 from nose trouble
for seven years. There was burning sensation.and sometim~s blood
came out with stickly wb:;tance from the nose. He used urine to
cure this disease of his nG::t:> trouble and was completely cured by
mere inhaling urine through rose iwice or thrice a day. Shri Hans
enquired of his cure and found it completely satisfactory. 154 : AUTO-URINE THERAPY
3. Shri Hans cured his own falling hair. He experimented with
urine therapy to cure his arthritis and he not only got rid of it but
also could stop his falling hair!
4. Shrimati Vina Panikar (Government officer's Colony,
Ahmedabad) had headache and suffered from falling hair. She
visited nature cure clinic at Uruli Kanchan and got some benefit
there but the trouble continued. She took to urine therapy and could
cure both her trubles within a month. Along with this, her other
minor troubles also vanished.
5. Shri Umacharn Sarasvati (village Sinhpur, Dist. Narsinpur,
M.P.) cured his major and minor troubles like falling of hair, slow
digestion, and yellowenss of eyes in 50 days of urine treatment.
6. Muscular dystrophy,. Shrimati Kalavatiben Jain is religiously
adopted sister of Shri Hans. She is a pious lady and a social worker
too. Her perdominant motive in life is service. This selfless motive
of service inspired her to take up a very hopeless case of muscular
dystrophy. Her brOther-in-law Shri Jinendrakumar fell victim to this
disease due to bad habits and faulty living. He remained imbecile
for sometime and ·at last came to such a hopetess condition that
doctors lost all hope for his life and he was hardly to live a few
days. tn his such con~ition Kalavatiben took up his case and began
urine treatment to cure him.
At that time, his lirnbs were benumbed, hands were shaking, and
there was vomiting and was completely bed-ridden. His skin was
quite lustreless, and he was reduced to a bare skeleton. The urine
treatment was begun on 17-3-72 by Kalavatiben and her sister. They
began rubbing 20 days' old urine for 5 hours till late in the night
Plethora of dirt began to be rubbed out as urine-massage went on.
Thus massage treatment was carried out for 1 0 hours daily and I
bottle of urine was usee! for the purpose. In four days, there was
seen some marked improvement and so the ratient agreed to drink
auto-urien and he began it on 20-3-72. Then his rectum was
cleared by urine douche. There was a cement-like excreta deposite EAR-TROUBLES AND HEADACHE : 155
inrectum so it was to be cleared by fir;gers in the beginning and
about one pound of excreta came out in this WRy. Enema was
given thereafter. Urine pads were placed on the stomach for one
month. Light food was given in the beginning and slowly its
quantity was increased. In the first seven days the patient's legs
became free. and he began to sit in his bed. In 20 days, he began to
stand and in 1 month he started walking with a stick. In 4 Months
was completely cured and began to go to his shop with a physique
and health which he never enjoyed before. Can there be and better
'instant cure,' than this?
CHAPTER XVII
EAR-TROUBLES AND HEADACHE
1. Discharge from Ear: Shri Chaturbhai B. Patel of Mogar1 viHage
(Anand} rome to me in the second week of May 1958. His 16 ~ars
old daughter suffered from an ear-troubl~ since long and was
brought there for a doctor's treatment. ·
t advised that the girl should be taken home and a few drops of
auto-urine be put into her ears for three or four days. 1 a~sured him
that it would certain1y eliminate her pain. The girl follwed my
advice and returned to her v1Uage. After three days! mcei¥00 a
letter reporting that her ear-trouble had vanished by auto-urine but
some discharge continued. I advised again that the ear should be
washed by a syringe with urine; some drops of urine should then be
put and the ear plugged with cotton. The next day I was informed
that her ear-trouble had disappeared altogether.
2. Ringing in the Ears : Vipul Chinubhai Shah of Pushpakunj
Society, A.hmedabad, is a boy of 10. For the past sometime, he
suffered from pain and ringing in the ears. He was also hard of
hearing. Some allopathic medicine relieved him of the trouble
temporarily. 156 : AUTO-URINE THERAPY
Vipul and his mother were aware of the benefits derived by Shri
Hans from urine therapy as the latter lived with them. On the advice
of Shri Hans, drops of fresh u.·ine were put into Vipul's ears every
morning and evening. As a result, the tilth accumulated in the ears
came out and the pain diminished. With a treatment for about two
weeks in this way, all the ear troubles vanished completely.
Headache : A gentleman of Dhalni Pole, Ahmedabad, suffered
from headache every morning for the past many years. There was
much irritaion and thus prevented from doing any work. He used to
take certain tinctures which intoxicated him and ·rendered him
immune from any feeling of pain. He started urine treatment on the
advice of Shri Raojibhai. On the first day he had vomiting. He
continued urine for three days which relieved him of his old chronic
headache.
AFTERMATH OF CASES
l. Shri Mahendra V. Mistri aged 30 (opposite Bhatia Hospital,
Bombay) could hear nothing for the last two months. Doctors ·could
not cure him. He started urine treatment on 3-7-67. He began
drinking auto-urine up to 6 ounces twice daily. He massaged his
whole body with warm and old urine for once hour daily and used
to put a few drops of urine in the ears. He did not fast. In 15 days
he was completely cured.
3. Shri Bhogilal N. Choksi (Ganesh Baug. F-45, Bombay 19)
writes that his friend C. C. Desai, a principal of a college had ear
trouble for the last 2C years. Pus was oozing and ne was very slow
of hearing. He began to pL!t urine-drops in the ears and was
completely cured. By urine massage he got rid of his skin disease.
He cured his neighbours who were suffering rom asthma,
short-sight and eczema.
4. Shri Devajibhai H:1mraj (Gangasadan, Mareva Road, Malad,
Bombay-64) cured his ea1-pain by eight days' urine treatment.
5. Shri Khetsi Malsi Savla (lndubaug, No. 2, Sun Mill Road,
Bombay-13) informs that he could cure his friends sufferin... fro 0
ear-trouble, toothache and even piles. CHAPTER XVIII
ELEPHANTIASIS, PILES AND INFLAMMATION OF
UTERUS, SYPHILIS AND OTHER AILMENTS
1. Elephantiasis : One Shri uasbhai from surat, in his letter dated
21-7-60, writes:
"My left leg was affected with elephantiasis for the past SO years.
· Now I am 73. This trouble disabled me to walk even half a mile for
the last 40 years. Whenever I tried to do so, inflammation appeared
on the legs. There was a fever-attack. last year I had a chance to
read Manav Mutra. I started this treatment in March 1959. After four
to five months, the trouble diminshed by 50% and I could walk ·
about a mile and a half. The inflammation and fever never recurred.
Now I can cover slowly a distance of 2 to 3 miles without any
discomfort. Drinking and rubbing of u'rine is done once or twice a
day. Had I treated myself accrding to your detailed instructions, the
cure would have been attained sooner and to a gerater degree."
2. Piles : Gujarat Samachara•s Chief Reporter Shri Kantilal Shah
(Ahmedabad) had chrionic constipation and he suffered it for long
and it resulted into piles-trouble. The soft~anus bore scratches and
there was unbearable pain and burning. He started. this treatment
with rubbing but his body was so allergic that it resulted in
nettle-rash. I asked him 'to stop rubbing urine and advised only for
.t<rl<ing urine tv-


rine
in the treatment  of wounds, etc., cannot be beaten. This healing power
is brought about among other  elements  contained  in urine, by
'Allontain'  (C4.H6,03.N4).
"As I put urine to further  use in the treatment  and  eradication  of
disease, I shall send  you full information.  It appears to me you are
furthering  a great truth which  should be broadcast  to suffering
humanity…  81
 CHAPTER  XIV.
SOME  MISCELLANEOUS  CASES.

Enuresis nocturna (bed‐wetting). Sometimes  this is merely  a bad  habit,
but more  generally it is a morbid symptom  in nervous and  anaemic
children.  Weakness  is the principal cause, although it may  also be due
to worms.  Children are supposed  to grow out of this  distressing
condition,  but this is not always the case.
Boy,  aged 9, had suffered  from enuresis  all his young life, and had been
treated by physicians  both of the orthodox and  unorthodox  schools.
Was very thin, and very unhappy about his affliction.  Fasted  on urine
for 11 days.  Result, complete  cure.
Menstruational  Trouble. The patient had  suffered for over two years
from too prolonged  and  too frequent menstruation,  for which she had
first  tried allopathy  without effect, and then herbalism,  from which  she
only obtained partial  relief. The complaint  was not only weakening  her
physically  but was also affecting her mental equilibrium.  During one of
her long periods which  had  already  lasted  a fortnight,  she decided to
try urinetherapy.  Although at first the urine was heavily overcharged
with menstrual  blood, she was nevertheless  heroic enough to take it.
During her fast  she also sipped from two or three  pints daily of plain
cold water. In three days the urine became  normal.  She continued  the
fast  for exactly 28 days, during which  she was rubbed  with a healthy
person's urine for some hours  each day. The case  was a complete  cure
not only of the  menstrual  trouble but  also of long standing nasal
catarrh, and an increasing  tendency  to deafness.  82
 Nephritis with other  distressing  symptoms.  Young woman.  Had  been in
the care of two doctors for some weeks, and had also  seen a specialist,
who‐told her mother that the case  was a hopeless one, and  that in all
probability  this particular  victim  would not live to see the approaching
Christmas.  The young woman  was then brought to me. To encourage
her and  induce her to take the offensive looking urine she passed, I
even went so far as to drink  a little of‐it myself. After a fast of 30 days
on urine and cold water only, and daily rubbings  with healthy urine, the
patient was cured of her grievous complaint.  Nor did any other malady
develop subsequently.  When I first saw her she had  weighed 106 lbs.;
four months later  on a regime  of two  well‐ balanced meals a day,  and
the continued  use  internally  and  externally  of her  own urine, she
weighed 136 lbs nude, which  is the normal  weight for a woman  of her
height  and build.
Mucus Colitis. Boy of 6, began to discharge  mucus frequently,  though
otherwise  there  were no apparent  symptoms  of ill‐health.  The doctor,
when sent for, said the trouble was prevalent,  and prescribed  castor  oil.
But the boy's father, who knew me and  my methods,  thinking a castor
oil purge too violent, sent for me as soon  as the doctor had gone. I put
the boy on a urine fast, and in 48 hours all the trouble had disappeared.
Nevertheless,  as it is foolish to start eating as soon  as symptoms  vanish,
the boy fasted  four days in all.
Two days later, the boy's mother developed  the same colitis symptoms,
likewise did her sister. I fasted them  both for eight days according  to
my method, though the actual  symptoms  vanished  in five days or
sooner.  It is worthy of note that all three patients  were strict 83
 vegetarians,  and  that the boy had  never tasted flesh in his young life. I
advised  them to include some flesh food in their dietary.
Eye Injury. In 1920 a lady came  to me with a splinter of chip‐wood in
one eye. The splinter  had  pierced the iris and was sticking out an inch
or more. I removed the splinter, fasted  the patient on urine and  water
for a few weeks, at the end of which  time the trouble was completely
cured and the patient had perfect sight.
Psoriasis. Gentleman,  aged 60. Fasted  on urine and water  for one week
in June, 1920, and  again for one week in September  of the same year.
During and between the fasts, had rubbings of his own urine in spells of
an hour three  times a day. Complete  cure. He continued  the intake of
urine as a daily habit, and ten years later, though three  score years and
ten, only looked about 56. I regard psoriasis and  eczema  as amongst
the easiest diseases to cure  by means of urine‐therapy; that is provided
they  are taken in time. Nor is lupus, a more serious skin  disease and
said to be caused  by the tubercle bacillus, by any means incur


