inating I’m wherever you can. Substitute with such sen-
tences as, “Until today I’ve chose to be that way,” or “I used to label
myself…”
• Announce to those close to you that you are going to work at
eliminating some of your I’ms. Decide which are most important to
eliminate and ask them to remind you whenever you haul them out.
• Set behavioral goals to act differently than you’ve ever done
before. For example, if you consider yourself shy, introduce yourself
to one person who you might otherwise have avoided.BREAKING FREE FROM THE PAST  / 85• Talk with a trusted confidant who will help you combat the
powers of the past. Ask him to signal you silently with a tug to his
ear each time he notices you falling back into your I’m.
• Keep a journal on your self-destructive I’m behavior, and record
your action as well as how you were feeling about yourself while
you were behaving that way. For one week record in a notebook the
exact time, date and occasion when you used any of the self-destruct-
ive I’ms, and work at diminishing the entries. Use the list provided
earlier in this chapter as a guide to your journal-keeping.
• Watch out for the four neurotic sentences and whenever you
fall into using them, correct yourself out loud  in the following way.
Change
“That’s me.”…to…“That was me.”
“I can’t help it.”…to…“I can change that if I work on it.”
“I’ve always been that way.”…to…“I’m going to be different.”
“That’s my nature.”…to…“That’s what I used to believe was my
nature.”
• Try to work each day on eliminating one I’m just for that day.
If you’ve used I’m forgetful as a self-descriptor, devote Monday to
working specifically at being aware of this tendency, and see if you
can alter one or two forgetful behaviors. Similarly, if you don’t like
your stubbornness I’m, give yourself one day to be tolerant of con-
trary opinions, and see if you can rid yourself of I’ms one day at a
time.
• You can interrupt your own “I’m-Circle” between point 3 and
4, and resolve to toss out those ancient excuses for avoidance.
• Find something you’ve never done and set aside an afternoon
for that activity. After your three-hour immersion in a totally new
activity, one that you’ve always avoided in the past, see if you can
still use the same I’m that you applied that morning.86 / Your Erroneous ZonesAll of your I’ms are learned avoidance patterns, and you can learn
to be almost anything if you make the choice to do so.
Some Final Thoughts
There is no such thing as human nature. The phrase itself is de-
signed to pigeonhole people and to create excuses. You are the sum
product of your choices, and every I’m you treasure could be re-
labeled, “I’ve chosen to be.” Go back to the opening questions in
this chapter, Who are you? and How do you describe yourself? Think
about some delicious new labels that are in no way connected to the
choices that others have made for you, or those that you’ve made
until now. Those old tiresome labels may be keeping you from living
your life as fully as you might.
Remember what Merlin said about learning:
“The best thing for being sad,” replied Merlin, beginning to
puff and blow, “is to learn something. That is the only thing
that never fails. You may grow old and trembling in your ana-
tomies, you may lie awake at night listening to the disorder of
your veins, you may miss your only love, you may see the
world about you devastated by evil lunatics, or know your
honor trampled in the sewers of baser minds. There is only one
thing for it then—to learn. Learn why the world wags and what
wags it. That is the only thing which the mind can never ex-
haust, never alienate, never be tortured by, never fear or dis-
trust, and never dream of regretting. Learning is the thing for
you. Look at what a lot of things there are to learn—pure sci-
ence, the only purity there is. You can learn astronomy in a
lifetime, natural history in three, literature in six. And then,
after you have exhausted a million lifetimes in biology and
medicine and theocriticism and geography and history and
eco-BREAKING FREE FROM THE PAST  / 87nomics, why, you can start to make a cartwheel out of the ap-
propriate wood, or spend fifty years learning to begin to learn
to beat your adversary at fencing. After that you can start again
on mathematics until it is time to learn to plough.”*
Any I’m that keeps you from growing is a demon to be exorcised.
If you must have an I’m, try this one on for size. “I’m an ‘I’m’ exor-
cist—and I like it.”
*Terence H. White, The Once and Future King  (New York: C. P. Putnam’s Sons,
1958).88 / Your Erroneous ZonesV
THE USELESS EMOTIONS—
GUILT AND WORRY
If you believe that feeling bad or worrying long enough will change
a past or future event, then you are residing on another planet with
a different reality system.
Throughout life, the two most futile emotions are guilt for what
has been done and worry about what might be done. There they
are! The great wastes—Worry and Guilt—Guilt and Worry. As you
examine these two erroneous zones, you will begin to see how con-
nected they are; in fact they can be viewed as opposite ends of the
same zone.
There you have it. Guilt  means that you use up your present mo-
ments being immobilized as a result of past behavior, while worry  is
the contrivance that keeps you immobilized in the now
89about something in the future —frequently something over which
you have no control. You can see this clearly if you try to think of
yourself as feeling guilty about an event that has yet to occur, or to
worry about something that has happened. Although one response
is to the future and the other to the past, they both serve the
identical purpose of keeping you upset or immobile in your present
moment. Robert Jones Burdette wrote in Golden Day:
It isn’t the experience of today that drives men mad. It is the
remorse for something that happened yesterday, and the dread
of what tomorrow may disclose.
You see examples of guilt and worry everywhere, in virtually
everyone you meet. The world is populated with folks who are either
feeling horrible about something that they shouldn’t have done or
dismayed about things that might or might not happen. You are
probably no exception. If you have large worry and guilt zones, they
must be exterminated, spray-cleaned and sterilized forever. Wash
out those little “w” and “g” bugs that infest so many sectors of your
life.
Guilt and worry are perhaps the most common forms of distress
in our culture. With guilt you focus on a past event, feel dejected or
angry about something that you did or said, and use up your present
moments being occupied with feelings over the past behavior. With
worry, you use up those valuable nows, obsessing about a future
event. Whether you’re looking backward or forward, the result is
the same. You’re throwing away the present moment. Robert Bur-
dette’s Golden Day is really “today,” and he sums up the folly of
guilt and worry with these words.
There are two days in the week about which and upon which
I never worry. Two carefree days, kept sacredly free from fear
and apprehension. One of these days is yesterday…and the
other day I do not worry about is tomorrow.90 / Your Erroneous ZonesA Closer Look at Guilt
Many of us have been subjected to a conspiracy of guilt in our
lifetimes, an uncalculated plot to turn us into veritable guilt ma-
chines. The machine works like this. Someone sends out a message
designed to remind you that you’ve been a bad person because of
something you said or didn’t say, felt or didn’t feel, did or didn’t
do. You respond by feeling bad in your present moment. You are
the guilt machine. A walking, talking, breathing contraption that
responds with guilt whenever the appropriate fuel is poured into
you. And you are well oiled if you’ve had a total immersion into
our guilt-producing culture.
Why have you bought the worry and guilt messages that have
been laid on you over the years? Largely because it is considered
“bad” if you don’t feel guilty, and “inhuman” not to worry. It all
has to do with CARING. If you really care about anyone, or anything,
then you show this concern by feeling guilty about the terrible things
you’ve done, or by giving some visible evidence that you are con-
cerned about their future. It is almost as if you have to demonstrate
your neurosis in order to be labeled a caring person.
Guilt is the most useless of all erroneous zone behaviors. It is by
far the greatest waste of emotional energy. Why? Because, by defini-
tion


ri M.allubhai as well,!"
NTtiMA:t:H Of 0\S.ES
1. SAri wam ~mPws $kwi ~asidas BrahmacOO:ri who too i.s.a
prapagandlst of uri-ne tilel'apr. SM. banarasidas had toothache in
1 966 aAlJ of a sucidef'l. Me ~aA ~ ~et~ amd me f.oon-d gr.eat
rel-ief in oRLy 20 minwtes. lfl thooe d~s be COJ\l'W!etel¥ curs;! his
toothadre by oR-iy gatgrmg of U!!tne.
2. Shri H:aribhai Desai (Asbacteep, Br:allmapttri, Baroda) tnforll'ted
i·n h-is letter dated 15-2-62 that hrs homoeopath friend uses urine
therapy for himself and wiNing pat~ents to cure their diseases. He
could cure pyorrhoea of one patient by this treatment. I
'I
I
,-
,,~ 170 : AUTO-URINE THERAPY
3. Shri Hans very enthusiasticall the inmates of the Brahm v·d y nar~ates that he found many of
urine therapy for self-curea T~ ya hMandrr, Pavanar (Wardha) using
therapy. · ey ave shown great interest in this
. 4. Shri Balkobaji, younger brother f h..
evrnced great interest in urine thera o S rr ~rnob_a Bhave, has
of Naturopathy He ad.. py and considers rt as a branch
that they have f~ith in it~rses people to use this therapy if he funds
CHAPTER XXIV
CONCLUSION
When I started writing the cha ters f.
that enough material would be o ~hrs book, I did not expect
conclusions. But by God'.. h avarlable to draw suitable
h d. s grace, I ave got th d.
a~e elrberately avoided in this book e esrred material. I
whrch appeared dubious Wh t.. the accounts and statements
scrutinized. Nevertheless. 'to :r/sisst~~ed h~rein. has been thoroughly
any error made inadvertently.. mna' so I ask for pardon for
Sincere Research Needed T
medical science so this bo k h: ·do me urine is not a subject of
' 0 a not bee · · propound a new branch of medicin. n_ wrrtten wrth a view to
restoration of health and ~ h de. Urrn: rs a perfect tonic for the or t e estructron of 1 d.
even an aged person the vitali d. ma a res. It gives
an anti-poison In fact. ty an vrgour of a youth. It acts also as · urrne rs a nat 1. provided not only to man b ura equrpment of the body
b'rth · ut to every living b · f''. Urrne can never fa"rl 'f t erng rom the very
D'reatment is t k r. Armstrong of England evolved a a en sy:tematically. Late
l?ng experience for years together and ~~~hod of thrs :reatment after
srngle case. so there. 1 not meet farlure even in a
h I.. was not a srngle cha f.... ea rng flurd as defective 0. ft. nee o crrtrcrsrng the.. r rne 1ectrve we t h 11 h a srmrlar method and expert. · 00 s a ave to evolve s rn anatomy and pathology will have to CONCLUSION : 171
make a thorough research. But such a research will neither require
much time nor create any complexity unlike other therapies. What
is required here is the concentration and honest and intelligent
labour on one fluid only. In allopathy, it is quite possible that years
may pass in the study of diseases and experiment with thousands of
medicines even on a single disease. Still two allopaths may disagree
in choosing a particular medicine for particular disease! Urine
therapy is far from all the~ defects. Here a single liquid is a s1,1re
cure of. all diseases. The only thing required is the proper
understanding of the condition of the ailing person. As a matter of
face even diagnosis in unnecessary. But it is essential that the
vitality of the patient, local climate, the quantity of urine to be used,
the method of application, the diet before, during and after the
treatment etc., should be fully considered beforehand. The follower
of this treatment should be careful in his general behaviour also
because mental attitude also plays an important role in the physical
health.
A Treatment with Self-restraint: The accounts of the most of the
cases which I have received have one common purpose and that is
people want to survive somehow by whatever means it may be
possible. Moreover it has been our habit not to do anything
methodically or rationally. But this would not be allowed in this
treatment. otherwise it would bring discredit to this therapy. one
should not take up this treatment if one lacks inself-restraint,
moderation in food and lacks patience.
I have to put a question to such half-hearted patients who have
been benefited in sptie of their being unrestrained. But what woul~
they have said if the results were unfavourable? Would they have
boldly admitted that it was only due to their own faults that harrn
had been done to them? I ·do not think such would have been their·
reaction if the result was not good. Naturally persons with selfish
motives would have given an odd name to urine therapy to achieve
their own selfish ends. Hence I do not have the slightest hesitation
in warning the patients that they should not practise this theraPY 170 : AUTO-URINE THERAPY
3. Shri Hans very enthusiasticall the inmates of the Brahma Vid a y nar~ates that he found many of
urine therapy for self-cure Th/ hMandlr, Pavanar (Wardha) using
therapy. · Y ave shown great interest in this
4. Shri Balkobaji youn er b h evinced great interest' ·In? hrot er of Shri Vinoba Bhave has
f unne t erapy a d 'd,·'o Naturopathy He ad., n cons1 ers it as a branch · v1ses people t h' that they have faith in it. o use t IS therapy if he funds
CHAPTER XXIV
CONCLUSION
When I started writing the cha ters of.
that enough material would ~e ~his book, I did not expect
conclusions. But by God's. available to draw suitable
ha~e deliberately avoided i~r~~:' ~o~ave got the desired material. I
which appeared dubious Wh t. k the accounts and statements
scrutinized. Nevertheles; 'to :rr~~:t~ted h~rein. has been thoroughly
any error made inadvertently.. umna' so I ask for pardon for
Sincere Research Needed..
medical science so th'ls b k h. Tdo me unne is not a subJ'ect of'oo a not b ·. propound a new branch of medicin :en. wntten With a view to
restoration of health and ~ h e. Unne IS a perfect tonic for the
e or t e destruction f 1 d' ven an aged person the vital it d. o ma a les. It gives
an anti-poison. In fact urin ~ an vigour of a youth. It acts also as
provided not only to man be tiS a natural equipment of the body
b' h · u to every liv· b ·'lrt. Unne can never fal.ll 'f t mg emg from the very D 1 reatment is t k r. Armstrong of England evolved a a en sy:tematically. Late
l?ng experience for years together and ~~thad of this ~reatment after
smgle case. So there was. ld not meet failure even in a
h 1· fl · not a smgle cha f ·.. ea mg u1d as defeoive 0 · f'I. nee o CritiCISing the ·.
1 r 1ne 1ect1ve We t h II a Simi ar method and expert.. oo s a have to evolve s m anatomy and pathology will have to CONCLUSION : 171
make a thorough research. But such a research will neither require
much time nor create any complexity unlike other therapies. What
is required here is the concentration and honest and intelligent
labour on one fluid only. In allopathy, it is quite possible that years
may pass in the study of diseases and experiment with thousands of
medicines even on a single disease. Still two allopaths may disagree
in choosing a particular medicine for particular disease! Urine
therapy is far from all the~ defects. Here a single liquid is a sure
cure of all diseases. The only thing required is the proper


