thought, feeling, or action, is forever identifiable and retrievable
by appropriate means, such as the consciousness calibration technique. The fields of consciousness consist of energy vibrations whose patterns
leave a distinguishable track and are experienced as subjectivity. Out of the
patterning of the vibrational track arise the forms inherent in karmic
consequences of acts of the will. The dualistic structure of the ego stems
from the core factor of linear positionality. A centralizing image of a
personal self emerges as the belief of an individual personal self as an
agent, i.e., the ‘thinker’ of thoughts, the ‘doer’ of actions, and the repository
of guilt and self-blame. Some qualities are rejected and become buried in
the unconscious, along with their emotions, which are the residuals of
animal instincts. Only after evolution to consciousness level


fertilizer. Feeling good is the water. Relaxing is the
allowing. It is an easy fo rm of organic gardening. Choice is upon you, for the cu ltivation and direction of your
life experiences. Enjoy the fruits of choice - and all  the
deliciousness it brings to you. /G01/G01 /G17/G04/G01/G12/G05/G04/G01/G12/G0C/G0C/G01/G07/G03/G01/G12/G01/G13/G07/G16/G0F/G02/G13/G01/G27/G08/G04/G16/G10/G09/G01/G10/G07/G01/G05/G04/G0F/G04/G0F/G22/G04/G05/G01/G12/G03/G11/G01/G10/G07/G01/G02/G03/G14/G04/G16/G10/G01
our divine riches and tremendous  talents, in order to live the
divine experience of our brilliant inner light. Wherever you are
right now, you can get to where you want to go. Following the steps, of your /G07/G14/G0C inner guidance system, will take you there. You may make a few pivots, some twists and turns, or wind around a few rotaries here and there. But with conscious flexibility and a willingness to rise  within to your natural divine
flow, you will get there. If Source  energy is all th at there is, and
we are all only expanding what we /G0F/G10/G09/G05/G0F/G11/G1A  /G0F/G09/G05, then we can tune
in at any time and feel the peace and perfection - /G01/G02/G0F/G01/G06/G14/G05/G06/G0F/G09/G05/G06
/G0F/G10/G09/G05/G0F/G11/G1A/G06/G02/G07/G19/G05/G24/G06/G03/G0C/G04/G03/G11/G05/G06/G07/G12/G09/G04/G05/G10/G13/G05/G04/G24/G06/G14/G03/G01/G02/G03/G0C/G06/G01/G02/G03/G04/G06/G09/G03/G0D/G02/G06/G03/G0C/G0C/G05/G09/G06/G10/G03/G17/G05 /G20
A new age of cosmic energies, ripe with opportunities for
conscious choice and cosmic wealth, is emerging. Each of us will cultivate fruitful seeds, for the harvest of our desires. We
are invited right now in our present experiences to “see” with expanded vision - the transparent truths of our grand earthly Living the Prosperity of a Rich Inner Life 103
adventures. We are invited to en vision the flower  in the seed,
the apple in the tree, the outer in  the inner, the unseen in the
seen, and the Source essence that flows through all that is in this
magnificent universe. We are invited to remember that feeling
good, prosperous, healthy, happy, and infinitely free – is who we really are. And as the au thors of our lives, the heirs of
incredible cosmic wealth, and the essence of Source energy itself, we already have the divine creative power to take our life experiences in any direction we choose. These truths are the
foundation of a rich inner life. When we apply these truths, and
invest our talents, we win the lottery of life - each and every day. Source energy is the ultimate  essence that indwells every
one and every thing. May we all enjoy the great prosperity of living the rich experience of all that we truly are, through the magical portal of all that we ev er-expansively desire to become. 104
/G23/G13/G1E/G1A/G13/G10/G1F/G08/G0B/G16/G15/G1C
/G01 These are some of the books and resources that have
influenced my journey and my work:

Andrews, Shirley. (2007). /G35/G05/G19/G12/G09/G03/G0F/G06/G0F/G0C/G11/G06/G29/G01/G10/G0F/G0C/G01/G03/G04/G36/G06/G06/G23/G01/G12/G11/G1A/G03/G0C/G0E/G06/G01/G02/G05
Past to Survive the Future. /G17/G07/G07/G11/G22/G08/G05/G19/G09/G01/G43/G02/G03/G03/G04/G16/G07/G10/G12/G1E/G01
Llewellyn Publications. Barrett, Connie, & Kaessinger, Joyce. (2008). /G2D/G0F/G14/G16/G36/G06/G06/G1B/G05/G04/G04/G05/G0C/G0E/G05/G09 /G20
 Retrieved from Beyond The Rainbow:  Tools for   Personal Empowerment website, on May 16, 2008,
 from:  http://www.rainbowcrystal.com/power/
 poweranimals/hawk/html
Chouqette, Sonia. (2006). Ask Your Guides:  Connecting to Your
Divine Support System. Carlsbad, California:  Hay House,
Inc.
Choquette, Sonia. (2007). Soul Lessons and Soul Purpose:  A
 Channeled Guide to Why You Are Here. Carlsbad, CA:
 Hay House, Inc.
Farmer, Steven, Ph.D.  (2009). Power animal website:
 http://www.poweranimals.com
Hay, Louise. (2004). You Can Heal Your Life. Carlsbad, CA:
 Hay House, Inc.
Hicks, Esther, & Hicks, Jerry. (2006). The Amazing Power of
 Deliberate Intent:  Living the Art of Allowing. Carlsbad,
 CA:  Hay House, Inc.
Hicks, Esther, & Hicks, Jerry. (2004). Ask and It is Given:
 Learning to Manifest Your Desires. Carlsbad, CA:
 Hay House, Inc.
Hicks, Esther, & Hicks, Jerry. (1995). Sara, Book 1:  The
Foreverness of Friends of a Feather. /G15/G12/G05/G0C/G16/G22/G12/G11/G09/G01/G15/G12/G0C/G02/G0A/G07/G05/G03/G02/G12/G1E/G01/G01
Hay House, Inc.
