about developing strengths character attributes / values necessary for efficient interaction. Practical strategies suggested : Reframing restrictive views about himself/human race. Acknowledging dependence exclusively on affirmative declarations. Key Point Summaries :

• Know thy originative forces and regard yourselt equally <\/span>as<\\/span>

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Text summarizes chapter VII-XVIII (“Fourth-Firth”) discussing cultivation techniques relevant to connecting with limitless capabilities offered globally within mindscape. Specific Key Points summarized :
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Based on your request, please note that the original post contains numerous quotes attributed to unknown authors besides authorial claims). Although, addressing.<|eot_id|><|begin_of_text|>
Q: What is the key to using the vital force in ways that were unavailable to you with your conditioned view of yourself?,
A: By knowing the nature of this force and seeing yourself as a divine expression of it, and by going within to the power that permits you to picture a desire, and then tapping that power with a private, loving, cheerful knowing.
Q: What is the importance of taking responsibility for your life and actions?,
A: Taking responsibility for your life and actions is essential to manifesting your desires, as it allows you to align with the divine energy and attract what you desire.
Q: What is the significance of self-acceptance and self-love in the manifestation process?,
A: Self-acceptance and self-love are crucial in the manifestation process, as it allows you to cultivate a sense of worthiness and radiate a loving energy that attracts what you desire.
Q: What is the purpose of forgiving and detaching from ego and judgment?,
A: Forgiveness and detachment from ego and judgment are essential to transcend the ego's influence and align with the unconditional love that is God. This allows you to connect with the divine and co-create your life.
Q: What is the significance of unconditional love in the manifestation process?,
A: Unconditional love is the ultimate mystery of life, and it is the power behind creation. It is the glue that holds all things together and allows you to manifest your desires.<|eot_id|><|begin_of_text|>Destiny is not pre-
ordained. Destiny is ordained totally by you. Every single moment of
your NOW existence is the result of your previous thought. The idea
that everything is already laid out for you in advance is a hallucina-
tion. You can and do manifest your own destiny. Your free will is your gift of unconditional love. You create your
destiny with this free will, and when you venture off the path of
101
WAYNE W. DYER
unconditional love, you are simply living an illusion. The illusion is
that the thoughts that you have of your separateness from God’s will
put you into an obsequious position, that God is something you must
fight or fear. Obviously, if this were true, God could not at the same
time be all loving. Once this illusion takes hold, you become a victim of life rather
than a co-creator within it. You lose your ability to extend the uncon-
ditional love that is your beingness, and instead project your condi-
tioned ego. In other words, you give up your power to be at one with
the God force that created you, and you lose your power to manifest
or co-create the life that you desire. Life is in conflict with your
higher power. You begin to fear this higher power and act in servile ways toward
it. You become disenchanted with your own ability to attract anything
positive and you feel weak and powerless. You have lost the joy and
ecstasy that is the accompaniment to a life of unconditional love. KNOWING THE JOY OF UNCONDITIONAL LOVE. The most important thing that you will gain from cultivating
unconditional love will be freedom from hate and violence. When
these thoughts are removed, you discover the presence of joy and
peace. This is an automatic reaction to unconditional love, because
you are in harmony with the creative source. One of the lessons that you will be unlearning as you gain access to
unconditional love is the mistaken belief that joy is of the ego and
misery is of the spirit. The truth lies in reversing this supposition and
getting to the source of spiritual joy. Simplistically stated, experienc-
ing joy, from the point of view of the ego, is always getting what we
want, and being spiritual is associated with meditating, being gener-
ous, extending kindness to others. The path to true joy and bliss in
your life is affirming the spirit and subordinating the ego. 102
Manifest Your Destiny
Saying to yourself that the ego is an illusion provides you with a
. powerful tool for manifesting. The ego identifies you as primarily a
physical body, separate from God, and in need of constant stroking to
massage your self-importance. When you simply say this is an illusion
and it doesn’t really exist, those ideas are replaced with uncondi-
tional love, and the joy that you experience is really the denial of the
false and an affirmation of the truth of your being. You are absolutely free when you are not consumed with your self-
importance. You are free when you no longer need to be stroked,
coddled and approved of by everyone you meet. You are free when
you are no longer offended by the actions of others. Freedom allows
you to extend your inner self to the outer world, and that is love. There is a great sense of joy in feeling free. Think of times when
you have felt the freest in your life. When the pressures to perform
are off. When you are walking in nature. When no one is badgering
you to meet deadlines. When you are in solitude and communing
with God. If you have made the connection to your inner life, these
are the most joyful times. When you are experiencing this kind of
joyful freedom, you feel inspired, and, of course, this means that you
are “in spirit.”
The most creative times of my own life are when I allow myself to
be free. This freedom produces a great joy within me that manifests
as new ideas to expand my work and be more purposeful, to be a
better writer, teacher, father and husband, to share this love that I
feel with all who care to know about it. Joy, freedom and unconditional love are inseparable; they flow
from the experience of each other. To be joyful is to hold onto noth-
ing and to have no restrictions. This is also the feeling of freedom,
and it is a result of embracing the unconditional love of the divine
energy that is the center of your being. Authentic joy is not merely the pleasure of the moment. These ego
103
WAYNE W. DYER
pleasures are fleeting and transient. They demand more, just like a
drug, in an attempt to be fulfilled. But fulfillment is mostly an illu-
sion with fleeting pleasures. All of the pleasures of the body are not
evil, they are simply temporary. This is not to say that one ought not to enjoy a massage, a deli-
cious meal, lovemaking and all of the pleasures of the body. But, that
one should know that true joy is not in the bodily pleasure. It is in
the mind, which is processing and allowing you to experience the
pleasure; the body is simply neutral, as are all things. It is the mind
that makes it real, not the reverse. The body cannot make us real any more than it can heal the mind. Nor does the body, in and of itself, give us joy. It is in the mind that
the healing of the body originates, and it is in the mind where joy
also originates. Your purpose is to align your mind with the uncondi-
tional love that is the divine source of all material things, including
your body. That source is love. With that alignment comes joy and
power. When one drop of water separates from the ocean it becomes a
speck that is, essentially, powerless and weak and unable to sustain
itself. But, when it aligns with its source, the ocean itself, it is power-
ful beyond what is possible as an individual drop of ocean. So it is
with you. Alone, separated from your divine source, you are a skin-
encapsulated ego living the illusion that you are important and pow-
erful. But, realigned, you know the joy that comes from this partner-
ship. And what you are aligning with is pure, unconditional love and
acceptance of all that is. You abandon your fear of anything. UNCONDITIONAL LOVE AS AN ABSENCE OF FEAR
All fears stem from the idea that we are alone and separated from
the one divine source that we give many names to, including God or
Holy Spirit. When you adopt a stance of unconditional love, you
104
Manifest Your Destiny
automatically abandon fear. In the absence of fear and in the pres-
ence of


 compared the effects of ginger
and sumatripan (a painkiller) in
relieving migraine, and reported
that the two treatments were
similarly effective. Traditional
& Current Uses
■ Digestive problems  Ginger
is thought to be helpful for almost
all digestive complaints. It is an
excellent remedy for symptoms
such as indigestion, nausea, gas,
bloating, and cramps—whether
taken as an infusion, juice, tincture,
or powder, or with food. Its
antiseptic activity makes it valuable
in all gastrointestinal infections, Ginger
A perennial growing
to 2 ft (60 cm), with
lance-shaped leaves
and spikes of white
or yellow flowers. including food poisoning. ■ Circulatory stimulant  Ginger
stimulates circulation, and helps
blood to flow to the surface, making
it an important remedy for chilblains
and poor circulation to the hands
and feet. Juice squeezed from fresh
ginger root can be applied to
chilblains (and cold sores), bringing
quick relief. ■ Respiratory conditions  Ginger
has antiviral activity and is a first-rate
remedy for coughs, colds, flu, and
other respiratory problems. Despite
its warming properties, ginger Ginger,  widely used as a spice, is also an
important digestive remedy.Parts Used
Key Preparations & Their UsesRhizome contains high levels of a volatile
oil that is warming and stimulating. Sliced
dried rhizome
stimulates sweating and helps to
cool and control fevers. Self-help Uses
■ Chilblains, p. 302. ■ Colds, flu, & fevers, p. 311. ■ Cold sores, p. 304. ■ Constipation, p. 307. ■ Digestive upsets,
 gas, & colic, p. 318. ■ High blood pressure &
 arteriosclerosis, p. 301. ■ Morning sickness, p. 317. ■ Nausea & motion sickness,
p. 306.Fresh rhizome
 QCautions  Do not take ginger in medicinal doses if suffering from peptic ulcers. Do not take the essential oil internally except under professional supervision. Maximum recommended dose in pregnancy and if taking anticoagulants is 2 g dried
(4 g fresh) root a day.Familiar as a spice and flavoring, ginger is also one of
the world’s best medicines. It has been revered in Asia
since the earliest times, and in medieval Europe it was
thought to have derived from the Garden of Eden. Ginger’s
warming and anti-inflammatory properties can bring relief
to problems as varied as headache and migraine, joint
pain, indigestion, motion sickness, and morning sickness. Fresh ginger has a pungent, slightly lemony taste. Tincture  (to make, p. 292). To improve digestion, take 30 drops with water
twice a day.Capsules  (to make, p. 292). For morning sickness, take a 75 mg capsule every hour. US_154-155_Zea_Zingiber.indd   155 17/03/16   4:01 pm
US_156-157_Other_Medicinal_Plants.indd   156 26/02/16   4:43 pmThe index of Other Medicinal Plants features in Latin name order over 450 plants that have
played a significant role in herbal medicine worldwide. They include familiar plants such as
oats ( Avena sativa, p.175) and exotic herbs like ylang-ylang ( Cananga odorata, p. 182). Some
are well researched, while others are known only within their native region. A number of
medicinal plants included have fallen out of favor but remain historically significant. In
addition, the index features plants such as eucommia bark ( Eucommia ulmoides, p. 207)
that research shows have the potential for a more prominent medicinal role in the future. Other Medicinal
Plants
Plant names
The Latin name given is the one by which the plant is most
generally known in medical herbalism. Latin synonyms are
also provided. The first part of the Latin name designates
the plant’s genus (sub-family). The second part specifies the
species name. In brackets after the Latin name(s) comes
the plant’s family name, the broader class to which the genus
belongs. The plant’s common name(s) are beneath the family
name. If more than one common name is in popular use,
they are listed in order of importance. Where appropriate,
the origins of common names are given in brackets. DescriPtion
Lists significant botanical information, including whether
the plant is evergreen or deciduous and whether it is
annual, biennial, or perennial. Gives identifying
characteristics of the plant. Habitat &  cultivation
Includes the plant’s origins, its distribution, preferred
growing conditions, and the seasons when it is propagated
and harvested. Parts useD
Lists those parts of the plant that are used medicinally in
order of importance. constituents
Gives the key active constituents of the plant in order of
significance. Sometimes includes details of a constituent’s
specific medicinal action on the body. Note:  To find out
more about constituents and their actions, see How
Medicinal Plants Work, pp. 10–16. History & Folklore
Provides information such as the derivation of the herb’s
name, traditional lore, and quotations from old herbals
showing how the plant was regarded in the past, and
how it was used medicinally. Also includes details of the
plant’s other uses.meDicinal actions & uses
Encompasses both the confirmed and presumed actions of
the whole plant (as opposed to isolated active constituents). Discusses the symptoms and illnesses that the plant is
used to treat and the varying ways that the herb is used
medicinally in different herbal traditions. researcH
Gives details of scientific research into the plant, its
constituents, and its extracts, including the results of any
clinical trials. relateD sPecies
Provides information on related species that have a
medicinal use. Gives a cross-reference to those species
that have an entry in the Encyclopedia. cautions
Gives cautions about using the herb medicinally and about
the plant in general. States if the plant, its constituents, or
its extracts are legally restricted. QConsidered safe as a medicine but potentially harmful
if used inappropriately. Particular safety issues are listed. Where a plant is listed as “Take only under professional
supervision,” it is not suitable for home use. RKnown to be toxic or unsafe as a medicine. Do not self-
medicate with these plants. Some plants with this symbol
may be safely prescribed by experienced healthcare
practitioners within a very narrow dosage range. At a
higher dose, such plants will be poisonous. selF-Hel P uses
Cross-refers to the self-help treatments in Remedies
for Common Ailments. Note:  Always read the cautions about
the herb and the information on pp. 290 & 298–299 before
attempting a self-help use. US_156-157_Other_Medicinal_Plants.indd   157 26/02/16   4:43 pm
158
other medicinal PlantsAbies bA lsAmeA
Abies balsamea (Pinaceae)
Balsam Fir
Description  Conical evergreen tree growing
to 90 ft (27 m). Has aromatic needle-like leaves
and purple fir cones. Habitat & Cultivation  Native to North
America, balsam fir is commercially grown for  its timber. The resin is tapped from 60- to 80- year-old trees in spring. Parts Used  Oleoresin, leaves. Constituents  Balsam fir leaves contain a
liquid oleoresin. History & Folklore  Balsam fir resin, often
known as Canada balsam, was used for many illnesses by both Native Americans and settlers. The Penobscot smeared the resin on burns, cuts, and sores, while others applied it to the chest and back for colds and chest problems. The Pillagers used the aromatic needles in their sweat lodges, inhaling smoke from the burning leaves. Dr. Wooster Beech (1794–1868), founder of the Eclectic healing movement, regarded balsam fir as stimulating and axative when taken internally, and emollient and cooling when used externally. Balsam fir leaves, cones, and resin are commonly added to potpourri. Medicinal Actions & Uses  Balsam fir is
antiseptic and stimulant, and has been used in North America and Europe for congestion, chest infections such as bronchitis, and urinary tract conditions such as cystitis and frequent urination. Externally, balsam fir was rubbed on the chest or applied as a plaster for respiratory infections. It is not used much in herbal medicine today.infected gums. The seeds are laxative and “useful  in killing threadworms, if the rectum of the affected child be exposed to the smoke of the powdered seeds” (Herbs that Heal, H. K. Bakhru, 1992). The plant has an antiseptic effect within the urinary tract. Related Species  A. trisulcatum, native to
Central America, is used to treat asthma in  children, and is applied as a poultice for treating cancerous sores


