, flushed his nostrils with it, washed his eyes with it for ten
minutes, gargled with it, 'placed wet-pack of urine on his pate for
reducing baldness and massaged limbs with it. He has' given up salt,
ghee, oils, jaggery and sugar. This practice he has so far continued
for the last six months.
Earlier sugar count in blood was 210 mg. which came down to 220 : AUTO-URINE THERAPY
130 mg. Now he has.diswntinued insulin injection. Daily he takes
only half a tablet of Diolin. Now the blood pressure has steadied at
130/85. All swellings hav~ subsided. He is regaining his old health.
Body is active and mind is full of cheer. Appetite is normal. Walks
daily two miles slowly and yet has no breathlessness. He is so
enamoured of the therapy that he is always all praise for the old and
new votaries of the auto-urine therapy for which he feels gratitute.
-EDITOR
2. Kidney Stone : Shri S. K. Pandit. C.I.B. Officer, Raipur (M.P.)
aged 45. From 1970 he had pain in his right kidney. After tryingall
types of treatment in 1975 under the supervison of Shri K. G. Pandit
he resorted to urine therapy, He was kept for a month on urine,
water and milk, as he could not sustain a fast. He would eat greens
and fruit in ample measure and would take triphala (an Ayurvedic
medicine) for bowel movement. He would dringk urine thrice and
massage with old urine. His pain has gone. For the last two years he
feels no complaint. But since a fourth of the hardened substance
(stone) still remains he is advised to continue the urine and massage
treatment.
-EDITOR
Shri Natwarlal Ambalal Amodawalal writes in his letter of
5-9-1977:
110n May 30, 1977 1 began feeling pain in my stomach. And then
for the whole day I could not pass urine so got mysefl admitted to
Civil Hospital. The surgeon declared that I was a case of kidney
stone. For thirty days I took medicines and injections which gave
considerabel relief. During this period in the hospital a book on
auto-urine therapy came to my hand. I followed it and practised
auto-urine experiment. After continuous three months' practice of
the therapy I have been completely free from the ailment.11
3. Pain in Kidneys and Chest : Shri Gurnam Singh is a big
building contractor of Ludhiana (Punjab). He used to suffer from
· pain in the chest and the kindeys. He got himself admitted ot the DISEASES OF KIDNEYS : 221
Gandhi Nature Cure Ashram. Falloura and underwent treatment for
two months without any cure. The local. ur1ne therapist shri Vi jay
Kumar Gupta, Advocate, advised him to adopt urine therapy. This
he accepted and within 15 days got himself testored to health.
• EDITOK
4. Albuminuria: The Mumbai Samachar, 19-7-72, had published
a report of the recovery of Shri Kiran Dhirajlal. The following is its
translation :
11lrf 1963 I became a patient of albuminuria. Doctors stated that
allopathy had no rem~dy for it. Six weeks' allopthic treatment could
make no effect. At last, dejected I came to Bombay with my father
to get proper treatm_ent. The medical experts there also said that it
had no remedy. Three months' stay in Bombay and allopathic
treatment too could make no dent on the complaint.
So at my father;s instance I began the.auto-urine treatment. I
used to drink all the urine I could pass. On the fourth day
. examination of urine showed that there was no strain·of albumen in
urine. Whatever was not possib~e for more than four months'
allopthic treatment;~_was accomplished by auto-urine therapy in
three days. After a f2..\> more days' treatment of the same I was fully
restored to health. I am now fully hale and hearty.
On the strength of my experience I encouraged others to resort
to urine therapy. Those who have undergone this treatment with
faith and patience have been fully cured. When an old woman
suffering from a few incurable diseases and was counting her last
days on deathbed, someone introduced her to wine treatment. And
she is wholly restored to health due to auto-urine therapy.
5. Blood appearing in urine passage : Shri Chandramani Pan~ey
writes from Chaudi (Dist, Nalanda, Bihar) on January 25, 1974:
11My mother is about 52 years old. For the last five years she
used to bleed through her urine· passage. One day she even
became unconscious due to unusually heavy flow of blood. Though
IV.T.-17 222 : AUTO:URINE THERAPY
she was admitted to a Patna hospital, after examination the doctor
said. 'Take her home quietly.' Thus all the relatives were in dispair.
Fortunately a neighbour gave a book on auto-urine to my father.
Reading this there.emerged a silver lining to the dark clouds of
despair. After long persuasion my mother agreed to the treatment.
She would drink her urine and my sister would massage her with
seven days' old urine. In a short while she was cured and restored
to health.
The same treatment has profited me in freeing me from
five-year-old eczema. Others also are equally being profited by
following my example."
