 a particular
case?
A. Nothing can be said beforehand regarding the duration of
fasts. Sometimes major troubles are accompanied by minor ones. As
· the rubbing and drinking is begun, minor troubles start disappearing
from the body. A number of disease are cured merely by rubbing.
Diseases of serious and chronic nature are also removed by rubbing
and keeping fast on urine and water, It is difficult to specify and
time-limit for a particular disease.
Q. Is there any likelihood of other troubles arising during the
treatment? What is the'remedy for it. A REVIEW OF URINE THERAPY : 203
A. If the treatment is started carefully according to the prescribed
manner, there is no danger of other trouble in the beginning. But
during the process of cure, urine cleans out every part of the body of
all its impurities. The filth, phlegm or any other foreign or foul matter
obstructing blood circulation or nerve currents, is eliminated by
urine.. This process of elimination is executed in three ways : 1,
Loose motions, 2. Vomiting and 3. Boils or eruptions. Sometimes,
itching or heat-eruptions appear. This should not cause fright. It only
indicates that urine has begun its function of internal purification.
We should frimly continue our experiment and wait for the result.
No medicine or any.other foreign substance should be administered
in spite of heavy pressure or inducement of friends, relatives and
dear ones. Any. transgression of this warning deliberately or
unknowingly is open to serious danger.
. Q. How long such reactions are likely to continue? Will they
subside by themselves?
A. These reactions will subside by themselves as toxins are
eliminated. The patient should wait peacefully and allow urine to do
its function without any interruption.
Q. Does not the fast weaken the patient in this condition? How
long can he sustain his strength?
A. No doubt a fast qn mere water weakens the patient but the
intake of urine preserves, physical strength as its alkalines and other
useful elements supply the required nourishment. However in
serious and obstinate cases a longer fast becomes necessary and in
case the patient feels weakness, he is advised to undertake fasts of
smaller durations. Thus if a fast of ten days is necessary, it can be
broken up into two parts. During the interval the patient can take a
nourishing diet of fruits, vegetables, etc. The only way this type of
fast differs from that of continued longer duration is that it may take
some days more to bring the desired effect.
Q. How to terminate the fast?
A. FuJI care Is necessary while breaking the fast. Ordinarily it is ·_-...;-w-.;.n,;o~""''"l'flt;.~···';>.~--.=-·,~--w-~.....,.,~,,.------------------~r---------------------------...,,,
204 : AUTO-URINE THERAPY
advisable not to resort to full normal diet for as many days as the
observing of the fast. One must always keep in mind that taking
solid diet immediately after the fast is dangerous.
Q. What diet do you prescribe for the patient after compl~te
cure?
A. It is a difficult question because wrong diet is the chief cause
of all disease. Wedo not know what, how much and when to eat.
we have cultivated wrong habits of eating everywhere, anywhere
and whenever offered anything. Moderation is of the utmost
necessity on the part of both the guest as well as the host. The
relations between the guest as well as the host in our society are
such that they violate all the rules of healthy diet. At times we are so
merciless with our stomach thateven after taking full meal at home,
we accept an invitation of a friend to dine in a hotel where fried and
unhygenically cooked edibles play havoc with our stomach. In order
to make them palatable, a lot of extra spiece is also taken with it. 1
can never over ~mphasise that these are the ways of inviting trouble.
Anyone desirous of maintaining health must do away with such bad
habits and conventions.
Q. Will you kindly say precisely what kind of food is harmful?
A. The formula suggested by Gandhiji in this respect is worth
remfmbering : "One should eat according to the demand of the.
stomach and not that of the palate. One who has conquered the
palate has conquered all the senses."
The quantity of starch in the diet should be as littel as possible.
Overmuch of cereals and their preparations should be avoided. The
dinner should always be taken three hours before going to bed. The
following substances should however be altogether excluded from
the daily menu : (1) White sugar, (2) white flour and its preparations,
(3) pasteurized milk, (4) polished rice, (5) tobacco in all forms, i.e.
smoking, eating or snuffing, (6) all intoxicants, (7) preserved juices
or fruits, etc., (8) vegetable oil. A REVIEW OF URINE THERAPY : 205
Q. How are we to cure the troubles of the ear, eyes, etc?
A. "Fhe substance which is useful for the,general organism in
naturally useful for its parts also. It should be kept in mind that the
disease of the eye, ear or nose are not isolated diseases. Troubles of
these parts result from the to.xins in the body. If the whole body is
attended to and purified i~ternally, the troubles of the senses and
organs disappear of their own accord.'
The treatment for the troubles of the ears, eyes, skin, etc. is the
same as already suggested for the general diseases.
Q. Do you believe that people will give due consideration to the
utility of this therapy and accept lt?
A. I do not worry about it. It is neither my business nor my
profession. The truth which I have experienced has been placed
before the afflicated world. Everybody with a desire to be free from a
disease and having a faith in this treatment will automatically adopt
it. Others by folly or ignorance may not accept in the beginning but
after trying other systems will not hesitate to take resort to urine
th8apy.,I do not feel any need to be impatient about its
propragation.
One should not adopt this treatment half heartedly or in a
haphazard manner. Prescribed rules and regulations must be
followed without.exception; otherwise a failure would result from
sheer negligence and may bring bad name to the system of urine
therapy as a whole.
In conclusion, I must say that this system of treatment is not fully
developed ~nd requires and up-to-date reiiearth with proper
facilities. Obscure and long-forgotten practices should be traced out
and, new methods should be developed on the basis of varied
experiments. This will naturally take time. May God bless all with
happiness.
U.T.-16 l CHAPTER X
EXPERTS• VERDICT AND WORTHY OPINIONS
After the logical treatises on urine therapy by various
practitioners, it is worthwhile to hear the verdict of modern medical
experts on the subject. Here are some very revealing statements:
1. "An extract from human urine shows great promise for
treatment of certain deadly diseases caused by formation of blood
dots." Research physicians said at the scientific sessions of the
American Heart Association. This extract is called 'Urokinase' and it
activates substances in the blood stream that dissolves the
clots... "Experience has been obtained with about 200 patients with
Pulmonary oedEima, the. most common serious lung diseases," Dr.
Sherm pointed out.
Press Report: San Francisco (U.S.A.), October 24, 1967 (A.P.)
2. Normal human urine has been found to contain a powerful
artery-dilating agent resembling nitro-glycerin in its ability to
increase the coronary blood flow of the cardiac muscle, used for the
relief of angina-pectoris.
Extract from the Science Digest, July 1958 I....
3.. The.two researchers found ilnexpectedly last year that the
urine extract which they call "Directin' when added to the culture
medium ·causes all the cancer cells on which it has been so far
tested, to align themselves end-to-end into straight rows.
. fr()m th,e ~~prt t?itbe.Federation of American S?Ciety for Experimental Biology,
April 1966,.,
:These ~~tracts·;~3
the independent veridcts of the expert medical
men and: researchers.. Nobody can ignore them. Now here are some
iniport~r;ttopinions of some experts on.modern medicine:
1. "~he Diabetes which ranked 20th as 'killer' a few years ago,
~ow ranked only 7th. Diabetes can be controlled and not cured."-EXPERTS' VERDICT AND WORTHY OPINIONS : 207
Statement of Dr. s. S. Ajgaonker; Vice-President, the Diabetes
Association of India.


