ofhead;throbbing.Withnausea. Betterforcold. Worseaftereating;forbendingdown;forblowing
nose;forcoughing;ongettingup;duringthemorning;
forsneezing. Causesdampweather;excitedconversation;winter. Thereisafeelingofconstrictionortightness,asifa
bandorhooporstringweretiedaroundthehead.The
headfeelsfullandhot,especiallyinbedorinastuffy
room.Theheadachemayrecurweekly,especiallyona
Sundaywhenthepersontriestorelax! Indigestion
SymptomsBelly/stomach bloated;feelsempty
around11a.m.Belching:empty;sour.Flatulence:
windsmellsofrotteneggs.Painsburning. Worseafteieating;afterdrinkingmilk. Thepersonmaysuddenlyfeelveryhungrymidmorn-
ing,afternotwantingtoeatbreakfast,andwillneedto
eattoavoidfeelingfaint,weakandheadachey.The
appetitemay,however,vanishatthesightoffood. Thestomachfeelsfullandheavyaftereating,and
rumblesandgurgles. Insomnia
SymptomsUnpleasantdreams.Sleep:disturbed;un-
refreshing;restless.Waking:frequent;late. Betterforshortnaps. Worseafter3,4or5a.m. TheSulphurinsomniacalwayswakestired,however
muchshesleeps.Shefeelssleepyinthedaytimeand
willberefreshedthenbyashortcatnap.Atnighther
feetgethotandburninbed;shehastopokethemout
ofbedtocoolthemdownsoshecansleep.Wakesin
theearlyhoursofthemorning,oftenfromcold,and
maybeunabletogetbacktosleep.Sheisveryrestless,
andhasnightmareswhenlyingonherback.Shemay
havetogetoutofbedaround5a.m.topassastool. Jointpain
SymptomsPains:burning;tearing. Worseforwalking;forwarmthofbed. Thereisafeelingofheatinthejoints,andageneral
restlessness. Measles
SymptomsSkinrash:red;burning;itchingmad-
deningly.Withcough(seeabove);fever(seeabove). Worseforheat. Sulphurisoftenneededwhererecoveryisslowfroma
NBSEEALSOPAGES203-26FORGENERALADVICE,DOSANDDON'TS. 158•Sulphuricacid(Sul-ac.) INTERNALMATERIAMEDICA
childhoodillness.Itcanhelptorelievetheitchingof
measles,Germanmeaslesorchickenpoxifitissevere,
veryred,andmuchworseforheat(ofbedora
hotbath).Thechildrenwillberestless,feverishand
sweaty,andshouldfitthegeneralpicture.Theywill
bethirstyandhungrybutwilleatverylittle.Chicken
poxrashbecomescrusty,smellyandweepsafter
scratching. Nosebleeds
Worseforblowingthenose. Pricklyheat
SymptomsWithSulphurgeneralandemotional/
mentalsymptoms. Sorethroat
SymptomsThroatdry;raw.Chokingsensation. Pains:burning;raw;sore;stitching.Tonsilsswollen. Voicehoarse. Worseforcoughing;forswallowing. Thelarynxisdry,asifthereweredustinit.Thepain
andrawnessinthethroatareworseforcoughing,and
thevoiceismosthoarseinthemornings. Toothache
SymptomsPains:spreadingtotheears;throbbing. Worseforcoldair;forwashingwithcoldwater;for
freshair;atnightinbed. Causesdraughts. Sulphuricacid(Sui-ac.) Commonname:oilofvitriol
Sulphuricacidisadense,oilyliquid,colourlessor
brown,madebycombiningsulphurwaterand
oxygen; itexistsinitsnaturalfreestateonlyinthe
RioVinagreinSouthAmerica.Itisstronglycorrosive,
abletodissolvemostmetals,anditisalsohighly
reactive. Sulphuricacidisconsideredtobeoneofthemost
importantindustrialchemicals,asitisemployedinthe
manufactureofpractically allindustrialproducts. Medicinally thispowerfulacidwasusedinthe
MiddleAgesfortreatingulcersinthemouthandthe
throat,butitsterribleburningsideeffectsledtoit
beingabandonedasamedicinesoonafterwards. Ithas
beenusedasanastringentfordiarrhoeaandwas
occasionallyprescribedtostimulatetheappetite. 'Sul-
phuricacidlemonade'hasbeenusedbyleadworkers
asapreventiveofplumbism(leadpoisoning).Thehomeopathicpreparation ismadefromsul-
phuricaciddilutedwithwaterandthensuccussed. GENERALSYMPTOMS
Anaemia. Worseforalcohol;forheat;duringtheevening;mid
morning. Sulphuricacidpeopleareanaemic,chillytypeswhofeel
hurriedandtremblyinside.Theyusuallyfeelworse
afterdrinkinganythingalcoholic,andtheirworst
timesaremorningsandevenings. EMOTIONAL/MENTALSYMPTOMS
Irritable.Feelingofbeinghurried:whileeating;at
work;whilewriting;whilewalking.Moody. Inspiteoffeelingabsolutelyexhausted,Sulphuricacid
typesfeelrushedandhurriedinsideanddoevery-
thing'atapace'.Theybolttheirfood,walkquickly,
andworkinafranticway,includingwritingquickly. Theyfeeldriveninsideandcannotdothingsfast
enough.Theirmoodsmaybechangeable,swinging
frombeingreasonableandagreeabletobeingirritable. PHYSICALCOMPLAINTS
Bruises
SymptomsBruises:bluish-black;slowtoheal. Sulphuricacidwillfinishthehealingofbruisesthatturn
bluish-blackanddonotclearupinspiteofhaving
beengivenArnicaand/orLedum. Diarrhoea
SymptomsBelchingsour.Stools:soft;stringy;
yellow.Vomitsour. Stoolsarebrightyellowy-orange, likesaffron,and
therewillbeafeelingofemptinessandweaknessafter
passingastool.Ifthestomachisupset,therewillbe
sourburpsandvomiting. Exhaustion
SymptomsWithtrembling. Worseafterpassingastool. PeopleneedingSulphuricacidsufferfromextreme
lassitudeand,althoughthismaynotbevisibleonthe
surface,theyfeeltremblyinside. Hotflushes
CausesMenopause. Thesehotflushesareaccompaniedbythetypical
Sulphuricacidemotionalandgeneralsymptoms. INTERNALMATERIAMEDICA Tabacum(Tab. )•159
Thrush(oral)
SymptomsInchildren.Oftongue/gums. Symphytum(Symph.) Familyname:Boraginaceae
Commonnames:comfrey;knitbone;boneset;bruise-
wort;blackwort;gumplant;healingplant
Comfreyisahandsomeplantfoundindamp,wet
placesthroughoutEurope,WesternAsiaandthe
USA.ItstallfloweringstemsproutsinJuneandJuly
fromlow,largehairyleaves;theplantcangrowtoa
heightoffourfeet. Comfreyhaslongbeengrowninthegardensof
countryfolkforitswell-knownhealingpowers.The
name'comfrey'comesfromtheLatinconfirma,'to
form'or'tounite',andSymphytum isfromtheGreek
Symplw,also'tounite'.Theplantinfactcontainsa
substancecalledallantoinwhichstimulatescellsto
healfaster.Culpeperquotesitasbeingso'powerfulto
consolidateandknittogether,thatifthey[theleaves]
beboiledwithdisseveredpiecesoffleshinapot,itwill
jointhemtogetheragain. 'Ithasbeenusedexternally
tohealbrokenbones,wounds,burns,piles,scalds,
ulcers,sprainsandgoutyjoints.Theyoungleavescan
beeatenratherlikespinach,andnowadaysthedried
rootsareground,alongwithchicoryanddandelionto
makeacaffeine-free 'coffee'.Forthehomeopathicpreparationthefreshrootis
gatheredbeforetheplantblooms.Itischoppedand
poundedtoapulpthenlefttostandinalcoholbefore
beingstrainedandsuccussed. GENERALANDEMOTIONAL/
MENTALSYMPTOMS
Thisisaverysmallremedvthathasnotbeenwell
provedbutisofsuchenormousvalueasafirst-aid
treatmentforinjuriestotheeyeandforbrokenbones
thatIhaveincluded ithere. PHYSICALCOMPLAINTS
Brokenbones
SymptomsBonespainful;sticking. Symphy