6. Pus in urine and backache : Shrimati Kamaladevi Choradia,
30 years, of Sardar Shahr (Rajasthan) was suffering from backac~e
and pus in her urine. Having been thoroughly disappointed with
allopathic treatment she went to Momasar to get treated by Shri
Bhojraj Sancheti in May 19;72. pstening her tale of woe Shri
Sancheti warned her : "There are possibilites in urie therapy of
reactions and· aggravations. Only after patiently o;ind firmly braving
them can One acqulre freedom from disease." On her amusing him
of her eagerness and faith Bhojraj began treatment of urine therapy. ·
On the first day she suffered from frequent vomits and motions. On
the second day motions subsided but vomiting continued till three
days. But Kamaladevi was not disheartened.- On the 14th day the
fast was broken with mosambi juice. For some days she was kept
on juice. Later she resumed her light diet. To be relieved of the
gases, headache, etc.-the usual reactions of western medication -
she restored to hip-bath. For about two months she drank urine
thrice and massaged for two hours. After three or four' months she
was utterly well and completely regained her health and strenght.
-EDITOR CHAPTER VII
DISEASES OF NERVES
· 1. Paralysis : Shri Pritam Singh works in Gandhi Ashram, Hapur
(Dist. Merath). He is 42. His right arm was paralysed and the neck
had1_:turned to his left. Both the parts pained. A month's allopathic
· ·treatment proved futile. Chaudhri Nekiram, the Ashram Manager,
'ad~ised him to try urine treatment. After 15 days of thrice or four
. ~~tl.mes in take of urine and its massage in the sun he was completely
, •l"eli·eved of both his complaints.
2. Pain in legs and Other Complaints : Jain Muni Shri
Chhajuram thus narrated his experiences of urine therapy on March
9, 1975, in Ambala:
"I am of 70 years. I was suffering from constipation for years. My
knees and sleeves were giving me pain for the last 20 years. It was
with great difficulty that I could stand or sit down or mcve about.
There was pain and sprain in my chest and stomach, high blood
pressure.and hypertension, insomnia and loss of appetite. Allopathy
GOI,.lld not give any relief. Ayurveda no doubt gave some but not of
lasting nature.
Thus I had to resort to u'rine ·treatment in 1974. Drank urine
several times a.nd massaged with it for 30 minutes every day. Took
meals only once every day. Within a week I had some relief; by a
month's time I was half way to recovery and by about ten weeks'
time I was free from all ailments.
For the last 20-25 years I used glasses. But I had to take
medicines for blurred vision. But since initiation into urine therapy, 1
have stopped taking medicines. I apply urine to eyes also. I also
persuade others to have ccourse to this invaluable remedy and be


‐ treatment  for thyroid
trouble.
(Reported  by the Naturopath,  Mr. 0. Warnock‐ . Fielden.) Lady aged 40.
Long history of drug treatment  since she was 15. In early  life she had
had  injections  during a number of years for over active thyroid, and
also for colds. More  recently she had  had  an operation  with a view to
improving  the circulation,  seeing that when the weather was cold, and
even at other  times, her hands  would go blue.  No improvement  was
noticed  after the operation.  Before  I was called  in, the local doctor had
retired from  the case,  pronouncing  it to be hopeless.  I found her hands
a ‐mass  of pus, moist  gangrene,  and  almost skinless. The necessity for
amputation  of both hands  had been mooted and feared. After making a
start with less  severe measures  such as hot fomentations,  cold
compresses,  urine‐packs, urine drinking in small quantities,  and  an
antiseptic  ointment  to relieve the intense " drawing " pains, I finally
advocated  a complete  fast on urine and  plain water only, at the same
time continuing  the packs. The fast lasted  three weeks, but even after  a
fortnight,  the patient could use her hands and  could knit. Granted that
the urine‐drinking and  the urine‐dressings  were of much value  to the 87
 treatment,  I none the less consider that the' three  weeks'  fast was the
decisive factor in this case,  since it enabled  the drugladen  system to be
drained  of its impurities.
Rash on the arms. Mrs. C. suffered for over three years from an
irritating eruption  on her arms. Had tried  various ointments  and lotions
without  any relief. Wa.; finally induced to try the effect of urine,  which
she dal bed on every  night. The rash disappeared  completely  within a
few weeks. In this  case  no fasting was resorted to or any other
measures.
Large wart on face. Mrs.  C. reports that she employed  the same
treatment  for an unsightly excrescence  on her face, which  in a short
time shrivelled  up and  then fell away, leaving no scar. (All three  of
these cases were supplied by Mr. Warnock‐Fielden.)
Lump on arm. A correspondent  reports the case of a lady who
developed  a nasty blue looking lump about j inch  high, which  she
feared might become malignant.  She was advised  by an acquaintance
to treat it with urine‐compresses,  and in less than three weeks it fell off,
leaving the skin healthy and clean.
