 them with metastases to di~tant organs,
·even to the brain? The results of these studies, are in press now.
Antineoplastons, which chemically are medium sized peptides are
produced by.healthy human tissues and are present In blood and
urine. At the present time we are isolating them from normal human
urine. The concentration of Antineoplastons in urine is very small
and usually it is necessary to process 29 gallons of urine to obtain a
daily dose for one patient. This amount of the medication is
dissolved in a very small volume and given the same way as lnsuline
injections. We were able to have a complete remission in four to six
weeks in medium advanced.cases. At the present time we do not see
any adverse reaction. It is my great pleasure to know that in India
you have good results with autouro-therapy, b€cause it may support
our theory. Western medicine took a lot from Indian folk medicine.
We are glad to know that our therapy may have the links with
natural treatment done for centuries. CHAPTER IX
A REVIEW Of URINE THERAPY
(In Question-Answer Form)
By Raojibhai Patel
d nee. that many readers of this boo~. J have--seer;t,from;..corr.e~pon e •... t think-~over the....... d.. stand the-subject nor o. care.. ;neither. tq_ un er iven below a review of unne
directions properly. I have ~herefor~ :nswers. For detailed directions
therapy in the form of questions an ted to see the relevant sections •
and guidance, the readers are reques
in the book.. 7 Q Which diseases can be remedied by unne therapy..
... ~ n particular disease. It IS a means •
A. Urine is not a medlctne orha ~ lth of the body and cure and
provided by nature to keep up t e ea. r
disease thereof irrespective of any denomma IOn.
D ou mean that even diagnosis is unnecessary?.
Q. 0 Y ·a nose any particular d1sease.
A It is not necessary to. ddl. g ·n the manner a police
Auto~urine itself traces out th~ ISe~se I.
searches out a thief in hiding and turns It out..
C ou give an example or two?
Q. any.. stratin a historical fact. Perfect
A. I shall clarify the po~n~?Y. lllu in ~ a practic;!es otherwise
h_ealth is essential for tnltlatdl?n b d ybyg bodily disorders. Even
.. likely to be lstur e h t concerntratlon IS'd sentery or stomach-ac e, e c.
mild attacks of catarrh, he~da~he, I y. therefore essential that a
are likely to disturb medltaftlonf. ta ~~I physical troubles. ·But how.. f a must be ree rom... f I pract1t1oner o yog. f 1 d' out of intuition or out o ong r h. 7 The mystiCS 0 n Ia
to accomp IS lt. h cure of urine for such trouble;;.
. experien~e foullnd :~~~e~f:~r:ut why was this philosophy of this sure
. Q. It IS rea Y '.
unknown till now? ·
199 200 : AUTO-URINE THERAPY
A. This old philosophy and· cure never disappeared at all. It wa!>
round about us and is still there; but our modern prejudiced
mentality does not allow it to be understood. Insects, birds, fishes
and quadrupeds, etc. are already using this means instinctively.
Only human beings intoxicated by their intellectual power have
neglected it. They are using their skill and knowledge mainly for
selfish ends.
Q. Do you mean Jhat human beings should not utilize their
intelligence which God has bestowed upon them?
A. Man should use his intelligence in co-operation with nature.
To go against nature is a misuse of intelligence and contrary to
human welfare. Now the same ~ubstance, which is used by animals
profitable through sheer instinct, is used by man after intelligent and
careful thought; and it can yield far better results.
Q. How is it that we happened to forget such a valuable
substance?
A. We have lost the real substance in the false pursuit of external
polish.
Q. You will have to admit that this natural substance is imperfet:t
in one respect. It is not tasteful and its smell also is not likable. Is
there any way out of this?
A. Your argument seems correct only apparently. Taste and smell
are a matter of individual habit. An African Negro dislikes the
fragrance of 1Khas1 and abhors it. A teetotaller dislikes the very smell
of wine. In my opinion, ljkes and dislikes of a particular taste or
smell are merely caprices or habits which hold good as long as
one1s interest is not affected. We are willing to swallow the
extremely bitter and ill-smelling medicines to get rid of physical
pains. The main consideration, therefore, is not obejectiv~ but
subjective. In the bygone months, I made a good number of persons
to drink urine. They were reluctant in the beginning but gradually
were accustomed to the taste and smell of urine and freed them
selves from the clutches of pernicious, obstinate and chronic A REVIEW OF URINE THERAPY : 201
diseases..
Q. Is it not desirable that its smell and taste are removed through
some chemi.cal process?
A. 1 am doubtful about its preacticability. A person1s ~wn ur~ne is
useful to himself in its natural state. According to med1cal ~c~ence
also its utility is confined to that organism only. The detiCJency
caused by the ·loss of certain ingradients from one1s body can be
made up only if they are restored only b~ a.uto-urine. If the smell and
taste or urine are chemically changed, 1t IS do~btful whether t~ose
ingredients will not be affected. This fact shoul~ be, ex~mmed
scientifically. 1 believe it will lose its value cons1derably 1n any
\\
chemical process.
q. Will you please tell me something about its application on
different diseases?
A. 1 have already said that urine does not cure a particular
disease only. ft is an invaluable gift of nature to pr_eserv~ a~d restore
spoiled health. This point must be kept in view while usmg 1t.
Q. Will you tell me something about urine?
. A. It is clear that a healthy person does not require the use of
· d ·1 Even then he can continue to take it in sma!.l doses as a unne a1 y.,....
precautionary measure. During the time of an ep1de_m1c or even
prior to it, such intake of auto-urine has a great precautionary value.
Urine can be effectively used in any disease as follows:
1. Take it regularly in proportion to the gravity of the disease
and constitutional requirement.
2. Keep fast exclusively on urine and water as it is necessary
to eliminate all toxins in the body.. ·.
3. Rub old urine on the entire body for considerabfe time
every day.
4. In case of wounds, swelling, eruption, burns, etc. when
rubbing is not possible, the patient is advised to keep a piece of.,.,...
:lt
I
202 : AUTOcURINE THERAPY
cloth soaked in urine on the affected part and keep it constantly wet
by sprinkling urine.
s. A soaked piece of cloth is also advised for delicate parts
like stomach where rubbing may not be comfortabel.
Q. will you tell me about the right way to begin with urine
treatment?
A. Yes. knowledge is very necessary for a novice. The patient is
advised to be extremely careful and methodical in its application.
No feeling of hesitation, abhorrence or uneasinses in drinking urine
should be entertained. He may begin with rubbing. Meanwhile he
should try to overcome the feeling of nausea. For that he can rub his
teeth and gums with urine which will give an additional benefit of
strengthening them.
Q. Will you please tell me more about the procedure?
A. One is advised to start with drinking urine after about a four
days' rubbing. Early in the morning after leaving bed one is advised
to clean the mouth, collect auto-urine in a glass and drink it with
complete faith. He may drink a littel water after that. If the treatment
is adopted in this way and one is gradually accustomed to' it, the~e is
no fear of any adverse reaction. Any abrupt step may cause react1on.
We should try to avoid it as far as possible.
Q. Is it that a certain number of fasts is required in


  bad one, which  came under  my care in 1918.
In that year, I was  introduced  to a man  in the early  forties who at the
time was attending  the local Infirmary as an out‐patient  every week for
a bullet‐ wound in the fore‐ arm. Although the patient had  received the
wound a year previously,  it had  shown no signs  of healing, was about
10 inches in length, about three‐ eights  of an inch  in width, and at times
ulcerous and  suppurating.  His medical advisers were afraid it might
ultimately  turn gangrenous,  to avoid which, poisonous  ointments  and
dressings  were applied, with many changes in the  ingredients  and
proportions  in the mixings. Having got sick of orthodox methods,  the
patient had also resorted to Fletcherism  and the Salisbury Treatment,
from which, admittedly  he had  derived some benefit;  but even so that
wound refused to heal.  In spite of objections  from  his wife, he
eventually  became my patient.
My assistants  first set about ripping off all the dressings.  Then we
washed the wounded  arm three  times a day with old urine, giving the
rest of the body lengthy periods of massage with the bare  hands  and
the same species of urine. The patient  was fasted for three  days on his
own urine plus cold water,  short spells  of sunbathing  were advocated ‐
and at the end of seven more  days nothing remained  of the fissure but
a very slight scar as thin as a gold thread. In short, after a whole year's
"interference  treatment"  the patient  was cured by Nature  in ten days!
Since the date of this  cure  I have observed  scores of cases of
"miraculous"  healing by identically  the same method; these include the
healing of painful and  disabling wounds, cuts, sores, ill‐effects from
rusty nails, fishbones,  etc., also poisonous  wounds and blood‐ poisoning  79
 generally.  As a rule a long penance was not required. Cases taken early
have responded  to three  or four days'  treatment,  whilst  those which
have been medically  interfered  with and  almost rendered  gangrenous
have taken  from ten to eighteen days.
With regard to burns, one reads that in a given year 7,900 Americans ‐
almost half the Lumber of which  were children under  five, died of burns.
(Or did they  die of the treatment  or of both combined?)  As to
thousands  of Americans  who survived the effects of burns  they were
destined  to suffer from unsightly scars, tight puckered  skin, stiffened
limbs  or useless limbs  and fingers.
For years the standby among remedies  for burns  was the application  of
wet tea‐leaves. Then in 1925, Dr. Davidson  of Detroit placed the old
wives' remedy  on a quasi scientific basis. Instead of the boiled tea‐
leaves, he applied the element derived therefrom  which as we all know
is called  tannic acid.  This poisonous  substance  literally tans  the tissues,
and  a thick, hard  crust then  forms over the exposed nerve ends. But
although it relieves the pains it checks the activity and flow of the body
fluids to the parts, the while it acts as a covering under  which  it is
hoped  that new  skin  may  form. Unfortunately,  however,  the tannic acid
not only "tans" the burned  tissues,  but also  the surrounding  healthy
tissues, with the result that it destroys cells  which  ought to be providing
new  cells  for the knitting together of the skin  elements ‐if I may  thus
express ‐ it  for the  benefit of the lay mind. The final  outcome is a
disfiguring  scar, which is preventable  by natural  methods  as opposed to
"scientific"  ones. Tannic acid  is not even bacterial,  for if foreign matter
lurks  on the burned  surface,  the function  of the microscopic  scavengers,
which  science  calls  germs, is impeded,  and  infection is more likely to 80
 persist under  the supposedly  protective  crust.  In the attempt to kill
germs, we merely  manacle the policeman!
The tannic acid  treatment  of burns  was superceded  by the picric acid
treatment,  and  also  the acriflavine  treatment.  Then the surgeons  tried
their methods;  they took skin from another  part of the body‐usually the
buttocks ‐and  grafted it onto the burnt  portions. But unfortunately,  it
sometimes  occurred that the wou.id left by the removal of the healthy
tissue turned septic.  As to the suffering for the patient which  this
method entails, it can be better imagined  than described.  Not that I
wish to decry  surgery where in the case  of acciients  and mutilation
from war it is necessary.  But I am constrained  to say that surgery has
greatly been abused, and  continues  to be abused, and  thousands  of
unneeded  operations  are performed  on organs which  could be treated
by natural  methods.
Nevertheless,  some doctors have been broad‐minded and  enterprising
enough to try urine‐therapy,  as witness  the following  extract from a
letter to me in 1935 by Dr. Geo. S. Cotton  of Temple, Texas, U.S.A.
   Since receiving your literature  some months ago,  I have put it
(urine‐therapy) to the test and the results have been astonishing.  U


