with herbs such as echinacea
(Echinacea  spp., p. 92), it will often
reduce the frequency and intensity
of acne blemishes where hormonal
imbalance is a major factor. Self-help Uses
■ Aiding conception, p. 316. ■ Decreased estrogen &
progesterone levels, p. 316. ■ Irregular cycle, p. 315.Dried berries
 QCaution Excess can cause formication (a sensation of ants
crawling on the skin). Concurrent use with the contraceptive pill
or fertility treatment is not advisable. Avoid in pregnancy. In rare
cases may cause gastrointestinal upset, headache, or dizziness. Tincture  (to make, p. 292). For an irregular cycle, take 40 drops with water
daily for 3 months. US_150-151_Viburnum_Vitex.indd   151 26/02/16   4:00 pm
152Withania somniferaKey medicinal plantsWithania somnifera (Solanaceae)
AshwagandhaAshwagandha
A stout shrub growing to 5 ft (1.5 m), with oval leaves and greenish or yellow flowers. Ashwagandha has powerful medicinal
properties proven by research. Habitat & Cultivation
Ashwagandha is found in India,
the Mediterranean, and the Middle East. It is propagated from seed  or cuttings in spring. The leaves are harvested in spring, and the fruit  and root in autumn. Key Constituents
■ Alkaloids
■ Steroidal lactones (withanolides)
■ Iron
Key Actions
■ Adaptogenic
■ Tonic
■ Mild sedative
Research
■ Chronic stress Clinical research
has been wide-ranging and examined many aspects of ashwagandha’s potential medicinal uses, many linked to the withanolides, compounds similar to the body’s own steroid hormones. A 2012 Indian clinical trial noted that those taking ashwagandha had lower stress
levels and an increased sense of well-being, as well as lower cortisol and blood pressure levels. ■ Anxiety and tension
Ashwagandha has been proven to
reduce anxiety and tension in at least 6 clinical trials. In a 2009 Canadian trial, ashwagandha, paired with dietary advice and a multivitamin supplement, was found more effective in decreasing anxiety than psychotherapy and a placebo. Those taking ashwagandha also reported improved concentration and less fatigue. ■ Male fertility Two clinical trials
testing ashwagandha’s role as a male sexual tonic indicate that the herb markedly improves semen quality. Another clinical trial failed to find any benefit in aiding erectile dysfunction. ■ Other actions Ashwagandha has
also been researched for its use as a tonic suitable for children, to improve muscle strength and mental function in the elderly, for arthritis, and to enhance immune function. Ashwagandha is thought to have anticancer activity. Traditional
& Current Uses
■ Ayurvedic tonic Ashwagandha
has always been valued in Ayurveda
for its tonic, strengthening, and relaxing properties. Robert Svoboda in Ayurveda: Life, Health, and Longevity states that it “clarifies the mind, calms and strengthens the nerves, and promotes sound restful sleep.”
■ Restorative Today, the herb is still
prized as a tonic, but valued also for its unusual combination of actions. As a tonic, it strengthens and supports physical and mental performance, yet at the same time it relieves anxiety Parts Used
Key Preparations & Their UsesLeaves contain the most
withanolides, constituents that inhibit cancer cell growth. Root is powdered or made into decoctions and taken as a strengthening  and calming tonic. Fresh rootDried leaves
Fresh plant
Dried root
Decoction of the root (to make, p. 291). For stress, decoct 5 g with 1/3 cup (75 ml)
water and take over 2 days.Powder  made from the leaves. For anemia, take 1⁄2 tsp in a little
water once a day.Berries are chewed in India to help in convalescence. Fresh berries Dried berriesAshwagandha has been called “Indian ginseng” because it is
used in Ayurveda in much the same way that ginseng is used in Chinese medicine: to improve vitality and to aid recovery after chronic illness. Today, ashwagandha seems to be an herb designed to deal with the busy nature of modern life. It invigorates when fatigued, eases the impact of stress and anxiety, and aids sleep—all traditional uses largely supported by clinical research. and, as its botanical name suggests,
encourages better sleep quality. It is an excellent herb for convalescence. ■ Inflammatory conditions
Ashwagandha can be a useful addition to treatment for chronic inflammatory diseases such as rheumatoid arthritis and psoriasis. ■ Long-term stress By reducing
overactivity and encouraging rest and relaxation, ashwagandha is
useful in countering the debility that accompanies long-term stress. ■ Anemia Aswagandha’s high iron
content makes it useful in anemia. Self-help Uses
■ Long-term stress &
 convalescence, pp. 308 & 319. ■ Male fertility, p. 316.Capsules of powdered root (to make, p. 292). For nervous exhaustion,
take 1 –2 g a day with water. US_152-153_Withania_Zanthoxylum.indd   152 26/02/16   4:00 pm153Zanthoxylum americanumKey medicinal plants
Decoction  For poor circulation, decoct
3 tsp ginger and 3 tsp prickly ash berries
with 3 cups (750 ml) water ( see p. 291). T ake 3/4 cup (150 ml) twice a day. Tablets  T ake tablets, which often contain
other herbs, for arthritis and rheumatism. Lotion  For poor circulation in the legs, make
a decoction of bark (p. 291) and apply.Tincture  of bark (to make, p. 292). For arthritis, take 20 drops with
water 3 times a day.Zanthoxylum americanum  (Rutaceae)
Prickly ash, Toothache Tree
Indigenous to North America, prickly ash is
a warming, stimulating herb for circulation. It was
held in high regard by Native North Americans for its
medicinal properties, and both the bark and berries
were chewed to alleviate rheumatism and toothache. Today, prickly ash is mainly given for arthritic
and rheumatic conditions, but it is also helpful for
certain digestive problems and for leg ulcers. Habitat & Cultivation
Prickly ash is native to southern
Canada and northern, central, and
western parts of the U.S., preferring
moist, shady sites such as woodlands. It is propagated from seed in
autumn. The bark is harvested in
spring and the berries are collected
in summer. Related Species
Southern prickly ash ( Z. clava-herculis )
grows in the central and southern
U.S., where it is used interchangeably
with prickly ash. Chuan jiao
(Z. bungeanum ) is given in Chinese
herbal medicine for “cold” patterns
of illness causing abdominal pain. Z. capense  is taken for colic in
South Africa. Z. zanthoxyloides  is a
traditional West African herb for
rheumatic conditions. Key Constituents
■ Isoquinoline alkaloids
■ Furanocoumarins
■ Lignans
■ Volatile oil
■ TanninsKey Actions
■ Circulatory stimulant
■ Increases sweating
■ Antirheumatic
■ Antifungal
Research
■ Antifungal  Research into prickly
ash is limited, though a 2005 study
found extracts from prickly ash fruit
and leaf demonstrated antifungal
activity. Traditional
& Current Uses
■ North American herb  Prickly
ash was a Native American remedy
for toothache and rheumatism. It was
used in the U.S. during the 19th
century as a circulatory stimulant and
to treat arthritis. ■ Arthritic conditions  Western
herbalists regard northern prickly
ash as a prime remedy for rheumatic
and arthritic problems. It stimulates
blood flow to painful and stiff joints,
promoting the supply of oxygen and
nutrients to the area and removing
waste products. ■ Circulation  The herb improves
circulation in intermittent claudication
and Raynaud’s disease, conditions
where the arteries of the limbs have
narrowed, preventing sufficient blood
reaching the hand or leg muscles. ■ Other uses  Prickly ash relieves gas
and diarrhea and tones the digestive
tract. It is applied topically to treat leg
ulcers and chronic pelvic
inflammatory disease. Self-help Uses
■ Back pain, p. 313. ■ Poor circulation, p. 302Prickly ash
A deciduous shrub
growing to 10 ft (3 m),
with thorny gray
branches and
compound leaves. Prickly ash  is antirheumatic and improves
circulation.Parts Used
Key Preparations & Their UsesBark is considered to
have a stronger effect
than the berries. It is
used in preparations
to stimulate blood flow.