A mysterious  case. Male patient about 58. Had been in the hospital for
several weeks for observation  and  treatment,  but  at the end of the
term was  said to be incurable,  and  was sent home to die, but enjoined
to keep in touch  with his local  doctor.  He was given a particular  drug to
take with him which was calculated  to dissolve any food he ate. When,
at the request of a gentleman  I was treating,  I first saw the patient, I
reckoned  he was dying sure  enough, but not from the disease so much
as from the powerful drug (poison) he was being given.  I noticed that 88
 his eye‐balls were much distended,  that he was thin, but not to the
extent of emaciation.  He told me he had  been a careful  eater,  a hard
outdoor  worker, had  kept regular hours, had  never been subject to
colds, had never been bilious or constipated  and  had  never had
diarrhoea.  His  only vice had  been the use of snuff, but he had
discontinued  the habit  a year previously.  I only stayed with him a few
minutes at my first  visit, told him to fast  and  to drink  nothing but cold
water and every drop of urine that he passed  both day and night.  I also
told him (and his wife) not to be surprised  at any symptoms  which
might occur  in the process of elimination.  His stools and ejecta were to
be kept for my inspection.  Three  days later  I called  again, to be shown
two large buckets  full of the foul matter he had  vomited‐ the vomiting
having started 24 hours  after he had taken his first draught of urine.
There  had also been great looseness  of the bowels, and much catarrhal
discharge  from the nose. In fact he had  been obliged  to use a dozen
handkerchiefs,  which  were not only soiled with ropy mucus  but also
with SNUFF ! The fast  was continued,  and  in a week all discharge
ceased. The penance was broken in 10 days‐and the patient  was cured.
At the time of writing he is over 70. This case is interesting  as it serves
to show that with urine‐therapy  it is quite unnecessary  to know  the
name of the disease in order to treat it. It is further interesting  as
showing that a foreign substance ‐snuff in this case‐ may  be lodged in
the tissues for months  after the taking of it has been discontinued,  only
to be eliminated  during a body‐cleansing  fast. Which reminds  me that
the eminent German naturopath,  Louis Kuhne,  relates of a case  where
during the eliminative  treatment  the sweat of the patient had  smelt of
drugs the allopaths had  previously  used to c


 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


 one to four. In ten cases a single application was sufficient; two
sprayings were used for nine cases; three sprayings in five cases; and six cases had
vaporizing four times. In addition, these cases received antibiotics. The young
patients were observed every thirty
minutes and their physical changes were
recorded as to temperature, respiratory frequency, and pulse rate. Results of these
clinical trials are recorded in
Tables 12.2
 and
12.3
. Besides the improvements recorded in
Table 12.3
, other signs of favorable
responses in the babies were: the sticky bronchial secretion, which tends to dry
into a troublesome respiratory obstruction, lost its thickness and became more
fluid so that the patient could cough it out; and the rapid heartbeat and prolonged
exhalation associated with respiratory infections tended to disappear shortly after
administering the DMSO spray. Summarizing, the three doctors wrote, “It may be said that the use of DMSO
spray in this clinical experience has been efficacious in the cases of bronchiolitis
and obstructive inflammatory bronchial syndromes. The therapeutic response was
more rapid and significant in children treated with DMSO spray than in those of
the control group, who received medication of antibiotics, corticoids, and stayed in
croupettes [humid oxygen chambers]. In view of these favorable changes, the time
of permanence in the croupette can be considerably reduced or its use may be
dispensed with altogether. “The advantages of this therapy are its easy application, its rapid action, and
the fact that no special instruments or apparatus are required. We therefore believethat this is a therapeutic resource which is particularly indicated in rural and in
remote areas, where the physician has no specialized services available and where
the treatment can be used on a large scale when the children are threatened by an
outbreak of such an epidemic.”
2
Table 12.3
 Variation Mean Percentages in the Immediate Effect With DMSO Spray
Variations
Percentages
Sensorial and general improvement
80%
Decrease of adenoids
76%
Decrease of intercostal retraction
75%
Change in chest sounds
80%
THE RELIEF OF TINNITUS
There are two kinds of sounds taken into account in medicine. One is the bruit, a
noise that may be heard by the examiner as well as the
patient. Then there is a
tinnitus, a subjective experience of the patient in which the perception of sound
occurs in the absence of acoustic stimulus. It is an annoying experience that may
have psychological impact on the victim. Tinnitus may take the form of a buzzing, ringing, roaring, whistling, or hissing
in the ears. Or, it may involve more complex sounds that vary over time. The
sounds might come and go or be continuous, and sometimes there’s an associated
hearing loss. The condition could be a symptom of nearly all ear disorders, including
obstruction of the external auditory canal due to ear wax or foreign bodies, tumors,
other degenerative diseases, or as a reaction to some substance that the individual
is allergic to. Much of the time, tinnitus comes from an infectious process such as
external otitis (ear inflammation), myringitis (inflammation of the tympanic
membrane), otitis media (middle ear inflammation), labyrinthitis (inflammation of
the internal ear), petrositis (inflammation of the temporal bone and its air cells),