 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


 one to four. In ten cases a single application was sufficient; two
sprayings were used for nine cases; three sprayings in five cases; and six cases had
vaporizing four times. In addition, these cases received antibiotics. The young
patients were observed every thirty
minutes and their physical changes were
recorded as to temperature, respiratory frequency, and pulse rate. Results of these
clinical trials are recorded in
Tables 12.2
 and
12.3
. Besides the improvements recorded in
Table 12.3
, other signs of favorable
responses in the babies were: the sticky bronchial secretion, which tends to dry
into a troublesome respiratory obstruction, lost its thickness and became more
fluid so that the patient could cough it out; and the rapid heartbeat and prolonged
exhalation associated with respiratory infections tended to disappear shortly after
administering the DMSO spray. Summarizing, the three doctors wrote, “It may be said that the use of DMSO
spray in this clinical experience has been efficacious in the cases of bronchiolitis
and obstructive inflammatory bronchial syndromes. The therapeutic response was
more rapid and significant in children treated with DMSO spray than in those of
the control group, who received medication of antibiotics, corticoids, and stayed in
croupettes [humid oxygen chambers]. In view of these favorable changes, the time
of permanence in the croupette can be considerably reduced or its use may be
dispensed with altogether. “The advantages of this therapy are its easy application, its rapid action, and
the fact that no special instruments or apparatus are required. We therefore believethat this is a therapeutic resource which is particularly indicated in rural and in
remote areas, where the physician has no specialized services available and where
the treatment can be used on a large scale when the children are threatened by an
outbreak of such an epidemic.”
2
Table 12.3
 Variation Mean Percentages in the Immediate Effect With DMSO Spray
Variations
Percentages
Sensorial and general improvement
80%
Decrease of adenoids
76%
Decrease of intercostal retraction
75%
Change in chest sounds
80%
THE RELIEF OF TINNITUS
There are two kinds of sounds taken into account in medicine. One is the bruit, a
noise that may be heard by the examiner as well as the
patient. Then there is a
tinnitus, a subjective experience of the patient in which the perception of sound
occurs in the absence of acoustic stimulus. It is an annoying experience that may
have psychological impact on the victim. Tinnitus may take the form of a buzzing, ringing, roaring, whistling, or hissing
in the ears. Or, it may involve more complex sounds that vary over time. The
sounds might come and go or be continuous, and sometimes there’s an associated
hearing loss. The condition could be a symptom of nearly all ear disorders, including
obstruction of the external auditory canal due to ear wax or foreign bodies, tumors,
other degenerative diseases, or as a reaction to some substance that the individual
is allergic to. Much of the time, tinnitus comes from an infectious process such as
external otitis (ear inflammation), myringitis (inflammation of the tympanic
membrane), otitis media (middle ear inflammation), labyrinthitis (inflammation of
the internal ear), petrositis (inflammation of the temporal bone and its air cells),
syphilis, meningitis, or some other infection. Until now, there has been no specific medical or surgical therapy for tinnitus. But DMSO used together with vasoactive and anti-inflammatory substances has
brought cessation of the sounds to adults of both sexes suffering from this chronic
disease. For fifteen people suffering from chronic tinnitus, DMSO in combination withvasoactive drugs was administered by injection, and DMSO in combination with
anti-inflammatory preparations was applied externally. None of the people had
responded to any other treatment. Any patient that showed psychotic tendencies or
had acoustic trauma or aneurysm was eliminated from the study, because these
problems would cause an erratic reading of the results. A variety of laboratory and physical tests was carried out to determine the
modification of tone, intensity, and character of the tinnitus. The treatment
consisted of one daily intramuscular injection of “Ipran,” a preparation based on
DMSO in combination with buphenine and amino acids. The same investigator
who was part of the Chilean study, Dr. Aristides Zuniga, performed the second
study, in which he took audiometry and tympanic temperature measurements on all
patients before and after the treatment. In addition to the injections, the external ear canal of the particular ear hearing
the irritating sound was treated with 2 ml of a medicinal spray containing DMSO
and anti-inflammatory drugs described as Plus-Par. The spray applications were
made every four days during the entire period of treatment. Even though all of the patients suffered from chronic tinnitus for more than six
months prior to starting the treatment and none had adapted to the noise each
heard, in nine out of the fifteen, the subjective discomfort and head noise
disappeared completely after one month of treatment. In two others the noise
diminished considerably in intensity but did not totally disappear. Four patients
retained tinnitus but described it as changed and sporadic, especially when they
were exposed to the cold in the morning. Patients who had complained of nausea
and positional dizziness from the condition before treatment didn’t have these
sensations after it. They also lost their persistent insomnia, as well as headache,
neurotic anguish, and ear pain. Dr. Zuniga said, “The disappearance of the tinnitus was permanent and no
recurrence of the symptoms was noted on the occasion of the periodic checkups
made during the course of one year. The tolerance of the Ipran injections and
external Plus-Par applications was satisfactory in all cases. The only undesirable
side effects were the garlic odor emanating from the patients undergoing DMSO
treatment and on rare occasions a slight tachycardia (rapid heartbeat) and/or
feeling of nausea shortly after the intramuscular injection. These temporary side
effects can be avoided if the patient remains seated and rests for a short while
after each injection.”
3
Since the early use of dimethyl sulfoxide for the protection of biological
specimens against freezing damage, this chemical has been put to use inmicrobiology. 4
 A bacteriostatic agent, DMSO retards the growth of bacteria. It is
also suspected of being quite a good bactericidal agent, an antiseptic that kills
bacteria. It definitely controls fungi, as was shown by its beneficial effect in
eliminating athlete’s foot, as described in
Chapter 8
. One of DMSO’s most encouraging characteristics is its ability as an antiviral
agent and a transporter of certain antiviral drugs. It carries antiviral compounds
directly into the cell where they are most effective against intracellular parasites. This is illustrated by its action against the herpes organisms, described earlier. The more recently discovered and unexpected DMSO results against animal
parasites are really exciting to many clinicians. The drug can be administered for
various encysted helminthes (worms). Such hard-to-reach conditions as amebic
abscess of the liver, trichinosis of the striated muscles, schistosomiasis, and other
problems from animal parasites are now treatable by combining DMSO with
antihelmintic compounds. For instance, creeping eruption (cutaneous larva
migrans) has lent itself to experimental therapy with DMSO. 5
,
6
ADDITIONAL MISCELLANEOUS INFECTIONS BENEFITTED
BY DMSO
In 1984, three Russian physicians reported that dimethyl sulfoxide was
incorporated into the program of critical care given to patients suffering from many
different types of infections. As an illustration, they utilized the case history of an
adolescent adult who overcame his infectious process more swiftly by the addition
of DMSO to their medical armamentarium. 7
Reporting in the June 1984 issue of the
Annals of Rheumatic Diseases
, three
American physicians described their use of DMSO in cases of leprosy resulting in
complications for the patients’ kidneys. Explaining that generalized amyloidosis of
the kidneys can be treated only if the underlying disease is eliminated, they
investigated the role of dimethyl sulfoxide in leprosy associated with secondary
amyloidosis. At first the physicians found that there was no effect on the patients’
creatinine clearance or twenty-four-hour proteinuria of the kidneys when a placebo
using colchicine was employed. However, when DMSO was added to the therapy,
renal function was considerably improved in three patients with moderate kidney
failure. But in those with severe renal impairment (a creatinine clearance of less
than 10 ml per minute), no particular improvement was observed. The
investigators wrote: “These findings point to a beneficial effect of DMSO inhuman secondary amyloidosis when given at an early stage of renal involvement.”
8
DMSO found use for venereal disease complications in 1989. An unusual
localization of lichen amyloidosus (a skin disease) in a patient with lgG k benign
monoclonal gammopathy (a non-malignant immune disease) was reported. After