 create this in this
moment?”
77
78 WAYNE W. DYER
Thus, if I am having a negative thought and at the same
moment I bump my head on a cupboard door, I say, “What was I
thinking at that moment?” and I take full responsibility for cor-
recting those negative thoughts and for the bump that reminded
me to correct that kind of thinking. I do the same when I am
writing. If I feel inclined to go to the mailbox before writing, I
follow that inner signal and often find an article in the mail that
clarifies a point that was fuzzy. I take responsibility for knowing
that what I needed was there and that my inner voices of intu-
ition were guiding me. This little game serves me in the sense of taking full responsi-
bility for my life and eradicating the inclination to blame other
people or circumstances. I trust in this inner knowledge. I rely
on seemingly coincidental happenings and I know that I am
responsible for all of it. As this sense of responsibility has grown,
I find it impossible to blame anyone for anything in my life, from
the most inconsequential things, such as bumping or cutting
myself, or others not showing up on time, to major life disap-
pointments and my relationships with my wife and the rest of my
family; for all of it I assume total responsibility. I trust in the divine wisdom that is particularized in me that
allows these things to transpire. I refuse to question the wisdom
or to blame bad luck or to credit good luck. I see it all as a part
of my own functioning in the universe, without complaint. The willingness to be responsible without complaining puts
you into the natural flow of all divine energy. It keeps you from
having to fight the world, allowing you to go with it. Everything
that you complain about puts you in a position of figuratively hav-
ing to take arms against it and fight. Everything that you need to
fight weakens you, while that which you are for empowers you. I am asking you to be for yourself. With an attitude of self-
responsibility, you will notice that the heavens are exceedingly
Manifest Your Destiny
cooperative. Getting the heavens to cooperate means getting
yourself out of a complaining mind-set and into one of total self-
responsibility. I do not choose to accept guilt into my life. This mind-set creates
thoughts such as: “I will not use up the precious currency of my
life, my present moments, immobilized with guilt over what hap-
pened in the past.”
This statement requires you to know the difference between
a) genuine regret and learning from the past; and b) remaining in
a state of reproach or guilt today. Learning from one’s mistakes
and taking corrective action are spiritually and psychologically
sound practices. You did it, you didn’t like the way you felt after-
ward, so you decide not to repeat the behavior. That is not guilt. Guilt is when you continue to feel immobilized and depressed;
those feelings keep you from living effectively in the present. When you are filled with guilt, your energy is awash with
anguish and self-reproach. You are so down on yourself that you
feel unworthy of receiving blessings from the universe or anyone
in it. Persistent feelings of guilt will prevent you from manifest-
ing anything worthwhile because you are attracting the very same
things that you are putting out to the universe. More anguish,
more reasons to feel bad, and more evidence to prove that you
are not worth what you desire. When you put past behaviors into a context of learning from
them and moving on, regardless of how horrible they may seem
to you, you clear yourself of the negativity surrounding these
actions. Forgiving yourself means that you are able to extend love
to yourself even when your perceived shortcomings are painfully
evident to you. Once you learn this valuable lesson, you seek God’s forgive-
ness too. But if you continue to harbor the pain internally you
79
80 WAYNE W. DYER
will feel unworthy of God’s forgiveness and consequently will be
unable to accept any of your divine rights as a child of God. No matter what you do not particularly love about yourself,
including your behaviors and your appearance, to be successful
at manifesting, you need to love yourself in spite of your per-
ceived flaws. For example, if you are chronically overweight, or
addicted, your internal sentences of guilt sound something like
this: “I am really going to love myself when I am finally a normal
weight” or “I will truly value myself as a worthwhile human
being when I am finally over this addiction once and for all.”
These are the sentences of guilt that reinforce an attitude of
unworthiness and inhibit the manifestation process. These inter-
nal sentences need to be shifted to: “I love myself while I am
overweight. I am not this weight in the first place and I refuse to
think of myself in self-degrading terms regardless of the condi-
tion of my body. I am love, and I extend this love to all of me.”
The same kind of inner programming must take place for addic-
tions or anything else that you feel guilty about. There are 483,364 words in A Course in Miracles. The word
“beware” appears only once: “Beware of the temptation to see
yourself as unfairly treated.” The warning speaks to removing
guilt and taking responsibility: for one’s life. By removing the
inclination to wallow in self-reproach, we also remove the idea
that by suffering in the present moment we will redeem our-
selves and can pay for our sins with guilt. Life doesn’t work this
way. Your suffering keeps you in a state of fear and immobiliza-
tion. That is not a solution to handling your life problems. There is a solution, and that solution is in loving yourself, and
in trusting in God that your “shortcomings” are nothing more
than lessons leading you to a new spiritual level. By refusing to
buy into the conditioned notion that guilt is good and you
deserve to feel guilty, and that guilt will help you pay for your
Manifest Your Destiny
sins, you reinforce the idea that you are worthy of any desires of
yours that you want to manifest in your life. By I understand the importance of having harmony between my thoughts, my
feelings and my behavior. To the extent that you remain incongruent
in any of these three areas of thinking, feeling or behaving, you
will impede the process of heightened awareness and the ability
to manifest your heart’s desire. This is the last of the five points that contribute to your feel-
ings of worthiness about receiving God’s munificence in your
life. It is also the most significant because it defines your level of
integrity. To have thoughts about how you would like to conduct
your life and to posit these thoughts as your essential way of
being, and then to feel guilty, fearful, anxious or anything else as
a result of not living up to these inner positions results in addic-
tive, manipulative and self-defeating behavior. To be congruent you must be honest about your own
thoughts. It is crucial to examine your thoughts and forthrightly
proclaim what it is that you choose to know internally. Even if
this is perceived as a shortcoming by everyone else, if you are
honest with yourself you will find that your emotional reactions
will be consistent with your inner world. You will feel peaceful and content, and this will be apparent in
your behavior. This is true for virtually everything about your
life. Your thoughts about health, relationships, prosperity, God,
work, recreation, whatever. If these thoughts are rooted in love
and you honestly know that you are here to express love, kind-
ness and forgiveness toward yourself, toward your work and co-
workers, toward the money you receive, toward your spiritual
beliefs, then you will be in harmony and you will welcome the
blessings that result from your personal conduct in these mat-
ters. 81
82 WAYNE W. DYER
However, if you embrace these thoughts yet fail to act on
them in the daily working of your life, you will feel incongruent
and, consequently, you will not feel that you are deserving of
desires being fulfilled. Addictive behavior will continue in your life if you remain
incongruent. All unhealthy eating habits will continue if you
remain incongruent. All scarcity perceptions will remain if you
remain incongruent. These are strong statements, yet they
reflect a consciousness that you must grasp if you want to change
your status from being unworthy to being worthy. You do not have to adopt any particular spiritual practice or
set of beliefs. You have to, however, create a sense of congruency
within yourself to be able to attain this state of worthiness, which
is a prerequisite for the manifestation process. When you are
being eaten up inside, in your own private corner of awareness
that is not available to anyone else other than God, you will
behave in self-defeating ways that verify your lack of inner con-
gruuity. By being honest with yourself about what you believe, and
then acting on that principle regardless of what others might
think or say, you promote an inner peace that gives you a strong
sense of worthiness. I encourage you to examine your thoughts
carefully in all areas of your life,


raw and has a
slightly bitter tasteRehmannia glutinosa  (Scrophulariaceae)
Rehmannia, Di Huang (Chinese)
An important Chinese tonic herb, rehmannia has figured
extensively in many traditional herbal formulas and
has an ancient history: it was referred to by Ge Hong,
the 4th-century ce Chinese physician and alchemist. Rehmannia is a “longevity” herb and has a marked tonic
action on the liver and kidneys. Research has confirmed
its traditional use, showing that it protects the liver and
is useful for hepatitis. Habitat & Cultivation
Rehmannia grows wild on sunny
mountain slopes in northern and
northeastern parts of China,
especially in Henan province. Rehmannia can be cultivated, in
which case it is propagated from
seed sown in autumn or spring. The root is harvested in autumn,
after the plant has flowered. Related Species
R. lutea  is used in Chinese herbal
medicine as a diuretic. Key Constituents
■ Iridoids
■ Polysaccharides
■ Phytosterols
■ Phenethyl glycosides
Key Actions
■ Tonic
■ Anti-inflammatory
■ Kidney tonic
■ Lowers blood pressure
■ Antidiabetic
■ Reduces fever
■ AntihemorrhagicResearch
■ Liver remedy  Chinese research
has shown rehmannia to be a very
important liver-protective herb,
preventing poisoning and liver
damage. Clinical trials in China
have demonstrated that it can
be effective in treating hepatitis. ■ Other research Chinese
research over the last 10 years
indicates that rehmannia has a
positive stabilizing effect on blood-
sugar regulation, and aids liver and
pancreatic function. Ongoing
preclinical research in China is
examining the herb’s usefulness
in preventing osteoporosis. Traditional &
Current Uses
■ Raw & prepared  root  In Chinese
herbal medicine, the root ( di huang )
is known as sheng di huang  when
it is eaten raw and shu di huang
when it has been cooked in wine. The former is the most commonly
taken remedy. Both are yin tonics
(see p. 40), but have different
therapeutic indications. ■ Sheng di huang  The raw root
“cools the blood,” and is given to
help lower fever in acute and chronic
illnesses. Its cooling nature is
reflected in its use for problems such
as thirst and a red tongue that arise
from “heat patterns.” Sheng di huang
is useful for treating people with
impaired liver function and is used
specifically to treat hepatitis and
other liver conditions. ■ Shu di huang This preparation
is used specifically for blood loss
and “blood deficiency” states such
as irregular and heavy menstrual Rehmannia
A perennial, reaching
1–2 ft (30–60 cm),
with large, sticky leaves
and purple flowers. bleeding. It is warming rather than
cooling, and is considered to be a
prime kidney tonic. ■ Blood pressure  Rehmannia is
used to treat high blood pressure. Interestingly, while sheng di huang
appears to raise blood pressure,
shu di huang  has the opposite effect. ■ Longevity Rehmannia is a
traditional and valuable tonic for
old age. It is considered to help
prevent senility.Rehmannia’s  appearance gave rise to its
Western folkname “Chinese foxglove.”Parts Used
Key Preparations & Their UsesRoot is unearthed in autumn. It has
a protective action on the liver. Fresh root
■ Chinese formulas  The herb
is an ingredient of many famous
herbal formulas, most notably
“the pill of eight ingredients,” which
contemporary Chinese herbalists
consider to “warm and invigorate
the yang of the loins.”
Self-help Uses
■ Heavy menstrual bleeding, p. 315. ■ Weakened liver & metabolism,
 p. 319.Dried root
Rehmannia
Chinese
figwort QCaution  T ake only on professional advice during pregnancy. US_124-125_Polygonum_Rehmannia.indd   125 26/02/16   4:00 pm
126Rheum palmatum
Dried rhizome Key Medicinal PlantsRhizome is a mild
appetite stimulant and
helps improve digestionRheum palmatum (Polygonaceae)
Chinese Rhubarb, Da Huang (Chinese)Chinese rhubarb
A thick-rhizomed perennial growing to  10 ft (3 m), with large palm-shaped leaves and small flowers. Chinese rhubarb grows best close to
water. In summer it produces clusters  of red flowers. Habitat & Cultivation
Native to China and Tibet, where
the best-quality herb is still found,
Chinese rhubarb now also grows in the West. It is found in the wild and  is widely cultivated. It is grown from seed in spring or by root division
in spring or autumn and requires a sunny position and well-drained soil. The rhizomes of 6–10-year-old plants are dug up in the autumn after the stem and leaves have turned yellow. Related Species
R. tanguticum and R. officinale have similar uses to R. palmatum. These  3 species are considered to be superior in action to other rhubarbs. The familiar, edible rhubarb is
R. rhaponticum. Key Constituents
■ Anthraquinones (about 3–5%),
 rhein, aloe-emodin, emodin
■ Flavonoids (catechin)
■ Phenolic acids
■ Tannins (5–10%)
■ Calcium oxalateKey Actions
■ Laxative
■ Anti-inflammatory
■ Astringent
■ Stops bleeding
■ Antibacterial
Research
■ Anthraquinones & tannins
Chinese rhubarb’s medicinal value  is largely due to the irritant, laxative, and purgative properties of the anthraquinones, and in large doses the rhizome is strongly laxative. A 2007 Chinese study concluded that the anthraquinones in rhubarb “possess promising anticancer properties and could have a broad therapeutic potential.”
■ Antibacterial properties
Decoctions of the root have been shown to be effective against Staphylococcus aureus, an infectious bacterium that causes mouth ulcers
and folliculitis (an acne-type infection
of the beard area). In laboratory studies, rhubarb has been found
to have notable activity against Helicobacter pylori, a bacterium
that causes stomach ulcers. Traditional &
Current Uses
■ History Chinese rhubarb was
first mentioned in the 1st-century ce
Chinese text The Divine Husbandman’s
Classic, and has been grown in the West since 1732. It is one of the few herbs still used today in conventional as well as herbal medicine, and is listed in the British Pharmacopoeia of 1988. ■ Constipation Large doses of
Chinese rhubarb are combined with carminative herbs and taken as a laxative, helping to clear the colon without causing excessive cramping. This is useful for treating constipation where the muscles of the large intestine are weak. ■ Diarrhea Small doses of the root
are astringent, relieving irritation of the inner lining of the gut, thus reducing diarrhea.Parts Used
Key Preparations & Their UsesRhizome contains anthraquinones, which are
laxative, and tannins, which are astringent. Fresh rhizome
Decoction (to make, p. 291). For
an occasional bout of constipation,
take 1/2 cup (100 ml) each evening. ■ Other uses Chinese rhubarb
can be applied to burns, boils, and carbuncles. The herb acts as a tonic and mild appetite stimulant and serves as a useful mouthwash for mouth ulcers. Self-help Use
■ Constipation, p. 307.Tincture (to make, p. 292). To
stimulate the appetite, take 20
drops with water twice a day.Chinese rhubarb has long been prized as the most
useful purge in herbal medicine, safe even for young
children due to its gentle action. It has been used in  China for over 2,000 years and is an extremely effective treatment for many digestive problems. Paradoxically,  it is a laxative when taken in large doses but has a constipating effect in small measures. The rhizome  has an astringent, unpleasant taste. QCautions Do not take during pregnancy or while breastfeeding. Do not take during
menstruation or if prone to gout or kidney stones. Not suitable for children. Tablets are one of the most convenient ways of taking the herb. T ake for
occasional bouts of constipation. US_126-127_Rheum_Rhodiola.indd   126 26/02/16   4:00 pm127Rhodiola RoseaKey Medicinal Plants
Tablets  take as recommended by
supplier for lowered mood and vitality.Decoction  T ake 21/2 tsp twice a day
to promote physical endurance.Rhodiola rosea (Crassulaceae)
Rhodiola, Golden Root
An Arctic plant that thrives in extreme environments,
rhodiola’s rose-colored roots have pronounced medicinal