syphilis, meningitis, or some other infection. Until now, there has been no specific medical or surgical therapy for tinnitus. But DMSO used together with vasoactive and anti-inflammatory substances has
brought cessation of the sounds to adults of both sexes suffering from this chronic
disease. For fifteen people suffering from chronic tinnitus, DMSO in combination withvasoactive drugs was administered by injection, and DMSO in combination with
anti-inflammatory preparations was applied externally. None of the people had
responded to any other treatment. Any patient that showed psychotic tendencies or
had acoustic trauma or aneurysm was eliminated from the study, because these
problems would cause an erratic reading of the results. A variety of laboratory and physical tests was carried out to determine the
modification of tone, intensity, and character of the tinnitus. The treatment
consisted of one daily intramuscular injection of “Ipran,” a preparation based on
DMSO in combination with buphenine and amino acids. The same investigator
who was part of the Chilean study, Dr. Aristides Zuniga, performed the second
study, in which he took audiometry and tympanic temperature measurements on all
patients before and after the treatment. In addition to the injections, the external ear canal of the particular ear hearing
the irritating sound was treated with 2 ml of a medicinal spray containing DMSO
and anti-inflammatory drugs described as Plus-Par. The spray applications were
made every four days during the entire period of treatment. Even though all of the patients suffered from chronic tinnitus for more than six
months prior to starting the treatment and none had adapted to the noise each
heard, in nine out of the fifteen, the subjective discomfort and head noise
disappeared completely after one month of treatment. In two others the noise
diminished considerably in intensity but did not totally disappear. Four patients
retained tinnitus but described it as changed and sporadic, especially when they
were exposed to the cold in the morning. Patients who had complained of nausea
and positional dizziness from the condition before treatment didn’t have these
sensations after it. They also lost their persistent insomnia, as well as headache,
neurotic anguish, and ear pain. Dr. Zuniga said, “The disappearance of the tinnitus was permanent and no
recurrence of the symptoms was noted on the occasion of the periodic checkups
made during the course of one year. The tolerance of the Ipran injections and
external Plus-Par applications was satisfactory in all cases. The only undesirable
side effects were the garlic odor emanating from the patients undergoing DMSO
treatment and on rare occasions a slight tachycardia (rapid heartbeat) and/or
feeling of nausea shortly after the intramuscular injection. These temporary side
effects can be avoided if the patient remains seated and rests for a short while
after each injection.”
3
Since the early use of dimethyl sulfoxide for the protection of biological
specimens against freezing damage, this chemical has been put to use inmicrobiology. 4
 A bacteriostatic agent, DMSO retards the growth of bacteria. It is
also suspected of being quite a good bactericidal agent, an antiseptic that kills
bacteria. It definitely controls fungi, as was shown by its beneficial effect in
eliminating athlete’s foot, as described in
Chapter 8
. One of DMSO’s most encouraging characteristics is its ability as an antiviral
agent and a transporter of certain antiviral drugs. It carries antiviral compounds
directly into the cell where they are most effective against intracellular parasites. This is illustrated by its action against the herpes organisms, described earlier. The more recently discovered and unexpected DMSO results against animal
parasites are really exciting to many clinicians. The drug can be administered for
various encysted helminthes (worms). Such hard-to-reach conditions as amebic
abscess of the liver, trichinosis of the striated muscles, schistosomiasis, and other
problems from animal parasites are now treatable by combining DMSO with
antihelmintic compounds. For instance, creeping eruption (cutaneous larva
migrans) has lent itself to experimental therapy with DMSO. 5
,
6
ADDITIONAL MISCELLANEOUS INFECTIONS BENEFITTED
BY DMSO
In 1984, three Russian physicians reported that dimethyl sulfoxide was
incorporated into the program of critical care given to patients suffering from many
different types of infections. As an illustration, they utilized the case history of an
adolescent adult who overcame his infectious process more swiftly by the addition
of DMSO to their medical armamentarium. 7
Reporting in the June 1984 issue of the
Annals of Rheumatic Diseases
, three
American physicians described their use of DMSO in cases of leprosy resulting in
complications for the patients’ kidneys. Explaining that generalized amyloidosis of
the kidneys can be treated only if the underlying disease is eliminated, they
investigated the role of dimethyl sulfoxide in leprosy associated with secondary
amyloidosis. At first the physicians found that there was no effect on the patients’
creatinine clearance or twenty-four-hour proteinuria of the kidneys when a placebo
using colchicine was employed. However, when DMSO was added to the therapy,
renal function was considerably improved in three patients with moderate kidney
failure. But in those with severe renal impairment (a creatinine clearance of less
than 10 ml per minute), no particular improvement was observed. The
investigators wrote: “These findings point to a beneficial effect of DMSO inhuman secondary amyloidosis when given at an early stage of renal involvement.”
8
DMSO found use for venereal disease complications in 1989. An unusual
localization of lichen amyloidosus (a skin disease) in a patient with lgG k benign
monoclonal gammopathy (a non-malignant immune disease) was reported. After


 positionalities.