Jones, Aurelia Lousie. (2004). /G1D/G05/G10/G07s (Volume 1):  Revelations of
the New Lemuria. /G43/G07/G08/G03/G10/G01/G2E/G0B/G12/G16/G10/G12/G09/G01/G15/G1D/G1E/G01/G01/G43/G07/G08/G03/G10/G01/G2E/G0B/G12/G16/G10/G12/G01
Light Publishing. Bibliography 105
Myss, Caroline. (2003). /G23/G0F/G0D/G09/G05/G11/G06/G37/G07/G0C/G01/G09/G0F/G0D/G01/G04/G36/G06/G06/G29/G14/G0F/G16/G05/G0C/G03/G0C/G0E/G06/G25/G07/G12/G09/G06/G1E/G03/G13/G03/G0C/G05
Potential. /G2F/G04/G1C/G01/G3A/G07/G05/G23/G09/G01/G2F/G04/G1C/G01/G3A/G07/G05/G23/G1E/G01/G01/G18/G0B/G05/G04/G04/G01/G3D/G02/G14/G04/G05/G16/G01/G1F/G05/G04/G16/G16/G20
Prophet, Elizabeth Clare, & Sp adaro, Patricia. (2001). /G38/G0F/G09/G19/G0F/G06/G29/G0C/G11/G06/G30/G05/G03/G0C/G0D/G0F/G09/G0C/G0F/G01/G03/G07/G0C/G36/G06/G06/G1D/G09/G0F/G0C/G04/G0D/G05/G0C/G11/G03/G0C/G0E/G06/G25/G07/G12/G09/G06/G2C/G0F/G04/G01/G24/G06
 Transforming Your Future. /G01/G01/G15/G07/G05/G1C/G02/G03/G01/G2E/G0D/G05/G02/G03/G0E/G16/G09/G01/G43/G18/G1E
 Summit University Press. Roth, Charles. (1997). /G1B/G03/G0C/G11/G36/G06/G06/G1D/G02/G05/G06/G1B/G0F/G04/G01/G05/G09/G06/G2C/G07/G14/G05/G09/G0A/G06/G06 /G36/G03/G02/G10/G19/G01/G35/G02/G0C/G0C/G12/G0E/G04/G09/G01
MO:  Unity Books. Say


 surrounding  mid  September  and
mid-November  are  the  most  crucial  periods  during  the  Vata  seasons. Vata  types  are  advised  to
cultivate  infinite  patience  and  to  initiate  gentle,  grounding  sadhanas  and  use  Vata  nurturing  foods
during  these  periods. The  fortnights  surrounding  mid-January  and  mid-March  are  the  most  critic al
days  for  Kapha  types,  who  are  cautioned  to  be  stoic  and  firm  with  then  sadhanas  and  food  choices
during  these  periods. The  fortnights  surrounding  mid-May  and  mid- July  are  the  most  vulnerable  days
during  the  Pitta  seasons. Pitta  types  are  asked  to  be  especially  patient  and  observant  ol  then  sadhanas
and  food  choices  during  these  periods. The  doshas  are  at  their  zenith  during  a  certain  time  ol  day  and  time  ol  hie. Two  to  si\  m  the  eai  |y
morning  and  afternoon  is  Vata's  peak  time. Six  to  ten  in  the  morning  and  evening  is  Kapha's
131
>m
THE    PRACTICE    OF    AYURVEDA
heightened  time. Ten  to  two  in  the  day  and  evening  is
when  Pitta  is  most  intense. The  childhood  years  from  birth  to  fourteen  are
considered  the  Kapha  years. Twenty-seven  to  forty-
two  are  considered  the  Pitta  years,  and  fifty-six  to
seventy-seven  are  the  prime  Vata  years. Fourteen  to
twenty-seven  are  the  Pitta-Kapha  years;  forty-two  to
fifty-six  the  Vata-Pitta  years;  seventy-seven  to  life's
end,  the  Vata-Kapha  years. The  prevalent  times  of  each  dosha  generally  reflect
the  time  when  that  dosha  needs  to  be  nurtured  and
nourished  to  balance  its  heightened  state. During  its
prevalent  time,  a  Vata  type  would  seek  light,  warm,
and  moist  temperatures,  as  well  as  substantial  Vata-
nurturing  foods. The  sadhanas  most  appropriate  to balance  Vata  are  gentle  and  consistent  activities,  which
include  listening  to  mellow  and  harmonious  sounds. The  Pitta  type  would  seek  tranquil  and  cool  tem-
peratures. Wholesome,  fragrant,  and  calming  foods
reduce  the  intensity  of  Pitta. The  most  appropriate
sadhanas  are  restful,  meditative,  and  gentle  activities,
which  include  observing  forms  that  are  visually  whole-
some and  beautiful. Kapha  types  need  to  stir  and  rise  in  great  motion
and  activity. The  temperature  needs  to  be  warm,  dry,
and  crisp. Kapha  should  repast  on  small  portions  of
stimulating  and  warming  foods. The  best  sadhanas
for  Kapha  are  in  the  kitchen,  cleaning  house,  parting
with  many  years  of  collectibles,  as  well  as  hiking,
biking,  and  so  on. SEASON,  CONDITION,  AGE,  AND  TIME
WHEN  EACH  DOSHA  IS  MOST  PREVALENT
VATA
Rainy  season,  mid-July  through  mid-September  (early  fall)
mid-September  through  mid-November  (fall)
Dewy  season  (late  winter)
56-77  years  of  age
2:00-6:00  a. m. and  p.<|eot_id|><|begin_of_text|>
Q: What is the recommended portion of grains to eat for a Kapha type in the winter season?,
A: 1 cup (cooked)
Q: What is the recommended way to eat food according to Ayurveda?,
A: Eat slowly, savoring each bite, and chew each mouthful 20-30 times.<|eot_id|><|begin_of_text|>We  are  meant  to  use  both  our  hands
and  feet  in  providing  for  our  own  sustenance. This  is the  most  important  of  all  sadhanas. From  planting  the
seed  to  nourishing  the  dhatus  and  releasing  bodily
waste,  reinvested  into  the  soil  to  continue  its  complex
cycles  of  fertilization,  we  are  tending  to  only  one
sadhana. When  we  squat  close  to  the  land  to  sow  and
dig  into  her  soil,  we  begin  to  know  God  by  the  smell  of
the  black  earth  deep  within. When  we  leave  the  gar-
den, we  are  transformed  by  this  soil  and  water. For  as
long  as  we  maintain  this  sadhana,  we  are  forever
changed. All  God's  creatures  will  light  upon  us  with- out flinching. Before  juicing  machines  were  invented,  pulped
fruits  were  juiced  in  big  vats  by  the  feet  of  villagers  in
the  same  way  that  grapes  were  stomped  on  to  make
wine. In  ancient  times,  farmers  used  their  feet  to  pack
the  soil,  and  bakers  used  their  feet  to  knead  large
amounts  of  dough  for  the  community. In  those  days,
people  died  from  old  age  or  the  plague,  not  from  the
degenerative  diseases,  such  as  cancer  or  heart  disease,
or  from  AIDS  and  mental  disorders,  as  now. A  hand  filled  with  sadhana  is  a  hand  that  will  heal
others. It  is  charged  with  the  prana  of  the  five  ele-
ments, which  when  used  harmoniously  is  in  constant
touch  and  exchange  with  nature. This  exercise  gives
poignant  vitality  to  our  subtle  energies,  held  within