 as the Reality of the Knower/Self. It is by virtue
of the truth of the Reality of Divinity that the Reality of Divinity can be
realized (apperceived and comprehended), which results in gratitude for the
capacity for the recognition. Thus, devotion is not the same as piety, nor is
it a mood, but instead it is a way of life and a way of being with oneself,
God, and the world. In duality, manifestation is perceived as linear, and therefore, there are
both a cause and an effect to be conceptualized and perceived. Positionalities result in perception and vice versa. Thus, the intrinsic
spiritual truths of religion (context) became obscured historically by people,
places, objects, dates, and ethnic legend (content). Also, by conceptual
limitation, Divinity became anthropomorphized and conceived of as having
the limitations of human emotional proclivities, such as favoritism, anger,
jealousy, pride, and egoistic needs. By analogy, it is apparent that sunlight
and the sky merely ‘are’, without partiality or arbitrary preference. Despite limitations, within the core of religions is the primordial
spiritual truth from which they arose. Note, however, that religions
progressively calibrate lower than the calibrated levels of the truth of their
great spiritual teachers, the founders (avatars). Thus, much becomes lost via
ecclesiastical doctrine’s contamination and dilution by cultural, ethnic, and
political splinter subgroups and their belief systems. Nonduality means to bypass particularization and return to
unobstructed, verifiable, basic truth. Throughout history, all the great sages
have proclaimed the same truths. Although many great sages began their
personal lives with traditional religion, they eventually transcended the
institutional limitations. Self-realization resulted in their descriptive
categorization or nominalization as ‘mystics’, about which there is much
misinformation due to the lack of accurate understanding of the condition,
which is an intrinsic inner state. Transcendence by illumination is
statistically unusual and therefore frequently baffles comprehension. Over
time, however, mysticism became clarified as the inner pathway to the
realization of the religious spiritual truths of God as immanent, rather than,
as commonly described religiously, only transcendent. Advanced levels of
spiritual evolution, however, were traditionally recognized and often
designated as sainthood.Nonduality means without form, division, or limitation, such as time,
locality, or mentalization, including arbitrary linear presumptions. Divinity
is, by its innate ‘qualities’, omniscience, omnipresence, and omnipotence,
and all evolves as a consequence of the Unmanifest’s becoming Manifest as
evolutionary Creation. Divinity emanates as consciousness/awareness, which sources Creation
in its expression as the emergence of existence. The conditions implied by
the terms ‘beingness’, ‘existence’, ‘awareness’, or ‘consciousness’ are
without subject or object and devoid of causal qualities. The Nonlinear is
therefore a field of Infinite Power by which manifestation emerges as the
consequence of potentiality, which itself is an expression of Creation. Within that which is perceived is the Unseen as the Source of All that
Exists. Devotion to Nonduality
If, in Reality, there is no separate ‘this’ (me) or elsewhere ‘that’ (God),
how do the illusions of the Unreal become replaced by the Real? The way is
not by acquiring even more information or knowledge about God but
instead by surrendering all suppositions. The core of devotion is humility
and the willingness to surrender all belief systems and illusions of ‘I know’. The Realization of the Presence of Divinity unfolds of its own when the
ego and its perceptual positionalities are surrendered. To ‘know’, it is
necessary to drop the limiting impairment of the illusion of knowing
‘about’. The mind collects knowledge, facts, and mentations that are limited
by context and paradigm of mentalization. The Realization emerges from a
paradigm different from that of the linear, conceptual mind. Thus, mind is
replaced by Mind. While mind is talkative, Mind is silent and unmoving,
yet do all seeming ‘things’ move within it. In contrast, evolution appears to
ordinary mind as the consequence of cause and effect because of the
perceptions of form, time, and change. Thus, spiritual evolution means to move from identification with
content (linear ‘mind’) to context (nonlinear Mind). Spiritual evolution in
itself brings forth the transformation in the nonform of Realization, which is
beyond conceptualization or languaging and instead becomes apparent and
dominant without the necessity of thought. Traditionally, the way of Nonduality has been the province of the
mystics of all religions who sought the Realization of Truth rather than just
worshipping its description. The Buddha thus became perhaps the mostwell-known and prominent example of the inner journey whereby the
illusory world of the ego’s Maya is transcended and dissolved by the
surrendering of attachments to the sensory linear perceptions that
camouflage the Unity and Oneness of Creation. It is the invisible Presence
of the Nonlinear within the Linear that gives it reality. In the Hindu tradition, the Sanskrit term for nonduality is Advaita (as
exemplified by Vedanta), and in the Islamic religion, the nonlinear mode is
exemplified by the Sufis. In Christianity, Jesus taught that “heaven is within
you,” and the great Christian mystics (UnioMystica) were given recognition
as saints. Their inner spiritual struggles have been recorded in their
autobiographical accounts and have been inspirational and revered over the
centuries. Common to all the above is the core of intense devotion that signifies
total commitment to Divinity as both the Means and the End. An
unnecessary deterrent to devotees of the inner path in traditional
Christianity was the ecclesiastical condemnation of the ego’s proclivities as
‘sin’ rather than as merely developmental delays or obstacles of
consciousness itself. As becomes apparent, the ego’s original evolutionary
purpose was merely to ensure survival in the animal world, which therefore
required linear identification of friend from foe, edible from inedible, and
so on. Instinctual drives were religiously labeled as evil and, therefore,
because of the nature of the human psyche, they were denied, suppressed,
projected onto others, or at least compensated for by guilt, self-
condemnation, penance, suffering, or even the payment of money as
indulgences or a variety of other (including animal) sacrifices. These guilty self-condemnations were also a consequence and in accord
with primitive views of God as being angry and destructive and therefore
having to be appeased. The depictions of really a satanic version of God
reached their most grotesque demonstration in the Aztec and Mayan
religions, which required the constant sacrifice of endless thousands of
humans, especially the innocent young whose hearts were cut out while
they were still beating. Such extremes are still actively pursued by
fundamentalist factions of religious extremists, such as today’s pursuers of
theocratic totalitarianism (e.g., ritualistic beheading). Because of the proclivity of the human ego/mind to embrace very
severe error, the Buddha recommended avoiding the use of the term ‘God’altogether. In devotional nonduality, the likelihood of error is bypassed by
devotion to the essential nonlinear qualities of Divinity itself, such as
compassion, oneness, love, truth, omniscience, eternal, infinite,
omnipresence, and omnipotence beyond form, place, time, human instincts,
or emotions. Divine Justice rules as a consequence of its intrinsic, innate qualities of
infinite power and is not limited by positionalities or volitional qualities. Thus, Divinity is not to be feared but instead highly respected and revered. When the evil depictions of the ego are transcended, it is then no longer
necessary to try to escape it, overcome it, attack it, or project it either onto
others or onto God. While the primary prerequisite for adherence to religion is faith, the
essential required qualities needed for following the pathway of nonduality
are humility, surrender, and devotional dedication to the pathway. It is
readily observable that followers of religions are characterized by the
presumption of ‘I know’ via scriptural authority, ecclesiastical doctrine,
historical precedent, etc. In contrast, the spiritual devotee of nonduality
starts from the basic, more truthful position, “I, of myself, don’t know.” In
Christianity, Jesus Christ is The Way, and without His help (Grace), the ego
(sin) cannot be transcended. Although “heaven is within you,” its reality is
not realizable without a Savior because of the sheer tenacity of the ego. Thus, Jesus taught the way to salvation. In contrast, the Buddha taught the
pathway to Enlightenment, which, however, was not possible to realize
without the Grace of the Enlightened Teacher. The traditional spiritual devotee usually combines the approaches of
both faith and self-inquiry. Christianity, Islam, and Judaism emphasize
Divinity as Transcendent. The mystics of the world’s great traditions focus
instead on the Realization of Divinity as Immanent. Whether God is
conceived of as transcendental, immanent, or both, is a province of res
interna, and the realization that God is both immanent and transcendent (res
externa, extensa) is a


 Why we should avoid eating meat    47
  Vegetarian cuisine      48
  Microwaves       48
  How much to eat? 48  4   When should we eat? 49
  Tradition       49