 as a whole for other  symptoms,  the local  condition  is apt to
cure  itself  without any direct attention.
Glaucoma. This, according  to orthodox Medicine  and even to naturop ,;
thy,  is a very serious  condition.  Oculists perform an operation,  but in
many cases the. patient sooner or later  merely  goes blind. In any event,
mutilation  can never be termed a cure. Patients  who have no been
tampered  with, I have known to respond  well  on urine‐fast  of about a
month's  duration. As against that cases which  have been surgically
interfered  with must  a: a general rule be considered  practically
hopeless.   92
 Rheumatism.  In this  country (England)  the weathe is often  blamed for
rheumatic  conditions  by persons wit) insufficiently  alkaline blood. But
were the blood  and (body free from acidity and  foreign matter,  the
weather or changes of weather would have, no effect.
With regard to the cure  for rheumatism  (of which  some doctors say
there  are 26 different kinds) I hav found chat patients always respond
well  to a urine‐fa,, of from 10 to 12 days, or even less in simple cases.
Th fast must  be attended with the urine‐rubbings  and urine packs.  After
the cure, revision of diet to a well  balance regime  is essential to avoid
recurrence.  Many cases hai even responded  to the one meal a day plan
(the foe must  be carefully chosen, alcohol and condimen  avoided) plus
the taking of autogenous  urine, the urin rubbings,  and uane‐packs.  Such
cases, if of not too long‐standing and severe, have usually cleared up
within a few weeks.
Arthritis. This painful and distressing  condition  is about as far removed
from rheumatism  as a severe attack of influenza from a slight  cold, and
is one of the very worst conditions  to tackle; notably because the
foreign deposits are largely  lodged in the bones. Even to cure  an
incipient case  I have found that it takes anywhere  from 12 to 40 days
on a very carefully selected diet, the taking of every drop of urine
passed, and  long daily rubbings  with urine. (These were cases where
the patients had  objected to or had  not found it feasible to fast.)
Nevertheless,  I regard such treatment  as only half  measures,  and
maintain that a complete  urine‐fast  of even 10 days does far more  to
help the victims than months of mere dieting and  the taking of urine.
But I must  emphasis  that where  the trouble has become deep‐seated, 93
 and the victim  is practically  crippled, there  is little prospect of obtaining
a cure.
I will now add a few cases kindly supplied by the naturopath  Mr. Oliver
Warnock‐Fielden
“Bronchial  Asthma. Mr. D.E., age 37. Discharged  from the Navy for
Bronchial  Asthma, from which he had suffered  since the age of 14. The
sea life seemed to make the trouble worse. Disturbed  each night  at
lean four times in order to use a medical spray,  also he dare  not go to
the theatre  without  it so that he could use it between.  the acts.  Within
three  months, during which  he drank urine up to three or four pints  a
day,  and two short  fasts of 36 to 40 hours  each on urine alone, he
became  so much relieved that he never thinks  of taking his spray to the
theatre, nor does he wake up at night to use it. All fear of his trouble
has left him and his general health is vastly improved.
Another  case  of the same trouble improved  in a four days'  fast on urine,
when a three weeks'  fast at a wellknown  Nature  Cure Home had utterly
failed. After every drink  of urine a wad of mucus  was discharged.  The
last day of the fast produced  such a clot of mucus  that the patient went
out and  tested his breathing  by walking up a hill. Experiencingg  no
difficulty he immediately  returned to work."
"Diseased  Kidney. Mr. G.D.  In May, 1944, he was in hospital for the
removal of his right kidney. He had  suffered great pain, the urine was
the colour of blood, and  the X‐ray had  shown a large stone lodged in
the pelvis  of the kidney. The surgeon's  opinion was that the kidney was
diseased  and  not to remove it would  be a danger to life. However,  Mr.
D. refused the operation  and came to me. He took to urine drinking 94
 quite naturally,  drank all he passed; fasted  repeatedly  for several days
at a time, and  within a few weeks the condition  was improved  to the
extent that there  was no pain and  the urine was of normal  colour.  In
three  months  Mr. D. returned to the hospital  and  was told that there
was nothing wrong  with his kidney.
As a result of this successful  treatment,  Mr. D. brought me a patient
who had been in hospital waiting to undergo the same operation.  He
also was cured by the same method.
In cases such as these  one must accept the verdict of the examining
surgeons  and the radiologist  who in both instances  were pressing for an
operation  as the only means of relief, or even of saving