the  core  of  the  universe's  memory  until  we  are  ready to  use  them. The  hands  and  feet  are  at  either  extreme
of  the  physical  body. Together  they  span  the  bound-
aries of  our  relationship  with  the  universe:  Our  hands
touch  the  wind,  space,  and  fire;  our  feet  tread  water
and  earth. Both  are  in  continuous  communion  with
the  five  elements. Our  feet  carry  us  from  place  to
place. Our  hands  embrace,  offer,  and  receive. Every
fiber  of  memory  strives  toward  motion,  as  a  young
life  begins  to  walk  and  touch  the  objects  of  the  world. We  are  propelled  only  by  collective  memory. We  need
to  remember,  to  reconnect  as  a  collective  whole. As  we  learn  to  receive  the  earth's  energy  directly
through  our  physical  form,  by  means  of  our  organs  of
action,  we  will  be  more  able  to  harness  our  extraor-
dinary potential  for  wholeness  of  memory  and  feel
unison  with  our  earth  and  universe. My  maternal
grandfather  was  a  farmer  who  had  migrated  from
South  India  to  British  Guiana. The  British  were  re-
cruiting natives  to  plant  the  rice  paddies  and  work  the
154
jmt. FOOD    SADHANAS
banana  plantations. He  spent  his  time  amid  the  vast
fields  and  under  the  shade  of  broad


ils  and  methods,  158,
193-94,  198-99
sadhanas,  160
transition  to  Ayurvedic,  158-59
Cool  Barley  Brew,  321
coriander,  297
corn,  166
RECIPES  USING
Corn  and  Red  Pepper  Aspic,  290
Corn  Balls  and  Red  Peppers,  237
Clear  Ginger  and  Corn  Soup,  282
Creamed  Corn,  238
Millet  and  Corn,  209
Millet  and  Corn  Soup,  283
Peppered  Corn  on  the  Cob,  230
Rye  and  Corn,  208
Saffron  Rice  and  Corn,  209
Whole  Oats  and  Corn,  2 1 1
Corn  and  Red  Pepper  Aspic,  290
Corn  Balls  and  Red  Peppers,  237
corn  oil,  175
couscous,  164
Couscous  and  Carrots,  221
cows,  mistreatment  of,  176-78 Cracked  Rice  Uppama,  215
Cream  of  Wheat  Porridge,  220
Creamed  Corn,  238
Creamed  Squash,  237
Crisp  Cooked  Millet,  222
cucumber
RECIPES  USING
Carrot  and  Cucumber  Aspic,  290
Cherry,  Lettuce,  and  Cucumber  Aspic,
291
Cucumber  Raita,  310
Pressed  Cucumber  and  Dill  Salad,  272
Pressed  Endive  and  Cucumber  Salad,
271
Zucchini  and  Cucumber  with  Oil  and
Vinegar  Dressing,  236
Cucumber  Raita,  310
cumin,  297
black,  296
Cumin  and  Basmati  Rice,  208
Cumin  and  Black  Pepper  Rasam,  304
Cumin  Dressing,  279
Cumin  Millet,  211
Cumin  Quinoa,  212
Curd  Cheese  (panir),  184
curry,  298
dadhi  (Fresh  Yogurt),  183
Dahi  Vada,  207
daikon  radish,  340. See  also  radish
daily  and  seasonal  activities
Kapha  types,  55
Pitta  types,  51-52 Vata  types,  47
daily  routines,  186-89 dairy
lactose  intolerance,  1 79
milk,  176,  178
recommended  consumption,  179-82
tastes  and  energy  of,  69
date
RECIPES  USING
Date  Bread  Pudding,  318
Energy  Shake,  325
Marzipan  Date  Cake,  319
Date  Bread  Pudding,  318
devotion,  334
dhal,  171-72
cleaning,  washing,  and  soaking,  172-73
cooking  chart,  173
pressure  cooking,  1 73
RECIPES  USING
Adai,  202
Aduki  and  Shallot  Dhal,  246
Amavadai,  202
Baked  Beans,  243
Barley  and  Mung  Kichadi,  255
Barley  and  Whole  Mung  Beans,  254
Basmati  and  Split  Mung  Beans,  253
Bean  Pudding,  319
348
^flfiCr
INDEX
Black  Bean  Chili,  252
Black  Bean  Soup,  283
Brown  Rice  Kichadi,  255
Caraway  Rice,  212
Chana  Dhal,  245
Chickpeas  and  Onions,  244
Coconut  Sambar,  247
Cumin  Millet,  211
Dahi  Vada,  207
Leek  and  Chickpea  Soup,  282
Millet  and  Mung  Kichadi,  256
Mung  and  Buckwheat  Soup,  288
Mung  and  Spinach  Kuttu,  250
Mung  and  Wheat  Berry  Soup,  288
Mung  Humus,  244
Orange  Rasam,  249
Othappam,  202
Peppered  Barley  Idli,  205
Plain  Dhal,  244
Plain  Dosa,  203
Pressed  Sprouted  Mung  and  Cabbage
Salad,  270
Red  Lentils  and  Basmati  Rice,  253
Rice  and  Aduki  Beans,  253
Rice  and  Whole  Mung  Beans,  253
Rice  Idli,  205
Rye  and  Urad  Dosa,  204
Soybeans,  243
Soybeans  and  Red  Cabbage  Dhal,  246
Spiced  Rice  and  Millet,  216
Spinach  Sambar,  249
Split  Pea  Dhal,  245
Sweet  Rice  and  Aduki  Beans,  254
Toor  Dhal  and  Cabbage  Kuttu,  250
Toor  Dhal  and  Eggplant  Kuttu,  251
Toor  Rasam,  247
Tridosha  Sambar,  248
Urad,  Mung,  and  Rice  Dosa,  203
Vada,  207
Vadai,201
Wheat  and  Cinnamon  Idli,  206
Wheat  and  Split  Pea  Dosa,  204
Wheat  Berries  and  Cloves,  210
White  Basmati  Kichadi,  256
Whole  Mung  Dhal,  245
dharma(s),  2,  329
compassion  and,  332-33
devotion  and,  334
love  and,  330-32
silence  and,  334-35
truth  and,  333
dhatus,  14,  26
sperm  and  ovum,  26,  61
Dill  and  Parsley  Potatoes,  224
diseases
causes  of,  8,  177-78
karmic,  8
doshas,  10, 23-26. See  also  Kapha,  Pitta,  Vata
balancing,  27
body  types  and, 35-36 and  chakras,  33
prevalent  seasons  and  times,  1 3 1-32,
132-33
Dried  Masala  Okra,  225
Dry  Coconut  Chutney,  308
Earth,  15-16, 17-18. See  also  elements;
Kapha
foods,  64
eating,  151-52 eating  utensils,  ancient,  157
Eggless  French  Toast,  221
eggplant grilling,  195 RECIPES  USING
Eggplant  and  Potato  Curry,  224
Fennel- Roasted  Eggplant,  230
Karikai  (Eggplant  and  Potatoes),
226
Spicy  roasted  Eggplant,  23 1
Toor  Dhal  and  Eggplant  Kuttu,  25 1
Eggplant  and  Potato  Curry,  224
ego,  health  of,  10-1 1. See  also  ahamkara Elder  Flower  Tea,  323
elements,  15-16,  44. See  also  Air;  Earth;
Fire;  Space;  Water
and  food  examples,  64-65
fingers  and,  153
foods  and,  63-64 endive
RECIPES  USING
Cauliflower  and  Endive  Salad,  273
Pressed  Endive  and  Cucumber  Salad, 271
energy  of  foods,  66-70,  72
Energy  Shake,  325
Escarole  and  Garlic,  236
essences,


 see thoughts as being positive or negat ive. Thoughts are always neutral. It’s the way we handle our thoughts that is
either positive or negative. “So how do we really change our mind?” I ask Louise. “You have to change your relationship to your mind,” she says. “How do we do that?”