ly diuretic and relatively quick-
acting. They do not have the same cumulative effect as those present in foxglove (Digitalis purpurea, p. 202). History & Folklore  Squill appears in the
Egyptian Ebers papyrus (c. 1500 bce). In Greece
it was used by Pythagoras and Hippocrates in the 6th and 5th centuries bce. Medicinal Actions & Uses  Squill is a diuretic,
emetic, cardiotonic, and expectorant plant that finds use in a wide range of conditions. It makes a good diuretic in cases of water retention. Since its active constituents do not accumulate to a great degree within the body, it is a potential substitute for foxglove in aiding a failing heart. At low dosage, squill is an effective expectorant. At higher doses, the herb acts as an emetic. Squill is also used in homeopathic preparations. QCaution  Use only under professional
supervision. Squill is toxic in excessive doses. Vaccinium macrocarpon
(Ericaceae)
Cranberry
Description  Small, slender, evergreen shrub,
growing to 1 ft (30 cm), with oval, dark green
leaves, pink flowers, and round or slightly pear-shaped red berries. Habitat & Cultivation  Native to eastern
North America and northern Asia, cranberry Squill contains substances
that have a strongly tonic effect on the heart. Uncaria tomentosa (Rubiaceae)
Cat’s Claw,
Una de Gato
Description  Climbing vine growing to 100 ft
(30 m) or more, with stems up to 8 in (20 cm)
in diameter, large, glossy leaves, and sharp hooks (the “cat’s claws”). Habitat & Cultivation A native of tropical
rainforests in the central and eastern Andes, especially Peru, Ecuador, and Colombia, cat’s claw has also been found in Guatemala, Costa Rica, and Panama. Until recently, the root bark was the part most commonly used as medicine. However, by the early 1990s collection from the wild threatened the species’ survival. Only the stem bark, from ecologically sustainable sources, should be used. Parts Used  Stem bark. Constituents  Cat’s claw contains pentacyclic
oxindole alkaloids (POA), tetracyclic oxindole
alkaloids (TOA) in one chemotype only, triterpenoid glycosides, sterols, flavonoids, and tannins, including epicatechin and proanthocyanidins. Urginea maritima
syn. Drimia maritima (Liliaceae)
Squill
Description  Perennial growing to 5 ft (1. 5m)
from a large white or red bulb. Has a single
flowering stem, a rosette of large basal leaves,  and a dense spike of white flowers.<|eot_id|><|begin_of_text|>
Q: What is the medicinal use of Nasturtium flowers?,
A: The text does not mention the medicinal use of Nasturtium flowers.
Q: What is the habitat of the plant Tylophora asatica (Indian Lobelia)?,
A: The plant is native to the Indian subcontinent and grows on the plains, and is cultivated in other regions.
Q: What is the medicinal use of Uncaria tomentosa (Cat's Claw)?,
A: Cat's claw is used to treat various conditions, including asthma, and has been shown to have potential in the treatment of cancer.
Q: What is the medicinal use of Viola tricolor (Pansy)?,
A: The text does not mention the medicinal use of Viola tricolor (Pansy).
Q: What is the medicinal use of Ziziphus jujuba (Jujube)?,
A: The text does not mention the medicinal use of Ziziphus jujuba (Jujube).<|eot_id|><|begin_of_text|>1Place the herbs in a saucepan. Cover with
cold water and bring to a boil. Simmer for
about 20–30 minutes, until the liquid is
reduced by about one-third.1Place the herb in the
strainer of the teacup and
place a strainer in the cup. Fill
the cup with freshly boiled
water. US_290-291_Making_Herbal_Remedies.indd   291 26/02/16   4:43 pm
292
herbal remedies for home useTinctures are strong preparations, and it is essential
to check the recommended dosage. Never use industrial alcohol, methylated spirits (methyl alcohol) or rubbing alcohol (isopropyl alcohol) in tinctures. Alcohol-reduced Tinctures
Alcoholic tinctures should sometimes be avoided,
for example during pregnancy or a gastric inflammation. Adding 1 tsp (5 ml) of tincture to a small glass of almost boiling water and leaving it for 5 minutes allows the alcohol to evaporate. To make nonalcoholic tinctures, replace the alcohol with vinegar or glycerol. Tincture Ratios
Tinctures are made in different strengths,
expressed as ratios. In this book, a 1:5 ratio
(1 part herb to 5 parts alcohol) is used, unless otherwise stated. Reputable herbal suppliers are the best place
to buy powdered herbs and, in general, the
finer the powder the better the grade and quality. Gelatin or vegetarian capsule cases
are also available from specialist outlets. Powdered slippery elm (Ulmus rubra, p. 145) makes a useful base for poultices (see p. 295), and astringents such as witch hazel (Hamamelis virginiana, p. 102) may be applied to weeping skin or mixed into ointments (see p. 295) for hemorrhoids and varicose veins.Tinctures
Tinctures are made by soaking an herb in alcohol. This encourages the active
plant constituents to dissolve, giving tinctures a relatively stronger action than infusions or decoctions. They are convenient to use and last up to two years. Tinctures can be made using a jug and a jelly bag, instead of a wine press. Although mainly used in European, American, and Australian herbal medicine, tinctures play a part in most herbal traditions. Capsules & Powders
Powdered herbs are most easily taken as capsules but can be sprinkled on food or taken with water. Externally, they can be applied as a dusting powder to the skin or mixed with tinctures as a poultice (see p. 295).Standard Quantity
200 g dried or 300 g fresh herb chopped into
small pieces to 1 quart (1 liter) alcohol—vodka of 35–40% alcohol is ideal, although rum hides the taste of bitter or unpalatable herbs
Standard Dosage
T ake 1 tsp (5 ml) 2 –3 times a day diluted in  1 tbsp plus 1 tsp (25 ml) of water or fruit juice. Storage
Store in sterilized, dark glass bottles in a cool dark place for up to 2 years. Standard Quantity
Fill size 00 capsules, which contain approximately 250 mg of powdered herb
Standard Dosage
T ake 2 –3 capsules twice a day. Storage
Store in airtight, dark glass containers in a cool place for up to 3–4 months. 1Place the herb in a large, clean glass jar and pour on
the alcohol, ensuring that the herb is covered. Close and
label the jar. Shake well for 1–2 minutes and store in a cool dark place for 10–14 days, shaking the jar every 1–2 days. 2Set up the wine press, placing a muslin or nylon mesh bag securely inside. Pour in the mixture and
collect the liquid in the jug. 3Slowly close the wine press, extracting the remaining liquid from the herbs until no more
drips appear. Discard the leftover herbs. 1Pour the powder into a saucer and slide the  capsule halves toward one another, scooping
up the powder (or use a capsule-making tray). 2When the halves of the capsule are full of powder, slide them together without spilling the powder,
and store.4Pour the tincture into clean, dark glass bottles using a funnel. When full, stopper with a cork
or screw top and label the bottles. Making Capsules
US_292-293_Tinctures.indd   292 26/02/16   4:43 pm293 herbal remedies for home use
A simple and effective way to make a tonic wine
is in a jar or a ceramic vat with a tap at the base to
enable the wine to be drawn off without disturbing
the herbs. Wine can be added periodically to
keep the herbs covered, although, in time, this
will reduce the wine’s tonic effectiveness. If
exposed to the air, the herbs may get moldy,
making the remedy not only ineffective but unsafe
to take. Herbal Wines
Herbal wines are made by fermenting the herb
in the same way that wine is produced from
grapes. With the correct equipment this is
a simple process, but fermentation alters the
activity of the herbs and tends to reduce their
medicinal value. A syrup is made with equal proportions of an
herbal infusion or decoction and honey or unre
fined sugar. When making an infusion or decoction
for a syrup, it needs


anti ng and ravings of a religious right-wing NUT. However, you do have a brain, no matter how washed and laundered and programmed it may be. You can still think and reason and know right from wrong, TRUE from FALSE, and the ring of
righteousness from the thud of wickedness. What I will communicate to you over the next few pa ges is:
1. The Medical Establishment does not want a CURE FOR CANCER and absolutely will
not permit a CURE for any reason at any cost. 2. CANCER is a very simple dysfunction to properly tre at. 3. The CANCER VICTIM must treat the cancer himself as the physicians in our society are
not permitted to treat CANCER, only the effects of cancer. 4. It is most difficult to CURE your own cancer. 5. The Establishment deceives you with a multitude of tricks. 6. It takes dedication and hard work to follow the cor rect Metabolic Program
7. The Establishment plunders Cancer Victims. 8. Cancer Victims are used and abused Establishment re search animals. While Scott was sitting in my office getting his Me tabolic Nutritional Program the Establishment
was continuing their relentless attack on the Scien tific Paradigm, which I advanced. This attack
has been ongoing since I published the scientific t reatise in a little 38-page booklet, ONE
ANSWER TO CANCER, in December 1967. Early in 1970 the Establishment  had obtained a copy
and went berserk, promptly throwing me in Jail. Usi ng their Establishment Media, The Fort
Worth Star Telegram,  the usual smear job belched forth to warn the publ ic of the villain in their
midst and to beware of "QUACKS. " This ruthlessness and lawlessness has gone on since  the "Garden," which I thoroughly
understand from history, as well as personal experi ence. I am reminded of another Dentist, Dr. William T. G. Morton, the one who first discovered g eneral anesthesia and the wicked ways in
which he was treated by the Establishment, even hav ing to suffer the theft of his paradigm and
being discredited until long after his death. Even today the Establishment tries to discredit him. THE ESTABLISHMENT
Many are allowed to rant and rave about the conspir acy in the medical establishment and
governmental agencies, but none are allowed to be t ruthful and point out or define who the
Establishment is. To some of them, it is a vague so mebody or group somewhere out there, who
are the bad guys. To others, it is not socially acc eptable or politically correct to TELL, if they
know. We politely refer to the ENEMY WITHIN as the Establ ishment. We all know it exists in all
areas of civilization: Political, Economic, Legal, Education, Health, Media, and Religion. The
inclusive extent and wickedness of the Establishmen t is beyond the mental capacity of one to
conceive and comprehend. The overthrow of our gover nment and our institutions is complete. This overthrow of our institutions has not been wit h guns but with words, bribes, stealth, and acts
of deceit. When Scott was in my office, I had just gone throug h every court in Texas and the U. S. Supreme
Court seeking my First Amendment Constitutional rig hts. However, the Establishment controls
the courts and said I had no 1st amendment right or  freedom of speech, freedom of press, or
freedom to publish a scientific paper. In fact the Establishment was so angry and livid, they
claimed the book was practicing medicine on anyone who read it. "Dr. Kelley is a clear and
present danger to Society" (Establishment interests ). Only Justice William O. Douglas dissented
(1971). I am not allowed to have a copy of the book. DOUBLE JEOPARDY
The Establishment was so livid and upset they force d the Texas State Board of Dental Examiners
to remove my Dental license for 5 years on the same  charges. Double jeopardy is also
unconstitutional. Like Scott, almost everyone who visited me, or foll owed this little 38-page booklet, recovered in
about 6 months. During this period of time, if it t ook longer than 6 months the victim was not
following the booklet or continued with chemotherap y and/or radiation. To say this upset the local Oncologists throughout the country was the understatement of the
Century. Among Cancer Victims this booklet spread l ike a wild forest fire. Many Cancer Victims
never visited me, but nevertheless recovered and we nt on their way to health. Of course, this was reported to the Local State Med ical Boards, which in turn reported to the
Medical Establishment. TEXAS STATE AGENCIES
At this point the Establishment was in a real first  class Tizzy. They engaged in the practice of
sending the police to sit outside of my little 3 ro om shack of an office, stopping each one of my
dental patients, trying to get a confession that th ey were coming to visit me for treatment of
Cancer not for a visit to the dentist. Grapevine, Texas, the site of the dental office, wa s 4-5 miles north of the Dallas/Ft. Worth
Airport. Counselees flying into D/FTW would rent a car and drive to my office. The police
would take the rental car’s license down, then go t o the rental agency and get name and address
of counselees. In addition to giving the informatio n to the Establishment the police would send it
to the hometown of the counselee so their local pol ice could keep surveillance on them. Many
entrapment tricks both in Texas and Hometowns were used frequently
ANOTHER FIRST
The Establishment got into such a frenzy they engag ed the Texas State Comptroller to illegally
do their dirty work. They were going to stop me at all costs. The Establishment sent to my little
shack an agent of the Comptroller. It did not bothe r me a bit. In fact I offered to help the
Comptroller. The Comptroller decided that I owed th e Sovereign State of Texas several
thousands of dollars of sales taxes I should have c ollected on the food and vitamins being sold to
counselees. CHANGING THE LAW RETROACTIVELY, a good ol’ Establishment Trick he
learned from the IRS, who practice it routinely, wh en needed to control a person or destroy him. The State Legislature specifically by law exempted sales tax on food and vitamins. The
Comptroller, Bob Bullock (later to become Lt. Gover nor) said he made a specific arbitrary ruling
for me [by Establishment’s orders]. I just ignored him. Being challenged, the Comptroller got
nasty and sent his henchmen to threaten me. I told them "I’ll make a deal with you. You can pay
for a clerk to collect it for you. I only work for myself. Or, you can set up a card table outside my
front door and collect the taxes yourself. I’ll eve n let you store your card table inside my office
overnight. You had better have a beach umbrella als o, sitting outside in the Texas Sun gets hot. " Last December, I received a Christmas card from Lt. Governor & Mrs. Bullock. Not too long after this, we moved to a tiny town of  200 in Winthrop, Washington. The
Establishment was enraged to a point of hate and ac tion. One wintry night our home was burned
to the ground. All was lost including the older sto red medical records and our pets. During this period, no Establishment trick was over looked to stop me. The Establishment-
controlled Federal agency, Internal Revenue Service, used all its reserve tricks, and like the
Texas Comptroller made up several new rules in thei r attempt to stop me. I guess I was too dumb
to let it bother me, and I went right on my way hel ping as many people as God would send. ALL OUT ESTABLISHMENT WAR OF REVENGE
From late 1979 through to this date, the Establishm ent has been in an insane Tizzy. No deceit, no
lie, no trick, no bribe, no MURDER, no use of "the badder and baddest people" were overlooked
and used to the fullest extent of their creative di abolic intent and actions. In their War on me,
they attacked on all fronts and areas to the full f ury of their capacity. They did several things at
the same time. Many too horrible to write about. I will mention some of them; they were all
going on at the same time. The battles became inten se with the Hollywood Actor Steve
McQueen. STEVE MCQUEEN  Early in 1980 after he had stopped, within 6 months, the growth of his (McQueen’s) own Cancer
tumors, his body had encapsulated the dead Liver tu mor and several smaller masses. McQueen felt well and demanded that the unsightly b ulge on his right side and little nodule on
the left side of his neck be surgically removed. I was against this at the time but McQueen
insisted. FATAL MISTAKE
McQueen frequently called me on my FBI-tapped telep hone. In one call McQueen made to me,
he stated in his famous hero’s voice, "I’m going to  blow the lid off this Cancer Racket. " This of