 through healed, peaceful perception. When you perce ive the entire cosmos as unified and as neutral, you have
reached true perception. It’s like a happy movie that includes everything
and everyone. That’ s how you return to your Christ awaren ess. You
return first to this full and complete awareness that everything  is really
one, everything is the same, there are no differences. The purpose is to
see everything through the Holy Spirit’ s peaceful perspective or
interpretation. Therefore, “it is from your peace of mind that a peaceful
perception of the world arises. ” In this perception, nothing is a struggle. “The miracle is a lesson in total perception. ”Chapter 3
Fear
What if we knew that all the things that we do—all the plans, all the
busyness, as well as drama, bewilderment, despair, and conflict—are
chosen by a mind that is afraid of being present. This fear of being
present is disguised as many other fears. It can be fear of being alone,
fear of losing someone, fear of what other people think, fear of accidents
and catastrophes, or fear of threats, violence, and abuse, to mention a
few. Fear serves one egoic purpose: to keep us from feeling the
wonderment, the beauty, and the eternal calmness of the present
moment. The separate mind is untrained and unwilling to keep attentive
to the present since it is afraid of it. It is afraid of the Holy Spirit. The
reason for this may not be apparent. It believes the ego, and thus
separation from God, is real. It is attached to a tiny, imposter concept of
self that is not true or real. We have all felt fear; it is a universal
experience. It is an experience that exists in our minds but nevertheless,
because of projection, it always  seems to have external causes  and also
solutions, yet those solutions are never permanent. Fear locks us down. It
closes us up and isolates us from the world. Until questioned, it binds us
in a small and separate existenc e. Fear stems from a belief in a world of
duality. Once fear is questioned, it will no longer rule our minds, as my
friend Jenny learned through her experiences. Jenny’ s Example
I was br ought up in a family that went to an ecumenical chur ch. There was a deep belief in sin and guilt. For me, what sin was
always seemed strange, vague, and unclear. The teaching was
that we ar e all sinners. As a r esult, I had to r eally face the fear of
going to hell. One day, I sat on a stool in my r oom feelingbewilder ed, scar ed, and extr emely determined all at the same
time. The feeling was, “I have to follow my heart, and I have to
leave my chur ch. ” And the belief in hell, which to that day had
been in the back of my mind, surfaced. The fear that I could
possibly go to hell was in the for efront. But I r esponded with,
“Okay, if I go to hell, I will still do this; I still want to follow my
heart. I have to. ” And looking back at it now, I know that the fear
itself is what hell is. Facing this fear shook me to the cor e, and I could only sit
through it, allowing the fear to move thr ough. Y es, potentially I
would actually go to hell by this move, and if so, it would be
worth it; it would be my choice. I faced the deepest depr ession of
my life. I was in a dark tunnel, and one day I was at the end of it,
facing the back with no exit. Ther e was nothing else rising in fr ont
of me; it was like being stuck in the darkest part of a deep cave. A
friend, whom I trusted, called me that day. She asked if I wanted
to shar e how I was doing. I spoke about the darkness, and after
the call, I r ealized I had turned ar ound and was facing the way
out of the tunnel. Fr om then on, I could feel the possibility of light
and healing and I began to take steps towar d the light. Stepping out of Normal
On the spiritual journey, you will probably find that you will feel called
to make some changes in your life, like Jenny did. But becaus e of fear,
you may find many reasons not to make a move or even take a step. Even if you have some hesitatio n at first, when you feel ready, you will
find that it’s worth it to feel uncomfortable, to let go of your routines in
order to find all the joy of God’ s love that’s available. It can feel like a
solo journey at times because you have to go within to find the answers. At other times, companions show up to help you along the way. When I was in graduate school, I would take long walks in the
woods. During these walks, I’d ask myself, “What am I doing this for. Is
there a purpose for studying at university. ” And the ego would rattle off,
“Yes, you need to have a degre e because you need to have a good job. Because if you want to have a relationship, you can’t be broke. This is
why you are here, and this is why you have been here for ten years. Just
keep at it, and we’ll get through this phase. ” All of my reasons for being
there were fearful, based on my fear of consequences. Becoming aware  of this poor motivation for my life got me in touch
with a deep desire to open up to the guidance of Holy Spirit. I would ask,
“Why am I here. Am I afraid of something. Is there something driving
me to get all this education. Is there something pushing me from
underneath. Am I afraid of something besides what the world would call
a ‘fully engaged life. ’” The more I took the questions inward, the more
Jesus was able to show me that it was freedom, peace, happiness, joy,
love, and intimacy that I wanted. He showed me that I had many beliefs
about what one has to do in this world to get those things. And it was
those beliefs that were driving me. He said: “If you listen to Me, I will
show you how to experience the things you want, through Me. In other
words, through listening and then following Me, it will come from the
inside of your mind. It won’ t come from any event or outcome in the
world. ”
This turned me in the right direction. In the beginning, I was
astounded to see what a huge percentage of my actions were motivated
by the fear of consequences. It could have been tempting to judge myself
at that point, but I was determined not to do that. I was happy to discover
how plugged in to the fear of consequences I was. I was happy  to begin
to unplu g with Jesus and the Holy Spirit’ s help. I found that to be very
practical. It was something I could contemplate and ponder. I knew it
was going to be a big job. I knew I wasn’ t going to take a pill and wake
up the next day free of fear. I knew it would take contemplation and
mind training. But I had A Course in Miracles, and it was a great tool to
burrow deep into the mind. As I mentioned in the introduction, the mind can be directed by one
of two thought systems: either of fear or of love. The ego-thought system
produces fear. The Holy Spirit’ s thought system produces love. The ego
speaks first because it is impuls ive. It is usually very harsh and critical. And the voice of the Spirit has to wait patiently, and then, when your
mind is open, you can experience how He is there, unceasingly and very
gently reminding you of the truth of who you are. The ego wants you tobelieve in its thought system and tricks to keep you asleep and dreaming,
while the Spirit wants you to see your thoughts, your feelings, and your
beliefs so you can become aware  of them and start to loosen the bindings
that limit you. To know this simplifies things as you realize you can
choose which thought system to use. It is a decision in the mind. You will see that you are making decisions all along the way. You’re vacillating between two thought systems and between two
emotions, and there’ s got to be a way to bring an end to it. You can make
a choice. It is a matter of being  alert to which voice you will give your
attention. Whichever you give more attention to is the one that will
become stronger  in awareness. It’s very much like the old saying about
the black  and the white wolves in the mind: one represents fear, and the
other represents love. The question is: Which wolf will you feed. The Ring of Fear
In the explanation of the levels of mind in chapter 2, we saw that
underneath the gross perceptual world is a layer of emotion. A Course in
Miracles  calls this “the ring of fear. ” This whole world—everything that
we perceive through the five senses—is built on unconscious fear. How
can this be. How does our fear translate into objects of time and space:
houses,


 injected into the abdominal
cavity and the tumor lies in the subcutaneous tissue, the dye substance found its
way to the tumor through the mouse’s blood stream. Figure 11.5
 shows an electron microscopy study of the large-cell
lymphosarcoma. The cancer cells are surrounded by ground substance or
interstitial material that looks like ground glass. This is protoplasm that goes into
the cell and feeds the cancer. If the nutritional protoplasm is eliminated, the cancer
cell starves to death. Figure 11.6
 shows that the ground substance around the lymphosarcoma has
been destroyed. The cancer cells are separating and dying. Lymphosarcoma death
is taking place because of lack of nutrition. You can see that the ground glass-like
interstitial material is gone because of the action of the DMSO-hematoxylon
combination solution. The host survives, but the cancer does not.Figure 11.3
 An example of a non-treated tumor-bearing mouse with an 11-day tumor.Figure 11.4
 A photograph of a DBA/1J mouse with a 14-day tumor, showing the affinity of the tumor for
the hematoxylon, which is stained, along with the tumor, with no staining of any other tissue.Figure 11.5
 An electron micrograph showing a portion of the nucleus and cytoplasm (material outside of a
cell nucleus) of the untreated tumor (
Figure 11.3
). All membrane systems are very distinct and there is an
abundant polyribosome aggregate (mass of organelles) distributed in the cytoplasm. X6, 250Figure 11.6
 An electron micrograph of tumor tissue from the mouse (
Figure 11.4
). Note the breakdown
of tissue structure and separation of cells leading to cell destruction. X6, 250