. Cover and place in a
warm oven for 3 hours, then remove, strain, and
pour into jars. This ointment can also be made by
combining 2 cups (500 ml) of hot infused oil ( see
p. 294) with 60 g of melted beeswax. A poultice of self-heal ( Prunella vulgaris, p. 256)
relieves sprains and fractures, while St. John’s wort
(Hypericum perforatum, p. 106) can help ease muscle
or nerve pains. Drawing Boils & Infected Wounds
Slippery elm powder ( Ulmus rubra, p. 145)
mixed with calendula ( Calendula officinalis, p. 73)
tincture or myrrh ( Commiphora molmol, p. 85)
tincture makes a useful poultice for drawing boils
and wounds.Ointments
Ointments contain oils or fats heated with herbs and, unlike creams, contain no
water. As a result, ointments form a separate layer on the surface of the skin. They protect against injury or inflammation of damaged skin and carry active
medicinal constituents, such as essential oils, to the affected area. Ointments
are useful in conditions such as hemorrhoids or where protection is needed
from moisture, as in chapped lips and diaper rash. Poultices
A poultice is a mixture of fresh, dried, or powdered herbs that is applied to an
affected area. Poultices are used to ease nerve or muscle pains, sprains, or broken
bones, and to draw pus from infected wounds, ulcers, or boils.Standard Quantity
60 g dried or 150 g fresh herb (or mixture
of herbs) to 500 g of petroleum jelly or soft
paraffin wax
Standard Application
Apply a little 3 times a day. Storage
Store in sterilized, dark glass jars with lids for up
to 3 months. Standard Quantity
Sufficient herb to cover the affected area
Standard Application
Apply a new poultice every 2–3 hours. Repeat
as often as required.1Melt the petroleum jelly or wax
in a glass bowl set in a pan of
boiling water, or use a double
boiler. Add the finely cut herb
and simmer for 15 minutes,
stirring continuously. 1Simmer the herb for 2 minutes. Squeeze out any
excess liquid, rub some oil on the affected area to
prevent sticking, and apply the herb while hot.2Bandage the
herb securely
in place using gauze or
cotton strips. Leave on for
up to 3 hours, as required.2Pour the herb mixture
into a jelly bag secured
to the rim of a jug with
string, and allow the liquid
to filter through. 3Wearing rubber gloves, squeeze as much of the
hot herb mixture as possible through the bag into
the jug.4Quickly pour the molten
ointment into jars before
it sets in the jug. Place the
lid on each jar without
securing it firmly. When
cool, tighten the lids
and label. US_294-295_Infused_Oils.indd   295 26/02/16   4:43 pm
296
herbal remedies for home useSmall quantities of additional ingredients such as
tinctures, powders, and essential oils can be added to a cream before or after it is put in jars. Adding an essential oil, such as 1 ml of tea tree (Melaleuca alternifolia, p. 112), to 1/2 cup (100 ml) of cream, counters mold growth and lengthens shelf life, as does 1 tsp (5 ml) of borax. Other recipes for making cream use infusions, tinctures, or infused oils. After an accident or sports injury, bruising and
swelling can often be reduced or prevented
if a hot compress is swiftly applied, provided the skin is unbroken. Cold compresses are particularly useful in soothing inflammation, cooling fevers, and easing headaches. Both hot and cold compresses should be frequently soaked and reapplied for maximum benefit. Applying a Lotion
As specified, make an infusion or decoction
(see p. 291), and strain it well. Alternatively,
dilute a tincture with water. Soak a clean cloth
in the lotion and wring it out thoroughly. Then
gently bathe the affected area with the cloth (rather than laying it on the skin as you would  a compress).Creams
Making a cream involves combining oil or fat and water in an emulsion. If the
process is rushed, the oil and water may separate. Unlike ointments, creams blend with the skin and have the advantage of being cooling and soothing
while at the same time allowing the skin to breathe and sweat naturally. They can, however, deteriorate quite quickly and are best stored in dark, airtight  jars in a refrigerator. Compresses & Lotions
Lotions are water-based herbal preparations such as infusions, decoctions,  or diluted tinctures that are used to bathe inflamed or irritated skin. Compresses are cloths soaked in a lotion and held against the skin. Lotions and compresses are both simple ways to use herbs externally and can be very effective in relieving swelling, bruising, and pain, soothing inflammation and headaches, and cooling fevers.Standard Quantity
30 g dried or 75 g fresh herb, 150 g emulsifying
wax, 70 g glycerine, and 1/3 cup (80 ml) water
Standard Dosage
Rub a little into the affected area 2–3 times a day. Storage
Store in sterilized, airtight, dark glass jars in a refrigerator for up to 3 months. Standard Quantity of Lotion
2 cups (500 ml) infusion or decoction, or 5 tsp (25 ml) tincture in 2 cups (500 ml) water
Standard Application of
Compress or Lotion
Use as required. Prepare a fresh compress or
lotion when it cools (if hot) or when it dries  (if cool). Storage
Store lotions in sterilized bottles, with lids, in a refrigerator for up to 2 days. 1Melt the emulsifying
wax in a glass
bowl set in a pan of boiling water,  or a double boiler. Add the glycerine, water, and herb while stirring, and simmer for 3 hours. 2Strain the mixture through a wine press or  a jelly bag. Stir slowly but continuously until
it cools and sets. 3With a small knife or spatula, place the set cream into dark glass jars. Tighten the lids and label. Store
in a refrigerator as soon as possible. 1Wash your hands thoroughly and soak a soft cloth or clean washcloth in the lotion. Wring out the
excess liquid. Before applying, rub some oil on the affected area to prevent sticking. 2Place the compress against the affected area. For pain and swellings, secure the compress with
plastic film and safety pins and leave for up to 1–2 hours. Reapply as required.Applying a Compress
US_296-297_Creams.indd   296 26/02/16   4:43 pm297Inhalations
using essential
oil relieve many
respiratory complaints.herbal remedies for home use Other Preparations
Different herbal preparations suit different ailments. Most of the following
preparations provide localized relief. Steam inhalations, for example, help
clear various respiratory complaints; gargles and mouthwashes soothe sore
throats and mouth ulcers; massage oils can ease aching muscles; and skin
washes relieve inflamed skin conditions. Steam Inhalations
Steam inhalations are an effective way to clear
congestion and relieve sinusitis, hay fever, and
bronchial asthma. The combination of steam and
antiseptic ingredients clears the airways
throughout the respiratory system. To make  Pour 1 quart of freshly boiled water into
a large bowl, add 5 –10 drops of essen tial oil, and
stir well. Alternatively, make an infusion of 25 g of
herb to 1 quart of water, brew for 15 minutes, and
pour into a bowl. Cover the head and bowl with a
towel, close the eyes, and inhale the steam for
about 10 minutes or until the preparation
cools. After a steam inhalation, it
is advisable to stay in a warm
room for 15 minutes to allow
the airways to adjust and
any congestion to clear. Gargles & Mouthwashes
Gargles and mouthwashes usually contain astringent
herbs, which tighten the mucous membranes of the
mouth and throat. Astringent herbs such as rhatany
(Krameria triandra, p. 225) and myrrh ( Commiphora
molmol, p. 85), can be made more palatable and
more effective for sore throats by adding a little
licorice ( Glycyrrhiza glabra, p. 101) or a pinch of
cayenne pepper ( Capsicum frutescens, p. 74) to the
preparation. As gargles and mouthwashes are made
from infusions, decoctions, or diluted tinctures, they
can generally be swallowed for internal treatment.