may return there, knowing/experiencing it again. By the process described in the steps you
see on this Time Clock, you create and recreate yourself anew as “time” passes. Finally, you
reach “the eleventh hour.” This is when the way in which you “passed the time of day” plays
its effect. Okay now, follow the “clock” with me now... if you do not remember the perspective
with which y ou began (that is, the perspective of the soul), you could hold a perception that
produces a belief that results in a behavior that manifests an event that creates data that
leads to a truth that generates a thought that outpours an emotion that culminates  in an
experience that causes you to wind up at the eleventh hour in a Distorted Reality. And so the question of the hour (so to speak) is: how can you remember the perspective
with which you began? The answer is: by using the System of the Soul. The Mecha nics of
the Mind will never get you there, for the simple reason that information about where you
began is not stored in the mind. The mind only holds the data that it has gathered since it was biochemically mature
enough to begin data -gathering activities. Therefore, the only stored data in the possession
of your mind is data about your body’s physical adventure (both before and afte r birth, I
might add). Any other data that may burst upon your present -moment awareness comes
either from your body’s cells (its cellular memory, described earlier) or from your soul —
which knows and understands everything. That is why I advise you to go wi thin. For it is as Conversations with God  says: “if you do
not go within, you go without.” I have been in touch with my own soul (as have many, many
people the world over, using a wide variety of techniques; later I will offer you a detailed
description of  ways in which you may do this) and it has been made very clear to me that
there is only One Soul, of which my soul is a part, and that the System of the Soul is
elegantly simple. This is the source from which I learned the reason that things change. To re peat:
Change occurs because you want it to occur. Everything that changes, changes at your
direction. You want it to occur because you are continually choosing the perfect people,
places, and conditions with which to experience what you next seek to experi ence as you
move forward in the process of the evolution of your soul. How does change move evolution forward? Your response  to the changes occurring in
your life is your answer to that question. So this is how it all works:
Life is always functional. When  any facet of it (any person, place, or thing) begins to skirt
the edge of functionality, life detects this shift of energy at once and puts into place an
adaptation. This adaptation assures that life remains sustainable. As life sustains itself
through it s new, changed form, life becomes functional once again. The small part of life (God) that is You chooses  for things to change when the changes
that are already (and always) occurring threaten to produce instability in the system. Your
soul can detect the onset of system instability long before it can have any negative effect. That is its job. Sensing the onset of instability —like a child’s top whose spinning is slowing down —the
soul awakens the mind, which then actively co -creates with the soul (and with a ll other
energies in the system) whatever change (adaptation) will keep things spinning at
optimum velocity. All of this is why I have said, Life is a process that informs life about life through the
process of Life Itself. You are who you say you are, and  your experience is what you say it is. (This may be one of the greatest secrets of life.) Change #6  is about changing your idea about why change occurs. It calls upon you to
embrace a new notion: that life’s changes are neither a rbitrary nor without rhyme or
reason, but, rather, are very sophisticated adjustments in a very sophisticated system —the
System of the Soul. You see, your soul is here on a mission. It did not just suddenly find itself here, nor did it
place itself here wi thout purpose or reason, function or intent. It knows exactly what it is
doing, and your mind and your body and the physical life all around you are the tools with
which it (and every other soul) is doing that. Life conspires to bless us with an
unrelentin g Grace. Who among us has not been touched by this generous hand,
freeing us,
one
or many layers
at a time? You are the lucky one
who has known annihilation
and then absorption
back into the Love
we seek. And it is you who knows
that even as the soul -cry r ends your very chest,
the whole of the Universe
shakes
with Love. In this place of All
there is at long, long last
no place
left
to fall. —‘Unrelenting Grace’  © 2006 Em Claire  21. THE SEVENTH CHANGE
THIS BRINGS US TO  the next change in our list of nine —the change that moves the process of
your soul’s evolution forward by focusing not only on what is happening right now, but also
on what will be happening tomorrow. The System of the Soul is, you will remember, a system  of energies. These energies
impact upon themselves. That is, their effect is circular. As it has so often been said: what
goes around comes around. This is another way of saying that the Line of Causality is like that clock we used as an
analogy earlier. It is the System of the Soul and the Mechanics of the Mind, linked. If you do not know they are linked, you will pay attention to one and not the other. You
will walk around with your head in the clouds all the time (as my father worried that I was
doing),  completely detached from your physical reality, or you will walk about with your
nose to the grindstone all the time (as I did for a while when I overcompensated in
response to my father), completely detached from your spiritual reality. Either way, you w ill create and experience, at the eleventh hour, a Distorted Reality, not
the Ultimate Reality. You will find it difficult to jump even to the Observed Reality —which
is too bad, because even Observed Reality is a very special place to be. The majority of
people do not get there very often, and fewer people can manage to remain there very long. So living in the Observed Reality is a very high state of being. In this state, we distort
nothing, but see everything for exactly what it is in human terms (if not i n spiritual terms). You are, essentially, pulled out of your “drama” and away from your Story.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        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


constitutes a devout life (i.e., trying to please God and obey the
rules), but they disagree on which messenger to trust. The direct path doesn’t propose that kind of practical
immortality. There are zero rules or even injunctions. Instead,
there is  a path that arrives at waking up. Once you are on the path,
you mu st comm unicate with immortality yourself, as best you can. Moses, Jesus, and Buddha aren’t going to help you (a lthough,
because there are no rules, if you want to follow a religion, the
choice i s yours ). To begin to  communicate with immorta lity, the
first step is to believe that you can, which isn’t easy. For our entire lives, all of us have been taught how to live i n the
state of practical mortality. Everything is gauged according to how
it fits in betwe en birth and death. People who squeeze the most
pleasure out of life, master many skills, work hard and play hard,
travel to  many places, amass money and possessions—they  are the
winners in the scheme of pr actical mortality. At its most basic,
however, every one lives in th e shadow of mortality. You see this in
our wo rship of youth, our o bsession with fending off aging, our
fear that our bodies might ge t injured. Protecting the body lies at
the heart of getting rich— money offers a surrogate form of
invulnerability. The rich and powerful come close to being
invulnerable to  life’s hardships. (Yet nothing is more untr ue than
the saying, “It’s better to die rich than poor.” Finality is finality, no
matter how much money you amass and throw around.) In t his context, how can you believe that you can commun icate
with immortality, much less turn it into a way of life? All you
actually need is the insight that you are doing it already. Wholeness—the one thing we ’ve been talking about—is immortal. It communicat es with mortal life by emerging into the physical
world a s time, space, matter, and energy. Physics has no problem
with that assertion. The prec reated state or quantum vacuum is
not bound by time or space. It contains no matter and energy but
only the potential for matter and energy. The direct path translates this basic fact into something
profoundly human. When yo u do the exercise in this chapter of
emptying a room until you a re left with a blank slate, you set thestage for filling the room up again with anything you want. As a
symbol of human creativity, the exercise is simple, but when you
look aro und you, the entire w orld has been constructed the same
way. Colors, textures, tastes,  smells, and the like are all symbols
for a quality human beings desired to have in virtual reality. We kee p at this project, taking a possibility, plucking it out of
its s tate of pote ntial, and then making it real. We embrace dogs for
their human traits—loyalty, friendliness, obedience, and so on—
while in return, through a sort of bleed-through or osmosis, the
primal Siberian wolf from which all domesticated dogs are
descended has been given an evolutionary makeover. H umans
consciously selected the traits we consider desirable and excluded
those w e don’t wish to see. Ad orable eyes are a very desira ble trait,
and a golden L abrador puppy as young as eight weeks inst inctively
gazes into its owner’s eyes,  forming a bond that we instantly
recognize. (Wolves, on the other hand, retain a feral glare with no
connection to humans.) The dog is a human creation in the flesh
as well as in our creative imagination. Hybridizing do gs and cats, li ke manipulating the genes of corn
and wh eat to resist pests, is physical manipulation, but t he force
behind it, imagination, isn’t. U sing our imagination is one way you
and I and eve ryone else are living the mystery. No one created
imagination, just as no one created creativity. No one created
evolution, either. When you get closer to the source, where
consciousness in all its diversity begins to narrow down to one
thing, it is evident that being human depends on contacting the
immortal domain constantly, not just every day but every second. Diversity is a blinding spectacle. Seven billion people with the
capacity to see millions of co lors, write countless melodies, speak
infinite combinations of words, and pursue endless dreams and
obsessions—this whole panorama is diversity. Being human
cannot be confined to any se t of rules, whether handed down by
divine authority or created by human lawgivers and enforcers. What m akes us human is inv isible and impossible to codify. To
be human, you must know  how to pay attention. Yo u must
understand what it means to remember something, hold it in your
mind, and return to it whene ver you need to. You must be able to
carry through with an intention. These things are so basic that webarely n otice them, but too o ften the basic instructions have gone
awry. The average mind is restless, u nable to stay  still for more than
a brief moment. The average mind is shallow, u nabl e to reach beneath t he
surface of unending mental activity. The average mind is without purpose, unable to bring its
intentions to fruition in a meaningful way. These t hree problems are interlinked, and they bring about the
struggle that most people kn ow all too well. If it were na tural for
the hum an mind to be restle ss, shallow, and without purpose, it
would be useless to speak of metahuman as anything but an empty
ideal. But, in r eality, the mind by nature is restful. It is ca pable of
going d eeply into its own awareness, and it can find a higher
purpose. Pract ical immortality brings this truth to light, telling us
what is normal and natural in our mental life. When y ou are in contact w ith one thing, other basic t hings
become clear. You cannot be  human without the ability to make
symbols and recognize what they mean. A red stop s ign is a
symbol that tells cars to ha lt at an intersection. Red  has zero
connection to stop  until human beings assign it that meaning. The
word tree  symbol izes a class of tall plants with wooden trunks, but
the con nection is totally arbitrary. Arbre  w ill do in Fren ch; Baum
in Ger man. Y et having created a symbol, we can become
imprisoned by it, the way tha t flags trap people into nationalism,
money into greed, and religious rituals into dogmatism. The fre edom to create symbols without being ruled by them is
part of practica l immortality. The Sufis say that everything in the
world i s symbolic, which seems true to me. Virtual reality is a
three-dimensional symbol of how Homo sapiens  wants the world
to be. The things we say in words are symbols of deeper things
that are beyond words or even thoughts. If you try to unravel
everything implied by the word love, for  example, the thread of
meaning will lead in every direction. “I love X” can be ass igned to
all desires, all wants and wishes. Then the opposite of love,
whether it is hate or fear, becomes symbolic of the undesirable.As part of going beyond your story, it is necessary to stop falling
prey to the lure of symbols. You begin to see that they are like
counterfeit money. Love  can be the word used to justify domestic
violence, obses sive jealousy, stalking, or attacking some one else
who de sires th e same person you desire. The same slip periness
afflicts a word like peace, w hich can be used by a country that sells
weapons of mass destruction  in the name of keeping peace among
nations or appeasing tyrants to prevent them from murdering
their own people. The ultimate rationale for pr actical immortality is the same as
the rationale for not-doing. Y ou let wholeness unfold on its own. You stop forcing, struggling, and interfering. It’s unfortunate that
the teachings of not-doing, whether in Buddhism, Taoism, or
Christianity, have acquired the reputation of being mystical. If
people simply stopped forcing, which isn’t mystical in the
slightest, daily life would improve immensely. If we stopped doing
a lot of things we know are bad for us, not-doing would b ecome a
way of life everyone would want to follow. Why don’t we? Because e verything involved in practical
immortality—paying attenti on, using your intention to get
somewhere, fulfilling a purpose, dropping your story, ending the
tyranny of symbols—depends on a state of consciousness y ou have
to arriv e at. Virtual reality is all about stories and symbols. Metareality isn ’t. That’s why a  path is needed to get from o ne state
of consciousness to a different one. What choiceless awareness
teaches us is th at the path isn’t about what you think, say, or do. You unf old your potential, which