From the studies of Rogers,
3
 we learn that this combination of hematoxylon
and DMSO produces a hematein reaction of oxidation with the tumor cells to
affect the ground substance, which in turn leads to cancer cell death. The DMSO
had no action on the tumor cell itself but remained merely as the remarkable
vehicle it is, penetrating the tissues to carry in the hematoxylon. The hematoxylon
made the ground substance inactive and therefore starved the cancer cells to death. Eli Jordon Tucker, Jr., M.D., was a maverick. He bucked the medical
establishment to bring a possible cancer cure to the medical consumer. But
because he attempted to halt cancer through private research, the physician
traditionalists labeled Tucker a “quack.” To make matters worse, he used, as part
of an anti-cancer compound, a drug that isn’t approved by the FDA for any
purpose other than treating a urinary bladder condition. In the thinking of
traditionalists in medicine, this made the doctor a heretic as well as a quack. But
in the hearts and minds of his patients, Tucker was a hero. Just like Louis Pasteur, who postulated the connection between bacteria and
certain diseases, or Ignaz Philipp Semmelweis, who made obstetricians wash their
hands, E.J. Tucker braved the wrath of the medical establishment. He was hurt by
them, often doubly hurt, especially when his patients were mentally and
emotionally assaulted by righteous, self-serving health professionals who use their
powers to dispense life or death for their own purposes. Dr. Tucker described
such an incident. A three-year-old boy named Clyde Robert Lindsey of Pasadena, Texas, was
brought to Tucker’s office by his mother on January 14, 1970. The child had
diabetes insipidus, which was being treated by the Texas Children’s Hospital of
Houston with injections of Pitressin, an anti-diuretic that controlled the excess
urination the boy experienced. Worse, he was the victim of a particular type of
metastatic endothelioma, also known as Letterer-Siwe disease, which was being
treated by the M.D. Anderson Cancer Institute. Multiple cancer lesions had spread
through the boy’s scalp and over his body. He had draining sinuses from tumors
lodged behind the ears on both sides and from inside. These were solid, palpable
lumps that you could see and feel. Otolaryngologist George Stout, M.D., at the
Houston Eye, Ear, Nose, and Throat Hospital, diagnosed the boy’s condition ashopeless. Such a young patient is known not to live over six or seven years. The mother and son were left destitute by the father, who ran away from his
family because his child had come down with cancer. Little Clyde was not getting
any better, and Mrs. Lindsey wanted Tucker’s
treatment for him because she had
heard of his particular successful approach. Listening to her pathetic story, the
doctor agreed to give the boy care, but only after he explained to the woman that
the solution was entirely experimental and might do nothing for her son. He
charged nothing for the treatment or for the supplies of solution. Tucker gave her a small dropper bottle of DMSO-hematoxylon mixture and
told her to give the child five drops in distilled water each morning before
breakfast while he still had an empty stomach. The doctor also told her to take the
medicine to one or both of the hospitals and show the medical personnel taking
care of Clyde just what she was having him swallow. Mrs. Lindsey returned the next day totally distraught. Between heavy sobs and
tears, she explained how the Texas Children’s Hospital staff became enraged and
told her never to come back if she used Tucker’s medicine for her son’s cancer. This meant that her supply of Pitressin for treating the little boy’s water diabetes
was completely cut off, since she had no money with which to buy more. This scene took place within earshot of other patients sitting in Tucker’s
reception room. They passed the hat and in a couple of minutes raised $75 for the
mother to buy her child’s diabetic medicine. Since then, the mother has married a fine and respectable man. She has
continued to give Clyde the DMSO-hematoxylon solution all of these years, and
today, he is a big, strong young man of twenty-nine who takes his anti-cancer
medicine every day. Seeing him again, otolarynogologist George Stout expressed
utter amazement that the man was still alive and seemingly so well. Recently I
interviewed Clyde and his mother and confirmed the details of this dramatic
patient history. The addition of dimethyl sulfoxide to the intravenous infusion bottles of cancer
patients who are undergoing biological (non-drug) therapy has become almost
routine today. The pharmaceutical grade of DMSO is broadly adapted by those
unconventionally-practicing physicians with open minds and love in their hearts for
people who come to them for health assistance. In contrast to so-called orthodox
oncologists, the holistic oncologist (and such a physician is rare and should be
cherished) does not experiment on his or her patients with toxic ingredients. Side
effects are almost nonexistent. Indeed, DMSO is nontoxic altogether, offers little
or no side effects, and brings about swift healing qualities for the cancer victim.DMSO—in particular its combination with hematoxylon solution—removes cancer
pain and reduces or eliminates free radical pathology that characteristically is
present in most cancer patients. Any cancer patient who has received
chemotherapy or radiation therapy has, in fact, burdened his or her body with vast
amounts of free radicals as manifested by sores at the corners of lips, metallic
taste in the mouth, dry mouth, loss of head hair, nausea, and more. Drinking a
small quantity of diluted dimethyl sulfoxide will tend to relieve or reduce many of
these free radical symptoms and signs. The 1990s are witnessing a resurgence of interest in dimethyl sulfoxide for the
treatment of cancer, especially hard tumor carcinomas and lymphomas. The patient
who has not subjected himself to chemotherapy or radiation therapy benefits
exceedingly from DMSO intravenous infusions, intramuscular injection, topical
applications, and oral solutions. At the start of the third millenium, in the year
2000, DMSO is predicted to be the salvation of cancer patients worldwide. It is
medicine’s newest therapeutic principle. A further discussion of DMSO therapy for cancer can be found in the book
Coping With Cancer
, by John L. Sessions, D.O., and Morton Walker, D.P.M.,
available by mail order from Freelance Communications, 484 High Ridge Road,
Stamford, Connecticut 06905-3095, (203) 322-1551.CHAPTER 12
Infectious Diseases Respond to DMSO
In April 1980, a nutrition and health counselor, Mrs. Vernice Reed of San
Francisco, sixty-six years old, contracted a severe infection in her mouth. She
sought medical attention from the outpatient department of a general hospital near
her home but was turned away with the admonition that her disorder belonged in
the province of a dentist. The next afternoon the woman’s dentist told her, “Vernice, you have herpes
zoster!”
“Shingles! I don’t believe it,” she said. “Well, you’ve had enough pain, haven’t you?”
“Yes!”
“That’s what it is, a viral infection,” said the dentist. “And I’m sorry, but
there’s nothing we


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


01/G06/G05/G17/G17/G07/G09/G01/G10/G05/G04/G04/G10/G1A/G06/G03/G0C/G06/G0F/G06/G19/G07/G04/G01/G06/G28/G07/G1A/G17/G12/G10/G06/G08/G10/G0F/G0D/G05/G06/G03/G0C/G04/G03/G11/G05/G06
your heart, knowing that all of that is manifest in the land of limitless
possibility and eternal creation. The machine of eternity and oneness of consciousness, that knows all thin gs and all beings, sets into motion
every aspect of your movie, the mome nt it is asked. Knowing its truth,
floating in that same light-filled way, is all that you need to do to
receive your movie ticket, and thus  all the blessings of your desires,
manifest in the physical. Float  with the joy, of all that /G27/G1C/G10/G12/G08/G28 /G09 /G11/G05/G04/G03/G09/G05/G06
/G18/G09/G03/G0C/G0E/G04/G06/G03/G0C/G01/G07/G06/G1A/G07/G12/G09/G06/G02/G05/G0F/G09/G01/G0A/G06/G06/G29/G0C/G11/G06/G17/G10/G07/G0F/G01/G06/G1A/G07/G12/G09/G04/G05/G10/G17/G06/G18/G0F/G0D/G16/G06/G11/G07/G14/G0C/G06/G01/G07/G06/G01/G02/G05/G06/G05/G0F/G09/G01/G02/G06
plane, both feet grounded in the ma gical earth energies,  and your spirit
connected to the effortl ess nature and joy of all of your imaginings. Smile daily and frequently in that floating easy feeling of good times
and magical creation. Know it as already in “being.”  In real time. In your heart. The universe’s timeless machine th en gets to work to churn
out the movie to you, in reel time, real time, reel life, real life. That
is the /G27/G13/G0E/G0E/G09/G08/G28  vision you know in your heart. Your heart is the
workshop where the magical vision  takes place. You are already /G1D/G0D/G0D/G04/G03/G11/G02/G26/G01  113
/G10/G03/G13/G03/G0C/G0E/G06/G01/G02/G05/G06/G19/G0F/G0E/G03/G0D/G0A/G06/G06/G25/G07/G12/G06/G0F/G09/G05/G06/G01/G0F/G04/G01/G03/G0C/G0E/G06/G03/G01/G04/G06/G28/G07/G1A/G0A/G06/G06/G25/G07/G12/G09/G06/G11/G09/G05/G0F/G19/G04/G06/G02/G0F/G13/G05/G06 been
heard. Your prayers answered. The magic now is in the joy of
allowing. Allowing is like floating in hundreds of daily day dreams. Just receive them all joyfully. If thought comes that is not in sync
with these desires, let it float on b y. Only inspirations that feel
light get your attention. They  feel like bubbles and feathers,
tickling your fancies and yo ur magical taste buds. Heavier denser thoughts roll aw ay from you, down into
Mother Earth, like rocks to be re -absorbed and cleansed and
rebirthed into light-filled crystals, sparkling with magic and
potential. The whole world is a candy shop or Santa shop, to be
created with sweetness, jo y, magic, and light. /G01

