 It’s not a new i dea. In the Tao ist teaching of ancient China not-
doing is Wu wei. The concept arose as far back as five to seven
centuries BCE. In Buddhism the teaching is found in a sutra like
the following: “Happiness can be accessed directly in meditation
by abstaining from conscious mental activity.” In Christianity, the
leap of faith th at originated with the Danish philosophe r Søren
Kierkegaard was his attempt to carry out the central concept in the
Sermon on the Mount, that all things can be left to Provid ence. In
a leap of faith, a believer lets God take over, the ultimate
experiment in trust. The absence of struggle is common to all teachings of not-
doing, b ut the passage of cen turies hasn’t made it less mysterious. Not-doing mak es no sense to  the logical mind. Of course we have
lots of stuff to do—we barely find enough hours in the day to
accomplish the m. But what did you do today to produce new red
blood corpuscl es, the lining of your stomach, and the out er layer
of your skin? These are parts of your anatomy that m ust be
constantly replenished because blood, stomach, and skin cells
have a life span of only a few weeks or months. For tha t matter, what will you do today to exchange oxygen for
carbon dioxide in your lungs, without which life is extinguished in
a matte r of minutes? Already the vast proportion of your physical
life takes care of itself. Existe nce is divided between things we do
and thi ngs that take care of themselves. Therefore, some  part of
you is already living without  making choices. To begin to  see the
value of choiceless awareness, stop assigning so much importance
to your  everyday choices, which are mostly governed by habit. In
the long run, h abits keep you from finding renewal. Even worse,
while entangle d in virtual rea lity, you may fall prey to the feeling
that life is incredibly unfair. You can be smart, gifted in all kinds ofways, ambitious, and celebrated for your achievements, yet there’s
no guarantee that you won’t suffer the fate of Mozart. In the late sum mer of 1791 Mozart went to Prague, where one
of his operas was the centerpiece of festivities for the A ustrian
emperor. He began to feel ill but returned to Vienna and te nded to
the prem iere o f The Magic Flute, o ne of his gre atest masterpi eces,
on September 30. By t hen his hea lth had taken an alarming turn—he experie nced
swelling, vomi ting, and severe pain. His wife and doctor d id their
best to nurse him back to health as Mozart’s mind tu rned to
writing a new commission for a requiem, which he never finished. Occupying him self with his musical genius was in vain, and an
hour after midnight on December 5, Wolfgang Amadeus Mozart,
the most precious of musical minds, died of still-unknown causes
at the age of t hirty-five. There were heartrending scenes toward
the end of his life of him sitting up in bed to sing ditties from The
Magic Flute  with friends. Few who love classical music consider
Mozart’s death anything but a great loss. I don’t  bring up this sad story, which reached m any
nondevotees of classical music through the 1984 movie Amadeus,
to mou rn a death or to speculate about what modern medicine
could h ave done to save Mo zart’s life. (Nearly twenty causes of
death have been conjectured, including rheumatic fever, kidney
failure, and blood poisoning. Most of them are infections curable
today with antibiotics.) I merely want to point out that the greatest
among us is still controlled by unseen causes. The drama we cling
to sim ply does what it does, on its own terms. The
spell/dream/illusion mysteriously generates unpredictable events
that cannot be fathomed. How do  we get beyond the sense that we are helpless b efore
random chance or invisible Fate? Without a doubt there are
moments when hidden links are revealed. The notion of
synchronicity h as become popular for describing a special kind of
coincidence. You think of a person’s name, and a few minutes later
that person calls. You want to read a certain book, and, without
being told, a friend brings you the book. Synchronicity  is defined
as a meaningful coincidence, setting it apart from randomcoincidences that have no meaning, like seeing the same make of
car as yours show up beside you at a stoplight. Metareality ha s a way of sending us messages now and  then
that co ntradict our fixed views. Synchronicity is one kind of
message. It says, “Your world is disorganized, but reality isn’t.” In
a fle eting glimpse, we see th at a higher intelligence can o rganize
events so that meaning pops up unexpectedly. Moreover, a
synchronous e xperience defi es our limited conception of cause
and effe ct. Inst ead of A causi ng B, the two are invisibly meshed. If
you think of a word and the n ext minute someone on TV says that
word, you didn’t create the coincidence. But something  did. You can feel yo ur physical body and listen to your thought s, but
the som ething that organizes all events cannot be sensed. Yet it is
here and now. The following exercise will show you what I mean. E x e r c i s e :  I ’ m  S t i l l  H e r e
Wherever you  are now, look around the room and tak e an
inventory of what it contains. Notice the furniture, knickknacks,
books, even the windows and the view outside. Now cl ose your eyes and s ee the room mentally. Begin to
remove its contents. (You can open your eyes to refresh your
memory if you need to.) See the furniture go poof! And n o longer
exist. Strip the room of the  knickknacks and books, then the
windows and the view outside. You will be left standing in an
empty b ox. If you have a me ntal image of your body stan ding in
the room, send it away, too. In one final str oke, remove the ceiling, walls, and floor. You will
be standing in a space with no objects. It’s hard to have a n image
of noth ing, so you probably see white light or blackness. Notice,
after removing everything, that you are still here. Now re verse the process. Bring back the floor, walls, and
ceiling. Reinstate the furnitu re, knickknacks, and books. Replace
the win dow and the view outside. Notice that you are still here. Nothing about the room, whether full or empty, changed you.To p rove that you are still h ere, try to get rid of yourself. See
yourself stand ing in the roo m when it is full or the sp ace left
behind when the room has d isappeared. In either state, can you
remove yourse lf? No. “I’m still here” is untouchable, because you
are the one thing. This ex ercise helps remind you of your true status. If you find
yourself in a busy place, full of distractions or stress, take an
inventory of everything you see. Close your eyes and empty the
place until there are no objects, people, or room. As you arrive at
nothing but emptiness, you a re still here. This gives you a feeling
of blissful self-sufficiency. To know that you are imperishable,
right this moment, is the ultimate validation that you are here
now. You have discovered your bei ng. After that, everything you say,
do, or think is a passing shadow. Simply by being, you have
mastered the art of not-doing. The next stage is to let one thing
show you what it is capable of. P r a c t i c a l  I m m o r t a l i t y
When you see yourself as th e unmoving point around which
everything mo ves, you are in  a special state of awareness. We can
call this the state of practical immortality. Countless people
already live such a life if they  are part of a religion that believes in
a personal God. Believing that God is watching and judging them,
devout believers are basing their lives on an immortal being. The
ultimate rewar d from such a  being is going to Heaven, where the
believer gets to join in immortality. In societies dominated by traditional religion, rules of morality
tend to be rigid and narrow. Dogmatic religions nail a set of rules
to the wall saying, “If you want to know what God wants, obey
these ru les.” The rules can be as basic as the Ten Comman dments
and the Golden Rule or as  complex as the hundreds of daily
instructions th at pertain to the life of an orthodox Bra hmin in
Hinduism. But living by the r ules depends on believing that therewas a line of communication between God and whoever delivers
the rul es here on Earth. R eligions tend to agree about what