	cleanse,	exfoliate,	and	improve	skin’s	condition. It	gets	its	delicate	pink
color	from	the	iron	oxides	it	contains. White	clay,	also	known	as	China	clay,	is
basically	kaolinite	and	is	the	mildest	of	all	clays. It	helps	stimulate	circulation
to	the	skin	while	gently	exfoliating	and	cleansing. French	green	clay	consists
mostly	of	montmorillonite	and	is	highly	efficient	at	drawing	oils	and	toxins
from	the	skin. It	also	helps	nourish	the	skin	with	minerals	and	phytonutrients. It	is	great	for	oily	skin	and	is	commonly	included	in	spa	body	wraps. It’s	not
recommended	for	sensitive	or	dry	skin. Yellow	kaolin	clay	is	mild	and
stimulates	circulation	to	the	skin;	it	is	suitable	for	use	on	sensitive	skin	as	well
as	dry	skin. ANCIENT	BEAUTY	INGREDIENT:
ROSE	WATER
Roses	are	one	of	the	most	universally	revered	flowers	for	their	beauty	and	sweet
fragrance,	but	what	can	they	do	for	your	skin? In
ancient	Rome,	rose	water	was
allegedly	used	as	a	cleanser. Some	even	bathed	in	it. Rose	water	has	also	been	a
part	of
Indian	skin	care	for	millennia. Just	like	natural	foods,	natural	skin-care
ingredients	can	impart	their	beautifying	properties	onto	you. Pure,	true	rose	water
is	created	from	steam	distillation	of	damask	rose	petals. It	smells	delicate	and
delicious	and	nothing	like	the	synthetic	and	sickeningly	strong	fragrances	that	are
used	in	toxic	sprays	and	car	air	fresheners. Rose	water	is	said	to	have	some	antibacterial	and	antiseptic	properties	and	is
believed	to	help	restore	the	skin’s	pH	levels	and	tighten	pores. It’s	also	considered
to	be	anti-inflammatory	and	to	help	regenerate	skin	tissue. The	sugars	and	natural
oils	found	in	rose	petals	trap	moisture	in	your	skin,	making	your	skin	look	smoother
and	softer—just	like	the	beautiful	rose	petals	themselves. Plus	rose	water’s	natural
fragrance	can	help	soothe	your	nervous	system. This	will	help	destress	you,
another	key	factor	in	keeping	your	skin	youthful	and	healthy. Try	to	find	some	pure	rose	water	at	a	health	store	and	add	a	few	drops	to	your
cleanser	or	moisturizer. You	can	also	try	using	it	as	a	toner,	either	pure	or	mixed
with	a	bit	of	witch	hazel,	gently	brushing	it	over	your	skin	with	a	cotton	pad	after
cleansing. Bentonite	clay	is	derived	from	deposits	of	weathered	volcanic	ash. It	absorbs
toxins	such	as	heavy	metals	and	other	pollutants	from	the	surface	of	your	skin
like	a	kitchen	sponge. There	is	also	an	electrical	aspect	to	bentonite	clay’s	abilityto	bind	and	absorb	toxins. Bentonite	clay	has	a	negative	electrical	charge,
attracting	positively	charged	molecules. As	most	toxins	are	positively	charged,
clay	naturally	rids	the	body	of	toxins	as	it	pulls	and	holds	the	toxins	in	its
core. 11
Cosmetics	Safety:	Critical	for	Your	Overall	Beauty
Just	because	a	cosmetic	is	sitting	innocuously	on	the	shelf	at	your	local
pharmacy,	there’s	no	guarantee	that	it	is	safe	and	will	not	have	toxic
ramifications	on	your	body. The	US
Food	and	Drug	Administration	(FDA)	has
no	authority	to	require	companies	to	test	cosmetic	products	for	safety,	and
most	products	and	ingredients	are	not	approved	or	reviewed	before	they	are
placed	on	shelves. The	FDA	conducts	premarket	reviews	only	of	certain
cosmetics’	color	additives	and	active	ingredients	that	are	classified	as	over-the-
counter	drugs. 12
,
13
	It	also	has	no	authority	to	require	recalls	of	harmful
cosmetics,	and	manufacturers	are	not	required	to	report	cosmetics-related
injuries	to	the	agency. The	FDA	relies	on	companies	to	report	injuries
voluntarily
14
	(yes,	you	read	that	right—
voluntarily
! ). Cosmetics	in	the
European	Union	are	far	more	strictly	regulated. There,	over
1,000	ingredients	have	been	banned	from	use. In	contrast,	the	FDA	has	only
prohibited	a	fraction	of	those	ingredients,	including	some	color	additives	and
other	prohibited	substances. 15
	Another	scary	fact	is	that	federal	law	allows
companies	to	leave	some	chemical	ingredients	off	their	product	labels,
including	those	considered	to	be	trade	secrets	and	some	components	of
fragrance	and	nanomaterials. 16
Since	the	FDA	does	not	play	a	big	role	in	regulating	the	safety	of	ingredients,
it	has	authorized	the	cosmetics	industry	to	police	itself	with	the	Cosmetic
Ingredient	Review	panel. To	date,	in	its	thirty-plus-year	history,	the	industry
panel	has	declared	only	eleven	ingredients	or	chemical	groups	to	be	unsafe,
17
and	its	recommendations	on	restricting	ingredients	are	not	binding	on
companies. 18
	So	it	doesn’t	sound	like	much	real	“policing”	is	going	on. Where
does	that	leave	us,	as	consumers? Ingredients	from	cosmetics	not	only	are	absorbed	through	the	skin	but	are
also	often	swallowed	and	inhaled	from	sprays	and	powders. Many	of	them	are
hormone	disruptors	that	can	create	developmental	and	reproductive	damage
and	allergic	reactions,	act	as	carcinogens,	and	create	other	kinds	of	damage	in
the	body. 19
,
20
	It’s	ultra-important	to	understand	labels	and	ingredients,	as	the
FDA	says	that	descriptions	such	as	“hypoallergenic”	or	“natural”	can	“meananything	or	nothing	at	all.”
21
	Don’t	assume	that	companies	or	any	prevailing
organizations—governmental	or	otherwise—are	necessarily	looking	out	for	your
best	interests. It’s	important	to	scan	labels	and	look	into	the	ethos	of	brands
that	you	choose	to	use	in	and	on	your	body. Ultimately,	we	have	to	look	out	for
our	families	and	ourselves	and	not	leave	our	safety	in	the	hands	of	anyone	else. Toxic
Skin-Care	Ingredients	to	Avoid
There	are	countless	toxins	and	additives	in	commercial	skin-care,	makeup,
body-care,	and	other	personal-care	products. It	would	fill	this	entire	book	(and
more)	to	list	and	describe	them	all. But	there	are	some	common	offenders	that
are	worse	than	others. For	more	information,	the
Campaign	for	Safe	Cosmetics
(
safecosmetics. org/
)	and	the	Environmental	Working	Group	Skin	Deep
Cosmetics	Database	(
ewg. org/
skindeep/
)	are	two	great	resources	to	consult
about	the	toxicity	of	specific	products	and	ingredients. These	organizations,	as
well	as	certain	reports,	believe	that	toxic	ingredients	can	create	DNA	damage;
act	as	carcinogens;	create	brain,	liver,	kidney,	and	other	organ	abnormalities;
produce	allergic	or	other	reactions;	and	cause	eye	damage,	nervous	system
damage,	reproductive	damage,	and	birth	defects. 22
	The	list	of	these	possible
dangers	continues	to	grow	as	more	chemicals	are	introduced	and	studied. Here	are	some	of	the	most	glaringly
toxic	ingredients	to	avoid. Again,	this	is
like	a	drop	in	the	ocean,
not
	an	exhaustive	list:
•
Benzoyl	peroxide
•
Synthetic	(or


 It Difficult to Embrace Synchr onicity
Some Ideas for  Putting Synchr onicity to Work