/G01/G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 114
/G20/G15/G09/G01/G23/G0B/G19/G13/G0C/G19/G01/G10/G0A/G01/G23/G09/G1A/G13/G09/G0A/G21
/G29/G0C/G06/G1C/G0C/G04/G08/G03/G09/G0F/G01/G03/G07/G0C/G0F/G10/G06/G23/G12/G19/G19/G0F/G09/G1A
Dear One –
There is great truth in the exp erience of universal law and
divine order. Those wanting to hear  their inner voice need only intend
to, for with that intention, all circ umstances align to create a positive
environment (inner and ou ter) to hear that i nner wisdom, guidance,
and substantial love. There are many seekers who would say – they seek without
“the find.”  We would say their seekin g is in resistance to pain, not
in search of truth. For pain is not truth. It is only an expression or
experience of having stepped away from truth. And truth is light. Your thoughts and feelings are how you instruct us to help
you. We can shower yo u in love, but unless you open and ask to
receive it, it simply is a vapor aro und you, but not experienced within. We hope you can hear us now, in  these words, hearing your prayers,
your requests for help, health, clar ity, and more. And we are right
there with you, within you. It is a remembering to give permission,
to yourself, to receive your bliss – that forms the pathway in which
it will come. You are created from the Creator Source. Every aspect of this
creation is a deliberate intentionality. Nothing ex ists by mere chance. It cannot be. This is a universe of intention. And so, within its
energetic fabric, and your own energetic  fabric, is the truth of creation,
choice, and focused thou ght and intentionality. Be who you are. Who you ultimately and supremely are. Watch the universe align your will and deliver those intentions
within your experience. Resistance can only occur when th ere is a lack – a lack of belief. In your willingness to believe, you cut the resistance in half. When
you relax into the truth of believi ng, resistance falls away, with the
weight of a snowflake. Resistance only exists to /G01cue your system, /G1D/G0D/G0D/G04/G03/G11/G02/G26/G01  115
/G1A/G07/G12/G09/G06/G03/G0C/G0C/G05/G09/G06/G10 /G03/G17/G05/G24/G06/G0F/G18/G07/G12/G01/G06/G01/G02/G05/G06/G2A/G12/G0F/G10/G03/G01/G1A/G06/G07/G17/G06/G01/G02/G05/G06/G05/G0B/G08/G05/G09/G03/G05/G0C/G0D/G05/G06 /G32/G07/G17/G06/G03/G0C/G01/G05/G0C/G01/G03/G07/G0C/G33/G06/G01/G02/G0F/G01/G06
you are birthing. If yo u like that resistance f eeling (greater density),
and you wish to explo re it, all universal support s are available to you
to bring it into your experience. Out of that, you can choose another
experience, depending on your cues and where you want to go. Along the way, you will meet up with others - sharing time,
for stretches of time, /G27/G17/G15/G10/G01/G0B/G08/G09/G28 /G09 /G11/G05/G04/G03/G09/G03/G0C/G0E/G06/G0F/G06/G04/G03/G19 /G03/G10/G0F/G09/G06/G13/G03/G18/G09/G0F/G01/G03/G07/G0C/G0F/G10/G06
experience. If you are cued by your resist ance, and you are not feeling
good in your resistance, you can choose lighter thoughts and rise to
any level of experience you wish. Lightening up. Having more fun. Playing. Delighting. Creating. In -joy-ing. These are the vibrational
commands to the universe to have a lighter, flowing, free-er experience
of allowing your true nature. Anger, stewing, judging, hurting,
feeling sadness, despair, confusion,  shame – these are experiences that
indicate vibrational harmony with resistance. To experience denser
thoughts (dwelling, fueling, repeating scenarios that made you angry
or frustrated in the first place), will send commands to bring more of
that into your experience. The p erson who says “I can’t win!” just
confirmed a block to their “w inning” natural feeling. Belief is the grease that brings the allowing. If you had rituals
in your culture - supporting true belief, limitless belief, lifelong belief -
imagine the reduction of heartache th at would exist on a daily basis. Imagine all that people were want ing - truly wanting (experiences
aff


 —
freshly  baked  roti,  fresh  chana  dhal,  and  cream  of
wheat  or  tapioca  with  fresh,  hot  milk  were  among  the
morning  panoply. But  the  constant  fare  was  the  se-
renity and  beauty  of  my  mother's  face  in  that  early
morning  light  as  she  cooked  at  the  wood-burning
fireplace. Years  later,  I  was  taught  by  my  father  how  to  cook
in  the  Vedic  tradition. He  had  come  to  visit  me  in  my
Greenwich  Village  apartment. I  discovered,  in  my
little  urban  kitchen,  that  I  had  a  good  talent  for
cooking. Perhaps  I  had  imbibed  this  skill  from  my
mother  during  those  early  years. Father  was  a  solid
Pitta-Kapha  man. He  taught  me  how  to  grind  the
bread  grains  very  fine,  and  how  to  knead,  roll,  and
bake  the  dough  into  rotis,  chapatis,  and  dosas. He
shared  with  me  some  ancient  secrets  of  baking — one
of  them  was  about  my  grandmother's  bread. She would  first  make  a  fire  on  the  earth;  then  she  would
place  fresh  dough  in  a  small  dugout  in  the  earth  and
cover  the  hole  with  the  coals  from  the  kindling  wood
of  her  fire. An  hour  or  so  later,  she  had  bread  that
was  baked  in  the  earth. As  I  became  less  involved  with  my  design  career,
father  and  I  began  to  spend  timeless  weeks  shopping
in  the  Chinese  open  markets  and  natural  foods  stores,
and  preparing  wholesome  Vedic  meals. In  the  early mornings  and  evenings,  he  would  unfold  the  knowl-
edge contained  in  the  Vedas. I  would  hurry  home
from  work  early  to  find  him  either  cooking  or  poring
over  his  cherished  books  and  hand-wirtten  notes  in
the  pink  light  of  Manhattan's  dusk. He  often  appeared
translucent,  as  if  I  could  reach  through  him. The
transmission  of  the  lineage  had  begun. He  had  thrown
me  the  ball  and  I  had  caught  it,  unbeknownst  to  me
at  the  time. One  day,  upon  coming  home,  I  found  father  scrub-
bing soot  off  his  hands  and  face — he  looked  like  a
chimney  sweep. It  turns  out  that  while  cooking  the
kichadi,  he  had  misplaced  the  pressure  cooker  nozzle
and  spent  several  hours  looking  for  it  in  the  basement
incinerator. I  reassured  him  that  nozzles  were  easy
things  to  replace  and  that  he  was  not. The  kichadi
that  evening  was  superb. Spoonful  after  spoonful,  I
reveled  in  my  father's  qualities — the  beauty  of  that
statesman,  that  erudite  pundit  who  was  so  loved  by
the  thousands  of  people  whose  lives  he  had  touched. And  here  he  was  teaching  me  how  to  cook  and  scur-
rying about  in  an  incinerator  looking  for  a  nozzle! My
very  next  spoonful  was  surprisingly  heavy. The  nozzle
had  somehow  found  its  way  into  the  kichadi. A  few  months  later  father  died. In  retrospect,  I  see
that  he  had  come  to  help  me  onto  my  path. Through
his  teachings  I  was  able  to  transform  my  life  com-
pletely. Today  I  still  feel  his  numinous  energy,  and  I
am  grateful. Much  of  my  love  for  the  ancient  kitchen
and  cooking  methods  was  instilled  by  his  love. The  Ancient  Kitchen
1. Earth  or  a  clear  wood  floor
2. A  wood-burning  cooking  stove  built  directly  on
the  earth,  facing  West
3. Iron  holders  for  storage  of  such  things  as  bas-
kets and  utensils,  facing  South
4. Racks  for  food  staples  and  spices,  facing  North
5. A  nearby  stream  or  well  to  get  water  for  wash-
ing the  utensils,  facing  South
The  floor  was  the  work  table. This  encouraged  the
optimum  posture  of  squatting,  sitting  in  the  thunder-
bolt pose  (Vajrasana),  or  the  lotus  or  half-lotus. 156
jmtr
FOOD    SADHANAS
Utensils  of  Ancient  Times
1. A  stone  mortar  and  pestle  for  spices  (about  6" in  diameter)
2. A  stone  mortar  and  pestle  for  seeds  and  nuts
(about  10"  in  diameter)
3. A  large  mortar  and  pestle  (of  stone  or  wood)  for
grains  and  beans  (about  4  feet  in  diameter)
4. A  flat  and  slightly  concave  grinding  stone  with
a  smaller  hand-held  stone
5. Several  straw  baskets,  cloth  bags,  and  airtight
wooden  or  stone  barrels  for  storing  food  staples
6. A  sifting  basket  for  separating  hulls,  stems,  and
stones  from  grains
7. Sieves,  tea  strainers,  and  food  steamers,  all  made
from  bamboo
Pots  and  Pans
The  stomach  linings  of  animals  were  used  in  ancient
times  as  containers  for  heating  and  cooking  foods. Later,  tightly  woven  grass  baskets  containing  hot  rocks
were  used  for  cooking  foods. Pots  made  of  earthen-
ware came  afterward,  followed  by  cast-iron,  copper,
and  bronze  cookware. Today,  our  utensils  are  made
primarily  of  stainless  steel,  enamel,  glass,  and  that
poisonous  material  which  was  welcomed  by  many
during  the  war  years  but  which  unfortunately  we
continue  to  use — aluminum. Ancient  Eating  Utensils
In  ancient  times,  the  status  of  a  person  determined
what  utensils  he  or  she  used  during  a  meal. The  wealthy
used  mainly  those  made  of  gold,  while  the  poor  and
the  sages  ate  from  earthenware,  leaves,  or  wooden
bowls,  which  are  said  to  enhance  simplicity. Wooden
plates  aid  in  the  secretion  of  phlegm. Food  served  on
gold  platters  is  more  nurturing  to  all  doshas. The
element  gold  also  helps  reduce  disorders  of  the  eyes. Silver  plates,  bowls,  and  pans  cool  the  bodily  fire,
regulate  the  digestive  fire,  promote  hepatic  function,
and  generally  soothe  aggravated  Pitta  conditions. A
service  on  zinc  plates  improves  the  appetite  and  sharp-
ens the  intellect. Brass  utensils  promote  heat  and  wind Two  Men  at  Potter's  Wheel
in  the  body. Brass  is  also  a  vital  metal  for  curing
phlegmatic  disorders  and  alleviating  Kapha  disorders. Copper