POLLUTION OF THE ENVIRONMENT     50

DETOXIFICATION AND ALTERNATIVE MEDICINE   50

HELPING OTHERS        51

THE BOTTOM LINE        52

ACKNOWLEDGEMENTS       54

APPENDIX A: HERBAL METHOD OF PURGING PARASITES   55

REFERENCES        56

SUMMARY         58

ABOUT THE AUTHOR AND RELATED LINKS    59

  5 INTRODUCTION

Living should be a wonderful experience. The best and most important  things in life
should be free and effortless. When we are born our bodies are perfect  and they should
stay in a perfect state of health for as long as we want. O ur attention should be free
from any worries whatsoever about disease, so we can fully conce ntrate on our own
development to achieve complete satisfaction and fulfillment. So why we observe so much suffering around us? Why are so many people developing
cancer or other incurable or extremely uncomfortable diseases? Why are there more and more incurable or chronic diseases? Why  does our society
develop more sickness and it costs us more and more each year? Why our medical
sciences cannot succeed in improving our health? This book attempts to answer the above and many other similar questi ons, with
simplicity, logical arguments and by referring to the avail able scientific literature for
those who might need it. This book was written by a scientist (but not in way a medical pra ctitioner), with a true
love for all human beings and all the life on our planet. Please forgive the author’s
criticism, which may seem to be too sharp at first. Among us, ther e are people who are
less loving than others. Some of us are less honest than most. There w ill also be those
among us who will sometimes try to take advantage of others. The intention of this book is not to criticize anyone, but to provide for t hose interested
some critically selected information, and some loving advice so tha t everyone can help
himself/ herself to become healthier, happier and more loving for the benefit of  us all. All advice in this book is given with love, sincerity and the best sc ientific ability of the
Author who cured himself first and actively uses the techniques prese nted here on an
everyday basis. The book was prompted by the increasing number of people becoming interest ed in the
spectacularly simple method of restoring health, engaging the Author  in long and
exhausting discussions. The main message of this book is following: you are totally  (100%) responsible for the
state of your own health (all your diseases) and you also have com plete power to
improve your health to the best possible state (in particular free  yourself from any
disease). There are no incurable diseases, only distorted knowledge, misinformati on and your
limited understanding of what your mind and body are doing and why. This book will not be long and laborious to read. The author is of opinion, that t he
concise presentation is best. Information and arguments selected for  this book are  6 carefully chosen from many books and articles to illustrate the m ain message and
present it in a logical and convinsing way. Those who might need addit ional
information and scientific evidence in certain areas in order to f ollow the author’s
reasoning, are referred to specific literature, which is listed in the Re ferences. If you intend to use the advice from this book to heal yourself, please make sure, that
you fully understand that it is you who accept the full, undivided responsi bility for the
health of your own mind and body. By taking the advice presented in this book you
confirm, that you have assumed such responsibility. It is a sad fact, that we do not value our health until we lose it. While the advice in this book will be helpful at any stage of any  disease, it will be the
most effective, when your body is not yet damaged beyond repair. Prev ention is much
better than cure. 7 WHAT’S WRONG WITH ORTHODOX MEDICINE? Before we start to discuss the limitations of conventional medic ine, let us consider the
following facts, which are very easy to verify, but for some rea son or another escape
the attention of the public:

1. Medical Practice and research concentrates on the study of cur ing diseases,
rather than on the study of maintaining perfect health. 2. Medical Practice is BIG business (doctors, hospitals, medical equi pment, drugs,
pharmaceutical supplies, health insurance, etc). This business  as whole is not
interested at all about people getting healthy. On the contrary the more people
are sick, the better the business. 3. It is in the best interest of medical business to fight, criticize, ridicule, discredit
and preferably make illegal any method potentially capable of im proving the
health of the population. 4. Medical Education and Research are funded to a large extend by c hemical and
pharmaceutical companies, which are in a position to decide what to te ach
doctors and what research direction should be funded. Note, that no research
can be performed if there are no funds to support it. 5. Centralized Medical Authorities (with members educated in the envi ronment
describe above) have complete monopoly and also final jurisdiction over our
health. These authorities advice Governments that there will more sick to treat
next year, and it will cost more. They make recommendations, that he alth
insurance should be mandatory and that the best way to ensure this is  to
introduce a health tax. Guess who benefits most from such a scheme? 6. People who control the chemical industry – the largest business on thi s planet –
are in a very special business position: on one hand they invent, manufac ture
and recommend food  additives, artificial sweeteners, food extracts, food
processing, plastics, cleaning agents, solvents, pollute our environment etc, and
on the other hand, they benefit greatly from our bad health by selling us drugs. This state of affairs offers a unique opportunity for corruption. Such c orruption
could be very difficult to detect, especially if there is a long  delay between the
consumption of food additives or living in polluted environment and related
health effects (20 years for example) and if there are many possible diseases
(due to the varying proportion of additives and pollutants taken by each person). 7. Medical Business educates the population, that the only one way to cure
diseases is to use drugs (and surgery in extreme cases). We are told that drugs  8 are supposed to do the healing, and if one drug does not help, we should tr y
another. We are made to believe that for each disease there should be a different
“cure” in the form of a drug. The single most important document in any
modern medical, practice becomes a prescription. Have you ever a left a
doctor’s surgery without one? 8. We are told that we are not in any way responsible for our diseas es. They “just
come with age” or “they are result of an infection”, or “there ar e aggressive
bacteria, viruses and other micro-organisms trying to kill us” a nd everybody
around is getting sick anyway, so we are not alone in our sufferin g Therefore,
we should accept our sickness together with drug treatment and pay for it too. 9. Doctors are paid in accordance with the number of patience they att ended
without regard to the results they produce (the cure rate). This encourages
doctors to work in a hurry to attend as many patients as possible. 10. Doctors who successfully cure patients using their own observation, ta lent and
reasoning and who do not strictly follow the prevailing medical docto ring, not
only risk to be criticized by orthodox practitioners, but also risk l osing their
“license” to practice, even if ALL their patients are grateful helping the m.

The above facts suggest the conclusion, that progress in the medical sc ience is limited
to the areas of study of diseases and to the development of drugs, extracts, hormones,
etc.to “cure” these diseases and/or provide some relief. It was therefore convenient for medicine to adopt the so called “ bacteria theory of
disease”. Briefly speaking, this theory, introduced by Pasteur, sta tes that each disease is
“caused” by the corresponding “bug” – a bacterium. This theory h as gained universal
public and scientific acceptance. According to the theory, killing bac teria by newly
found chemicals, antibiotics, enzymes, etc. should be the ultimate function of medicine. 9 Bacteria and viruses

Most of us, (including most doctors and medical scientists) are kept unaware that the
“bacteria” theory of disease is simply NOT true, and there i s evidence, that Pasteur
himself has falsified his own records to advance his own career. A mong the most
important things Pasteur did not  report are:
• All bacteria can very quickly change according to their environment, not only
from generation to generation, but in a single lifetime. This means t hat a simple
change of conditions (bacteria food supply) can create a new type of bacteria in
a few minutes! Friendly acidophilus


 aroma  and  popcorn-like  flavor  favor  the
basmati,  but  its  cooking  texture  is  softer  and  stickier,
partly  because  the  rice  is  not  aged  before  use. The  rice
is  named  after  the  state  in  which  it  grows,  Texas,  and
its  resemblance  to  the  basmati  rice. Available  in  both
white  and  brown,  texmati  is  a  good  substitute  for
basmati  rice. White  texmati  may  also  be  used  for
cleansing  or  healing  diets  by  all  three  doshas. As  a
regular  part  of  the  diet,  texmati  is  best  for  Vata  types
and  may  be  used  occasionally  by  Pitta  and  Kapha
types. Valencia  Rice
A  medium-grain  rice  native  to  Spain,  this  rice  is  soft
and  flavorful. It  is  similar  to  the  Italian  rices  in  that  it
retains  a  firm  central  core  after  being  cooked. Valencia
is  used  in  the  traditional  Spanish  rice  dish  known  as
paella. This  rice  is  good  for  Vata  types  and  may  be
used  occasionally  by  Pitta  and  Kapha  types. Wehani  Rice
This  long-grain  rice  with  a  rust-colored  bran  layer
partially  splits  when  the  rice  is  cooked,  exposing  ail
earth-red  kernel. Considered  an  aromatic  rice,  like-
jasmine  and  basmati,  wehani  is  named  after  the Lundberg  brothers — Wendell,  Eldon,  Harlan,
Homer — and  their  father,  Albert,  from  the  Lundberg
family  farms  in  California. Wild  Rice
This  rich  and  long  dark  brown  rice  is  actually  not  a
rice  at  all,  but  the  seed  of  a  grass,  native  to  Minnesota,
where  it  grows  profusely  in  rivers,  lowlands,  and  lakes. It  was  harvested  by  Native  Americans  as  early  as  the
1600s. In  Minnesota,  it  is  still  harvested  by  the  tradi-
tional "canoe  and  flail"  method:  one  person  stands
and  poles  the  canoe  while  the  other  maneuvers  two
sticks — a  long  one  to  bend  the  stalks  into  the  canoe,
and  a  short  one  to  thrash  out  the  seeds. Today,  much  of  the  wild  rice  harvest  occurs  in
California  where  the  crop  is  seeded  by  airplanes  and
harvested  by  machine. Wild  rice  has  an  earthy  and
pungent  flavor  and  was  used  with  game  and  wild
meat  by  the  native  people. Wild  rice  is  best  for  Vata
and  Kapha  types. Other  Holy  Grains
Wheat
Like  rice,  wheat  is  an  ancient  grain  whose  use  can  be
traced  to  the  beginning  of  time. Wheat  flour  has  been
a  staple  of  Indian  cuisine  for  over  five  thousand  years. In  India,  wheat  is  used  in  as  many  ways  as  there  are
dialects. The  ancient  flatbrcad  known  as  chapati  is
still  the  primary  grain  served  with  meals  in  North
India. Chapati  is  made  from  a  low  gluten,  soft  te\
tured,  cream-colored  wheat  flour  known  as  atta. In
this  flour,  the  whole  kernel,  bran,  germ,  and  en
dosperm  are  all  milled  to  a  line  powder,  whu  h  oflfel  S
no  resistance  to  being  tolled  into  a  dough. An  even
liner  strain  of  flour  known  as  pisi  lahore  is  sometimes
used  to  yield  a  soft,  silken  chapati. Semolina,  known
as  sooji  in  India,  is  a  granular  meal  made  from  the
endosperm  of  the  durum  wheat. Its  glutinous  >. harac
ter  makes  it  a  perfect  ingredient  fol  a  South  Indian
dish  called  uppama,  Soon  is  available  in  three  te\
tures — line,  medium,  and  COarse;  it  is  used  in  sweets,
such  as  halva,  anil  m  breakfast  porridge. Main  varieties  ol  wasted  and  unyeasted  whole
wheat  breads  aiul  wholesome  wheat  ben  \  soups  are
163
J@f,
THE    PRACTICE    OF    AYURVEDA
made  by  the  Nords  and  the  cultures  of  Europe  and
the  Middle  East. More  glutinous  than  rice,  it  is  infi-
nitely versatile. Wheat  berries  are  wheat  kernels  with
the  inedible  hulls  removed. One  of  the  most  ancient
wheat  recipes  in  existence  is  mentioned  in  the  Vedas. In  it,  the  whole  kernels  of  wheat  are  placed  in  an
earthen  pot  with  water  and  cooked  over  a  slow  fire  for
many  hours. It  yielded  the  most  exquisite  wheat  cream,
which,  no  doubt,  was  the  staple  breakfast  food  of
many  ancient  cultures. The  people  of  the  Middle  East  turned  wheat  into
bulgur  by  boiling  the  whole  wheat  grain  and  leaving
it  to  parch  in  the  sun. The  sun-dried  grains  are  then
crushed  with  a  mortar  and  pestle. A  finer  grind  of
bulgur  is  used  in  the  traditional  dish  known  as  tabouli. A  coarse  grind  of  bulgur  is  used  in  another  popular
dish  called  kibbi. Although  it  is  cooling  in  energy  (best  for  Pitta
types),  wheat  is  a  rich,  vital,  and  sweet  grain  which
supports  Vata  as  well  as  Pitta. Cracked  Wheat
This  split  whole  kernel  of  wheat  is  slightly  different
from  bulgur. The  cracked  wheat  is  not  precooked  or
parched  in  the  sun  before  it  is  broken. However,  both
bulgur  and  cracked  wheat  may  be  used  interchange-
ably. Farina  is  a  finely  ground  wheat  kernel  that  gen-
erally is  used  for  breakfast  porridge. Couscous
This  grain  is  made  from  semolina,  the  endosperm
of  durum  wheat. To  make  couscous,  semolina  flour
is  mixed  with  salted  water,  then  tossed  and  rubbed
into  tiny  pellets. The  pellets  are  then  steamed  on
a  cotton  sheet  over  simmering  water  until  they
swell. This  step  can  also  be  accomplished  by  steam-
ing the  pellets  twice  over  a  hot,  bubbling  pot  of  stew. Couscous  is  native  to  the  diets  of  Moroccans,  Alge-
rians, Tunisians,  and  Egyptians. In  North  Africa,  the
term  couscous  describes  a  variety  of  dishes. Oats
Of  the  common  grains,  oats  are  among  the  highest  in
nutritional  value. Samuel  Johnson,  with  much  preju-
dice, defined  oats  in  the  English  dictionary  more