7 For giveness
The Universe Does Not Forgive Because It Does Not Blame
Ridding Yourself of Blame, Revenge, Judgment
Forgiveness
My Own Voyage of Forgiveness
Putting Forgiveness into Action
Giving Is the Key to Forgiving
Forgiving Yourself: And Why Not. Surr endering: The Ultimate Act

Sear chable Terms

Acknowledgments

About the Author

Other  Books by Wayne W. Dyer

Copyright

About the publisher
OceanofPDF. comINTRODUCTION

You cannot drink the word “water. ” The formula H2O cannot float a ship. The word “rain” cannot get you wet. You must experience water or rain to
truly know what the words mean. Words themselves keep you several steps
removed from the experience. And so it is with everything that I write about in this book. These are
words that are meant to lead to the direct experience. If the words that I
write ring true, it is very likely that you will take the ideas presented here
and create your experience of them. I believe these principles and see them
working all the time and want to share my experience of how they have
worked for me. You too see, in your own life, essentially what you believe. If, for
example, you believe strongly in scarcity, think about it regularl y, and make
it the focus of your conversations, I am quite certain that you see a great
deal of it in your life. On the other hand, if you believe in happiness and
abundance, think only about them, talk about them with others, and act on
your belief in them, it is a very good bet that you are seeing what you
believe. Oliver Wendell Holmes once said, “Man’ s mind, stretched to a new idea,
never goes back  to its original dimension. ” The principles that I write about
in this book may require you to stretch to new ideas. Should you take these
words and apply them to your life, you will feel the stretch marks in your
mind, and you will never again return to the being that you were before. The word “it” appears twice in the title of this book and refers both times
to what could be called personal  transformation. That transformation comes
with knowing deep within you that each and every human being is far more
than a physical body, and that the essence of being human includes the
ability to think and feel, to posse ss a higher consciousness, and to know that
there is an intell igence suffusing  all form in the universe. You are able to tap
into that invisibl e part of you, to use your mind in any way that you choose,
and to recognize that this is your essential humanity. Your humanness is not
a form or a body at all, but something much more divine, guide d by forces
that are always at work in the universe. The principles in this book start with the premise that you are a soul with
a body, rather than a body with a soul. That you are not a human beinghaving a spiritual experience, but rather a spiritual being having a human
experience. I have illustrated these principles with many experiences that
are a part of my own personal transformational journey to bring the
essential messag es home to you. I know that these principles are working in
the universe even as you sit and read these words. They are working
independent of your opinion about them, very much like the principles of
digestion and pulmonary circulation are working within your body right
now without your help. Whether  you believe in these universal principles or
not, they are going to work. But should you decide to tune in to them, you
may find yourse lf living at an entirely new level and enjoying a higher kind
of awareness—an awakening, if you will. As long as you resist, you will not see the benefits. By this I mean you
will stay with your old ways, live the “I’ll believe it when I see it”
mentality. Hoard your toys and work even harder to accumulate more
money. Continue  to make appearances more important than quality. Live by
rules rather than ethics. If you are only slightly wavering, then stay with
what you are familiar with, until you can no longer resist. Because once you
start to make the transformational awakening journey, there is no going
back. You devel op a knowledge that is so powerful that you will wonder
how you could have lived any other way. The awakened life begins to own
you, and then you simply know  within that you are on the right path, and
you don’t even hear the protestations of those who have chosen something
quite dif ferent for themselves. I never imagined myself needing to change. I did not have a plan to
change my old ways, or a set of goals to improve anything in my life. I felt
confident that I had my life running the way I wanted it to. I was extremely
successful profe ssionally, and nothing seemed to me to be missing. Yet I
have undergone a major transformation that has added a luste r to each of
my days that I never even contemplated a few years ago. I was born in 1940, the youngest of three boys, all under the age of four. My father, whom I have never seen, abandoned this family when I was two. From all accounts, he was a troubled man who avoided honest work, drank
excessively, physically abused my mother, and had run-ins with the law and
spent some time in prison. My mother worked as a candy girl at a dime
store on the east side of Detroit, and her weekly wages of seventeen dollars
barely covered her streetcar and baby-sitting expenses. There was no aid to
dependent children or welfare then. I spent many of my early years in foster homes, where my mother visited
me whenever possible. All I knew of my father was what I heard from
others, particularly my two brothers. I pictured an abusive, noncaring
person who wanted nothing to do with me or my brothers. The more I
heard, the more I hated. The more I hated, the angrier I became. My anger
turned to curiosity, and I dreamed constantly about meeting my father and
confronting him directly. I became fixated on my hatred and on my desire
to meet this man and get the answers firsthand. By 1949 my mother had remar ried and reunited our family. Neither of
my brothers ever voluntarily mentioned my father, and my inquiries were
met with a look that implied, “He’s no damn good. Why do you want to
know any more about him. ” But my curiosity and my bad dreams persisted. Often I would wake up sweating and crying after a particularly intense
dreaming sequence about him. As I grew into adulthood my determination to meet this man became
even fiercer. I became obsessed with finding him. His side of the family
protected him, because they felt that my mother would have him arrested
for years of non-support. Yet I still asked questions, made phone calls to
relatives I didn’ t even know, and made trips to meet his ex-wives in distant
cities to discover what this man was like. Always, my search ended in
frustration. I would run out of funds to chase down a lead, or I would have
to return to my own personal responsibilities of being on active  duty in the
military, or going to college, or raising my family. In 1970 I received a call from a cousin I had never met, who had heard a
rumor that my father had died in New Orleans. But I was in no position to
investigate it. At the time I was completing my doctoral studies, moving to
New York to become an associate professor at St. John’ s University, going
through a painful divorce, and “stuck in place” when it came to my writing. In the next few years I co-authored several texts on counseling and
psychotherapy. I knew that I did not want to continue writing  for strictly
professional audiences, and yet nothing else would come to me. I was stuck,
personally (divorce), physically (overweight and out of shape), and
spiritually (a pure pragmatist with no thoughts about metaphysics). My
dreams about my father intensified. I would awaken in a fit of anger, having
been dreaming about beating my father while he smiled back at me. Then
came the turning point in my life. In 1974 a colle ague of mine at the university invited me to take an
assignment in the South. She was the coordinator of a federally financed
program that was looking into the compliance rate of Southern colleges to
the civil rights legislation of the 1960s. She wanted me to make a visit to
the Mississippi State College for Women in Columbus, Mississippi. When I
decided to go, I telephoned the infirmary in New Orleans where my cousin
had reported my father to have been, and I learned that Melvin  Lyle Dyer
had died there  ten years earlier of cirrhosis of the liver and other
complications, and that his body had been shipped to Biloxi, Mississippi. Columbus, Mississippi, is about  two hundred miles from Biloxi. I decided
that this was it—when I finished my visit at the college, I was going to
complete my journey and do whatever it took to close out this chapter in my
life. I contem plated bringing this unresolved relationship to some  kind


 belief that a
child needs to be taught, both at home and at school, what is
good behavior and what is not and to be praised or scolded
accordingly. Children disciplined in this way tend to develop
greater self-control than those who are not. Furthermore, if
they are taught that God helps the good and punishes the
bad, they tend to unconsciously refrain from bad conduct in
adulthood. Only those who can exercise self-control can achieve men
tal stability and maintain a proper balance between the con
scious and unconscious realms of the mind. Without this bal-35
ance, spiritual advancement through concentration and
meditation practice is impossible. Thus, yama and niyama
are indispensible prerequisites for advanced yoga practice. Yama
The Yoga Sutras state that yama has five aspects: non
violence, truthfulness, non-stealing, continence, and non-
greed. Non-violence: Violent behavior usually arises when emo
tions such as hatred and the greed for power cannot be con
trolled. The self-accusation and guilt that remain in the un
conscious as a result of violent behavior disturb the balance
of the mind and inevitably impede spiritual advancement. Furthermore, non-violence is essential for the maintenance
of peaceful co-existence within our society. Truthfulness: Truthfulness and sincerity help generate a
stable and tranquil mind, and contribute to harmonious so
cial relations. Non-stealing: Stealing naturally results in social censure,
and also has deleterious effects on the mind and body of the
perpetrator. Continence: Next to the desire for food, sexual desire is
the sirongest human appetite. By abstaining from sexual re
lations for specified periods during spiritual practice, one
may develop the ability to control instinctive desires. This
fosters calmness. Non-greed: Acquisitiveness is one of man's strongest in
stincts; its control contributes to both inner tranquility and a
peaceful society. The Yoga Sutras state the observance of yama also gener
ates certain siddhis (spiritual powers). For example, if a man
practices non-violence, his enemies will disappear, evil men
will abandon their weapons, and lions will pass by him with
out attacking. One who is established in truthfulness will
find his wishes fulfilled spontaneously. Similarly, when the 36
wholehearted observance of non-stealing is perfected,
wealth will spontaneously accrue from unexpected sources. Continence generates energy. After five or ten years of medi
tation practice coupled with continence, the adept is able to
transform sexual energy into spiritual energy (ojas). This in
turn produces telepathic and psychokinetic powers, as well
as enhanced mental and physical health. Finally, the com
plete extinction of greed is said to generate the ability to per
ceive one's past and future lives. Past, present, and future are
clearly reflected on the mirror-like surface of a serene, im
mutable mind. Niyama
According to the Yoga Sutras, Niyama also has five as
pects: purification, contentment, mortification, recitation of
sacred sounds, and worship of divine beings. These prac
tices are related to one's personal conduct, in contrast to the
social morality which is the basis of the yama observances. Purification: Both mind and body should be made pure. Yogis bathe three times a day to maintain physical cleanli
ness; for mental purification, various means are employed. One method is to rejoice when others feel joyful and to feel
their sorrow as one's own. This gradually expands the range
of one's emotions and makes the mind pure and free. Regu
lating the breath through pranayama exercises is also impor
tant. The function of the heart consequently becomes quieter
and more relaxed, and the mind is no longer easily excited by
external stimuli. Concentration on the anahata and ajna
chakras is also a very effective method to purify the mind. This practice cultivates the quality of serenity (sattva). In
yoga, three qualities of life (the "three gunas") are
posited: Tamas (inactivity, inertia, indolence), rajas (activity,
passion), and sattva (serenity, calmness, knowledge). When
the sattva guna gains dominance over the other two, a
shining white light is experienced extrasensorily, and peace
ensues. 37
Contentment: This is satisfaction with the basic necessi
ties of life - the absence of desire for superfluous things. Once a person realizes that everything he has - his body, his
mind, life itself - is granted by God, that in effect he owns
nothing, he experiences deep gratitude. This results in un
equalled tranquillity of mind. Mortification: The appetite, one of the strongest human
instincts, may be overcome by fasting. A weak mind may be
strengthened by various forms of asceticism. For example, in
Japan water asceticism - dousing oneself with buckets of icy
water in midwinter, or standing under a waterfall - is widely
practiced. Fasting and water asceticism facilitate the
emergence of the superconscious by slowing the body's
metabolism and quieting the areas of consciousness related
to bodily functions. The Recitation of Sacred Sounds: Chanting scriptures,
mantras, and other sacred sounds which reveal aspects of
the Divine is an extremely powerful practice. At first the
practitioner is conscious of sound as it arises in his throat; as
the awareness deepens, his consciousness becomes increas
ingly clear and unifies to become the sound itself. The mind
is purified and becomes tranquil. Worship of Divine Beings: This refers not to the Ultimate
Being, but rather to divine spirits who have their own in
dividuality. The essence of these deities is Purusha, the
universal consciousness of True Self. In this world of karmic
ties, purusha can only exist in a stained, impure form, but
divine beings dwell in its pure state, enjoying complete
freedom beyond the confines of time and space. They are the
spiritual guides of yogis and their gurus; through their
visualization and worship, the seeker's mind becomes calm
and clear. Superconsciousness and psychic powers are
bestowed, and direct encounters with divine beings become
possible. The observance of niyama has many benefits. Through
purification of mind and body, sattva (tranquility, peace, 38
wisdom) pervades the devotee's being. He acquires the abili
ty to concentrate and control his sensory organs. Moreover,
an intuitive power is bestowed upon him enabling him to
distinguish between higher dimensions of the mind, which
are still subject to the laws of karma, and purusha, which
transcends karma. Through the practice of contentment (the
absence of material desires), one experiences the higher
world that supports our lives, enjoying peace of mind and
superlative happiness. Through the practice of mortification,
psychic abilities - both physical and mental - are bestowed. Through the recitation of sacred sounds one is able to en
counter divinity. Through the worship of omnipotent, pure,
divine beings, one can enter the peaceful, transcendent state
known as non-differentiated samadhi. The purpose of yama and niyama, then, is to prepare the
mind for spiritual enlightenment. Yama stabilizes the mind
in the realm of social behavior, and niyama purifies it by
minimizing worldly, outer-directed activity. Although it may
sound like conventional moralistic preaching to advocate
good behavior and abstention from evil conduct, yama and
niyama are actually practical necessities for one who en
gages in spiritual practice. II
Yoga Asanas
Many people associate asanas with physical exercise and
vigorous movement. This is a misunderstanding, however,
for the actual meaning of asana is "posture" - a stationary
pose in which mind and body are relaxed and composed. Physical exercises generate physiological effects on the
muscles and bones, while the purpose of yoga asanas is to
foster mental and spiritual - as well as physical - health. Certain external differences are obvious. For example,
physical exercises often include quick, sharp movement ac
companied by rapid, even violent breathing. Asanas, on the
other hand, are practiced with gentle movement, deep
respiration, and pointed concentration. They are maintained
for several breaths before a slow return to the starting posi
tion. Undue strain is unnecessary. Through the asanas the
functions of the internal organs and muscular and nervous
systems are toned and stabilized. According to tradition Lord Shiva, who is worshipped by
yogis as the deity who releases human beings from this
world, created yoga and the asanas. He is said to have de
vised 8,400,000 asanas and taught them to the goddess Par-
vati, his first disciple. In the ancient tradition, the practice of
39 40
asanas is said to release one from the bonds of karma. Each
person is thought to reincarnate 8,400,000 times, and the
practice of