 Custard,  315
Mango  Chutney,  308
Mango  and  Melon  Custard,  315
Mango  Chutney,  308
manipura,  32
manomaya,  19
manovaha  nadis,  30
Marzipan  Date  Cake,  319
Masala  Dosa  (Filling),  204
Masalas  and  Condiments,  302-5
masoor  dhal,  172
matardhal,  172
materialization,  process  of,  58
maya,  11 meals. See  also  menus
tastes  and  textures  of,  134-35
transitional,  134
measuring,  for  cooking,  153-54
meat,  178-79 memory. See  also  cognitive  memory
food  as,  15-16
invalid,  13-14 menstrual  srotas,  29
menus. See  also  meals
for  Kapha  types,  144-48
for  Pitta  types,  140-43
for  Vata  types,  135-39
Mild  Garam  Masala,  303
Mild  Sweet  and  Sour  Sauce,  264
Mild  Tamari  Sauce,  278
milk,  176,  178
cows  and,  176-78
lactose  intolerance,  179
recommended  consumption,  179-82
Milk  Dough  (khoa),  184
millet,  165
RECIPES  USING
Crisp  Cooked  Millet,  222
Cumin  Millet,  211
Millet  and  Cauliflower,  209
Millet  and  Corn,  209
Millet  and  Corn  Soup,  283
Millet  and  Mung  Kichadi,  256
Millet  and  Quinoa  Salad,  274
Millet  and  Snow  Pea  Salad,  275
Millet  and  Squash  Soup,  283
Millet  Croquettes,  22 1
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
Soft  Millet  and  Carrots,  221
South  Indian  Millet  Balls,  219
Spiced  Rice  and  Millet,  216
White  Basmati  and  Millet,  222
Millet  and  Cauliflower,  209
Millet  and  Corn,  209
Millet  and  Corn  Soup,  283
Millet  and  Mung  Kichadi,  256
Millet  and  Quinoa  Salad,  274
Millet  and  Snow  Pea  Salad,  275
Millet  and  Squash  Soup,  283
Millet  Croquettes,  221
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
mind  body,  19-20 mint,  299
Mint  Chutney,  308
mirin,  342
miso,  342
mixed  fruit
RECIPES  USING
Fresh  Fruit  Mold,  316
Fruit  Cake,  318
Fruit  Cobbler,  316
Ricotta  Fruit  Dessert,  315
350
jmt,
INDEX
Universal  Trifle,  314
Mixed  Vegetable  Sambar,  248
Mocha  Mousse,  317
moksha,  2,  8
Mola  Hora,  214
Morning  Booster,  325
mugwort,  299
Mula  Achar  (Daikon  Pickle),  306
muladhara,  31
Mung  and  Buckwheat  Soup,  288
Mung  and  Spinach  Kuttu,  250
Mung  and  Wheat  Berry  Soup,  288
mung  dhal. See  dhal
Mung  Humus,  244
muscular  srotas,  28
Mustard  Greens  and  Asparagus  with
Hollandaise  Sauce,  234
mustard  oil,  175
muth,  172
nadis,  fourteen,  30-31
Narada,  11
Natto-Stuffed  Tofu,  265
navy  beans,  172
nigella  seed,  299
Nimbu  Achar  (Lemon  Pickle),  306
Nimbu  Achar  (Lime  Pickle),  306
noodles,  Japanese
soba,  343
udon, 343
nutmeg,  299
nuts,  tastes  and  energy  of,  69
oats,  164
Oden,  294
Oil  Roti,  208
oils,  174-76
tastes  and  energy  of,  69
ojas,  61
okra
RECIPES  USING
Dried  Masala  Okra,  225
Okra  and  Onions,  237
Rutabaga  Stew  with  Dumplings,  228
Okra  and  Onions,  237
olive  oil,  175
onion
RECIPES  USING
Barley,  Onion,  and  Carrot  Salad,  274
Okra  and  Onions,  237
Pressed  Onion  Salad,  271
Sesame  and  Onion  Sauce,  259
Snow  Peas  and  Onions,  233
Squash  and  Onion  Aspic,  291
Yellow  Squash  and  Baby  Onions,  232
orange
RECIPES  USING
Orange  and  Cherry  Chutney,  309
Orange  Raita,  310
Soy  and  Orange  Peel  Brew,  324 Orange  and  Cherry  Chutney,  309
Orange  Fennel  Dressing,  280
Orange  Raita,  310
Orange  Rasam,  249
osha,  342
Othappam,  202
ovum  and  sperm  dhatus,  health  of,  26,
61
ovum  and  sperm  srotas,  29
Pal  Payasam,  320
panchakarma,  27
panchakosha,  16
Panch  Puran:  Bengali  Masala,  303
Pan-Fried  Tofu,  263
panir  (Curd  Cheese),  184
paprika,  299 parboiled  rice,  161
Pasta  Sauces,  258-60
Payasam,  319-20
payasvini  nadi,  3 1
pea(s) tastes  and  energy  of,  67
dried. See  dhal
RECIPES  USING
Barley  and  Pea  Salad,  275
Buckwheat  and  Pea  Salad,  273
Buckwheat  and  Peas,  2 1 1
Bulgur  and  Peas,  209
Millet  and  Snow  Pea  Salad,  275
Snow  Peas  and  Onions,  233
Steamed  Snow  Peas  and  Acorn  Squash,
232
pear RECIPES  USING
Clay  Pot  Baked  Pears,  314
Pear  Lassi,  325
Pear  Lassi,  325
peera,  342
pepper(s) anchochili,  295
cayenne,  296
Chili,  297,  341
pippali,  342 RECIPES  USING
Brussels  Sprouts  and  Pepper  Rings,  226
Corn  and  Red  Pepper  Aspic,  290
Corn  Balls  and  Red  Peppers,  237
Hot  Pepper  Chutney,  309
Red  Cabbage  and  Pepper  Aspic,  291
Roasted  Peppers,  242
peppercorn,  299 Peppered  Barley  Idli,  205
Peppered  Corn  on  the  Cob,  230
Peppered  Oil,  279
Peppermint  and  Walnut  Mousse,  317
personality