 of guidance
for its own purposes. The ego does not want you to have anything to do with guida nce
unless it is its own guidance—a nd it wants you to be a slave to it. The
ego likes that, but it is of fended by the Holy Spirit’ s guidance. It wants to
protect itself since the Spirit’ s guidance will undo it. Therefore, it wants
you to be dependent on it for everything. It does not want you to realize
that the mind is causative and that nothing can happen that the mind has
not asked for, that nothing comes from the “outside.” When you realize
that nothing is external and that there are no external causes or effects,
the game is over for the ego. You have effectively ended its tyranny, this
false rulership, and you have accepted the strength and power exactly as
it is, in mind and as mind. One of the deep  truths that isn’t really known in the world is that if
you have a wrong-minded perception, a misguided behavior will always
follow. This is because thought s and images of forms are one and the
same. If you have wrong-minded thoughts, you will inevitably be
misguided. Actions and behaviors are not autonomous or separ ate from
your thoughts and beliefs. What you do comes from what you think.Without exception, this is so. What you do is determined by your
perception of a situation. There is great relief in knowing that what you
do comes only from what you think and believe and that there is nothing
outside of your mind. This is why you need guidance from a wisdom
beyond your own thoughts and belief system. You can relax and ease
your way into this alignment with the guidance of the Holy Spirit within. The difficulty is not really in finding out which voice is the Holy
Spirit’ s and which one is the ego’s. When you have fear in the mind, the
ego will actively  attack the Holy Spirit’ s guidance. So, there could be a
lot of attack thoughts or doubt thoughts coming up with certain
guidance. There fore, rather than asking whether it’s Spirit or ego, an
important step is to question what you are afraid of when you want to
know the guidance in a specific situation. And you can decide to be very
honest with yourself and look at what you’re afraid to lose. When what
you’re afraid to lose is not hidden, your mind is open to all possibilities
and all options. You will be in a space to tell the Holy Spirit, “Just show
me if it is Your will.” Then you can feel the joy and peace that comes
with feeling the Holy Spirit’ s guidance. You will be able to see a lot of
signs and symbols. Symbols and metaphors of harmony and union align
the mind with the Holy Spirit. When you open your mind to guidance, you can see that guida nce
always offers a very obvious and easy option. The question of whether it
comes from the ego or the Spirit becomes unnecessary after you have
faced your specific fears. True guidance is always from the Spirit, and
the ego is only providing fears  and doubts that you need to heal and
clear, but never true guidance. Merging into a Glorious Flow
The experience of listening for true guidance is like being in a constant
state of prayer. All of a sudden, you feel how natural this is, and you
understand that you will need to make no decisions by yourself. You will
let Spirit decide for you. Be You in charge, Spirit! You know the way. You know the way out of the dream of separation. There is a shift
happening when you surrender  to Spirit this way. You come from anautonomous separate sense of self in a world apart and merge into a
glorious flow that has always been your natural state. It is absolutely
delightful to move into a day with an open mind that does not have a to-
do list and is not set on outcomes—being wide open to let the day be like
a blank canvas that can be painte d with all the beautiful splashin g colors. How free and how wonderful! “What is going to happen today? Oh, a
splash of green,  some red, some yellow.” You can sit and behold the
painting as it appears right before you and really be in the glory of it,
without trying to control it, without trying to be the artist. Just be the
witness Self, the observer. It is delightful. Following guidance is a pathway to this ultimate experience. You
come without preconceptions, you come without ideas of outcomes, but
you come with a willingness to be shown, to receive that which is given,
and to trust that everything is for your awakening. That is what carries
you higher and higher to this ultimate experience. Spirituality must be practical. This is why it comes down to really
opening up to guidance day to day, to letting Holy Spirit go before you
and lead you in the decisions of your life. You are making decisions to
unwind from the ego-thought system. The only way you authentically
unwind is to decide with God, to decide with Spirit, as you move
forward. It is beautiful and very, very practical. It can almost become
like the song of your heart: “Today I will make no decisions by myself. Instead, I want to be led. I am ready to be led.” As you get into the joy of
joining, it becomes obvious that this is truly the way because there is
lightness and happiness with it. We can get to an experience of this gentle presence and guidance
together with others. If two individuals are deeply attuned to each other
and to the Holy Spirit, they can actually hear the same guidance
simultaneously. This is a glorious experience. It’s like becoming one
with another being. This is an experience apart from time, a holy instant
when you see no difference between yourself and the other. In that
moment, there are no bodies or persons. It is a true moment of being one
mind. You can experience great harmony when you have synchronicities
like this. You look into each other ’s eyes and say: “Are you hearing what
I’m hearing?” “Mmm mmm…” You don’t even have to finish a sentence
because you are both feeling the intuitive yes.Exercise: Opening to Spirit’ s Guidance
To listen to a recorded version of this exercise, go to
http://www.newharbinger.com/41870. Before you begin this exercis e, take a few breaths and relax
your mind. Close your eyes and take as much time as you need to
feel present and focused. As you move through this assignment, I
encourage you to allow any reactions or emotions to come up
freely. Don’t restrict or censor yourself. Think of an area in your life where you feel you need some
direction right now, big or small. Close your eyes and relax into a
space where you feel attentive, clear, and calm. Bring the area to
mind and hold it in awareness as you prepare to offer it to the
Holy Spirit. Allow any images to appear in your mind that
represent the essence of this issue for you. Take your time. Now,
imagine a large round golden platter in front of you, and see
yourself placing your issue on this golden platter and offering it to
Spirit. Think of Spirit as a vast, warm light. Then let it go. Don’t
think about it. Try not to think of anything at all. You have  brought
your issue to the Spirit; now relax! Imagine giving yourself over to the Holy Spirit completely in
this moment. Stay in this place of communion with the Holy Spirit
for as long as it feels helpful. Just be in the moment without
expectation. Now, exercise your willingness and present capacity
to trust. If you find yourself reverting back to worrying about the
situation and taking it back into your mind, that’s okay. Relax and
forgive yoursel f, and just begin again by placing the issue on the
platter and offering it to Spirit. And let it go! Take your time. Know
that whether you get a spec ific answer or not now, you can feel
calm and reassured because you have handed it over to Spirit. He
will guide you. Drop any desire for a particular outcome but
remain alert—and expect miracles! A Prayer for GuidanceI open my heart to Y ou, Holy Spirit. I am willing to ask Y ou to guide my every step and to follow
You,
For I know this is my way Home. Help me to be in a consistent state of peace,
to let go of all my resistance, my fears, and
the conflicting wishes that stop me
from knowing Y our peace and guidance. Amen. As you come out of the medit ation and prayer, try to stay with
this sense of calm and connection and know that divine guidance
has you. Allow yourself to be open as to what to do next. Be alert
to feeling or hearing from within an answer or a direction to take. It
can come from external signs or symbols, through what someone
says, or just as a feeling from within. There can be a yes or a no if
this applies. Watch out for any tendency to use the ego intellect. Instead, allow your intuition (Holy Spirit) to lead you. No matter
what the guidance is, trust that it will be what makes you happy—
if you follow it. For God’ s will for you is happiness. Sweet Humility
It is the response to the inner question, How do


 his
liver, which weighed an immense 3,400 g. He died in bed from liver failure a week
after the photograph shown in
Figure 11. 2
 was taken. His liver was a solid mass of
dead lymphosarcoma. The DMSO-hematoxylon material had enough anti-tumor
quality to destroy the enormous
masses of lymphosarcomatous growth permeating
the man’s body. If Guiddy had had near-normal organs or at least a functioning
liver, it’s likely he would have survived. But he did not.<|eot_id|><|begin_of_text|>
Q: What is the composition of the ACTH Gel, dexamethasone acetate, and triamcinolone acetonide?,
A: Not mentioned in the passage.
Q: What is the normal CEA reading for a non-smoker?,
A: 2.5
Q: What is the recommended dose for treating herpes zoster?,
A: Not mentioned in the passage
Q: What is the purpose of the English study on the use of DMSO spray?,
A: To treat respiratory infections in children
Q: What is the alleged violation of the Federal Food, Drug, and Cosmetic Act, as reported by the FDA?,
A: The alleged violation is the failure to report the eye changes in the patients to the FDA.<|eot_id|><|begin_of_text|>All updated patient reports throughout the year have
previously been forwarded to the FDA under separate cover.”
Commissioner Goyan considered this alleged misreporting extremely serious in
view of the fact that it was the eye toxicity that the FDA was most concerned
about. Under the IND regulations that govern this human experimental work, it is
mandatory that the sponsor shall promptly investigate and report to the FDA and toall investigators any findings associated with the use of the drug that may suggest
significant hazards, contraindications, side effects, and precautions pertinent to the
safety of DMSO. Eye changes in the scleroderma patients clearly fall within this
definition. It is possible that lens changes are a complication of the disease, but there is
nothing reported in the medical literature indicating that eye symptoms are present
in scleroderma. From the correspondence found three years later in the Research Industries
corporate files, it appears that Scherbel’s letter is the first DMSO report of human
eye toxicity ever, and that the pharmaceutical company had furnished the report to
Dr. Pani at the FDA. Commissioner Goyan said that if Pani had possessed this
information and not provided it to the FDA, it would be grounds for his dismissal
from the agency. It looked like the FDA had a real health problem with DMSO—specifically,
eye toxicity in humans. Also, the agency learned that the odor-free DMSO, 87-2,
and another DMSO derivative called Satori, had no IND and no animal testing, but
were being distributed in interstate commerce and being used by the general
public. We saw at the start of this chapter that Jean Puccio almost daily paints on
87-2, which she acquired from Dr. Jacob. Use of this unapproved drug is illegal. Dispensing it is a violation of the Federal Food, Drug, and Cosmetic Act. Dr. Hensley brought all this information to the Inspector General of the United
States. “The Office of Inspector General went to the United States attorney in
Baltimore, because it is the judicial district, and briefed them on what they knew
of it,” said Dr. Hensley. “They interviewed a great many people during that week
[May 12, 1980] and had some very definite impressions as to what they ought to
do.”
The incident with which we opened
Chapter 2
, where FDA officials
holding a
Federal warrant entered Dr. Jacob’s office on November 10, 1980, looking for
documents on eye toxicity, is a direct outgrowth of this discovery and its eventual
public disclosure in the Congressional Record. In fact, one of the investigators
visiting Dr. Jacob’s office was Dr. Alan B. Lisook, who is Dr. Hensley’s
supervisor at the Division of Scientific Investigations, Bureau of Drugs, FDA. Lisook flew to Portland, Oregon, from Washington, D.C., to grab what reports on
eye toxicity he could out of Jacob’s files. You’ll recall that Lisook wasn’t allowed
access to the files. Meantime, the Inspector General, in consultation with the Baltimore United
States attorney, investigated possible malfeasance on the part of some employeesof the agency. “The allegations have to do with the question of whether the
sponsor and the investigators were investigated promptly enough and in a proper
fashion,” explained Nancy L. Buc, Chief Counsel of the FDA, “and also may have
to do with questions that pertain to the sponsor and to the investigators.”
Dr. Pani, the medical officer with the primary responsibility for DMSO, who
was assigned to the drug in 1968, was transferred from the DMSO project. And
then he was forced to retire from the FDA under threat of outright dismissal. The
policy management staff at the FDA conducted an investigation of Dr. Pani and his
relationship with the sponsors, the clinical researchers, and the physician-monitor. This physician-monitor was responsible for making sure the protocols of
investigations were being followed, the product being employed was pure, and the
records being kept were accurate. The FDA staff’s findings have not been made
public, but I have found out that the physician-monitor was Stanley Jacob. Dr.
Pani and Dr. Jacob were indicted by the Justice Department on criminal charges
rising from the FDA investigations. A BUSINESSMAN PROTECTS HIS INVESTMENT
Henry Moyle and Louis Haynie created Research Industries Corporation (RIC) in
1968 out of an amalgamation of a land development firm and the Deseret Drug
Company. Early in the 1970s they expanded by purchasing three DMSO clinics in
Juarez, Tecate, and Nogales, Mexico, where patients were treated under the
direction of Mexican doctors. Not quite satisfied that DMSO was safe, the
businessmen called in Dr. Jacob to tour the clinics and coach them on suggested
changes in their therapeutic procedures. After persuading Americans, for a time, to cross the border for DMSO
treatment, the partners decided to manufacture, market, and legitimize DMSO in
the United States. First they had to work with the FDA in trying to get approval of
the drug. This became Moyle’s almost full-time responsibility. Dr. Jacob became
associated with the company and put Moyle in touch with Dr. K.C. Pani for
discussions about INDs for DMSO. The two indications that seemed most promising for INDs were scleroderma
and interstitial cystitis. American physicians treating these conditions with DMSO
were Dr. Scherbel and Bruce H. Stewart, M.D., respectively, both of the
Cleveland Clinic Foundation. Later, Dr. Stewart brought in Sheridan Shirley, M.D.,
of the University of Alabama, and these two doctors administered DMSO to
patients suffering from interstitial cystitis. Their patient experimentation was doneunder an IND initiated in 1974. RIC acquired a wholly owned subsidiary known as Terra Pharmaceuticals,
Buena Park, California, to manufacture DMSO. It had once been owned by Nutri-
Lite, a subsidiary of the Amway Corporation. Twenty to thirty workers now
manufacture DMSO at the Terra Pharmaceuticals plant. Data submitted by Dr. Shirley was a fifty-one-patient study; the data submitted
by Dr. Stewart was a fifteen-patient study. The research had gone on for more than
a year. Research Industries Corporation was the sponsor who submitted the
clinical trial reports to the FDA. The Shirley and Stewart studies sent along for
approval of DMSO in the treatment of interstitial cystitis were accepted, and the
drug came into legal use for this condition. About a year later, RIC was inspected
by the FDA to see what kind of monitoring the company was doing at the time. Then the FDA checked with the two clinical investigators, randomly chosen, to see
how the monitoring that had been conducted actually stood up. Their visit to Dr. Shirley’s research facilities was disturbing to the FDA
inspectors. Although the researcher had been given ten days’ notice, he had
difficulty producing the background information and other raw data that would
support the safety claims he had made. This led to another inspection the FDA
labeled “for cause.” The “for cause” inspection was designed to compare case
report forms—fifteen were chosen at random—to the patient records. The
inspectors wanted to learn if the underlying data that had previously been missing
were still missing. Dr. Hensley said, “The intent was also to pursue beyond that; to
go, in fact, to the laboratories that had allegedly done that data and, if necessary, to
the patients.”
The FDA uncovered virtually every possible deficiency in the Shirley studies,
according to Dr. Hensley. For example, there were no records of informed consent
by the patients. There was no institutional review board approval where it was
appropriate and necessary. The University of Alabama seemed not to have been
consulted at all about this patient experimentation under its jurisdiction. More important from the FDA’s viewpoint were problems with the safety and
efficacy data, which tended to invalidate all prior approval of DMSO for the
treatment of interstitial cystitis. In the safety data, the eye examinations that were
supposed to have been done before the study began and every three months during