Q: What is the main difference between the ego and the Self?,
A: The ego is a dualistic construction that emerges from the linear, conceptual mind, whereas the Self is a nonlinear, non-dual reality that cannot be conceptualized or described.<|eot_id|><|begin_of_text|>Comfort and confidence can be derived from a verifiable reality that the
rare persons who are actually attracted to Enlightenment as a life goal are
attracted because that is already their destiny (calibrates as true). For the
same reason, only future golfers would be taking golf lessons. Q: How does the inner pathway differ from traditional religious
observance? A: The emphasis is on the inner experiential subjective realization and
internal validation of spiritual truth. In contrast, religion is formalized
and historically structured in an authoritative context that stresses
conformation to observances, rituals, customs, and belief systems. Thereby, the origination of truth is projected backwards in time to other
cultures, places, and ethnic circumstances. In addition, there is also
emphasis on mystification, glorification, and dramatization,
intermingled with theological doctrine. In religion, Divinity is
contextualized primarily as elsewhere in time and location and is also
described as having human motivations, limitations, and defects. Religion emphasizes belief rather than the inner realization of truth. In
religion, there is also a major emphasis on spiritual destiny in the future
after physical death rather than on the experiencing of spiritual truth in
the present. Q: What personality characteristics are favorable for the inner
pathway? A: Characteristically, devotees tend to be introspective, thoughtful,
reflective, curious, responsible, and attentive. There is usually an
aversion to violence, cruelty, nonintegrity, and the fanfare and drama of
glamour or vulgarity. There are the attraction to learning for its own
sake and the pleasure of discovery of basic premises. Q: What of the demands of daily life? A: The inner path is a way of continuously being with oneself and life in
the world, whereas religious observance tends to become
compartmentalized. Spiritual devotion is a continuous inner lifestyle
that incorporates constant watchful awareness. External occurrences aretransitory, whereas inner qualities of consciousness are more permanent. Inner work is a constant learning process whereby there are pleasure
and satisfaction in discovery and the unfolding of insight. The process is
self-rewarding and, paradoxically, this results in greater benefit and
enjoyment of formal religious participation or practices as well. The reflections of truth are everywhere to be seen and recognized in
multitudinous expressions. By internal observation, there develops an
inner wisdom that facilitates compassion and spiritual comprehension
rather than an ‘ought to’ discipline. With inner awareness, religious
guilt and preoccupation with sin diminish, and instead, one chooses
positive options rather than being controlled by negative programs
resulting in shame, fear, and guilt. Fulfillment of potential is rewarding and gratifying, which in turn
progressively reinforces motivation. Self-honesty brings greater inner
freedom as well as adaptational expertise and flexibility. It is not
necessary to withdraw from the world but instead to recontextualize it. Spiritual evolution results in greater capability due to the advancement
of consciousness that ensues. It is a matter of motivation. It is not
necessary to go into monastic retreat, although there may be such
periods that are beneficial. Q: What is a workable goal? A: To verify spiritual truth experientially and to become it rather than just
conform to it. The process is an unfolding of discovery resulting in
greater happiness and diminution of fear, guilt, and other negative
emotions. The motive is inner development, evolution, and fulfillment
of potential, which is independent of the external world. Life becomes
progressive rather than just repetitive. All experience is of equal value
and innately pleasurable so that life stops being an endless sequence of
alternating pleasure and displeasure. With inner progress, context
expands, resulting in greater awareness of significance and meaning,
and therefore, gratification of potential. Q: Inner spiritual work seems to require discipline and endeavor. A: These requirements are activated by intention. There is an innate
gratification in spiritual growth and the evolution of consciousness
itself. Progress is the consequence of clarification and greaterunderstanding that arise from the expansion of context. Recontextualization then results in transcending the distortions of
perception. Q: Inner work concerns focus rather than specific, special activity? A: The average person is focused on participating successfully in the world
and its activities via education, success, relationships, etc. The inner
work, ‘to know thyself’, is focused on inner comprehension of life
events, including expectations, motives, attitudes, and habitual thought
patterns. Curiosity arises :“Why do I see that situation the way I do?”or,
“Why do I feel as I do? What is my prevailing attitude, and what
programs are actually running my mind?” These questions lead to an
interesting discovery of prevailing presumptions about oneself, life, and
others. Prevailing goals and values become apparent for examination as
well as the degree to which they are prioritized. Q: That brings up the quote, “The unexamined life is not worth living.”