 sure it’s the same as Louise’ sinner ding. I call it my Yes because it is deeply affirming and I feel it has
my best interest s at heart. It is also constantly supportive and always on
hand when I need it. My inner voice feels like a Yes when I experience its
presence in my body, my heart,  and my thinking. The Yes is what I listen
for when I have a decision to make. The Yes helps me recognize and follow
the big plan. The Y es is my light on the path. “My inner ding is life’s way of loving me,” Louise tells me. I feel the
same way about  my Yes. Louise  consults with her inner ding throughout the
day. “In the beginning I used to meditate in order to be able to hear my
inner ding,” she says. “I found meditation very difficult to begin with. I
experienced violent headaches. It was most uncomfortable. I stuck with it,
though, and eventually I learned  to enjoy meditation. Meditation helped me
to listen from within. I found it a big help early on.”
When I ask Louise if she still meditates, she tells me abou t a great
exercise she does. “I don’t meditate daily now. Just occasionally. When I
wake up I go to the mirror and say, ‘Tell me what I need to know today.’
And then I listen. It’s by doing this exercise that I learned to trust that
everything I need to know will be revealed to me in the perfect  space-time
sequence.” Louise tells me she often asks the question What would you
have me know? when she wants  guidance on something specific, such as a
health issue, a business decision, or a meeting with someone. Louise’ s brilliant exercise reminds me of a prayer in A Course in
Miracles  that I call the Guidance Prayer. I have recited it almost every day
for the last 20 years. The idea is to be still, make a conscious connection
with your inner voice (whatever you call it), and then simply ask:
What would Y ou have me do? Where would Y ou have me go? What would Y ou have me say and to whom? Love Who Y ou Ar e
“I am a Yes person living in a Yes universe,” says Louise.“That sounds wonderful,” I tell her. “What do you mean?”
“Life loves us, and this love sustains us and guides us on our adventures. And so the universe is always saying Yes to us.”
“Love is the inner ding!” I exclaim. “Yes,” says Louise, smiling. “And I am a Yes person because I always
follow my inner ding.”
“Why do we resist following our inner ding?” I ask. “Children don’t hear the word yes enough,” Louise says. “They hear no
and don’t and stop that and do as I say. The people who say these things
heard the same when they were children.”
The first word most children learn to speak is no, according to research. I
was asked to comment on this research for a BBC news show, and I was
surprised by the findings. I thought the most common first word would be
Mum  or Dad. Perhap s not. Other research says children hear the word no up
to 400 times a day. Everyone agrees a child needs to hear the word no, but
not that much. So maybe no is the most common first word. In the
beginning was the word, and the word was no. Our life starts with a no. That’ s not much of a start, is it? Imagine if the first word we learned to
speak was yes. “Every child has an inner ding,”  says Louise, “but they need to grow up
in a loving, positive environment in order to trust this inner voice.” Louise
goes on to draw a parallel between healthy children in a family and healthy
cells in the body. She refers to Bruce Lipton, the developmen tal biologist
who wrote The Biology of Belief. Lipton has collated a large body of
research showing that the health of a cell depends on the environment it
exists in. A loving, positive environment creates health; but a fearful,
negative environment causes unrest. “Without a loving, positive
environment, a child for gets about the inner ding,” says Louise. Listening to our inner ding is how we learn to love ourselves. It’s how we
get the courage to live our truth. When we stop listening to our inner ding, it
causes us to reject ourselves. Instead of being true to ourse lves—being
original, if you like—we try to fit in, to please others, to be normal. But we
didn’ t come here to be normal! Being normal is not following your joy. At
the end of your life, your guardian angel or Saint Peter or whoever isn’t
going to ask you, “Were you normal?” They won’ t make you take a Normal
Test!“We are constantly invited to be who we are,” wrote Henry David
Thoreau. To do this we must honor our inner wisdom. I have an exercise
about inner wisdom that I teach in my eight-week happiness program, Be
Happy, which is the signature event  of my work with The Happiness
Project. The exercise is an invitation for everyone in the group to stand up,
one by one, and say out loud the following af firmation: I am a wise person. Affirming I am a wise person  may sound simple to you, but not everyone
finds it easy. Many students experience palpitations just hearing about the
exercise. They get weak in the knees as they stand up to say, “I am a wise
person.” They feel strong emotions, and sometimes tears flow. In the review
of this exercise,  I encourage my students to notice which “self ” finds this
exercise difficult. Is it the soul bird, the Unconditioned Self; or their self-
image? During one Be Happy  program, a man called Alan refused to do this
exercise. A senior teacher at a large school in London, he is very capable. Yet when it came to his turn to stand up, he couldn’ t speak, and he put out
his hand to me as if to say, “No, I can’t.” Alan had been very sociable and
had participated fully in the program up until that point. I could  see that his
outstretched hand was a firm No. He wasn’t ready. And so we moved on. A
few days later, I received an e-mail from Alan. Here’ s an excerp t from what
he wrote:
Dear Robert,
Thank you for the Be Happy program, which I have been enjoying immensely. As you
know, last weekend was difficult for me … I was taken by surprise at my response  to the [I
Am a Wise Person] exercise. Something in me froze. It said, “No.” I couldn’ t speak … I am a
teacher whose greatest joy is to help young boys and girls find their voice. The irony is not lost
on me. This is my invitation to heal and to love myself. I am a 46-year -old man, and it is never
too late to be a wise person! I want you to know that I am willing to honor the wisdom that
you say is in each of us. “I am a wise person.” “I am a wise person.” “I am a wise person.” I
am standing up as I type these words! … Tears are rolling down my cheeks … “I am a wise
person.” I know this is only in writing … I ask that the next time we meet you will give me a
chance to say out loud—to the whole group —“I am a wise person.” It’s important for me to do
this …
Blessings,
AlanThe habit of self-rejection takes  control when you play deaf to the wise
voice of your true self. You stop listening from within. You override what
your body is telling you. You ignore the internal memos from your heart. You don’t listen  to the song of the soul bird. You move away from yourself. Do you recognize the face in the mirror? Is it really you? Subtly or not so
subtly, we give up on ourselves. We tell ourselves we don’t matter. We stop
believing in ourselves, and we stop caring. “Not being consciou s of oneself
as spirit is despair,” said Søren Kierkegaard. When you stop following your inner voice, you become estranged from
yourself. You forget who you are, and you have no way of knowing what
you really want. Like everyone else, you pursue happiness, you chase
success, and you look for love, but your loss of inner guidance means you
end up looking in the wrong places. You are full of desire, but can you tell
the difference between a genuine holy longing and a conditioned response
to marketing and advertising? You won’ t ever get enough of what you
didn’ t really want in the first place. Do you know what you really want to
say yes to? “Every time I hear the word should, a bell goes off in my head,” says
Louise. When you hear yourself say, “I should do …” or “I should be …” or
“I should have …” you need to ask yourself, “Who is saying this?” Is this
the voice of your Unconditioned Self? Are you really followin g your joy? Or is this the voice of your ego? “The more you drop should  from your list,


 a completely dedicated ally, a vehicle for evil who had
no thought of his own soul. Such an ally would be recklessly evil, but in
that he would not be unique. His uniqueness would lie in remaining
unmoved by Siddhartha’ s compassion; he would hate it and want it
destroyed. W ould Devadatta give him that precious opening. Watching Devadatta continue his enraged progress toward the royal
apartments, Mara decided to precipitate a crisis. He couldn’ t use brute
force, but an enticing accident opened another way. Devadatta happened to
pass by the room where a certain girl waited. She was unsuspecting andvulnerable. T o bring forth a demon in the flesh, nothing works better than
flesh itself. It was no trick at all to turn Devadatta’ s rage in the direction of lust. Mara wafted a faint perfume in his nostrils, planted an arousing image of
swelling breasts, whispered in Devadatta’ s ear that he could not rest tonight
until he forced his will on somebody whose pain would bring him pleasure. Mara pushed the small switches needed. Devadatta barely suspected that he
was being manipulated. He only knew that he had to have a woman now. The insidious mechanism, so subtle in its creation, so violent in its outcome,
was set. SUJATA ST ARED WITH LONGING  out the high open window, placed close
enough to the banquet tent that she could hear music rise and fall on the
evening breeze. By the light of torches she saw Siddhartha approach in his
resplendent outfit, and her fraught emotions made her believe that she saw
him shudder as he entered. Catching sight of him made her shudder. She
couldn’ t completely understand what this meant. She was only fifteen, but
that’s old enough to understand many things. For instance, she understood
that she must never tell anyone her real story. Kumbira had gathered Sujata with the other unmarried young women to
watch the spectacle from a distance. This would be their sole participation
until the secret hour when the men would be allowed near them. “Here’ s a cream to rub out dark spots and lime juice to tighten
wrinkles,” Kumbira said, herding them around a table like an anxious
madam whose girls must please if she wants to be paid. She had never
seduced a man herself, but she was obsessed with the tricks of seduction. Buckets of snow bundled in straw had been fetched by runners from the
mountains so the girls could dip their breasts in ice water to firm them up. “Those of you who are smart won’ t eat tonight, but if you are starving, no
onions and lots of sweet fennel seed. ”
Only Sujata had held back, bored and detached from the excited
preparations. She even considered paying a lower servant to sneak radishesand onions into her room since she didn’ t want to attract any men that night. Any but one. Their toilette complete, the other ladies-in-waiting sat on
pillows near the balcony, dreamily feeding their fantasies. They wore gauzy
sleeping gowns. Bowls of food covered the low settees in the center of the
room. A few woman nibbled and gossiped lazily. Was I ever so young. Kumbira wondered. She eyed them with envy and
dislike. Scraps of conversation floated past her like eiderdown. “Did you
see what she was wearing. It might have looked good on her ten years
ago. ” “Do you suppose she knows. ” “Knows. Her lover beats her and
won’ t give her money for a thing. ” Kumbira couldn’ t remember being like
that, ever, but she must have been. And now she knew as much about the
empire as the king himself, although it would be her head if she ever told
anyone. Kumbira watched the young girl sitting apart from the others. She ate
from a bowl of grapes, one at a time. Since she had arrived, brought to court
at night in a ramshackle wagon with torches on either side, then rushed into
the women’ s quarters without a proper introduction to anyone, Sujata had
kept her own counsel. Kumbira hoped that the girl, whoever she was, had a
strong sense of self-preservation. She must realize the danger in luring the
attentions of a prince like Siddhartha. The door curtains suddenly exploded in billows of velvet, and through
them burst Devadatta. It was too early, and Kumbira saw immediately that
he was in a state. “Hush. ” she warned the girls, who had started squealing and drawing
together like startled mice. Devadatta brought danger with him, not
seduction. Kumbira strode forward, putting herself between the intruder and
her char ges. “Y ou’re not allowed in here,” she snapped. Devadatta scowled insolently. “I didn’ t come for you, hag. I want one of
them. That one. ” He pointed to Sujata. Kumbira’ s first impulse was to let him take her. She couldn’ t turn him
away, not aroused and angry. If she summoned the guards, provided they
weren’ t too drunk to put up a fight, they couldn’ t lay hands on someoneprotected by the king. Perhaps it would be better if Devadatta used her and
Siddhartha found out about it. That course of action would nip the prince’ s
interest in the bud. The king wouldn’ t appreciate complications. But Sujata drew back, eyes wide with fright and her hand to her mouth. Her pulse beat rapidly in the hollow of her throat. Kumbira’ s eyes weren’ t
so old that she couldn’ t see that. She felt herself moved to protect the girl. And perhaps the prince as well. Devadatta crossed the room. The other girls parted as if they were the
wake left by his rage. He closed his fist on Sujata’ s arm. T errified, she tried
to pull away. She dared not struggle because striking a member of the royal
family would put her in peril. Her fear made Devadatta’ s eyes glint. Even
the small fight she put up brought a predator ’s smile of anticipation to his
lips. “Young prince,” Kumbira said in a level tone that she hoped wouldn’ t
provoke him. “I appreciate your lust. But not this one. ”
Devadatta glared at her. “Why not. ”
Leaning close, Kumbira whispered, “It’ s her day of the month. ”
“You’re lying. ” Devadatta studied Kumbira’ s face suspiciously. It
wasn’ t in his nature to be blocked; there would be an outlet tonight,
everything else be damned. “If she is untouchable, why is she here with
clean women. ”
But Kumbira had learned two generations ago to lie. She did it with a
flat voice and no trace of defensiveness, maintaining eye contact. “She
should be isolated, yes. But I’m old and softhearted, and this being a royal
feast day—”
Devadatta cut her of f. “Softhearted as a cobra, you old whore. ”
Kumbira held his gaze, not giving him any indication that she
disapproved of the way he treated her. She knew how to follow up a lie. Devadatta turned away and grabbed another girl. This one went willingly,
even though he almost yanked her of f her feet. Sujata turned to Kumbira like someone in shock. W ithout warning, she
fell against Kumbira’ s breast, gripping her tight enough to hurt. “Thank
you,” she whispered ur gently. “Thank you a thousand times. ”
The nakedness of the girl’ s feelings moved Kumbira. In her long life of
tough resilience and calculation, only Siddhartha had ever had such an
effect on her. She almost wrapped the girl, who had broken down in tears,
in her embrace. Then she caught herself and realized what she was about to do—with all
the others watching, girls who had no pity for Sujata and would be deriding
her the moment they were alone. Grabbing Sujata by the shoulders,
Kumbira pushed her away. “You think I did this for you. ”
A confused look filled Sujata’ s face. She wiped away her tears with the
backs of her hands. “What kind of ninnies are they sending to court. ” Kumbira demanded. She reached into her sari and took out the gold coin Siddhartha had given
her. “You’re paid for,” Kumbira said brutally. “By the prince. ”
“Oh. ” Sujata’ s voice was flat and weak. “He’d never for give me if I broke our bar gain,” Kumbira added. “Not
without consulting him first. ”
The room was silent. The others knew they were witnessing a choice
humiliation, fodder for backdoor gossips. Imperceptibly gaining control,
Sujata drew herself up. “In two seconds you’ve been kind and cruel to me. What am I supposed to think. ”
“Think yourself lucky,” Kumbira snapped. “T ry that. ” She turned her
attention back to the others. “Now go