ik Jira of Firozpur district (Punjab) is a popular 112 : AUTO-URINE THERAPY
Vaidya. He has developed deep interest and fa1th. n urine therapy
after reading the Hindi. translation of Manav Mutra. He has used this
therapy on a number of patients, suffering from not only cancer and
leprosy but other dangerous diseases also. Here is related a case of
cancer cured by. him by urine therapy alone. Sant Kalasinhji aged
seventy-five suffered from asthma. 'Thereafter he used to get blood
,pJong with cough. Doctors opined tnat it was due to the cancer of
throat and it emitted very bad smell. Urine~soaked cotton was
applied on the wound, and was changed every three hours. He got
some relief. He was given urine to drink under a pretext. After two
months blood stopped. Doctors opined that he was fully cured.<|eot_id|><|begin_of_text|>
Q: Who was the Jain monk who suffered from cancer on his neck and was cured with urine therapy?,
A: There is no mention of a Jain monk suffering from cancer on his neck in the text.
Q: What was the treatment given to Shri Chandulal Shah's son, who had cancer in his stomach and pus in his testicles?,
A: The text does not provide information about Shri Chandulal Shah's son.
Q: What was the advice given by Shri Babubhai to the patient with stomach-ache, hyper-acidity, and constipation?,
A: The text does not mention Shri Babubhai's advice to a patient with stomach-ache, hyper-acidity, and constipation.
Q: Who was the doctor who examined the patient with stomach cancer and advised him to undergo deep X-rays and surgery?,
A: The text does not mention the doctor's name who examined the patient with stomach cancer.
Q: What was the treatment given to Shri Ramanlal Trivedi, who suffered from diabetes and high blood-pressure?,
A: There is no mention of a person named Shri Ramanlal Trivedi in the text.<|eot_id|><|begin_of_text|>She was
taken to Bombay and was subjected to radium-rays on doctor1s
advice. But there was no relief at all. Thereafter she was admitted to
Mission Hospitai,_Anand. The Plaster of Paris was fixed on her back
and for full 3 1/2 months she kept to her bee!. But there was no
improvement at all. The pain became more intense day by day. Finally she was urged to adopt, urine.treatment. The experiment
started with rubbing. After seven days, some improvement was
noticed in her condition. With the rubbing of 15 days, she swelling
on the vertebral collfmn showed tenden.cy to disappear. She was
also made to fast on.urine for a few days as required. Within a
month she was completely cured. 3. Gout : Shri Purushottambhai S. Patel (nephew of the late
Sardar Patel), resides in. the New Brahmakshatriya Society,
Ahmedabad. For the past four years, he was suffering from gout. The finger joints, shoulders and knees, etc. developed stiffness and
there was pain too. Gradually the trouble affected the whole body
and lost its suppleness. Though he used to take medicine, there was
no relief at all. U. T.-12 t'
. I 142 : AUTO-URINE THERAPY
He came to know of my efforts regarding urine therapy and paid
me a visit. I advised him and gave instructions. In the meanwhile he
went on a visit to Hardwar along with his family. He stayed there
for a month on the banks of holy Ganges and started urine regularly
because of his going outdoors frequently for sight-seeing. Thus
during his stay at Hardwar, he rubbed for 20 days in all which
completely eiminated the pain in his knee-joints. Even after his
return from there, he continued drinking urine twice a day with
very good results. Now he is quite comfortable and happy. AFTERMATH OF CASES
1. Shrimati Kalavati belongs to Punjab. She is a religious-minded
lady. She suffered from pain in her shoulders and there was stiffness
for three years. Doctors could not cure her but urine treatment with
regular drinking and massage cured her completely. Moreover she
got rid of her spectacles by applying urine drops in her eyes and by
washing them by urine. She has cured wounds and other ailments
by use o.f urine. She did all this at Shri Hans's suggestions. 2. Sflrimati X lives at Firozepur (Punjab) and is aged fourty-four. She is somewhat fatty. Seven years before she had pain in her
knees, shoutders and other joints and slowly the pain covered the
wha}e body. There was swelling on alomst all joints. There was
diffculty in walking too. She started urine treatment on 12-5-66 at
Shri Hans's instance. She felt relief only in four or five days. Then
she fasred on urine for five days. There was an all-round reltfe to
her body. Her weight was reduced by about 12 lb. ; constrpatk:m
disappeared; cold was no more; and now feels herself quite mormal. 3. Shrimati Y resides at Jadialaguru (Punjab). She is forty-five. Her
forehand used to become numb at night; such was her condition for
the last 12 years. Slowly numbness increased and there was a
sensation of heat too. On pressing the hand there was pain also. She could not get any benefit by doctors' treatment. So she started
urine treatment in· 1965. She fasted on urine for five days and
massaged her hands with urine. She felt complete relief, cured SKIN DISEA5ES : 143
numbness of her hand and is quite normal now. 4 p· ·a N Bulsara (Bombay) wrote a letter to the edi~or,
Kais~r-e~~~nd a~d it is published in the 9th July issu~ of the da~y. When she was fifty she accidE>ntally had some hard Impact on er
right knee and so the cartilages there were injure~.. She could ;:at
walk properly and afterwards she developed arthntls. It wa~ t en
d ct for a few mmutes. very difficult for her even to stan ere B
Bone-specialist gave a verdict that it was a very hard ~e.. y
chance she came to know about urine therapy and start unne
reatment She fasted on urine only for two days and massag~d her
tk cor.about two months and is quite all right now. If there IS any
nees,,. she can now
pain, she applies urine therapy an~ c~res It at. once. de t in urine
climb 300 steps in a very high bUilding. She IS an a p ~...
d ng woman of her tumour -uy treatment and she has cure a you
auto-urine! CHA-PTER XIV
SKIN DISEASES ·
- 1 Bl'st...., due to Heat : Shri Juthabhai A. Shah, on Saba~ati
• 1 e.... h" body. in 1958~ He dectded Haritan Ashram, had heat erupttans o~ IS •... •. doctor
to make an experiment with auto-unne Without g<>l~g t~ a
nd an rubbing it on the whole body and drin1<1n~ It once or
a ic ~da During this period, yellow blistQrs of the Size of a.pea
tw e d y. h. hole body They were so close that even an 1nch appeare on IS w · · · h d
of skin was not free from their effect. There was much pam m an s
and feet. He fasted with urine for thre~ days and felt ~o ~::ena~~
The blisters· rendered massage impossible so h~ mere ~I became
his bod with urine. On the sixth day t e trou e. er!ted and his feet were swollen. H~ noticed that sheer
exagg. h d ffect on the blisters So he requested b ·ng with unne a no e ·. a e~~::r;riend to do the rubbing for him. The fri:nd did accordmgly
and the ripe blisters burst. The skin appeared.~htteh~s th~ f~~:z~~
out. It was as if his body was besmeared Wit w lte om. 144 : AUTO-URINE THERAPY
took a bath with warm water and cleaned his body. This relieved
him a good deal. Within five or six days, pus was eliminated from all the blisters. His new skin appeared bright. His body became perefectly well and
after a couple of days he started his usual work. 2. Blisters : An account of Shri Keshavalal Makanlal (Weaving
Master) who got rid of his chronic constipation with urine treatment
and had cured his skin disease also:
"In 194