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

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


 buildings, streets, and people. By the power of our mind. The
mind simply can only see what it believes, which is why we need to
release false beliefs. In the end, the spiritual journey becomes all about
facing this unconscious fear. This is the transformation of the projected
world into peace. When we take steps inward on the way to discover peace and true
freedom, we first encounter the ring of fear, and it usually gets quite
intense. In addition to fear, all of our other emotions are right underneath
the far outer ring of perception as well. This means we really need to get
in touch with our emotions as a starting point. If we ever want  to reach
the point of truth deep within our minds, we need to engage the natural
process of allowing our emotions. The ego tries to control us by scaring
us with many hypothetical consequences, so we push down and suppress
all our emotions. Most of us weren’ t raised to get in touch with our emotions and
thoughts. Many of us, if we were feeling upset, angry, or belligerent,
were told, “Go to your room. ” or “You’re grounded. ” The response
wasn’ t “Oh sweetie, tell me what you are thinking. ” Your parents were
probably not Christlike psychot herapists filled with unconditio nal love
and positive regard. They proba bly didn’ t say, “Let’ s get in touch with
those thoughts underneath the fact that you just punched a hole in the
wall. ” They said, “You are grounded. You will fix that hole in your wall,
and we’re taking  away your allowance. ” We were usually met with a lot
of harshness when our emotions came up. There is a different way of relating with feelings, and when you
understand the metaphysics of the mind, you discover what’ s beyond
your perception down in the levels of mind. You can become much more
sensitive to what’ s underneath the surface. Sometimes in meditation if
you start to sink very deeply inward, a very surprising fear can come up,
and it will seem to come from nowhere. Y ou are getting in touch with the
darkness of the unconscious mind. This is fear that’s buried very deep. It
is the reason why a personal identity was made. The personal identity
was made to cover a very deep fear that you could be separate from God,
from everything, from your Self—that you could be alienated from your
Father and from oneness and be utterly lost. Mystics and saints have
often shared that they encounter this fear when they begin letting go of
their personal identity and they are coming closer to a merge with God. The stillness inside is so powerful that it can seem to burn up the “self. ”
This is a huge threat to the ego, which is why it feels like a burning up or
dissolving. The fear-based ego-belief system  is based on having no safety in a
dark world of hurts and needs, and of believing in the reality of victims
and victimizers. This is so only because of an identification in the mind
with the self as the body. But how could we truly know of safety and
comfort except to identify with something real and true, something that
cannot die or change. Everyone who is asleep and dreaming in this world is actually
afraid of the Holy Spirit. This is so because even though people’ s lives
are not happy and fulfilled in time, there is a familiarity to linear time. The things and activities of linear time are believed to be safe, while theHoly Spirit is associated with the unknown and is something completely
different than anything in time. In the state of oneness, the mind is
naturally at peace. The first fear was the fall from grace. It was a
tremendous shift in mind, from loving, peaceful, and happy to terrifying
and frightening. So, each step that you take with the Holy Spirit will
have some reverberations of fear associated with it. Because even though
you are awakeni ng from a nightm are, the ego is afraid of this awakening. The ego is afraid that it will be annihilated, that it will cease to exist. When we perceive something fearful, we can always allow
ourselves to take a moment to pause rather than react. By taking a
moment to open our minds and invite Holy Spirit into our percep tion, we
invite a miraculo us shift in how we see things, and we can start to let go
of habitual reacting and conditioned behaviors. We open  up to
inspiration. The beauty of the journey to happiness and freedom is that we all
have the power to follow our inspiration and Spirit. We choose this and
no longe r live based on fear of consequences. Otherwise, how would we
ever get past this fear of love. We make a decision to no longer go for
the seem ingly prudent, safe choice based on our past learning. We decide
against the closed loop of the past and allow for the miracle, allow for
the inspiration. Exercise: Looking at Fear
When fear (or other negative, upsetting emotions) comes  up, you
can be alert to it. You can face it with a “bring it on” attitud e where
you’re actually happy that you’ve got something to work with since
releasing fear and doubt is really releasing the grip of a false
identity. This exercise has the potential to help you to deepen in
trust beyond desired results and outcomes—time-based  desires
and wishes that your sleepin g mind hopes to attain and achieve
because of the belief that they are safe and can of fer something of
value. Make sure that you have half an hour to an hour to yours elf. Choose a current life situation that brings up fear or maybe just
some anxiety or worry. It could be around losing a job or a
relationship, or it could be other fear-based issues around family
or friends. Fear can also be disguised as anger because there is
always fear underneath ange r. Try to be aware of other defenses
or self-concept s that may cover the feelings. Take a look at ideas
such as “I am a person who never gets worried, anxious, or
fearful. I am strong and competent. Nothing ever worries me. ”
These may be cover-ups, and you may not yet be aware of a
deeper part of your mind that actually has a lot of fear or anxiety,
which explains why the defense was built up in the first place. Keep this particular fearful life situation in awareness and
relax for a moment. You are now going to look inward, following
these steps. 1. In your journal, write down all your feelings and thoughts
about the situation.<|eot_id|><|begin_of_text|>
Q: What is the first step to undo what's blocking us from joy?,
A: To see that the problem is not outside, but rather within.
Q: What is the goal of the spiritual journey?,
A: To return to the light and achieve true perception, which is a unified and peaceful experience.
Q: What is the purpose of the ego's thought system?,
A: To keep us trapped in a cycle of fear, guilt, and anger.
Q: What is the key to healing and self-actualization?,
A: To expose and release all private thoughts and emotions, and to allow the Holy Spirit to guide and heal.
Q: What is the outcome of facing and letting go of private thoughts?,
A: A sense of peace, love, and unity with others, and a deep understanding that all thoughts and emotions are just a projection of the mind.<|eot_id|><|begin_of_text|>You can keep this letter, share
it with a trusted friend, or if you feel like a symbolic act of letting
these old thoughts go, you can even burn it. These though ts have
no effect on your worth. What matters is that you allow ed your
private thoughts to surface, acknowledged them, and then
released them. Take plenty of time to nurtu re yourself and rest after this
exercise. Let any remaining emotions, thoughts, or self-jud gments
pass; let them not hinder the peace that is your birthright. If you
were able to fully give yourself to this exercise, you will feel a
deeper acceptance of yourself and appreciation of the healing you
are experiencing. Part 2:  Venturing into the Open
Slowly go through the following questions one at a time. In your
journal, praye rfully write down your thoughts and responses
without reading ahead to the next question. 1. Choose an intimate relationship or a friendship where you
notice that you hold back from expressing your thoughts
and feelings. 2. Inquire about why you think you hold back from expressin g
your thoughts in this relationship. 3. How do you feel when you are holding back? How do you
react? 4. What are you afraid will happen if you are authentic and
transparent with your thoughts? 5. How would your life be different if you allowed yourself to
express what you are thinking and feeling to those closest
to you?In the Light of Love, Communication Washes
Ego Away
Once you have exposed everyth ing, the Spirit in you will want to extend,
but the ego is afraid of that, so it may be another obstacle to overcome. The ego will want you to hold back, to keep your love, your joy, and
your happiness bottled up. Allow yourself to share, to just let it pour out
so you can start to realize that you don’t need to be afraid of that love. Love pours through us, expresses through us, like a cleansing,


 can do for you, especially when herpes hits the mouth.”
Herpes zoster or shingles is a viral nerve infection that produces a painful
inflammation of the sections of nerves emerging from the spinal cord. The
varicella-zoster virus, the same virus that causes chicken pox, is responsible. Fever and prostration frequently accompany the pain. There are associated chills,
gastrointestinal disturbances for three or four days, and a feeling of overall
discomfort. On the fourth or fifth day, characteristic crops of tiny, red, acutely
sensitive blisters appear on the skin. They mostly erupt on the chest, and spread
along one side of the body following the course of the affected nerve. (
Herpes
means “creeping,” and
zoster
 means “girdle.”)
A form of herpes zoster that inflames the nerves leading to the face and eyes,
such as the type invading Vernice Reed’s mouth, is especially dangerous because
it may damage vision. An ordinary attack of shingles runs its painful course in a few days or weeks
and does not leave residual difficulties. One attack will
usually confer immunity. In some cases, most frequently in elderly people, there is a persistence of pain
called postherpetic neuralgia that may be disabling, and which hangs on long after
the blisters of shingles disappear. Mrs. Reed’s dentist was correct in this case. There is no specific therapy forherpes zoster. Sometimes corticosteroids help if given before the symptoms
become established; otherwise, the patient just has to wait for the disease to run its
course. Mrs. Reed decided to experiment on her own with DMSO, for she keeps it on
hand all the time as a first-aid remedy. She took one teaspoonful of the full
strength concentration and combined it with one teaspoonful of distilled water to
make a 50 percent swabbing solution for her whole mouth and upper throat. She
swabbed and gargled three times through the day and by the evening she had no
more pain. “The next day I did the swabbing again,” Mrs. Reed said. “I combined aloe
vera with the mixture this time, because aloe vera eases the stinging that
accompanies use of DMSO. The following day there were absolutely no more
blisters. I didn’t need to swab anymore. My mouth has never had any blisters
since.”
DMSO FOR HERPES ZOSTER: A STUDY OF FORTY-SIX
PATIENTS
Whether you call it shingles or herpes zoster, the disease is a pain for the victim. The condition is especially disconcerting when it appears around the breast area of
women and the belt area in men, probably because of constant friction of clothing
in those particular places. If it strikes the face or rises in the scalp, the symptoms
are a terrible itch and searing pain. In 1971, Dr. William Campbell Douglass, now of Clayton, Georgia, did a
clinical investigation on the local application of DMSO for patients suffering with
herpes zoster and had some fine results. Table 12.1
 summarizes the study. It
illustrates that the sooner DMSO treatment is given for herpes zoster, the better the
skin lesion response will be. And it’s probably true that when the condition is
treated with DMSO early enough in the acute phase, the postherpetic neuralgia
syndrome won’t occur either. If you are going to use DMSO to relieve the symptoms of shingles, I suggest
you do it under the supervision of a physician following a certain procedure. The
material is applied directly to the skin lesions. Put the 75-percent liquid strength
onto the sensitive area as often as it is tolerable, realizing that it will sting. If the
blisters are too sensitive to accept this high-strength DMSO, dilute it with water to
bring down
the concentration. Experiment with how much water to add. You mayfind it comforting to sit in front of a revolving fan to cool the burning feeling from
DMSO application on the lesions. Caution: While it is less effective, I recommend
only a 50-percent solution be used for treating the face, neck, and scalp. In his study, Dr. Douglass frequently combined dexamethasone (Decadron)
with DMSO. There was no noticeable difference with this drug combination as
compared to the DMSO used alone. In Table 12.1, the spinal areas are listed
merely as location markers showing the approximate place the herpes zoster was
present. Note the unusual cases where good results were acquired even after
patient number 24 had the condition for four-and-a-half years and patient number
37 had it for one-and-a-half years. DMSO has become a specific remedy to overcome the symptoms of herpes
zoster, particularly to relieve the pain that follows the course of the involved
nerve. Those patients who have itching but no neuralgia do not feel much relief of
the itching; in fact it may increase. In general, DMSO applied to herpes zoster with
skin eruption appears to shorten the course of the disorder and to prevent
postherpetic neuralgia. AN ENGLISH STUDY OF SHINGLES
Just before the Douglass study took place, a research group in Oxford, England,
investigated the use of a combination of the antiviral drug, idoxuridine, and DMSO
for treating shingles. Although systemic idoxuridine was tried against this viral
nerve disease with equivocal results, the Oxford investigators reasoned that, since
the varicella-zoster virus is related to the herpes simplex virus, and since DMSO-
idoxuridine has been useful against herpes simplex lesions on the skin and mucous
membranes, it was worth a try. The idea was to prevent virus replication, thus
ameliorating the disease and, not incidentally, the pain. The English investigators’ trick worked. Continuously applied 40 percent
idoxuridine in purified dimethyl sulfoxide clears up the herpes zoster lesions
quickly. The continuous administration is achieved with a piece of lint, soaked in
the drug, placed over the vesicles, and kept on the skin by a gauze bandage. The
lint is resoaked daily. “The patients were delighted, for the pain disappeared within a median of two
days. Healing also appeared to be accelerated,” the researchers reported in the
British Medical Journal
 of December 26, 1970. 1
 Some skin peeling occurred after
treatment was ended, but only one subject in this uncontrolled trial had asecondary bacterial infection. Table 12.1
 DMSO Study on Herpes Zoster (H.Z.) and Postherpetic Neuralgia (P.H.N.) RESULTS
William C. Douglass, M.D. Patient
Diagnosis
Duration
Location
RX
Good
Fair
Poor
Inconclusive or Unknown
1
Herpes Zoster w/Neuralgia
7
 days
T-10
DMSO 90%
X