 "practicing medicine without a
license" were being leveled at him. Eventually, he began seeing cancer patients for a living and
started charging for his services. However, he saw only those people whose doctors had referred
their patients to him. He consulted with the indivi dual as well as the physician involved, always
working well within the law. At the last count with  which I am familiar, he has worked with over
33,000 patients in this way. Dr. Kelley’s case load has always been predictably lopsided; until recently, the only patients who
came to him did so after being advised that there w as nothing left to do but buy their burial plots
and make out their wills. They had tried everything  else before coming to see him. It is really
amazing that he was able to save any of them at all. A great many of those early patients are
alive and well today, singing his praises to anyone  who will listen. In the cases of those who he
was not able to save, their quality of life was sti ll drastically improved. Many who succumbed to
their illnesses did so without the reality-distorti ng drugs they once took for pain relief. Noting
this, many of their relatives became vocal supporte rs of my father’s work as well. Dad has helped blaze a trail; he has been a genuine  pioneer in his field. I think the phrase "health
food nut" must have been coined specifically to des cribe him. It is difficult now to remember
how "far out" his concepts were considered in 1969. Just as women today take for granted the
rights their forerunners worked so hard to win, it is easy to forget that Dad preached health foods and ecology long before it became "chic" to do so. When I was growing up, many of my friends
asked me why I never had acne at all; I was too emb arrassed to tell them. I must admit I am
shocked to see things I was forced to consume and u sed to hide frantically (such as granola or
carrot juice) not only socially acceptable but beco me socially desirable! When friends came over to play with my sisters and me, there were no snacks we felt
comfortable offering them. There was food in the ho use, to be sure, but nothing they might
recognize. The milk in the refrigerator was raw goa t’s milk (we had a goat in the backyard —
that by itself caused a great deal of comment). My mother milled wheat to make her own flour to
bake her own bread. Instead of sugar, the sweetener  our family used was blackstrap molasses. Carob brownies are terrific, but if I offered them,  I would have to explain that chocolate was not
allowed in our house. People thought my parents wer e crazy, and I didn’t really disagree. Moreover, it wasn’t just that we ate  differently, Dad used the members of our family as  guinea
pigs to check out every new theory he came across i n his research. For instance, he had all the
silver fillings taken out of my mouth and replaced with gold. There had been quite a bit of silver
in there, so the procedure took a long time and was  very expensive. I didn’t understand why he
wanted to do this, nor did I bother to ask for an e xplanation. Nothing Dad did at this time made
sense to my sisters or me; we just rolled our eyes and did as we were told. Just within the last
year, however, I have heard the news that the compo sition of silver fillings changes over time,
sometimes producing the same symptoms as does mercu ry poisoning. This is just one example
out of hundreds. I am still discovering on a daily basis just how much ahead of his time my
father has been, and now I can appreciate the coura ge it must have taken to adhere to the truths
he found. Dr. Kelley has never refused any patient. His philo sophy is: "Where there’s life, there’s hope." When actor Steve McQueen came to him for help, he d id not turn him away although he knew
that accepting the man as a patient was actually ve ry dangerous. McQueen had a rare form of
cancer, mesothelioma, which, to date, is always fat al. Again, he had been told to "get his affairs
in order" by every physician he had seen; they offe red him no hope. All the medical community
could offer Mr. McQueen was a short delay of the in evitable by using surgery and
chemotherapy. Steve McQueen was not unlike the rebe l and the fighter he portrayed on-screen. Rejecting the concept of lying in a hospital bed, p assively awaiting death, he preferred to fight to
live, even in the face of odds no one could deny. T oo, he had seen his friends (specifically, John
Wayne) undergo the procedures the doctors recommend ed. He wanted no part of the slow,
painful mutilation that held no hope of survival. The last thing anyone involved wanted was that the story of McQueen’s illness and subsequent
treatment be leaked to the press. McQueen himself d id not want the public to know he was ill;
the people surrounding him did not want the star to  be linked with the controversial treatment he
was receiving. Dad didn’t want to go public with a famous patient whose chances of survival
were so slim. He knew that if he lost a patient of McQueen’s stature, that particular death would
be all the public would remember; the lives he had saved would be overlooked entirely. But that bastion of American Journalism, The National Enquirer, unearthed the story. Possessing an intense hatred for the tabloid, McQue en insisted that he be allowed to break the
news before the Enquirer could go to press. He wanted to tell his fans about  his illness himself. Steve McQueen died November 7, 1980, from complicat ions arising after surgery performed for
the purpose of removing dead tumor masses. The majority of the media never did get the story s traight. They had a field day with Dr. Kelley. I
will never forget watching the Today Show  and seeing my father sit there, verbally brutalized  by
Tom Brokaw and Jane Pauley, watching him say virtua lly nothing in his own defense. He had
known the probable outcome of the situation and too k the abuse as if it were his due. In reality,
all he had done was try, to the best of his ability, to help another human being who had no other
avenue open. Tom Snyder gave him a fair hearing, an d so did several others; but such was the
exception, not the rule. Dad received a great deal of unexpected support fro m his old patients and their relatives, though;
and I will never forget that either. He was swamped  with their calls, letters, and gifts. They stood
up to be counted; but, unfortunately, no one really  cared about the lives Dr. Kelley saved —
Steve McQueen was dead. I worked with my father at the International Health  Institute, a privately owned foundation
conducting research in natural healing. When people  calling there discovered that my last name
is "Kelley," I am in for an earful of praise for my  father. They launch into hour-long dissertations
about how wonderful Dr. Kelley is and how his work improved or saved lives of loved ones. It
seems to be very important to these callers that Dr. Kelley’s daughter should understand and
appreciate the magnitude of his work; they all take  upon themselves the personal responsibility
of informing me who he is and what he has done. He receives thousands of cards and presents
each year from people he no longer remembers. They remember him, though; and they are
grateful for his help. But no one is more grateful than I. My "healthy chi ldhood" may have caused me a little
embarrassment from time to time, but it has stood m e in good stead. Dad has taught me to search
for the truth, even if it means questioning what ot hers readily accept. I will always be thankful
that my father had the insight to find the truth, a nd the courage to say so. Dallas, Texas
*Acknowledgments*
To Fred Rohé, M.T. ; creative author of the 1980 Metabolic Ecology  and the 1982 Dr. Kelley’s
Answer To Cancer  editions of this work. To Greg Stirling, publisher of the 1997 and 1999 ed itions of One Answer To Cancer. His deep
concern for the health of our civilization is evide nced by his willingness to publish contrary to
the wishes of the Establishment. To Roy Abell; Albert Abrams; Jack Abrams; W.A. Albr echt, Ph.D.; Robert Atkins, M.D. ; Robert
F. Armeit, M.T. ; Megdalia Arnan, M.D. ; Dorothy Arne tt; Robert E. Arnett; Douglas M. Baird,
D.O. ; Broda Barnes, M.D. ; Ervin Barr, D.O. ; Jack Ba rron; John Bastyr, N.D.; Howard H. Beard,
Ph.D.; Rollin E. Becker, D.O. ; Henry Bieler, M.D. ; Loren Biser; Samuel Biser; Randy L. Black,
M.T. ; Anne Blair, D.C.; Jeffrey S. Bland, Ph.D.; Pa ul C. Bragg, N


, you have brought me to you) to
tell you this: yes, it is real. This is how the soul and the mind work together in a synergistic
process that allows the Total Being That Is You to do what you came here to do; to use this
life as you were intended to use it. So far I have invited you to do six things. I’ve invited you to change your decision to “go
it alone,” to change your choice of emotions, to change your choice of thoughts, to change
your ch oice of truths, to change your idea about Change Itself, and to change your idea
about why Change occurs. Now, with this background, I’m going to invite you to make a stupendous change, a
humongous change, a mountainous, gigantic, gargantuan change. I’m in viting you to make
CHANGE #7:
Change your idea about future Change
It may not have yet occurred to you that the System of the Soul can be applied to future
change as well as presently experienced change, but it can. In fact, this is where it has its
greate st power, because it can systematically change not only this moment, but your entire
life. I have said now a number of times that change occurs because you want it to occur. You
want it to occur because you are continually choosing the perfect people, plac es, and
conditions with which to experience what you next seek to experience as you move
forward in the process of the evolution of your soul. Now you may not feel that the change
that is now occurring has been caused by you, but it has been, at a very hig h metaphysical
level, through the process of synergistic energy exchange. In simple terms: thought in
action. What some have called the Law of Attraction. Yet why would you attract something to you that you do not experience as being very
welcome? Because it is only in your mind  that it does not seem welcome. In your soul it is
very clear that the change now presenting itself is your simple and intuitive assertion of the
Principles of Life (life is eternally functional, adaptable, and sustainable). But, you  may ask, how is what is happening now actually “good” for me? Well, you can experience that in two ways. You can either wait long enough for the
passage of time to show that to you (which it inevitably will), or you can go to the place of
knowing that rig ht now. That place is your soul, not your mind. Your soul will show you now what your mind will
show you later. Later, as life unravels itself, you will see that everything that’s ever
happened to you has happened for the better. What a statement! What a G od we must have! Now I know that it is compelling (and important) to bring this up right now: what about
the unthinkable plight of those people who have endured unimaginable suffering in their
lives? I know, I know... and I agree that it is very, very d ifficult for the limited perspective of
the human mind to hold such suffering as acceptable, purposeful, or intentional on the part
of the soul. Yet Conversations with God  has been very clear on this point. It says there are no
victims and there are no vil lains in this world. Everything that happens is happening for the
highest evolutionary purpose —and it is notable that sometimes a soul reincarnates at a
time and for a purpose that serves the agenda of another. Such a statement could be made about the man named Siddhartha Gautama, who came
to be called the Buddha. It could also be made about Moses, who led his people out of the
desert and into the promised land. It could also be made about Jesus Christ, whose message
has likewise impacted the world entire. It could also be made about Muhammad ibn
Abdullah, bless his holy name, a diplomat, merchant, philosopher, orator, legislator,
reformer, military general, and, according to Muslim belief, an agent of divine action; a
messenger and prophet of Allah. It coul d also be said of many other masters and avatars
and saints, some known and some not known, but easily recognizable by their actions, by
what they have given and what they have sacrificed in order to serve the sacred and holy
agenda of others. (This idea, this concept, is described in beautiful terms easy enough for a child to
understand —indeed, written  for a child —in the wonderful book, The Little Soul and the
Sun, a children’s literature bestseller that emerged from the messages in Conversations with
God.) Into this final category falls a multitude of contemporary figures, or what might be
termed latter -day saints... which include, of course, more than the members of a particular
religion. People such as Mother Teresa, Paramahansa Yogananda, Mahatma Gha ndi, Martin
Luther King Jr., and even persons still closer to our present history, such as Nelson
Mandela, who lived in captivity for nearly thirty years and emerged from jail to forgive his
jailors —and to ask a country to do so as well. What kind of man is this? A man who has listened to his soul, not just to his mind, and
who has thus recontextualized his experience  by adopting a perspective that opened him to
a perception that produced a belief that impacted his behavior in a way that p roduced
events that created data for the mind of man that resulted in a truth from which emerged
thoughts that generated emotions that stirred an entire world, creating an experience that
elevated humanity’s reality forever. And let me make it clear that s uch modern saints are not limited to persons who lead
movements or nations. Your own mother may have been such a saint, or your father. Or
both. Ordinary people doing extraordinary things have often sacrificed in order to serve the
sacred and holy agenda o f others. We cannot guess what that agenda may be, but we can see that it takes modern saints to carry it out. Ronald Cotton is such a person. He simply led
an ordinary life —much of it behind bars. You see, Ronald was found guilty of raping Jennifer Thomps on one night in 1984 in
Burlington, North Carolina. I heard about Ronald and Jennifer in a story broadcast by CBS
News on 60 minutes. The story recounted how Jennifer identified Ronald as her rapist, and
how he spent eleven years in prison for the offense. There was only one problem. He didn’t
do it. He said he didn’t do it, but nobody believed him. After all, as 60 Minutes  showed,
Jennifer Thompson had identified him, and she was certain when she did so that she had
found the right man. But in 1995 new DNA  evidence revealed that another man was the rapist. After eleven
years in prison for a crime he did not commit, Ronald Cotton was set free. The story made
all the news and was highlighted in March 2009 on 60 Minutes. Today Ronald Cotton and
Jennifer Thomps on are friends. In fact, they have written a book together with writer Erin
Torneo, Picking Cotton, in which they share their story. Most fascinatingly, they have
become good friends. They speak regularly on the phone, and they travel together to bring
to light the many problems with eyewitness evidence. As dramatically recounted on 60 Minutes, the first time Ron Cotton saw Jennifer
Thompson after being released from prison, she told him with tears streaming down her
face, “If I spent every second of every minute of every hour for the rest of my life telling you
how sorry I am, it wouldn’t come close to how my heart feels. I am so sorry.” She said he
just reached out, took her hand, and said, “I forgive you.”
Cotton said that when he spoke quietly with the w oman in a church where she asked
him to meet with her, he told her, “I don’t want you to look over your shoulder. I just want
us to be happy and move on in life.”
What kind of a man looks into the face of a person who falsely accused him of a crime
that se nt him to prison for over a decade and forgives in an instant? Well, human beings, it turns out, are capable of such extraordinary responses to life
when they expand their viewpoint beyond the limits of the mind to the perspective of the
soul. They may not  even know, consciously, that they are doing this (or they may not call it
that), but they are making a choice about life and how they are doing to live it, and I suggest
that this choice comes from a place deep within, far past the reaches of the mind. When we use the System of the Soul (our higher knowing) with  the Mechanics of the
Mind, we have combined the two most powerful tools with which human beings are
endowed. Knowing that everything that has ever happened to you has happened in some
way for your own higher good and fastest evolution is very, very empowering. For it means
that everything that is going  to happen to you in the future is, likewise, for your own good. This radically alters your idea about future change. You no longer have to fear it. And by
not fearing it you take control of it, because you now feel free to take the actions and
decisions that are most desirous, rather than always opting for those that a re most
caut