 aware
rather than ‘doingness’ per se. Attitudes that may just seem merely ‘nice’ to ordinary mind become
very powerful tools when aligned with spiritual intention and commitment. For instance, to strictly live by the dictum of ‘good will to all life’ is
transformative when energized by the Spiritual Will. The decisions to ‘be
kind to all of life’ or to respect the sacredness of all that exists are powerful
attitudes in spiritual evolution, along with the virtues of compassion, the
willingness to forgive, and seeking to understand rather than to judge. By
constant surrendering, perceptions dissolve into discernment of essence. Supplication and prayer to Divinity are facilitated by a profound and
deep surrender to humility. This humility is merely the truthful
acknowledgment of the actual fact that the ego/mind, by virtue of its
structure and design, is intrinsically incapable of being able to differentiate
truth from falsehood (essence from appearance). Emotion is not an indicator
of truth as it is both reflective and determinative of positionalities and
conditioning. It is important to realize that both the level of consciousness and karmic
propensities are consequences of prior acts of the will. In contrast, in
ordinary worldly life, rewards are based on gain and demonstration of
accomplishments or acquisitions. Surrender and humility are not the same
thing as passivity because, paradoxically, both surrender and humility are
positive acts of the Spiritual Will and are thereby in a positive agreement to
‘allow’ rather than to ‘get’. Focus
In ordinary life, the mind focuses on linear content, specific details, and
emotionalized perception. The ego is thus energized consequent to
projected, inflated estimates of worth or value. The process of energizing
perceptions and desires is based on the ego’s expectations of gratification
and reward. In contrast, in spiritual endeavor, the focus is not on the result
but instead on alignment with an overall field of intention. The ego is oriented towards specifics and the linear content of the field
of vision. Its effect on vision itself is exclusive and limited in order to focusprimarily on the near side of objects (so as to facilitate manipulation). Spirit
is oriented towards context and the whole, and is thus inclusive and focuses
on the far side of objects. Its field is diffuse rather than local. To relate to the overall field rather than become involved in the details
of specifics is characteristic of a contemplative lifestyle, which is conducive
to spiritual evolution. In meditative practice also, there is a shift from focus
on specifics at the outset but then progressive identification with the overall
field and eventually with context itself. When vision is focused on a desired object, the focus is on the near side
of the object. In contrast, looking at what or who is loved results in the
inclusive shift of focus to the far side. In ordinary life, the ego/mind goes from ‘unfinished’ to ‘finished’, and
then from ‘incomplete’ to ‘complete’. In contrast, the spiritual pathway is a
direction and style that goes from complete to complete as evolutionary
states of emergence. Ego positions are interactive and usually represent a
composite. For example, to disassemble anger may require the willingness
to surrender the pride that underlies that anger, which in turn depends on
surrendering a desire. This means surrendering the fear that energized the
desire, which again is related to the undoing of imaginary loss, and so forth. Motivations are thus intertwined and mutually interactive, and operationally
surrendering them leads to the next levels, which are comprised of dualities. The deeper layers, therefore, tend to surface one’s beliefs about God,
programmed spiritual expectations, and belief systems. Spiritual work is
therefore a matter of exploration that transcends mentalized concepts, such
as those of cause and effect. It is helpful to understand that a specific level of consciousness is
aligned with an ‘attractor field’ that, like a magnet, attracts similarities. Although the personal self likes to think that the thoughts going through the
mind are ‘my thoughts’, they are actually only ‘the thoughts’ that prevail at
a given level of consciousness. It is like different depths in the sea attract
different types of fish. Thus, if one’s calibrated level of consciousness is
primarily in the field of pride, then the field itself impersonally attracts
similar supportive thoughts that are quite different from the ones that
prevail with an overall attitude of neutrality or acceptance. Spiritual intention subserves, reinforces, and focuses on witnessing and
observing rather than on doingness or specifics. Spiritual processing is like
positioning oneself in the wind or in a water current.Spiritual motivation, intention, and alignment could be likened to
changing the magnetic or gravitational field of influence by which context
is shifted, revealing a different understanding. For example, a presumed loss
becomes recontextualized as a hidden gain (greater freedom, opening of
opportunities and choices, etc.). By comparison, from the level of Pride, the
options are few and limited, but from Willingness, Surrender, and
Acceptance, the options are multitudinous. The Will
The Spiritual Will is not like the ego’s understanding of will as ‘will
power’, which means emotional force with clenched teeth of exertion and
increased emotionality. The ego-driven will takes energy and is taxing. It
could actually be understood as a form of aggression. In contrast, invoking
the Spiritual Will is like opening floodgates and then standing back. The
ego/will contextualizes events in terms of cause and effect in which the
personal self-will claims credit or blame because it sees itself as a causal
agent. In contrast, the Spiritual Will is not personal but is a quality of
consciousness that changes context by surrender to an invitation to the
power of the Self. The Spiritual Will calibrates at 850, and the personal will
calibrates at only the person’s current level of consciousness. The Spiritual Will, invited by complete surrender, is thus capable of
performing the seeming ‘miraculous’, whereas the personal will,
paradoxically, often automatically triggers resistances, as anyone knows
who has tried personal ‘will power’ to overcome even minor habits. Surrender of the personal will to the Will (Wisdom) of God (or
Providence, Higher Power) signifies relinquishment of control. One can
expect the ego to resist doing so, and it invents excuses, counterarguments,
and multiple fears in order to maintain illusory control. The ego’s positions
are reinforced by pride as well as desire for specific results. Thus, to the
ego, to step back and invite the intervention of Divinity seems like a loss,
whereas, to the Spirit, it is definitely a win. Another limitation of the personal will is that it has no knowledge of
karmic propensities or propitious timing, nor does it have the wisdom
(omnipotence) to comprehend beneficial sequence. The Self orchestrates
with an inner knowingness of capacity. For instance, to try to face a certain
conflict prematurely may be unsuccessful, whereas it would have been
successful after a few other layers of the conflict had been resolved.Alignment of Awareness
Spiritual alignment is with context rather than content. To watch the
mind is far different from identifying with it. To witness and observe are
beneficially removed from the alternative of emotional involvement and
gain-or-loss participation in the world of perception. To watch the mind
from a detached position is educational, nonstressful, and can be done with
equanimity. Whereas the consciousness level of the witness/observer
increases awareness, the ego watches with the expectation of ‘doing’ or
‘getting’ something. With the style of detached observation, the unfolding
of life reveals itself to be the consequence of the spontaneous emergence of
actuality as a manifestation of potentiality when conditions are favorable. By the practice of nonattachment (as compared to detachment), the
spectator viewpoint can be maintained even during participation because
the spectator learns ‘about’ an event but is not ‘of it’. Nonattachment
becomes possible with relinquishment of the desires for gain. With deep
surrender and continued alignment, identification with awareness eventually
disappears along with the loss of identification with the
witness/observer/watcher. The Self is innately complete unto itself and is
therefore not needful nor is it subject to the positionalities of subject/object. The field is independent of content. Consciousness just i s, with no stakes in
the unfoldment of Creation. Eventually, the autonomous spontaneity
whereby potentiality unfolds as Creation reveals that Evolution and
Creation are one and the same thing. Q: Spiritual inquiry starts with acquired information derived from
study, etc. This then results in the obstacle of the mind’s conclusion
that “I know.” How can valid information be held so as not to
create the obstacle of presumption? A: To the seeker of the truth of the inner pathway of nonduality, all learning
is held as tentative until the innate truth reveals itself and is validated
experientially. This process is potentiated by recontextualization. Classically, the recommended position from which to hold information
is clarified by the phrase “So I have heard,” which implies the holding
back of transferring information into a belief system. That information
has become an integrated ‘knowingness’ is indicated by a
transformational change of perception consequent to full understanding. This is often the result of reflection and contemplation.Q: Can you amplify that with an example? A: Both the Buddha and Jesus Christ taught that the basic


 to the
intestines, which is, strictly speaking, outside the body proper. In particular, humans are hosts to the “human intestinal fluke” ( fasciolopsis buskii ). Fluke means “flat”, because it belongs to a family of flatworms. If you eat meat and
other animal products, you could have many more parasites like for ex ample
Eurytrema, the pancreatic parasite of cattle. These parasites have to go through certain stages to multiply. A  pure and healthy body
can predict these stages, expel the eggs before they have time to hatch, and ther efore we
could live in symbiosis with our “friends”, because their population is limited. However, very special processes occur if we have certain toxins  in our body, called
solvents. Examples of solvents are: benzene, all types of alcohol (propyl, wood
alcohol), toluene, xylene etc.. The liver, kidneys, and other blood purifying organs in our body are overloade d with
requests to process the above solvents, together with other toxins you take with your
food, and they are unable to detect and kill tiny little stages of  parasites, thereby
allowing them to circulate around the body with the blood stream. In addi tion, the
existence of solvents  forces thousands of parasite eggs to hatch prematurely. Flukes in
various stages grow and multiply everywhere around the body, attachi ng themselves to
any organ where favorable conditions exist. Some of the possible consequences are listed below:

Propyl alcohol :  accumulates in your liver. Adult flukes occupy the liver, but eggs  and
other stages circulate and grow everywhere around your body, produci ng excessive
amounts of powerful cell growth hormones, forcing your  organ cells to divide. This is  24  exactly what our Medical science calls cancer. 100% of cancer  patients have propyl
alcohol in their bodies. Wood alcohol  (methanol) : accumulates in your pancreas and in the eyes. The favorite
spot for adult flukes becomes the pancreas. Their activity causes diabetes. 100% of
people with diabetes have wood alcohol in their pancreas. Benzene :  this extremely toxic solvent (comparable in toxicity to a radi oactive
uranium) accumulates in your thymus gland, gradually damaging it. Adult flukes
colonise the thymus gland, which, by the way, produces T-cells, identi fied by our
Medical Science to be related to the functions of immune syst em. Fluke activity
gradually reduces the capacity of the thymus gland to produce T-c ells. When the
thymus gland cannot produce enough T-cells, our immune system can fai l completely. The condition of low T-cells count is what the medical profession c alls AIDS
(Acquired Immune Deficiency Syndrome). 100% of all AIDS patients have benzene in
their thymus gland. If you have the tiniest amount of benzene accumula ted in your
thymus, your immune system is impaired and you get sick more frequently. Toluene and xylene:  they go to your brain. Adult flukes colonise your brain and you
develop Alzheimer disease. Solvents in prostate: Adult flukes colonise the prostate and you develop chr onic
prostatitis. In the case of uterus: in the presence of adult flukes you develop
endometriosis etc., etc.. The above are just a few examples of the many diseases caused by the existence of
various toxins in our body, after our parasite friends have taken advantage of it. Since the main purpose of this book is to reveal a key to perfect he alth, rather than to
provide a study of all possible diseases, no more examples will be given. Curious readers can find many more details, hundreds of clinical c ase histories as well
as remedies suggested by medical scientists in the two mind opening books of Hulda
Regher Clark. PhD, N.D, “The cure for all cancers with 100 case histories”, and “The
cure for HIV and AIDS with 70 case histories” listed in the References. The ancient American Indian’s herbal technique to assist the body  in purging parasites
is given in the Appendix A (after Hulda Regher Clark)

  25  Where are toxins? A logical question arises: how is it possible for all those nast y things to enter our
bodies? Where do they come from? It is certainly not our intention t o ingest any of
them in any concentration whatsoever. Again, I cannot possibly provide a complete list in this book, so I give y ou only a few
hints and examples. Common products which could have propyl alcohol  in them include cosmetics,
perfumes, deodorants, shampoo, hair spray, mouth wash, body lotions, vegetable oil s,
antiseptics, shaving creams and rubbing alcohol. Propyl alcohol is als o listed on the
product labels as propanol or isopropanol. Any compound having a “prop” sequence in
their name should raise your suspicion. Benzene  is so deadly, that it should be totally absent from our environment. Yet, traces
of it can be found in many products ranging from bottled water to t oothpaste and
chewing gum. Benzene is not added intentionally in any food product. However, it is
used in the process of extracting food additives, flavours and as a cle aning agent. Most
products containing added flavours or extracts potentially contain trac es of benzene. A
typical example is a mint extract from mint leaves which is  used in toothpaste, chewing
gum and confectionery. Any product containing any food extracts and /or flavours
potentially contains traces of benzene. Simple logic tells us that we should avoid such
foods. Benzene is also added to unleaded petrol (gasoline). Xylene, toluene  and other solvents are used in paints, cleaning agents, petrol
(gasoline), colour pen markers and other consumer products. Of course, you do not eat
such products, but you can breathe the solvents into your lungs. It is qui te logical, that
you should avoid inhaling any solvents. For further examples, go to the library and inspect Chemical Dic tionary. Look up the
solvents listed above and read in what quantities they are manufactured  and how they
are used in the food industry. Prepare yourself for a shock. Mercury  is one of the most toxic metals to our body. It directly affec ts most of the
functions of the brain. Yet, it has been used for decades in the form of dental amalgam
fillings. As the mercury is slowly released from the amalga m – such fillings act
basically like toxic time bombs. See the References for more details. Fluoride  is very toxic and for years has been used as a rat poison. Yet,  most of the
municipal water in USA, Australia and many other countries is pois oned with it. The
only large city in Australia having fluoride-free water is Br isbane, and interestingly
enough, children in Brisbane have the healthiest teeth in the country. It is little known, that in 1990-91 forty US dentists sued the America n Dentist
Association for misinforming the public and the dental profession about t he effects and
extent of amalgam and fluoride poisoning (NEXUS Vol 2 No 2 February 1991). 26
From just the few examples listed above, it becomes quite clear  that it may be quite
difficult, if not impossible, to avoid toxins completely. However, it is quite possible for us to take precautions and to change our lifestyle to:
• minimize the intake of poisons
• assist our body in its natural purification processes

in the following chapters I will show you how you  can do this. 27  DETOXIFICATION: A CONDITION FOR
HEALING

The information presented in the previous chapters, supported by honest clinical
observations, indicates without any doubt the ultimate reason for all diseases: poisoning
of our body beyond its capacity of poison neutralization. Everything else, no matter how complicated, involving other living creatures (bact eria,
parasites etc.) or not, is just a consequence. We have also found, that the poisoning of our body is largely our own doing, caused by
our ignorance or misinformation. So, we have unspecified combination of toxins in our body. We feel OK, but we could
feel much better as well as look much younger. What should we do? The answer is plain and simple : detoxify your body first, and do not continue to poison
it again! Get rid of toxins as quickly as effectively as possible. Doing so, and purifying your
body you restore the body’s natural healing powers. Your mind-body system will be able to heal itself quickly, with the minimum possibl e
effort from you and with your minimal conscious attention. This is the first and necessary step to true healing. Before discussing available natural strategies for detoxification, I would like to turn
your attention to the second, very important condition of true healing: purification of
your mind. 28  THE IMPORTANCE OF A PURE MIND

When your body is poisoned, overloaded with excess food and toxins, your mind at all
levels (from the sub-conscious to super-conscious) is forced to assist emergencies
arising in various organs of your body. This is an extremely low level of activity of the
mind (a fight for survival), perhaps the lowest possible. To understand better what


 2 15 3
Wheat,  rolled/flaked 2 15-20 2
To  cook:  Bring  water  and  grain  to  a  boil  an
medium  low. Allow  to  simmer  gei d  add  a  pinch  of  salt. Cover  and  lower  heat  to
itly  for  the  time  indicated  and  serve. 170
jmt. FOOD    SADHANAS
SADHANAS   OF   DHAL
The  term  dhal  refers  to  beans,  lentils,  and  dried  peas. (It  can  also  refer  to  a  finished  dish  made  with  beans.) Dhals  have  been  a  vital  food  to  all  cultures  since  the
beginning  of  time. They  sustain  energy  and  strength,
owing  to  their  high  protein  content,  and  yet  give  a
light  and  cooling  feeling  to  the  body,  unlike  protein
obtained  from  animals. From  the  Vedic  period,  the  king  of  dhal — the  mung
bean — has  been  used  in  a  combination  with  rice  called
kichadi. This  is  the  single  most  popular  dish  in  the
panoply  of  Ayurvedic  healing  and  cleansing  diets. Long
known  for  their  healing  capacity,  dhals  have  been
used  in  medicinal  plasters  and  poultices. They  are
also  made  in  pastes  combined  with  herbal  medicines
and  used  in  the  svedana  (sweating)  and  snehana  (oil
massage)  therapies,  which  are  part  of  the  panchakarma
system  of  Ayurveda. Traditionally  in  India  dhal  was  served  with  rice
and  chapati  at  least  once  a  day. This  is  still  true  today. In  every  culture  where  grain  is  found,  the  legume  is
sure  to  soon  follow. Spanish  rice  is  served  with  red
beans;  sweet  rice  in  Japan  is  served  with  aduki  beans;
soybeans  are  serve  with  jasmine  rice  in  Thailand  and
China;  arborio  rice  is  served  with  cooked  dried  peas
in  Italy;  white  rice  is  served  with  black-eyed  peas  in
the  United  States. The  union  of  these  two  foods  has
provided  humankind's  best  sustenance. Ayurvedically,  dhals  are  the  single  most  important
food  when  it  comes  to  combining  the  sweet  and  as-
tringent tastes.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        We  are  meant  to  use  both  our  hands
and  feet  in  providing  for  our  own  sustenance. This  is the  most  important  of  all  sadhanas. From  planting  the
seed  to  nourishing  the  dhatus  and  releasing  bodily
waste,  reinvested  into  the  soil  to  continue  its  complex
cycles  of  fertilization,  we  are  tending  to  only  one
sadhana. When  we  squat  close  to  the  land  to  sow  and
dig  into  her  soil,  we  begin  to  know  God  by  the  smell  of
the  black  earth  deep  within. When  we  leave  the  gar-
den, we  are  transformed  by  this  soil  and  water. For  as
long  as  we  maintain  this  sadhana,  we  are  forever
changed. All  God's  creatures  will  light  upon  us  with- out flinching. Before  juicing  machines  were  invented,  pulped
fruits  were  juiced  in  big  vats  by  the  feet  of  villagers  in
the  same  way  that  grapes  were  stomped  on  to  make
wine. In  ancient  times,  farmers  used  their  feet  to  pack
the  soil,  and  bakers  used  their  feet  to  knead  large
amounts  of  dough  for  the  community. In  those  days,
people  died  from  old  age  or  the  plague,  not  from  the
degenerative  diseases,  such  as  cancer  or  heart  disease,
or  from  AIDS  and  mental  disorders,  as  now. A  hand  filled  with  sadhana  is  a  hand  that  will  heal
others. It  is  charged  with  the  prana  of  the  five  ele-
ments, which  when  used  harmoniously  is  in  constant
touch  and  exchange  with  nature. This  exercise  gives
poignant  vitality  to  our  subtle  energies,  held  within
the  core  of  the  universe's  memory  until  we  are  ready to  use  them. The  hands  and  feet  are  at  either  extreme
of  the  physical  body. Together  they  span  the  bound-
aries of  our  relationship  with  the  universe:  Our  hands
touch  the  wind,  space,  and  fire;  our  feet  tread  water
and  earth. Both  are  in  continuous  communion  with
the  five  elements. Our  feet  carry  us  from  place  to
place. Our  hands  embrace,  offer,  and  receive. Every
fiber  of  memory  strives  toward  motion,  as  a  young
life  begins  to  walk  and  touch  the  objects  of  the  world. We  are  propelled  only  by  collective  memory. We  need
to  remember,  to  reconnect  as  a  collective  whole. As  we  learn  to  receive  the  earth's  energy  directly
through  our  physical  form,  by  means  of  our  organs  of
action,  we  will  be  more  able  to  harness  our  extraor-
dinary potential  for  wholeness  of  memory  and  feel
unison  with  our  earth  and  universe. My  maternal
grandfather  was  a  farmer  who  had  migrated  from
South  India  to  British  Guiana. The  British  were  re-
cruiting natives  to  plant  the  rice  paddies  and  work  the
154
jmt. FOOD    SADHANAS
banana  plantations. He  spent  his  time  amid  the  vast
fields  and  under  the  shade  of  broad  banana  leaves
that  rustled  beneath  the  fiery  tropical  skies  of  the
Corentyne  Coast. He  seldom  went  home. Long  years
of  sadhana  on  his  farm  in  India  had  seasoned  every
sinew  of  his  lithe  and  tiny  frame. He  was  formed  from
the  wind  and  the  earth. I  remember  him  as  a  farmer —
his  gleam  and  his  chiseled  features,  and  especially  his
magic  touch. He  cured  many  by  his  touch  and  was
known  to  fix  a  sprain  or  a  broken  ankle  or  arm  by
firmly  holding  and  manipulating  it. In  later  years,  as
I  grew  up,  I  observed  my  mother  performing  the
same  magic. My  excellent  retention  of  academic  ma-
terial in  school  was  due  to  the  head  massages  she
gave  me  with  her  eloquent  hands  while  I  studied  for
exams. This  magic  is  still  with  me  today,  helping  me
understand  the  energy  and  depth  of  our  love  and
faith  made  tangible  through  sadhana. Each  one  of  us  has  ancestors  who  possessed,  in
varying  degrees,