,	while
retinol	and	retinyl	palmitate	can	be	found	in	various	over-the-counter	products. This	category	of	ingredients	has	been	shown	to	help	promote	smoother	skin
and	overall	brighter	skin	tone,	while	reversing	discoloration	and	repairing
cellular	structure	damage,	such	as	scars,	lines	and	wrinkles,	and	even
acne. This	is	all	great,	but—and	there’s	a	big	“but”	here—retinoids	are	considered	by
some	to	be	toxic. This	is	largely	due	to	their	ability	to	make	you	more	sensitive
to	sunlight	and	because	of	pregnancy	concerns. The
Environmental	Working
Group	states,	“Data	from	an	FDA	study	indicate	that	retinyl	palmitate,	when
applied	to	the	skin	in	the	presence	of	sunlight,	may	speed	the	development	of
skin	tumors	and	lesions. The	FDA	and	Norwegian	and	German	health	agencieshave	raised	a	concern	that	daily	skin	application	of	vitamin	A	creams	may
contribute	to	excessive	vitamin	A	intake	for	pregnant	women	and	other
populations.”
8
Retinoids	can	also	be	irritating	and	intolerable,	so	be	sure	to	check	with	your
dermatologist	and	evaluate	whether	or	not	retinoids	in	any	form	are	right	for
you. They	are	considered	a	highly	effective	ingredient,	but	from	a	toxicity
standpoint	they	are	not	completely	in	the	clear. Again,	evaluate	for	yourself	and
see	what	is	right	for	you	and	your	skin. If	you	do	choose	to	go	this	route	and
use	some	vitamin	A	derivatives,	be	sure	to	use	strong	protection	from	the	sun
or	avoid	sunlight	altogether. And	remember	that	all	women	trying	to	conceive
or	who	are	pregnant	must	completely	avoid	retinoids. Alpha	Hydroxy	Acids	(AHAs)
Exfoliation	helps	your	skin	shed	old,	damaged	surface	skin	cells	to	allow	new,
fresh	cells	to	grow	in	their	place. If	you	don’t	slough	old	cells,	it’s	harder	for
your	body	to	absorb	the	ingredients	from	your	skin-care	products;	they	will
more	likely	just	sit	on	the	surface	of	the	older,	dead	skin	cells	and	not	do	you
any	real
good. What	a	waste! This	is	similar	to	the	concept	of	internal
detoxification. You	have	to	make	space	for	the	new	raw	materials	to	come	in
and	be	absorbed	and	assimilated	so	they	can	be	used	to	fuel	your	beauty. AHAs	exfoliate	without	scrubbing	with	physically	dense	abrasives	such	as
grains,	granules,	apricot	pits,	and	the	like,	which	can	lead	to	broken	capillaries
and	damaged	pores. However,	if	your	skin	is	dark	or	particularly	sensitive,	be
very	careful	to	avoid	irritation. There	are	various	kinds	of	AHAs	and	different
strengths	to	choose	from,	including	malic,	mandelic,	lactic,	and	glycolic	acids. The	mandelic	and	malic	acids	tend	to	be	much	safer	for	dark	skin,	though	be
sure	to	ask	your	dermatologist	if	you	are	unsure	which	AHAs	are	right	for	your
skin,	and	ask	what	strength	to	use. AHAs	can	also	make	your	skin	more
sensitive	to	sunlight,	so	be	sure	to	protect	yourself	properly. Green	Tea
Green	tea	is	a	fantastic	ingredient	to	include	in	your	skin-care	routine	due	to	its
polyphenols,	a	type	of	flavonoid	that	enacts	powerful	antioxidant	activity. Topically	applied,	green	tea	can	help	reduce	inflammation	in	your	skin,	thereby
preventing	or	slowing	the	formation	of	lines	and	wrinkles	and	reducing	sagging
skin. Some	studies	have	shown	that	green	tea	can	also	reduce	damage	from
environmental	pollution	and	sun	damage. 9
PeptidesPeptides	are	protein	fragments	that	have	been	shown	to	have	some	beneficial
effects	on	skin. In	particular,	they	help	heal	damaged	tissue	from	scars	and
wrinkles	and	stimulate	the	production	of	healthy	normal	skin. Some	research
has	shown	that	peptides	can	help	enhance	cell	communication,
10
	regulating	the
exchange	and	growth	rates	between	layers	of	skin	cells. Peptides	can	also	prevent
harmful	oxidation	that	damages	the	skin,	and	they	have
anti-inflammatory
properties	that	can	better	set	up	your	skin	to	heal	itself. Essential	Fatty	Acids	(EFAs)
EFAs	reduce	the	amount	of	moisture	lost	through	your	epidermis,	the	top	layer
of	your	skin,	thereby	keeping	your	skin	soft	and	elastic	instead	of	dried	out. They	are	particularly	protective	in	cold	or	windy	weather,	which	can	strip	away
the	skin’s	lipid	barrier	and	contribute	to	skin	conditions	such	as	eczema. The
anti-inflammatory	properties	of	these	essential	fats	are	also	helpful	for	eczema
and	psoriasis,	and	in	preventing	inflammation	that	can	contribute	to	aging. There	are	many	natural	sources	for	these	essential	fatty	acids,	such	as	shea
butter,	kukui	nut,	jojoba,	rosehip,	sesame	seed,	black	currant,	evening	primrose,
camellia	seed,	almond,	apricot	kernel,	argan,	hemp	seed,	manuka,	kokum,
pumpkin	seed,	olive,	black	cumin	seed,	coconut,	sea	buckthorn,	avocado,
borage,	tamanu,	and	walnut	oils. Hyaluronic	Acid	(HA)
The	body	uses	hyaluronic	acid	to	make	new	cells,	and	it	is	a	natural	compound
found	in	the	skin. As	we	age,	we	produce	less	of	this	acid,	so	adding	it	back
helps	repair	the	skin	and	reduce	inflammation. As	a	skin-care	product
ingredient,	it	helps	not	only	to	deliver	moisture	to	the	skin	but	also	to	hold	it
there,	preventing	moisture	loss	for	continued	smooth	skin	while	protecting	the
skin	from	dirt,	debris,	and	pollutants. It	doesn’t	penetrate	too	deeply,	staying
near	the	surface	of	your	skin. Hyaluronic	acid	was	once	produced	largely	from
the	comb	of	a	rooster,	but	thankfully	it	is	now	produced	in	a	lab	from	a
fermentation	process	that	involves	plant	materials. Clay
There	are	different	kinds	of	clays,	which	are	a	highly	beneficial	ingredient	to
include	in	skin	masks. Sometimes	masks	are	pushed	to	the	side	in	a	skin-care
routine,	but	applying	masks	is	an	ancient	beauty	tool	that	can	be	very	beneficial
to	use	at	least	once	a	week	(depending	on	your	skin	type)	to	help	you	maintain
beautiful	skin	for	the	long-term. Clay	is	a	unique	ingredient	with	the	ability	to	absorb	excess	oils,	dirt,	andharmful	toxins	from	the	skin. Clays	are	made	up	of	different	mineral	contents,
which	are	unique	to	different	types	of	clays,	and	these	minerals	help	rejuvenate
the	skin	as	the	clay	simultaneously	exfoliates	and	stimulates	blood	circulation
to	the	skin. The	more	regularly	you	use	clays,	the	fresher	your	skin	will	look. Improved	circulation	and	the	removal	of	debris	from	your	pores	instantly
improve	the	brightness	of	your	skin. Rose	clay	is	mild	kaolin	clay	that	is	great	for	normal	to	dry	skin	and	gently
helps


 list of
accumulations, awards, handicaps, level of fitness, and any other label
become meaningless. Discontinuing the labeling process will help you
to define who you are in more spiritual and profound terms. If you
must label, try this one on: “I am connected to the perfect intelligence
that supports all form, and there fore I am a part and parcel of it all. I
have no limitatio ns and no compartments. I am not going to get it all, I
am it all already.”
Begin to view your mind, your nonform side, as new and miraculous. Know that your mind is capable of transcending your form, and that
your body is in large part controlled by your mind. Imagine yourself
with a lemon in your hand. Now imagine bringing the lemon close to
your mouth and biting right into it. This exercise will create a rush of
saliva into your mouth, as your body’ s reaction to the imaginary
invasion of citric acid. This is transformation in action. Your mind is
causing your physical self to respond. That is precisely what hypnosis
is about. It is a way of directly contacting the state of mind that allows
you to transcend your form, to transcend pain by refusing to register
painful signals. This amazing power is always with you. Work each day to clear yourself of the two factors that do the most to
inhibit your personal transformation: negativity and judgment. The more negative your thoughts, the more likely you are to look
exclusively at the physical side of you, and to behave in such a way as
to destroy your body as well. Every negative thought is an inhibitor to
personal transformation. It keeps you clogged up just as cholesterol
clogs up an artery. When you are filled with negativity, you are kept
from attaining higher and more bountiful levels of happiness. The inclinatio n to judge other s also serves as a gigantic inhibitor of
your personal transformation. When you judge another person, you do
not define him or her, you define yourself. Your judgment of another
says nothing at all about that person; it only says that you need to
judge the person in the way that you are doing. So you are saying more
about yourself than about the other. When you find yourself thinking and behaving in negative or
judgmental terms, remind yourself that this is an indication of both
where you are at the moment and where you are not; that here may be
a signal that you are identifying in some way with the judged person. What bothers us most about others quite often is something we refuse
to acknowledge in ourselves, or even something we need more of! Try
to be more interested in what is causing you to feel judgmental than in
what is “wrong ” with that other person. After a while you will find
yourself replacing negativity and judgment with a gentle and loving
inward look at why this is “hooking” you. Higher consciousn ess or
personal transformation involves putting the golden rule into practice,
and when you slip, applying that same rule to yourself. You will
discover that the world has not changed, but that you are now a totally
different human  being, a transfo rmed human being. It is truly a great
feeling to take over your own inner life. Examine how you treat the physical or visible you. As you begin the
clearing process above, you will find yourself becoming more and
more in balance, improving your exercise habits and nutritional intake. As negativity and judgment go, so will habits of self-abuse directed at
your form. You will begin to know that the food you eat is maintaining
the wondrous temple that houses your being. You will see the old self-
defeating habits of form-destruction disappear, and you will honor the
form as a manif estation of you. It all works perfectly together, when
you allow it. Allow yourself time to meditat e quietly by yourself. Meditation is a
powerful tool, and it is as simple  as breathing. You should choos e your
own style of meditation. Maybe it will help you if I tell you a little bit
about mine. I go to a quiet place, and with eyes closed, I visualize a pastel kind oflight. Any thought is pushed away by the power of the light. As I
become more and more peacefu l I see a white light in the center of the
field of pastel and feel I am moving closer and closer to the white. When I finally go through that light, it is very much like going through
the gate I described. I feel energized and totally in control of myself
and my surround ings. “Exquisit e peace” is the best term I can think of
for this place. I feel as rested as if I had slept soundly for eight hours. When I leave this level I feel totally connected to all of mankind. In
fact, I call this meditation my connection to all of eternity, because
someplace deep inside of me I am freed from my form completely. After meditating  I know that I can accomplish anything! Some  of my
most profound ideas, my very best speeches, and my most personally
satisfying writing emer ge after meditating. And my appreciation for
my loved ones can only be described as a peak experience. Try it. Use your own method. But give yourself the time and quiet
space to be alone with the invis ible you. Miracles are waiting for you
in that spectacular space. Go there. It is truly exquisite! Above all else, be kind and understanding of yourself. Be especially
kind to yourself if you behave in a way that you dislike. Talk kindly to
yourself. Be patient with yourself when you find it difficult to be a
“holy” person. It takes a lot of practice, just as it took a lot of practice
to develop neurotic and judgme ntal habits. Forgive yourself, and then
when you do not act as you want to, use your actions as a reminder of
where you are and where you are not. The more you extend kindness
to yourself, the more it will become your automatic response to others. By way of summary, I offer the broccoli metaphor. Imagine yourself going
to your local grocery store and buying a package of frozen broccoli because
you are attracted by the beautiful picture on the wrapper.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You’ll See It When You Believe It

The Way to Your Personal Transformation

OceanofPDF. comWayne W. Dyer

OceanofPDF. com
To my wife, Mar cie, my soulmate,

who walks this glorious path with me and

to our son, Sands Jay, who after five exquisitely beautiful

daughters is living pr oof of the theme of this book:

Believing Is Seeing

OceanofPDF. com
John Quincy Adams is well but the house in which he lives at the
present time is becoming dilapidated. It’s tottering on its
foundations. Time and the seasons have nearly destroyed it. Its
roof is pretty worn out. Its walls are much shattered and tremb le
with every wind. I think John Quincy Adams will have to move
out of it soon. But he himself is quite well, quite well. —JOHN QUINCY  ADAMS
OceanofPDF. comContents

Epigraph
Introduction

1 Transformation
Why You May Be Resisting This Principle
Some Suggestions for  Personal Transformation

2 Thought
The How and Why of Visualization
You Are the Dr eamer  of Dr eams
Why We Resist
Your Way Out of the Cage

3 Oneness
A New Perspective on Our  Place in This Onesong
My First Contact with Oneness
Getting a Clear  Refer ence to the Whole
A Very Brief Look at the History of the Human Being
Cultivating a Refer ence to the Whole
Oneness and the Dr eam
Why You May Resist the Principle of Oneness
Some Suggestions for  Applying the Universal Principle of
Oneness in Your Own Life

4 Abundance
Transcending a Scar city Consciousness
Whatever  You Focus Your Thoughts on Expands
You Are It All Already
You Cannot Own Anything. Tuning In to Abundance
Freedom and Abundance
How I Made the Major  Decisions in My Life
Abundance and Doing What You Love
Putting It into Practice
Why You May Be Resisting the Principle of Abundance
Some Ideas for  Bringing Abundance into Your Life

5 Detachment
Understanding What Detachment Means
Flowing As a Means to Detachment
How Your Form Functions in the Universe
How I Learned to Apply This Principle
Our Most Common Attachments
Networking: A Helpful Means to Detachment
Why You May Resist Detachment
Implementing Detachment in Your Life