A: Although the quotation might seem to be somewhat of an overstatement,
it does contain a valuable truth and observation, which is also validated
by the premises of quantum mechanics (the Heisenberg principle) in
that observation itself changes outcome as a consequence of not only
the introduction of the field of consciousness but also its intention. To a highly aware person, most people seem to walk about as if they
are in some kind of a dream state, unconscious and unaware of
themselves. Self-observation leads to awakening, which then motivates
the desire to learn, grow, mature, and evolve. Self-inquiry leads to
discovery and the unfolding of the layers that obscure the Self. With
self-inquiry, one examines the basis for faith and beliefs, and by
instituting spiritual techniques and criteria, proceeds to discover the
inner validation of spiritual truths for oneself. Thus, the field of inquiry
is the function of consciousness/awareness and the manner in which it
contextualizes the inner experience of self, others, and Divinity. There is a difference between having ‘heard’ a truth and having
discovered it as an inner reality. The way to ‘be it’ is to own it as an
experiential reality. Q: But is that not what is called ‘solipsism’?A: Solipsism is an intellectual belief that only the subjective experience of
the self is ‘real’. Thus, people live in different subjective realities. Solipsism is valid up to a point as it applies to the ego/self, i.e., each
person lives within their own perceptual version of reality. In contrast,
this limitation is transcended by the very process of inner spiritual work,
which progresses to the elimination of the limitations of perception (i.e.,
the world of illusion), so as to reveal the Reality of the Self. O c e a n o f P D F. c o mCHAPTER 3
Orientation
Introduction
Spiritual evolution is supported by education and information up to the
point where the intellect is no longer a primary tool as it is in ordinary
learning. The spiritual ‘work’ then transitions from the
mental/intellectual/conceptual linear to the nonlinear region of human
consciousness, which relates more to context than to content and form or
data. The transition is from the specific content to the quality of subjective
experiencing itself. This major shift entails reliance on different qualities,
such as faith, intention, devotion, volition, and the will. Character traits are
called into action, and attitudes are of greater practical use than specific
ideas. Whereas ordinary information is ‘acquired’ by effort, in spiritual
endeavor the emphasis is on relinquishing, letting go, and surrendering. The
‘work’ involves identifying positionalities and then transcending the ego’s
resistances and relinquishing its illusory control or sovereignty. Thus, the core of spiritual work is aligned with undoing and the
unloading of the mind rather than its enrichment. To seek Enlightenment is
a major decision. The decision itself is therefore akin to a ‘Yang’ position,
but subsequently, the process itself is more intrinsically akin to a ‘Yin’
posture. While the ordinary ego is programmed to ‘getting’, spiritual
intention now shifts to ‘allowing’, similar to floating in the water rather
than flailing about or swimming in it. The actual process is innately simple
yet challenging of accomplishment by virtue of the innate structure of the
ego/mind, which resists loss of dominion by inventing a plethora of
arguments and defenses. Another resistance is that ordinary mind dislikes
taking responsibility, even for very trivial matters. (For example, “Who
forgot to lock the screen door?” “Not me; it must have been the dog.”)
Posture
The spiritual practice of seeking Enlightenment via nonduality is the
consequence of intention and commitment. Its actual practice is not so
much a matter of ‘doing’ but a way of ‘being’ or aligning with thesubjective awareness of life. It is therefore like a posture as represented, for
example, by the classic m u d r a (sacred hand position). Attention is aligned
with the field/context rather than the customary focus on content and
details. Intuition is valuable and investigative rather than being dismissed as
illogical. Also, spiritual work is more like noticing and becoming


 inner world in which I invite you now. /G28 Spirit 1/5/09

It continually amazes me, upon  reflection, that no matter
how many channelings I receive, books from conscious teachers that I read, or life experiences that I have – the core messages
within them are always the deriva tive of Source. That is the
root message in the “already is” application of the Law of
Attraction;  that the ultimate essence of anything that you desire is the essence of Source, and that the ultimate essence of who you really are is the true essence of Source. In this way, we are
always the potential  vibrational match of anything we can ever
need, want, or desire. We sim ply need to relax into the easy
feeling essence, within ourselves and our desires, to bring the vibrations into harmonic alignmen t. This is the grand Source-
ful string that connects us all,  and expands our non-physical
essence toward greater understanding and light-filled expansion. There is a new consciousness, a new energy, coming to our earth experiences. It rests within the mystical world of the non-physical. And yet it is mo re real than anything we can
physically see. I have transcrib ed two Spirit messages in this Cosmic Wealth
 96
final chapter, that speak to these expansive energetic shifts
and our ultimate experience of cosmic wealth. They seem to summarize the essence of the vastness of our earth experiences and our non-physical truths. I offer them to you now, for your