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,


, a prison
or a classroom, a battlefield or a garden, a workhouse or a playground, a
nightmare or a theater. Relationships are a mirror. When we meet each other, we also meet
ourselves. We discover that we are different in some ways but the same in
most ways. Wha t you bring to a relationship is what you experience. And
what you withhold may be what is missing. Sometimes we extend the basic
truth I am loveable  to each other, and other times we project the basic fear I
am not loveable. The less you love yourself, the harder you make it for
others to love you. The more you love yourself, the more you recognize
how loved you are. Life is a mirror. “When  we grow up we have a tendency to recreate the
emotional environment of our early home life,” wrote Louise in her Love
Yourself, Heal Your Life Workbook. “We also tend to recreate in our
personal relationships those we had with our mother and father.” Your life is
an expression of who you think you are. It mirrors your values, your ethics,
and your choice s. It shows you your thoughts. It reflects what you believe
you deserve or don’t deserve, who you blame, and what you take
responsibility for. The Mirror Principle gives you the key to experiencing “little miracles”
in your life. The principle is summed up beautifully in A Course in
Miracles:  “Perception is a mirror, not a fact. And what I look on is my state
of mind, reflected outward.” The text goes on to say,Projection makes perception. The world you see is what you gave it,
nothing more than that. But though it is no more than that, it is not less. Therefore, to you it is important. It is the witness to your state of mind,
the outside picture of an inward condition. As a man thinketh, so does he perceive. Therefore, seek not to change the
world, but choose to change your
mind about the world. Miracle of Self-Love
In my r oom I have a mirr or, and I call it my Magic Mirr or. Inside this
mirror is my very best friend. LOUISE  HAY, ADVENTURES OF  LULU
“Mirror work wasn’ t easy for me in the beginning,” Louis e tells a
roomful of students at my five-day seminar Coaching Happiness. “The
most difficult words for me to say were I love you, Louise. I shed a lot of
tears, and it took a lot of practi ce. I had to breathe through my resistance
each time I said I love you  to myse lf. But I stuck with it. And I’m glad I did,
because mirror work has transformed my life.”
There are 150 people at the seminar, and they’re hanging on Louise’ s
every word. Among the students are many psychologists, therapists, and
coaches who use mirror work both personally and profession ally. Louise
attended the seminar as a student for her own learning. However, when we
came to the module on mirror work, I couldn’ t pass up the opportunity to
ask Louise to talk to us, and fortunately for us, she was happy to do so. Louise tells us about an early breakthrough she had with mirror work. “One day, I decided to try a little exercise,” she says. “I looked in the mirror
and said to myself, ‘I am beautiful and everybody loves me.’ Of course, I
didn’ t believe it at first, but I was patient with myself, and it soon felt easier. Then, for the rest of the day, I said to myself wherever I went, ‘I ambeautiful and everybody loves me.’ This put a smile on my face. It was
amazing how people reacted to me. Everyone was so kind. That day I
experienced a miracle—a miracle of self-love.”
Louise is on a roll, and so I take this opportunity to ask her about the
purpose of mirror work. Our conversation was recorded. Here’ s what
Louise said:
The real purpose of mirror work is to stop judging yourself and see who you really are. When
you stick at mirror work, you get to see beautiful YOU  in full awareness, without judging,
criticizing, or comparing. You get to say, “Hi, kid, I’m with you today.” And you become a
true friend to yourself. Louise’ s response reminds me of the old Sufi practice called Kissing the
Friend. The Friend is spelled with a capital F because  it refers to your
Unconditioned Self—to the soul bird that is made of love and that loves you
very much. In the practice of Kissing the Friend  you take your ego—your
self-image—to the Friend and let yourself experience the basic truth I am
loveable. This meeting washes away all misperceptions about who you are. It helps you to let go of judging, criticizing, and comparing. When I teach the Mirror Principle I share a poem called “Love after
Love,” by Derek Walcott. It’s a beautiful poem about self-love that
identifies the drama that exists between the basic truth of the Unconditioned
Self (I am loveable ) and the basic fear of the ego (I am not loveable ). Walcott describes the Uncondit ioned Self as “the stranger who was your
self” and “who knows you by heart” and “who has loved you / all your
life.” He encourages us to let our Unconditioned Self befrien d our ego,
which is full of fear and judgment. “Peel your own image from the mirror,”
he writes. “Sit. Feast on your life.”
Louise agrees to answer questions from the group. The first question is
about common mistakes people make doing mirror work. “Not doing mirror
work is the biggest mistake!” Louise says. “Too many people don’t do
mirror work because they think it won’ t work before they’ve tried it.” Once
people start, they are often put off by the self-judging they witness, she
says. “The flaws you see are not the truth of your being,” Loui se explains. “When you judge, you see flaws. When you love, you see your essence.”
The next question is about common blocks to doing mirror work. “Mirror
work doesn’t work in theory; it only works in practice,” Louise says. In
other words, the key to mirror work is to do it and to be consistent about it.When Louise is asked if she still has days when she finds it difficult to look
in the mirror, she replies, “Yes, and on those days I make sure I stay in front
of the mirror until I feel better.” She doesn’ t go out the front door until she
feels in a more loving space, she tells us. After all, the world mirrors how
we feel about ourselves. Louise and I wrap up our sessio n together with one more quest ion. This
time I ask her what has been the greatest gift of doing mirror work. She
shares how mirror work taught her to love herself and how it accelerated
her healing process when she had vaginal cancer nearly 40 years ago. “Love
is the miracle cure,” she says, “And when you are willing to love yourself
more, every area of your life works out better.” On that note, Louise takes
her leave, signing off in familia r fashion: “Remember, life loves you,” she
says. PRACTICE 1: L ETTING  LIFE LOVE  YOU
Love yourself as much as you can, and all of life will mirr or this love
back to you. LOUISE  HAY, YOU CAN HEAL YOUR LIFE
Louise and I are out to dinner at Mr. A’s, which is one of Louise’ s
favorite local restaurants. We are enjoying excellent food, fine wine from
Burgundy, and a panoramic view of San Diego. I have flown in from
London for another round of conversations for writing this book. We are
both excited and grateful to be working together. During the meal, I present
Louise with a gift. It’s a silver pocket mirror with the inscription Life Loves
You. Louise smiles. She opens the case and looks into the mirror. “Hi,
Lulu,” she says aloud. “Always remember that life loves you and life wants
the best for you. All is well.” She pauses for a moment and then hands the
mirror to me. “Y our go, kiddo,” she says with a twinkle in her eye. The first spiritual practice Louise and I have created for you combines
self-love and mirror work. This practice has two parts to it. It takes about 15
minutes to do it, and the benefits will last a lifetime. The one piece ofequipment you need is a mirror. Any mirror will do. Make sure you give it a
good polish before you begin. You are about to meet the most important
person in your life. Remember, your relationship with this person (namely
you) influences your relationship with everyone and everything. Let’s begin! Be sure you are sitting comfortably. Look into the mirror. Inhale deeply. Say to yourself, Life loves you (or, Life loves me), and then
exhale. It’s good to keep breathing! Repeat this ten times. Notice your
response each time. Pay atten tion to the three languages of response:
sensation (body messages), feelings (heart thoughts), and thoughts (mental
commentary). We recommend that you write down your responses in a journal. Louise
and I