Description  Strongly aromatic perennial
growing to 3 ft (1 m). Has an erect stem, feathery compound leaves, and clusters of yellow disk-shaped flowerheads. Habitat & Cultivation  Found throughout
temperate zones in the northern hemisphere,
US_266-283_Sanguinaria_Ziziphus_jujuba.indd   274 26/02/16   12:48 pm275 other medicinal plantsTerminalia chebula
T. baccata  also contain the substance. Studies
have been conducted since the 1980s in search
of potential cancer treatments. RCaution  Y ew is extremely toxic. Do not take
under any circumstances. Terminalia belerica
(Combretaceae)
Beleric Myrobalan
Description  Evergreen tree with clusters of
oval leaves, spikes of small greenish unpleasant-
smelling flowers, and hairy brown fruit. Habitat & Cultivation  Beleric myrobalan
is native to India, Malaysia, and the Philippines. It is
found in forests and is cultivated for its astringent
fruit, which is gathered both immature and ripe. Part Used  Fruit. Constituents  The fruit contains tannins
and anthraquinones. Medicinal Actions & Uses  Beleric myrobalan
fruit is astringent, tonic, and laxative. It is principally
employed as a treatment for digestive and
respiratory problems. In Indian herbal medicine,
the ripe fruit is taken for diarrhea and indigestion,
and the unripe fruit is used as a laxative for chronic
constipation. It forms part of the classic Ayurvedic
Triphala formula, chiefly used as a bowel tonic. Beleric myrobalan is also often used to treat upper
respiratory tract infections that cause symptoms
of sore throats, hoarseness, and coughs. Related Species  Many Terminalia  species are
used to make astringent remedies, and also for
their timber. See chebulic myrobalan ( T. chebula,
following entry ). Caution Do not take during pregnancy. Tansy  is a strong
deworming remedy
for use only under
professional guidance.Yew, no longer used
in herbal medicine,
is currently under
research as a potential
anticancer drug.Taxus baccata (Taxaceae)
Ye w
Description  Slow-growing evergreen tree
reaching 80 ft (25 m) in height. Has rust-red bark
and flattened, dark green needle-like leaves. The
female trees produce fleshy red cup-like fruit.tansy grows in open areas, alongside roads, and
close to water. The flowering tops are collected as
the flowers open in summer. Parts Used Flowering tops. Constituents  T ansy contains a volatile oil, which
includes significant levels of thujone and camphor,
sesquiterpene lactones, flavonoids, and resin. The
volatile oil strongly induces menstruation. History & Folklore  While it is not
mentioned in surviving classical texts, tansy
was described by medieval herbalists, notably
St. Hildegard of Bingen (12th century). Ever since
that time, tansy has been used most commonly as
a worm-expelling plant. In England, tansy puddings
were consumed during Lent. Medicinal Actions & Uses  T ansy is little
used today because of its potential toxicity. When
the plant is taken, it is chiefly in order to expel
intestinal worms, and, to a lesser degree, to help
stimulate menstrual bleeding. T ansy may be used
externally to kill scabies, fleas, and lice, but even
external application of tansy preparations carries
the risk of toxicity. QCautions  Use only under professional
supervision. T ansy is possibly unsafe for internal
and external use, and should never be taken
during pregnancy. The plant, and especially its
essential oil, are subject to legal restrictions in
some countries. Terminalia chebula
(Combretaceae)
Chebulic Myrobalan
Description  Evergreen tree growing to 65 ft
(20 m). Has egg-shaped leaves, white flowers in
terminal spikes, and small, 5-ribbed fruit. Habitat & Cultivation  Native to Central
Asia and India, chebulic myrobalan is found
throughout Iran, Pakistan, and India. The fruit
is collected when ripe. Part Used  Fruit. Constituents  Chebulic myrobalan contains
triterpenes, polyphenols, a coumarin (chebulic
acid), resin, and fixed oil. History & Folklore  Chebulic myrobalan has
been used in Indian medicine for several thousand
years, and the fruit has long been considered a
prime remedy for all manner of digestive problems.Habitat & Cultivation Y ew grows throughout
northern temperate zones. More often found in
cultivation than in the wild, it prefers lime-rich soil. The leaves are gathered in spring. Parts Used  Leaves. Constituents  Y ew contains a mixture of alkaloids
known as taxine, and also diterpenes (including
taxol in some varieties), lignans, tannin, and resin. History & Folklore  The yew tree was sacred
to the Druids, who are believed to have considered
it an emblem of immortality. The Druids planted
yews in holy sites, a practice that continued with the
coming of Christianity. Many medieval churchyards
contain ancient yews, some thought to be over
2,000 years old. In the Middle Ages, the best
longbows were made from yew wood, as were
magic wands. Medicinal Actions & Uses  Though yew has
been used in small doses to treat rheumatic and
urinary problems, its extreme toxicity makes it an
unsafe medicinal plant. Research  T axol inhibits cell division, and has thus
been extensively researched for its use as an anti-
cancer drug. T axol is most commonly found in the
Pacific yew ( T. brevifolia ), though some varieties of
US_266-283_Sanguinaria_Ziziphus_jujuba.indd   275 26/02/16   12:48 pm
276
other medicinal plantsTheobroma cacao
Medicinal Actions & Uses  Laxative and
astringent, the fruit gently improves bowel regularity
without excessively irritating the colon. It forms part of the classic Ayurvedic Triphala formula, used chiefly as a bowel tonic. Like Chinese rhubarb (Rheum palmatum, p. 126), chebulic myrobalan may be used as a treatment for diarrhea and dysentery. The fruit’s tannins protect the gut wall from irritation and infection, and tend to reduce intestinal secretions. Likewise, the fruit helps to counter acidic indigestion and heartburn. A decoction of chebulic myrobalan may be used as a gargle and mouthwash, as a lotion for sore and inflamed eyes, and as a douche for vaginitis and excessive vaginal discharge.The fruit has been also shown to have liver-protective and antidiabetic properties. Caution  Do not take chebulic myrobalan
during pregnancy. Theobroma cacao (Sterculiaceae)
Cacao,
Cocoa
Description  Evergreen tree growing to 26 ft
(8 m). Has pale brown bark, glossy oval leaves, clusters of small yellow flowers, and large, pear-shaped, red-yellow seed pods.Constituents  Arborvitae contains a volatile
oil (up to 60% thujone), coumarins, flavonoids (including procyanidin), tannins, and polysaccharides. History & Folklore  Many Native American
peoples prized arbor-vitae as a medicine for fever, headaches, coughs, swollen hands, and rheumatic problems. The herb was burned as a smudge (smoky fire) for its scent and to ward off evil spirits. The 19th-century Eclectic herbalists
used arbor-vitae as a remedy for bronchitis, rheumatism, and uterine cancer. Arborvitae has also been used to treat the side-effects of the smallpox vaccination. Medicinal Actions & Uses  Arborvitae has
an established antiviral activity. It is most often used to treat warts and polyps, being prescribed both internally and externally for these conditions. It is also used as part of a regime for treating cancer—especially cancer of the uterus. Arborvitae makes an effective expectorant and anti-congestion remedy, and may be used to treat acute bronchitis and other respiratory infections. It induces menstruation and can be taken to bring on delayed periods, though this use is inadvisable if menstrual pain is severe. Arborvitae is diuretic and is used to treat acute cystitis and bed-wetting in children. Extracts of the herb may be painted on painful joints or muscles as a counterirritant, improving local blood supply and easing pain and stiffness. QCautions  T ake only under professional
supervision. Do not take arborvitae during pregnancy or while breastfeeding. Self-help Use Warts, p. 304. Thymus serpyllum (Lamiaceae)
Wild Thyme
Description  Tuft-forming evergreen herb
growing to a height of 3 in (7 cm). Has square stems, small