 a blast from his siphon at first
glance. Montgomery relates in depth the idiosyncratic behavior of
octopuses in captivity named Athena, Octavia, Kali, and others,making them almost as individual as people. Her argument for
their si milarity to humans is ultimately physical. After all, she
writes, we share the same neurons and neurotransmitters. But
even th ough o ctopuses have unusually complex nervous systems
for an invertebrate, their anatomy doesn’t resemble the human
nervous system. The majority of octopus neurons are lo cated in
their eight arms, not in their  brains. Each arm can indepe ndently
move, touch, and taste (the suckers that line each arm are
locations for the sense of taste) without needing to refe r to the
brain. Anatomy cannot explain how octopuses recognize people and
remember their faces. Disl iking a bright light at night that
disturbed its sleep, one octopus aimed a jet of water at it and
burned it out through short-circuiting. Dissecting an o ctopus’s
nervous system doesn’t expla in how such a tactic was devised (in
the wild octopuses don’t sq uirt water above the surface of the
seas). It would seem to be an act of creative intelligence. My contention  is that existence is  con sciousness ; therefore, no
animal ability is astonishing (except in our one-eyed view),
because every life form expresses traits that belong to pure
consciousness. These traits wake up, as it were, emerging into the
physical world according to each creature’s evolutionary story. The
grateful octopus wasn’t being like a human. We could say with
equal ju stice that when we ar e grateful, we are being octopus-like. Both views are one-eyed. This bo ok has been making the case for waking up, but being
awake i sn’t the  end—ahead lies cosmic consciousness. I am using
the term  the way others use supreme enlightenment  (known in
Sanskrit as Paramatma ). If  metahuman is the awakened state,
think of it as crossing a threshold. There is a vast new ter ritory to
explore beyond. C o s m i c  C o n s c i o u s n e s sCosmic consci ousness doesn’t give a little bit of itself to an
amoeba, more  to bees, still more to octopuses, and fin ally the
grand p rize to Homo sapiens. In a hologram, a fragment of a laser
image c an be used to projec t the whole image—with only Mona
Lisa ’s smile, the entire painting can be projected. Hologram
technology can  even simulate a statue or a living person in 3-D
from a laser im age in two dimensions. Cosmic consciousn ess does
this on a huge scale—the entire universe—using merely the
possibility  of a cosmos. Therefore, it’s not quite true that
something is created out of nothing. The physical universe sprang
from a conception in cosmic consciousness that unfolded in
material form. Pure consciousness is not nothing. This capacity has been inhe rited by human beings. If I  say,
“Imagine the Eiffel Tower” or “See the Statue of Liberty  in your
mind’s eye,” it only takes the name of those monuments for you to
see them in to tality. A name doesn’t have three dimensions; in
fact, it has no dimensions, being just a verbal tag for a concept. The Statue of Liberty is the concept of freedom transformed into a
work of art. But liberty  can  also prod uce completely different
manifestations, such as r evolutionary wars or an antiwar
movement. Con cepts are constantly shaping and reshaping events,
civilizations, and the human world in general. You are  living in a world that  consists of ideas blown into three
dimensions. As usual, the great minds got there before us. More
than two thousand years ago  Plato argued that everything in the
world originated in abstract universal ideas, which he called
“forms.” Leap ahead two millennia, and here is Werner
Heisenberg: “I  think that mod ern physics has definitely decided in
favor of  Plato. In fact the sma llest units of matter are not physical
objects in the ordinary sense; they are forms, ideas which can be
expressed unambiguously only in mathematical language.”
If th e elementary building blocks of matter and energy are
conceptual, then the universe itself is bubbling up from a set of
ideas or forms, too. This par ticular set of ideas that became our
home u niverse could have other variations, some of which would
be inconceiva ble to the human mind. One feature of the
multiverse, if it actually exists, is that billions of other universes
may be operating on totally d ifferent laws of Nature from ours. Alaw of Nature is simply a mathematical model, and math ematical
models are concepts. Let me interject a personal no te here. When I first encoun tered
the quantum, which led to a book, Quantum Healing, I was
thrilled that physics was in accord with profound insigh ts from
India. Maya, the Sanskrit word usually translated as “illusion,”
refers to virtual reality, and the doctrine of Maya holds that the
illusion is merely a concep t. The parallels went even deeper. Heisenberg held that Nature exhibits a phenomenon according to
the que stions we ask of it—i n other words, the qualities of time,
space, matter, and energy are extracted from the quantum field by
the observer. In ancient India, Maya originates through the
participation of humans seeking confirmation of our inner beliefs. In both cases Nature is showing us what we want to see. I was thrilled by the prosp ect that the inward path o f the
ancients and the outward pa th of modern science had ar rived at
the sam e reality. So it came as a shock to discover that
contemporary physics has largely turned its back on the inspired
quantum pion eers. As a professor at Cal Tech told m e, “My
graduate students know more about physics than Einstein ever
did.” This advance in technical knowledge has been tremendous,
but does it justify throwing out what the quantum pioneers
understood about reality? Einstein at least recognized t he danger when he remarked, “So
many people today—and even professional scientists—seem to me
like someone who has seen thousands of trees but has never seen a
forest.” To correct this short-sightedness, Einstein advocated that
scientists acquire a broad outlook from philosophy, which he
considered the mark of “a real seeker after truth.” In the twenty-
first cen tury, a las, fewer forests are being seen today than ever as
every science becomes more specialized and fragmented. You can
spend a n entire career in physics focusing on a single concept like
eternal inflatio n or a single elementary particle, like the Higgs
boson. Cosmic consciousness sounds like something very far away
from how we use our minds in day-to-day life. In reality, however,
each person’s mind is projecting cosmic consciousness all the
time. Yo ur min d is a fragmen t of cosmic consciousness, yet, as in ahologram, a fragment is e nough to project the whole. The
following exercise will help bring this insight home. E x e r c i s e :  S u r f i n g  t h e  U n i v e r s e
Close your eyes and imagine that you are standing on a beach,
watching the surf roll in. When you have this image firmly in your
mind’s eye, start transformi ng the waves in various ways. See
them become bigger, swelling  into the monster waves that world-
class surfers ride. See them s hrink to small chop. Make the waves
turn different colors—red or purple or neon orange. Place yourself
on t op of the waves, balancin g without a surfboard as you  ride to
shore. If you wish, you can  invent your own transformations. Perhaps a mermaid emerges  from the waves, singing her siren
song. You get the idea. When y ou made these creative changes to the surf, reflect on
what was happening. You didn’t thumb through a ca talog of
possibilities. You were free instead to let your imagination roam. Two pe ople doing this exercise would come up with d ifferent
creative choices. The possibilities are unlimited and not bound by
any rules. Nothing stops you from turning the Pacific Ocean into
pink Jell-O. It makes no sense to claim that these creative
possibilities ar e stored in the atoms and molecules of yo ur brain
cells. You made conscious choices without precedent, building a
unique chain of creative thoughts. But even if all seven billion people on the planet performed this
exercise, they would be doing only one thing—transforming
possibility into reality. This one thing is occurring all the time, and
it is  enough to  create the un iverse. In the spring of 1940, one of
the most far-seeing physicists in modern times, John Wheeler,
telephoned another far-seeing physicist, Richard Feynman. “Feynman,” Wheeler exclaimed, “I know why all electrons have
the same charge and the same mass.”
“Why?”
“Because, they are all the same electron!”This