 and  Apple  Pie,  312
Saffron  Basmati  Rice,  212
Saffron  Rice  and  Corn,  209
Sago  Payasam,  319 sahasrara,  33
salsify,  342
salt black,  296
rock,  300,  342
salty  taste,  59
Sambar  Powder,  304
sansho  leaves,  343
saraswati  nadi,  31
sarsaparilla,  300
sassafras,  300
Sauteed  Asparagus,  235
Sauteed  Broccoli  Pasta,  257
Sauteed  Red  Cabbage,  238
savoring  food,  152
seasonal  and  daily  activities
Kapha  types,  55
Pitta  types,  51-52 Vata  types,  47
seasonal  grains,  133-34 seasonal  menus. See  menus
seasons,  131-32
prevalence  for  each  dosha,  132-33
seaweeds,  tastes  and  energy  of,  68
seeds,  tastes  and  energy  of,  69
seaweed
arame,  339
dulse,  340
hijiki,  341 kombu,  341
riverweeds,  342
seaware,  343
wakame,  343
RECIPES  USING
Arame  and  Carrot  "Tempura,"  294 Collard  Nori  Rolls,  218
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
Oden,  294
Rice  and  Wakame,  293
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Squash  and  Seaweed  Soup,  286
Wakame  and  Bamboo  Shoot  Soup,  293
Wakame  Salad,  293
seitan RECIPES  USING
Chickpea  and  Seitan  Stew,  269
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
Stripped  Tarragon  Seitan,  268 Stuffed  Seitan,  268
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
352
jm:,
INDEX
self
cognitive  (collective). See  ahamkara;
cognitive  memory
experiential  (individual). See  ahamkara
Sesame  and  Onion  Sauce,  259
sesame  oil,  175
Sesame  Rice,  214
sesame  seed,  300
sexuality
Kapha  types,  53-54
Pitta  types,  49-50
Vata  types,  46-47
shankhini  nadi,  3 1
Shepherd's  Pie,  228
silence,  334-35
Sloppy  Joes,  262
Snow  Peas  and  Onions,  233
Soft  Breakfast  Rice,  220
Soft  Fried  Rice,  210
Soft  Millet  and  Carrots,  221
Soft  Rice,  210
sour  taste,  59
soursop,  343
South  Indian  Millet  Balls,  219
South  Indian  Steamed  Rice  Balls,  218
South  Indian  Wheat  Balls,  219
Soy  and  Orange  Peel  Brew,  324
soy  milk
RECIPES  USING
Morning  Booster,  325
Soy  and  Orange  Peel  Brew,  324
Warm  Spiced  Soy  Milk,  327
Warm  Soy  Chai,  325
Soybeans  and  Red  Cabbage  Dhal,  246
Space,  15-16,  18-19. See  also  elements;
Vata  foods,  64
sperm  and  ovum  dhatus,  health  of,  26,  6 1
sperm  and  ovum  srotas,  29
Spiced  Broccoli,  239
Spiced  Rice  and  Millet,  216
Spiced  Vegetables,  242
Spiced  Vegetables  and  Curries,  239—42
Spiced  Wheat  Uppama,  206
Spiced  Yogurt  Drink,  327
spices
sadhanas  of,  1 73-74
tastes  and  energy  of,  68
Spicy  Home  Fries,  223
Spicy  Roasted  Eggplant,  231
spinach
RECIPES  USING
Mung  and  Spinach  Kuttu,  250
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229 Split  Pea  Dhal,  245
sprouting,  173,  195
squash
gourd,  340 RECIPES  USING
Barley  and  Squash  Soup,  284
Creamed  Squash,  237
Karikai  (Squash  Curry),  227
Millet  and  Squash  Soup,  283
Squash  and  Onion  Aspic,  291
Squash  and  Potato  Souffle,  226
Squash  and  Seaweed  Soup,  286
Steamed  Snow  Peas  and  Acorn  Squash,
232
Tofu-Stuffed  Squash,  266
Yellow  Squash  and  Baby  Onions,  232
Squash  and  Onion  Aspic,  291
Squash  and  Potato  Souffle,  226
Squash  and  Seaweed  Soup,  286
srotas,  27-29
stagnation,  27
Steamed  Artichokes,  238
Steamed  Broccoli,  Cauliflower,  and
Carrots,  231
Steamed  Snow  Peas  and  Acorn  Squash,  232
Stripped  Tarragon  Seitan,  268
Stuffed  Artichokes,  234
Stuffed  Seitan,  268
subtle  body
chakras,  31-33
nadis,  30-31
sunflower  oil,  175-76
Sunflower  Sauce,  260
sushi  rice,  163
sushumna  nadi,  30,  31
svadhisthana,  32
sweat  srotas,  29
Sweet  and  Sour  Landcress,  235
Sweet  and  Sour  Tofu,  264
Sweet  and  Sour  Vegetables,  232
sweet  brown  rice,  163
sweet  potato
RECIPES  USING
Karikai  (Daikon  and  Sweet  Potatoes),
227
Shepherd's  Pic,  228
Spicy  Home  Fries,  223
Sweet  Potato  and  Artichoke  Soup,
287
Sweet  Potato  Curry,  24 1
Sweet  Potato  and  Artichoke  Soup,  287
Sweet  Potato  Curry,  241
Sweet  Rice  and  Aduki  Means,  254
Sweet  Spiced  Pull. ui,  212
sweet  taste,  59
sweeteners,  tastes  and  energy  of,  68-69
Tamari  and  Ginga  Sauce,  276
tamarind,  KJ0,  W3
making  paste,  il>r> Tamarind  Rice,  213
taro  root,  343
tastes,  59
anatomy  of,  62
combinations  and  progression  in
meals,  134-35 doshas  and,  58
examples  according  to  the  elements. 64-65
of  foods,  66-70
stages  of


 my body. I knew I
had to stay close  to that other voice that had delivered this amazing insight. “What shall I do now?” I asked the kind voice. “Tell your inner critic to
relax and take the day off,” the voice said. That’ s what I did. And the
writing flowed. “Awareness is the first step to changing anything,” says Louis e. “Until
you are aware of what you are doing to yourself, you will not be able to
make the change.” That morning, as I sat at my computer, I allowed myself
a new awareness. I let myself see what I was doing to myself. That sudden
flash of insight, which in emotional intelligence theory is called the magic
quarter -second, was enough to halt a pattern of self-criticism that was as
old as I was. The inner critic still has an opinion about my writing every so
often, but now I know what to do, thanks to the new awareness. The heart of my work is inqui ry. I coach people on how to use self-
inquiry to be more self-aware and, ultimately, happier. I firmly believe that
most people don’t need more therapy; they need more clarity. In other
words, the essence of who you are—your Unconditioned Self—doesn’ t
need fixing or healing, because you’re not really broken. Whe n you’re in
pain, it’s becaus e you’re suffering from psychology. “Even self-hatred isonly a thought, and it’s a thoug ht that can be changed,” says Louise. Self-
awareness gives you choices. Who taught you how to think? I ask this question in my training
programs. Most people have never thought about it. We don’t really
question our thinking. “Children  learn by imitation,” says Loui se. It’s true. You have been taught how to think. You have followed someone’ s example. Guess whose? Do you know? “Most of us make up our minds about
ourselves and the world by the time we are five years old,” says Louise. In
her book You Can Heal Y our Life,  Louise wrote,
If we were taught as a child that the world is a frightening place, then everything we hear that
fits that belief we will accept as true for us. The same is true for “Don’ t trust strangers,”
“Don’ t go out at night,” or “People cheat you.”
On the other hand, if we were taught early in life that the world is a safe place, then we would
hold other beliefs. We could easily accept that love is everywhere, and people are so friendly,
and I always have whatever I need. Without self-awareness, which gives you the ability to question your
thoughts, you can’t update your mind. The worst-case scenario is that you
are running around with a secondhand mind, borrowed from a parent or
someone else, and you are still using an old operating system—Mind 5.0—
that is the mind of your five-yea r-old self. What you are calling  my mind  is
not really yours, and it’s out of date. Until you see this, your life will be full
of familiar patterns, and nothing will change, no matter how hard you try. Another great inquiry practice is to ask, Who is thinking “my” thoughts? There are two levels to consider here. Level one is investigating whether the
thoughts you observe are yours or someone else’s. For exam ple, is self-
criticism a family pattern? Does your self-criticism mirror your mother ’s
self-criticism or her criticism of you? Does the way you judge yourself
mirror your father ’s self-judg ments or how he judged you? Is your
philosophy a mirror of your family ethos? It’ s good to know whose example
you are following. It’s also good to know that you can choose your
thoughts. Level two of Who is thinking “my” thoughts? brings you even  closer to
home. Here you are observing if the thought is a reflection of either a) the
basic truth I am loveable, which mirrors the original mind of your
Unconditioned Self, or b) the basic fear I am not loveable, which mirrors
the psychology of your self-image. In other words, is this thought a soul-thought or an ego-thought? Which “me” is thinking this thought? Let’s look
at some examples:
I don’t know:  When you say to yourself, I don’t know, is that what you
really mean, or are you trying to say, I don’t think I know? There is a
world of difference. “Every time you say ‘I don’t know,’ you shut the
door to your own inner wisdom,” says Louise. “But when you say to
yourself, ‘I am willing to know,’ you open yourself up to the wisdom
and support of your higher self.”
I’m not ready:  When you hear yourself say, I’m not ready, is it your
soul speaking or your ego? Lots of us encounter this thought before we
start something new like getting married, having a baby, creating a
business, writing a book, or giving a public talk. Is it really true you’re
not ready? If so, get some extra help. If not, tell your ego to relax and
let your soul lead the way. I’m too old: We spend our life thinking, I’m not ready, and then one
day it changes. We stop thinking, I’m not ready  and start thinking, I’m
too old. Who says? How old is your soul anyway? Are you too old
really, or do you feel unworthy or afraid or something else? When you
watch your thoughts, and you suspend your judgments, you get to see
what the real thought is. I can’t do it: “A thought is just an idea,” Louise says. “And you are
either thinking with the mind of your soul or the mind of your ego.”
One of my favorite chapters in Louise’ s book You Can Heal Your Life
is entitle d “Is It True?” If you haven’ t read that chapter, please do. If
you have read it, read it again. Every unexamined fear is 100 percent
true until you look at it. PRACTICE 2: 10 D OTS
Louise and I are having lunch together at Torrey Pines Lodge in La Jolla,
a few miles north of San Diego. Our table looks out on the Torrey Pines
golf course, which is one of the most beautiful municipal courses in theworld. It hosted the U.S. Open in 2008. Louise knows how much I love the
game of golf and how thrilled I am to be here. I tell her I’m going to
suggest to Reid Tracy, presiden t of Hay House, that the annual Hay House
Golf Championship be played here this year. “Everything is possible,” says
Louise with a smile. We have  been talking all morn ing about how the mind influences our
experience of the world. “Golf is definitely a mind game,” I say to Louise. “Everything is,” she replies. I tell her about a recent round of golf I played
in a tournament at St. Enodoc, in Cornwall, England, where I am a member. Like Torrey Pines, this course is set on the coast, and when the wind blows,
it can be very dif ficult to control your ball and control your mind. In this round, I played with someone who shot 120, which for him is
about 30 more than usual. His game started poorly and got worse as it went
on. I watched as his inner critic took control. Eventually, he found it
impossible to keep his self-talk to himself. Shot after shot he yelled, “I am
so stupid,” or something similar. “That’ s an affirmation,” Louise says. His mind was like a giant sand trap
that he couldn’ t get out of. “If you don’t know how to change  your mind,
you can’t change your experien ce,” Louise tells me, sounding like a true
golf pro. Later that afternoon, Louise and I continue our conversation about the
ability to change our minds. “I don’t change anyone’ s life,” says Louise. “Only you can change your
own life.”
“So what do you do?” I ask. “I teach people that the mind is very creative, and that when you change
the way you think, it will change your life.”
“So you teach people how to think,” I say. “Until someone can show you the connection between your outer
experiences and your inner thoughts, you will be a victim of life,” she says. “They will feel like the world is against them,” I say. “The world isn’t against us, though,” says Louise. “The truth is that we
are all loveable and life loves us.”
“This awareness opens us up to the totality of possibilities,” I suggest. “The totality of possibilities is always here for us,” says Louise. I tell Louise that her live lecture  “The Totality of Possibilities” is one of
my favorites. In it she says, “I spend my life seeing the truth in people. I seethe absolute truth of their being. I know that the health of God is in them
and can express itself through them.” Louise isn’t talking about positive
thinking. In fact, I don’t think I’ve ever heard Louise use the term positive
thinking. Louise  doesn’ t