6 Synchronicity
Synchr onicity in All Our  Lives
The Easiest Connectors to Believe In
More Difficult Connections: Form to Hidden Form
Even Mor e Difficult Connections: Form to Invisible Form
Invisible Connections: Human Form to Human Form
Our Own Connections: Our  Thought to Our  Form
Incompr ehensible Connections: Human Thought to Another
Human Form
Your Own Connections: Thought to Thought
Synchr onicity: Human Thought to Other  Human Thought
The Formless Connections Between Human Beings
What Are These Connectors Made Of. The Awakening Pr ocessMiracles. Everything That Has Happened Had to Happen; Everything
That Must Happen Cannot Be Stopped
Why You May Find


 higher dimensional worlds. There are those who may claim that it is too grandiose a
wish for us humans to become more than human. But it must
be stated that this wish is neither impossible nor too
dangerous, as long as the correct practices are performed
without error. It should also be added that the guidance of a
qualified teacher is essential in case difficulties are en
countered along the way. In such cases, if no other qualified
person is available to the reader, he should feel free to in
quire without hesitation at this institute, The Institute for
Religious Psychology, where instruction and guidance in the
awakening of the chakras is given on a regular basis. I
The Practice
of
Tantra Yoga
The Purpose of Yoga
The purpose of yogic disciplines has been described in a
great variety of ways: as the discovery of Truth, as the
realization of the Self, as the realization of the identity of
Brahman and Atman, as the unification of man and God. These descriptions all point to the underlying concepts of
yoga. For the purposes of this book, however, we will use the
following definition: yoga is a means of achieving union with
the inner True Self, the God within. The Sanskrit word "yoga" has two meanings. The first of
these, "union", implies harmony, unity, and stability. The
second meaning, "yoke" (as used to link oxen drawing a
wagon), signifies the unification of the individual self with
the divine. This unification is possible through concentra
tion upon a sacred symbol or entity, such as a chakra, man-
dala, or mantra, or simply upon the inner True Self. The
realization of this goal necessitates the complete negation of
the individual, discrete self which is an obstruction between
the seeker and his goal of complete freedom. Only when the
negation of individuality is attained can the aspirant begin to
live in a higher dimension in which all things, including the
individual self, are encompassed as one. From this union
30 31
springs true life, and in it lies the gateway to spiritual libera
tion. Understood in this way, self-negation and self-
realization are in no sense contradictory. As one continues
to elevate his or her level of existence through continued
practice, union with God - the ultimate goal of Yoga - can
eventually be realized. In our ordinary perception of reality, subject and object ex
ist as distinct, discrete entities. Indeed, science is based
upon the contradistinction of subject and object. A scientist
attempts to observe phenomena in a precise fashion and for
mulate laws which explain what he has observed. The
observing subject himself, however, is not considered; the
knowledge obtained is therefore knowledge about the object
only, and not the subject who has recognized and perceived
the object. In this sense science does not examine the entire
field of observation and its knowledge is thus incomplete. In contrast, knowledge obtained through the unity of sub
ject and object takes into account the reality of both, and the
profound universal oneness from which they arise. This
union of subject and object - present in the state called
Samadhi - is a major goal of yogic practice. In scientific
work, an object is perceived through the filter of the five sen
sory organs. However, when the subject, which confronts
and stands in opposition to the object, is negated and
transcended the essential nature of the object may be
perceived directly by the superconscious, rather than
through the sensory organs. This form of knowing may be
called wisdom. It is the purpose of yoga to reach the state of
oneness of subject and object in which true wisdom exists. The activation of the chakras is an indispensable means to
realize this goal. The techniques for chakra awakening, a
part of tantra yoga, enhance the functions of both mind and
body, and are the most effective way to develop "siddhis". Although commonly defined as "miraculous powers", sid
dhis are best understood as faculties bestowed upon the
aspirant when he experiences the divine realm of existence. 32
Mere intellectual belief in the world of deities is empty
theorization; we must actually experience the reality of this
world in order to unify with the Absolute and obtain final
liberation - Nirvana. The awakening of the chakras trans
ports one to the divine world, the world of the True Self. The Eight Disciplines of Yoga
Yogic practice is comprised of eight types or "limbs" of
discipline. They were first codified by Patanjali, who com
piled his Yoga Sutras in the fifth or sixth century B.C., based
upon the teachings of various Yoga sects. The eight disci
plines are:
(l)Yama (abstention from evil conduct)
(2)Niyama (virtuous conduct)
(3)Asana (physical postures)
(4)Pranayama (regulation of the breath)
(5)Pratyahara (withdrawal of the senses)
(6)Dharana (concentration)
(7)Dhyana (meditation)
(8)Samadhi (union of subject and object)
These disciplines may be classified into five groups:
(1) Moral training: Yama, Niyama. Purification and har
monization of the mind. (2) Physical training: Asana, Pranayama. Regulation of vi
tal energy and blood circulation; regulation of nervous
and muscle functions. (3) Mental training: Pratyahara, Dharana. Breaking
through the shell of the self through introversion and
the control of consciousness. (4) Spiritual training: Dhyana. Attaining superconscious-
ness and contact with spiritual beings. (5) Samadhi: Oneness with the Divine, the highest stage of
spiritual development. 33
In actual practice, certain of these disciplines are prac
ticed together in powerful configurations known as mudras. The mudras are very important practices which traditionally
have been taught only to outstanding disciples. They are
more effective than either isolated pranayama or asana prac
tice, and thus were considered potentially dangerous for
those not adequately prepared. However, nowadays they are
taught openly to earnest disciples by various gurus through
out the world, perhaps to fulfill the heightened spiritual
needs of mankind in this age of crisis. Mudras are types of gestures which generate great psychic
power and deeply "spiritual" emotions. Certain mudras are
used to control involuntary, normally subconscious physio
logical processes. They develop awareness of the flow of
vital energy (prana) in the astral body, and allow the practi
tioner to gain conscious control over it. Once this has been
achieved, prana may be sent to any part of the body, or even
transmitted to others (this is what makes psychic healing
possible). Many of the mudras combine asana, pranayama,
and bandha (see Chapter III) practices into one. Since each
of the constituent parts generates its own beneficial effects,
the cumulative effect can be tremendous. The mudras are
important as preparation for pratyahara and dharana prac
tices; in fact, they are the core of the techniques for awaken
ing the chakras. At the same time, they promote physical and
mental health. A detailed explanation of the mudras will be given in
Chapter IV, following asana (Chapter II) and pranayama
(Chapter III) instruction. Let us complete this chapter with a
discussion of the beginning practices of yogic discipline,
yama and niyama. Moral Training
The human mind is composed of both conscious and un
conscious elements. Normally, the conscious mind exerts a 34
certain amount of control over the unconscious. However,
unconscious impulsive desires such as appetite, sexual de
sire, and emotional attachment are constantly at work, af
fecting the consciousness; when they come to dominate a
person's mind, he becomes a selfish, antisocial individual
who exerts a negative influence on all those around him. Reckless motorcycle gangs are a typical example. Driven
by the desire for speed and the need to show off, they feel no
guilt over the annoyance they cause others. However, sooner
or later they often suffer serious injuries or even kill them
selves. Self-destruction is the fate of those who cannot con
trol the blind, instinctive desires which originate in the
unconscious. I do not mean to imply that unconscious drives generate
only negative effects or always cause misconduct. If con
trolled, this powerful energy can be rechanneled into a high
er dimension and used to promote harmony. However, those
without the requisite self-control often exhibit neurotic ten
dencies and unstable behavior. For example, attracted by
mutually-shared weaknesses, such persons often join to
gether to form groups which antagonize society, as in the
case of the motorcycle gangs. Disturbed or neurotic individuals often appear at our Insti
tute, seeking help. Frequently we find two contributing fac
tors present: deficient moral discipline during childhood,
and a lack of religious worship at home. It is my