“By remembering that you are the thinker of your thoughts.”
“Be the thinker, not the thought,” I say. “The power is with the thinker, not the thought,” she responds. “Notice the judgment, but don’t be the judge,” I say. “Notice a self-
criticism, but don’ t be your own worst critic.”
I remind  Louise  of my golf story and my golf partner ’s self-talk. He
didn’ t yell, “What a stupid shot! ” He yelled, “I am so stupid!” His self-talk
wasn’ t a comme ntary on his golf game; it was about him. He got lost in his
thoughts. He was so identified with each judgment that he was acting as the
judge. It was the same with his self-criticism. He had become his own worst
critic. He was no longer in his right mind. He probably didn’ t realize that
his inner critic had never won a golf tournament. “Your thoughts mirror your relationship with yourself,” Louise reminds
me. “And a thought can be changed,” I say. “Yes, because you are the thinker of your thoughts,” she says. “How do we begin to change our thoughts?” I ask. “Affirmations in front of the mirror,” says Louise, as if it’ s obvious. “What exactly is an af firmation?” I ask her. “An af firmation is a new beginning,” she replies. Louise transformed her life by using affirmations. “I learned that every
thought you think and every word you say is an affirmation,” she tells me. “They affirm what you believe to be true and, therefore, how you
experience your life.” A complaint is an affirmation. Gratitude is an
affirmation. Every thought and every word affirms something. Decisions
and actio ns are also affirmations. The clothes you choose to wear, the foods
you choose to eat, and the exercise you choose to do or not do—they are
affirming your life.“The moment you say affirmat ions, you are stepping out of the victim
role,” writes Louise in her book Heart Thoughts. “You are no longer
helpless. You are acknowledging your own power.” Affirmation s wake you
up from  the sleep of the daily  unconscious. They help you choose your
thoughts. They help you let go of old limiting beliefs. They help you to be
more present. They help you to heal your future. “What you affirm today
sets up a new experience of tomorrow,” says Louise. When you spend time with Louise, you get to see that Louise Hay
doesn’ t just think about affirmations; she lives her affirmations. She doesn’ t
just do ten minu tes of affirmations in the morning and then get on with her
day. She takes her af firmations with her all through the day. To help, she has
affirmations discreetly placed around her home. Affirmations like Life loves
me on her bathroom mirror; All is well by a light switch in the hall; and
Only good lies befor e me on her kitchen wall. One in her car reads, I bless
and prosper everyone in my life, and everyone in my life blesses and
prospers me. It’s now time to introduce you to the second spiritual practice of Life
Loves You. It’s called 10 Dots. The idea is to practice one affirmation
throughout the day. We recomm end you start with the affirmatio n that’s the
main theme of this book. We invite you to begin the day by looking in the
mirror and saying out loud, Life loves you. Please repeat this ten times. For
variation you may wish to af firm:
I am open to life loving me today. I allow life to love me today. I say YES to life loving me today. I am grateful for life loving me. Life loves me, and I feel blessed. Next, we want you to place ten dots in places where you will see them
throughout the day. You can find self-adhesive dots in most stationery
stores. Any shape will do: a circle, a star, a heart, a little angel, a smiley
face. Stick these dots on your mirrors, your teakettle, your refrigerator, your
car steer ing wheel or dashboard, your wallet, your computer screen, andanywhere else you may frequently look. Every time you see one of your ten
dots, be sure to af firm consciously Life loves me. We encourage you to do the 10 Dots  experim ent for seven days. “Be
patient with yourself,” says Louise. “It’s not like I said three affirmations
and then set up Hay House.” It’s common in the beginning to experience
some resistance. Also, you may find that you experience the opposite of the
affirmation—thoughts and feelings that reflect the belief Life doesn’ t love
me. Remember, this affirmation is a new beginning. It is realigning your
thinking with the basic truth I am loveable. It will most likely require a
period of adjustment. Stick with it. Just as with mirror work, affirmations
don’t work in theory; they work in practice. OceanofPDF.comCHAPTER 3
Following Your Joy
If you want the truth, I’ll tell you the truth. Listen to the secr et sound, the
real sound, which is inside you. KABIR
Louise and I are sitting in front of the mirror again, the one in her office at
home in San Diego. Today we are exploring the meaning of Life loves you. “Life loves you is a beautiful affirmation,” I say, “but it’s more than just an
affirmation.” Louise gives me one of her knowing smiles. “I hope so,” she
says. Life loves you offers us a basic philosophy for living. These three
words are a signpost that points us to the heart of creation, to our
relatedness to each other, and to our true nature. Life loves you shows us
who we are and how to live a truly blessed life. “What does Life loves you  mean to you, Louise?” I ask. “Life loves us all. It doesn’ t just love you or me,” she replies. “So we are all included,” I say. “Life loves all of us,” she repeats. “Love must include us all, or else it is not love,” I say. “Yes, and no one is more special than anyone else,” says Louise. “We are all equals in the eyes of love,” I say. “Yes, and no one is left out,” she says.“No unholy exceptions!” I add. This may be a new way of thinking to some people, but it is not a new
philosophy. Since ancient times, philosophers and poets have observed a
basic relatedness we all share. In “Love’ s Philosophy,” the poet Percy
Bysshe Shelley explores this basic relatedness in a way that is both spiritual
and sensuous. It’s one of my favorite love poems. I always recite it at the
start of my Loveability  program. It begins:
The fountains mingle with the river
And the rivers with the ocean,
The winds of heaven mix forever
With a sweet emotion;
Nothing in the world is single;
All things by a law divine
In one spirit meet and mingle. Why not I with thine? We are made for each other. All of us are included. No unholy
exceptions. Mystics and scienti sts agree that in the deeper reality beyond
space and time, we are all memb ers of one body. Albert Einstein referred to
the perception of separateness as an “optical delusion.” David Bohm, an
American quantum physicist who was one of Einstein’ s most famous
students, recogn ized an undivided universe, an implicate wholeness, and a
theater of interrelations. W e belong to each other. “Life loves you unconditionally,” says Louise. “What does that mean?” I ask. “Life is not judging you,” she replies most emphatically. “And life is not criticizing you,” I add. “No, and life is not testing you. And it’s not trying to make things hard
for you,” Louise says. “When you say you, I assum e you mean the soul bird, our Unconditioned
Self.”