 wake up one morning with a full-blown ca ncer. Instead, you have gradually earned every bit of it by your lifestyle, or by the dumb t hings you’ve done, and the abuse you put your
body through. We earn cancer just as we make either  A’s or F’s on our report cards. Walter also
reminds me that in our society we do tell the patie nt that he has cancer, which I think is a much
better attitude than in the European society where they do not tell the patient. You go to a doctor
and he will never tell you what’s wrong with you. H e will let you die and then tell your relatives
after you’re dead, that you had cancer. If you were  never told, what choice did you have? "The word ‘choice’ brings to mind our former Vice P resident, Hubert Humphrey, who was a
cancer victim. I talked to a close friend of Senato r Humphrey, who said that when Humphrey had
a chance to carry out non-toxic therapy he wanted v ery much to do so. But he couldn’t because
he thought he would set a bad example by not suppor ting our medical monopoly. He wouldn’t be
supporting the National Cancer Institute, the Natio nal Cancer Society, the AMA, etc. He was
essentially a sacrificial lamb — as is everybody wh o goes through the torture and inquisitions. He knew he had a choice and chose not to exercise a  preferred alternative — a real tragedy." Colon and Liver Cancer
Mabel H., Longview, WA
8-Year Victory Over Colon and Liver Cancer
Health is something I had enjoyed for many years, s omething I had taken for granted, and
something I hadn’t cherished as I ought. During the  fall of 1974, I experienced a very tired
feeling at the end of my day’s work and often found  it necessary to rest before preparing my
evening meal. At the beginning of February, I had a  complete physical and Dr. X gave this
verdict, "You have a clean slate of health." I shoo k my head and he asked me why. I proceeded
to explain this distressed feeling in my lower abdo men. The barium enema, which followed,
revealed the cancer in the colon. You can imagine w hat thought arose within me but I am
thankful I have learned, in a measure, to accept di sappointments too. Our pathway is not always
going to be sunny and bright. After the colostomy, the surgeon discovered I had c ancer of the liver, which was inoperable. He
recommended I have chemotherapy and an appointment was made to see the oncologist. In the meantime, my daughter, who lives in Iowa, co ntacted a few people who had cancer and
had received great help using the Kelley nutritiona l plan. She called me and asked what I wanted
to do. That was not a hard decision since I had bee n aware of this type of cancer treatment. Nevertheless Mary and I went to talk to Dr. W. (the  oncologist). He was a real gentleman and did
not put forth a successful picture of chemotherapy. He wished me the best and said he had never
heard of the Kelley nutritional plan. My daughter a lso had to call the surgeon to tell him my
decision. He made it clear that this was not in acc ordance with the American Medical
Association, and this, of course, we understood. Am  I ever thankful to my daughter that she got
in contact with people who had proved that Dr. Kell ey’s plan really did work in bringing people
back again to health! My daughter helped me in filling out Dr. Kelley’s q uestionnaire. There was a question or two I
couldn’t answer so she called Dr. X to ask. His man ner of speech was shocking. The language he
used was such no doctor would need to use to answer  a question or two concerning my physical
checkup. His attitude toward my decision was distas teful. Dr. X is my doctor no more! About seven weeks after my surgery, I made my first  visit to Dr. Kelley. This was the end of
March. The night before my appointment with him I g ot the flu so you can imagine what shape I
was. My Kelley Index was 720 and my body was so ver y deficient in every respect. I felt very
comfortable in Dr. Kelley’s presence and having my daughter with me gave me courage. Before I reached my home I had a distiller, juicer and the necessary vitamins and supplements. Now started my new way of living. To a degree I und erstood the discomfort I could experience
because I had read Dr. Kelley’s book. There was a tremendous change from my former way of  preparing my food. I became very time-
conscious since I needed some supplements every 2 h ours during the day and in the middle of
the night when my alarm helped me out. I had a grea t number of supplements plus all the carrot
juice, seeds, nuts, boiled eggs, yogurt, etc. I had  lost much weight but quite soon I began to gain. I kept on the program for at least ten days — more if possible — and then I would vacation for
five days. There was much to learn in the giving of  enemas. A coffee enema makes you feel
clean and refreshed. This program required much systematic work but I fe lt I had a goal in view, God had spared my
life during surgery and now with his help I could f ace the future. Every day I asked for guidance,
wisdom and courage to walk and live as I ought to s o He’d be pleased with me here on earth and
throughout the endless ages of eternity. My relativ es and friends all encouraged me to keep on
the program. There was no opposition. If you feel a  course is right, you’ll pursue it. This is true
spiritually, too. The outside pressure isn’t going to defeat you. At the end of the eight months I made my second vis it to Dr. Kelley and this time my Index was
420-300 less than my initial visit. We all jumped f or joy. April 1978, my Index was 10! I am a
very thankful person. This body God has given is a marvelous piece of cre ation. It functions so perfectly and isn’t it
only right that we should feed and care for it prop erly? Dr. Kelley:  "Mabel is a friend of several years and fellow mem ber of our Christian fellowship. She had colon and liver cancer. The colon and liver  are two of the main detoxification systems
helping us get rid of toxins. Unfortunately, they t hemselves are high on the list of organs
attacked by cancer. Metabolic Medicine is built aro und natural processes, of which proper health
of the colon and liver and the proper detoxificatio n of the body are major factors. Like Mabel,
we all take good health for granted and never think  about having bad health until it hits us. Particularly in the case of cancer, we think: ‘it w ill happen to someone else, it will never happen
to me.’ We try to not even imagine the prospect. It ’s so dreadful that we don’t even think it could
happen to us. "A lot of times we are like the proverbial ostrich that sticks its head in the sand, and don’t want
to know about it, trying to ignore it so it will go  away. However, as God’s children, we owe it to
ourselves and to God to take care of our bodies. It  may cost a little money at first, but it will save
money in the long run actually to take time out of your life and address the cancer issue. Do the
Self-Test every 9 to 12 months so that if you ever develop cancer you will discover it early. "Mabel’s experience with Dr. W. is really more typi cal than her experience with Dr. X. Most
family doctors, the ones out on the firing line, ha ve our best interests at heart. Generally it is not
the local family doctor that gives us problems; it is the massive, impersonal Medical
Establishment." Spleen, Pancreas and Lung Cancer
Rachael S., Norcross, GA
26-Year Victory Over Cancer of the Spleen, Pancreas  and Left Lung. Dr. Kelley spoke with Rachael in August 1998. For 2 6 years she has told everyone she meets
who has a health problem about the Kelley program. Rachael wants everyone to know that it is
because of Dr. Kelley that she has lived to love an d enjoy four grandchildren and has recently
become great-grandma to twins. The following is her  story:
On September 28, 1971, I was admitted to the hospit al as an emergency case suffering with acute
severe abdominal pain. The next morning, I was take n to the operating room for an emergency
exploratory with subsequent removal of an abscessed  right ovary and fallopian tube (my healthy
appendix was also removed). I was told I had perito nitis. Several days later, after X-rays of the
colon, I was told I had three tumors in the hepatic  flexure of the transverse colon. The doctor said
he was "pretty sure at least one was malignant" and  I must be scheduled for colon resection in 30
days. I asked him what could be done if further sur gery proved inadequate. He said


 a different sort. Your instinct  is what pushes you into your future. It says, if you want a future, listen to
your past —even if it is a past that you cann ot consciously remember. Your cellular
memory, this “sub -directory,” holds the history of your entire species. So if anyone  in your
biological line has encountered data about what you are now witnessing, that data will
immediately be made available to you. This is the Reptilian Brain at work. The what. Yes, I said the Reptilian Brain. And all of this —all of it — relates directly to the
experience that you are having right now, on this very day. This short course in the
Mechanics of the Mind is something that should be taught in every school, in age -
appropriate ways, so that when we all become adults we know what we are dealing with
here —and can create the lives we always imagined we would lead.<|eot_id|><|begin_of_text|>
Q: What is the author's message about the human experience and the way to change one's life?,
A: The author is discussing the importance of understanding how the mind works and how to change one's experience of life by changing one's innermost truth. This is achieved by recognizing that the truth you buy into is based on the past data you choose to look at, and that you can change your innermost truth to alter your experience.
Q: What is the author's view on the concept of "reality"?,
A: The author emphasizes that our reality is not what we see, but what we think we see after adding past data, and that this is why it is essential to change our innermost truth to change our reality.
Q: What is the difference between Judged Past Data and Factual Past Data?,
A: The author explains that Judged Past Data contains what we call Good Memories or Bad Memories, while Factual Past Data is simply the raw, unanalyzed data.
Q: What is the author's stance on the concept of "emotion"?,
A: The author states that emotions are not inherent, but rather chosen, and that the mind decides how to respond to a situation based on past data.
Q: What is the author's main point about the relationship between the mind and the soul?,
A: The author emphasizes that the mind and the soul are separate entities, and that the soul is the source of wisdom, whereas the mind is limited by its own mechanisms.<|eot_id|><|begin_of_text|>In simple terms, this is called change. Yes, there’s that word again... change. That is what life is all about. Life nourishes life through the process of life itself, in which
life changes its form a hundred million times in the blink of an eye, a million  million tim es
in seconds, a billion  million times in a minute, and more times than Time itself can count in
the time that has passed since counting began. Change for the worse  is literally impossible within the expression of energy that we call
Life. That’s because L ife itself can fundamentally alter itself in only one direction: the
direction that evolution requires; the direction that expansion demands, the direction that
keeps it flourishing. Things can only change for the better, things can only improve,
because “ improvement” is the only Nature of God. Put another way, God has no intention of doing Itself in. Life is God’s way of proving Itself to Itself. The process by which It does this is called
Improvement. But wait a minute! Who even says there is a “God”? I do. But I am not using the word God as many other people do. I do not use the word to
denote or describe a huge Super Being existing somewhere in the cosmos, exhibiting
proclivities and tendencies, needs and desires, frustrations and emotions identical to t hose
of humans. I am not talking about an Entity Divine who has needs that must be fulfilled or
else, who presumably has a temper (or, at least, a determination to punish those who
disobey), and who also has, presumably, a penis, and, presumably, fair skin, and,
presumably, no wife, but One Son. This is not the God I am referring to when I use the word “God.”  I am referring to the Source of Supreme Intelligence manifesting itself as the Pure
Energy that we call Life itself. I am referring to the Largest Manifestation of a System That
Replicates Itself in Smaller and Smaller Versions through a Process That Empow ers the
System Itself to Exist and to Expand. I am talking about the biggest undifferentiated stem
cell in existence, from which life in all its forms emerges. Indeed, in my understanding and experience the words “God” and “Life” are
interchangeable, and i n this equation evolution is the constant. It is the ever -present
mandate of Life itself. It is the continual, the unending adjustment, adaptation, and
alteration of All That Is. No adjustment, adaptation, or alteration contracts  Life, but can only
expand  it. No adjustment, adaptation, or alteration diminishes  Life, but can only enhance  it. Life evolves to higher and higher levels of complexity. Life could not devolve  if it wanted
to. It is incapable of doing that. Now, it is true that life can look like  it is devolving. Changes can look like  they are not “for
the better.” But, in fact, change can only be for the better or it would not occur. All spiritual
masters know this. That is why all spiritual masters teach, e ach in their own articulation...... judge not by appearances. Life is eternally functional, adaptable, and sustainable. These are the Basic Principles of
Life, and they cannot be violated or rendered in any way inoperable, or Life would cease to
be. All of this becomes much easier for people to comprehend with my simple substitution
of the word God for the word Life. Suddenly, everything is made clear. God is eternally
Functional, Adaptable, and Sustainable. These are the Basic Principles of God, and they
cannot be violated or rendered in any way inoperable, or God would cease to be. When human beings embrace the extraordinary idea presented here, the process of
change will be seen for what it is: the ultimate expression of Divinity Itself, sustaining Itself
through adaptations that render Itself eternally magnificent. Change is an announcement of Life’s intention to go on. Change is the fundamental impulse
of Life itself. Again I want to tell you that I don’t think that a lot of people see it this way. If they saw it
this way they would heed the injunction of Christ, and “be not afraid.” Yet “ye of little faith”
are afraid. Thus it was that Franklin Roosevelt was moved to say, “We have nothing to fear
but fear itself.”
I’m going to take that one step fu rther. I’m going to say... We have nothing to change but Change itself. Today I awakened quieter than God
and stretched my Self toward the sky
to caress the celestial bodies
with the
Body of God  All night long
The Sun awaited my eyes. And now that they are upon Her
She rises, as Divined as every siren
every muse
every
Body of God. Even Ocean sways and rocks
in gentle wait for me to wake
even Moon
even Sky
even Silence
Even Silence awaits the Awakening of my voice
that will tenderly kiss Its body of sound s
still
in the Body of God. —‘The Body of God’  © 2009 Em Claire  18. THE SIXTH CHANGE
I HOPE YOU HAVE  considered The Fifth Change carefully, and that, given the information
and the insights you’ve received here, you feel that you can go ahead and embrace it, along
with Changes One, Two, Three, and Four. I want to say that if there were one change on my list of nine that could do the work of
all the others, Change #5  would be it. This is a change that can change the way change is
experienced even as change is taking place. Isn’t that a change you would like to make? Sure it is. We’d all like to make a change like that at times such as the moment you are
experiencing r ight now. Now I know that the way you’d  like to change things is to change the fact that anything
changed at all! It may look as if you can be happy again only if you can change what
happened. But here’s the news: that’s not going to make you happy. If kee ping things the way they were was going to keep things happy, what has just happened
wouldn’t have happened. Now you might be able to put in place yet another  change, following the change that has
just occurred, which could return things to something resembling  the way they were
before, but they will never again be exactly the same —and you would not want them to be. Always remember this: you cannot change what’ s been changed, because that’s already in
the past, but you can change the future, and that’s where your power lies. Your decision will be, do I want to change the future so that it duplicates my past? Or do
I want to change the future so radically that it  looks nothing at all  like my past? In order to consider this carefully, you should be aware that change does not occur in a
vacuum. Change does not take place in the universe for no reason. Change is not