 whitish grey phlegm, frothy in appearance
was produced in large quantities. As soon as I would leave my
usual work, lesion would start. Such was my condition since 1952. From 15-5-58 to 21-5-58 I rubbed my whole body with urine and
from L2-5-58 I started drinking urine and continued it up to 27-5-58
along with fasting. During this treatrr.ent, heat erruptions appeared
on the whole body, but as I knew that it was only a reaction due to
this treatment, I did not get alarmed. Within a short time, the
erruptions subsided of their own accord. Rubbing and drinking of
·,Jrine produced a wonderful effect. On the last day of my fast and
the la~2r two days, i.e. 30th & 31st, urine was tasteless like disrilled
water. Th. :: trouble of phlegm disappeared on the very first day of GOUT,: 141
taking urine. Cold and pain in the ribs also vanished. I could sleep
in the nights without covering myself because there was no trace of
cold, phlegm and pleurisy. Gout and stiffness (spondyalitis) also
became extremely mild. Stiffness in my neck also disappeared and it
became flexible again. The skin became responsive, tender and
healthy. In brief urine treatment gave me excellent and unique
results. Still I occasionally drink and rub urine and my health is
maintained normally.11
2. Stiffness of the Vertebral column & Swelling :. An account of
Shri Chaturbhai Bhailalbhai of Mogari village in 'Kaira District has
already been given. He also cured his daught~r-in-law. Here is a
brief account. His daughter-in-law had a sprain in her vertebral column which
developed particularly ·in the fourth and fifth ver:tebral where
swelling appeared. She was unable to look. straight, forward or sid~
ways, due to intense pain. There was no comfortable sleep_.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Can. cer of Throat : I give below an account of another case after
careful scrutiny which was also undertaken by Shri Babubhai Soni. A Jain monk of forty-five, was suffering from cancer. He had a
tumour of cancer on his neck. In Bombay he had been treated
electrically. As a result of which the tumour disappeared but
reappeared on the other side. Intense coughing was also present. The doctor treating the patient had told cancer to be its cause. The
doctor also advised him to go Tata Hospital. Shri Babubhai met him CASES OF CANCER : 109
the day before, he, was to leave for Bombay and informed him
about urine therapy. Besides that he also gave him a copy of the
Water of Life to read. The patient postponed his programme for
Bombay. After going through the book, the very next day he started
drinking all the urine passed during the day and also observed fast. With the drinking of urine, his body become light and soft The
cough disappeared in three days. As a result his faith in urine
therapy increased. He continued drinking urine, Some days later,
the monk had clear motions and sound sleep after many months. The urine maintained his strenght during the period of fast. The
monk was fully relieved of his trouble with this treatment, i. e. only
by auto-urine without its rubbings. Shri Babubhai met him after
nearly three months of the experiment and was told that the monk
had no trouble whatsoever. That monk still lives and travels in
Gujarat. Shri Babubhai also treated his son with urine. The boy was
always indisposed. With the rubbing of urine he now enjoys better
health and playfully digests whatever he eats. Shri Babubhai wi4tes:
11A number of persons carry out this experiment. and ad. ie~
good results. Many of them do not disclose their experiments olit,·of
fals~ shame but the changes that I notice in their bodies reveal their
use. of urine but they hesitate to declare it publicly. I hold. that i. f
man at large adopts urine t~erapy, no disease would be incU,raflle. 11
Cancer of the Stomach : The first patient of cancer of stoma<:h
was treated by urine application directly under my guidance. Shd
Mafatlal Chandulal Shah is the member of th municipality, Palanpur. His three years old son Subhash fell a victim to cancer~ Shri
Chandulal Shah adopted urine treatment and was able to avoid the
untimely death of his dear son. ln his letter, dated 22-4-196l, he
writes to me :
·uLast year my younger son Subhash fell ill. He had a tun:tWf Qf
cancer in his stomach and pus in his testicles. The testides,haa·to
be operated to remove put. But the wound of the operation would
U. T. -10 110 : AUTO-URINE THERAPY
not heal. At last I had him examined in Tata Hospital at Bombay. Mr. Borji, a doctor of this hospital, examined him and after giving
X-rays diagnosed that there was tumour of cancer in his stomach. The doctor further opined that the patient would have to be
subjected to deep X-rays on his stomach and testicles. 11ln the newspapers, I had read about urine therapy. I decided to
try the same. Following the kind advice of Shri Popatla Zaveri and
the instructions given in the book Manav-Mutra, I kept Subhash on
fast for two days only. during the fast, he was given to drink boiled
water and all the urine he passed. His entire body was rubbed with
his own urine every morning and evening. After four days, boils
appeared on his head and the rest of the body. Pus oozed out of the
body. Pieces of cloth soaked in urine were applied. After seven days'
treatment, the wounds were healed up. He was given very light and
easily digestible diet. Drinking and rubbing of urine continued daily. Consequently, the wound on his testicles was healed too. The urine
treatment continued for one month and he was completely cured. Now there was no trace of tumour in his stomach. He was then
examined by the doctors who reported that the boy had no
disease. The experiment however continued. After one week our
doctor accompanied me and Subhash was examined in the general
hospital at Nagpur. His blood and urine were tested. They declared
that Subhash had no cancer at all. He now hale and hearty. Important lnstuctions for Cancer Treatment : In a case of
cancer urine treatment should be adopted with proper consideration
of the nature of the patient and his capacity for taking urine. Whereas in other diseases urine treatment can be undertaken
gradually, in cancer it should be begun immediately. This is so due
to the fact that growth in cancer is very quick. Besides this, the
patient may have pain and pus in his ears and acute, intolerabel
headache. To get relief from that unbearable pain the patient even
during the course of urine treatment is tempted to take some
soomthing tablets or medicine. The patient should not invite more
misery and make urine treatent ineffective by taking such medicines. \ CASES OE. CANCE~ : 111
In addition to rubbing and drinkig, the patient of cancer should
observe the following treatments :
1. Wash the ears gently by pouring urine among them through a
syringe; put a few drops in ea,:-h 0f them and then plug them with
cotton soaked in urine. This should be doen twice a day. 2. Keep continuously the cloth-packs of urine on the head. (It
would be better if the head is shaved before doing so. ) 3. Have mouth-wash with fresh urine twice or thrice a day. This
should be done by thorough gargling. 4. If cancer be on tongue, it should be rubbed repeatedly with a
~loth-piece soaked in urine. 5. Put hot-urine packs on the tumour or growth and thus foment
the affected portion. 6. Drink the entire urine passed during the fast period and desist
from any diet, fruits or juices. There is nothing to be alarmed if
vomiting or loose motions start during the days of fast. The contents
of vomiting and stools should be observed and noted carefully
without any nausea. As the filth is cleared off, vomiting and loose
motions will automatically cease. The fast may be terminated the
next day and no urine need be taken on that day. The quantity of
food may be gradually increased as the digestive power recovers
and normal diet can be resumed i 11 course of time. After the fast till the full strenght is not regained the patient is
advised to take three ounces of urine once or twice a day; similarly
rubbing and dieting should be continued. A patient of cancer must
not use salt at all till complete recovery is made. AFTERMATH OF CASES
1. Kaviraj Kaush


	connected	as	possible	to	the	uninterrupted	flow	of	awareness. To	a
Western	reader	the	book	is	baffling;	it	describes	so	many	gradations	of
awareness,	so	many	possible	destinations	in	the	Bardo	that	it	would	take	a
lifetime	of	Buddhist	practice	to	absorb	all	the	possibilities. This	is	precisely
the	point,	for	Tibetans	don’t	want	to	wander	outside	their	belief	system;	it
upholds	who	they	are	and	where	they	are	going	on	the	path	to	liberation. That’s	one	example	of	tightly	patterned	choice,	compared	to	which	a
Westerner	is	a	reckless	gambler. We	do	not	typically	try	to	hold	on	to
unbroken	consciousness,	and	although	we	may	harbor	a	wish	to	come	back	to
a	lifetime	closely	resembling	the	one	we	left,	it’s	just	as	likely	that	we	may
yearn	for	something	completely	new. In	any	event,	we	don’t	usually	assume
that	our	wishes	matter. The	business	of	heaven	and	hell	will	take	care	of	itself,
which	means,	ironically,	that	Westerners	are	more	resigned	about	Karma	than
most	people	in	the	East,	who	always	keep	in	the	back	of	their	minds	some
notion	that	Karma	follows	a	person	from	lifetime	to	lifetime. For	them,	everyaction	in	this	life	reverberates	into	the	next,	and	apparently	random	events	in
the	present	have	their	roots	in	decisions	made	in	the	past. What	this	implies	is	that	there	are	many	ways	to	relate	to	Karma. You	can
choose	to	be	as	aware	as	you	like,	or	as	unaware. Karma	glues	events
together,	but	that	isn’t	the	same	as	being	fatalistic. In	the	East	this	point	is
often	missed,	and	people	commonly	assume	that	bad	actions	are	like	crimes
with	set	punishments	while	good	actions	earn	fixed	rewards. Logical	as	that
sounds,	it	denies	freedom	of	choice. “I	used	to	think	that	karma	turned	me	into	a	kind	of	puppet,”	a	friend	of
mine	once	remarked. “Having	made	millions	of	choices	in
the
	past,	each	one
with	its	own	consequence,	how	could	I	be	free	of	them? Each	bad	choice	jerks
me	one	way,	each	good	choice	another. Fate	holds	the	strings.”
“How	did	you	break	free	from	that	way	of	thinking?”	I	asked. “I	couldn’t,”	he	said. “But	then	one	day	it	hit	me. What	does	it	matter	if
I’m	a	puppet? I	can’t	feel	the	strings. I	can’t	see	anybody	manipulating	them. For	all	I	know,	every	decision	I	make	is	mine	and	mine	alone. I	may	still	be
fate’s	puppet,	but	what	does	it	matter	if	I	can’t	tell	the	difference?”
It’s	hard	to	argue	with	such	pragmatism. Only	afterward	did	I	think	about
its	flaws. If	Karma	is	akin	to	the	invisible	working	of	the	brain,	we	can’t
ignore	it	just	because	it’s	unseen. Our	brains	produce	all	kinds	of	disturbing
and	distorted	thoughts. They	can	become	imbalanced	and	throw	us	into
depression	or	outright	madness. They	are	subject	to	false	perceptions	and
hallucinations,	not	to	mention	crippling	disease,	which	may	be	treatable. More	basically,	what	we	say	and	do	changes	the	brain. The	hard	wiring	of
neurons	is	altered	by	experience,	so	that	the	brain	of	someone	who	has
suffered	a	terrible	calamity,	for	example,	becomes	different	from	someone
who	hasn’t. Positive	and	negative	experiences	condition	the	mind	to	see	the
world	in	a	particular	way,	and	the	brain	then	adapts. Let’s	apply	this	to	reincarnation. At	death	the	visible	and	invisible	aspects
of	karma	mesh. The	standard	version	recounted	in	India	goes	like	this:	When
you	die	you	leave	your	body	but	remain	aware	of	who	you	are. You	may
continue	to	see	the	room	you	died	in;	you	retain	the	sensations	of	possessing	a
physical	body	for	a	time	(traditionally,	bodies	remain	untouched	immediately
after	death	in	the	belief	that	the	deceased	would	continue	to	feel	anything
done	to	them). Next,	like	a	drowning	man	seeing	his	life	pass	before	his	eyes,	one’s
karma	unravels	like	thread	coming	off	a	spool,	and	the	events	of	this	lifetime
march	in	review	across	the	screen	of	the	mind. You
re-experience
	all	your
significant	moments	since	birth,	only	this	time	with	a	vividness	and	clarity
that	shows	you	exactly	what	each	one	meant. Right	and	wrong	are	also	clearly
revealed,	with	no	excuses	or	rationalizations. You	become	responsible	for
everything	you	did.As	these	judgments	are	made—they	are	all	self-judgments,	not	divine
edicts—you	find	yourself	in	various	Lokas,	worlds	that	reflect	the	kind	of
reward	or	punishment	that	your	actions	deserve. A	single	soul	is	not	assigned
to	one	Loka	forever	but	stays	only	as	long	as	Karma	dictates. During	this
passage,	which	encompasses	worlds	of	pleasure	and	pain,	you	will	learn	about
yourself	and	come	to	your	own	conclusions. No	external	force	tells	you	what
your	life	meant	or	how	to	proceed	to	the	next	step. You	may	suffer	in	a	hellish
Loka	for	what	seems	like	eternity,	or	you	could	leave	immediately. Time	is
purely	subjective,	and	what	you’re	actually	experiencing	is	your	own
awareness	working	out	its	dilemmas	and	conflicts. Why	am	I	here? What
makes	me	suffer? Do	I	deserve	to	suffer? Is	there	a	way	out? People	who	are	disconnected	from	themselves	will	be	as	baffled	by	the
afterlife	as	they	are	by	the	present. For	them,	cause	and	effect	aren’t	clear. Feelings	of	being	alienated,	alone,	victimized,	tossed	around	by	fate,	out	of
control,	or	abused	by	authority	clash	with	one	another. In	this	fog	of
confusion	they	cannot	take	responsibility	for	their	own	motivations	and
desires,	and	the	afterlife	may	frighten	or	baffle	them. Being	disconnected	is	an	illusion	from	the	soul’s	perspective,	and
however	long	it	may	take,	the	person	eventually	prepares	to	leave	the	region
of	Lokas. Understanding,	symbolized	by	light,	begins	to	dawn. In	clarity	you
realize	that	“I	am”	is	your	basis,	not	the	things	you	did. You	no	longer
identify	with	being	a	certain	person;	you	now	identify	with	being	conscious,
and	what	fills	your	mind	is	fresh	possibilities. The	karma	you	brought	into	the
last	lifetime	has	been	exhausted,	and	fresh	seeds	of	karma	are	ready	to	sprout. Being	reborn	enters	your	mind	gradually. For	a	long	period	(speaking
subjectively)	you	experience	bliss,	or	Ananda;	you	have	gained	pure	being,
which	brings	its	own	fulfillment	regardless	of	any	karma,	good	or	bad. You
find	yourself	in	the	same	gap	as	the	one	between	two	thoughts,	only	this	time
you	are	aware	of	uncountable	possibilities	from	which	to	choose. How	do	you
choose	the	next	life? Through	the	same	process	as	choosing	the	next	thought.