“Yes, life loves you, the real you,” she says. “We are loved for who we are, not for what we think we must become,” I
say. “Life loves you  now!” Louise emphasizes. Life loves you is stated in the present tense. It’s not that life loves you
only when you are a child, young and innocent. And it’s not that life will
love you when or if you change. “Life loves us even when we don’t loveourselves,” says Louise. We both pause to let this awareness sink in. Life
loves you feels natural and believable “when” and “if” we love ourselve s,
but otherwise it seems too good to be true. A passage from A Course in
Miracles  pops into my head. I share it with Louise. The universe of love does not stop
because you do not see it,
nor have your closed eyes lost the


vering were making his surroundings whirl. He braced himself
because the end of the combat was the toughest part. The last two archers
charged him together. Siddhartha had an arrow ready, but his nerves got the
better of him and it flew well right of the man he aimed at. His hand
fumbled for another arrow.The bolder of the archers had already gotten of f two shots, and the
second one was lucky—it found a gap in the padded blankets that protected
Kanthaka’ s front, deeply piercing the horse’ s skin. Siddhartha felt the
animal rear and barely kept his seat. He pulled tight on the reins and closed
his thighs around the animal, willing it to calm down and for get its fear. Kanthaka held on, galloping straight for the double enemy, who now closed
in, one on each side. They were too close for Siddhartha to get any arrows of f. He heard a
cacophony of hoofbeats against the packed earth, and his eyes blurred. He
shook his head, and he saw Mara riding behind one of the archers, clutching
his arms around the rider ’s waist. The demon was laughing, and then he
suddenly disappeared. Siddhartha didn’ t have much time to refocus his
sight. He ducked down close to his saddle as the two enemies whipped past
him on either side.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        She wasn’ t angry with the girl; she had only dismissed her to save the
prince from being impulsive in front of tongues that would spread rumors
throughout the palace. If he was seriously interested in Sujata, or even
casually inclined, he could summon her in private. Siddhartha sank back into a moody silence as the final touches were put
on his costume, in the form of a peacock feather dashingly stuck in his
turban and delicate white satin slippers on his feet. W ith a last frown at his
reflection, he made for the door, then turned back. “What’ s her name. ” His voice was almost too low to catch. “Sujata,” said Kumbira. He repeated it under his breath. “So you
noticed one,” Kumbira said. “Finally. ” Despite the small feeling of
apprehension that niggled at her, she couldn’ t help teasing him. Siddhartha
frowned, but he was too unsure of himself on these grounds to put much
into the ef fort. He reached into his robe and pressed something into
Kumbira’ s palm, a heavy coin. “Silence is golden,” he said with a shy, serious expression. Kumbira nodded, and Siddhartha left noiselessly on slippered feet. They
shared a small secret now, yet Kumbira felt inexplicably that he was
drawing away from her permanently. There was no reason why this should
be so, but she squeezed the gold coin in her hand like the memento of a lost
cause. If only she understood the boy. A PROWLING TIGER  crouching in wait or an eagle in its aerie may find it
simple to be alone, but humans don’ t. We have many ways of being alone,
and each has its peculiar complications. On the day that Siddhartha turned
eighteen, three people felt completely alone in the palace. Siddhartha wasalone because he didn’ t know who he was and couldn’ t ask anyone. The
king was alone because he feared that his project was about to fail. Devadatta was alone because he had been dragged down into private
torment without hope of rescue. These three experienced very dif ferent
forms of loneliness, yet they had one thing in common. They fought to
make sure that no one else suspected. Suddhodana stood on the ramparts watching the long train of litters,
wagons, and carts bringing his guests and their retinues to the capital. From
down below some had spotted him and waved or got down from their
conveyances to bow in salutation. He stood still, not acknowledging their
greetings. The weather was fine, the roads to Kapilavastu clear. He had sent
out a band of troops to patrol the mountain passes where bandits lurked. In
his mind this day was not a coming-of-age feast but a political event. There
would be baked peacocks draped in their feathered skins as if still alive,
saffron rice steamed with an equal weight of sesame seeds, whole kid goats
roasted in butter, betel leaves wrapped in silver foil, honey wine to drink,
rose conserve whose scent almost induced a swoon, barley beer in huge
casks as the night worn on, and women’ s flesh of fered in dark private
alcoves for dessert. But all this richness was actually a show of force. His
guests knew it. Most of them appeared on Suddhodana’ s orders, not by
invitation. He was presented with the delicate task of transferring their fear
and respect, which had been owed to him over many bloody years, to his
son. The prospect filled him with gloom. His eye shifted to the tower where Siddhartha was waiting before his
official appearance. “I don’ t want you mingling. Don’ t greet anybody, don’ t
let anyone see you. W e want them to feel awe when they first set eyes on
you. This is your stage, and you have to master it completely. ”
“I will do all you ask,” Siddhartha replied. “Stop it, I don’ t want words. What good have words ever done me. This
is the first day of your future. Unless you fill them with fear, these people
will one day turn into your enemies, that I promise. ”
“Fear. ” Siddhartha considered the word as if it came from a foreign
tongue. “I’m not a threat. Why not keep it that way. ”“Because fear is policy. It’s protection. People are either at your feet or
at your throat. It’ s up to you which one. ” Suddhodana delivered these
axioms with complete conviction. “You protect me, and I’m not afraid of you,” Siddhartha reminded him. This was true. The distance between father and son had wavered over the
years, sometimes reaching a pole of complete misunderstanding. But
Siddhartha had never been afraid of his father or of what disobedience
might bring out in him. As he had grown, the prince acquired a combination
of qualities that baf fled the king: mildness alongside courage, patience
shored up by will, trust combined with sharpness of mind. Suddhodana
could never predict which one would emer ge. He was reminded every day
that two dif ferent people seemed to live inside one skin. “Hasn’ t the Brahmin taught you anything. ” the king burst out
impatiently. “What I’m telling you is real, it’ s true. W ithout creating fear,
you can’ t get respect. W ithout respect, you can’ t have peace among
potential enemies. Once it comes to bloodshed, nobody is afraid enough. Passion makes men fight to the death, and fear in battle is for gotten or
despised. It’ s useless once the swords are drawn. But fear will keep men
from getting to bloodshed, if you manage it right. ”
This wasn’ t a studied speech, but it was no impulsive outburst, either. Suddhodana had planned to confront his son with the realities of a king’ s
existence. The time had to be ripe; the boy had to be old enough to accept
the lesson but not so old that he would imagine himself wiser than his
father. Suddhodana could only pray that his timing was right. He studied
Siddhartha’ s face for a reaction. “How is fear managed. ” asked Siddhartha. His hesitant tone wasn’ t
encouraging, but at least he had asked the right question. “Fear should be applied like medicine,” his father replied. “Use just