these
ingredients	include	aluminum,	parabens,	propylene	glycol,	triclosan,	TEA,
DEA,	FD&C,	phthalates,	and	talc. Aluminum	has	been	linked	to	Alzheimer’s,
cancer,	and	allergic	reactions. Some	people	dispute	the	link	between	the	type	of	aluminum	used	in
deodorants	and	these	diseases,
32
	but	others	believe	it	is	worth	avoiding. Some
have	suggested	that	aluminum-based	compounds	in	antiperspirants	may	be
absorbed	through	the	skin	and	can	be	a	health	risk	factor,	though	much	more
research	is	needed	to	show	a	definite	link. With	all	the	alternatives	out	there
nowadays	in	various	deodorants,	you	can	certainly	avoid	aluminum	if	you
choose. Parabens	mimic	the	activity	of	estrogen	in	the	body. Since	estrogen	promotesthe	growth	of	breast	cancer	cells,	and	a	woman	is	eight	times	more	likely	to
develop	breast	cancer	in	the	part	of	the	breast	closest	to	the	underarm,	scientists
are	studying	the	connection,	though	further	studies	and	research	are	needed. RADICALLY	SAFE	DEODORANT
It	is	easy	to	make	your	own	deodorant	that	is	safe	and	effective	in	eliminating	unpleasant	underarm
odor! The	coconut	oil	and	baking	soda	in	this	DIY	version	both	have	antibacterial	properties	and	help
prevent	odor,	while	the	grapefruit	extract	smells	bright	and	fresh	and	has	antibacterial	and	antiseptic
qualities	as	well. The	arrowroot	starch	helps	thicken	your	deodorant	into	a	somewhat	solid	form	that
is	easy	to	apply. 3	tablespoons	coconut	oil
3	tablespoons	baking	soda
40	(or	so)	drops	grapefruit	extract
1½	tablespoons	arrowroot	starch
In	a	bowl,	mix	together	all	the	ingredients	until	well	combined	into	a	thick,	paste-like	consistency. Store	in	the	refrigerator	for	20	to	30	minutes	to	let	the	coconut	oil	resolidify	if	it	liquefied	during	the
mixing	process. Place	the	mixture	into	a	small	glass	or	BPA-free	container. Dip	your	fingers	into	the
mixture	and	apply	it	directly	to	your	underarms. To	keep	your	deodorant	solid,	be	sure	to	store	it	in	a
cool	place,	but	even	if	it	liquefies	a	bit,	it	will	still	work	just	as	well!SHIFT	7:
Practices	to	Nourish	Your	Skin	from
the	Outside	In
In
Pillar	1
,	you	learned	to	boost	your	beauty	from	the	inside	out	by	eating
foods	with	unique	properties	that	help	boost
circulation	and	support	your
body’s	natural	processes. Many	people	don’t	realize	that	in	addition	to	using
the	right	skin-care	products,	there	are	also	many	things	you	can	do	to	improve
the	body’s	functions	from	the	outside	in. Supporting	Your	Lymphatic	Circulation	for
Enhanced	Detoxification	and	Slowed	Aging
Most	people	don’t	think	about	it	that	much,	but	we	have	a	second	circulatory
system	devoted	to	healing	and	immunity	known	as	the
lymphatic	system. Composed	of	your	spleen,	thymus,	lymph,	lymph	nodes,	and	lymph	channels
as	well	as	your	tonsils	and	adenoids,	your	lymphatic	system	works	directly	with
your	cardiovascular	circulatory	system	to	keep	blood	and	lymphatic	fluid	levels
in	balance	and	flush	toxins	out	of	the	body. Fluid	squeezed	from	the	blood,
called	interstitial	fluid	or	“lymph,”	transports	waste	to	your	lymph	nodes
through	a	series	of	vessels	similar	to	veins. There,	the	fluid	is	neutralized,
filtered,	and	eventually	returned	to	the	bloodstream. These	vessels	also	carry
immune	cells	throughout	the	body	to	help	defend	against	infections. Called
rasa
	in
Ayurveda,	your	lymph	is	part	of	the	plasma	that	is	considered
part	of	the	primary
dhatu
,	or	structure	of	the	body. Healthy
rasa
	is	key	in	order
to	give	rise	to	the	next
dhatu
,	healthy
rakta
,	or	blood,	and	consequently	the
other
dhatus
	in	the	body. Rasa
	is	said	to	govern	your	emotional	and	hunger
responses,	which	is	another	good	reason	to	keep	it	flowing. Unlike	the	cardiovascular	system,	the	heart	does	not	pump	the	lymphatic
system,	which	is	basically	self-circulating. Gravity,	muscle	contractions,	and
certain	forms	of	movement	and	manipulation	stimulate	this	system. If	yourlymphatic	circulation	gets	sluggish,	toxins	build	up,	which	is	the	precursor	to
accelerated	aging. 1
	Aches	and	pains	can	also	appear,	and	your	immunity	is
lowered. This	can	adversely	affect	your	thymus	gland,	tonsils,	and	spleen,	which
in	turn	can	weaken	your	body	against	sickness	and	diseases. Traditional	Chinese
Medicine	believes	that	your	spleen	plays	a	central	part	in	your	vitality	and
strength. Because	the	two	systems	work	together,	incorporating	the	foods
recommended	in
Pillar	1
	for	your	cardiovascular	system	will	also	be	beneficial
for	your	lymphatic	system. However,	since	your	almighty	heart	does	not	pump
the	lymphatic	system,	there	are	specific	methods	to	support	this	system	that	are
applied	to	the	outside	of	the	body. Here	are	some	great	methods	you	can
incorporate	to	support	your	lymph	system	and	nourish	glowing,	healthy	skin
from	the	outside	in. GET	A	MASSAGE
Massages	are	incredibly	beneficial	for	detoxification. Stimulating	the	blood	and
lymph	vessels	helps	move	the	fluids	and	enhance	circulation. Professional
massages	are	wonderful,	as	well	as	a	regular	practice	of	self-massage. PRACTICE	ABHYANGA
This	ancient	form	of	self-massage	is	a	powerful	anti-aging	practice	that	can
easily	be	incorporated	into	your	daily	routine. Abhyanga
	will	make	you	feel
rejuvenated,	soften	your	skin,	and	contribute	to	a	better	overall	skin	tone	while
also	fostering	muscle	tone. There	is	a	belief	in	Ayurveda	that	working	manually
on	the	surface	of	the	skin	helps	support	the	structure	and	health	of	your
muscles,	as	there	is	a	connection	between	your	skin	and	muscle	health. Some	of
abhyanga’
s	deeper,	detoxifying	properties	are	meant	to	be	cumulative	and	long-
term,	so	you	may	not	witness	immediate	benefits,	but	you	will	likely	feel
invigorated	by	the	movement	while	you	trust	that	deeper	support	for
detoxification	is	taking	place	beneath	the	surface! As	you	know,	the	importance
of	improving	circulation	and	detoxification	(which	is	part	of	what
abhyanga
	is
all	about)	cannot	be	overestimated	for	its	long-term	role	in	maintaining	your
health	and	beauty. Abhyanga
	has	been	part	of
Ayurveda	for	thousands	of	years	and	is	perhaps
the	foremost	anti-aging	practice	you	can	incorporate	into	your	daily	life. That	is
a	pretty	strong	statement,	but
abhyanga
	can	help	balance	your	entire	mind	and
body,	relieve	fatigue,	provide	stamina,	enhance	sleep,	promote	a	better
complexion,	improve	the	luster	of	your	skin,	increase	longevity,	and	foster	all-
around	body	nourishment. You	m


 Like and Dislike, Prince,
All creatures live bewildered, save some few
Who, quit of sins, holy in act, informed,
Freed from the “opposites” and fixed in faith
Cleave unto Me. ”
And bewildered you will continue to be until you can get very comfortable
with opposites like the following. You are simultaneously in form, with all
of the rules and laws that apply to form, and in nonform, with a completely
opposite set of rules and laws. You are both shy and aggressive within the
same body. You are lazy and hardworking. You get the most approval whenyou care the least about it. The tighter you squeeze the water, the less you
have. The things that upset us in others are the lessons we have to learn
ourselves. You cannot exclusively examine the north pole of a magnet. No
matter how thin you slice it, there is always a south pole to consider. The
dualism is always there. Rather than dismissing this concept with your left-
brain linear side, remember that you have, at the same time, a right-brain
intuitive side that can allow opposites to live comfortably with each other. I
delight in Ram Dass’ s description of paradox in Be Her e Now:
The most exquisite paradox…as soon as you give it all up, you
can have it all…. As long as you want power, you can’t have it. The minute you don’t want power, you’ll have more than you
ever dreamed possible. Until you are blissfully comfortable with this concept, and until you
come to grips with your own predicament of being in form and formless
simultaneously, you will be struggling with this paradox. After listening to my tapes on transformation, a woman wrote to me,
“Wow, this stuff really works when you truly let it in. ” I couldn’ t say it any
better than that. But William James, writing back in 1926, put it this way:
The further limits of our being plunge, it seems to me, into an
altogether other dimension of existence from the visible world. Name it the mystical region, or the supernatural region,
whichever you choose…we belong to it in a more visible world. When we commune with it, work is actually done upon our finite
personality, for we are turned into new men. One thing I know for certain: by communing with all of these universal
principles, by writing about them, by living them every day, I have been
transformed into a new man, a happier, more purposeful, more fully alive
man than I ever dreamed possible for myself. Now I hope that my efforts
and energy are visible in this book and will help to make a positive, loving
difference in your life as well. In love and light,
Wayne W. Dyer1989