2
Post Herpetic Neuralgia
I
1
⁄
2
 yrs
T-5
DMSO 90%

X

3
P.H.N. 14 days
T-10
DMSO 90%
X

4
H.Z. w/Neuralgia
7 days
T-14
DMSO 90%
w/Decadron
X

5
P.H.N. 4 mo. T-8
DMSO 70%

X

6
P.H.N. 14 days
T-12
DMSO 90% w/Decadron
X

7
P.H.N. 3 wks
T-5
DMSO 50% w/Decadron
X

8
H.Z. 3 days
5th cranial
DMSO 50% w/Decadron
X

9
H.Z. 7 days
L-5
DMSO 90% w/Decadron

X

10
H.Z. 4 days
L-5
DMSO 90%
X

11
H.Z. 5 days
T-5
DMSO 50% w/Decadron
X

12
H.Z. w/Neuralgia
7 days
T-6
DMSO 9% w/Decadron
X

13
H.Z. w/Neuralgia
4 days
C-5
DMSO 50% w/Decadron
X

14
P.H.N. 6 mo. T-5
DMSO 90% w/Decadron
X

15
P.H.N. 30 days
T-4
DMSO 90%
X

16
P.H.N. 5 mo. 5th cranial
DMSO 50% w/Decadron
X

17
P.H.N. 5 mo. T-4
DMSO 90% w/Decadron
X

18
H.Z. 5 days
L-l
DMSO 90% w/Decadron
X

19
H.Z. 2 days
T-3
DMSO 90% w/Decadron
X

20
H.Z. 5 days


 consequence of the Realization of the Self and
Enlightenment. Discussion
Q: What is different about the pathway of devotional nonduality
compared to traditional teachings? A: It is characterized by the elimination of all trappings and nonessentials,
for time is short and narrow are the gates. It is therefore not pertinent tothe past, doctrine, dogma, historical rituals, personages, events, or belief
systems. Empowerment is from within by assent of the will. Truth
stands forth of its own when the obstacles are removed. The call is from
within rather than a response to exhortation from without. The Source is
both the initiator as well as the destination. Spiritual information is now
available for the first time that, throughout history, has never before
been accessible. The capacity to identify truth from falsehood and the
degree of its expression is now a major asset and advantage. According
to consciousness research, the likelihood of reaching Enlightenment is
now approximately one thousand times more likely than it was in the
past. Q: But is not the quest for Enlightenment difficult or even obscure? A: It is no longer as difficult. There is much greater clarity about the
structure, origin, and evolutionary mechanisms of the ego. Its function
no longer needs to be obscured by moralistic religious denunciation. Pejorative religious terminology of the ego/mind’s evolutionary
propensities created intimidation and fearful, guilty resistance, and
therefore great reluctance to really look inside oneself. If viewed with
clarity, the ego’s mechanisms obviously seem to be merely the means
for presumptive biological/emotional survival. They served the
evolution and survival of the animal body and its primitive mental
mechanisms. The ego is now conceived to be primitive rather than evil
or demonic. In human-ego psychology, that which is given severely
pejorative labels tends to become repressed or at least suppressed, as
well as denied, rejected, and projected onto the world, other people, and
even onto Divinity. Such depictions also result in other psychological measures, such as
‘opposite formation’, excessive attempts at undoing, obsessive guilt,
self-condemnation, self-hatred, and seeing oneself as evil, hateful, and
unlovable. With a more enlightened view, the ego is merely seen to be
needful of correction and transcendence. Q: Is not the pathway of nonduality arduous? A: It is not the pathway that is arduous but merely the degree of the ego’s
resistance to it. This resistance is overcome by invoking the will, which
then institutes the spiritual capacities for dedication, effort, and thewillingness to surrender obstacles. Devotion invites the power of love
by which humility removes the ego’s props and positionalities. It also
activates the utilization of information that is transformative. Intention
energizes willingness, which thereby enables transformation to replace
the limitations consequent to resistance. It is only necessary to institute
rather simple procedures and processes that could be likened to
‘spiritual engineering’ by which identifying the structures and forces
involved automatically reveals the necessary processes required to undo
the basic structural functions. Q: Example? A: A person feels trapped by what is believed to be a worldly goal, such as
money, fame, or possessions. With analysis, it becomes clear that it is
not the ‘things’ themselves to which one is attracted or attached but
primarily the ‘juice’ or pleasurable emotional gratification attached to
them. It is really not ‘winning’ that is desired or important but the
payoff of the juice of emotional satisfaction itself. Thus, the question
arises not whether one can relinquish the desire for wealth and fame but
‘could one’ surrender the ‘juice’ of the payoff to God. With resistance,
the mind may think, “No, I can’t,” but then if questioned again, “At
gunpoint, could you?” the answer is obviously, “Oh, yes.” Therefore,
the underlying process of resistance is not ‘could’ but ‘would’. ‘Can’t’
implies impossibility, whereas ‘don’t want to’ or ‘would’ implies that
the real, underlying resistance is that of unwillingness. To surrender a goal does not mean to automatically lose it. What is
illusive via greed often effortlessly materializes as a consequence of
evolving to a higher level of consciousness. Note that the level of
experiential happiness rises in exact accord with the level of
consciousness and not with material success. Q: Why is devotion necessary or important? A: The mind is often aware of error and character defects, but it lacks the
power or incentive to surrender them. Devotion is of the heart and has
the strength and motivation to overcome resistances and obstacles
beyond the capacity of mere mentalization. An aspect of devotional love
is constancy, as well as loyalty and commitment, “no matter what.”
Devotion includes fortitude and alignment with endeavor and is like theglue that holds all these aspects together. Devotion is like an inner valor or fortitude that incorporates courage,
willingness, and conviction, together with the knowledge of essential
information. It develops wisdom, patience, and forbearance with
experience. Because of focus, it also develops skill and aptitude for
processing the levels of consciousness as they are encountered (as per
Transcending the Levels of Consciousness[Hawkins, 2006]). Devotion
learns to expect periods of delay or discouragement as well as moments
of doubt or fear. By virtue of devotion, there is alignment with inner
integrity that results in the self-honesty and conviction necessary to
transcend the seduction of transitory emotional payoffs of the
intransigent ego. The desire to reach Enlightenment is already a Divine gift to be
treasured and revered. “Many are called but few are chosen” could be
rephrased as “Many are called but few choose to follow.” Thus, the
choice is by decision and assent of the inner will, and by this assent, the
enormous power of Divine Will aligns with intention and empowers
devotion to overcome all obstacles. OceanofPDF.comCHAPTER 2
The Inner Path
Introduction
All people live by faith. The only variable is in ‘what’ that faith is
placed. The selection reflects a level of consciousness that, in turn, is
correlated with perception, values, and intrinsic capacity for comprehension
and primary motivation. Predominant in human history is alliance with the animal instincts of
physical survival and therefore the accumulation of the means to that end. Akin to bodily survival is the seeking of pleasure, which energizes curiosity
and eventually thought. Survival is enhanced by group formation as family,
tribe, and society, the success of which depends on the development of
communication and the organization of relationship. Discourse arises from the capacity for ideation and language that
progress from the concrete, literal, and physical to symbolic abstraction as
the capacity for intellection. Eventually, out of curiosity arise the basic
existential questions: Who are we? Where did we come from? Where do we
go? These are basically the questions of identity as well as of the purpose
and meaning of life itself. Thus began the basic surge for a primordial truth
by which to contextualize life and extract meaning, significance, and value. Some people are satisfied with merely the rudimentary mechanics of
physical animal pleasure and survival, but over the ages, the majority of
mankind has intuited a greater understanding and meaning that have come
about via great teachers and spiritual geniuses. Great prophets, sages, and
avatars emerged, and their spiritual energy and levels of consciousness were
so high that they profoundly influenced and shaped civilization for
millennia. The world’s great religions emerged as a major dominant influence over
civilizations by providing a greater contextualization of Reality and its
derivative expressions as meaning, values, and philosophical formulation
that were the basic structure of society and even of government itself. Religions beneficially provided an ethical and moral context for law, social
behavior, and organization. Interestingly, some societies, after incorporating
the basic structures that arose from religion, such as government and law,eventually formally eliminated the recognition of religions from which they
had emerged. Thus, officially secular nations, by virtue of their origination,
operate according to religious principles (human rights, equality, morality,
ethics, accountability, responsibility, etc.). The core of spiritual truth innate
to religion survived as the basic principles of civilization itself. Discussion
Throughout the history of civilization, mankind has sought to
understand the significance of human life, and different cultures have
produced a variety of religious as well as philosophical and mythical belief
systems. Religions often became dominant theocracies by which values
were reinforced through laws and social customs. Common to all religions,
however, was the concept of Divinity or spiritual Reality, exemplified by
monotheism or a pantheon of gods or dominant spirits whose primary
characteristic was power. Thus, Divinity was universally worshipped in
various forms by acknowledging sovereignty. The calibrated level of truth of the various religions over time shows a
very wide range, and in some very primitive societies, it calibrated far
below level 200, with the religious emphasis on animal, but especially
human, sacrifice as well as overt cruelty by which the populace was
terrorized (e.g., the Mayan religion calibrated at 95). In comparison, other
religions were based on the inspiration of prophets who calibrated well
above 200, and yet the religions continued to include ritual sacrifice and
subordination of the


/G1C/G01/G06/G03/G04/G06/G0F/G06/G08/G05/G09/G17/G05/G0D/G01/G06/G08/G10/G0F/G0C/G05/G01/G0A/G06/G06/G29/G06/G08/G05/G09/G17/G05/G0D/G01/G06
universe. Nothing else will ever be true. The journey is one of /G36/G03/G02/G14/G04/G05/G16/G12/G0C/G01/G1B/G12/G1C/G16/G09/G01/G2E/G10/G05/G02/G03/G0E/G16/G09/G01/G12/G03/G11/G01/G18/G02/G0F/G04  89
/G05/G0B/G08/G05/G09/G03/G05/G0C/G01/G03/G0F/G10/G06/G17/G09/G05/G05/G11/G07/G19/G24/G06/G01/G07/G06/G10/G05/G0F/G09/G0C/G06/G0F/G0C/G11/G06/G10/G07/G13/G05/G06/G0F/G01/G06/G11/G05/G05/G08/G05/G09/G06/G10/G05/G13/G05/G10/G04/G24/G06/G01/G02/G09/G07/G12/G0E/G02
infinite time and space. These universal laws are your friends. Ment ors. Escorts in
your expansions. /G3F/G08/G16/G10/G01/G0C/G02/G23/G04/G01/G1C/G04/G01/G13/G0B/G07/G07/G16/G04/G01/G07/G08/G05/G01/G0A/G05/G02/G04/G03/G11/G16/G09/G01/G1C/G04/G01/G13/G0B/G07/G07/G16/G04/G01/G10/G0B/G04/G01/G0C/G12/G1C/G16/G01 that
we engage with, either consciously or unconsciously. These “friends” always exist – but only we can decide which ones we
will allow in our inner circle of awareness. The more we open our hearts to befriend these laws, the more we rise within to our natural shining light and expanding cosmic wealth. /G06
/G06/G06/G06/G06/G06
/G06
/G06
/G06
  /G06/G06/G06/G06/G06/G06
/G06
/G06
/G06/G06
/G06
   90
/G14/G15/G0B/G16/G0F/G09/G08/G01/G20/G15/G13/G08/G0F/G09/G09/G0E/G21
Hawk Wisdom

 /G1E/G05/G0F/G09/G06/G1F/G0C/G05/G06 – things are cooking. Living the enchanted
way requires. desiring, su rrendering, and receiving. Life is only a mystery to those who have forgotten the clues
and the truths of this enchan ted forest. The trees know. The creatures know. The waters know. Grounding
in Mother Earth is rooting yo ur desires. Surrendering
is letting go all cares that they cannot or will not occur,
and swaying flexibly in the wind to simply allow their
“being. ”  Receiving is simply opening your heart to
receive that which you have as ked for – in the many ways
it may come to you. You, Dear One, are cooking with Mother Earth. Know
that the canopy of night stars is  time for receiving in the
dream time – the essential feeling of who you are desiring  to be. Know that the light of day, in the forest, shines
through in pockets – pockets of rich magic, wonder, and
limitless possibility. When one road block of darkness
shows itself, simply turn towa rd another great pocket of
light. All you need exists there. And every part of that
forest is your friend. -  /G2E/G0D/G02/G05/G02/G10/G09/G01/G30/G33/G31/G40/G31/G33/G41