own reflection. We believe the time has come for all beings to awaken to
their inner, dormant light. It is a light so bright, so full, so
rich - it would astound even the most skeptic of you. Because
you cannot see it, with your out er eyes, does not mean it does
not live within you. Inner eyes, inner vision, is a way to see,
feel, and perceive that vastn ess of all that you really are. Energies surrounding the earth, and within the Earth herself,
are flowing toward the greatness of the illuminating light. As these non-physical energies fill more of the spaces within the
earth’s atmosphere, the vibrationa l essence within all of you -
will turn toward that which burn s as bright, in its likeness. Where is that. They will turn inward – for within is where
the same eternal light exists. And they will begin to see it – with a new lens, an old lens rea lly, but to them - a new one,
of inner vision. Of energetic vision. Creative vision. Believing vision. There is nothing to fear. Some, who would say they prefer the
darkness, then have lost their contrast. Darkn ess can only be
desirable to those removed so fa r from their light that they
would deny the sun. Yet, they cannot separate themselves
from their “already is” truth and brilliant light. While some may continue to deny, or resist, the approaching new energetic
realities, it is the same as deny ing the presence of air on your
planet. Unseen, but very  much in existence. There you see that the shift in energies brings a new age of
expansively supportive and lovi ng energy. We want you to
know that this energy already burn s bright in all of you – it
is only a matter of allowing it in your field of consciousness. We understand your desire to live in the familiar. The world
of what, you believe, appears to  be “known. ”  Yet expansion
requires an expectation and a llowance of change. The Living the Prosperity of a Rich Inner Life 97
“known” qualities of change often are believed to mean
the “not good” or the “not wa nted. ”  But truthfully, if we
understood “change” as an ever expansive richer Source-full
flow, we would allow it instantly, and all of its feeling good-
ness. You are doing your pa rt beautifully and rem arkably. We love
seeing you relax and expand, relax and expand. Some will
expand with ease, and some with willful fight. But expansion
always comes. It is your natu re to expand. The earth itself
naturally expands. Fighting e xpansion does not stop change. It simply creates resistance, and thus challenges, in finding
ways to feel good. We suggest beginning to believe in your inner power, your
inner light, as the flow of change shifts the world perspective. It is in allowing, that you can a ll receive the greater truth that
exists in all that is, of wh ich you are an essential part. Be the person you want to be, th rough the allowance of all that
you already are. Live the life you desire to live, through the allowance of all that you already have. Become your original
self and you have won the lottery of earth life. In that
“original” state, everythin g already is, that could ever
potentially be wanted. You ha ve only to expand what you
already are. Everything else is an illusion of resistance to  that natural flow. /G39/G10/G17/G01/G11/G10/G01/G16/G09/G10/G16/G1A/G09/G01/G1A/G09/G0F/G01/G1F/G10/G01/G10/G0A/G01/G0F/G15/G09/G01/G13/G1A/G1A/G12/G19/G13 on, that they see as
being real. /G1D/G02/G05/G1A/G06/G10/G05/G01/G06/G03/G01/G06/G0E/G07/G24/G06/G07/G0C/G05/G06/G0D/G02/G07/G03/G0D/G05/G06/G0F/G01/G06/G01/G03/G19/G05/G24/G06/G18/G1A/G06/G10/G03/G04/G01/G05/G0C/G03/G0C/G0E/G06/G01/G07/G06/G01/G02/G05/G06/G20/G17/G05/G05/G10/G06/G0E/G07/G07/G11/G21/G06
or “doesn’t feel good” cue in  their vibrational system. /G2E/G15/G0B/G0F/G01/G13/G0A/G01/G0F/G15/G09/G1C/G01/G0B/G08/G09/G01/G19/G10/G01/G11/G13/G19/G0C/G10/G0E/G0E/G09/G0C/G0F/G09/G11/G2A/G01/G0F/G15/G0B/G0F/G01/G0F/G15/G09/G1C/G01/G11/G10/G0E/G2D/G0F/G01/G0A/G09/G09/G1A/G2F /G01
/G15/G13/G05/G09/G1A/G07/G0C/G05/G06/G17/G05/G05/G10/G04/G0A/G06/G06/G29/G0C/G1A/G06/G11/G05/G19/G07/G0C/G04/G01/G09/G0F/G01/G03/G07/G0C/G06/G07/G17/G06/G0F/G0C/G0E er tells you that they
feel. That has simply become a default truth. Their illusion
has simply become a default trut h. They do not know this of
course, and therefore believe the truth of it, not knowing any
better to double check their feelin g state, their allowing state, /G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 98
/G01/G02/G05/G03/G09/G06/G04/G01/G0F/G01/G05/G06/G07/G17/G06/G17/G10/G07/G14/G0A/G06/G06/G27/G05/G06/G14/G07/G12/G10/G11/G06/G04/G0F/G1A/G06 – is that anger giving you
what you want or pushing it fa rther away. To be truthful,
most would admit, perhaps even tually, that it has gotten
farther away. Everyone feels. You cannot fully disconnect from your
feelings. Your emotional guidance system is simply the
register of Source energy. It is  the meter that shows how close
or how far from Source energy yo u have become. Like a metal
detector, or the game HOT/COLD, it beeps when you are close,
and the trail gets cold as you mo ve farther away. The cold in
this case is the experience of da rkness. You have  left the warm
glow of the light. When it is darker inside, you begin to reach
for a flashlight, or a match. In the darkness, cold, and anger of
having lost your flow,  often – it is when people find the match
– the vibrational match – to the feeling of light. Surrendering
at that point of darkness is the release of full resistance, and so
often you will see someone make a complete turn around in this