enough as a remedy but not so much that it becomes a poison. Medicine
isn’t pleasant. But the pain it causes cures a greater pain. ” Suddhodana had
practiced this analogy until he thought it was easy to understand and
forceful enough to be remembered. “Fate has dealt us a fortunate hand,” Suddhodana went on. “W e have
the mountains to the north and west guarding our backs. I’ve fought on that
front occasionally, but my eye keeps looking east. T o the east you have
strong kings, in Magadha and Kosala. T ogether they could overwhelm us by
sheer numbers. They are almost strong enough to do it without allying. But
they don’ t attack because I inflicted pain on them first. I bit their throats
like a small dog that can drive back a bigger one because it’ s more fierce. The big dog will remember the bite and for get that its enemy is actually
smaller. ”
“You cast a spell,” Siddhartha said. It was a peculiar remark, and it
stopped his father cold. “More than a spell. I killed real men. One day you will too. ”
There, I’ve said it. He had put before his son an inevitability


 recipe. At the end of the session, she started sobbing. A huge emotional dam
seemed to have burst, and with it came some emotional and physical relief. In the next session she was ready to tap on a few memories and core issues
that had surfaced earlier in her life. The first incident was when she was
seven years old: a beloved older sibling turned her away; the second
involved a conflict with “keep ing up appearances” and big anger in the
home. She understood from these traumatic events that “love hurts” and
“love isn’t safe,” beliefs she had evidence for and had lived for the lastthree decades of her life. In our session Lois released a great deal of grief
and the pain significantly subsided. Our next task was to begin refra ming her belief system. We tapped on her
helplessness at the time; that her mother didn’ t know any better and was
just doing the best she could. We tapped on the fact that her fiancé was not
her moth er, and that she could truly have happiness; her body didn’ t need to
protect her from love any more, and she was safe to love. We tested for
aspects, running through event s slowly and with exaggeration, to see if
there were any remaining upset bits that needed to be rooted out. We tapped
on the good things that had happened and that were going to happen. Her
symptoms disappeared. Last I heard, her wedding took place a few months
later, and it was fabulous. T oday she is enjoying her new life, pain free. Exercise: Practicing Chase the Pain
Step 1. Get out your Personal Peace Procedure tapping target list. Which, if
any, upsetting event jumps out right now. That’ s the one you’ll use to
experience Chase the Pain. Or maybe you have a more pressing issue that
has arisen that is not on your list. Use that. You only need to identify
something that’ s bothering you right now. Step 2. Rate the emotional intensity of your tapping target on the 0 to 10
scale, write down the number, and set it aside. We will start now with Chase
the Pain. Step 3. Review  the targeted event in your mind as you would with Tell
the Story. Ask yourself: “Where in my body is there a physical sensation
that’s bothering me. ” or “Where in my body is the physical awareness of
this upset (from your tapping target) in my mind. ” Scan your body for any
sensations such as: tightness in your jaw, shallow breathing, a quickening of
the pulse, nervous fingers, a clenching feeling in the gut, a sharp pain on the
left side in the mid-back, nervous twitch, hot flash, shoulder pain, feeling
suddenly tired. Step 4. Get very focuse d and curious about the physical sensation witho ut
trying to make it go away. Ask yourself: Where is it. How big is it. What
shape is it. What’ s its density. How painful is it. What kind of pain is it—
heavy, tight, sharp, dull, achy. You can get really specific; there are no
“wrong” answers. Questions that may help: If the pain had a texture, what
would it be—cement, silly putty, cookie dough, or water. If my pain had a
color, what color would it be. and so on. If you are only aware that you are
feeling something in your body that feels of f, start there. Step 5. Now rate the sensation you are having on the 0 to 10 intens ity
scale. This feedback is critically  important when you’re performing Chase
the Pain, as symptoms will indeed move around and change in intensity. Step 6. Apply the EFT basic recipe to one specific symptom. You may be
having many symptoms, but choose one at a time for best results. If
possible, tap it down to zero before moving on to another symptom. Let’s
say you feel some tightness in your chest when you think about getting your
project in before  the deadline, or you feel tightness in your chest thinking
about having that talk with your spouse or your teenager. As with most
examples, keep it simple and don’t use heavy or deep issues at this point. Let’s look at an example of the setup phrase and EFT sequence we could
use for “ the tight chest feeling about the talk with teenager or spouse. ”
Repeat the EFT setup phrase while tapping on the Karate Chop point:
“Even though I have this tightness in my chest on the left side about the size
of an orange radiating out in a circle, I deeply and completely accept all of
me. ”
Step 7. Tap down the points starting with the top of the head and ending
up under the arm. Use a brief reminder phrase such as “my tight chest” or
“this tight feeling in my mid-left side” or “this stretched orange tight feeling
right behind my heart. ” Customize your phrase to suit how it feels for you. Tap through the EFT sequence a few times or more, starting with the top of
the head point through the inside of the eye point. As you tap, note any changes in sensation, including spikes or sudden
drops in tightness or pain, or if no change occurs. Step 8. Continue tapping on that one symptom until the sensation shifts
or resolves altogether. If you have shifted in your symptom sensation or the
symptom has gone away, test based on your original physical description to
make sure. If it’s a 0 and you have no physical discomfort, then it’s time to
go back to your specific event, and continue the story until you experience a
shift to another pain symptom. Rate your intensity and track that physical
symptom. Conti nue tracking the pain and tapping on each area that arises,
tapping down to zero. Once you have resolved each symptom, return to the
issue or emotion al incident in question and see if the intensity has changed. Often you’ll find the incident that bothered you is now down to a zero
without you having tapped directly on it at all. Only do one symptom at a
time. Manage this carefully. You can’ t focus on everything all at once. An easie r entrée into tapping on the physical can be to simply track your
symptoms one at a time and tap down on them one at a time. You might
find as if often the case with my clients that their pain is related to a specific
event that comes to mind as they tap on the specific symptom. Just go with
it. Sometimes you’ll find that an incident or memory comes to mind as you
tap on body sensations, and you may experience a sudden emotional release
and simultaneous let-up in the pain. In situations like these, you may also
experience a spike in pain before it subsides to zero; be patient and
persistent. Tips for Getting Results with Chase the Pain
Focus wholly on a symptom, shutting off your cell phone or any other
distraction. Engage your mind. Here are ways to track pain that will help
you get tuned in. Identify the exact location and size of the symptom, e. g., directly above
my belly button, about the size of a plum. Describe the pain’ s quality, e.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the "Chase the Pain" technique?,
A: To track and release the physical sensations and emotions associated with a specific incident or event.