	real	than	the	world	of	the	gods	or
God. Most	modern	people	can	barely	fathom	this	worldview,	because	we	are
as	immersed	in	materialism	as	they	were	in	idealism—the	belief	that	nature
begins	in	subtle	realms	of	spirit. In	idealism	the	earth	is	a	lower	world	while
heaven	is	higher. Thus	everything	about	earthly	life—its	physicality,
appetites,	sexual	drive,	disease,	suffering,	and	old	age—is	further	from	God
or	spirit	than	heaven. Science	did	not	overturn	this	view	by	disproving	it. Idealism	was	simply
outmoded	by	a	new	worldview—materialism—that	was	more	practical. Materialism	brought	about	technology,	with	its	attendant	comforts,	and	it
explained	many	phenomena	that	religion	preferred	to	regard	as	a	mystery
known	only	to	God. Like	any	worldview,	the	old	one	overstepped	its	bounds
when	it	claimed,	for	example,	that	diseases	were	acts	of	God	to	punish
sinners. Once	germs	were	discovered,	this	explanation	seemed	pointless	and
ultimately	irrational. But	by	the	same	token,	the	new	worldview	would
overstep	its	bounds,	as	it	has	today,	when	science	claims	that	without	physical
proof	we	can	abolish	all	notions	of	God,	angels,	ghosts,	spirit,	the	soul,	and
the	afterlife	itself. Just	as	religion	had	no	competency	in	physics	and
chemistry,	science	has	no	competency	in	spiritual	issues. The	burden	of	proof	has	shifted,	and	now	it	is	the	believer	who	must
prove	that	God	and	the	soul	are	real. For	many	people,	the	triumph	of
materialism	is	so	complete	that	even	showing
why
	we	should	care	about	God
and	the	soul	is	a	tough	challenge. If	skepticism	carries	the	day	in	some	circles,	in	popular	culture	the	burden
still	lies	with	proving	that	the	afterlife
doesn’t
	exist. Consistently	polls	show
that	90%	of	people	believe	in	heaven,	and	almost	that	many	believe	they	are
going	there. Belief	in	hell	suffers	a	sharp	decline	to	75%	and	only	68%
believe	in	the	devil. This	leaves	most	people	in	a	quandary,	dividing	their
allegiance	between	faith	when	it	comes	to	spirituality	and	science	when	it
comes	to	the	material	world. No	less	than	Sir	Isaac	Newton	was	a	devout
Christian	who	wrestled	his	whole	life	with	the	schism	he	saw	between	science
and	metaphysics. There	is	another	way,	however. In	this	book	I’ve	tried	to	present	a	view	of
the	afterlife	based	on	consciousness,	and	issues	about	consciousness	can	be
settled,	at	least	partially,	through	science. The	evidence	we’re	looking	for	isn’tphotographs	of	supernatural	phenomena	(these	already	exist	in	abundance	but
only	lead	to	more	skepticism). The	most	helpful	evidence	would	be	in	support
of	the	major	claims	that	underlie	Vedanta,	which	is	consistent	on	its	own
terms. The	primary	claim,	of	course,	is	that	reality	is	created	from
consciousness. We	will	have	our	proof	if	we	can	answer	the	following
questions:
Is	Akasha	real? Does	the	mind	extend	beyond	the	brain? Is	the	universe	aware? Does	consciousness	have	a	basis	outside	time	and	space? Can	our	beliefs	shape	reality? These	are	fundamental	questions	that	science	has	touched	upon,	even
though	few	researchers	had	the	afterlife	in	mind	when	they	made	their
findings. It’s	fair	to	say	that	physics	never	set	out	to	prove	that	the	universe	is
self-aware. But	so	many	mysteries	remain	unsolved	if	the	universe
isn’t
	self-
aware	that	cutting-edge	theories	are	starting	to	include	that	once	unthinkable
idea. Looking	at	unsolved	mysteries	is	our	best	hope,	in	fact,	because	only
those	things	that	science	hasn’t	explained	offer	room	for	radically	new
thinking. At	present,	neurology	doesn’t	know	how	memory	works,	or	how
brain	cells	turn	raw	data	into	complex	thought,	or	where	identity	is	located. If
we	knew	these	things,	there	might	be	no	need	to	speculate	about	“extended
mind,”	the	notion	that	thinking	can	occur	outside	the	brain. Fortunately	or	not,
we	find	ourselves	with	a	rich	store	of	enigmas	that	provide	room	for	the	Vedic
rishis	and	their	deep	understanding	of	consciousness. On	the	frontier	of	many
mysteries	lies	the	answer	to	one	mystery.13
I
S
	A
KASHA
	R
EAL
? THE	USE	OF
	the	word	“Akasha”	has	lingered	around	the	fringes	of	physics	for
at	least	a	century. The	reason	for	this	is	that	an	ancient	and	supposedly
outmoded	belief	refuses	to	die—the	belief	that	empty	space	is	not	empty	at
all. Akasha,	the	Sanskrit	word	for	space,	has	an	English	equivalent:	the	ether. Up	until	a	few	generations	ago,	if	you	had	gone	to	school	and	asked	what
filled	the	infinite	void	between	the	stars,	you	would	have	been	told,	whether
in	ancient	Greece	or	medieval	France	or	Harvard	at	the	time	of	Abraham
Lincoln,	that	pure	emptiness	isn’t	possible. An	invisible	ether	that	can’t	be
seen	or	measured	allows	light	to	travel	from	the	stars,	as	water	allows	ripples
to	spread	when	a	rock	is	thrown	into	a	pond. Without	a	medium	to	pass
through,	light	waves	have	no	way	to	move	from	point	A	to	point	B. The	ether	suffered	a	decisive	setback	in	the	1880s	when	two	American
scientists,	Albert	Michelson	and	Edward	Morley,	proved	that	light	traveled	at
the	same	speed	no	matter	what	direction	it	moved	in. This	was	important
because	the	so-called	“ether	wind”	that	was	thought	to	sweep	energy	through
the	universe	should	have	made	light	travel	slower	going	upstream	than
downstream. When	Michelson	and	Morley	proved	that	this	wasn’t	true,	even
Einstein	became	convinced	that	space	was	a	void	without	activity,	a	belief
that	was	also
wrong
,	as	it	turns	out. Physicists	now	believe	that	space	is	full	of
activity	in	the	form	of	invisible	fluctuations	in	the	quantum	field. These	so-
called	virtual	fluctuations	account	for	matter	and	energy	and	also	for
distortions	in	time	and	space. Thus,	in	a	curious	way	the	disproved	notion	of
the	ether	has	been	revived	indirectly. To	find	out	where	matter	and	energy	come	from,	physics	wound	up
positing	a	universal	field	that	envelops	not	just	what	we	observe	but
everything	that	could	possibly	exist. Modern	physics	finds	it	easy	to	make	the
material	world	disappear	into	nothingness,	but	that	is	deeply	disturbing,
almost	as	disturbing	as	the	disappearance	of	a	dying	person. Here	is	how	the
disappearing	act	of	a	rock,	tree,	planet,	or	galaxy	works:
First,	the	rock,	tree,	or	planet	disappeared	from	sight	when	scientists
realized	that	solid	matter	is	made	up	of	atoms	that	cannot	be	detected	by	the
naked	eye. Second,	atoms	disappeared	when	it	was	discovered	that	they	are	made	upof	energy,	m


 in many ways a key to the
others. The “spiritual life” has many meanings. It need not be reflected in any
commitment to an or ganized religion, and we all know that some of the
most outwardly pious people are the least spiritual. These are the ones who
give other people “spiritual ulcers,” as a participant in one of my workshops
phrased it. From the standpoint of a healer, I view spirituality as including
the belief in some meaning or order in the universe. I view the force behind
creation as a loving, intelligent ener gy. For some, this is labeled God, for
others it can be seen simply as a source of healing. From this there comes
the ability to find peace, to resolve the apparent contradictions between
one’s emotions and reality, between internal and external. Spirituality
means acceptance of what is (not to be confused with resignation or
approval of evil). Jesus told us to love our enemies, not like them and not
have no enemies. In an abandoned, bombed-out house in Germany at the
end of World War II, Allied soldiers found a testimony to this faith
scratched into a basement wall by one of the victims of the Holocaust:
I believe in the sun—even when it does not shine;
I believe in love—even when it is not shown;
I believe in God—even when he does not speak.Spirituality means the ability to find peace and happiness in an
imperfect world, and to feel that one’ s own personality is imperfect but
acceptable. From this peaceful state of mind come both creativity and the
ability to love unselfishly, which go hand in hand. Acceptance, faith,
forgiveness, peace, and love are the traits that define spirituality for me. These characteristics always  appear in those who achieve unexpected
healing of serious illness. Most physicians won’ t “try God” until the patient is near death. Then
they may prescribe a hope and a prayer. I believe it’ s far better to make a
connection with the patient’ s spiritual beliefs earlier, when the job is easier. Anyone who believes that the world is basically a beautiful place—even if
it came about because of Nature rather than God—has a reason to remain in
it. A person who believes in a benevolent higher power has a potent reason
for hope—and hope is physiologic. Obviously, the “medical meaning” of religion varies from person to
person. Those who profess a faith merely because their parents did or
because it increases their social standing are unlikely to really believe it can
heal them. Sometimes religion even becomes a negative factor. People
think, “If God gave me this illness, who am I to get well?” Beliefs that lean
heavily on guilt, original sin, and predestination are of little use for healing. By the same token, it’ s hard to find peace in life if you believe death is a
meaningless end or earthly existence is futile. That’ s why I prefer to speak
of spirituality rather than religion, to avoid doctrinal limitations. It’ s
essential not to force a stereotyped picture of God on anyone. In ECaP  we
seek instead to use what is positive in each patient’ s beliefs. I want to emphasize here the dif ference between wishing, which is
passive, and hope, which is active. Hoping means seeing that the outcome
you want is possible, and then working for it. Wishing means just sitting
there, waiting for a miracle to happen out of the blue. Jung said, “Every
problem, therefore, brings the possibility of a widening of consciousness,
but also the necessity of saying goodbye to childlike unconsciousness and
trust in nature,” a process he likened to leaving the Garden of Eden. I
encourage patients to have faith in God but not to expect Him to do all the
work. I think of God as the same potential healing force—an intelligent,
loving ener gy or light—in each person’ s life. Even scientists are now telling
us that ener gy has intelligence. Physicist Carl Pribram has said, “Theuniverse must be friendly. It gave us physics, so we can understand what all
those who preceded us already knew.” I suggest that patients think of illness
not as God’ s will but as our deviation from God’ s will. To me it is the
absence of spirituality that leads to dif ficulties. I know that many patients,
when they develop an illness or have a recurrence, are angry at God. It’ s
important to be able to ar gue with God, as is traditional in Judaism. Continued helpless rage at the universe can’ t possibly lead to health. God
isn’t sitting up there with a clipboard, saying, “Let’ s see who I can make
trouble for today.” On the contrary, God is a resource. The ener gy of hope
and faith is always available. We all must die someday, but the spiritual way
is always open to everyone and can make our lives beautiful whenever we
choose it. As German dramatist Christian Friedrich Hebbel once wrote,
“Life is not anything; it is only the opportunity for something.”
UNCONDITIONAL  LOVE
Many people, especially cancer patients, grow up believing there is
some terrible flaw at the center of their being, a defect they must hide if
they are to have any chance for love. Feeling unlovable and condemned to
loneliness if their true selves become known, such individuals set up
defenses against sharing their innermost feelings with anyone. They feel
their ability to love shriveling up, which leads to further despair. Dostoyevsky expressed the feeling when he wrote, “I am convinced that the
only Hell which exists is the inability to love.” Because such people feel a
profound emptiness inside, they come to see all relationships and
transactions in terms of getting  something to fill the vaguely understood
void within. They give love only on condition that they get something for it,
whether comfort, security, praise, or a similar love. This “if” love is
exhausting and prevents you from expressing your au thentic self. It leads to
an even deeper sense of emptiness, which keeps the vicious circle going. I feel that all disease is ultimately related to a lack of love, or to love
that is only conditional, for the exhaustion and depression of the immune
system thus created leads to physical vulnerability. I also feel that all
healing is related to the ability to give and accept unconditional love. This
was strikingly borne out in the story of one of my cervical cancer patients, a
secretary named Sherry.As a child, Sherry felt unloved by her stepmother, and as a teenager she
formed a strong attachment to one of her teachers. One day, in the school
gym, Sherry told some of her friends that she loved Mrs. Johnson. Some of
the children told the teacher, “Sherry loves you,” and she called Sherry into
her of fice. “Sherry, do you love me from near or far?” Mrs. Johnson asked. The
girl didn’ t know what the woman was talking about, so she said, “From
near.”
Mrs. Johnson then called Sherry’ s stepmother and told her that her
daughter was a lesbian. When Sherry came home from school that day, her
stepmother confronted her with the information. As she later told me, “I
didn’ t know what ‘lesbian’  meant, but I got the message that love gets you
in trouble, and I decided to stop loving.”
Sherry lost her friends and became so lonely and desperate that she
“would get dressed and walk the streets hoping people would look out their
windows and wave at me.” When she finally got married, she couldn’ t
believe in her husband’ s love, and kept asking him, over and over, if he
loved her. “I know if I hadn’ t developed cancer,” she said, “he would have
left me.”
The impact of the disease, as well as group therapy in ECaP, enabled
Sherry to change her outlook. She opened her heart to love, revitalized her
marriage, and made a stand against her illness. She was doing very well—and had even gone back to work—until her
birthday. With six children, her husband, and her father -in-law all living in
the same house, there was not one present for Sherry. Everybody had a
reason, but underneath they were all saying, “W e’re getting used to your
being dead.” She hid her pain and despair from everyone, and two months
later she had a recurrence. Once when I visited her soon afterward, she told me she was “so upset
about dying, because I’m trying to prove what you’re doing is right.” She
was still trying to stay alive for the wrong reasons—to please other people
instead of herself. And all because of the lack of real love in her formative
years. She and her husband were never able to share their deepest feelings,
though I kept trying to help them do so. Once I gave a talk near Sherry’ s
office and told them I’d dedicate it to her, hoping the whole family would
come. Her husband wrote me a note saying, “I’m sorry, I’m busy that night,but call me if you want to.” However, the note had no name, address, or
phone number. Its unconscious message was, “Don’ t call me.”
When I can get people to accept themselves as whole individuals,
lovable as they are, they become able to give from