 A great Native American spir it guide, an old friend of
mine, reached through the cosmic windows of time, through my consciousness, to guide me through my karmic release during my time of great challenge. He awakened me to many of my
past gifts and some of my past wisdom. Once called to consciousness, I was able to remember the simple joy and  gifts of the natural world. I remembered the healing and inspirational energies of Mother Earth’s animals and creatures. It is a sacred memory for me. I am honored to share this chapter’s message with you. It is a personal, and yet universa l, message. It comes from my
friend, the red-tailed hawk. Hawk brought his animal medicine Hawk Wisdom 91
into my life, when I needed his strength to withstand my
karmic challenges, and when I n eeded to refocus my energies
in the direction of living my life purpose. Through Mother Earth’s enchanted forest, Source brought the energies of the non-physical world into my ph ysical world, through this
exquisite divine messenger you see resting on the front and
back covers of this book. At one point, I had written the story of my karmic challenge for publication, thinking  at the time that its lessons
could be my purpose;  the message that I was here to teach. One day, while wrestling with myself about whether or not it really /G14/G0F/G04 /G01 /G0F/G19/G01/G0D/G12/G10/G0B/G01/G10/G07/G01/G0D/G08/G22/G0C/G02/G16/G0B/G01/G10/G0B/G12/G10/G01/G16/G10/G07 ry, I released my concerns
in a prayer. With that release, a most beautiful gift came to me
from Spirit. This is a story fr om that day. a story that I
believe can apply to all of us, if we can hear the wonderful wisdom within the natural world. On the morning of this miracle, I took my daughter to pre-school, which operates in a lo cal church. When we arrived
in the parking lot, no other parents were there yet. I looked up and saw a beautiful red-tailed hawk perched on top of the cross, on the outside of the church. It was so beautiful and so majestic. It took my breath away. We hono red each other’s presence for a
while. I knew at the time that his presence was a gift for me,
but I did not know specifically wh at his animal medicine was. I tried to take a picture of him with my cell phone, but quite unsuccessfully. I so wished that I had a camera at that moment,
yet I knew his gift was already etched in my heart. When I
returned to the parking lot after I delivered my daughter to her
classroom, the hawk was still sitting  on the cross. I thanked him
and drove away. And as I drove away, I got a strong feeling -
/G0E/G05/G01/G06/G1A/G07/G12/G09/G06/G0D/G0F/G19/G05/G09/G0F /G20/G01/G01/G21/G01/G11/G02/G11/G01/G03/G07/G10/G01/G0A/G04/G04/G0C/G01/G05/G08/G16/G0B/G04/G11/G01/G12/G03/G11/G01/G21/G01/G0B/G12/G11/G01/G12/G01/G16/G04/G03/G16/G04/G01/G10/G0B/G12/G10/G01/G0B/G04/G01
would wait for me. I trusted th at message, noted it, and moved
on with my busy morning. On the way back out to pick up my daughter at school, I was prompted by Spirit to remember the camera. As I drove up to the preschool, /G01/G02/G09/G05/G05/G06/G02/G07/G12/G09/G04/G06/G10/G0F/G01/G05/G09 /G09/G01/G0B/G04/G01/G1C/G12/G16/G01/G16/G10/G02/G0C/G0C/G01/G08/G0D/G01/G10/G0B/G04/G05/G04/G01/G07/G03/G01/G10/G0B/G04/G01
cross, patiently waiting for me. Again, no one else was there in the parking lot. It was just this beautiful hawk and me, the Cosmic Wealth
 92
hawk still sitting on the cross. I was overwhelmed with a
feeling of profound love and d eep gratitude. There was such
honor, love, peace, and gentle strength between us - and all
around us. And in those feelings, we were one. He stayed
there patiently while I took pictures of him, and we shared this magically serene experience. It was still just the two of us, in
this normally busy parking lot of the church, sharing an extended moment of grace. And then, he flew two feet in front of me, and perched  on the wooden church benches next to me, for another few minutes. I continued to take pictures of him, and to share this glorious moment. After about


  is  recommended  mainly  for  drinking  vessels;
it  awakens  the  tissues  and  assists  the  apana  prana  to
evacuate  boldily  waste. Glass,  especially  crystal,  and
stainless  steel  help  heal  jaundice  and  chlorosis,  and
serve  also  to  purify  and  cool  the  system. Fresh  lotus
leaves,  which  are  still  used  today  in  many  parts  of
India  as  plates,  serve  as  an  antidote  to  poison. Stone
and  clay  receptacles,  used  mostly  by  the  poor,  are  said
to  induce  poverty. The  best  containers  to  drink  from
are  those  made  of  copper,  earthenware,  and  glass. The
best  containers  to  drink  from,  based  on  body  type,
are  gold  and  zinc  for  Vata;  silver,  crystal,  and  glass  for
Pitta;  brass,  copper,  and  wood  for  Kapha. All  three
types  may  use  gold  or  lotus  leaves,  and  on  occasion
earthenware  or  wooden  plates  and  bowls. We  ma)
continue  to  use  these  various  types  of  eating  and
drinking  utensils  to  enhance  the  desired  qualities  in
our  lives. The  Shapes  of  Ancient  PottCI  \
157
j(m,
THE    PRACTICE    OF    AYURVEDA
Modern  Utensils
The  pressure  cooker  and  enamelware  pot  are  definite
improvements  over  the  stomach  lining  of  an  animal. However,  our  modern  stand-up  work  tables  and  stoves
have  deprived  us  of  an  essential  sadhana — working  in
various  crouching  positions. These  provided  excel-
lent stimulation  of  the  vital  organs  and  tissues  as  well
as  a  means  of  receiving  the  earth's  energies  through the  womb  and/or  hara. Similarly,  a  gas  and  electric  stove  deprives  us  of  the
direct  exchange  with  the  fire  of  transformation  that
we  would  experience  with  a  wood-burning  stove. Of
the  two,  a  gas  burning  stove  is  far  better  than  an
electric  stove  since  the  direct  flame  still  provides  some
benefit. Electrical  applicances  generate  noise  pollu-
tion and  are  drying  to  the  internal  and  external  or-
ganism. When  electricity  passes  through  food  it  dam-
ages the  tanmatra,  or  energy  quanta  of  the  food,  which
aggravates  all  three  doshas,  and  Vata  in  particular. Microwave  cooking  is  hazardous  to  one's  health. It
transmutes  and  distorts  the  energy  structure  of  a  food,
depleting  food  of  its  ojas-producing  potential  and  of
its  memory. Electric  blenders,  food  processors,  dough-
kneading  machines,  and  so  on  have  definitely  removed
the  most  important  aspect  of  food  sadhanas  from  our
lives:  the  handling  of  fresh  grains,  beans,  vegetables,
and  spices,  and  their  transformation  through  pro-
cessing by  our  own  hands  and  feet. Dissonant  ma-
chinery cannot  refuel  and  refine  the  exchange  of  en-
ergy between  the  human  body  and  nature. Hand  grinders  certainly  generate  results  more
quickly  than  the  hard-to-find  giant  mortar  and  pestle. Hand  grinders  are  valid  kitchen  tools  because  our
hands  are  still  engaged  to  a  certain  degree. Even  the
occasional  use  of  a  blender  or  an  electric  coffee  mill  is
acceptable. While  I'm  not  proposing  that  we  revert
back  to  500  B.C.,  we  do  need  to  make  conscious  choices,
ones  that  allow  for  the  maximum  amount  of  human
exchange  with  nature. The  sadhanas  reaped  from
preparing  foods  with  hand  tools  are  irreplaceable. These  are  the  peaceful  weapons  that  were  given  to
humans  so  that  we  could  live  in  harmonic  vigor  with
nature. Walk  gingerly  through  the  maze  of  cooking
inventions. Consider  what  portion  of  your  vital  and cognitive  memory  you  are  willing  to  sacrifice  to  the
insipid  conveniences  of  modern  life. The  principle  of
sadhana  is  so  simple  that  it  becomes  impalpable. We
need  to  retrieve  our  innocence. We  need  to  learn
through  remembering. We  need  to  trust  that  the  jour-
ney of  time  holds  the  essence  of  all  knowing. We  need
to  embrace  our  ineffable  nature. We  need  to  find  our
stillness  amid  the  pother  and  welter  of  daily  life. We
need  to  ponder  these  things. Making  the  Transition
The  suggestions  listed  below  will  prove  helpful  at  the
beginning  of  your  food  transition. 1. Simplify  your  kitchen. Get  rid  of  all  utensils  that
are  not  being  used. 2. Discard  all  old  spices,  frozen  food,  and  canned
food. 3. Keep  your  cooking  space  neat  and  uncluttered. 4. Gradually  eliminate  most  electrical  appliances,
as  you  increase  your  inventory  of  hand-oper-
ated utensils. 5. Familiarize  yourself  with  your  new  foods. Begin
with  the  most  familiar  and  appealing  items. Secure  the  basics:  spices,  oils,  grains,  and  beans. If  possible,  buy  vegetables  daily  and  be  alert  to
their  quality. Use  as  many  fresh,  organically
grown  vegetables  and  herbs  as  you  can. 6. Be  conscious  of  maintaining  variety  in  your
menu. Take  pride  in  the  pleasing  and  artistic
presentations  of  your  food. Visually  pleasing
foods  stimulate  the  appetite  and  can  be  a  suc-
cessful way  to  impress  your  family  with  a  new
way  of  life. Always  discuss  the  food  changes
with  your  family  and  provide  them  with  infor-
mation on  the  wholesome  benefits  and  the  per-
sonal and  universal  need  for  these  changes. Conscious  awareness  needs  to  be  taught  gen-
tly. Your  changes  will  succeed  only  when  they
are  well  presented  and  backed  by  reason  and
thoughtfulness. When  a  feeling  of  deprivation
is  invoked,  all  else  fails. Remember  that  the
only  thing  you  are  being  deprived  of  is  harmful
158
jmt. FOOD    SADHANAS
and  regressive  foods. Your  attitude  as  the  chef
will  make  the  difference  between  "Yuk!" and
"Wow! " 7. Be  alert  to  your  energies. At  stressful  times,  take
a  few  minutes  to  silence  your  mind  by  sitting  in
a  comfortable  place  and  taking  a  few  deep
breaths. In  the  beginning,  take  the  support  of
soothing  music,  soft  lights,  and  "saging"  the  air
(burning  dried  sage). These  are  all  tools  for  in-
viting stress  and  misery  to  leave  your  kitchen. Never