vering were making his surroundings whirl. He braced himself
because the end of the combat was the toughest part. The last two archers
charged him together. Siddhartha had an arrow ready, but his nerves got the
better of him and it flew well right of the man he aimed at. His hand
fumbled for another arrow.The bolder of the archers had already gotten of f two shots, and the
second one was lucky—it found a gap in the padded blankets that protected
Kanthaka’ s front, deeply piercing the horse’ s skin. Siddhartha felt the
animal rear and barely kept his seat. He pulled tight on the reins and closed
his thighs around the animal, willing it to calm down and for get its fear. Kanthaka held on, galloping straight for the double enemy, who now closed
in, one on each side. They were too close for Siddhartha to get any arrows of f. He heard a
cacophony of hoofbeats against the packed earth, and his eyes blurred. He
shook his head, and he saw Mara riding behind one of the archers, clutching
his arms around the rider ’s waist. The demon was laughing, and then he
suddenly disappeared. Siddhartha didn’ t have much time to refocus his
sight. He ducked down close to his saddle as the two enemies whipped past
him on either side.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        She wasn’ t angry with the girl; she had only dismissed her to save the
prince from being impulsive in front of tongues that would spread rumors
throughout the palace. If he was seriously interested in Sujata, or even
casually inclined, he could summon her in private. Siddhartha sank back into a moody silence as the final touches were put
on his costume, in the form of a peacock feather dashingly stuck in his
turban and delicate white satin slippers on his feet. W ith a last frown at his
reflection, he made for the door, then turned back. “What’ s her name. ” His voice was almost too low to catch. “Sujata,” said Kumbira. He repeated it under his breath. “So you
noticed one,” Kumbira said. “Finally. ” Despite the small feeling of
apprehension that niggled at her, she couldn’ t help teasing him. Siddhartha
frowned, but he was too unsure of himself on these grounds to put much
into the ef fort. He reached into his robe and pressed something into
Kumbira’ s palm, a heavy coin. “Silence is golden,” he said with a shy, serious expression. Kumbira nodded, and Siddhartha left noiselessly on slippered feet. They
shared a small secret now, yet Kumbira felt inexplicably that he was
drawing away from her permanently. There was no reason why this should
be so, but she squeezed the gold coin in her hand like the memento of a lost
cause. If only she understood the boy. A PROWLING TIGER  crouching in wait or an eagle in its aerie may find it
simple to be alone, but humans don’ t. We have many ways of being alone,
and each has its peculiar complications. On the day that Siddhartha turned
eighteen, three people felt completely alone in the palace. Siddhartha wasalone because he didn’ t know who he was and couldn’ t ask anyone. The
king was alone because he feared that his project was about to fail. Devadatta was alone because he had been dragged down into private
torment without hope of rescue. These three experienced very dif ferent
forms of loneliness, yet they had one thing in common. They fought to
make sure that no one else suspected. Suddhodana stood on the ramparts watching the long train of litters,
wagons, and carts bringing his guests and their retinues to the capital. From
down below some had spotted him and waved or got down from their
conveyances to bow in salutation. He stood still, not acknowledging their
greetings. The weather was fine, the roads to Kapilavastu clear. He had sent
out a band of troops to patrol the mountain passes where bandits lurked. In
his mind this day was not a coming-of-age feast but a political event. There
would be baked peacocks draped in their feathered skins as if still alive,
saffron rice steamed with an equal weight of sesame seeds, whole kid goats
roasted in butter, betel leaves wrapped in silver foil, honey wine to drink,
rose conserve whose scent almost induced a swoon, barley beer in huge
casks as the night worn on, and women’ s flesh of fered in dark private
alcoves for dessert. But all this richness was actually a show of force. His
guests knew it. Most of them appeared on Suddhodana’ s orders, not by
invitation. He was presented with the delicate task of transferring their fear
and respect, which had been owed to him over many bloody years, to his
son. The prospect filled him with gloom. His eye shifted to the tower where Siddhartha was waiting before his
official appearance. “I don’ t want you mingling. Don’ t greet anybody, don’ t
let anyone see you. W e want them to feel awe when they first set eyes on
you. This is your stage, and you have to master it completely. ”
“I will do all you ask,” Siddhartha replied. “Stop it, I don’ t want words. What good have words ever done me. This
is the first day of your future. Unless you fill them with fear, these people
will one day turn into your enemies, that I promise. ”
“Fear. ” Siddhartha considered the word as if it came from a foreign
tongue. “I’m not a threat. Why not keep it that way. ”“Because fear is policy. It’s protection. People are either at your feet or
at your throat. It’ s up to you which one. ” Suddhodana delivered these
axioms with complete conviction. “You protect me, and I’m not afraid of you,” Siddhartha reminded him. This was true. The distance between father and son had wavered over the
years, sometimes reaching a pole of complete misunderstanding. But
Siddhartha had never been afraid of his father or of what disobedience
might bring out in him. As he had grown, the prince acquired a combination
of qualities that baf fled the king: mildness alongside courage, patience
shored up by will, trust combined with sharpness of mind. Suddhodana
could never predict which one would emer ge. He was reminded every day
that two dif ferent people seemed to live inside one skin. “Hasn’ t the Brahmin taught you anything. ” the king burst out
impatiently. “What I’m telling you is real, it’ s true. W ithout creating fear,
you can’ t get respect. W ithout respect, you can’ t have peace among
potential enemies. Once it comes to bloodshed, nobody is afraid enough. Passion makes men fight to the death, and fear in battle is for gotten or
despised. It’ s useless once the swords are drawn. But fear will keep men
from getting to bloodshed, if you manage it right. ”
This wasn’ t a studied speech, but it was no impulsive outburst, either. Suddhodana had planned to confront his son with the realities of a king’ s
existence. The time had to be ripe; the boy had to be old enough to accept
the lesson but not so old that he would imagine himself wiser than his
father. Suddhodana could only pray that his timing was right. He studied
Siddhartha’ s face for a reaction. “How is fear managed. ” asked Siddhartha. His hesitant tone wasn’ t
encouraging, but at least he had asked the right question. “Fear should be applied like medicine,” his father replied. “Use just
enough as a remedy but not so much that it becomes a poison. Medicine
isn’t pleasant. But the pain it causes cures a greater pain. ” Suddhodana had
practiced this analogy until he thought it was easy to understand and
forceful enough to be remembered. “Fate has dealt us a fortunate hand,” Suddhodana went on. “W e have
the mountains to the north and west guarding our backs. I’ve fought on that
front occasionally, but my eye keeps looking east. T o the east you have
strong kings, in Magadha and Kosala. T ogether they could overwhelm us by
sheer numbers. They are almost strong enough to do it without allying. But
they don’ t attack because I inflicted pain on them first. I bit their throats
like a small dog that can drive back a bigger one because it’ s more fierce. The big dog will remember the bite and for get that its enemy is actually
smaller. ”
“You cast a spell,” Siddhartha said. It was a peculiar remark, and it
stopped his father cold. “More than a spell. I killed real men. One day you will too. ”
There, I’ve said it. He had put before his son an inevitability