OceanofPDF. comTRANSFORMA TION

Transformation is the ability and willingness to live beyond your
form. I feel as if I have  gone through a gate which will not allow me to go back
to the place where I used to live. To me, going through the gate symbolizes
transformation. But what do I mean by that. Start with the word “form,” the center of transformation. It is a term that
describes the physical you. It includes all of the physiological properties
that you have come to associate with the human being that is you. Form
includes the total weight of your bones, arteries, blood vessels, skin,
eyeballs, toenails, heart, lungs,  kidneys, and anything else that you can
name in your physiology. Yet certainly you are much more than a pile of
bones, skin, and component parts. Everything that you would see in that
pile of form you will also find in a pig or a horse. The real you, the unique
you, is 99 percent invisible, untouchable, unsmellable, and impervious to
the physical senses, which know  only form. The largest chunk of who you
really are is something beyond form. It has been called your mind, or your
feelings, or your thoughts, or your higher consciousness, but whatever it is,
it certain ly is not form. All of your thought and your spiritual awareness are
in this other formless dimension. Now consider the prefix “trans,” which means “beyond,” “above,” or in
literal terms, “over. ” When we place that prefix in front of “form,” we get
“transform. ” We now add the suffix “ation,” which means “action” or
“result,” and we have the word  “transformation. ” To me this word means
the result or action of going beyond one’s form. And it is literally the
challenge of this book: to help you to see yourself as someone much more
advanced and divine than a mere form. Your form must follow the rules of form. It will change many times
during your lifetime. In fact, every single cell of your entire form will
change every seven years or so, and yet you will still exist. You were
already in a tiny little baby body, a preadolescent, a teenager body, and
depending on the current age of your form, in other bodies as well. The
form has completely changed many times, and yet the real you hasremained consta nt. Once you understand this concept you will be on your
way to going through the gate. Every man-mad e creation starts with a thought, an idea, a vision, a
mental image. The thought is then applied in some way to form a new
product. At this moment I am taking my thoughts, applying them to a
typewriter, and creating a new product called a book. We all go through this
process thousands of times every day. The ultimate in becoming a
transformed person is seeing ourselves as unlimited by our form. When you live exclusively in form, you live in a world of limitations. Think about all of the limits that are placed on your form. Limits are
boundaries that dictate things. You can only lift so much weight. You can
only run so fast. You can only work so hard. But limits are all in the
dimension of form. Now consider the part of you without physical limits, the dimension of
thought. There are no limits to your ability to think. You can imagine
yourself doing anything. You can have a perfect relationship with your mate
in pure thought. You can be anything, go anywhere, experience  all that you
want, in this dimension of thought, exclusive of form. I am suggesting that you can experience a major portion of your life in
this dimension of transcending your form, that is, in transforma tion. At the
same time you will be able to maintain your form and honor its
requirements and lovingly understand its signals, while still knowing it is
serving you, the real you. The emphasis in our culture is on the value of the
external, the physical appearan ce. I am suggesting that the emphasis be
shifted to a concern for the formless self, being ever mindful that the form
houses the real you. With enough practice in this dimension, you will
eliminate virtual ly all limitations in your life. You will get past your form,
and do as Paul suggests in Romans 12:2:
And be not conformed to this world: But be ye transformed  by
the renewing of your mind, that ye may prove what is that good,
and acceptable, and perfect, will of God. This is the place of transformatio n. This is the place where you can not only
live a miracle, but create miracles as well. You can make higher and higher levels of living a regular part of your
daily regimen without going to a guru or mastering courses in metaphysics. How. By believing you are a soul with a body rather than a body with a
soul. You will create for yourself a life that is literally without  limitations. You will begin to see miracles occurring simply because you believe in
them and expect them to mater ialize for you. In fact, you will become a
miracle worker yourself. You will begin to see the phenomenal miracle that you are when  it comes
to healing your own body. You will begin to change self-defeating habits
such as overeat ing and avoiding exercise, without having to set goals or
work at self-discipline. Your new habits will automatically follow your new
sense of appreciation for all that you are, even though you cannot define it
in physical terminology. Your belief in your body’ s ability to heal itself will
begin to reflect how you take care of the precious temple that houses you. Fear of death will dissolve as you come closer to an awareness that thought,
thinking, your essential self, never dies. Thought cannot die. It is the energy
that composes the very existence of the universe, and once you believe this
within your being, you will never need to fear death again. A beautiful woman by the name of Peace Pilgrim walked across this
country a few years back, spreading her message of peace and love and
personal transformation. She described the characteristics of personal
transformation in this short list. SOME SIGNS AND SYMPT OMS OF  INNER  PEACE

A tendency to think and act spontaneously rather than on fears
based on past experiences

An unmistakable ability to enjoy each moment

A loss of interest in judging other people

A loss of interest in interpreting the actions of others

A loss of interest in conflict

A loss of the ability to worry

Frequent, overwhelming episodes of appreciation
 Contented feelings of connectedness with others and nature

Frequent attacks


the hip joint. For the upper extremities, proceed from the
fingers to the wrists, elbows, and shoulder joints, in that
order. The effects of the wind-releasing asanas upon the circula
tion of prana can be explained by the meridian theory of
Chinese medicine, in the following manner:
There are twelve major meridians of ki energy which
course over and through the body; most of them are related
to one particular internal organ which they transverse. The
terminal points of these meridians are located on the fingers
and toes, and are known as sei ("well") points. For example,
the sei point of the lung meridian is located on the thumb;
that of the large intestine meridian is at the tip of the second
finger. The position of fourteen sei points (the twelve major
plus the stomach-branch and diaphragm meridians) are in
dicated in the diagram below (the meridians are virtually
identical for both left and right sides). The sei points are very important, for it is here that ki
energy enters and leaves the meridians. The energy level at
these points is said to accurately reflect the condition of the
entire meridian. In the case of acute illness, acupuncture or
moxa treatment here is known to have an immediate effect. The hand-clenching and toe-bending exercises of pawan-
muktasana directly stimulate the sei points, and thus pro
mote better ki-energy (prana) circulation. 53
Chinese medicine also speaks of the gen ("source") points,
located either in the wrist or ankle, or between the sei point
and the joint. Diseases in the internal organs related to the
specific meridians are often reflected at the gen points and
treatment there is frequently prescribed. Therefore, the exer
cises which bend and rotate the ankles and wrists stimulate
the gen points and help normalize the functions of the inter
nal organs related to the twelve meridians. The Yellow Emperor's Treatise on Internal Medicine - the
oldest text of Chinese medicine, and the original source of
the above information - further states that the knees and
elbows are closely connected to the gen points, and that they
too can have an effect upon diseases of the internal organs. Thus the rotation of the knees and elbows is beneficial;
stimulation of the hips and shoulder joints has similar effects. In terms of Western medicine, also, the joints are con
sidered to be very vulnerable parts of the body. Fluid tends to
accumulate and stagnate in these areas, and the whole body
gradually becomes fatigued. This condition can lead to rheu
matism and neuralgia, common complaints of the modern
age. In this sense, too, the benefits of wind-releasing asanas
can be observed. In addition to improving the ki energy flow
through the meridians, they promote the circulation of blood
and body fluids through the joints, thus helping to cure ill
ness and maintain good health. Group 2:
Asanas for Regulating the Sushumna
As explained previously, the principle aim of these asanas
is to strengthen and adjust the central psychic channel
which runs through the spinal cord, the sushumna nadi. Displacement of the spinal vertabrae is detrimental to the
flow of prana through the sushumna, and causes disorders in
the nerves and internal organs - as well as the nadis and
chakras - controlled by them. The asanas in this second 54
group are designed to correct vertebral displacements, thus
helping to purify the sushumna. This is an indispensable
preparatory step for arousing the kundalini and awakening
the chakras. (1) Tadasana
Stand erect with your feet four to six inches apart. Gaze at
an object directly in front of your eyes. During inhalation
raise the arms overhead with the palms facing upwards, and
look up at the hands. Lift the heels and stretch the whole
body as if it were being drawn upwards. Hold the breath for
one or two seconds and then, during exhalation, return slow
ly to the starting position. Repeat 10 times. Tadasana Hasta uttanasana 55
Benefits: Tadasana develops and stretches the rectus ab
dominis (stomach) muscles, and promotes proper spinal
bone growth. It clears up congestion around the inter
vertebral foramina, and also protects the nerves emerging
from these foramina from undue pressure by correcting ver
tebral displacements. Walking 100 steps in tadasana after
drinking six cups of water can clear non-chronic intestinal
blockages. (2) Hasta uttanasana
Stand with the trunk erect and the arms at the sides. While
inhaling, raise the arms above the head at shoulder width
and bend the head and trunk backwards slightly. Concen
trate on the vishuddhi chakra for one or two seconds, then go
into pada hastasana. (3) Pada hastasana
Exhaling, bend forward from the hips until the palms or
fingers touch the toes, or grasp the backs of the ankles and, if
possible, place the forehead against the knees. In the final
Pada hastasana 56
pose, breathe out completely, drawing in the lower ab
domen, and concentrate on the svadhishthana chakra for
one or two seconds. Raise the trunk slowly and move back
into hasta uttanasana. Keep the legs straight throughout the
movement. Practice these two asanas in alternating succes
sions 10 times. Benefits: Hasta uttanasana stretches the abdominal viscera
and improves the digestion. It also removes excess abdomi
nal fat and exercises the arm and shoulder muscles. All the
vertebral joints are stimulated and the spinal nerves toned. The functioning of the lungs is improved through the expan
sion of the alveoli (lung compartments). Pada hastasana benefits the digestion and the blood cir
culation, and is an effective treatment for constipation and
gastro-intestinal disease. Surplus fat in the abdominal region
is reduced. The spinal nerves are toned and the spine is
made supple. (4) Yoga mudra (Psychic union pose) 57
Sit in the lotus position (padmasana) and close the eyes. Hold one wrist behind the back with the other hand and
relax. Slowly bend the trunk forward until the forehead
touches or nearly touches the ground, relaxing the whole
body as much as possible in the final position. Slowly return
to the starting position. If necessary, beginners may place
padding under the buttocks while performing this asana. Breathing: Breathe normally, relaxing the body. Inhale. slowly and deeply in the starting position, and then exhale
while bending forward. Breathe deeply and slowly in the
final position for five or more minutes, and inhale as you
return to the starting pose. Repeat the asana a few times. Concentration: On the manipura chakra. Caution: Do not strain the back, ankles, knees, or thighs by
stretching more than their flexibility permits. Benefits: This asana massages the abdominal organs and
helps to counteract malfunctions there, including constipa
tion and indigestion. The individual vertebrae are separated
from each other and the spinal autonomic nerve fibers pass
ing through the intervertebral foramina are gently stretched
and toned. These nerves connect the entire body with the
brain and improvement of their condition contributes to
overall health. This asana is also very effective in awakening
the manipura chakra. (5) Paschimottanasana (Back-stretching pose) 58
Sit on the floor with the legs extended, arms on thighs, and
relax the whole body, especially the back muscles. Slowly
bend the upper torso forward, sliding the hands along the
legs to grasp the big toes with the fingers and thumbs. If this
is impossible, hold the feet. If even this is difficult, as is often
the case with beginners, hold the ankles or the legs as near to
the feet as possible. Again consciously relax the muscles of
the back and legs. Keeping the legs straight, pull the trunk a
little lower toward the legs, using the arms rather than the
trunk muscles. This should be a gentle process without any
sudden movements or excessive strain anywhere in the
body. If possible, touch the forehead to the knees. As this is
usually difficult for beginners, bending forward as far as
possible is sufficient. Do not use force under any circum
stances. Some weeks or months of regular practice will
enable the forehead and even the chin to touch the knees. Re
main in the final pose for a comfortable length of time, relax
ing the whole body, and then slowly return to the starting
position. Note: The knees must not bend, as one aim of this asana is
to stretch the posterior muscles of the leg. These will
elongate in time. Breathing: In the sitting position breathe normally; then ex
hale slowly, bending the trunk forward to grasp the toes. In
hale while holding the body motionless and exhale when
pulling the trunk further forward with the arms. In the final
pose breathe slowly and deeply, and inhale when returning