Kapha,  52-56 Pitta,  48-52
Vata,  44^18 Pesto  for  K  Types,  259
Pesto  for  V  Types,  258
physical  body ama,  27
dhatus,  26
doshas,  23-26
malas,  26-27
srotas,  27-29
Pickles,  305-7
Pie  Dough,  311-12
Pies,  312-13 Pineapple  Kanten,  315
pingala  nadi,  30 Pitta,  16,  19-20. See  also  doshas;  Fire
beneficial  tastes,  58
body  type,  36-37,  38-39,  39,  40,  42
daily  sadhana,  188
eating  utensils,  157
features  of  foods  that  nourish,  60
five  fires  of,  25
menus,  140-43 natural  tastes,  58
nature  and  tastes  of,  57-58
personality,  48-52 prevalent  seasons  and  times,  131-32, 132
recommended  foods  for,  92-97 Pitta-Kapha
prevalent  seasons  and  times,  133
recommended  foods  for,  104-10
Pitta-Vata
prevalent  seasons  and  times,  133
recommended  foods  for,  98-103
Plain  Dhal,  244
Plain  Dosa,  203
plantain,  342 Plantain  Kuttu,  251
plasma  srotas,  28
Plum  Chutney  (Aloo  Bukhara),  308
pokeroot,  342
pomegranate,  301 Popcorn  Crunch  Crustless  Pic,  3 1 3
poppy  seed,  300
potato RECIPES  USING
Cauliflower  and  Potato  Masala,  225
Cauliflower  and  Potato  Soutllo,  22  -
Dill  and  Parsley  Potatoes,  224
Eggplant  and  Potato  Curry,  224
k. uikai  (Eggplant  and  Potatoes),  226 Leek  and  Potato  Soup,  284
Ix-ck,  Potato,  and  Barley  Soup,  285 Masala  Dosa  (Filling),  204
l'otato  and  BrOCCOll  Soup,  288
Potato  Roti,  208
Shepherd's  Pie,  228 l'otato,un\  Broccoli  Soup,  288
Potato  Roti,. 'US pots  anil  pans,  indent,  157
prabhava,  60  61
351
jmtr
1  NPI'X
pi  Ami. 9, : ;
prana  body,  18  19
pranamaya,  18
pranavaha  nadi,  30
prayer,  151,334
precepts  for  eating,  151-52 Pressed  Bibb  1  ettuce  Salad,  271
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Cucumber  and  Dill  Salad,  272
Pressed  Endive  and  Cucumber  Salad,  271
Pressed  dinger  Salad,  271
Ptessed  Onion  Salad,  271
Pressed  Red  Radish  Salad,  271
Pressed  Salads,  270-72
Pressed  Sprouted  Mung  and  Cabbage
Salad,  270
Pressed  Watercress  and  Tamarind  Salad,
272
pressure  cooking
dhal,  173
grains,  169
proper  conduct. See  dharma(s)
proper  foods,  introducing,  74
psychological  nature
Kapha  types,  52-53
Pitta  types,  48^19
Vata  types,  44  46
pudina,  342
Pudina  (Mint)  Masala,  304
pungent  taste,  59
Puranas,  11
pusha  and  yashasvini  nadis,  30
quinoa,  166
RECIPES  USING
Cumin  Quinoa,  212
Millet  and  Quinoa  Salad,  274
Quinoa  and  Carrots,  213
Quinoa  and  Carrots,  213
radicchio,  342
radish
RECIPES  USING
Karikai  (Daikon  and  Sweet  Potatoes),
227
Mula  Achar  (Daikon  Pickle),  306
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Red  Radish  Salad,  271
Seitan,  Daikon,  and  Carrot  Stew,  269
Raitas  (Yogurt  Salads),  310
rajma  dhal,  172
Ramps  and  Tofu  Stew,  262
rasa,  59-61,  62
Rasam  and  Sambar,  247—49
Rasam  Masala,  304
raspberry
RECIPES  USING
Raspberry  Gel  Pie,  312
Raspberry  Tart,  314
spberry  Gel  Pie,  312 Raspberry  Tart,  314
Ratatouille,  229
Rava  Payasam,  320
recommended  foods
for  Kapha,  110-15
for  Kapha-Pitta,  121-27
for  Kapha- Vatta,  115-21
for  Pitta,  92-97
for  Pitta-Kapha,  104-10
for  Pitta- Vata,  98-103
for  Vata,  74-80
for  Vata- Kapha,  86-92
for  Vata- Pitta,  80-85
for  Tridosha,  128-30
recycling,  184-85
Red  Cabbage  and  Pepper  Aspic,  291
Red  Lentils  and  Basmati  Rice,  253
reverence,  151
rice,  160-63,  200. See  also  basmati  rice,
brown  rice
RECIPES  USING
Collard  Nori  Rolls,  218
Rice  Nori  Balls,  216
Sweet  Rice  and  Aduki  Beans,  254
Rice  and  Aduki  Beans,  253
Rice  and  Wakame,  293
Rice  and  Whole  Mung  Beans,  253
Rice  Idli,  205
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Ricotta  and  Tofu  Quiche,  265
Ricotta  Fruit  Dessert,  315
Rishis,  8-9 Roasted  Breakfast  Grain,  222
Roasted  Peppers,  242
Rolled  Stuffed  Collards,  233
Rosewater  Pudding,  317
Rutabaga  Stew  with  Dumplings,  228
rye,  165 Rye  and  Corn,  208
Rye  and  Urad  Dosa,  204
Rye  Croutons,  281
sadhana(s),  5
cognitive  memory  and,  14
of  compassion,  332-33
daily,  186-89 of  devotion,  334
of  dhal,  171-73
food, 149-50
of  grain,  160-70
of  hands  and  feet,  153-55
for  the  heart,  151-53
for  the  kitchen,  155-60
of  love,  330-32
of  milk,  176-84
scheduling,  160
of  silence,  334-35
of  spices,  173-74 of  truth,  333 safflower  oil,  175
saffron,  300
Saffron


the less noise you experience in your head, and the easier it gets to hear
your inner ding again,” says Louise. When we reject ourselves, we are terrified of being rejected by others. If
they, too, reject us, there is no one left to love us. We do our best to make
ourselves into someone acceptable and loveable. We twist ourselves into
shapes that will hopefully please others. We take on roles like helper and
martyr and star, in an effort to win love and success. But there’ s always a
nagging feeling that something is missing. Until you accept yourself—and
say yes to who you really are—you will always feel like something is
missing from your life. Saying yes is really about meeting the deepest part of you. It’s about
saying yes to your secret beauty, to your soul nature, and to your creativity. This is what you have to be faithful to. This is what loving yourself is all
about. This is the real work of your life. The Persian poet Rumi gave the
world a poem called “Say Y es Quickly.” He wrote,              Inside you
there’ s an artist you
don’t know about …
Is what I say true? Say yes quickly,
if you know, if you’ve known it
from before the beginning of the universe. The Sacr ed Yes
One week befor e Louise and I were due to start writing Life Loves You, I
received an e-mail from the author Sandy Newbigging asking me to write a
foreword for his book Mind Calm. I felt honored to be asked, but I thought I
didn’ t have the time and needed to keep my focus on this book. I e-mailed
Sandy to say my answer would have to be no, but somehow I ended up
saying yes. It wasn’ t an I-shoul d yes, or an I-must yes, or even a be-kind
yes. It was a truthful yes. Or what I call my Big Y es—with a capital Y. Another name for this Yes is my Sacred Yes. I sense this Yes in my belly
(gut instinct), I feel it in my heart, and I hear it in my head. When it shows
up, I feel like I have almost no choice whether to follow it. This is the “Y es”
that simply feels  true. To go against it would be inauthentic. I’m so glad I
agreed to read Sandy’ s book. It is full of rich insights. And there’ s one line
in particular that has been so helpful for writing Life Loves Y ou. It speaks to
me every day. It’s the sort of thing my inner voice would say to me:
Let the loving hand of the universe guide you. “All I’ve ever done is listen to my inner ding and said yes,” Louise tells
me as she reflects on her career  as a writer and teacher. “I never meant to
write a book. My first book, the little blue book Heal Your Body, was just a
list I compiled. Someone suggested I make it into a book. And I said yes. I
had no idea how to publish a book, but helping hands appeared along the
way. It was just a little adventure.” Little did she realize that her “little
adventure” would be a bestselle r and the catalyst for a self-help revolution
in publishing. Louise’ s story about giving talks follows a similar pattern. “Someone
invited me to give a talk and I said yes. I had no idea what I’d say, but as
soon as I said yes I felt guide d along the way.” First came  talks, thenworkshops, and then the Hayrides. “A few gay men regularly attended my
workshops,” Louise recalls. “Then one day I was asked if I’d be willing to
start a group for people with AIDS. I said, ‘Yes, let’s get together and see
what happens.’”  Louise had no idea where the Hayrides would take her. There wasn’t a grand marketing plan. She didn’ t target appearing on The
Oprah Winfrey Show  and The Phil Donah ue Show. “I followed my heart,”
says Louise. Saying Yes is a willingness to show up. “The big questi on is whether you
are going to be able to say a hearty yes to your adventure,” said Joseph
Campbell, author of The Hero’s Journey. The Sacred Yes is about the big
plan for your life. It’s not about  ambition; it’s about purpose. It’s not about
profit; it’s about passion. It’s not about self-gain; it’s about service. The
Sacred Yes is about being willin g to take to the open road, as Walt Whitman
described it. Saying Yes is an act of faith. Sometimes we don’t know why we say yes. We don’t have the full picture; and sometimes we can’t even see the next
step. It’s only after we say yes that the next step appears. And it’s only after
we say yes that we realize there  is help along the way. In the PBS special
Joseph Campbell and the Power of Myth, Bill Moyers interviews Campbell
about the need for faith when we follow our purpose. At one point, Moyers
asks Cam pbell if he’s ever had the experience of being “helpe d by hidden
hands” on his own journey. Campbell replies,
All the time. It is miraculous … If you do follow your bliss you put yourself on a kind of track
that has been there all the while, waiting for you, and the life that you ought to be living is the
one you are living. When you can see that, you begin to meet people who are in your field of
bliss, and they open doors to you. I say, follow your bliss and don’t be afraid, and doors will
open where you didn’ t know they were going to be. Saying Yes is having an open mind. The Sacred Yes is about dropping
your fear, your unworthiness, your cynicism, your psychology, and allowing
your soul to speak to you. The Sacred Yes is a surrender. “Ever since I put
my foot on the spiritual pathway, it’s as though I’ve had nothing to do with
my life. Life has taken over and it’ s led me all the way. I don’ t lead. I follow
the lead,” Louise tells me.Saying Yes is a journey, not a goal. You say yes not because you are
trying to get somewhere but because it’s what’ s in front of you. In You Can
Create an Exceptional Life, Louise tells Cheryl Richards on, “So often
people ask about how I started Hay House. They want to know every detail
from the day I began up to today. My answer is always the same: I
answered the phone and opened the mail. I did what was before me.” The
journey is the goal. Saying Yes is being present in your life. When I was 18 years old, I
received two letters in the mail on the same day. One was an invitation to
study in a three- year program at Birmingham City University; the other was
an accep tance letter for a one-ye ar post-graduate course in journalism at the
University of Portsmouth. I was young and ambitious. I wanted  to take the
fast-track course in journalism, but everything in my body, my heart, and
my head said yes to the slow boat to Birmingham. This is where I met
Avanti Kumar, my first mentor. This is where I began my spiritual path. I’ve often wondered how my life would have unfolded if I hadn’ t
followed my Yes to Birmingham. I asked Louise about this once. She said,
“Your Yes will always find you, wherever you are.” I love her answer. To
me, Louise is saying that following your Yes isn’t about getting somewhere,
and it isn’t about making the right decisions. It’s about being present. It’s
about being authentic. It’s about being willing to be led. And it’s about
looking in the mirror and liking what you see. That’ s the journey. PRACTICE 3: M Y AFFIRMA TION  BOARD
“The oldest, shortest words— yes and no—are those that require the most
thought,” the Greek mathematic ian Pythagoras ostensibly said. Yes and no
are woven into the fabric of our daily life. They are the basic mathematics
of our psychology. Our thinking  is made up of yes and no. These two words
are our essential binary code. We speak these words every day. They shape
our experience all day long. They are behind every choice we make. They
are in every decision we make. Everything is a yes or a no—or a maybe—a
little bit of both.I remember the first time I consciously thought about my relationship to
yes and no. I was 26 years old, and I was working for the local health
authority in Birmingham, Engl and. I was running a clinic called Stress
Busters. The director for public health asked if I would teach a course on
assertiveness. The psychologist who had previously taught it was retiring. “Yes,” I said. Not because I knew much about assertiveness. I didn’ t. But
the subject interested me, and I wanted to learn more. Early on in my research on assertiveness, I noticed that the main focus
was on saying no. I read articles with titles like “How to Say No” and
“Saying No with Confidence” and “The Art of Saying No.” I also came
across