 the one you could become.”
Darkness couldn’ t conceal the truth of what the stranger said. Siddhartha was looking at himself a few years older. “What is your purpose
here? I am already the son my father wants.” Despite his attempt to sound
confident, the stranger laughed at him. “Your father wants a son who steals away in the night without a word? I’m surprised. He has worked so hard to keep you here. But I understand. Fathers don’ t know everything. It’ s right that they shouldn’ t.” The
stranger ’s voice had a sinuous ability to shift between arrogance,
familiarity, and cajolery. It stung and soothed at the same time. Siddhartha
was feeling uncertain, and although the stranger made no threatening
gestures, the mere sight of him drained Siddhartha’ s body; he felt slack and
weak. “You won’ t succeed, you know,” the stranger said. “At escaping, I
mean. This is your rightful place. W e just have to decide how you are to
occupy it.”
The stranger was taunting him and making no ef fort to disguise it. “T ell
me your name,” Siddhartha demanded. “Siddhartha.”
“Then you are only a mocking demon, and I mistook you for someone
of power.”
The stranger ’s fingers curled like a cat deciding whether to use its claws
or keep them retracted. “Don’ t be rash. I’m here because I know you. Don’ tact surprised, either. It’s time to be frank, isn’ t it? A prince who is running
away from a throne must be very confused, don’ t you agree?”
Mara watched Siddhartha hesitate in his reply. His bantering with the
youth had not been for his own amusement. It went deeper than that. The
shapes he took, the words he spoke were all part of a test. He wanted to find
the best way to penetrate Siddhartha’ s mind, and so he circled it like a
surgeon finding the exact place for the first cut. “I didn’ t tell you my name because I was a little of fended,” said Mara. “You know me very well, and yet you of fered no greeting. Is that any way
to behave?”
Siddhartha shuddered slightly. He had never seen this shape before, but
the voice in the darkness raised faint, troubled memories of a voice he had
once heard in his head. V isions of his mother ’s lifeless body shrieked
through his mind. “See,” Mara hissed. “He’ s starting to be convinced.”
Then the demon’ s body jerked fitfully, twisting and bending in places
where there were no joints. The tall young man became a floppy doll, which
collapsed to the ground. Now its limbs folded into one another, turning into
a crouched dwarf. Siddhartha froze in place, and the hummock became a
formless mass that palpi tated, waiting to take on whatever form his terror
dictated. Whether from horror or a reserve of strength that he didn’ t know
he possessed, Siddhartha’ s mind became silent, without thought. “Nothing to say to me? Really?” Mara taunted. “After all we’ve been
through.” Now Siddhartha saw a funeral pyre, a skull crumbling to ashes. His nostrils were filled with the stench of death. Mara was confident that these reminders would create a crack, that
riding the crest of terror, he could penetrate Siddhartha’ s mind. It was
important to Mara that he do this, because to bring down the prince by his
own fear was far better than using a tool, even one as talented as Devadatta.“I don’ t know what you’re talking about,” Siddhartha said quietly. It
was a deceptive quiet because inside himself he felt a battle being fought on
the edge of awareness. It wasn’ t a battle of words or images; everything
proceeded silently, like a creeping epidemic or like foul, noxious air seeping
through a cracked windowpane. This was no stranger. Siddhartha had known all along who he was and
that his name was Mara. He felt trapped and helpless. All his life he had
endured the demon’ s attentions on the periphery of his mind. “What do you want of me?”
Mara of fered his hand. “I want to teach you. I want to help.” He smiled,
but the taint of his intentions marred the ef fort. Siddhartha didn’ t take the
proffered hand. He sank on the ground, burying his face between his knees. If he was the special tar get of Mara’ s intentions, there must be a reason. It
could be great sin or great weakness on his part, but Siddhartha knew this
wasn’ t the case. It was nothing he had ever done that attracted the demon. Therefore, it had to be something he might  do. The fact that he hadn’ t
defeated Mara in one night didn’ t mean he would always fail. Mara scowled, watching the motionless youth crouched before him. It
was a delicate moment. He could feel the workings of Siddhartha’ s mind;
gradually the crack that Mara had found began to close up again. Siddhartha
began to feel calmer. His mind had created a train of ar gument that he could
believe in. He would vanquish the demon, not by resisting him but by
finding a place that was already safe from him. Siddhartha didn’ t know
where that place was yet, but with an uncanny certainty he knew it existed. Siddhartha looked up, seeing the full moon overhead, and he realized that
no one was looming over him anymore and no shadow appeared except the
one cast by the high walls of the maze. Mara, who had shed his mortal form, watched the prince leave without
pursuing him. The demon felt that a great secret had been stripped from
him, and by someone so guileless and young. Siddhartha had figured out
that demons enter the mind when we resist them. The stronger our ef forts to
fortify ourselves against temptation, the stronger temptation has us in its
grip. Mara sighed. But his confidence wasn’ t shaken. He still had his allies.The coming battle would be interesting, which wasn’ t often the case. He
was irked, but he wouldn’ t be defeated. Of that Mara could be certain. OceanofPDF.com8
The day after the banquet everyone’ s attention shifted to the king’ s
entertainments and the part that his son, now elevated in the world’ s eyes,
would play. No one saw the prince, however. The next morning Canki was
summoned to Suddhodana’ s chambers, where he found father and son
huddled together. Siddhartha looked away, lost in his own private world. Obviously his father had been hammering at him, with less and less ef fect. “Tell him,” Suddhodana commanded the moment Canki entered the
room. “Put some sense in his head. He has to understand how serious this
is.”
“The prince knows his duties very well, Y our Highness,” Canki began. Jumping to his feet Suddhodana erupted. “Stop it! I don’ t need a
politician. The boy doesn’ t understand anything.”
“What exactly is the matter?” Canki resorted to his most placating tone. Suddhodana glared at him. “I’ve arranged mock combats for tomorrow. The army has been readied. I want him” —he pointed at his son—“to fight
the way he’ s supposed to.”
Canki turned to Siddhartha. “And you refused? I’m surprised.”
Siddhartha kept silent. Canki already knew about the war games and the
zeal that Suddhodana had put into them. The king didn’ t want to stop at
creating awe among his guests. He wanted them to witness firsthand whatwould happen to anyone who had secret hopes of defeating the son after the
father was gone. It was like going back to old times. The army had been roused from its
long, lazy slumber. “Tell them they’re fighting for real,” Suddhodana had
ordered. “Three gold pieces to the bloodiest warriors at the end of the day. Nothing impresses like blood.” Instead of dulling their swords and padding
themselves with straw, his soldiers prepared to give and take real wounds. The only limit was that no blow should be deliberately fatal. “If you hit him
and he doesn’ t get up again, consider your enemy dead, for this one day
only,” the generals instructed. From the Shiva temple’ s perch on the hill, Canki had looked over the
plain stretched before the palace, filled day after day with military
exercises. Suddhodana rode among his troops, nodding with approval the
bloodier the games got. Behind him rode Siddhartha, looking pensive but
raising no objections. Obviously, however, when the time came for him to
lead the combat, he had balked. Canki didn’ t want to be caught between them, but he didn’ t dare
disobey the king. “Are you afraid to fight?” he asked Siddhartha. The
prince shook his head but didn’ t offer a word