in t ime, I’d live my life so much better. Regret over the  past is
mingled into everyone’s story, and the basis for this regret  (and its
opposite, which  is nostalgia) is that the passage of time has power
over us. “I used to have a perfect figure” states this more directly
by c onnecting  the passing of the years with a loss of physical
attractiveness, while implying that “a perfect figure” is the  same as
self-worth and sexual desirability. These example s of how the mind feels separate and different
from the body could be expan ded endlessly. The body is su bject to
all man ner of judgment, and yet the underlying process, whether
you lov e your body or hate it, hasn’t been examined closely. This
underlying process is the inescapable way your body has absorbed
every detail of your life story and now mirrors it. To be tra pped in
your story and trapped in y our body are the same thin g. Your
brain has been shaped every minute since you were born, and it
has communicated everything you experience to the body’s fifty
trillion cells, which in turn pass the messages on to your DNA. Wholeness, then, isn’t just a mental shift. It’s a revolution in
the bodymind that undoes the past, beginning in the brain but
reaching out to liberate eve ry cell and influencing the genetic
activity in each cell. To see ho w this revolution occurs, let me go to
the heart of every story, which is time. H o w  t o  B e  T i m e l e s sThere was a period in infancy when your experience was
original and authentic. You were too young to interpret the world
on your own. All your development was occupied with the basics
of walk ing, talking, exploring the world, and so on. Let’s call this
the pre story period of life. W illiam Blake divided one group of
poems i nto “so ngs of innocence” and “songs of experience,” which
were a nonbiblical narrative  of the Fall from Grace. Like the
romantics who were to follow, and who idolized him, Blake
believed that the Fall didn’t occur to Adam and Eve; rather, it
happened to children as they  lost their innocence. The Fa ll was a
repeated experience generation after generation. What Blake saw in innocenc e was a fresh, simple, lyrical, and
joyous p erspective on the world. The tone is set in one of the most
famous songs of innocence, “The Lamb,” where you can read
infant  for lamb :
Little Lamb who made thee
Dost thou know who made thee
Gave thee life & bid thee feed,
By the stream & o’er the mead;
Gave thee clothing of delight,
Softest clothing wooly bright;
Gave thee such a tender voice,
Making all the vales rejoice. In c ontrast to this vision of  a childhood Eden, the son gs of
experience are  bitter and dar k, reflecting the hardship Blake knew
firsthand and saw all around him in eighteenth-century London. One fam ous poem, “A Poison Tree,” reimagines the tale of original
sin as the dark side of hum an nature, in verse that cou ld be a
nursery rhyme:
I was angry with my friend:
I told my wrath, my wrath did end. I was angry with my foe:I told it not, my wrath did grow. And I watered it in fears,
Night & morning with my tears:
And I sunned it with smiles,
And with soft deceitful wiles. And it grew both day and night,
Till it bore an apple bright. And my foe beheld it shine,
And he knew that it was mine. And into my garden stole,
When the night had veiled the pole;
In the morning glad I see,
My foe outstretched beneath the tree. Even without the benefit of Blake’s vision, we have all
experienced th e transformati on from innocence to experience. All
it took was time. Nothing else was necessary as we learned the
standard interpretation of the world everyone around us accepted. A baby is never bored. He lo oks on the world with wond er. The
hours don’t hang heavy; deadlines don’t make a baby rush through
his day s. He has no hunger for distraction so that he can  escape
from himself. Being a visionary, Blake saw the possibility of liberation from
the fallen state, which he c alled “organized innocence. ” It’s a
brilliant phrase, because it im plies that a person’s experience can
be as original, authentic, and untainted as a baby’s while retaining
the org anized mind, a mind we must have to perform higher
functions as adults (which includes taking care of babies). Returning to innocence means embracing values like love and
creativity, which become more valued as we reach maturity. Yet
the years of m aturity make it more and more difficult to  journeyback to innocence. For all the countless people who yearn for what
it felt like to first fall in love, few find a way back. The culprit isn’t experience, because experience can still be
joyful and authentic at any tim e of life. The culprit is hidden in the
texture of our lives—it is time. I said above that be coming
embedded in the interpreted world (i. e., the spell/dream/illusion)
only needed time, nothing el se. By the same token, esca ping the
grip of time is the only way out. Far from being a mystica l notion,
you can be timeless right this minute—in fact, that’s the only way. For most people, the two words timeless  and eternal  seem
roughly the same. For religious believers in the Christian and
Muslim traditions, Heaven is  eternal, a place where time goes on
forever. For the nonreligious, time ends with physical death. In
both cases, however, ordinary clock time has ceased. But there are
problems with all these concepts, and if we go deeply into the
subject, time is very different from what we casually accept. Physics has had a lot to say about time, thanks to Eins tein’s
revolutionary concept that time isn’t constant but varies according
to the situation at hand. Traveling near the speed of light or
drawing near the massive gravitational pull of a black hole will
have a drastic impact on how  time passes. But let’s set r elativity
aside fo r a moment to consider how time works in human terms,
here and now. Each of us normally experiences three states of
time: ti me ticking on the clock when we are awake, time a s part of
the illus ion of having a dream, and the absence of time wh en we’re
asleep b ut not dreaming. Thi s tells us that time is tied to our state
of consciousness. We take it for granted that one kind of time—the one measured
by clock s—is real time, but th at’s not true. All three relationships
with time—wak ing, dreaming, and sleeping—are knowable only as
personal experiences. Time doesn’t exist outside human
awareness. Th ere is no absolute clock time “out there” in the
universe. Many  cosmologists would argue that time, as we know it
in our waking  state, entered the universe only at the big bang. What ca me bef ore the big ban g is probably inconceivable,  because
“before the big bang” has no meaning if time were born at the
instant the cosmos was born. If you go to the finest level of Nature,
to the vacuum  state from wh ich the quantum field emerged, thequalities of everyday existence, such as sight, sound, taste, touch,
and sm ell, no longer exist, and there is also a vanishing point
where three-dimensionality vanishes, along with time itself. What lies beyond the quant um horizon is purely a matt er of
conjecture. The precreated state of the universe can be modeled
almost any way you choose, as being multidimensional, infinitely
dimensional, or nondimensional. So it must be accepted that time
came out of the timeless and not just at the big bang. Everything
in the physical  universe winks in and out of existence at a rapid
rate of excitation here and now. The timeless is with us at every
second of our lives. Yet something looks fishy in that sentence, because the timeless
can’t be measured using a cl ock, so it makes no sense to say that
the timeless is with us “at ev ery second. ” Instead, the timeless is
with us, period. This world is timeless. There is no need to wait for
death or Heaven to prove that eternity is real. Once you acknowledge that t he timeless is with us, a question
naturally arise s: How is the timeless related to clock tim e. The
answer is that the two aren’t related. The timeless is absolute, and
since it can’t be measured by  clocks, it has no relative ex istence. How strange. The timeless is with us, yet we can’t relate to it. So of
what good is the timeless. To answ er this  question, we have to back up a bit. Clock  time
has no privileg ed position in reality. There is no reason  why it
should be elevated above dream time or the absence of  time in
dream