 constipation has also been ehmmate. y
appetite is good... I bo t my successful expenement. "I keep informing many peop e a u tl benefited"
Man of my friends have adopted it and are consequen y... Y f 1 • e treatment mA1ve
Shri Lakhani has described ~cess u un~he patient was the
cases one of which wads ofMbl.. -p~~~yss~~~ he also got rid of his
health officer in Porban ar ume~pa
irritation in the soles. 148 : AUTO-URINE THERAPY
AFTERMATH OF CASES
1. Shri Nandalal P. Solanki aged 35 is a tailor residing at
Kumbharvada, Bombay 17. He was suffering from eczema for the
last 20 years. He could get no benefit frqm the treatment of various
skin specialists and even from hospital I!Jieatment. He started urine
treatment on 28-5-67 and continued it for three months. He used to
drink four to six ounces of auto-urine daily and massaged with warm
and old urine for three monthsi the massage was twice a day. On
the spot of the disease he used to put urine-soaked cotton. He fasted
for eight days and during this time he had cold, loos motions and
thereby toxins were removed. The disease was completely cured. 2. Shri Bhagavandas N. Dhimar, D.M.E., lecturer at Polytechnic
Sch~l, Bulsar and residing at Dhimar Housing Society at Bilimora,
had p1o-derma for the last eight years. He used to have boils all over
the body and they were sometimes full of pus. He was not cured by
doctors and even hospitals. He started urine treatment in August
1967 and continued it for two months. He used do drink two ounces
of auto-urine twice a day. He massaged his whole body for half an
hour twice a day for two months. He used to put urine-soaked pads
on the boils. He had fasted for eight days in the beginning. He was
completely cured. 3. Shri Kalyanjibhai Mehta, -the first Speaker of Gujarat State
Assembly, had skin infection. He had itching sensation on the leg
and then there was burning and blood began to ooze. He tried
various medicines for a month but to no avail and was much
harassed by the disease. He applied urine-soaked pads on the spot
for three nights ~nd was completely cured.. 4. S~rimati Chanchalben P. Patel (Rajbhavan, Malad, Bombay)
used unne for her eczema for 25 days, three times a day. She did
not drink it but only by application she was completely cured and it
never recurred since then. 5. ~hri R. N. Patel, Nairobi (Africa), had a small eruption on
leg-joint and it slowly turned into skin-disease on the whole body. SKIN DISEASES : 149
There was itching sensation all over the body and there was oozing
of watery substance at some places. Doctors could not cure the
disease even though he spent thousands of rupees. He undertook
urine treatment and was completely cured even though he did not
observe all the rules of the treatment. Thereafter he became a
propagator of urine therapy and cured his wife•s diabetes and his
friend•s burning sensation at the time of urination by urine treatment. His brother•s diabetes, and sinus were completely removed by this
treatment. 6. Shri Hans came to know from Kaviraj Ramaswarup an instance
of successful cure of a fisherman from leprosy by urine treatment
Kaviraj met him when he was on evening walk. The fisherman asked
him to prescribe any medicine for his ghastly disease. Kaviraj
showed him urine treatment and the fisherman started it at once. After three weeks a watery ill-smelling substance began to ooze from
his body. The patient was so discouraged that he was on the point of
giving up the treatment. But Kaviraj persuaded him to continue it. He used to visit the patient daily. Only day he had fever and it went
up to 105° He was uneasy for the whole night but the next day his
whole skin came out like the outer skin of a serpent. He was
besmeared with ashes. Two days after, he was given cow•s milk with
honey and he was given a full bath and was full cured. €: HA.PTER XV
EYE DISEASES
1. Glaucoma and Other Complaints : Shri Bhikhaji Kalaji aged
41 is a resident of Kasaiwada, Jamalpur, Ahmedabad. He suffered
from throbbing pain in the temples along with headache. His vision
was also dim and he was unable to see anything in the late evening
or at night. His eyes constantly remained red and watery. He
suffered from these troubles since a year. Though poor, he had
already spent Rs. 500/-. An eye-specialist of Ahmedabad examined
his eyes and said that they could be cured only when the excess
poisonous fluid behind the pupils is removed by an operation. Bhikhaji was shocked. He feared that operation may result in
blindness which might leave his family in the lurch. In the meanwhile he met Shri Ambalal Patel, Superintendent of
Ahmedabad Municipal Stores. The latter advised Bhikhaji for urine
treatment. So he began to wash his eyes twice or thrice a day with
urine and in addition drank three ounces of it once or twice a day. Within a week he had some relief in his eyes and so he continued
the treatment with faith. Within the month of treatment, his
headache, throbbing pain in temples and pain in the eyes
disappeared totally. Natural whiteness returned to his eyes and
watering ceased. Not only his vision became clear, but
night-blindness was also removed. On 3-11-58, Bhikhaji gave me a written account : "My body is in
perfect health and is more active than before. Now I am abte to read
newspapers which was impossible for me before the treatment. I
have been benefited to such an extent that I have given up even the
use of spectacles.",,. 2 A. Freedom from Spectacles : Shri Ranjitbhai B. Parikh, was
getting his vision dim and he was compelled to use spectacles of-2
number. He began drinking urine through nose as prescribed in the
150. EYE DISEASES : 151
Sanskrit text Shivambukalp and practised it for five months as a
result of which the defect of reaction in his eyes was removed and
they appeared very bright. There were certain reactions as well during the treatment. For a
couple of days, there was heaviness in his head and pricking
sensation in his throat. But gradually all the complaints ceased. There
was much elimination of phlegm through the nose. But ultimately,
health was restored and the experiment proved successful. 1 have come to the conclusion that vision improves within 4 to 6
weeks if the eyes are daily washed with fresh urine in the morning,
at noon and in the evening for about five minutes each time. The
best way is to blink eyes in two eye-wash cups full of urine. 2 8. Freedom from Spectacles : Shri Dasbhai in this letter of
21-7-60 also writes that at the ripe age of 73 he got rid of his
spectacles completely by washing his eyes daily with fresh urine. 3. Improvement of Eyes, Etc. : Shri Kalyanji Lakhani has
described the various benefits he derived from urine treatment:
1. He had been a slave to spectacles for the last 45 years. With
the putting of drops of urine, 4 days old, in the eyes, he is now able
to do without spectacles for a number of hours with no
inconvenience at all. 2. There was termor in his hands. With urine treatment, he is ab~e
to hold a cup or a dish. 3. Before treatment, he was compelled to urinate every 10 to 15
rninutes. Now it is so only after 2 or 2 112 hours. 4. His constant uneasiness of body has gone and instead he feels
vigour.,. • 'i..'
4. Eye-trouble : Shri Jaikishandas Panchal of Bombay takes gr"eat
interest in urine therapy. His neighbour, a wornan of 44 had pain in
the eyes for the past six years and she used spectacles. On Shri
Panchal's advice, the woman undertook urine treatment and it
proved successful. Here is her report is short: 152 : AUTO-URINE THERAPY
111 had a severe pain in the eyes for the last six years. There was
irritation in the eye-lashes. I had to rub the eyes constantly and this
caused excessive pain. treatment frorr, the local K. E. M. Hospital for
two months gave


	in	an	effort	to	place	them	in	one	reality. I’ve	been	speaking	as	if	the	universe	consciously	knows	what	it	is	doing
when	DNA	creates	an	amoeba,	for	example,	instead	of	a	chimpanzee	or	a
human	being. This	implies	self-awareness	on	the	part	of	molecules,	and	that
in	turn	requires	the	Zero	Point	Field	to	act	like	a	mind	as	it	organizes	every
possible	fluctuation	in	the	cosmos. No	matter	how	closely	one	draws	the
parallels,	this	premise	can’t	be
proven
—or	disproven—because	the	Zero
Point	Field,	by	containing	everything,	contains	us. We	cannot	step	outside	it,
and	so	we	are	in	the	same	position	as	a	fish	trying	to	prove	that	the	ocean	is
wet. Unless	the	fish	jumps	out	of	the	ocean,	water	is	everywhere;	there	is	no
contrast,	and	therefore	no	dryness	that	makes	wetness	possible. We	cannot	prove	that	the	universe	has	a	mind,	because	we	aren’t
mindless. Nobody	has	ever	experienced	mindlessness;	therefore,	we	have
nothing	to	base	it	on. The	Vedic	rishis	were	fortunate	that	they	started	out
believing	that	consciousness	was	real	and	needed	no	proof. Physics	doesn’t
hold	that	consciousness	is	a	given. To	speak	of	a	self-aware	universe	puts	one
at	the	fringes	of	speculative	thinking	in	physics. But	for	our	purposes	in
looking	for	evidence	of	the	afterlife,	it	is	vital	to	show	that	consciousness	is
everywhere,	because	then	there	would	be	nowhere	to	go	after	we	die	that
isn’t
conscious. Mind	over	Matter
What	if	our	minds	could	alter	the	quantum	field? Then	we	would	have	a	link
between	the	two	models,	mind	and	matter. Such	a	link	was	actually	provided
by	Helmut	Schmidt,	a	researcher	working	for	the	Boeing	aerospace	laboratory
in	Seattle. Beginning	in	the	mid-Sixties,	Schmidt	set	up	machines	that	could
emit	random	signals,	with	the	aim	of	seeing	if	ordinary	people	could	alter
those	signals	using	nothing	more	than	their	minds. The	first	machine	detected
radioactive	decay	from	strontium	90;	each	electron	that	was	given	off	lit	up
either	a	red,	blue,	yellow,	or	green	light. Schmidt	asked	ordinary	people	to
predict,	with	the	press	of	a	button,	which	light	would	be	illuminated	next. At	first	no	one	performed	better	than	random,	or	25%,	in	picking	one	of
the	four	lights. Then	Schmidt	hit	on	the	idea	of	using	expert	psychics	as	hissubjects,	and	his	first	results	were	encouraging:	psychics	guessed	the	correct
light	27%	of	the	time. But	he	didn’t
know
	if	this	was	a	matter	of	clairvoyance
—seeing	the	result	before	it	happened—or	something	more	active,	actually
changing	the	random	pattern	of	electrons	being	emitted. So	Schmidt	built	a	second	machine	that	generated	only	two	signals,	call
them	plus	and	minus. A	circle	of	lights	was	set	up,	and	each	time	a	plus	or	a
minus	was	generated,	a	bulb	would	light	up. If	two	pluses	were	generated
consecutively,	the	lights	would	go	on	in	a	clockwise	direction. Two	minuses
would	light	up	in	a	counterclockwise	direction. Left	to	itself,	the	machine
would	light	up	an	equal	number	of	pluses	and	minuses;	what	Schmidt	wanted
his	subjects	to	do	was	to	will	the	lights	to	move	clockwise	only. He	eventually
found	two	subjects	who	had	remarkable	success. One	could	get	the	lights	to
move	clockwise	52.5%	of	the	time. An	increase	of	2.5%	over	randomness
doesn’t	sound	dramatic,	but	Schmidt	calculated	that	the	odds	were	10	million
to	1	against	this	occurring	by	chance. The	other	subject	was	just	as	successful,
but	oddly	enough,	his	efforts	to	make	the	lights	move	clockwise	had	the
opposite	result:	they	moved	only	counterclockwise. Later	experiments	with
new	subjects	raised	the	success	rate	to	54%,	although	the	strange	anomaly
that	the	lights	would	sometimes	go	in	the	wrong	direction	persisted. (No
explanation	was	ever	found	for	this.) Schmidt	showed	that	an	observer	can
change	activity	in	the	quantum	field	using	the	mind	alone,	which	supports	the
case	that	at	some	deep	level	mind	and	matter	are	one. The	rishis’	assertion
that	we	are	embedded	in	the	Akashic	field	seems	more	credible,	which	also
makes	it	more	credible	that	we	do	not	leave	the	field	when	we	die;	if	we	did,
we	would	be	the	only	thing	in	Nature	that	isn’t	part	of	the	field. Inspired	by	Schmidt’s	results,	a	Princeton	engineering	professor	named
Robert	Jahn	developed	much	more	sophisticated	trials,	involving	a	machine
that	could	generate	zeros	and	ones	five	times	a	second. In	the	Princeton
experiments,	each	participant	went	through	three	types	of	tests. First	he	would
will	the	machine	to	produce	more
ones
	than	zeros,	then	more	zeros	than	ones,
and	finally	he	would	try	not	to	influence	the	machine	at	all. Each	test	was
repeated	until	there	were	between	500,000	and	1	million	results,	a	staggering
number	that	in	a	single	day	outstripped	all	the	previous	trials	performed	by
Schmidt	and	all	the	other	parapsychologists	before	him. After	twelve	years	of	study,	it	was	found	that	roughly	two-thirds	of
ordinary	people	could	influence	the	outcome	of	the	machine,	unlike	in
Schmidt’s	study. These	ordinary	people,	like	his	psychics,	could	will	material
changes,	evoking	more	zeros	than	ones,	more	ones	than	zeros,	about	51	to
52%	of	the	time. This	again	may	seem	like	a	slim	margin,	but	it	turns	out	to
defy	chance	by	a	ratio	of	a	trillion	to	one. The	solidity	of	the	outcome	is
particularly	radical	because	random	chance	is	a	bedrock	of	quantum	physics,
Darwinian	evolution,	and	many	other	fields. (A	dozen	related	follow-upstudies	also	came	up	with	results	in	the	51–52%	range.) If	we	accept	that	our	minds	are	embedded	in	the	quantum	field	and	can
change	it,	where	does	that	leave	us? We	could	be	influencing	the	field	a	little
bit—no	more	than	a	matter	of	slight	coincidences,	such	as	thinking	of	a
friend’s	name	and	having	that	friend	suddenly	call	on	the	phone—or	at	the
other	extreme,	perhaps	everything	we	call	reality	is	manifested	by
consciousness,	coaxed	out	of	the	field	by	intention. After	examining	this
research	in	detail	in	her	excellent	book
The	Field
,	Lynne	McTaggart	sees	the
possibility	of	a	complete	revolution	in	consciousness	theory:
“On	the	most
profound	level,	the	[Princeton]	studies	also	suggest	that	reality	is	created	by
each	of	us
only	by	our	attention
. At	the	lowest	level	of	mind	and	matter,	each
of	us	creates	the	world.”
Jahn	and	his	colleagues	remained	resolutely	technical,	however. They
were	baffled	by	their	results,	because	if	ordinary	people	could	influence	a
machine,	which	part	of	the	complicated	machinery	did	they	affect? Would	we
have	to	say	that	the	mind	actually	changes	the
rate
	at	which