 back to your dinner, all of you. And
don’t stink up your breath,” she warned. Sujata remained standing there, her gaze locked on Kumbira. Impudent girl,  Kumbira thought. Still, she had some backbone, and the
old woman wouldn’ t want that to be totally crushed. “Y ou’ve got breasts
like a suckled sow. Go to your room and take some ice water to firm them
up with. It’ s going to be a long night. ”
There was general tittering, and Sujata gasped in embarrassed hurt. She
turned and fled the room. Kumbira didn’ t watch her go. She had done
Sujata a secret kindness by driving her away, and none of the others
suspected it. Kumbira’ s role wasn’ t to bring Siddhartha and the girl
together, but at least she could keep the greedy hands of other men of f her. Kumbira walked toward the window and wished she were watching
Siddhartha in his glory. Cheers and applause rang once more from below. It
must be past midnight. She smiled and thought of how proud the old king
must be. And how drunk. THE GREA T FEAST  had wound down. The bulk of the guests had already
retired or collapsed in a stupor. It was only a few hours before dawn. Siddhartha stepped over them and left the tent without his father noticing. The king sat in a heavy drowse, his head lolling on his chest. Siddhartha
had made a show of drinking to every raucous toast but had actually sipped
very little. He needed a clear head to make good his escape. Tonight, after all the years of being kept like a nightingale in a gilded
cage, he would be free. Excitement coursed through Siddhartha. He hurried
back to his apartments and didn’ t bother lighting a candle. He’d lived all of
his life inside these rooms and could make his way around them in the dark. Moving quickly, he packed a traveling sack, rolling a few clothes inside. He
didn’ t know what to take or how much. He didn’ t want to be recognized as
the king’ s son, so he packed rough breeches and shirts that he wore in the
stables. He slid his sword through his sash and secured it at his hip. All the
travelers he’d talked to had agreed that the roads were dangerous. He’dshare the common risk of being robbed, but if his identity were ever
discovered, there would be the added one of kidnapping for ransom. He
added some bread, dried fruit, and what few coins he possessed. Inside the
palace walls he had never needed money; outside them he was genuinely
poor. The coins came from Channa and various young nobles in games of
chance or when he sold them trinkets he knew his father wouldn’ t miss. Just as he was finishing, the ponderous closing of the main gates
reverberated inside Siddhartha’ s room. He ran to the window and peered
out. Moonlight burned cool against his bare skin. Below in the central
courtyard the guards staggered to their posts, proving that the liquor had
made its way to the barracks. The new arrivals shot the bolts on the gates;
the noise was as loud as an ax splitting wood. Those portals had stood
against armies who had fought against his father, as witnessed by the
hacked scars that decorated their exterior. Siddhartha heaved the laden sack over his shoulder and fled, going
quietly down the stairs. A throbbing drummed in his ears. Only a short
distance on, he paused and heard muf fled voices through the walls. It
sounded like men ar guing. Siddhartha shifted the sack’ s weight and pressed
on. He kept his hand on his sword hilt so it wouldn’ t strike anything. Dark
shadows filled the hallway; the torches in their sconces had long guttered
out. Then a sudden movement in the shadows sent him into hiding against
the wall. Siddhartha went flat and stopped breathing. The cold stone wall
leached the warmth from his body. He watched intently for a while before
relaxing enough to start breathing again. But as he started forward, the
shifting shape returned like a shadow puppet against a dark screen. This
time he saw that it was a woman. She was slim hipped and moved quickly
on light feet. Her face and glowing eyes were visible for a fleeting second
in a bar of moonlight. Sujata. She paused as if she could hear him thinking her name. What was she
doing here. Siddhartha started to softly call out, but before he could, she
turned and ran down the hallway as if in a panic. Siddhartha’ s escape planvanished from his thoughts. He let his sack slide from his shoulder to the
floor and ran after her. As he rounded the next corner he saw the figure—he was certain now it
must be Sujata—disappear through a doorway. He followed her into the
royal gardens, not daring to call out, knowing that amours were taking place
in hidden nooks among the camellias and roses. The gardens had been
designed by his mother. Maya had intended them to be a place of eternal
fascination, and the centerpiece was an intricate knot, a maze crafted with
topiary dragons and elephants, along with fabulous sea monsters like the
magan and the mythical karaweik bird of hypnotic song. The sweet smell of
night blossoms thickened the air. Sujata paused at the entrance to the maze
and looked back over her shoulder. Her expression was inscrutable. “Wait. ” Siddhartha raised his voice, more intent on the fleeing girl than
on preserving his anonymity. He tried to use the tone of command that his
father had mastered. Instead, Sujata vanished into the maze. Siddhartha was helplessly drawn; he ran toward the entrance and
ducked inside. The tall walls of the maze closed in around him, and the
darkness became more complete. He ran, listening for her footsteps, shifting
through twists and turns to follow the sounds she made. Then they stopped. If she had been as close as he thought, Siddhartha would have tripped over
her by now. Footsteps sounded to his left, on the other side of the hedge
wall. He tried to slip through the tangled growth, but the greenery was
packed too tight. “It’s me, Sujata. Stay where you are. Y ou’re safe. ”
Siddhartha put his hand on the left wall of the maze. It guided him back
to the last turn, and this time he took the route he’d passed up before. At
that moment the moon disappeared behind a cloud, and in the darkness he
ran into somebody blocking the way. “Sujata. ” he whispered. Her voice came back, and it was very close. “How fitting. Y ou’re lost in
the maze of your mind, and now you’re lost in this maze. ”Siddhartha was startled by Sujata’ s arrogant tone, but it was definitely
her voice. “I saw you running away. Are you in trouble. ”
“I’m never in trouble. I make trouble. ”
Sujata’ s voice had deepened, and despite his attraction to her,
Siddhartha instinctively took a step backward. His eyes had adjusted to the
dark, and he perceived that the figure before him was not the curved, slim-
hipped girl. “Who are you. ” Siddhartha’ s hand went to the hilt of his sword, though
he wondered how much use a weapon would be against a magician, if that
was what he was confronting. Canki had told him that such beings existed
and must be countered through ritual observances that made a person
immune to spells and malevolent magic. “I can be her if that makes you more comfortable. I can be whoever you
imagine. ” The shadowy figure stepped closer, and there was no doubt that
its voice was now a man’ s. “Have you hurt her. Where is she. ”
The stranger drew himself up; he smoothed his long-nailed fingers
against the sides of his robe. “How do you know I’m not her. How do we
know who anyone really is. ”
“I’m going back. ” Siddhartha made a move to leave, but the stranger ’s
voice spoke again with a peculiar allure. “You think that if I take her shape she must be in danger. Y ou could be
right. The greatest danger she faces right now, however, is from you. ”
Siddhartha’ s temper flared. “Deceiver. Whoever you are, either fight
me or leave me in peace. ”
The stranger ’s voice took on an aggrieved tone. “Y ou mistake me,
young sir. I’ve come to bring you peace, only peace. How can I convince
you. ”The moon had come out again, and Siddhartha saw that he was
confronting a tall young man, somewhat older than himself, who could have
been his cousin, Devadatta. For a moment he almost called out Devadatta’ s
name, but he realized that this encounter couldn’ t be anything but
supernatural. “Don’ t you recognize me. ” the tall young man said. “I’m the son