	is	an
uncomfortable	reality	for	many	of	us,	but	getting	in	touch	with	your	foodmeans	really	understanding	what	it	is	composed	of	and	facing	the	good,	the
bad,	and	the	ugly. The	harsh	truth	is	that	compounds	in	an	animal’s	diet
bio-
accumulate
,	meaning	they	become	concentrated	in	the	animal’s	tissues
2
	and	end
up	on	your	fork	whether	you’re	eating	a	piece	of	roast	chicken	or	digging	into	a
steak. Upon	close	examination	of	what	commercially	raised	animals	are	fed,
this	fact	is	not	only	uncomfortable,	it’s	frightening	and	downright	ugly. First	of	all,	if	you	eat	factory-farmed	animals,	which	means	pretty	much	any
animal	product	that	isn’t	labeled	organic	and	grass-fed,	you’re	most	likely
ingesting	genetically	modified	corn	and	soy	along	with	that	seemingly	innocent
grilled	chicken	or	hamburger	at	your	weekend	barbecue. The	United	States
currently	provides	subsidies	to	farmers	who	grow	corn	and	soybeans,	and
currently	around	90	percent	of	these	crops	in	the	United	States	are	now
genetically	modified. Livestock	producers	choose	to	use	corn	and	soy	as	the
basis	of	their	animal	feed	not	only	because	it’s	cheaper	but	also	because	these
foods	help	the	animals	gain	weight	faster. 3
Genetically	modified	crops	weren’t	released	until	1996	and	started	with	soy,
corn,	and	cotton	(cottonseed	oil	is	commonly	used	in	products	like	salad
dressings	and	mayonnaise)	before	spreading	into	other	foods. There	hasn’t	been
enough	time	to	assess	the	full	health	ramifications	for	humans,	but	research	on
the	effects	of	genetically	modified	organism	(
GMO)	consumption	in	animals
(with	a	much	shorter	life	span	than	humans)	has	revealed	frightening	effects,
including	reproductive	issues,	liver	and	kidney	toxicity,	sperm	damage,	and
infant	mortality. 4
,
5
	Researchers	at
Baylor	College	of	Medicine	accidentally
discovered	that	rats	that	were	fed	GMO	corn	material	had	reproductive	issues,
and	tests	on	the	feed	revealed	two	compounds	that	“stopped	the	sexual	cycle	in
females	at	concentrations	approximately	two-hundredfold	lower	than	classical
phytoestrogens. ”
6
	Both	of	these	substances	were	also	found	to	contribute	to	the
growth	of	breast	and	prostate	cancer	in	cell	cultures. 7
GMO	corn	and	soy	crops	rely	heavily	on	pesticides	and	herbicides	(such	as
Roundup,	an	herbicide	produced	by
Monsanto	that	is	designed	to	work	with
their	GMO	crop	seeds)	that	build	up	in	animals’	tissues	after	being	consumed,
and	the	meat	from	these	animals	therefore	contains	these	residues. 8
	Exposure	to
pesticides	has	been	shown	to	have	a	negative	impact	on	reproductive,	nervous,
and
immune	system	functions	and	increases	the	risk	of
cancer. 9
But	wait,	there’s	more—much,	much	more. On	a	global	scale,	commercial	animal	feed	is	laced	with	a	cornucopia	of
toxins,	including	mycotoxins,	antibiotics,	prion	proteins,	pesticides,	heavy
metals,	and	bacterial	pathogens. 10
	These	toxins	can	cause	a	variety	of	problems,including	reproductive	dysfunction,	bacterial	infections,	imbalanced	gut	flora,
and	reduced	immunity. You	obviously	want	to	avoid	consuming	these	toxins,
but	unfortunately	that’s	not	always	simple. Comprehensive	legislation	is	already
in	place	to	restrict	several	of	the	chemical	compounds	and	pathogens	in	feed,
but	as	we’ve	seen	from	outbreaks	of	contaminated	meat	in	the	past,	complete
bacterial	monitoring	is	impossible	to	enforce. Here	is	a	breakdown	of	some	of	the	most	harmful	toxins	found	in
commercial	animal	feed:
Dioxins	and
polychlorinated	biphenyls	(PCBs)
	are	industrial	pollutants	that
may	contaminate	feeds	and	have	been	detected	in	milk	and	dairy	products	in
particular. Dioxins	are	highly	dangerous	toxins	that	are	linked	to	reproductive,
developmental,	and	hormonal	problems	as	well	as	cancer. 11
	According	to	the
World	Health	Organization,	“More	than	90	percent	of	human	exposure	to
dioxins	is	through	the	food	supply,	mainly	meat	and	dairy	products,	fish,	and
shellfish…. Contaminated	animal	feed	is	often	the	root-cause	of	food
contamination. ”
12
Mercury
	has	been	found	to	contaminate	the	fishmeal	that	is	used	to	feed
certain	animals. 13
	Mercury	is	a	heavy	metal	that	causes	slow	but	steady	damage
in	your	body	in	a	sneaky	way. It	causes	your	cell	membranes	to	become	leaky,
inhibits	key	enzymes	your	body	needs	for	energy	production	and	toxin
removal,	and	creates	oxidation	in	your	tissues. Oxidation	is	one	of	the	main
reasons	you	develop	disease,	as	well	as	the	primary	reason	you	age. Some	feed	studied	revealed	samples	of
bacterial
E. coli
	(short	for
Escherichia
coli
)	variations	(though	not	strain	0157:H7)
14
	as	well	as
Salmonella	enterica
bacteria. 15
	We
have
	seen
E. coli
	O157:H7	rear	its	ugly	head	from	time	to	time	in
outbreaks,	which	have	unfortunately	caused	fatalities. Not	only	potentially
deadly,	it	also	can	cause	bloody	diarrhea,	dehydration,	and	kidney	failure. There
have	been	numerous	beef	recalls	in	recent	history,	including	one	of	over	50,000
pounds	of	meat	sold	by	the
National	Beef	Packing	Company	in	2013. 16
There	are	consistent	reports	of	worldwide	feed	contamination	with
fungi	and
their	spores. 17
,
18
	Mycotoxins	are	secondary	metabolites	of	fungi	that	have	the
capacity	to	impair	health
19
	and	lead	to	a	range	of	illnesses	and	diseases. One
German	study	found	that	94	percent	of	feed	samples	analyzed	were
contaminated	by	two	to	six	different
Fusarium
	mycotoxins. 20
	Forms	of	the
extremely	dangerous	toxin	aflatoxin	have	also	been	identified	in	contaminated
feed. 21
	This	is	of	particularly	grave	concern,	as	chronic	aflatoxin	exposure	has
been	linked	to
cancer	in	humans. 22
Another	ugly	ingredient	in	animal	products	is…well,
other	animals. Theseinclude	members	of	the	same	species	that	have	died	in	the	factory	farm. Some
commercial	feed	even	includes	meat	and	bonemeal,	containing	prion	proteins. These	components	of	animal	tissue	have	the	capacity	to	transform	into	agents
that	cause	fatal	neurological	lesions	in	a	wide	range	of	species. 23
	Cows	were	not
meant	to	eat	other	cows. Period. Then	there	are	the	copious	amounts	of
antibiotics
	that	are	added	to
commercial	animal	feed	on	purpose. Animal	products	are	frequently
contaminated	with	residues	from	drugs	that	were	purposely	added	to	the	feed	to
control	disease	and	enhance	livestock	performance. In	other	words,


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, 67, 1 10, 130, 217–18
of God, 108, 109, 208, 248
obstacles as opportunities in, 57, 64–65, 78
oneness and, 107–10
as out-of-body experience, 56–57
physical reactions to, 58, 66–67, 79
seven rules applying in, 56–58, 65–68, 76–81
singleness of, 109–10, 208
spiritual masters in, 59
time in, 58, 61–62, 76, 77
waking dreamer of, 58–68, 76–80
wet, 58
Dyer, Jim, 256
Dyer, Marcie, 27, 41, 176–77, 230–31, 236
Dyer, Melvin L yle, 3–8
Dyer, Wayne W.:
books by, 8–9, 39, 40, 48, 92, 126, 195, 209–10
career of, 5–9, 32, 39–47, 135–41, 209–10, 232–35,
272–75
childhood of, 3–4, 39–40, 58–59, 135–36, 169–70
family of, 3–5, 27, 39–40, 41, 58–59, 87–89, 141, 255–
56
Greek Marathon run by, 226–28philosophy of, 18–27, 40, 43–45, 92, 227–28, 272–75
transformation of, 3–9, 27, 40

Einstein, Albert, 54, 100
on oneness, 84
time as viewed by, 50, 62, 76
Ellis, Albert, 39
Emerson, Ralph Waldo, 39, 173, 185
endlessness, 57, 63–64, 77–79, 121, 158–59, 218–19, 248
enemies, 253, 278
attachment to past and, 184, 186
reevaluation of, 1 16
energy:
flowing of, 165, 169, 223, 238, 244, 248, 281
of giving, 205
mental, 215
muscular, 215
music as, 206
thought as, 223
in universe, 52, 129, 165, 166–69, 209, 21 1, 220, 223,
244, 251, 280
enlightenment (awakening), 45, 149, 165, 186, 196, 198, 202, 219, 257,
268–69, 271, 284
process of, 134–231, 250
Stage One of, 222–24, 228, 250
Stage Two of, 224–28, 251
Stage Three of, 228–231, 251
suffering as part of process of, 224–25, 226, 227, 228,
231, 251
eternity:
in Bible, 76
as concept, 64, 76
in each moment, 78
exercise, 23–24, 34, 187

failure, 54–56, 284–85
faith, 245
Farther Reaches of Human Natur e, The  (Maslow), 210
fear, 78–79, 148
of changing, 72
of death, 16, 19, 60, 63, 68, 109
of not having enough, 130
Spinoza on, 28
of unfamiliar, 72
Feild, Reshad, 221
Fitzgerald, F. Scott, 190
flow charts, 194
flowing, 164, 193, 196, 199, 201, 206, 209
of ener gy, 165, 169, 223, 238, 244, 248, 281
of thought, 223, 229
forgiveness, 8, 9, 257–91
anger and, 259, 263, 266, 269–70, 272–74, 277, 280–82
Christ as teacher of, 266, 269
giving as key to, 277–83
implementation of, 276–83
judgmental habits and, 259, 267–68, 283
lack of, suf fering caused by, 257
of oneself, 283–85
resistance to, 261
spiritual masters as teachers of, 263, 266, 269–70, 271
form:
attachment to, 186–88, 203
changes in, 14, 17, 60
connectors of, 251–52
death as transition of, 63, 109, 287
defined, 13
formlessness vs., 77, 163, 217–18, 221, 246, 248
God as support of, 17, 1 19, 167, 238
hidden, 212
identification with, 70, 186–88, 192, 245, 250
as illusion, 107–8intelligence as support of, 18–19, 72, 75–77, 167, 199,
208, 233, 238
invisible, 212–14
labeling and, 1 14
suffering as dependent on, 109, 182, 203, 251
in transformation, 13–14, 15
vibrations of, 51
formlessness, 73, 121, 164, 186
acausality of, 77
connectors in, 217–21
in dreams, 56, 58, 61, 67, 81, 109–10, 217–18,
form vs., 77, 163, 217–18, 222, 245, 247–48
of thought, 214, 218–20, 220–21, 230, 232–33
freedom:
abundance and, 134–35
defined, 134–35
expansion of, 134–35
in universe, 134–35
free will, 235, 239, 245, 248
Frost, Robert, 41–42
Fuller, Buckminster, 18

Gandhi, Mohandas, 128, 131
Gibran, Kahlil, 179–80
Gifts fr om Eykis  (Dyer), 39, 126, 195, 234–36, 281
giving, 159–60, 168, 184, 194–96, 204
energy in, 205
as key to for giveness, 277–83
goals, paradoxical approach to, 1 15
God, 15, 29, 76, 123, 186, 229, 246, 254, 255, 269
as dreamer, 108, 109, 208, 248
Gandhi on, 128
infinity and, 218–19
Jung on, 17–18
as oneness, 90as support for form, 17–18, 1 19, 167, 238
universe supported by, 211, 219, 238
god force, 71, 167, 229
golden rule, 33
Goldsmith, Joel, 282
Gould, Donna, 42, 45
Greene, Shecky, 42
“Guardian Angel” (Jacobsen), 289–90
guilt, 284–85
Gulliver ’s Travels  (Swift), 95

Happiness Is the W ay, 126
harmony, 106, 123, 134, 166–68, 198, 205, 244, 266
inner, 99–100, 107, 1 17–19, 193, 252, 281, 288
intellectual, 253
love and, 74, 81, 96–97, 100, 1 17, 271
in universe, 165, 232
war ended by, 91
hatred, 261–63, 264, 265–66, 269–73, 277
head-in-the-sand approach, 29
Helprin, Mark, 238–40
Herbert, Nick, 89
Holmes, Oliver Wendell, 1–2
Hugo, Victor, 43, 85
Hundr edth Monkey, The  (Keyes), 88
hypnosis, 33