Q: What is the goal of the "Chase the Pain" technique?,
A: To resolve the underlying emotional issues and release the associated pain.
Q: Can you still get results from "Chase the Pain" even if you don't know the specific incident or event?,
A: Yes, the technique can still be used to track and release the physical sensations and emotions without knowing the specific incident.
Q: What is the importance of self-care when using "Chase the Pain"?,
A: It is crucial to prioritize self-care and take breaks to avoid burnout and ensure the technique is effective.
Q: Can "Chase the Pain" be used on children?,
A: Yes, it can be used on children, and the technique can be adapted for them, such as using stuffed animals or puppets to help them tap on their physical symptoms.<|eot_id|><|begin_of_text|>Adults  have cleared phobias that include fear of public speaking,social anxiety, elevators, dentists, doctors, heights, water, driving, airplane
travel, stairs and escalators, insects and snakes, and claustrophobia. Tapping doesn’ t remove your notions of safety and common sense. It
resolves the energy disruption at the heart of your mind-body’ s excessive
response to the specific stimulus causing you to involuntarily overreact. More than 11 percent of people will have a phobia at some point in their
lives.24 The percentage is likely higher, as those with phobias often keep
their problem a secret, reporting privately that they are ashamed. How Do Phobias Start? At the heart of your fear response is a disruption in your body’s energy
system. Recall the Discovery Statement from Chapter 1: “The cause of all
negative emotio ns is a disruptio n in the body’ s energy system.”  In the case
of phobia, something you experienced hurt or scared you. You experienced
an energy disruption, according to EFT. Your “primitive” brain took control
to keep you safe from danger. Your phobic reaction alert is ongo ing in your
remarkable limbic brain,


 a n d  s p i r i t u a l  r e a l m s  a r e  g i v e n
t h e i r  p l a c e  a t  t h e  t a b l e  o f  p o w e r. J e s u s  h i m s e l f  s a i d,  “ L o v e
y o u r  e n e m i e s,  a n d  p r a y  f o r  t h o s e  w h o  c u r s e  y o u. ”  M a r t i n
L u t h e r  K i n g  J r. s a i d  M a h a t m a  G a n d h i  w a s  t h e  f i r s t  p e r s o n
t o  t a k e  a  l o v e  e t h i c  a n d  t u r n  i t  i n t o  a  b r o a d - s c a l e  s o c i a l
f o r c e  f o r  g o o d. A n d  t h i s  i s  n o t  j u s t  “ n i c e ” ;  i t  i s  i m p e r a t i v e. K i n g  s a i d  w e  h a v e  c o m e  t o  t h e  p o i n t  w h e r e  i t  i s  n o  l o n g e r  a
c h o i c e  b e t w e e n  v i o l e n c e  a n d  n o n v i o l e n c e ;  i t  i s  a  c h o i c e
b e t w e e n  v i o l e n c e  a n d  n o n e x i s t e n c e. A  f e w  y e a r s  a g o,  I  w a s  a s k e d  b y  M r s. C o r e t t a  S c o t t  K i n g
t o  s p e a k  i n  A t l a n t a  a t  h e r  l a t e  h u s b a n d ’ s  o f f i c i a l  b i r t h d a y
c e l e b r a t i o n. I  w a s  o n e  o f  t h e  l a s t  s p e a k e r s  o n  t h e  p r o g r a m. I
s a t  a n d  l i s t e n e d  t o  s p e a k e r  a f t e r  s p e a k e r  t a l k  a b o u t  D r. K i n g
a s  t h o u g h  a l l  h e  d i d  w a s  p o u r  f a i r y  d u s t  o v e r  A m e r i c a. H o w
g r e a t  i t  w a s,  a l l  t h a t  l - o - o - v - e  h e  s p r e a d! N o  o n e  m e n t i o n e d
t h e  f i e r c e  r e s i s t a n c e  h e  e n c o u n t e r e d,  t h e  s t r u g g l e  a t  t h e
h e a r t  o f  h i s  j o u r n e y — a  s t r u g g l e  f o r  w h i c h  h e  u l t i m a t e l y
s a c r i f i c e d  h i s  l i f e. W h e n  i t  w a s  m y  t u r n  t o  s p e a k,  I  h a d  t o
m e n t i o n  t h a t  t h e  l o v e  f o r  w h i c h  D r. K i n g  b o t h  l i v e d  a n d
d i e d  w a s  n o t  c o n v e n i e n t  t o  t h e  s t a t u s  q u o  t h e n  a n d  i t  i s  n o t
c o n v e n i e n t  t o  t h e  s t a t u s  q u o  n o w. D r. K i n g  d i d  n o t  s t a n d  f o rs e n t i m e n t a l  l o v e  o r  p o p u l a r  l o v e  o r  c o n v e n i e n t  l o v e. G o d ’ s
l o v e  i s  o f t e n  n o n e  o f  t h e s e  t h i n g s. A n d  i f  w e  a r e  t o  t r u l y
h o n o r  D r. K i n g ’ s  m e m o r y,  w e  m u s t  s t r i v e  o u r  b e s t  t o  d o  a s
h e  d i d — t o  t a k e  a  s t a n d  f o r  l o v e  e v e n  i n  t h e  f a c e  o f  r i d i c u l e
a n d  h a t e. T h e  e g o  c a n  d e s t r o y  t h e  b o d y,  b u t  i t  c a n n o t  d e s t r o y  a n
i d e a. T h e  r e s u r r e c t i o n  o f  b o t h  G a n d h i  a n d  K i n g  l i e s  i n  o u r