 aspect that happened for her
leading up to a debate. We started with her being in the classroom just
before the debat e. We tapped again on all her feelings and self-talk: dread;
knowing it was going to happ en again; feeling helpless; wanting to be
anywher e but there; knowing I was going to look stupid and mess up;
feeling hopeless; the long walk down the hall to the classr oom; the other
kids I had to debate; I didn’ t like the speech; I didn’ t feel ready; I won’ t be
able to open my mouth; I might faint. When she could  think of no more
upsets around the upcoming event, we moved on to what happens after the
debate, tapping on all the thoug hts, feelings, and body sensations we could
drum up, even though she was not yet in the real situation. A coupl e of times I asked her about when the whole issue had gotten
worse; everything pointed to the move and the change in schools. She
explained to me that one mome nt in particular stood out. It was in French
class, where she was asked to speak up, and she couldn’ t understand what
she was being asked and was humiliated. In her old school, she had been
ahead; but here she felt hopele ssly behind. We naturally applied Tell the
Story to this event: “The Awful French.” Finally, the upset around the event
cleared. The sound of her voice had shifted as we tapped from soft, to loud,
to slow, to angry—a common occurrence with tapping, I had an intuition
that the phobia was more than just French class; the word “anger” keptcoming to me. For me, these intuitions are like little prompts or arrows
saying “Try this! Say that!” Maybe intuition  is just the combined sum of
experience, the ability to see, listen, integrate, and synthesize information
quickly. In any case, I use caution when saying these things, so I pre-frame
my thoughts to the client (this is a common EFT practice, by the way):
“This may not have anything to do with your situation, or it may be spot-on,
but I’m going to say it to you and you tell me if this lands or makes any
sense.”
Listen to your own intuition as well as your logic. The way things are
sometimes linke d in the subcon scious sometimes makes no logical sense,
but following the trail leads to relief. Maggie came in touch with the fact
that she was really angry at her mother because of all the things she had
missed out on due to the family moving such as: not graduating at the top of
her seventh grade class with all her friends, grieving that she didn’ t get to
stay good-bye, and not having any choice in the matter of switching
schools. Her natural anger with her mother over the enforced move was the
piece that finally caused the whole public speaking issue to cave. The
mother reported  that the next day Maggie had expressed a surprising
amount of anger at her. We tapped on the mother ’s guilt for “making” the
family move. When Maggie later returned to school, she debated. The
panic, phobia, and social anxiety were gone! Some two years later,
Maggie’ s still happily phobia-free. EFT for Allergies
We discussed allergies in Chapter 8, but it’s worth bringing up here again. It’s my sense that an allergic reaction in many cases is similar to the
overreaction of the phobic response, but the over-reaction is diverted to the
immune system instead of to the nervous system. In Conclusion
Fear builds on itself. That’ s the brilliance of our survival-tuned mind. You
can chan ge things, and when you do, the fear dissolves as if it had neverbeen. Now you know how to resolve phobias and panic by tapping on
feelings and bodily symptoms as well as the root of the fear. In the next chapter, we take a look at weight and body issues  and self-
esteem. [contents]24. Heather Hatfield, “The Fear Factor: Phobia,” W ebMD, accessed January 15, 2015,
www.webmd.com/anxiety-panic/guide/fear -factor -phobias. OceanofPDF.comChapter 10
Weight Release, Cravings,
and Body Confidence
My tapping buddy Zoe had cravings she felt were beyond her control: the
specific café she could not pass without stopping for a mocha, sugary
snacks, especially chocolates; candy on sale; and diet cola. Like most
people with cravings or addictions, she was high-functioning and kept this
shadow side on the down-low. She was ashamed of her lack of control and
of herself. Self-shame is a great way to lock in an unhelpful behavior. Zoe was an entrepreneur, doing  very well for herself. She had a healing
practice on the side, and led an active social, church, and volunt eer life. She
was health conscious, loving, generous, optimistic, and upbeat … but had
been enslaved by these cravings for decades. So what was up with all the
cravings? Zoe felt ready to look at what was underneath the cravings, deal
with it, and let the whole thing go! Cravings like Zoe’s are not uncommon. Many of us have areas of our
lives where we cannot control our behavior around a substance, a person, or
a situation. Some of us pretend we’re in control when we’re really not. Yet
we are getting our needs met in the best ways we know how. Many of these
behavioral craving patterns go back to events from childhood. What is
underneath the behavior? Could  it be an unmet, deep-seated need, such as
the need for love, the need for comfort, the need for safety? A feeling and
situation that is very painful to us that we don’t believe we have the
resources to deal with? In any case, there are times when we don’t even
know we’re hurting.It took me years to connect the dots and understand that my urge to stop
at garag e sales after doing deep emotional work meant that I was hurting
and displacing emotions that were still processing. It was the best solution I
had at the time for big hurts, but man did I get some awesome stuff! Coping
isn’t all bad, is it? What are your solutions? I’m not referring to turning to health y sources
for support and help when you feel off-track. I’m talking about solutions
that may look like excessive alcohol or drug addiction. Sometimes it’s
hookup sex or Internet porn;  sometimes it’s sweet things or carbs;
sometimes it’s a certain type of relationship drama; sometimes it’s work-a-
holism. We numb because we are about to feel our “difficult” emotions,
which we haven’ t been taught  to feel and thus aren’ t willing. We are
disconnecting even though we are lonely and need connection. This loop is
not useful as a long-term solution. In this chapter, we’re picking at the tip of the iceber g on some compelling
topics—clearing food cravings, taking a look at what’ s underneath weight-
release issues, and experiencing  body confidence. You’ll come away with
some suggestions and exercises to gain self-confidence about your glorious
body. Did that phrase “your glorious body” activate some intensity for you? Tap. Notice where you feel resistance in your body, too. You can also tap a
round on that. You can just tap on your fingertips, or select one point and
gently massage it, or Tarzan tap. Or you can run an EFT round like this,
checking intensity before and after tapping:
Even though I feel upset just thinking about all my trouble with
(cravings/with my body) and (how I look/body part), I deeply and
completely love, honor, accept, and forgive myself and anyone else
who contributed to this upset in any way. As you already know, the takea way here is that you can tap on whatever
you’re feeling. Know that the feelings, emotions, and body sensations are
tied to a past event, remembere d or long-for gotten. And even if you don’tknow the events, you have the feelings that will help you clear  the energy
disruption and the today issue—the craving or body hatred. Let yourself feel the feelings and watch them wash through you so they
can go on their merry way. It may be challenging, especially if you have a
backlog of unresolved painful upsets. I remind myself regularly when
things start to spin out of control: “you are having feelings ; they are not
doing anything to you, you’re simply experiencing  them.” You are not a
victim of your feelings. They are simply information, and they help. If the
feelings don’t subside or you consistently feel like you are drowning in
them but can’t find your way back to shore, consider working with a
trustworthy practitioner or mental health professional. How about tappi ng on or massag ing the collarbone point right now, or tap
the finger points and then the gamut points as you read? Underneath the Carbs, the Cof fee, the Cravings
We eat when we’re happy. We eat when we’re sad. We eat out of habit. We
eat to fill a need somehow not being met. When we have cravings, we’re
just trying to take care of ourselves in the best way


 n  t o  s e e  t h a t  w e  a r e  a l l  b r o t h e r s  a n d  t o
b e h a v e  t h a t  w a y. T h a t  i s  w h a t  t h e  w o r l d  w i l l  b e  l i k e  w h e n
o u r  m i n d s  h a v e  b e e n  p u r i f i e d  a n d  o u r  h e a r t s  r e l e a s e d  t o
l o v e. W h a t  o c c u r r e d,  i n  t h o s e  i n s t a n c e s,  i s  t h a t  e v e r y o n e
s h o w e d  u p  i n s t i n c t i v e l y  t o  c o n t r i b u t e  w h a t  w a s  t h e i r s  t o
c o n t r i b u t e. A n d  t h a t  i s  h o w  t h e  e n t i r e  w o r l d  c a n  b e  h e a l e d
— a n d  w i l l  b e  h e a l e d —  w h e n  w e  h a v e  b e e n  r e t u r n e d  t o  o u r
r i g h t  m i n d s. T h a t  i s  t h e  p r o b l e m  w i t h  t h e  w o r l d  t o d a y :  w e
a r e  l i t e r a l l y  n o t  i n  o u r  r i g h t  m i n d s. A t  l e a s t  i n  A m e r i c a,  w e
h a v e  a l l o w e d  a  c o m p e t i t i v e  e t h o s  t h a t  i s  a p p r o p r i a t e  t o  o u r
e c o n o m i c  s y s t e m  t o  d o m i n a t e  o u r  s o c i a l  i n t e r a c t i o n s  a s
w e l l. W e  h a v e  i n  t o o  m a n y  c a s e s  l o s t  o u r  s e n s e  o f
c o m m u n i t y  c o n n e c t i o n  a n d  l a r g e r  f a m i l i a l  r e l a t i o n s h i p  a sc h i l d r e n  o f  o n e  G o d. W h e t h e r  s o m e o n e  l i v e s  i n  a
n e i g h b o r i n g  t o w n  o r  a  n e i g h b o r i n g  c o u n t r y,  t h e y  a r e  o u r
b r o t h e r s,  a n d  a l l  o f  u s  a r e  e q u a l l y  p r e c i o u s  i n  t h e  e y e s  o f
G o d. W e  k n o w  t h a t,  b u t  d o  w e  a c t  t h a t  w a y? W h e n  w e  d o,
w e  w i l l  r e t u r n  t o  t h e  g a r d e n. A n d  n o t  b e f o r e. A l l  o f  u s  a r e  o n  a  s p i r i t u a l  p a t h,  b u t  s o m e  p e o p l e  s i m p l y
d o n ’ t  k n o w  i t. A l l  o f  u s,  i n d i v i d u a l l y  a n d  c o l l e c t i v e l y,  a r e
b e i n g  f o r c e d  b y  c i r c u m s t a n c e s  t o  r e m e m b e r  w h o  w e  a r e  i n
r e l a t i o n s h i p  t o  l o v e  i t s e l f. A n d  w e  w i l l  l e a r n  t h i s  t h r o u g h
w i s d o m,  o r  w e  w i l l  l e a r n  i t  t h r o u g h  p a i n. W e  c a n  e m b r a c e
t h e  t r u t h  o f  o u r  o n e n e s s,  o r  w e  c a n  r e s i s t  t h e  l e s s o n  a n d
l e a r n  i t  l a t e r. B u t  t h e  l o n g e r  w e  w a i t,  t h e  m o r e  c h a o s  w e
w i l l  g e n e r a t e. F o r  t h e  s a k e  o f  o u r  c h i l d r e n,  m a y  w e  l e a r n  i t  n o w. C H A P T E R  F O U R
F r o m  A n x i e t y
t o  A t o n e m e n t