“I’ll believe it when I see it” mentality, 2–3, 28–29, 71–72, 21 1–12, 245
images:


 was an
astonishing improvement in his appearance, nature, colour and
vigour in the body. Nobody could say Shri Mehta had suffered
from a fatal disease. I had permitted him· from the very beginning
to take a simple and digestible diet as it was dangerous to keep
such a week patient on fast." Case No. II : "Miss K. R. Shah of Ahmedabad, aged seventeen, 90 : AUTO-URINE THERAJ>Y
suffered from bone-T. B. She was so weak that she could not get up
from the bed, nor was she able to t-urn on one ~ide or the other. She
could not even take a cup of tea. She had a boil of the ::lze of a
guava on her left thigh. Dqctors forwarded the -:ase to me. I gave her
one dose of homoeopathic medicine and opened the boil and about
a pound of pus was discharged from it. This. discharge gave her
some relief ailld she had some sleep after a long period· of
sleeplessness. I gave her homoeopathic medicine for some time but
there was no desired result; the disease could not be rooted out. T~1ere was no change in cough, fever andweakness. The pus also
ccntinued. It appeared that she would not survive even for a week I
had to take recourse to the urine treatment. "She was given to drink one ounce of auto-urine thrice a day. She
was permitted to take simple and easily digestible diet. She applied
the pads of urine on the boil. On the third day, the discharge of pus
ceased and the patient showc:.d some appetite. On the sixth day, she
asked for food twice and began to sit without any support. On the
ninth day, she insisted on the third meal also and began ·to walk in
the courtyard of the house. On the twelfth day, she asked for more
food, but it was not allowed. On the sixt,enth day, drinking of urine
was stopped. Now she was healthy and used to walk ouside the
courtyard. Thus in 15 days' urine treatment, Miss K. R. Shah
regained her health. In addition, she recovered appearance, colour,
appetite, weight and vigour, normal for her age." "I have given an account of two cases which were declared by
doctors as incurable. These two cases were treated by me between
summer and rainy se'aspns of 1958. Urine th~rapy is useful both
according to principles of homoeopathy as well as of biochemistry. It is a successful cure of all the incurable and chronic diseases. I
hold this belief on the basis of my own experience. Urine therapy,
properly applied, could be of great service to humanity. "If nature, habits, strength, appetite, season, economic conditions
and other factors are taken into account, and if treatment is TUBERCULOSIS : 91
undertaken, under supervision of an experienced person I am sure
that 95% of the so-called incurable cases would disappear by urine
treatment." AFTERMATH OF CASES
1. Shri Bachubhai G. Shah (Gangasadan, Vithalwadi, Marvey
Road, Malad West, Bombay), submitted orally in the seminar on
urine therapy 011 15-6-61, his own experience of this therapy. He
had anattack of T.B. but doctors could not diagnose it and so a
cavity developed on the left-side 'tung. The right-side lung also
showed some effect. Under X-ray, the trouble was traced out at last
He was admitted to the Sarvodaya Hospital at Ghatkoper. On an
advice from Kunverji Mehta of Malad, he took recourse to urine
therapy and could cure himself completely buy auto-urine..
2. Shri, Mohanlal Gupta (Sanchalaka, Sarvajanik Chikitsalaya,
Sarvodaya'-gram, Mujjaffarpur, Bihar) had informed in writing that
he was at death's door due to T.B. but.could experience wounderful
change for the better only in three days by urine therapy. 3. Shri Madhubehn Thakar (Patel Mahad, Siddhapur) aged
twenty-eight, had a cavity on the left-side lung. She was vomiting
blood and had fever and cold and gasping. She took to urine the
rapy and in 13 days blood-vomit stopped without any reaction. Gasping and cold also vanished and she could feel far better. She
could eat as appetite increased. She used to take Khakhara and
vegetables prepared in ghee. Ultimately she cured herself
completely from this fatal malady. 4. Shri Gopal Shah (Sevashram, Bhopoli, Nainital, Uttar Pradesh)
had T.B. for the last 4 years. Doctors got qespaired of his case. He
started urine therapy on 15-1-62 and continued it for three months. During the time, he never fasted but used to take cow's milk, bread,
Dal and vegetables without any condiments.. He could cure himself
completely and could walk two miies easily with vigour. 5. Shri Dhirajilal A. Desai (Gajendra Store, Ghee Bazar,
Nandarbar, West ~handesh) applied this therapy on different 92 : AUTO-URINE THERAPY
persons for T.B., ulcer, cold, asthma, kidney trouble and other small
or big maladies and could cure them without any failure. 6. Shri Harishchandra Desai from Baroda has informed that he
could cure his brother's T.B. by this therapy. In addition he could get
rid of his spectacles and piles too I He gained 15 lb. in one and a
half month's experiment. 7. Shri jashbhai M. Patel (Daresaalam, British East Aftica), Shri
Jamased N. Merchant (from Poona), Shri Rambhai H. Patel, Shri
Makanji B. Desai, (Kadhghar Kesot), Shri Ravajibhai Artist and Shri
Krisna, have stated that they were cured of T.B. and other maladies
by urine therapy. Their case histories were published in issues of
Bharat Sevak in 1962 and some of them orally related their. stories in
seminars on urine therapy. CHAPTER V
COUGH AND COLD
Eosinophilia: I wish to have an account of the experiences of a
seasoned Vaidya who might have applied urine therapy. For this
purpose, I contacted Shri Bapalal Garbaddas, the well-known
Vaidya. As a good social worker, he experimented urine treatment
on himself and sent me the following report on the 70th November
1958:
"Nowadays the disease of Eosinophilia has become very
pervalent. In this disease, the number of red corpuscles is reduced,
and that of white increased. Its symptoms are cold, cdugh,
weakness and indigestion, etc. Sometimes it appears like an attack of
asthma. An examination of the blood, however, readily reveals the
disease. Arsenic injections or some medicines with arsenic to be
taken by mouth are prescribed for it as a sure remedy. "I suffered from this disease, which still persists and troubles r.1e
to some extent. All of a sudden, the nose begins to discharge sticky COUGH-AND COLD : 93
water and phlegm, appetite is lost and body becomes pale. This
attack is feared in the cold season. It occurred to me that 1 shoud
have an experiment on urine treatment. I began the same on the
15th October 1958 and it still continues. I have been carrying on
this experiment for the last five weeks. "Early in the morning whi:m I go for stools, I collect the entire
urine, leaving a little of it passed in the beginning in a glass-pot and
drink about 6 oz. of it after cleaning the hands, feet and mouth. The
remaining is rubbed on the face as I see some darkness there. It is
thousand times better to drink auto-urine than that of a cow. The
latter is ill-smelling and scarcely available fresh. The ~uta-urine is
pure and ready at hand. It does not give my distaste and ill-smell. "The experime11t has been so successful that since then I am fre€
from cough and cold, motions are clear and the body is full of
vigour and strength. During the present winter, there is no trouble so
far. The non-recurrence of cold is really a big gain. According to
Sushruta, 'human urine' is a tonic and a poison killer. I strongly
recommend this treatment for cold and cough. "Armstrong, the original writer, has advised urine treatment along
with fast.!n case of indigestion, obesity and loss of appetite fasting is
advisable. If absolute fast is not possible, diet must be reduced and
auto-urine should be taken. It is highly beneficial. The most effective
urine treatment is


her	gentlest	voice	she	begged	them	to
come	back. One	of	the	lights	said,
Why	should	we	when	all	you	want	to	do	is
kill	us? The	voice	was	not	outside	Savitri’s	head	but	inside. Savitri	was	shocked. “Kill	you? I	would	never	do	such	a	thing.”
The	light	replied,
You	are	doing	it	right	now. We	are	the	devas	assigned	to
you,	yet	look	how	feeble	we	are
. Savitri	said,	“Tell	me	how	I	did	this,	because	if	I	ever	needed	you,	it’s	at
this	moment.”
The	light	said,
You	have	been	full	of	secret	sorrow. You	are	anxious	about
death. You	think	nothing	of	us,	and	you	never	call	upon	us. That’s	how	you	are
trying	to	kill	us
. Savitri	had	never	thought	of	devas	that	way,	that	they	needed	attention.But	now	the	very	mention	of	death	drew	her	mind	back	to	fear,	and	when	it
did,	the	lights	grew	smaller	and	dimmer. She	exclaimed,	“Wait! Don’t	let	me	kill	you.”
To	which	the	light	replied,
You	can’t. We	are	immortal. The	danger	isn’t
that	you	can	really	hurt	us	but	that	you	can	break	our	connection	to	you. We
need	your	love	and	attention,	and	in	return	we	will	help	you
. “How?”
Through	inspiration. We	bring	messages. We	can	let	you	see	us,	as	you	do
now,	and	that	will	help	you	see	your	place	in	the	divine	plan
. “Is	it	in	the	divine	plan	for	Satyavan	to	die?”	Savitri	asked. The	devas	had
been	coming	closer,	but	now	they	scattered	and	moved	away	from	her. Savitri
caught	herself	and	took	a	deep	breath,	asking	for	hope	and	courage. The	lights
cautiously	drew	closer. The	divine	plan	is	life	itself. It	includes	all	creatures	in	their	proper	place. The	proper	place	for	humans	is,	first,	in	eternity	and	second,	here	on	earth. Death,	like	the	pause	between	two	breaths,	is	how	you	cross	from	one	home	to
the	other
. Savitri	felt	a	rush	of	gratitude,	which	brought	the	lights	even	closer. They
began	to	gleam,	lighting	the	way. Savitri	found	that	she	wasn’t	lost. In	fact,
her	hut	was	close	by,	and	with	determined	steps,	led	by	a	flickering	host	of
lights,	she	headed	home. HOW	TO	MAKE	AN	ANGEL
Drawing	a	sharp	line	between	real	and	unreal	ignores	how	consciousness
really	works. If	you	say	to	me,	“I	have	a	guardian	angel,”	I	can	interpret	that
statement	through	several	states	of	awareness. You	could	mean:
I	imagine	I	have	a	guardian	angel. My	religion	teaches	me	that	I	have	a	guardian	angel	in	heaven. I	have	read	eagerly	in	the	mythology	of	angels,	and	the	one	that	attracts	me
is	the	guardian	angel. I	see	my	guardian	angel	and	experience	its	presence. Having	a	guardian	angel	is	my	cherished	wish. I	saw	my	guardian	angel	in	a	dream. Certain	states	of	awareness,	such	as	dreams	and	imagination,	are	accepted
in	our	society,	but	they	press	close	to	other	states	that	modern	people	often
relegate	to	superstition,	such	as	seeing	departed	spirits	and	having	holy
visions. Yet	I’ve	met	too	many	people	who	tell	me	soberly	of	having	saints
appear	to	them	in	meditation,	and	others	who	have	been	visited	by	gurus,	thearchangel	Michael,	Jesus,	Buddha,	ancient	Tibetan	lamas,	and	incarnations	of
themselves. Access	will	not	be	denied. Other	cultures	have	felt	more	comfortable	navigating	the	subtle	dimension
than	we	do;	our	tendency	is	to	wall	this	region	off	from	the	physical	world
and	to	make	arbitrary	judgments,	like	the	following:
People	who	see	angels	are	imagining	things. Dreams	are	illusory,	so	every	other	subtle	phenomenon	is	an	illusion	also. If	you	see	or	hear	anything	that	isn’t	physical,	you	must	be	hallucinating. Seeing	a	god	or	angel	is	the	equivalent	of	seeing	a	UFO. Both	are	outside
normal	experience. Sacred	visions	are	the	result	of	organic	diseases	like	epilepsy	or	paranoid
schizophrenia. Yet,	to	create	in	consciousness	is	our	greatest	gift,	and	what	we	create
continues	to	evolve. If	you	open	yourself	without	judgment	to	your	role	as	a
creator,	you	gain	much	more	freedom. Genesis	doesn’t	have	to	be	a	far-off
event	that	put	the	universe	into	play. It	can	be	a	constant	event	that	renews
itself	at	every	moment. A	great	work	of	art	can	begin	in	a	dream,	a	vision,	or	an	inspirational
moment. It	gestates	in	the	invisible	reaches	of	the	imagination,	but	then	the
artist	begins	to	shape	it	in	clay	or	on	a	canvas. The
Mona	Lisa
	needed	an
audience,	and	that	audience	had	to	think	that	painting	was	important. The
painting	had	to	inspire	viewers	with	its	beauty,	and	as	it	did,	it	gained	fame,
appreciation,	and	understanding. Eventually,	if	an	artwork	is	supreme,	a
whole	culture	adores	it. The	word	“angel”	could	be	substituted	for	“Mona
Lisa”	without	much	change. Being	a	work	of	art,	a	human	product,	the
Mona
Lisa
	doesn’t	stir	our	skeptical	nature,	but	since	we	can’t	observe	ourselves
creating	angels,	we	aren’t	as	accepting	of	the	process. The	next	step,	then,	is
to	unfold	that	process	in	detail. Projection
The	mechanism	by	which	angels	are	created	is	called	projection. In	the	field
of	psychology	this	term	is	often	used	pejoratively,	as	a	synonym	for	hanging	a
subjective	state	on	an	object	outside	ourselves. Instead	of	being	able	to	accept
their	own	negative	emotions,	for	example,	people	frequently	project	them
onto	others. Consider	these	familiar	exchanges:
I	don’t	think	you	love	me	anymore
. You’re	just	projecting. Of	course	I	do. There’s	a	noise	outside. I’m	sure	it’s	a	burglar
. You	think	every	noise	is
something	dangerous. You’re	just	projecting.If	I	go	to	the	party	next	week	without	losing	ten	pounds,	everyone	will	think
I’m	disgusting. Stop	projecting. You	look	fine
. Projection	can	get	complicated. A	society	that	feels	endangered	can
project	wild	fantasies. Muslim	fundamentalists	project	a	West	that	is	corrupt,
unholy,	and	decadent,	while	Christian	fundamentalists	project	an	Islam	that	is
barbaric,	fanatical,	and	godless	in	return. Projection	is	“successful”	when	we
no	longer	can	see	reality	but	have	created	a	false	version	based	on	fear,
hostility,	anxiety,	or	insecurity—any	negative	emotion	for	which	we	refuse	to
take	responsibility. Projection	also	can	be	positive,	as	it	is	when	a	smitten
lover	sees	perfection	in	the	object	of	his	love,	although	to	friends	and	family
the	beloved	remains	an	ordinary	creature	of	flesh	and	blood. Vedic	rishis