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


 e  d i v i d e s  w i l l  b e  g o n e— b o t h  t h o s e  i n  o u r s e l v e s  a n d  t h o s e  i n  t h e  w o r l d. W e  w i l l
h a v e  c r o s s e d  o v e r  t o  a  m u c h  b e t t e r  p l a c e. R e t u r n i n g  t o  O u r  R i g h t  M i n d s

W e  w e r e  b o r n  w i t h  a  n a t u r a l  d e s i r e  t o  e x t e n d  o u r s e l v e s  i n
l o v e,  y e t  t h e  t h i n k i n g  o f  t h e  w o r l d  t h e n  t r a i n s  u s  t o  t h i n k
u n n a t u r a l l y. S o m e t i m e s  i t  t a k e s  s o m e t h i n g  o u t  o f  t h e
o r d i n a r y  t o  j o l t  u s  b a c k  t o  o u r  t r u e  r e a l i t y. O n c e  I  h a d  a  t e r r i b l e  h e a d a c h e  w h i l e  f l y i n g,  a n d  b y  t h e
t i m e  w e  l a n d e d  I  w a s  f e e l i n g  n a u s e a t e d. I  t h e n  g o t  v e r y
s i c k,  a p p a r e n t l y  w i t h  f o o d  p o i s o n i n g. T h e r e  I  w a s,  t h r o w i n g
u p  a t  a  p u b l i c  s t a l l  i n  a n  a i r p o r t  b a t h r o o m,  a n d  a l l  t h e s e
w o m e n  w h o  h a d  n e v e r  s e e n  m e  i n  t h e i r  l i v e s  g a t h e r e d  r o u n d
t o  h e l p  m e. I  c o u l d  h a r d l y  b e l i e v e  i t — t h e y  w e r e  p u t t i n g
d a m p  c o m p r e s s e s  o n  m y  f o r e h e a d,  h e l p i n g  m e  g e t  t o  a  p l a c e
t o  l i e  d o w n,  t w o  o f  t h e m  e v e n  p e r f o r m i n g  a  p o w e r f u l
h a n d s - o n  h e a l i n g  a n d  p r a y e r. I  s t a r t e d  t o  c r y,  a n d  i t  w a s n ’ t
b e c a u s e  I  w a s  s i c k — I  w a s  c r y i n g  b e c a u s e  o f  h o w  t o u c h e d  I
w a s,  h a v i n g  a l l  t h e s e  c o m p l e t e  s t r a n g e r s  t a k e  c a r e  o f  m e. I  w a s  r e m i n d e d  t h a t  d a y  h o w  g o o d  p e o p l e  r e a l l y  a r e. A n o t h e r  t i m e,  I  c h o k e d  o n  a  p e e l e d  a l m o n d  a n d  c o u l d n ’ t
c a t c h  m y  b r e a t h. M y  d a u g h t e r  s a w  I  w a s  s t r u g g l i n g  a n d
e x c l a i m e d,  “ M y  m o m m y  c a n ’ t  b r e a t h e! ” T h e  d r i v e r  o f  t h e
c a r  w e  w e r e  i n  p u l l e d  t o  t h e  s i d e  o f  t h e  r o a d,  a n d  s e v e r a lh i g h w a y  w o r k e r s  o n  t h e  D e t r o i t  f r e e w a y  g a t h e r e d  r o u n d
m e,  o n e  o f  t h e m  a d m i n i s t e r i n g  t h e  H e i m l i c h  m a n e u v e r. T h o s e  m e n  m i g h t  h a v e  s a v e d  m y  l i f e. S u c h  s p o n t a n e o u s  c o m p a s s i o n  o c c u r s  w h e n  s i t u a t i o n s
h a p p e n  s o  q u i c k l y  t h a t  e g o  t h o u g h t s  o f  f e a r  a n d  s e p a r a t i o n
a r e  b y p a s s e d. I r o n i c a l l y,  d a n g e r o u s  s i t u a t i o n s  o f t e n  b r i n g
o u t  t h e  n a t u r a l  i n  p e o p l e. I  h a v e  a  f e e l i n g  t h a t  t h e  a m a z i n g
l a d i e s  w h o  g a v e  m e  t h e  h a n d s - o n  h e a l i n g  i n  t h e  a i r p o r t  t h a t
d a y  m i g h t  n o t  h a v e  a p p r o v e d  o f  s o m e  o f  m y  m o r e  i n c l u s i v e
r e l i g i o u s  b e l i e f s ;  I ’ m  n o t  s u r e  t h e  h i g h w a y  w o r k e r s  a n d  I
w o u l d  h a v e  r e l a t e d  t o  o u r  c o m m o n  h u m a n i t y  s o  p r o f o u n d l y
i n  o t h e r  s i t u a t i o n s. B u t  i n  t h e  m o m e n t s  w h e n  w e  a r e  s o
p u r e l y  a l i v e — w h e n  w e  g e t  t o  s e e,  f o r  w h a t e v e r  r e a s o n,  t h a t
w e  a r e  l i f e  a n d  t h a t  l i f e  i t s e l f  i s  s o  p r e c i o u s,  w e  g i v e
o u r s e l v e s  p e r m i s s i o