I  g o  b a c k  a n d  f o r t h  s o m e t i m e s  b e t w e e n  t h i n k i n g  t h e
w o r l d  i s  m a r v e l o u s l y  f i n e  a n d  t h e n  t h i n k i n g  i t ’ s  c o m p l e t e l y
s c r e w e d  u p. A n d  t h a t,  o f  c o u r s e,  i s  b e c a u s e  b o t h  a r e  t r u e. A c c o r d i n g  t o  t h e  B i b l e,  a f t e r  G o d  c r e a t e d  t h e  w o r l d,  H e
l o o k e d  a t  i t  a n d  s a w  t h a t  i t  w a s  g o o d. “ O h,  H e  d i d,  h u h? W e l l,  t h a t  w a s  t h e n. I t ’ s  n o t  s o  g o o d
n o w! ”  I  b l u r t  o u t  a s  I  p u t  d o w n  t h e  n e w s p a p e r  w i t h  i t s
r e p o r t s  o f  p a i n  a n d  h o r r o r. “ Y o u r  e y e s  a r e n ’ t  a s  g o o d  a s  y o u  t h i n k  t h e y  a r e. ”  I  l o o k
a r o u n d  t o  s e e  w h o ’ s  t a l k i n g  t o  m e. A n d  I  k n o w  w h o  i t  i s. I
a m  t a l k i n g  t o  m y s e l f. I  l o o k  d o w n  a t  m y  f i n g e r,  w h i c


 o u r s e,b e c a u s e  t h e  e g o  w o u l d  h a v e  u s  b e l i e v e  t h a t  a s  s o o n  a s  w e
p l a c e  t h e  b l a m e  o n  s o m e o n e  e l s e  w e ’ l l  f e e l  b e t t e r. B u t  t h a t ’ s
j u s t  a  t e m p o r a r y  d e l u s i o n — s o m e  t h i n g  t h e  e g o  s p e c i a l i z e s
i n. O n c e  w e  g e t  o v e r  t h e  t e m p o r a r y  h i g h  o f  h a v i n g  c a s t  t h e
b l a m e  a w a y  f r o m  u s,  i t  w i l l  c o m e  b a c k  t o  u s  a  h u n d r e d f o l d. A n  a t t a c k  t h o u g h t  i s  l i k e  a  s w o r d  w e  t h i n k  w e ’ r e  d r o p p i n g
o n  s o m e o n e  e l s e ’ s  h e a d,  w h e n  i n  f a c t  i t ’ s  d r o p p i n g  o n  o u r
o w n. *  O n l y  i f  I ’ m  w i l l i n g  t o  b e  e a s i e r  o n  o t h e r s  w i l l  I  e v e r
l e a r n  h o w  t o  b e  e a s i e r  o n  m y s e l f. T h i n k  o f  t h e  t h i n g s  i n  y o u r  l i f e  y o u ’ v e  g o t t e n  a w a y  w i t h :
t h i n g s  y o u ’ r e  a s h a m e d  t o  t h i n k  a b o u t,  t h a t  y o u  r e g r e t,  o r
t h a t  y o u  w o u l d  d o  o v e r  a g a i n  i f  y o u  c o u l d. A n d  n o w  t h i n k
h o w  h a r d  y o u  c a n  b e  o n  o t h e r s  w h o s e  m i s t a k e s  a r e  s i m i l a r
a n d  s o m e t i m e s  e v e n  s m a l l e r  t h a n  y o u r  o w n. C a n  i t  b e  t h a t
y o u  w a n t  t h e m  t o  p a y  f o r  w h a t  y o u  t h i n k  y o u  h a v e n ’ t  p a i d
e n o u g h  f o r. T h i n k  a b o u t  h o w  g u i l t  i s  b i n d i n g  y o u  t o  t h e
p a s t. W o u l d n ’ t  w e  a l l  w a n t  t h e  f r e e d o m  t o  b e g i n  a g a i n  t h a t
f o r g i v e n e s s  a l o n e  c a n  b r i n g. A n y  o f  u s  c a n  h a v e  t h a t
f r e e d o m  i f  w e  a r e  w i l l i n g  t o  g r a n t  f o r g i v e n e s s  t o  o t h e r s. W i t h i n  t h e  w o r l d,  t h e r e  a r e  o f t e n  v e r y  s e r i o u s  t h i n g s  w e
h a v e  t o  f o r g i v e. F o r g i v e n e s s  b e g i n s,  a s  d o  a l l  i s s u e s  o f
e n l i g h t e n m e n t,  a s  m e r e l y  a n  i n t e l l e c t u a l  c o n c e p t  t h a t  h a s  y e t
t o  m a k e  i t s  “ j o u r n e y  w i t h o u t  d i s t a n c e ”  f r o m  t h e  h e a d  t o  t h e
h e a r t. I t  o f t e n  t a k e s  a  w h i l e  t o  b e c o m e  i n t e g r a t e d  i n t o  o u r
e m o t i o n a l  n a t u r e. I t  s e e m s  t o  r u n  c o u n t e r  t o  r e a s o n  t h a t  w e
w o u l d  c h o o s e  t o  s e e  t h e  i n n o c e n c e  i n  a  p e r s o n  b e y o n d  t h e i r
m i s t a k e,  y e t  t h a t  i s  t h e  v i s i o n a r y,  a s  w e l l  a s  m o s t  p o w e r f u l,
a s p e c t  o f  f a i t h. O u r  e x p e r i e n c e  o f  a  p e r s o n  m i g h t  b e  t h a tt h e y  m i s t r e a t e d  u s,  w h i l e  o u r  f a i t h  i s  t h a t  t h e y  r e m a i n  a n
i n n o c e n t  c h i l d  o f  G o d. N o  m a t t e r  w h a t  w e  d o  t o  c h a n g e  o u r  l i v e s  a n d  t o  c r e a t e
n e w  p o s s i b i l i t i e s,  t h e  b r i d g e  t o  a  n e w  l i f e  i s  i m p o s s i b l e
u n l e s s  w e ’ r e  w i l l i n g  t o  f o r g i v e. A  w o m a n  m i g h t  h a v e  b e e n
d i v o r c e d  b y  h e r  h u s b a n d  y e t  l e f t  w i t h  e n o u g h  m o n e y  t o  l i v e
i n  a  b e a u t i f u l  h o m e,  t r a v e l  t h e  w o r l d,  a n d  d o  w h a t e v e r  e l s e
s h e  w a n t s  f o r  a s  l o n g  a s  s h e  l i v e s. B u t  u n t i l  s h e  f i n d s  i t  i n
h e r  h e a r t  t o  f o r g i v e  h


 s e r v a b l e  e f f e c t s,  i t  i n d e e d  h a s  e f f e c t s  o n  a n
i n v i s i b l e  p l a n e. B y  s i m p l y  s t a n d i n g  i n  T r u t h — n o t  o n l y  i n
o u r  w o r d s  b u t  t h r o u g h  o u r  b e h a v i o r  a s  w e l l — w e  h e l p  c r e a t e
a  w a v e  o f  p o w e r  t h a t  w i l l  h e a l  t h e  w o r l d. I n  1 9 5 5  R o s a  P a r k s  s p a r k e d  t h e  c i v i l  r i g h t s  m o v e m e n t  b y
s i m p l y  s a y i n g  n o  t o  t h e  w h i t e  b u s  d r i v e r  w h o  t o l d  h e r  t o
g i v e  u p  h e r  s e a t  f o r  a  w h i t e  m a n. W h e n  D r. M a r t i n  L u t h e r
K i n g  J r. c a l l e d  f o r  a  b o y c o t t  o f  t h e  M o n t g o m e r y  b u s
c o m p a n y,  h e  w a s  c a l l i n g  f o r  a  h u g e  s a c r i f i c e  o n  t h e  p a r t  o f
h u n d r e d s  o f  p e o p l e. F o r  3 8 1  d a y s,  p e o p l e  w a l k e d  m i l e s  t o
w o r k,  s o m e t i m e s  e n d u r i n g  t e r r o r i s m  a n d  h a r a s s m e n t,  r a t h e r
t h a n  c o n t i n u e  t o  p a r t i c i p a t e  i n  a  s y s t e m  o f  s e g r e g a t e d
b u s i n g. B y  s i m p l y  s a y i n g  n o  t o  w h a t  s h e  k n e w  t o  b e  u n j u s t,M r s. P a r k s  d e m o n s t r a t e d  t h e  t r e m e n d o u s  p o w e r s  s u c h
a c t i o n  s e t s  i n  m o t i o n. W e  n e v e r  k n o w  w h a t  e f f e c t  o u r  s i m p l y  s t a n d i n g  o n  t r u t h
m i g h t  h a v e. W e  t h i n k,  “ I ’ m  j u s t  o n e  p e r s o n ;  w h a t  d i f f e r e n c e
c a n  I  m a k e. ”  B u t  n o n e  o f  u s  i s  “ j u s t  o n e  p e r s o n. ”  A l l  m i n d s
a r e  j o i n e d,  a n d  e a c h  o f  u s  h a s  a  c h a n c e  e v e r y  d a y  t o  s a y  y e s
t o  s o m e t h i n g  t h a t  c o u l d  m a k e  t h e  w o r l d  a  b e t t e r  p l a c e  a n d
n o  t o  s o m e t h i n g  t h a t  d e g r a d e s  i t. W e ’ r e  s o m e t i m e s  l o o k i n g
f o r  t h e  b i g  p l a n  t h a t  w i l l  s a v e  t h e  w o r l d,  w h i l e  n o t
r e c o g n i z i n g  o u r  o w n  p a r t  i n  i t. T h e  p l a n  t h a t  w i l l  s a v e  u s
i n v o l v e s  l i t t l e  w a y s  t h a t  e a c h  o f  u s  b e c o m e s  m o r e  r i g h t e o u s
e v e r y  d a y. A n d  e n o u g h  t i n y  d r o p l e t s,  i n  t i m e,  m a k e  u p  a n
o c e a n. T h e  w o m a n  w h o  r e f u s e d  t o  c u t  t h e  h a i r  o f  s o m e o n e  s h e
k n e w  h a d  w r o n g e d  h e r  f r i e n d  d i d  n o t  j u s t  h e l p  h e r  f r i e n d. S h e  h e l p e d  h e r s e l f  a s  w e l l. B y  f u e l i n g  t h e  f o r c e s  o f  l o y a l t y
a n d  i n t e g r i t y,  s h e  g e n e r a t e d  m o r a l  p o w e r  t h a t  a d d e d  t o  h e r
o w n  s p i r i t u a l  s t a t u r e. N o  a c t i o n  g o e s  u n r e g i s t e r e d  b y  t h e  u n i v e r s e. T h e
p o l i t i c a l  p h i l o s o p h e r  E d m u n d  B u r k e  w r o t e,  “ T h e  o n l y  t h i n g
n e c e s s a r y  f o r  e v i l  t o  t r i u m p h  i s  f o r  e n o u g h  g o o d  p e o p l e  t o
d o  n o t h i n g. ”  A n d  t h e  o n l y  t h i n g  t h a t  w i l l  t r i u m p h  o v e r  e v i l
i s  f o r  e n o u g h  g o o d  p e o p l e  t o  a c t u a l l y  d o  g o o d. Section summary:

The passage describes God's love as being everywhere but often overlooked due to our inability or unwillingness (rejection) of it in various forms such as fear, anger, violence etc., which leads us away from Him. It also highlights how important relationships are for one’s well-being by sharing experiences with others; people need this kindling effect that helps them overcome pain. This is followed up on Jesus' sacrifice where He gave His life instead of ours so we can receive eternal salvation through faithfulness towards good deeds like forgiveness, humility & selfless acts while maintaining open eyes/ears/mindset;
He chose not just any humanly possible solution when dealing with evil/pain/dark forces within oneself rather than trying something else first-then finding out later;

    Here you