 do your thinking in the hallway and smile in here.” Our patients
are our best teachers. When a nurse tells me that some patient is being uncooperative,
refusing to get undressed and put on the standard hospital gown, or asking
all sorts of questions before submitting to a test, I say, “Fine. He’ll live
longer.” And Leonard Derogatis’ s work mentioned in Chapter 1, showing
that long-term survivors had “poorer” attitudes as judged by physicians,
supports what I’ve observed on the wards. The so-called “problem patient”
is also the rapid healer, the long-term survivor, and the one with the active
immune system. That’ s why I encourage people to behave as individuals
when they enter a hospital, by following this list of suggestions, which my
wife and I call “Good Patient, Bad Patient”:1. For your hospital stay, take clothes that are practical, comfortable, and
individual. Plan to walk as much as possible. 2. Take room decorations of a personal and inspirational nature. Make
sure your room has a view of the sky and the outside world. Do not
accept a room that faces a brick wall. 3. Question authority—tests, etc. Speak up for yourself, your needs and
comfort in all areas, both before and during tests. 4. Make your doctor aware of your unique needs and desires. Of fer to
share books, tapes, and conversation. 5. Take tape recorder and earphones, along with meditation tapes and
some of your favorite music. Record conversations with your
physician for later review and for family use. 6. Use your tape recorder in the operating room and recovery room to
hear music, meditation, or messages during and after sur gery. Have
someone put a reminder into the doctor ’s orders to play the entire tape
continuously. 7. If you are having an operation, instruct the sur geon and
anesthesiologist to repeat positive messages to you. The simplest is
that you will awaken comfortable, thirsty, and hungry. 8. Tell the sur geon to speak to you during sur gery, honestly but hopefully,
and also to repeat positive messages but absolutely avoid negative
ones. 9. Speak to your own body, particularly the night before sur gery,
suggesting that the blood leave the area of sur gery and that you’ll heal
rapidly. 10. Arrange visits and calls from those who will nurture and love you, as
well as give you carefrontation when appropriate. 11. Get moving as soon as possible after sur gery. Leave the hospital to
attend group meetings, go for walks, or have meals out with friends. Honest expression of your feelings can make a big dif ference in the
quality of care you receive. Emma, one of our exceptional patients, was
depressed by the gray of her oncologist’ s waiting room, so one day she
stood up and said, “This place is morbid. You can’ t get well here, and I
don’t want anybody here to sign insurance forms until this place is
redecorated.”
The secretary came out and said, “Y ou can’ t do that.”Emma simply replied, “It’ s done.” And the of fice was repainted blue. Now Emma is “the woman who made us redecorate our of fice.” She’ s
treated like a human being, not a disease. Emma had lung nodules and asked her physician, “How do you know
that those nodules are due to cancer rather than heartworm?” (Heartworm is
a parasitic disease of dogs that is prevalent in Connecticut.) The doctor answered, “Ninety-nine times out of a hundred they’re due
to cancer.”
She persisted: “How do you know? ” When he said he couldn’ t be sure,
she demanded, “Do some tests.” Blood tests showed a strong possibility
that the nodules were heartworm, which recent statistics showed was
especially common in the town where she lived. Now Emma’ s doctor began to sound like her. He called a chest sur geon
and said, “I have a patient with lung nodules, and I don’ t know whether
they’re due to heartworm or cancer.”
The sur geon replied, “Ninety-nine times out of a hundred they’re due to
cancer.” But her doctor requested more tests to be sure. Emma’ s self-
assertiveness had created a new, more ef fective doctor -patient relationship. THE FOUR F AITHS
Phyllis, a patient who had an extensive pancreatic cancer that was no
longer responding to treatment, went home to die. Several months later she
returned to the of fice. One of my partners examined her. He opened the
door of the examining room and called me: “Hey, Bernie, you’re interested
in this stuf f.”
I came in, and he said, “Her cancer ’s gone.”
“Phyllis,” I said, “T ell them what happened.”
She said, “Oh, you know what happened.”
“I know that I know,” I said, “but I’d like the others to know.”
Phyllis replied, “I decided to live to be a hundred and leave my troubles
to God.”
I could really end the book here, because this peace of mind can heal
anything. I believe faith is the essence, a simple solution, yet too hard for
most people to practice. To verify this I went to God (sur geons have that prerogative) and asked
why I couldn’ t hang a sign in my waiting room saying, “Leave yourtroubles to God, you don’ t need me.” God said, “I’ll show you why. I’ll
meet you at the hospital at 10 A.M. Saturday.” (God likes to play doctor.) On
Saturday he said, “T ake me to your sickest patient.” I told him about a
woman with cancer whose husband had run of f with another woman. He
said, “Good case,” and we went up to her room. I said, “Ma’am, God is
going to come in and tell you how to get well.” I always introduce him so
patients are not overwhelmed. She responded, “Oh, wonderful.” God
entered the room and said, “All you have to do is love, accept, for give, and
choose to be happy,” and she looked Him in the eye and said, “Have you
met my husband yet?” Most of us want God to change the external aspects
of our lives so we don’ t have to change internally. We want to be exempt
from the responsibility for our own happiness. We often find it easier to
resent and suf fer in the role of victim than to love, for give, accept, and find
inner peace. As W. H. Auden has written,
We would rather be ruined than changed;
We would rather die in our dread
Than climb the cross of the moment
And let our illusions die. Yet, when we choose to love, healing ener gy is released in our bodies. Energy itself is loving and intelligent and available to all of us. Now I felt I had a dilemma: If God’ s love could cure people, I
wondered, why should I remain a sur geon? So I returned to Him and said,
“God, you know one of my patients got well leaving her troubles to you. Why should I remain a sur geon?” Why not just teach people to love?” And
God in His beautiful, sweet, melodious voice said to me, “Bernie, render
unto the sur geon what is the sur geon’ s, and render unto God what is God’ s.”
(I find that God does that a lot—speaks in parables and leaves you totally
confused.) Since then I’ve come to understand that God and I both have a
role in getting people well. Let me illustrate what I mean with an old story I’ve adapted. A man
with cancer is told by his primary physician he’ll be dead in an hour. He
runs to the window, looks up at the sky, and says, “God, save me.” Out of
the blue comes that wonderful melodious voice, saying, “Don’ t worry, my
son. I will save you.” The man climbs back into bed, feeling reassured.His physician called me and I walk in, and say, “If I oper ate in an hour,
I can save you.” “No, thanks,” says the man, “God will save me.” Then an
oncologist, a radiation therapist and a nutritional therapist all tell him, “W e
can save you.” “I don’ t need you. God will save me,” was his reply to all of
them. In an hour the man dies. When he gets to heaven, he walks up to God
and says, “What happened? You said you’d save me, and here I am, dead.”
“You dumbbell. I sent you a sur geon, an oncologist, a radiation
therapist, and a nutritional therapist.” There is a role for the mechanic when
he is the patient’ s choice of therapy. I can be God’ s gift and tool also just as
the bible states medication is. In ECaP  we’ve found that four faiths are crucial to recovery from
serious illness: faith in oneself, one’ s doctor, one’ s treatment, and one’ s
spiritual faith. We have discussed the first three, but the last, although
seldom totally achievable by most of us, is