s t a y  c o n v i n c e d  o f  a l l  t h e  g u i l t  i n  y o u r s e l f. T h e  p e r c e p t i o n  o f
g u i l t  i n  a n y o n e  i s  o u r  s u r e f i r e  t i c k e t  t o  h e l l. E v e r y  t i m e  w e
b l a m e  a n o t h e r,  w e  a r e  t i g h t e n i n g  t h e  c h a i n s  t h a t  k e e p  o u r
o w n  s e l f - h a t r e d  i n  p l a c e. F o r g i v e n e s s  c a n  b e  v e r y  h a r d  w h e n  s o m e o n e  h a s  a c t e d
h o r r i b l y. B u t  t h e  t r u t h,  w h e t h e r  o r  n o t  w e  c a r e  t o  a d m i t  i t,  i s
t h a t  s o m e o n e  d i d  w h a t  w e  t o o  m i g h t  h a v e  d o n e  i f  w e  h a d
b e e n  a s  f r e a k e d  o u t  b y  s o m e t h i n g  a s  t h e y  w e r e ;  i f  w e  h a d
b e e n  a s  s c a r e d  o f  s o m e t h i n g  a s  t h e y  w e r e ;  i f  w e  h a d  b e e n  a s
l i m i t e d  i n  o u r  u n d e r s t a n d i n g  a s  t h e y  w e r e. T h a t  d o e s n ’ tm e a n  t h e y  s h o u l d n ’ t  b e  h e l d  a c c o u n t a b l e  o r  t h a t  w e
s h o u l d n ’ t  h a v e  b o u n d a r i e s  a n d  s t a n d a r d s. I t  d o e s n ’ t  e v e n
m e a n  w e  h a v e  t o  s t a y  i n  c o n t a c t  w i t h  t h a t  p e r s o n. B u t  i t
d o e s  m e a n  w e  c a n  c o m e  t o  u n d e r s t a n d  t h a t  h u m a n i t y  i s  n o t
p e r f e c t. J u s t  k n o w i n g  t h a t — t h a t  w e  a l l  d o  t h e  b e s t  w e  k n o w
h o w  w i t h  t h e  s k i l l s  w e  h a v e  a t  t h e  t i m e — i s  a  r e a l i z a t i o n
t h a t  o p e n s  t h e  h e a r t  t o  m o r e  e n l i g h t e n e d  u n d e r s t a n d i n g. A n d  t h a t ’ s  w h a t  w e ’ r e  o n  t h e  e a r t h  f o r,  b e c a u s e  i n  t h e
p r e s e n c e  o f  p e o p l e  w i t h  e n l i g h t e n e d  u n d e r s t a n d i n g,
d a r k n e s s  u l t i m a t e l y  t u r n s  i n t o  l i g h t. F o r g i v e n e s s  i s n ’ t  u s u a l l y  a n  e v e n t ;  i t ’ s  a  p r o c e s s. A n
a b s t r a c t  p r i n c i p l e  h a s  t o  p e n e t r a t e  v a r i o u s  l e v e l s  o f  t h o u g h t
a n d  f e e l i n g  b e f o r e  a r r i v i n g  a t  t h e  h e a r t,  a n d  t h a t ’ s  o k a y. O u r
h u r t  c a n  b e  r e a l,  a n d  o u r  f e e l i n g s  m a t t e r. T h e  o n l y  t h i n g
G o d  i s  a s k i n g  o f  u s  i s  t h a t  w e  b e  w i l l i n g  t o  s e e  t h e
i n n o c e n c e  i n  a n o t h e r  p e r s o n. A s  l o n g  a s  w e  a r e  w i l l i n g  t o
s e e  a  s i t u a t i o n  i n  a n o t h e r  l i g h t,  t h e  H o l y  S p i r i t  h a s  r o o m  t o
m a n e u v e r. W i t h  e v e r y  h u m a n  e n c o u n t e r,  w e  e i t h e r  a f f i r m  f o r  p e o p l e
t h e i r  i n n o c e n c e  o r  f o r t i f y  t h e i r  g u i l t. A n d  w h i c h e v e r  i t  i s  i s
h o w  w e  o u r s e l v e s  w i l l  f e e l. W e  c a n n o t  e s c a p e  o u r  o n e n e s s,
e v e n  i f  w e  d o  n o t  a c k n o w l e d g e  i t. D o  u n t o  o t h e r s  w h a t  y o u
w o u l d  h a v e  t h e m  d o  u n t o  y o u,  b e c a u s e  t h e y  w i l l. A n d  e v e n
i f  t h e y  d o n ’ t,  y o u  w i l l  f e e l  a s  t h o u g h  t h e y  d i d. B e c a u s e  a l l  m i n d s  a r e  j o i n e d,  w h a t e v e r  I  c h o o s e  t o  t h i n k
a b o u t  y o u  I  a m  i n  e s s e n c e  t h i n k i n g  a b o u t  m y s e l f. T o  t h e
e x t e n t  t o  w h i c h  I  p e r c e i v e  y o u r  g u i l t,  I  a m  b o u n d  t o
p e r c e i v e  m y  o w n. I t  d o e s n ’ t  f e e l  t h a t  w a y  a t  f i r s t,  o f  c


 o r  t h o s e  o f  u s  w h o  a r e  w e a r y  o f  t h e  w a y
t h i n g s  a l w a y s  g o ;  f o r  t h o s e  o f  u s  w h o  u s e d  t o  c a r e  b u t  a r e
t o o  b u s y  n o w  j u s t  t r y i n g  t o  g e t  b y,  t h e r e  i s  a  c h a n g e  a f o o t. I t
b e g i n s  i n  t h e  h e a r t. A n d  a s  i t  r i s e s  t o  t h e  s u r f a c e,  i t  w i l l
c h a n g e  a l l  t h i n g s. I M A G I N E  T H A T  G O D  H A S  A S K E D  Y O U  i f  H e  c o u l d  u s e  y o u r  h a n d s  a n d  f e e t,  t o
g o  w h e r e  H e  w o u l d  h a v e  y o u  g o  a n d  d o  w h a t  H e  w o u l d
h a v e  y o u  d o. I m a g i n e  t h a t  G o d  h a s  a s k e d  y o u  i f  H e  c o u l d  u s e  y o u r
m o u t h,  t o  s a y  w h a t  H e  w o u l d  h a v e  y o u  s a y  a n d  t o  w h o m. I m a g i n e  t h e s e  t h i n g s  b e c a u s e  H e  h a s. “ M a n y  a r e  c a l l e d,  b u t  f e w  a r e  c h o s e n ”  m e a n s  t h a t
e v e r y o n e  i s  c a l l e d  b u t  f e w  c a r e  t o  l i s t e n. *  T h e  c a l l  g o e s  o u t
t o  a l l  o f  u s,  a l l  t h e  t i m e. N o n e  o f  u s  h a s  m o r e  o r  l e s s
c a p a c i t y  f o r  c o n t r i b u t i n g  t o  t h e  s a l v a t i o n  o f  t h e  w o r l d. C h o o s i n g  t o  s e r v e  G o d,  w e  a r e  c h o o s i n g  t h e  p a t h  t o w a r d
G o d ’ s  g r e a t n e s s  w i t h i n  u s. W h e n  w e  s e e  p e o p l e  w h o  a r e
c l e a r l y  l e t t i n g  t h e  s p i r i t  w o r k  t h r o u g h  t h e m — w h o  h a v e
f o u n d  t h e i r  g e n i u s,  t h e i r  p o w e r,  t h e i r  p a s s i o n — w e  a r e  n o t
s e e i n g  s o m e  s p e c i a l  f o r c e  a t  w o r k  t h a t  c h o s e  t h e m  o v e r
o t h e r s. T h e  p o w e r  d i d  n o t  c h o o s e  t h e m  s o  m u c h  a s  t h e y
c h o s e  i t. T h o s e  a m o n g  u s  w h o  h a v e  a c h i e v e d  t h e  m o s t  h a v e
a c h i e v e d  o n l y  a  f r a c t i o n  o f  w h a t  a l l  o f  u s  a r e  c a p a b l e  o f. *
T h e  “ g i f t s  o f  t h e  H o l y  S p i r i t ”  a r e  w a i t i n g  f o r  a l l  o f  u s,  w h e n
o u r  l i v e s  a r e  d e d i c a t e d  t o  G o d ’ s  p l a n. E v e r y  m o r n i n g,  w e  h a v e  a  c h o i c e :  W i l l  I  s e e k  o u t  G o d ’ s
p l a n  t o d a y,  o r  w i l l  I  g o  a b o u t  m y  d a y  a s  a  s l a v e  t o  m y  e g o ’ s
a g e n d a. T o  c h o o s e  G o d ’ s  p l a n  i s  t o  c h o o s e  t h e  o p t i o n  w i t h
t h e  b e s t  o p p o r t u n i t y  f o r  t u r n i n g  y o u r  l i f e  i n t o  a  c o n d u i t  f o r
t h e  m i r a c u l o u s. A s  s o o n  a s  w e  s t a r t  a s k i n g  H i m  h o w  w e  c a n
h e l p  w i t h  H i s  p l a n,  r a t h e r  t h a n  j u s t  a s k i n g  H i m  t o  h e l p  w i t h
o u r  p l a n s,  e v e r y t h i n g  w i l l  b e  b e t t e r  f o r  e v e r y o n e. W e ’ r e  h e r e  t o  b e  t e a c h e r s  o f  G o d — t h a t  i s,  t h o s e  w h o
d e m o n s t r a t e  l o v e. G o d  h a s  a  p l a n  f o r  t h e  s a l v a t i o n  o f  t h e
w o r l d,  c a l l e d  “ t h e  p l a n  f o r  t h e  t e a c h e r s  o f  G o d. ” *  H i s
t e a c h e r s  c o m e  f r o m  a l l  r e l i g i o n s  a n d  n o  r e l i g i o n. *  T h e r e  i s
n o t h i n g  t o  s i g n  u p  f o r,  n o  w o r l d l y  o r g a n i z a t i o n  o r  i n s t i t u t i o n
t o  b e l o n g  t o. I t  s i m p l y  r e f e r s  t o  a  s t i r r i n g  i n  t h e  h e a r t,  w h i c h
t h e n  a c t i v a t e s