 a fist, are your legs trembling, can
you not seem to get enough air? How Long W ill It T ake? You might be wondering how long it will take you to clear your phobia. Everyone is different. You may clear the root of your phobia in five minutes
of tapping and resolve the probl em for good. Or it may take many rounds—
or even many days—to have a breakthrough. There may be hundreds of
aspects and several specific events you’ll need to tap on before your phobia
clears. Be persistent. You can heal this. You will likely need to put yourself
in the fear situation at some point to truly test for results. Working with a
practitioner can be especially useful in situations like these.Suggestions for W orking through Phobias
Look at your phobia as if it were an archeological site; do a little digging,
and you will see many civilizations buried one on top of anoth er. Remove
them one at a time and you will unearth everything you need to know to
clear your fear. If you have a fear of saying a target word, such as “snake,”
tap on “the s-word,” for examp le. Or you can use a code word that has
nothing to do with the phobia itself, like “my bunny friend,” or “the Tesla
factor,” or “the big yuck.” If you feel ready, you can start to tap on saying
the name of your fear target out loud and tapping on the intensity that just
saying it elicits. Do this until you can actually say out loud the name of
your fear target with neutrality or something close to it. If you can’t get
there, then you may find working with a practitioner experienced in helping
clients resolve phobias useful. Exercise: T aking the Edge Of f
Just Thinking of the T arget
Step 1. I cannot even think of my fear target without upset. If this speaks to
you, start there, at this outermost layer. Tap until you no longer feel
triggered and resistant when just thinking about the fear target. This is
similar to the Tearless Trauma  technique, approaching the most global
perspective possible to take the edge of f and be as comfortable as possible. Try customizing any one of these phrases to suit your own situation:
Even though I feel trapped, I deeply and completely love and accept
myself. Even though this fear has control over me, I deeply and profoundly
love and accept myself anyway. Even though there’ s a lot here, and I don’t know where to start, I
deeply and completely accept myself. Even though I’m terrified of certain things, I accept my terror and
myself.Even if I never get over this, I still love and accept myself anyw ay (or
that’s okay). Step 2. Remember to rate your intensity on just thinking about this issue
before creating your setup phrase, then karate chop: “Even though I don’t
even want to think about the fear I have, I deeply and profoundly accept
myself anyway.” Now tap down the points with your reminder phrase
“don’ t even want to think abou t it,” and retest your intensity again,  just
about that one aspect of thinking about it. Step 3. Once you have  tapped that down to a neutral intensity and have
no resistance to thinking about the fear object, continue by tapping on every
single aspect that comes to mind, using the ratings scale as your feedback
loop. The most important factor is to not get ahead of yours elf but take
things one step at a time. If you push or rush past a detail that has not been
tapped down to zero, you are hampering your own efforts to resolve the
issue. Exercise: Fill in the Blanks
Here are a few more options for tapping around the edges of a phobia. These are the types of statemen ts I have used in my own pract ice, but you
can certainly create your own. These are a phobia’ s related thoughts and
beliefs:
Even though I’ll never get over this fear of _____________ (e.g.,
escalators), I am still a good person. Even though I’m ____________ _(e.g., scared),I deeply and completely
accept myself. Even though I am ____________(e.g., tired of living in fear of this
phobia) …. Even though I’ve had this for__ __________(e.g., ten years), I’m open
to the possibility of healing this fear today.Even though I want to get over this _______________(e.g., water
phobia) but don’ t yet know how, I deeply and profoundly accept myself
and I’m open to healing it. If you find you’re unable or unwilling to take the next steps, it may mean
coming into contact with the fear target still provokes too much fear for you
to easily handle. For those who have suffered significant trauma in their
lives, it is not recommended you do this on your own. Do not go a step
further than you feel absolutely comfortable with. Don’ t give yourself grief;
get relief. Reframes: Choosing Dif ferently Around
Your Fear after Clearing Intensity
You can ask yourself to make different choices, once you have cleared a
significant amount of intensity relating to the phobic response. You’ll know
you’re ready for some reframes if they make sense now, or if other options
start to come to mind of their own accord. You might consider asking
yourself,  “How would I rather experience this X that I used to be afraid of?”
Or, “What would feel better than the way that I used to be around this X?”
When new choices or refram es work, you can completely saturate
yourself in the new way of thinking or considering. Even though … I choose to experience this dif ferently from now on. Even though … I’d rather experience peace even if I never get over this. Even though … what if I could see this dif ferently? Even though … I wonder how it would feel to be calm? Even though … I choose to see that this is really no threat to me. Even though … what if it won’ t really kill me? That’ s a novel thought! Even though … I see that my life isn’ t in danger after all! Even though … it’ s such a relief to experience neutrality around X. Even though … I choose to be calm and confident. Testing Y our ResultsAfter you’ve tapped down your intensity to zero, you will want to put
yourself into the fear situation if possible to test your results. And if another
aspect arises, use it! As happened with Debbie and shedding the stair fear,
another aspect may arise when you are faced with a new trigg er that you
haven’ t covered  in your tapping. For instance, perhaps an elevator with
glass doors will spike intensity, when all other elevators have no charge. Or
maybe spiders that are larger than your fist will spike intensity, while all
others don’t bother you at all. Just tap on the intensity of this new aspect
until it, too, collapses. Yes, your unreasonable (and whatever else you call
them in your mind) limiting fears can be conquered! Case Study: Public Speaking Phobia
I have worked with many people to neutralize one of the most common
phobias, public speaking. In each case, the phobia was held up by early
childhood events, such as a move to a new home and school when the child
was not ready, needing to be loyal to an introverted sibling, being singled
out at a very young age for too much public attention, and so on. Fifteen-year -old Maggie was attending boarding school far away from
her family. Just three years earlier, Maggie had been an outgoing, well-liked
girl at the top of her seventh grade class. She had “contracted” some social
phobias about the time of her family’ s move to a new home. The slight
shyness had by age fifteen turned into social and public speaking phobias
that were runnin g her life. She couldn’ t even speak to two people without
fear, anxiety, and panic. Speakin g up and answering questions in class was
troublesome for her. The worst was that she had to do a public debate for
one of her classes, once a month. During winter break, while Maggie visited the family, her moth er signed
her on to tap with me. For her part, Maggie was not thrilled, but she was
cautiously willing to try anything to get over the fear she had. We started
with general tapping as I gathered information. The worst part for her was
the school’ s monthly public speaking debate. We tackled every single
aspect of this: what happened when she went to the debate, her self-talk,and the feelings she had. She tapped on: feeling stupid, dumb, helpless;
losing my voice; feeling like I’m going to faint; humiliation and shame;
can’t speak, can’t breathe; standing there with the paper unabl e to see the
words; the subjects to debate are boring; I hate that class —until they were
all neutralized. The true test would come only when she returned to school some two
weeks later. The day after our session, Maggie went to a party. She reported with
surprise that where she normally would have hidden in a corner, she was
comfortable opening up, speakin g to friends, and meeting new people. Her
experience motivated her to continue. In our next session, we tapped on every


 v e s  u s  c o n v i c t i o n  l i k e  h a v i n g  b e e n  s a v e d  f r o m  t h e
b o t t o m  o f  o u r  o w n  d e e p  h o l e. E v e r y  c h a l l e n g e  i s  a n  o p p o r t u n i t y …  f o r  a  m i r a c l e. G o d  c a n  a n d  w i l l  d i s e n t a n g l e  t h e  m y r i a d  l i n e s  o f
d y s f u n c t i o n a l  e n e r g y  t h a t  p e r v a d e  a  s i t u a t i o n,  a s  l o n g  a s  w e
p l a c e  i t  i n  H i s  h a n d s. I n  y o u r  m i n d ’ s  e y e,  p o u r  l i g h t  o n  t h e
t r o u b l i n g  c i r c u m s t a n c e. L o o s e n  y o u r  a t t i t u d i n a l  g r i p. S e e  i t
a s  a  l e s s o n — a  p o t e n t i a l  d i s p l a y  o f  G o d ’ s  m i r a c u l o u s  p o w e r
t o  h e a l  a l l  t h i n g s —  a n d  s u r r e n d e r  i t  w i t h  t h a n k s  t o  G o d. F e e l  y o u r  p e r s o n a l  s e l f  n o  l o n g e r  h o l d i n g  t h e  p r o b l e m  n o r
h a v i n g  t o  s o l v e  i t. E x p a n d  i n t o  t h e  i n f i n i t y  o f  y o u r  b e i n g,
a n d  f r o m  t h e r e  a p p r o a c h  b o t h  t h e  p r o b l e m  a n d  i t s  s o l u t i o n. I n  t h i s  w a y,  y o u  g a i n  a n  a d d e d  d i m e n s i o n  o f  p o w e r  t o  y o u r
a b i l i t y  t o  h a n d l e  a n y t h i n g. W e  a r e  h e i r  t o  t h e  r u l e s  o f  t h e
w o r l d  w i t h  w h i c h  w e  i d e n t i f y. *  O n c e  w e  i d e n t i f y  w i t h  s p i r i t
a l o n e,  t h e r e  a r e  n o  r u l e s  e x c e p t  t h o s e  o f  m e r c y  a n d  l o v e. D e a r  G o d,
I  l a y  t h i s  p r o b l e m  o n  y o u r  a l t a r. P l e a s e  i n t e r p r e t  t h i s  s i t u a t i o n  f o r  m e. M a y  I  s e e  o n l y  t h e  l o v e  i n  o t h e r s  a n d  i n  m e. S h o w  m e  w h a t  I  n e e d  t o  s e e,
G u i d e  m e  t o  w h a t  I  n e e d  t o  d o. H e l p  m e  t o  f o r g i v e. R a i s e  m e  a b o v e  t h e  f e a r  i n  m y  m i n d. T h a n k  y o u,  G o d. A m e n. T h e  P o w e r  o f  T h o u g h t

I t ’ s  e a s y  t o  m i n i m i z e  t h e  p o w e r  o f  o u r  t h o u g h t s,  y e t  a l l
t h o u g h t  c r e a t e s  f o r m  o n  s o m e  l e v e l. *  Y o u  d o n ’ t  g e t  k a r m i c
a m n e s t y  f o r,  “ O h  y e a h,  I  t h o u g h t  t h a t,  b u t  I  d i d n ’ t  r e a l l y
m e a n  i t. ”  T h e  s u b c o n s c i o u s  m i n d  h e a r s  e v e r y t h i n g  a n d
s i m p l y  r e f l e c t s  i t  b a c k  t o  u s :  t h e r e ’ s  n o  s u b c o n s c i o u s  f i l t e r
t o  l e a v e  o u t  w h a t  w e  d i d n ’ t  r e a l l y  m e a n. J o k e  a b o u t  h o w  n o
o n e  l i k e s  y o u,  a n d  p r e t t y  s o o n  t h e y  p r o b a b l y  w o n ’ t. A f f i r m
t h a t  y o u ’ r e  i n  y o u r  p o w e r,  a n d  p r e t t y  s o o n  y o u  w i l l  b e. T h e
s u b c o n s c i o u s  m i n d  d o e s n ’ t  k n o w  h o w  s e r i o u s  y o u  a r e  w h e n
y o u  t h i n k  s o m e t h i n g ;  i t  s i m p l y  s e t s  y o u  u p  t o  f u l f i l l  y o u r
o w n  e x p e c t a t i o n s. I  l o v e d  t h e  n e r d y  c h a r a c t e r  i n  t h e  m o v i e  L o v e,  A c t u a l l y
w h o  k e p t  a f f i r m i n g  h e  w a s  a  s e x  g o d  a n d  t h a t  w o m e n  i n
A m e r i c a  w o u l d  a d o r e  h i m. H i s  f r i e n d  k e p t  t r y i n g  t o  t e l l  h i m
h e  w a s  n u t s,  b u t  h e  w o u l d n ’ t  b e l i e v e  i t. A n d  b y  t h e  e n d  o f
t h e  m o v i e  h e  w a s  i n  A m e r i c a  b e i n g  s e d u c e d  b y  g o r g e o u s
w o m e n — s e v e r a l  a t