w i l l i n g n e s s  t o  s t a n d  s t r o n g l y  f o r  t h e  i d e a s  t h a t  g a v e  t h e i r
l i v e s  m e a n i n g. T h o s e  i d e a s  w i l l  g i v e  o u r  l i v e s  m e a n i n g,  a s
w e l l. A  C o u r s e  i n  M i r a
c l e s  t e a c h e s  t h a t  G o d  i s  n o t  l o o k i n g  f o r  m a r t y r s ;  H e  i s
l o o k i n g  f o r  t e a c h e r s. *  S u r e l y  f e w  a m o n g  u s  h a v e  a c h i e v e d  a
p e r f e c t  l o v e,  a n  u n c o n d i t i o n a l  l o v e. B u t  t h e  n o t i o n  t h a t  a
g r e a t  w a v e  o f  l o v e  w i l l  b e  t h e  s a l v a t i o n  o f  t h e  h u m a n  r a c e  i s
a n  i d e a  w h o s e  t i m e  h a s  c o m e. A n d  o u r  w i l l i n g n e s s  t o  b e
p a r t  o f  t h a t  w a v e  g i v e s  a  t r a n s c e n d e n t  p u r p o s e  t o  o u r  l i v e s. W e  a r e  n o t  n a i v e  a b o u t  e v i l ;  w e


  w h ya r e  w e  h e r e. H a v e  w e  j u s t  e n t e r e d  o b l i v i o n ’ s  w a i t i n g  r o o m. T o  w h o m  c a n  w e  s c r e a m. W i t h  w h o m  c a n  w e  c r y. N a t u r e  i s  m o s t  c o n c e r n e d  w i t h  t h e  p r o p a g a t i o n  o f  t h e
s p e c i e s,  a n d  w h e n  w e ’ r e  y o u n g,  o u r  e g g s  a n d  s p e r m  a r e  o u r
m o s t  v i t a l  c o n t r i b u t i o n s  t o  t h e  p r o c e s s. Y e t  a t  t h i s  p o i n t  i n
h u m a n  h i s t o r y,  t h e  b i r t h  o f  w i s d o m  i s  m o r e  c r i t i c a l  f o r  t h e
s u r v i v a l  o f  h u m a n i t y  t h a n  t h e  b i r t h  o f  m a n y  m o r e  c h i l d r e n. W h a t  w e  c a n  b i r t h  f r o m  t h e  w o m b  o f  o u r  c o n s c i o u s n e s s  i s
e v e r y  b i t  a s  p r e c i o u s  a  g i f t  t o  t h e  w o r l d  a s  w h a t  w e  c a n  b i r t h
f r o m  t h e  w o m b  o f  o u r  b o d i e s. T h e r e  a r e  a  l o t  o f  w a y s  t o  b e
m o t h e r  o r  f a t h e r  t o  a  n e w  w o r l d. O u r  g r e a t e s t  c o n t r i b u t i o n  t o  t h e  w o r l d  a t  t h i s  t i m e  i s  n o t
j u s t  w h a t  w e  d o  b u t  w h o  w e  a r e  b e c o m i n g. I t ’ s  t h e  n a t u r e  o f
o u r  t h i n k i n g  t h a t  i s  f o r g i n g  a  n e w  c o n s c i o u s n e s s. J u s t  a s  t h e
b e g i n n i n g s  o f  t e r r o r i s m  w e r e  r u m b l i n g  u n d e r n e a t h  t h e
s u r f a c e,  a n d  t h u s  b e l o w  t h e  r a d a r,  f o r  y e a r s  b e f o r e  t h e y
b u r s t  i n t o  v i e w,  s o  a  n e w  m o v e m e n t  o f  l o v e  i s  r u m b l i n g
u n d e r n e a t h  t h e  s u r f a c e  t o d a y. M a r t i n  L u t h e r  K i n g  J r. s a i d
w e  h a v e  a  “ g l o r i o u s  o p p o r t u n i t y  t o  i n j e c t  a  n e w  d i m e n s i o n
o f  l o v e  i n t o  t h e  v e i n s  o f  o u r  c i v i l i z a t i o n. ”  A n d  a l l  o f  u s  c a n
p a r t i c i p a t e  i n  t h i s  p r o c e s s. E v e r y  s i n g l e  m o m e n t,  w i t h  t h e
n a t u r e  o f  o u r  t h o u g h t s,  w e  c a n  a d d  t o  l o v e ’ s  s t o r e h o u s e  i n  a
w a y  t h a t  b l e s s e s  t h e  w o r l d. Y e t  n o  s p i r i t u a l  c h a n g e  w i l l  u l t i m a t e l y  m a t t e r  i f  i t
d o e s n ’ t  r e a c h  i n t o  o u r  c e l l s  a n d  b e c o m e  a  v e r y  h u m a n  o n e
a s  w e l l. I  r e c e n t l y  h e a r d  f r o m  a  y o u n g  m a l e  c o l l e a g u e  t h a t
h e  w a s  e n t h u s i a s t i c  a b o u t  a  t e a m  o f  h u m a n i t a r i a n  a c t i v i s t sw e  h a d  m e t,  “ e x c e p t  t h a t  i t ’ s  f o u r  w h i t e  m i d d l e - a g e d
w o m e n. ”
I  p a u s e d. “ A n d  t h e  p r o b l e m  w i t h  t h a t  i s  …. ”
“ W e l l,  y o u  k n o w, ”  h e  s a i d. A n d  n o,  I  d i d  n o t  k n o w. I  u n d e r s t o o d  h i s  p o l i t i c a l
c o r r e c t n e s s,  h i s  w a n t i n g  r a c i a l  d i v e r s i t y,  b u t  I  a l s o  s a w
s o m e t h i n g  e l s e  b e h i n d  t h i s. M a n y  p e o p l e  t h e s e  d a y s  r u s h  t o
d o  c e r e m o n i e s  “ h o n o r i n g  t h e  w i s d o m  o f  t h e  g r a n d m o t h e r s ”
b u t  s t i l l  d o n ’ t  r e a l l y  w a n t  t o  d e a l  w i t h  t h e  r e a l - l i f e
g r a n d m o t h e r s  i n  t h e i r  m i d s t. T h e y  p r o c l a i m  “ t h e  r i s e  o f  t h e
f e m i n i n e ”  b u t  s t i l l  r e s i s t  a n d  j u d g e  a c t u a l  w o m e n. I t ’ s  n o t
e n o u g h  t o  j u s t  h o n o r  a n  a r c h e t y p e.