ects
People with diabetes should not swallow the liquid. Tamarind, if it is sour, may not give desired results.Avoid accidental oral consumption of this, while gargling.187. Metal Charged Water
for Skin Allergies,
Tiredness, Energy
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
I have observed two customs in my native (Mangalore, Karnataka, South
India). e rst one is carried by my mother (Mrs. Gowri S. Bhat) during my
childhood days. is is practiced  even today in many households. 1st Method:
When a child is sick suddenly or feels fatigue, Iron charged water is given to
drink as well as to apply over the body. is contributes signicant benets in
many health conditions which are named as Drishti doshas or Pakshi doshas
by Traditional healers. My mother used to heat an iron rod and it was dipped in water taken in a
copper or bronze vessel over a wooden platform. is heating and dipping is
done 5–10 times. is water is given to drink as well as to apply over the body. 2nd Method
e second incident was during my childhood suﬀerings from allergic rashes. My uncle was taking me to a Unani Hakim, holistic practitioner at Montugoli,
near Mudipu (Mangalore).He was also giving the so called charged water. A copper rod is heated and
dipped in tender coconut water. It was administered orally, and also applied
externally. I am highly thankful to these remedies which prevented unnecessary
intake of other stronger medicines. My Experiments with Charged Water
Based on my knowledge on modern metallurgy, alchemy and Ayurveda, I have
started advising the charged water in simple illnesses. As they are safe, cheap (not at all expensive) and mild to moderate eﬀective
(surely, I will not claim that they are highly eﬀective, as specic medicaments
will do that job in diﬀerent contexts and illness conditions) the needy ones can
have the benet out of these. Gold Charged Water
Method:
Any golden ornament like chain, ring or thin sheet or wire etc can be used. If pure 24 carat Gold is available it is well and good. is is heated red hot and dipped in water for 5–10 times (in case of chain
or ring as making red hot is not possible, the jewel is kept in water and boiled
for 5–10 minutes. Such water is administered in a dose of 20–30 m l.
I have not observed any benet of pouring or sprinkling over the body. Action
Immuno-modulator, energizer, blood purier, complexion enhancer, useful in
urogenital disorders. IndicationsIt is useful to reduce symptoms in chronic disorders, tumors, Cachexia and
associated complaints, food poisoning. Contra Indication: People who are sensitive or allergic to gold or Swarna
(gold) Bhasma. Silver Charged Water
Method: Similar to the above method. Action: Neuro muscular stimulant, memory enhancer
Indications: Epilepsy, Memory loss, Alzheimer’s disease, mood disorders etc
Contra Indication: Silver sensitive individuals
Iron Charged Water
Method: Pure Iron rod is heated red hot and dipped in water (3–5 times). Action: Rejuvenates cells, relieves tiredness. Indications: Pitta disorders aﬀecting blood, anaemia, fatigue, diabetes,
hypertension etc
Contra indication: Iron sensitive individuals, severe constipation, Burning
urination
Copper Charged Water
Method: As like Iron charged water
Action: Stimulant, Carminative, Digestive etc. Indication: Chronic skin diseases, Malignancy, Obesity etc. Contra Indication: Copper sensitive individuals, Mood irritation disorders,
Acute GIT disorders, constipation etc. Note: Instead of water, tender coconut water can be used which contributes
still better results.For many, these practices  seem baseless and unscientic. Being with good
faith with Ayurveda and Traditional practices (because I have carried a critical
study on 94 Traditional practices  of South Canara district of Karnataka in
1997–1999: (‘Documentation and Critical analysis of Folk medicinal practices
prevalent in South Canara district of Karnataka’).188. Milk Garlic Home
Remedy for Stomach,
Abscess and Fever
Y
Garlic is a potent herb used widely in Ayurveda. A Milk – Garlic home remedy
is explained which is highly eﬀective on multiple conditions. is milk garlic
home remedy can be prepared in about 5 minutes. Materials Required –
1. Garlic pearls – 5 grams
2. Milk – 40 ml (roughly 1.5 oz)
3. Water – 160 ml (roughly 5 oz)
How to do it? Remove the husk from the garlic, pound it to make paste. Take milk and water in a small vessel. Add garlic to it. Boil this mixture in openly, in mild heat, with continuous stirring, till only 40
ml (1.5 oz) of liquid remains in the vessel. Filter the content. Dose: 10 ml for adults two times a day. Just before food, or after food. Once prepared, this recipe should be nished within 10–12 h ours. Benets•
•
•
•is garlic milk remedy is useful to relieve
abdominal bloating, feeling as if gas is lled in stomach
constipation
chronic fever
abscess, unhealed wounds
Because of its potent action against pain and inammation, this is a good
home remedy for back pain related to sciatica/slip disc. Here, the fat and water soluble active principles are transferred into milk
media. Milk being a coolant in nature, reduces the hotness and pungency of garlic. For those who cannot tolerate hotness and pungency of raw garlic, this is the
second best method to enjoy garlic benets. No Bad Breath with is Remedy – Another advantage of this remedy is –
this will not cause any bad odour of garlic to stay in your mouth. Because,
according to researchers from the department of Food Science and Technology
at e Ohio State University, a study published in 201, in the Journal of Food
science revealed that drinking milk while eating garlic – heavy food can reduce
the bad breath problem associated with garlic consumption. Reference: Charaka Chikitsa 5/94–95
Lashuna Ksheerapaka
192 Grams of Dehusked and dried Lasuna is boiled by adding 8 times of milk
and water and reduced to the quantity of milk. is medicated milk immediately cures. Vata – GulmaUdavarta – upward movement of wind
Gridhrasi – sciatica
Vishama Jvara – Recurrent fever
Hrid rogam – heart disease
Vidradhi – Abscess and
Shotha – oedema189. Papaya Seed Recipe
for Pinworm Infection in
Children
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D. (Ayu)
Y
Pinworm is a common health complaint in children. Quite interestingly, the
incidence remains in little higher range among the people who eat leafy
vegetables. Pinworm is commonly known as threadworm and seat worm. Nausea, itching in the anus, discomfort during defecation, weak digestion,
mal-absorption etc are the usual complaints of pinworms. Here is a most eﬀective, safe and cheaper home remedy for this kind of
complaint. Ingredients Required
Papaya seeds 2 stful (50 grams)
Honey or jaggery
Method
Dried papaya seeds are taken and make into ne powder. Method of Administration
5 Grams (3 grams in case of children of below 8 years of age) of powder is
mixed with 1 teaspoon of honey and licked, early in the morning on emptystomach. After 10 minutes,
1 pinch of table salt or Rock salt (1 gram) and 2 pinches of turmeric powder
(1–2 grams) is added to a cup of warm water and is given to drink. How long it should be practiced? 5–7 days regular medication helps to overcome the complaints of pin worms. When to repeat? If the complaint doesn’t persist, the medication may be repeated in between. Or else, after 1 month, same is repeated for 3 co nsecutive months. ereafter once in 3 months if this is administered, surely it relieves the
problem of pinworms. Health Benets
is acts as laxative, carminative, digestive, liver stimulant (cholegogue), kill
worms and is useful in fever. It improves digestion and metabolism.190. Onion Jam Recipe for
Aphrodisiac Strength and
Body Strength
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D. (Ayu)
Y
Here is a simple remedy which you can prepare by yourself using the kitchen
remedies. is is useful to promote sexual health and stamina.


's system. Garlic is rich in mustard oils and this, in conjunction with the
combination of cleansing elements composing it, has a most beneficial
effect on the entire system, from stimulating the appetite and the
secretion of gastric juices, to the promotion of peristalsis and diuretic
action. The ethers in garlic juice are so potent and penetrating that they
help to dissolve accumulations of mucus in the sinus cavities, in the
bronchial tubes, and in the lungs. They help the exudation of poisons
from the body through the pores of the skin, until we wonder whether
the effluvium of the fragrance is any better than the dormant poisons
within us. Garlic juice has proved very effective in helping to eliminate
intestinal parasites. Dysentery can be most effectively helped with
40 this juice, and Amoebic Dysentery responds to it no less than other
kinds. Parasites and germs, however, whether amoeba or any other
kind cannot live unless there is nourishment for them to thrive on. If
the eliminative organs are filled with putrefactive waste matter
naturally germs will be present by the million, and if more waste
matter is added cumulatively by the daily ingestion of meat, other
inorganic foods, and drugs, such germs and parasites are in their
element, and they propagate and multiply. This is wonderful for the
germs, but disconcerting to the victim. Thus, garlic juice helps to
eliminate much of this condition, but to remove the cause we find
that we have to go much farther. Intestinal bathings by means of colon
irrigations and enemas have been found to be essential until the waste
matter has been thoroughly cleaned out. The diet then has been so
planned that the food was assimilated as completely as possible with
the least liability of waste retention in the body. This has been
successfully achieved with an ample supply and sufficient variety of
fresh-raw vegetable juices supplementing a well-balanced raw food
diet. To make garlic juice, however, almost precludes the use of the
juice machine for any other juices, because once the machine has
been so used, it is almost impossible to eradicate the aroma for several
days, and any juices subsequently made on that machine may be
flavored with that bouquet. HORSERADISH SAUCE
We do not use the juice of horseradish, it's ethers are quite potent
and powerful enough when the horseradish is finely ground or
triturated (pulverized). The effect of taking one half a teaspoonful of
the triturated (pulverized) horseradish will leave an indelible
impression on the memory and a dissolving reaction on the mucus in
the sinus cavities. Once this has been tried in pulp form, this impression
and this reaction will no doubt solve the question of why we do not
use it in juice form. The pulp from freshly triturated (pulverized) horseradish mixed
immediately with lemon juice and taken twice a day at a dose of one-
half teaspoon between meals, has effectively helped to dissolve
mucous. This is true not only in the sinus cavities but also throughout
the body and without damage to the mucous membranes themselves. It acts as a solvent and cleanser of abnormal mucus in the human
system. 41 Used judiciously, as indicated, mixed only with lemon juice, we
have found that it does not irritate the kidneys, the bladder, nor the
mucous membranes of the digestive tract. In addition to the value of the ethers in dissolving mucus,
horseradish sauce is a valuable diuretic, particularly beneficial in
dropsical conditions. The horseradish sauce should be prepared fresh and should not
be used when it is more than one week old. It must be kept cold in a
closed bottle or jar although its potency is increased if allowed to
warm up to room temperature when using it. It should be moistened
with plenty of lemon juice. Horseradish sauce when taken as suggested, one-half teaspoonful
in the course of the morning and one-half teaspoonful during the
afternoon, daily, may at first cause a copious overflowing of tears,
depending on how much mucus is packed in the sinus cavities and
other parts of the system. Except for the lemon juice mixed with it,
nothing else should be taken to dilute it, nor should anything be taken
to drink for a few moments after eating it. This procedure has been
followed for weeks or months if necessary, until the horseradish sauce
could be eaten without any sensation resulting from it. It then indicated
the practically complete dissolution of the mucus. For any condition
of sinus mucus, this has been found a very effective natural means to
help remove the CAUSE of this annoyance. As a rule, the most satisfactory results are obtained when the
mixture is comprised of the juice of two or three lemons to one-fourth
pint of triturated (pulverized) horseradish, making the mixture the
consistency of a thick sauce. See the section covering Radish Juice. JERUSALEM ARTICHOKE JUICE
This vegetable, when properly triturated (pulverized) and pressed,
can furnish 3 pints of juice from 4 pounds of the vegetable itself. It is
rich in alkaline mineral elements, particularly potassium, which
represents more than 50% of all the rest of the mineral elements
combined. The artichoke is derived from a species of sunflower. It is the
tuber (a swelling or knob-like growth on a plant) of a species of
sunflower that grows extensively in Italy and is known there as
Carciofo orArchicioffo-Girasole. The word Girasole has been slithered
into the Anglicized Jerusalem, it's definition being simply sunflower. 42 When raw, this vegetable contains the enzyme inulase and a large
amount of inulin. Inulin is a substance resembling starch and is
converted into levulose by the enzyme inulase. It is therefore, a tuber
which diabetics can eat with impunity. Its juice is very beneficial and
palatable, whether taken alone or with carrot juice. KALE JUICE
Kale has much the same chemical analysis as cabbage and may
be used in the same manner. See Cabbage Juice. KELP
For millions of years, rains have washed layer after layer of soil
and all other earthly composed materials from all of land, mountains,
and hills. All this has gone down to the bottom of the sea, thus giving
to the bed of the oceans the most fertile soil in the world. If I were to eat flesh foods, I would choose fish. As fish feed on
the contents of seas and rivers, their flesh naturally contains more
elements — minerals and trace elements — than any other flesh. As for vegetation, seaweed is one of our most valuable food
supplements. Its roots are sometimes as much as 29,000 to 30,000
feet below the surface of the oceans, with tentacles floating to the
surface where, with the help of its enzymes and the rays of the sun, it
bursts forth into nodules and leaves. The leaves are known as sea-lettuce and dulse. Dulse is an
important additive to meals in Scotland, Ireland and many other
nations. In the United States and Canada, dulse is used extensively as
a dietary health food supplement in the form of dried seaweed leaves. The seaweed with large leaves is usually dried, crushed or ground
and is used in powdered or granule form as KELP. Seaweed in any of these varieties is an excellent source of organic
iodine, because of the mineral and the trace elements which are not
readily obtainable in our most common vegetables. The combination of the earthy elements, soil, and seawater at the
bottom of our oceans contain more than 59 of the elements in nature. Thus, we can appreciate the value of seafood to our nutritional
programs. 43 The following are these 59 elements: —
Actinium Copper Neptunium Silicon
Aluminum Erbium Nitrogen Silver
Argon Fluorine Osmium Sodium
Arsenic Gold Oxygen Strontium
Barium Hydrogen Phosphorus Sulfur
Bismuth Indium Platinum Tantalum
Boron Iodine Plutonium Thallium
Bromine Iridium Potassium Thorium
Calcium Iron Radium Thulium
Carbon Lanthanum Rhenium Tin
Caesium Lead Rubidium Uranium
Cerium Lithium Ruthenium Yttrium
Chlorine Magnesium Samarium Zinc
Chromium Manganese Selenium Zinconium
Cobalt Mercury Scandium
Using Kelp and Dulse in moderation as food supplements, we
can be fairly sure of furnishing our system with at least some of the
trace elements so necessary for our well-being, which are not available
in vegetables and fruits. In our home we usually have a salt shaker on our table, filled
with Kelp Granules and a dish of Dulse which we use freely with our
salads and with our juices. Adding some Kelp to the Potassium Combination (carrot-celery-
parsley and spinach juice) we enrich the benefit derived from this
valuable mixture, and find it very beneficial for the glandular system,
particularly for the thyroid