difficulty. We are not all visual and techniques for successful imagery or
hypnosis vary. This is discussed further in the appendix. The power of a vivid imagination struck me most clearly in the case of
Garrett, a young child who had a brain tumor. It was inoperable, and
following radiation treatments he still had his brain tumor. His doctors said
there were no further tests or treatments that could help. His parents took
him to the Biofeedback and Psychophysiology Center at the Menninger
Clinic, where one of the staf f taught him some self-regulation techniques
—“how to control his body with his mind. ” The staf f member had an
imagery tape but he thought it was too boring for kids and wanted to make a
tape that kids would like. Garrett decided he liked the idea of rocket ships,
as in a video game, flying around in his head, shooting at the tumor. He
imagined the cancer as “a big, round, dumb-looking thing” and blasted it
regularly. One night months later he told his father, “I can’ t find my tumor
anymore. ” Though his father sat with him to help him concentrate, all he
could see in his imagery was normal brain where his tumor used to be. Garrett wanted another CA T scan, but since the tumor was considered
incurable, there seemed no reason to put him through the experience orexpense. However after he fell down the stairs, a CA T scan was ordered to
check for a skull fracture, and the tumor was shown to be entirely gone. If we could just tell everybody, “Get out those rocket ships,” the
problem would be easy. Unfortunately, this technique doesn’ t always work. We just don’ t know enough about the process and how to individualize it
and create change at an unconscious level of the mind. From years of experience in using the visualization technique we do
know that the image must be chosen by the individual. It must be an image
that that person can see in the mind’ s eye as clearly as something seen by
the physical eyes. It must be an image with which the patient feels
completely comfortable. I believe one of the shortcomings of the
Simontons’  book is the absence of the spiritual aspects of healing. Since
their initial patients were an aggressive group, they assumed that everyone
would be comfortable attacking and killing cancer. A majority of people are
profoundly disturbed by any picture of themselves killing anything, even an
invading disease or ganism. The prevailing medical imagery of warfare is
terribly upsetting to such people, even if they aren’ t conscious of it. Medical
jargon words like assault, insult, blast, poison, and kill cause conscious and
unconscious rejection by the patient. One ECaP  patient, for example, a
young man named Ian, listened to his oncologist tell him his treatment
would kill his leukemia. Ian got up and left. On the way out, he said, “I’m a
Quaker, a conscientious objector, and I don’ t kill anything. ”
Ian entered individual and group psychotherapy, worked on developing
a clear conscience, took twenty grams of vitamin C every day, meditated,
and in general chose what was right for him. He visualized the appropriate
immune-system cells gently carrying the cancerous cells away and instead
of killing them flushing them out of the body. His disease slowly but
steadily improved for four years. Then one winter he fell on the ice, hit his
head, and suf fered a concussion. He was told to lie down for a month. He
used that month almost entirely for meditation and visualization. When he
went for his regular checkup, his doctor told him, “This is the best blood
count you’ve ever had. ” His wife said, “If we could just hit him in the head
once a month, he’d probably get well. ”
As far as cancer is concerned, Ian’ s attitude is actually more realistic
than the war model, because malignant cells are the body’ s own cells gone
astray. In a sense, then, a direct attack is an attack on oneself. Moreover,
most people feel comfortable about killing only out of love, in defense ofloved ones, friends, family, or children. Psychological studies show that
only about 15 percent of soldiers feel comfortable killing the enemy—
unless they develop love for their comrades and think in terms of defending
their loved ones. But cancer patients often have had lifelong dif ficulty in loving
themselves enough to feel the same way about self-defense. Thus some
patients do well seeing their white blood cells as sharks or polar bears, but
many do not. Some of the most successful kinds of visualization in ECaP
have been images of tumors as food, being eaten by white cells disguised as
Pac-Men or some such benevolent consumer. Just as healers in primitive
tribes tell people to utilize power animals, I suggest that patients use similar
animated symbols. One child saw his cancer as cat food and immune cells
as white pussycats. Another patient visualized birds and birdseed. One lady
who had oat-cell cancer pictured mares and does eating her oats. Seeing the
cancer as being eaten can mean “This tumor will nourish me and help me
get well. ” This kind of picture is truer to the real nature of the white blood
cells and also of fers a framework for using the disease as psychological
food for one’ s own growth. Another comfortable image is seeing the disease
as a delinquent, or misbehaving child or body part. Through treatment and
discipline the abnormal part or disease is returned to normal, mature
function. For guided visualization techniques, see the Appendix. OceanofPDF. com7
You cannot teach a man anything. Y ou can only help him to find it within
himself. —G ALILEO
OceanofPDF. comImages in Disease and Healing
I began working with imagery and cancer using the approach developed by
the Simontons and specifically outlined by their co-workers Jeanne
Achterber g and Frank Lawlis in Imagery of Cancer  (now expanded and
titled Imagery of Disease ). Using these techniques, I, too, found consistent
differences between the images of patients who would do well compared
with those who would do poorly. The dif ferences showed up in such
pictorial elements as the bulk of the cancer, the aggressiveness of white
blood cells, and the ways in which treatment was symbolized. I had used this method for a year in a rather mechanical way to try to
direct patients toward healing. Then, in the fall of 1979, I participated in a
Life-Death Transition workshop run by Elisabeth Kübler -Ross. The
drawings I made as part of that workshop (see example in insert following
page 1 16) helped me reach a deeper understanding of the powerful
relationship between one’ s unconscious and one’ s emotional life. These techniques for using drawings to explore the unconscious have
been developed over many decades by Carl Jung’ s student Susan Bach, and
by Gregg Furth and others. I learned them from Dr. Kübler -Ross, and as I
applied them in my practice, I saw that there were patterns of color
symbolism and that time sequences of past, present, and future were often
revealed. However, I saw that the symbol associations were often as
complex and revealing as dreams. Back in 1933, Jung interpreted the following dream sub mitted to him by
a doctor who provided no other information about the patient:

Someone beside me kept asking me something about oiling some
machinery. Milk was suggested as the best lubricant. Apparently I thought
that oozy slime was preferable. Then, a pond was drained and amid the
slime there were two extinct animals. One was a minute mastodon. I for got
what the other one was. Jung correctly diagnosed a damming-up of cerebrospinal fluid probably
due to a tumor. His interpretation was based on the facts that the Latin word
for phlegm, one kind of bodily “slime,” is pituita, and that “mastodon”
derives from two Greek words meaning “breast” and “teeth. ” He deducedthat the mastodon image referred to the mammillary bodies, breast-shaped
structures lying at the bottom of the third ventricle, a “pond” of
cerebrospinal fluid at the base of the brain. The details of Jung’ s interpretation are brilliantly recaptured by UCLA
research psychologist Russell Lockhart in his article “Cancer in Myth and
Dream. ” When asked how he had arrived at the correct conclusion, Jung
himself only replied:

…why I must take that dream as an or ganic symptom would start such an
argument that you would accuse me of the most terrible
obscurantism…. When I speak of archetypal patterns those of you who are
aware of these things understand, but if you are not you think, “This fellow
is absolutely crazy because he talks of mastodons and their dif ference from
snakes and horses. ” I should have to give you a course of about four
semesters about symbology first so that you could appreciate what I said. As Lockhart concluded, “Bodily or gans and processes have the capacity
to stimulate the production of psychic images, meaningfully related to the
type of physical disturbance and its location. ” This probably comes about
by means of electrical and/or chemical messages from the diseased part of
the body to the brain, which