 it subsides. If
you do not expe rience a decrease in your intensity, ask yourself what is in
the way. What’ s the upside of keeping the craving? Tap on that. You may
also consider just setting it aside until later and starting again, or you could
come at it from a dif ferent angle. And of course, you always have the option
to obtain the support of an EFT practitioner experienced in clearing
cravings. Step 5. If you have dropped down below a 2 after tapping on the first
round, ask yourself about the next quality that jumps out at you about your
crave object that makes you want it? It could be a positive or a negative. Here’ s what comes to mind when looking at the M&Ms bag: “the bag is
ugly but the colors inside are so bright and shiny.” Notice that these are
technically three  different aspects (ugly bag, bright colors, shiny colors). When you have several aspects like this that are so closely linked, you
could combine them or start with one of these aspects—the highest one—
then go for the other two once that one subsides. Probably one round would
do it on each. Now rate your intensity of feeling about each quality on the 0
to 10 scale.Step 6. Let’s say you want to combine “bright” and “shiny colors.” Create
a setup phrase focusing on these qualities. For the M&Ms, it would be:
“Even though the colors inside are so bright and shiny and I want them, I
deeply and completely accept myself.”  You would then repeat your EFT
setup one to three times while continuously tapping on your Karate Chop
point. Again, identify where in your body you feel this, you might say:
Even though the colors inside are so bright and shiny and I feel this in my
trembling arms …. Step 7. Go to work on the tap-down points, from the top of the head to
the underarm point using your reminder or problem phrase. (In the case of
the M&Ms: “Bright and shiny  colors—I want them!”) This might also be a
time to try tapping on the finge r points and the Nine Gamut series. You’ll
find these additional tapping points in Chapter 2. Step 7a. You might start experiencing resistance to tapping and giving up
your craving. If this is the case, before you go on to tap on the bright and
shiny color, honor the rebel inside and acknowledge the resistance and fear. You can customize the following examples. Remember to check intensity,
karate chop while saying the statement one to three times, then tap through
the EFT sequence while saying your reminder phrase. Even though I question who I will be if I give this up, I accept  myself
and how I feel. Even though this is the one thing I know that helps calm me down, I
love myself anyway and respect this process. Even though I’m not giving these up and you can’t make me, I
completely accept all parts of me, including the younger me who
maybe didn’ t get enough love or attention when she was growing up. Step 7b. At this point, you might start experiencing some sadness, upset,
loneliness, or grief or any other emotion that at one time wasn’ t okay or
safe to feel. You may not know  where these feelings come from or which
event they may be related to. That’ s okay, tap on it anyway. Focus on thefeeling—it is part of what’ s holding the craving locked in place. I can’t tell
you how many people are surprised at how much emotion they feel at some
point during these exercises. Again, it’s part and parcel of the process—you
are allow ing these trapped feelings to release, but you have to feel them
first. Step 8. Let’s return to “bright and shiny”  from step 7. Once you have
tapped a few EFT sequences  using the reminder phrase, retest your
intensity. If the compulsion toward your crave object because they are
bright and shiny has gone down to a 2 or below, move on to a different
aspect that’ s enchanting you. Step 9. You continue this way, performing the EFT basic recipe and
tapping down the points on every aspect that comes up relating to your
craving until all are neutralized  to zero. You’ll see some suggestions for
amping up the craving and testing for intensity in step 1 1. Note: If you feel suddenly flooded with emotion, keep tapping while
tuned into the feelings; they will pass. When you’re tuned in like this, you
can let go of the words. Step 10. At a certain point, some people will clear the body feeling, the
feeling of the craving, and then get in touch with a specific memory that
happened much earlier in their lives that is where the core disruption
happened. This means the mem ory is linked to the origins of the craving. Maybe Sam, in exploring the origins of his cravings and overeating of salty
foods, remembers back to his childhood, when he used to gobble junk food
before his paren ts got home from work. It turns out he had perfectionist
parents who expected far too much of him, and he turned to food to comfort
and insulate himself against the anxiety he felt when his parents were home. He got approval  from doing what was “beyond his means” but at a cost that
he still is paying off today. How could he clear this? Look for specific
events and apply T ell the Story technique. Some people won’t remember any specific past event, but the intensity of
the body sensations and feelings are still happening. In cases like these, thememory may be “implicit,” meaning not consciously remember ed. You can
go ahead and make up an event in this case and tap on aspects just as you
would a “real” past event. Y ou are still accessing the core disruption. Step 11. Maybe you have resolved the feelings. Maybe you just ate the
crave object. Okay, we will take a moment to tap on being okay no matter
what just happened. Beating yourself up hasn’ t worked, so how about
accepting yourself instead? Even though I just ate the thing I want to get rid of and I can’t stand it,
I deeply and completely accept and forgive myself. (Reminder phrase:
“can’ t stand that I just ate it”)
Even though I feel like I failed, I love myself anyway. (Reminder
phrase: “feel like a failure”)
Even though I feel so much despair and hopelessness because I gave in
again, I love, honor, and accep t myself, even if I never get over this. (Reminder phrase:  “this despair and hopelessness”)
After giving in to a craving, this could be a point where a tapalong can
allow you an emotional break from the deep stuff—like a wayside rest on
the side of a beautiful winding road with an amazing vista in the distance. This is an alternative to Gold Standard EFT. Here you talk through your
feelings, whatever comes up. Y ou can customize as you see fit:
Top of head:  I ate the whole darn thing, and I feel like such a failure. Inside eyebrow:  I was supposed to get over this, not give in to it. Outside eye:  Will I ever get through this? Side of eye:  I have no self-control. Under nose:  I don’t want anyone to know about this. I’m going to keep it a
secret. I’m so ashamed. Chin:  What if I never get over this? Collarbone:  I wish I didn’ t feel this way, but I do. Or maybe it just means
the craving is sitting on some pretty big feelings and hurts.Under arm:  Compassion might be more useful here than beating myself up. I alread y know how to beat myself up. Now, I’m learning self-
compassion. How would it feel to just accept what happened and be okay
with it? Second sequence
Top of head:  Still, I should be able to get over this. I should. I’m strong
enough. I’m good enough. I’m capable enough. Just not about this. And it
matters so much to me. Inside eyebrow:  I’m sad that I can’ t seem to do it. Side of eye: I’m angry that I can’t seem to fix this. I’m mad that the tapping
doesn’ t seem to work … or maybe it’s working too well and bringing up
all the big feelin gs that I didn’ t even know were under wraps …. Maybe
I could give myself some compassion. Under eye: Compassion? Yeah, right. Here I am tapping to give up the
craving, but I gave into it. If feels so disappointing, like I’ll never get it
right. Under nose:  But I want to make this change. It’s hard to feel the feelings
that tapping brings up. That’ s what feels hard. But the feelings are
moving through—finally. Chin:  Am I ready to get over it? Do I really want to? Do I really have to? What if I have to make changes I’m not ready to make? Collarbone: And what if I don’t? What if I don’t have to do anything till
I’m good and ready. Even if I never release this craving, I’m still okay,
lovable, worthy, and sometimes even fun and


. F o r  t h e  l e v e l  o f  c o n s c i o u s n e s s  i s  t h e  l e v e l  o f
c a u s e ;  a d d r e s s i n g  p r o b l e m s  a t  t h e i r  c a u s e  m e a n s  a d d r e s s i n g
t h e m  i n s i d e  o u r  o w n  s e l v e s. A d d r e s s i n g  p r o b l e m s  o n l y  o n
t h e  l e v e l  o f  t h e i r  e f f e c t s — i n  t h e  o u t s i d e  w o r l d — i s  f a i l i n g  t o
a d d r e s s  t h e m  d e e p l y  a t  a l l. T h e  P o w e r  o f  L o v e

W h e n  m y  s i s t e r  w a s  d i a g n o s e d  w i t h  b r e a s t  c a n c e r  i n  1 9 8 9,
s h e  s a i d  t o  h e r  o n c o l o g i s t,  “ M y  s i s t e r  s a y s  I  s h o u l d  g o  t o  a
s p i r i t u a l  s u p p o r t  g r o u p. ”  H e  r e s p o n d e d,  “ A n d  w h a t  m e d i c a l
s c h o o l  d i d  y o u r  s i s t e r  g o  t o. ”
T h e  g o o d  n e w s  i s  t h a t  t o d a y  s u c h  a  p a t r o n i z i n g,
c o n d e s c e n d i n g  a t t i t u d e  t o w a r d  t h e  p h y s i c a l  b e n e f i t s  o f
s p i r i t u a l  p r a c t i c e  i s  h a r d  t o  f i n d  a m o n g  d o c t o r s. I f  s o m e o n e
i s  d i a g n o s e d  w i t h  a  l i f e - c h a l l e n g i n g  d i s e a s e,  t h e i r  d o c t o r  i s
n o w  l i k e l y  t o  b e  t h e  f i r s t  p e r s o n  t o  s a y,  “ G e t  o v e r  t o  o n e  o f
t h o s e  s p i r i t u a l  s u p p o r t  g r o u p s. ”  W h y. B e c a u s e  t h e  m o s t
p r e s t i g i o u s  a c a d e m i c  i n s t i t u t i o n s  h a v e  s c i e n t i f i c a l l y
s u b s t a n t i a t e d  t h a t  a m o n g  p e o p l e  w h o  h a v e  b e e n  d i a g n o s e d
w i t h  a  l i f e - c h a l l e n g i n g  i l l n e s s,  t h o s e  w h o  a t t e n d  s p i r i t u a l
s u p p o r t  g r o u p s  l i v e  o n  a v e r a g e  t w i c e  a s  l o n g  a f t e r
d i a g n o s i s. T h e  f a c t  w e  t h i n k  l o v e  i s  a  f i e r c e  a n d  a w e s o m e  p o w e r
d o e s n ’ t  m e a n  w e ’ r e  w i m p y  t h i n k e r s. I  w a s  o n c e  i n t e r v i e w e d
o n  a  T V  t a l k  s h o w,  a n d  t h e  i n t e r v i e w e r  i n t r o d u c e d  m e  b y
m a k i n g  s o m e  s n i d e  c o m m e n t  a b o u t  h o w  I  w a s  a  p a c i f i s t  a n d
t h o u g h t  t h e r e  s h o u l d  b e  n o  a r m y. I  l o o k e d  a t  h i m,  s t u n n e d,
a n d  a s k e d  h i m  w h e r e  i n  t h e  w o r l d  h e  g o t  t h a t  i d e a. “ W e l l,  I
j u s t  a s s u m e d  i t. ”  h e  s a i d. “ Y o u  t h i n k  l o v e  i s  t h e  a n s w e r  t o
e v e r y t h i n g,  s o  I  f i g u r e d  y o u  t h i n k  a  m i l i t a r y  w o u l d  b e  a  b a d
t h i n g. ”I t ’ s  a m a z i n g  h o w  m u c h  r i d i c u l e  t h e  t o p i c  o f  l o v e  c a n
a t t r a c t  w h e n  i t  d o e s  a n y t h i n g  o t h e r  t h a n  s u p p o r t  t h e  s t a t u s
q u o. T o  g o  f r o m  “ S h e  t h i n k s  l o v e  i s  t h e  a n s w e r ”  t o  “ S h e
t h i n k s  w e  s h o u l d n ’ t  h a v e  a  m i l i t a r y ”  i s  t o  t r i v i a l i z e  t h e  m o s t
p r o f o u n d  p h i l o s o p h i c a l  a n d  s p i r i t u a l  t r u t h  e v e r  e x p r e s s e d  o n
e a r t h. A  C o u r s e  i n  M i r a c l e s  s a y s  t h e  w o r l d  i s  a n  u n h a p p y
d r e a m,  w h i c h  m u s t  b e c o m e  a  h a p p y  d r e a m  b e f o r e  w e  c a n
a w a k e n  f r o m  i t. *  T h a t  m e a n s  t h e  w o r l d  m u s t  b e
t r a n s f o r m e d  b e f o r e  i t  c a n  b e  t r a n s c e n d e d. I t  i s  t h e  p u r p o s e
a s c r i b e d  t o  s o m e t h i n g  t h a t