 e  n o  l o n g e r  f e l t  t h e  n e e d  t o
b e  d e f e n s i v e. A n d  f r o m  t h e n  o n,  s h e  d i d  e v e r y t h i n g  s h e
c o u l d  t o  r e c t i f y  t h e  p r o b l e m. T h a t  o n e  s h i f t — f r o m  h e r
f e a r i n g  t h a t  h e r  m i s  t a k e  w a s  m o r e  i m p o r t a n t  t h a n  o u r  l o v e
t o  m y  c l a r i t y  t h a t  o u r  l o v e  w a s  m o r e  i m p o r t a n t  t h a n  h e r
m i s t a k e — c r e a t e d  a n  e m o t i o n a l  o p e n i n g  t h a t  m a d e  a l l  t h e
d i f f e r e n c e. W h e n  w e  f e e l  b l a m e d,  o u r  d e f e n s e s  c o m e  u p. A n d  a l l  d e f e n s e s  a r e  a  p a s s i v e  a t t a c k. *  T h a t  c y c l e  o f
e m o t i o n a l  v i o l e n c e,  h o w e v e r  s u b t l e,  i s  t h e  b e g i n n i n g  o f  a l lc o n f l i c t s  i n  t h e  w o r l d. O u r  s h i f t  m a d e  t h e  d i f f e r e n c e
b e t w e e n  t h e  s i t u a t i o n  h u r t i n g  o u r  r e l a t i o n s h i p  a n d
d e e p e n i n g  i t. I t  d i d  t h e  l a t t e r  b e c a u s e  t r u t h  w a s  p r e s e n t  o n
e v e r y  l e v e l. M i r a c l e s  o c c u r  w h e n  t o t a l  c o m m u n i c a t i o n  i s  g i v e n  a n d
r e c e i v e d. *  O f t e n  w e  o n l y  c o m m u n i c a t e  h a l f  t h e  t r u t h ;  w e
e i t h e r  s t r e s s  o u r  u p s e t  w i t h  s o m e o n e  w i t h o u t  e m p h a s i z i n g
t h e  l a r g e r  l o v e  s u r r o u n d i n g  t h e  r e l a t i o n s h i p,  o r  w e  s t r e s s  t h e
l o v e  w i t h o u t  h o n o r i n g  o u r  n e e d  t o  t a l k  a b o u t  t h e  p r o b l e m. E i t h e r  w a y  i s  a  n o n m i r a c u l o u s,  u n c r e a t i v e  u s e  o f  t h e  m i n d,
a n d  i t  w i l l  l e a v e  t h e  h e a r t  u n h e a l e d. G o d  c a l l s  u s  t o  b e  b o t h  h o n e s t  a n d  c o m p a s s i o n a t e. A s
H e  i s. I n v o k i n g  t h e  G o o d

B e i n g  c a u g h t  i n  a n g e r,  j u d g m e n t,  a n d  b l a m e  i s
d i s e m p o w e r i n g ;  i t  t h r o w s  u s  o u t  o f  o u r  c e n t e r ;  i t  p u t s  u s  a t
t h e  e f f e c t  o f  t h e  l o v e - l e s s n e s s  o f  s o m e o n e  e l s e. T o  b e  t h e r e
f o r  a  w h i l e  i s  o n e  t h i n g ;  t o  s t a y  t h e r e  a n d  t r y  t o  j u s t i f y  i t  i s
w r o n g - m i n d e d  a n d  w i l l  n o t  l e a d  t o  p e a c e. S p i r i t u a l i t y
c h a l l e n g e s  u s  t o  d e t a c h  f r o m  t h e  p u r e l y  p e r s o n a l,  e m o t i o n a l
a s p e c t s  o f  a  s i t u a t i o n — t h e  e g o ’ s  n e e d  t o  b e  r i g h t — i n  o r d e r
t o  u p l i f t  o u r s e l v e s  t o  h i g h e r  g r o u n d. T h a t  d o e s n ’ t  m e a n  w e
d o n ’ t  f e e l  o u r  p a i n,  o u r  a n g e r,  o u r  d e s p a i r. B u t  t h e r e  i s  aw a y  t o  h o l d  s u c h  f e e l i n g s  i n  a  s a c r e d  r a t h e r  t h a n  c h a o t i c
w a y,  s o  t h e y  h e a l  u s  r a t h e r  t h a n  p o i s o n  u s. W h e n e v e r  o u r  l i v e s  a r e n ’ t  w o r k i n g  t h e  w a y  w e  w i s h  t h e y
w o u l d,  o u r  i n s t i n c t i v e  t e n d e n c y  i s  t o  b l a m e  s o m e o n e  e l s e. F r o m  d y s f u n c t i o n a l  p a r e n t s  t o  c o r r u p t  s o c i e t y,  b i t t e r  f o r m e r
s p o u s e s  t o  d i s l o y a l  c o l l e a g u e s,  w e  c a r r y  w i t h  u s  a  c a t a l o g  o f
g r i e v a n c e s :  i f  o n l y  t h i s  o r  t h a t  w e r e  d i f f e r e n t,  m y  l i f e  w o u l d
b e  g o o d. “ I ’ v e  b e e n  s c r e w e d


 s p i r i t u a l  l i f e  t o d a y — I  m e a n,  w e  a l l
t r y  s o  h a r d! ”
A n d  I  t h o u g h t  t o  m y s e l f,  “ N o,  w e  d o n ’ t! ”
F o r  w h a t e v e r  r e a s o n,  h o w e v e r,  w e  k e e p  t e l l i n g  o u r s e l v e s
w e  d o. W e ’ r e  a l l  r e v i s i o n i s t s  t h e s e  d a y s,  a n d  w e ’ r e  n o t
c o n t e n t  t o  j u s t  r e v i s e  o u r  p a s t — w e  e v e n  r e v i s e  t h e  p r e s e n t. W e  s e e m  t o  h a v e  a  m a g i c a l  b e l i e f  t h a t  i f  w e  d e s c r i b e
o u r s e l v e s  a  c e r t a i n  w a y,  t h e n  i t  m u s t  b e  t r u e. W e  t a l k  a b o u t  h o w  h a r d  i t  i s  t o  l i v e  a  s p i r i t u a l  l i f e  w h e n
w e ’ r e  n o t  e v e n  m e d i t a t i n g  r e g u l a r l y  o r  m a k i n g  t h e  d e e p e s t
e f f o r t  t o  f o r g i v e  t h o s e  w h o  h a v e  h u r t  u s. P e r h a p s  w e  h a v e
s p e n t  s o  m a n y  y e a r s  i n  t h e  c l a s s r o o m  t h a t  “ s t u d e n t  m o d e ”
h a s  b e c o m e  a  h a b i t. I t ’ s  t i m e  t o  g r a d u a t e. E n o u g h  o f  u s  k n o w  s p i r i t u a l
p r i n c i p l e s  n o w ;  w e ’ v e  r e a d  t h e  s a m e  b o o k s  a n d  l i s t e n e d  t o
t h e  s a m e  t a p e s. I t ’ s  t i m e  t o  b e c o m e  t h e  p r i n c i p l e s  n o w,  t o
e m b o d y  t h e m  a n d  d e m o n s t r a t e  t h e m  i n  o u r  d a i l y  l i v e s. U n t i l
w e  d o,  w e  w i l l  n o t  r e a l l y  l e a r n  t h e m  a t  t h e  d e e p e s t  l e v e l. T h e y  w i l l  n o t  i n f o r m  o u r  s o u l s  o r  t r a n s f o r m  t h e  w o r l d. A n d  i f  t h a t ’ s  t h e  c a s e,  w e  w i l l  g o  d o w n  i n  h i s t o r y  a s  t h e
g e n e r a t i o n  t h a t  k n e w  w h a t  w e  n e e d e d  t o  k n o w  y e t  d i d n ’ t  d o
w h a t  w e  n e e d e d  t o  d o. I  c a n ’ t  i m a g i n e  h o w  i t  w o u l d  f e e l,  t o
d i e  w i t h  t h a t  r e a l i z a t i o n.W e ’ v e  s u b s c r i b e d  t o  a  k i n d  o f  i v o r y  t o w e r  n o t i o n  o f
s p i r i t u a l  e d u c a t i o n :  k e e p  i t  a b s t r a c t  a n d  i n t e l l e c t u a l  a n d
s a f e. Y e t  t h e  s p o i l s  o f  h i s t o r y  u s u a l l y  g o  t o  t h o s e  w i l l i n g  t o
g e t  d i r t  u n d e r n e a t h  t h e i r  f i n g e r n a i l s. I  h e a r d  a  w o m a n  t a l k i n g  r e c e n t l y  a b o u t  h e r  f r u s t r a t i o n
w i t h  p o l i t i c s :  “ W e ’ v e  t r i e d  s o  h a r d,  a n d  n o t h i n g  e v e r  s e e m s
t o  c h a n g e! ”  I  t h o u g h t  s h e  m u s t  b e  j o k i n g. “ U h,  n o,  w e  h a v e n ’ t. H o w  m a n y  o f  u s  e v e n  v o t e? ”  I
a s k e d  h e r. “ A n d  i f  w e  d o,  w h a t  d o e s  t h a t  m e a n — w e  g o  t o
t h e  v o t i n g  b o o t h  e v e r y  t w o  o r  f o u r  y e a r s? W h e r e  d o  w e  g e t
o f f  t h i n k i n g  t h a t  w e ’ v e
t r i e d  s o  h a r d? ”  A r e  w e  t h i n k i n g  w e  m a d e  s o m e  s u p r e m e
a n d  n o b l e  e f f o r t  t o  c h a n g e  t h e  w o r l d,  a n d  i t  d i d n ’ t  w o r k?! W e ’ v e  b e e n  s o  t r a i n e d  b y  t h i r t y - m i n u t e  s i t c o m s  t h a t  i f  w e
d o n ’ t  g e t  w h a t  w e  w a n t  i n  h a l f  a n  h o u r,  i t ’ s  l i k e,  u h - o h,  w e
t r i e d  b u t  f a i l e d. T o o  b a d. I t ’ s  o v e r. N e x t. M o t h e r  T e r e s a  m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. M a r t i n
L u t h e r  K i n g  J r. m a d e  a  s u p r e m e  a