 Ingredients
Onion juice – 200 ml
Ginger juice – 50 ml
Cow’s ghee – 50 ml
Organic sugar or jaggery – 250 grams
Cumin seeds (ne powder) – 1 gram
Cinnamon ne powder – 1 gram
Cardamom (ne powder) – 1 gram
Saﬀron (kesar) – 1 gram
Honey – 50 ml
(Optional) – ne powder of almond and Cashew nut 5 grams each. Method of PreparationObtain the fresh juice of onion and ginger and kept ready. To this, prescribed quantity of ghee and sugar or jaggery are added and
cooked well till it is getting yellowish brown colour (honey like consistency). Later, it is  taken out of the re and allowed for cooling. While it is lukewarm ne powder of the remaining ingredients is added and
mixed thoroughly. (If at all, almond, cashew etc are to be added make it into
ne powder and fry it a little with ghee and add it)
When it is completely cooled, honey is added and mixed well. Dose: 5–10 grams twice daily
Vehicle: Milk
Or else it can be used along with Idli, dosa etc like jam/jelly. Action: Tonic, rejuvenator, complexion enhancer, aphrodisiac. Indications: Nerve disorder, chronic cough, anaemia, post fever debility,
lethargy, indigestion, sexual debility, night fever etc. Note: ose who are having Diabetes are advised to avoid the formulation. Also, if the patients are having BPH, this remedy should not be administered
in large quantity or for a very long period of time.191. Madhupaka – Honey
Remedy for Non Healing
Wounds, Ulcers
By Dr. M.S. Krishnamurthy MD (Ayu)., Ph.D.
Y
Ayurveda does not recommend cooking of honey. Honey consumption is even
contra indicated during summer or with very hot beverages and food that is
freshly made, in hot condition. However, the cooked honey can be used for
external application. Here is a classical evidence for Madhupaka; cooking of honey along with the
herbal ingredients. is formulation is not for internal administration. It is
restricted for external application only. e following citation is from Yogaratnakara text. is is explained under
Ikshu prakarana (Sugarcane products)
Ingredients
Honey – 1 prastha (768 g) – 16 part
Cow’s milk – 2 kudava (384 g) – 8 part
Turmeric – Fine paste/powder – 48 g – 1 p art
Haritaki (Chebulic myrobalan) – Paste/Powder – 48 g  – 1 p art
ProcedureTurmeric and Haritaki are soaked in water and ne paste is made. It is mixed
with honey. is honey mixture is taken in a stainless steel container and cow’s
milk is added in prescribed quantity. is is cooked in mild intensity of heat,
till complete reduction of milk (only the amount of honey remains). is is
ltered and stored. My Experience with is Formulation
I am using this processed ghee in cases of wounds and non healing ulcers. It is
very eﬀective against these conditions. In diabetic ulcers and varicose ulcers
also it has shown signicant benet. In case of mouth ulcers 2–3 days’
application gives good benet.192. Simple Ayurveda Home
Remedy for Heartburn and
Gastritis
Y
is is a churnam home remedy, meaning it is just a simple mixture of herbal
powders. It involves only two herbal ingredients that are quite easily available. Ingredients
Pippalimoola – Root of long pepper – Piper longum – ne powder – half
teaspoonful
Usheera – Khas Khas grass/Vetiver – Vetiveria zizanioides – ne powder – half
teaspoonful. How to take? e ne powder of above two are mixed and half to one teaspoon of this
powder mixture is traditionally administered along with little bit of ghee to
relieve heartburn and gastritis. After taking in, small quantity of lukewarm water can be given for easy
swallowing. Benets: Helps to relieve Gastritis, Heartburn, Indigestion
How it works? is is one of the best home remedies for heartburn.Pippalimoola is a powerful digestive. It boosts digestive enzymes and
promotes easy absorption of digested food. Usheera/Vetiver is a natural coolant. It has calming and soothing eﬀect over
gastric mucosa. It balances out increased Pitta during heartburn and gastritis. It
also relieves vomiting sensation. Ghee is again helpful in calming Pitta and is good to soothe stomach
mucosa.1.193. 4 Remedies for
Morning Sneezing with
Turmeric, Black Pepper,
Tulsi
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Sneezing is a natural urge. As per Ayurveda, when sneezing is initiated, you
should not suppress it. But some people get continuous sneezing in the early
morning hours. Ayurveda recognizes it as a Kapha dominant, Vata associated
symptom. Sneezing is a reaction to the stimulus caused due to irritating factors of the
cilia of the nostrils. Morning mist or dust is the common causes for sneezing. Tropical
eosinophilia, allergic rhinitis, infective rhinitis etc are some of the underlying
diseases for this annoying symptom. Here are few simple and eﬀective techniques and home remedies to
overcome sneezing caused during morning hours –
Turmeric Fumes
1–2 spoon of turmeric powder is taken. It is sprinkled over a pan, kept
on re. e person is asked to inhale the fumes.2. 3. 4.For those who nd turmeric fumes as a bit string, 1 teaspoon of
turmeric powder can be mixed with 1 teaspoon of ghee and this can be
sprinkled over the pan, kept on re. e patient is asked to inhale it 3–4 times in a day, or at least, soon
after getting up in the morning. is is based on an Ayurvedic procedure called Dhumapana/herbal
smoking. Betel Leaf Juice Remedy
2–3 betel leaves are taken and it is crushed well to obtain fresh juice. To this half teaspoon of honey is added and mixed well. Patient is
given to lick and consume this paste. is is very eﬀective in case of
morning sneeze as well as cough, allergic rhinitis, cold. Black Pepper and Pepper Leaf Recipe
5–8 pepper seeds and a pinch of turmeric powder are taken and
wrapped over a pepper leaf. is is subjected to mild heat. Soon after brushing teeth, this is given for chewing. ough it is a very eﬀective remedy, it is better to avoid in young
children as they develop gastritis or burning sensation of the mouth
and chest. Drum Stick Leaf/Tulsi and Garlic Remedy
A stful of drumstick leaf is taken and added with de – husked garlic. is is pounded well and ne paste is made. is is applied to a cloth
or cotton gauge and patient is asked to inhale/have the smell of it. If drumstick leaves are not available this can be tried even with Tulsi
(Holy basil) leaves also.Warm water usage, avoidance of the mist and dust, remaining away
from the pollutants and irritants including the allergic agents are also
equally essential to control excess sneezing early in the morning.194. Sour Buttermilk
Remedy for Bloating and
Constipation
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Buttermilk is appreciated as the ‘nectar of the mankind’. Sour buttermilk is well known for its good digestive (pachana), carminative
(deepana) and absorbent (grahi) nature. Most of Ayurvedic text books
prescribe buttermilk in digestive disorders such as diarrhoea, IBS, atus,
haemorrhoids, distension of abdomen etc. Here are few extra benets of sour buttermilk which is less practiced. Secondly as sourness is not liked by all its use is restricted only among ‘sour
lovers’ only. Buttermilk, by nature itself is a acid fermented product. As it is a fermented
beverage, it is not spoiled very easily. Hence it can be preserved for as long as
8–10 days without any additives and even without refrigeration. At the
maximum it may sour; but such sour buttermilk has multiple advantages as
mentioned below. Sour Buttermilk for Constipation
200–300 ml is mixed with a pinch