 they feel better while they’re
living, and that’ s what’ s important.” But I say, “Show me a patient who
enjoys living and I’ll show you someone who is going to live longer.”
NUTRITION
Good nutrition is an essential part of any treatment program, but I don’ t
believe in prescribing a strict regimen for all patients. I give patients dietary
guidelines and make vitamin supplements available from my of fice, but I
think it’ s more important to get people to love themselves and listen to their
bodies. If people don’ t care about themselves, they won’ t follow my advice
to exercise, eat right, and not smoke. Information on sensible nutrition is
available from many sources, and I ur ge people to seek it out and become
expert. Many patients have lost contact with their physical selves, just as
people sitting in a room with a clock grow so used to its ticking that they no
longer hear it. I try to help patients reestablish communication between
mind and body. Then they not only eat the right foods, but they also can use
their mental powers for healing. In general, I recommend the type of diet advocated by the late health
researcher Nathan Pritikin—which is the type eaten in countries where
people regularly live to be a hundred—or one based on the following
dietary guidelines prepared by the American Institute for Cancer Research
and endorsed by the National Academy of Sciences:
1. Reduce the intake of dietary fat—both saturated and unsaturated—to a
maximum level of 30 percent of total calories. This can be done by
limiting the use of meat, trimming away its excess fat, avoiding fried
foods, and cutting down on butter, cream, salad dressings, and so forth. 2. Increase the consumption of fresh fruits, vegetables, and whole-grain
cereals. This automatically increases one’ s intake of the following five
nutrients known to have a protective ef fect against cancer: beta
carotene (a vegetable precursor of vitamin A), vitamin C, vitamin E,
selenium, and dietary fiber. 3. Consume salt-cured and charcoal-broiled foods only in moderation (or
not at all). 4. Drink alcoholic beverages only in moderation (or not at all).In addition, the Pritikin-type regimen eliminates from the diet:
1. Nearly all salt except that found in food itself. 2. All stimulants like cof fee and tea. 3. All refined sugar and flour. 4. Hydrogenated fats. 5. Pepper and other hot spices. 6. Foods containing artificial additives or preservatives. This last piece of advice covers nitrite-cured meats such as hot dogs,
and may be broadened to include all commercial meats from animals fed
hormones, antibiotics, and other feed additives. Some former cancer patients attribute their recovery to strict dietary
regimens. For example, Dr. Anthony Sattilaro, president of Methodist
Hospital in Philadelphia, credits his conquest of advanced prostatic cancer,
with bone metastases, to macrobiotics, a unified approach to life that
emphasizes not only diet but also thoughts and lifestyle. His account of the
experience in Recalled by Life, written with Tom Monte, includes a
wonderful example of the way a teacher often appears as if by magic just
when the need is greatest. Sattilaro’ s father had just died of cancer and,
overwhelmed with the knowledge that he was dying too, the son did
something he never did before—on the way back from the funeral he
picked up two hitchhikers. One of them happened to be a macrobiotic chef,
who told the doctor he didn’ t necessarily have to die and started him on the
road to recovery. I do believe in synchronicity, or meaningful coincidence. However, I
don’t recommend picking up hitchhikers, and I don’ t force vegetarianism
on patients. I think one’ s mental and spiritual outlook is more important to
health than any particular diet, although vegetarians with cancer do have
better survival statistics. Vegetarian Seventh Day Adventists have a lower
incidence of colonic and rectal cancer than the rest of the American
population, but Utah Mormons have even less, despite a per -capita beef
consumption slightly higher  than the U.S. average. I remember a cancer patient named Charlie, who loved salami and hot
dogs. Despite his illness, he would ask his wife to buy these processed
meats. She would bring them home, but, feeling they were wrong for him,put them in the garbage disposal, and the two of them would yell at each
other. When Charlie asked me what was correct, I told him I thought feeling
good was more important. The sermons and “Don’ t die” messages from his
family were not helping, only creating conflicts. I feel it’ s important to eat
sensibly but just as important to make sure that meals are a pleasure, not a
joyless burden. So I told Charlie, “If I had extensive cancer that had spread
to my liver, nobody would stop me from eating a hot dog if I wanted to eat
one. However, when you come to the point where you enjoy living and feel
these foods are inappropriate for you, you will stop eating them.”
EXERCISE
Our bodies were designed to move, and they can’ t stay healthy if we
spend all our time sitting or lying down. People who exercise regularly have
fewer illnesses than sedentary persons. In the hospital, those who get up and
walk as soon as possible are the ones who recover most quickly from
surgery. Vigorous exercise benefits the body both directly and indirectly. It
stimulates the immune system and enables us to cope with stress. Many
experiments have shown that, when animals are stressed and not allowed
physical activity, their bodies degenerate. When given the same stresses and
the freedom to exercise, however, they remain healthy. Back in the 1930s,
two researchers were able to vary the incidence of tumors in a strain of
cancer -prone mice from 16 to 88 percent merely by raising some on calorie-
restricted diets and plentiful exercise, while giving others unlimited food
and little opportunity for physical activity. In 1960, another group of
scientists found that an extract of exercised muscle, when injected into mice
with cancer, slowed the growth of tumors and sometimes eliminated them
entirely. An extract of nonexercised muscle had no ef fect. The psychological benefits are just as important. Just the act of setting
aside a regular time for this fundamental and rewarding activity gives a
greater sense of self-esteem and control over one’ s life. Moreover, all forms
of exercise help you “hear” your body and its needs, while shutting out
other concerns. Exercise, especially running, walking, swimming, and other
repetitive types, of fers a chance to meditate, because we don’ t have to think
about what we’re doing. This will benefit anyone, as long as the exercise
doesn’ t become a way to “run away” from problems or an excuse to stayaway from one’ s family. Exercise has been successfully used to treat
depression, and for the same reasons it is a potent weapon against physical
afflictions. The type and amount can only be worked out on an individual basis. I
recommend one half hour to one hour daily or every other day, according to
what is comfortable for the individual. Just remember that a sick body
demands a slower pace than a healthy one. Warning signals of pain or
excessive fatigue must be heeded, but they’re signs to ease up, not to stop
entirely. The most important thing is that if exercise becomes work it
defeats its purpose. Instead of a time of communication between mind and
body, it becomes just one more stress. It’ s up to each person to choose
activities that he or she enjoys and to exercise only to the point of
relaxation, pleasant tiredness, and a little perspiration. When you can’ t
exercise you can visualize yourself exercising and this stimulates your body
also. I utilize this technique on long drives. PLA Y AND LAUGHTER
A college professor was lying helpless on the operating table just before
surgery, when one of the nurses mentioned that she was one of his former
students. “I hope I passed you,” he quipped. Laughter, which Sir William
Osler called “the music of life,” makes the unbearable bearable, and a
patient with a well-developed sense of humor has a better chance of
recovery than a stolid individual who seldom laughs. I remember Joselle, an ECaP  member with an exceptional sense of
humor. Though quite a hefty woman, she would come to meetings wearing
a tight shirt, shorts, high socks, and an outlandish hat—all as sort of a
performance to give the others a laugh. One day she said that her chest x-
ray showed the cancer was going away. I said, “I know why.” Everyone
leaned forward, waiting for some erudite explanation. “It’ s because no self-
respecting cancer would appear in an outfit like that.” People continue to
see humor if they retain a childlike spirit—that is, a sense of innocence and
play—and I know Joselle’ s sense of humor contributed to her progress. As
long as people are alive, things can still be funny, and we can help them
laugh. There are sound scientific reasons why we call robust, unrestrained