 etaker
I used to buy nothing but meat and cheese. If I bought fruit, it was for
margaritas. If I bought vegetables, it was for salsa. My idea of a good
lunch was deep-frying a cheese sandwich. Then I decided to eat
healthier, and to do that, I went E2. It changed my life. It’ s
astonishing how much better I feel. At first I was worried about money, but I’ve learned that I’m
actually saving so much by doing this—$120 a month! Or perhaps you will take a more flexitarian approach and simply make
smart choices when pressed. Now that you know and understand the Engine
2 gold standard, you will bring a new awareness to your dietary choices:
When you do eat meat or fish, you will choose wild salmon or skinless
chicken breast; when you do eat dairy, you’ll pick skim milk or nonfat
yogurt/cheese. When you add oils, you’ll go sparingly and avoid those high
in saturated fats. And you’ll eat primarily from the four healthy food
groups: fruits, whole grains, vegetables, and beans. If at any point you feel as though your new eating habits and health are
starting to slip away, find true north again. Repeat as much of the four -week
diet as you can to recover your bearings. (The end-of-the-year holidays
might be all it takes to throw you of f-kilter. I know, I’ve been there.) Experiment with what works best for you over the course of a year or
two, and you’ll be set for life. E2 POP  QUIZ
Q: If there are 4 grams of sugar in 1 teaspoon, and 39 grams of sugar
in a 12-ounce can of Coca-Cola, how many teaspoons of sugar are
in one can? A: Each can of Coke contains 39 grams of sugar, or about 10
teaspoons full. VICES AND VIRTUES
A good friend’ s father, a prominent neurosur geon, always used to tell
me, “If you have your health, you have everything.” As a ten-year -old, I was clueless about that. It meant about as much as “the check is
in the mail.”
Now that I’m in my mid-forties, his words make sense. Your health
is one of your greatest assets. That is why, during your four weeks on
the E2 Diet, I encourage you to go the extra mile and give up your
unhealthy vices. It’ s worth it. Go whole hog. Jump in with both feet. If you drink cof fee, give it up, or switch to decaf. Same with tea. And if you don’ t give them up, remember not to add milk or cream. Instead, go for soy milk (look for the vitamin-fortified or the nonfat
versions), or try various other nondairy substitutes, such as almond,
oat, or rice milks. You should restrict rich desserts, but you don’ t have to avoid
sweets entirely. If you have a serious sweet tooth, try any of the
Engine 2 dessert recipes or indulge in 70 percent or more dark
chocolate. But avoid those egg- and cream-filled cakes! I also encourage you to try giving up alcohol, at least for the full
four weeks. Alcohol possesses no nutritional value, it inhibits your
body’ s ability to burn fat by more than 30 percent, and it’ s loaded
with empty calories. However, if you just can’ t go without, keep it
down to one serving a day. Some recent evidence suggests that one
glass of wine a day may even benefit your health—if you can limit it
to one. Remember, I am only talking about four weeks. The extent to
which you stick with the program will determine your success at
losing weight, lowering your cholesterol level, improving your
gastrointestinal tract, and perfecting your overall health—as well as
losing your cravings for the foods you thought you couldn’ t live
without. At the end of the four -week period, you can return to your
old habits if you wish. But my bet is the majority of you will continue
down the pure path of healthy eating because you love the newfound
you too much. OceanofPDF.com4
CRAZY  MYTHS ABOUT  FOOD
Jack LaLanne, the ninety-five-year -old vegetarian and fitness guru,
recalls that when he started lifting weights in the 1930s, “The doctors were
against me—they said that working out with weights would give people
heart attacks and they would lose their sex drive.”
Similarly, doctors didn’ t think smoking was bad for our health until the
1960s; in fact, they actually endorsed it until the 1950s. And there have
been times when medical professionals thought cocaine was a legitimate
medicine, when drilling a hole in the skull was considered a remedy for
many diseases, and when a frontal lobotomy was thought to be sound
therapy. In many ways, things haven’ t changed. There’ s still a ton of
misinformation out there, and much of it concerns plant-based eating. To
make matters worse, doctors are seldom schooled in nutrition, and the ones
who are tend to follow the antiquated food pyramid created by lobbyists
and special-interest groups that are less interested in your health than in
keeping their jobs and taking your money. I can’ t believe all the incredible things I hear about diet and nutrition,
spoken by people who don’ t have a clue but who talk as if they did. An all-
protein diet is good for you! All carbs are terrible! God put animals on the
planet for people to eat! Alcohol is a health tonic! Vegetarians are weak
wusses who can’ t play sports! So beware: Once you start eating the healthy, plant-based E2 way,
people will begin to tell you all kinds of ridiculous “facts” about food. One
course of action is to ignore them. But if you feel like getting into a debate,
here’ s some information to help you shut ’em down.Myth 1
You can’ t get enough pr otein eating a plant-based diet. Reality:  Not only will you get all the protein you need, for the first time
in your life you won’ t suffer from an excess of it. Ample amounts of protein are thriving in whole, natural plant-based
foods. For example, spinach is 51 percent protein; mushrooms, 35 percent;
beans, 26 percent; oatmeal, 16 percent; whole wheat pasta, 15 percent; corn,
12 percent; and potatoes, 1 1 percent. What’ s more, our body needs less protein than you may think. According
to the World Health Or ganization (WHO), the average 150-pound male
requires only 22.5 grams of protein daily based on a 2,000 calorie a day
diet, which means about 4.5 percent of calories should come from protein. (WHO recommends pregnant women get 6 percent of calories from
protein.) Other nutritional or ganizations recommend as little as 2.5 percent
of daily calories come from protein while the U.S. Food and Nutrition
Board’ s recommended daily allowance is 6 percent after a built-in safety
margin; most Americans, however, are taking in 20 percent or more. Doctors from my father to Dean Ornish to Joel Fuhrman, author of the
bestselling Eat to Live: The Revolutionary Formula for Fast and Sustained
Weight Loss (Little, Brown), all suggest that getting an adequate amount of
protein should be the least of your worries. Look around you and tell me the last time you saw someone who was
hospitalized for a protein deficiency. Or look around in nature, where you
will notice that the lar gest and strongest animals, such as elephants, gorillas,
hippos, and bison, are all plant eaters. Also, the type of protein you consume is as important as the amount. If
you are taking in most of your protein from animal-based foods, you’re
getting not only too much protein, but also an acid-producing form that
wreaks havoc on your system. Why is protein so potentially harmful? Because your body can store
carbohydrates and fats, but not protein. So if the protein content of your diet
exceeds the amount you need, not only will your liver and kidneys become
overburdened, but you will start leaching calcium from your bones to
neutralize the excess animal protein that becomes acidic in the human body. That’ s why, in the case of protein, the adage “less is more” definitely
applies. The average American consumes well over 100 grams daily—adangerous amount. But if you eat a plant-strong diet, you’ll be getting
neither too much nor too little protein, but an amount that’ s just right. Myth 2
Plant pr oteins ar en’t complete pr oteins. Reality:  Plant proteins are as complete as complete can be. The myth that they’re not, or are of a lesser quality than animal proteins,
dates back to experiments performed on rats in the early 1900s. For get the
fact that rats aren’ t humans, have dif ferent nutritional requirements, and
need more protein than humans to support their furry little bodies. The
meat, dairy, and egg industries have marketed the hell out of this ancient
research, and even in the year 2009 most every Dick, Tom, and Jane thinks
the only way to get complete protein is through meat


 eople brush of f events like that as mere coincidence or
happenstance. My answer to them is, “Really?” What are the chances that a
book, originally  published in 1997, would find itself in a bar gain bin in a
grocery store in France in 2006, among all the hundreds of th ousands of
books that exist, and at the exac t same time that I was at that grocery store? I w ould  bet that the probability  is close to zero. That event was divinely
orchestrated as a result of my meditating and living in a higher state of
consciousness. Meaningful coincidences or synchronistic events begin to occur when
you align yourself with the spiritual ener gy that resides in the Ajna chakra. Life bec omes ea sier and more fu lfilling. Y ou experience more joy, and your
life becomes more meaningful. Our Societal Relationship with the Sixth Chakra
W e have not yet reached a point in our society where sixth chakra
consciousness e xists for the ma jority. If that were the case, there would be
no such  thing as good people and bad people, therefore no wars would
formulate. There would be no push-pull of the ego, and thus we wouldn’ t be
concerned with competition or getting ahead of other people. A  mind-set of
abundance would reign everywhere as we would realize that there is enough
on this planet for everyone. Crime would be nonexistent as a result of
wealth consciou sness. If everything was light, then there would be no
darkness.The feel ing of interconnectedness would end the debate as to whether or
not we need to t ake care of our planet. The answer would be obvious. Daily
life would flow in greater peace and harmony. The emer gence of spiritual enli ghtenment is in its infancy in the W est. There is  certain ly more awareness than in the past one hundred years, but
greater darkness as well. W e have shifted from world wars to wars on
ourselves and our health. Illness in society as a whole reflects the state of
consciousness of its people. According to the Centers for Disease Control
and Prev ention, half of all US adults, or 133 million people, suf fer from at
least o ne chronic disease. Disease cannot exist in sixth chakra
consciousness. By synchronizing with mind, body, spirit, and  the entire
universe, you are vibrating at s uch a fast speed that the lower ener gies of
disease cannot take hold in you. Let me give you an example. Pe rhaps there has been a time in y our life
when yo u were living in bliss. Y our career was great. Y ou were deeply in
love. Y o ur family life was balanced, and you woke up every morning
feeling fantastic. Y ou felt on top  of the world. Maybe that time lasted for a
week, a month, or a year. But do you remember that during that  time, when
you felt like you could take on the world, you didn’ t get sick? People
around y ou were getting colds o r the flu, but not you. Y ou were  untouched
by d isease even though you were exposed to it. Inversely, perhaps there was
a t ime when everything was goi ng wrong. Y ou lost your job, your car broke
down, and your dog died all in one week. Y ou were stressed, sad, and
worried, and on top of it all you got hit with a killer bronchial infection. I wo uld suggest that if you want to live a life that is disease-free, along
with following the other principles of fered in this book, st ay away  from
disease c onsciousness. T urn of f the TV or radio when prescription drug ads
come on, and even try to av oid advertisements for hospi tals, cancer
treatment centers, and other medical centers. Y ou don’ t want any of that
ener gy anywhere near you. It will lower your vibrational frequency. If
friends o r family  talk about the flu epidemic or the Zika virus, ask them to
please c hange th e subject. If yo u feel a minor ache or pain, try  not to surf
the i nternet looking for diseases. Instead, do some yoga breathin g, meditate,
or change your diet. I know people who feel a small pain, and after
browsing disease possibilities, they’re of f to their doctor with a self-
diagnosis. Other than getting yearly checkups, wouldn’ t it be b etter to nothave to rely on doctors so much? Y our body is a healing machine. Consider
it as such. W ouldn’ t it be wonderful if inst ead of medical advertisements, we had
motivational adv ertisements? Im agine where your thoughts would go if you
saw a big billb oard that read “Y our body is a healing mach ine. Y ou’re
healthy now,” then you opened your internet browser and a pop-up ad read
“Y ou ha ve extraordinary ener gy!” Most medical companies would go out of
business. When we let go of the belief that disease is a given, we can then  evolve
in consciousness as a society. Living Life in the Ajna Chakra
The person who dwells in the Ajna chakra lives a magical but disciplined
life. The gifts that come with sixth chakra consciousness only come with
the grea test amount of austerity and adherence to steadfast principles. It’ s
no wond er that only a select few  ever attain this level of consciousness. The
work req uired to  gain these gifts is a tough and often lonely road. Others
around you may not understand why you need to meditate for an hour a day
or practice yoga daily. They may not get why you buy only or ganic food,
recycle, or consistently give to charities. They might tease yo u for never
drinking alcohol, using drugs, or taking any substances that will harm your
body. Th ey may  find you weak for never ar guing with others or trying to
prove that you’re right. And they certainly won’ t understand why you prefer
silence to blaring music or a loud television. By living in the Ajna chakra you give up a great many things, but you
gain mu ch more  in return. Y ou live in bliss and joy every day of your life. The reso urces you need seem t o appear out of nowhere. Y ou begin to see
into the future a nd know the places and people to avoid. Y our life unfolds
ef fortlessly and easily. Many pe ople living in this state have the power to
heal. And when you are in the presence of others, they feel at peace. Recognizing Sixth Chakra Imbalances
Practicing medit ation and living a life of austerity are not the o nly ways to
obtain th e level of transcendence  most people seek. Beware of fast tracks totranscendence. S ome people will try to obtain sixth chakra transcendence
by d estructive means such as extreme fasting, drugs, alcohol, and other
types of addictive behavior. Y ou  can have momentary journeys i nto bliss by
flooding your brain with addict ive substances or by depriving the brain of
oxygen, food, or water. But these things always come with a price. By
forcing yourself into higher states of consciousness, you create a karmic
debt tha t must be repaid. Often the lows include plummeting back into the
most pri mal and  basic areas of the first chakra, where you’re surrounded by
fear, shame, and guilt. Since all of us are seeking a grea ter spiritual
connection on some level, it can be tempting to try to take a shortcut to
transcendent bli ss. However, anything worth having is also wo rth working
toward. Accepting Sixth Chakra Gifts
If you’r e not already living in the sixth chakra state of consc iousness at
least some of the time, it can be scary to accept the gifts of this chakra. Y ou
may be reluctan t to follow your intuition or trust your visions, whether they
come from within or as outer visual experiences. Accepting sixth chakra gifts can  give you an edge over others w ho don’ t
accept them. Y our power of intuition can save you a lot of pain and
heartache. It can help you make better choices and guide you along your
life p ath with gr eater ease. The p ower of dreaming and visualization can get
you to your desires and life purpose at lightning speed. The sixth chakra
transcends time  and space. In the universal realm, manifestation is not
linear. It  does not await the per fect time and place. Y ou can take quantum
leaps in progress through the power of visualization, daydreaming, and
following your intuition. I me t thi s woman at a meeting of Al-Anon, a recovery group for people
who are af fected by someone else’ s drinking. She was a nice person with a
big heart. She s hared with me that she had been in the program for over
forty-nine years. She said she was still working on the issues that plagued
her from  the beginning. Many other women in the program seemed to be
experiencing


17
heeding spirit, 251–60
letting go, 169–78
purifying the heart, 51–55
seeing beyond, 94–97
soul bar gain, 17–19
unpeeling layers of love, 1 17–22
Maharaj, Nisar gadatta, 12, 296–97
Marriage:
and ego, 159, 162
fading of passion in, 227, 268as mirror, 166
and nonattachment, 192
as play of the divine, 225–26
as sacred, 160, 236, 237, 239, 244, 249
and surrender, 162
as testing ground, 166
and trust, 160
Materialism, 15, 92
Maya, 14
Meditation:
and ecstasy, 290
on the heart, 52–55
Metaphysics, 92
Miracle, 298
Moksha, 131, 274–76
Mystery, 158
Mystical redemption, 276
Mythic ecstasy, 285–86
Need, 58–59, 164–65
and attachment, 190, 204, 205, 208
and courtship, 107–108
deepest, mirror of, 102
ego, 108, 1 16, 190, 204
healing of, 215–16
and illusion, 108
inner, 209–12
vs. play, 225–26
in relationships, 225
Negativity, 85–86
Neuropeptides, 88
Nonresistance, 203
Objectivity, 299
Orgasm, 134–35, 137–38, 143, 284Passion, 225–71
from the ashes, 230–36
and awareness, 249
blocking of, 262, 268–69
and desire, 227, 269–71
expression of, 225–26, 227
fading of, 227, 268
for life, 227, 229, 234, 237
loving practice, 251–60
in nonsexual terms, 227
in our lives, 261–71
renewal of, 232
of Shakti and Shiva, 228, 237, 239, 271
source of, 230, 265
surrender to, 134
as universal, 227
Path to love, 4–5, 29–61, 298
and absence of love, 47–50
and faith, 295
fulfillment as goal in, 35
and karma, 196–97
loving practice, 51–55
in our lives, 56–61
relationships and, 36, 38–46
and spiritual potential, 33, 34–38
surrender to, 157–58
see also  Sadhana
Perception:
and ecstasy, 285
and infatuation, 91–92
and infinite moment, 300
and projection, 1 13–14
of reality, 304
Phenomenon, whispered truth in, 97
Pleasure:
and happiness, 40–41and neuropeptides, 88
sensual, 283–84
and sex, 138, 140
Power:
of Dharma, 167–68
and sex, 135, 237
of Shiva, 241–42
and silence, 129, 249
of soul, 227–28
and spirit, 227, 239
Powerlessness, 267
Prana, 316
Projection, 1 13–14, 120–22
Protection:
love as, 202
and Shiva, 247, 248
Psychology, vs. spirit, 89–93
Purification, 51–55
Reality:
and awareness, 251
vs. illusion, 14–15
and letting go, 169, 171, 177
as love, 14, 16, 27
miracle of, 298
mystery of, 38
perception of, 304
vs. role, 195
vs. shadows, 325
and soul, 14
and spirit, 14–15, 23–24, 38
Redemption, 276
Relationships, 64
cosmic dimension of, 225
difficulty of, 158–59
and falling in love, 159with God, 5
and love, 46
need in, 225
and path to love, 36, 39–46
and romance, 158, 159
search for, 68–70
with self/Self, 70, 216–17
separation healed by, 205
surrender in, 158–62
Religion:
and desire, 133
and devotion, 87–88
and love, 12, 36–37, 88
Resistance, 140, 176, 203, 232
Revelation:
and Shiva, 247, 248–49
and sutras, 304–13
Rig V eda, 10–1 1, 87
RNA, 244
Romance, 62–155
and attraction, 64, 66–87
and authenticity, 72–73
and bliss, 66–68
and courtship, 64, 106–30
and infatuation, 64, 87–105
and inner truth, 38
and intimacy, 64, 131–55
phases of, 63–64
and relationship, 159, 160
Rumi, 158, 227, 325
Sadhana, 16, 34–35, 43
Sadhus, 34
Saints, 31–33
Sand, grain of, 301–3
Sat chit ananda, 66, 70Satsang, 106, 107, 127–30
Second attention, 244–47, 251, 259
Self:
acceptance of, 74–75
fulfillment through, 217
and infatuation, 89
inner voice of, 253–58
intimacy with, 134–37, 273–76
as love’ s source, 14, 33, 46, 65
path to, 34
as real experience, 13–14
relationship with, 46, 70–71, 216–17
vs. self, 12, 158, 292
and spirit, 12–13, 33
value of, 48
Self-condemnation, 45–46
Self-expression, shared, 135
Self-image, see Ego
Self-love, 103–4, 216
Self-realization, 292
Self-worth, 212
Sensitivity, and courtship, 128–29
Separation, 25–28, 208, 252
anxiety of, 212
and control, 202–3
and dharma, 162
and ego, 161
from God, 191, 205
healing of, 205
and insecurity, 209–12
and karma, 242
Serotonin, 41, 88
Sex:
and boundaries, 136
and control, 134
and creativity, 149–50, 226, 237and divine creation, 225–26
and emotions, 263
energy in, 142, 145, 229, 284
and expectations, 142–49
and fantasy, 135
and hidden agenda, 135
and love, 135–36
and or gasm, 134–35, 137, 143, 284
and passion, 134
and performance, 137–38, 143, 149
and pleasure, 138, 139–40
and power, 135, 237
and spontaneity, 137
and suppression of desire, 139–40
and surrender, 136–37
Shadows:
filling in, 75–78
vs. reality, 325
Shakti, 227–30, 235
as feminine, 236–42
five powers of, 238–42
and passion, 270–71
and Shiva, 227, 228, 234, 236–42, 243, 249, 271
Shiva:
actions of, 247–49
and Shakti, 228, 229, 234, 236–42, 243, 249, 271
silence of, 242–50
Silence:
and creation, 241, 249
deep, 295
and ecstasy, 290, 294–95
and peace, 216
and power, 129, 249
of Shiva, 242–50
Soul:
bargain with love, 17–19and falling in love, 65, 71
and God, 275
and infatuation, 89
power of, 227–28
and reality, 14
Shiva and Shakti in,