instance. Why. For they have  buoyantly bounc ed and risen
right back up to their true  light. Without resistance,
they re-instated all that they  originally are. You see. So no.<|eot_id|><|begin_of_text|>
Q: What is the author's message about the importance of embracing change and expansion?,


  fortify  them-
selves and  bend  with  the  harsh  winds;  the  light,  golden wheat  provided  the  fat  and  strength  to  the  European
farmers  to  sow  virgin  lands  and  leave  a  legacy  of  green
fields;  the  American  maize  allowed  the  indigenous  people
to  keep  the  soil  and  water  alive  through  reverence  and
sowing  of  the  land. In  all  cultures  throughout  all  time,
human  dignity  was  maintained  through  the  grain. From  the  perspective  of  sadhana,  the  grain  is  the
seed  of  memory. It  was  brought  to  life  by  Gaja,  the
eternal  elephant,  who  carries  the  memory  of  plants
and  herbs. This  memory  has  been  kept  alive  in  the
ahamkara  of  all  elephants  on  the  planet. In  order  for
humans  to  sustain  the  memories  of  grains,  vegetables,
fruits,  or  herbs,  the  elephant  must  remain  a  thriving
species. While  the  form  of  these  plants  may  exist  after
the  elephant  becomes  extinct,  the  spirit  of  cosmic
memory,  which  each  seed  holds  from  the  beginning
of  time  and  which  is  transmuted  in  the  vital  energy
system  of  humans  and  other  living  creatures,  will  die. And,  in  time,  so  will  the  human  species. We  must  begin  to  perceive  all  plants,  and  the
sadhana  of  planting,  as  reaching  as  far  as  the  galaxies
and  stars. This  process  is  not  only  about  topsoil,
composting,  companion  planting,  sowing,  maintain-
ing, and  then  reaping  the  bounty  of  nature  for  whole-
some survival. Hold  a  seed  in  your  hand  and  know
that  it  unfolds  from  within  itself  the  entire  creation,
that  this  seed  is  the  linkage  to  all  memory  of  this  plant
from  the  beginning  of  time. The  magical  quality  of
healing  that  resides  in  a  grain  or  an  herb  comes  from
the  very  memory  of  its  seed,  whose  potency  has  been
collected  for  more  than  twenty  billion  years  of  origi-
nal existence. Food  is  memory,  and  the  grains  hold
the  nectar  of  this  memory. Rice:  The  Holy  Grain
It  is  said  in  the  Vedas  that  the  entire  universe  is  held
within  each  grain. Rice  has  been  the  primary  food  for
most  ancient  cultures. It  is  the  most  widely  consumed
grain  in  the  world — more  than  thirty  thousand  vari-
eties of  rice  are  currently  cultivated. Ninety  percent  of
the  rice  in  the  world  is  grown  in  India,  China,  and
Japan. The  components  of  a  grain  of  rice — the  husk,  bran/
germ,  and  endosperm — symbolize  the  cosmic  gunas
160 J@jfr
FOOD    SADHANAS
of  sattva,  rajas,  and  tamas,  respectively  the  harmony
or  protection,  dynamism,  and  inertia  of  the  living
universe. The  grain  endures  the  seven  stages  of  life,
from  seed  to  sprout,  to  seedling,  to  young  plant,  to
mature  plant,  to  flowering  plant,  to  fruitful  plant. In  the  Asian  countries,  a  spiritual  aura  surrounds
the  planting,  harvesting,  and  preparing  of  rice. In  In-
dia, it  is  cooked  in  hundreds  of  ways  and  used  as  an
offering  to  the  gods  during  religious  ceremonies. Rice
is  the  first  food  an  Indian  bride  offers  to  her  husband
at  her  nuptials;  it  is  the  first  solid  food  an  Indian  mother
offers  her  newborn. In  India,  the  grains  of  rice  are
regarded  as  two  brothers,  close  but  not  stuck  together. In  China,  the  word  for  rice  is  synonymous  with  food. A  typical  Chinese  salutation  upon  greeting  someone
is  "Have  you  had  your  rice  today?" In  Japan,  cooked
rice  is  the  same  word  for  meal. Japanese  children  are
encouraged  to  eat  every  grain  of  rice  by  calling  each
grain  a  little  Buddha. In  Thailand,  the  dinner  bell  is
expressed  by  the  resounding  words,  "Eat  rice!" During  the  Vedic  period  in  India,  the  inedible  husk
Planting  Rice —
Sadhana  to  Invite  Humility was  removed  and  the  remaining  whole  grain — with
bran  and  germ  intact — was  eaten. This  was  called
brown  or  unpolished  rice. There  was  no  oiling,  bleach-
ing, parboiling,  pearling,  or  powdering. Later,  during
the  time  of  the  Moguls,  rice  had  to  be  polished  or
white  before  it  was  considered  edible. Even  though
India  is  still  not  bleaching,  pearling,  or  powdering  its
rice,  there  is  excessive  use  of  white  and  parboiled  rice. Today  only  the  very  poor  villagers  avail  themselves  of
brown  rice. Generally,  its  quality  is  excellent,  since  it
has  been  husked  and  winnowed  by  the  energies  of  the
hand  and  heart. Rice  Bran. The  bran  is  the  nutrient-rich  outer  layer
of  a  rice  kernel. When  this  bran  remains  on  the  ker-
nel, the  rice  is  brown;  when  it  is  removed  by  milling,
the  rice  is  white. Bran  has  a  sweet,  nutty  flavor  and  is
an  excellent  source  of  rice-oil,  minerals,  and  fiber. Until  recently,  most  of  the  rice  sold  in  the  United
States  was  white,  with  the  separated  bran  used  exclu-
sively as  an  animal  feed  supplement. Rice  bran  needs
to  be  used  shortly  after  its  removal  from  the  grain,
since  its  oil  content  causes  it  to  turn  rancid  quickly. Parboiled  Rice. Research  reveals  that  rice  was  be-
ing parboiled  in  northern  India  more  than  two  thou-
sand years  ago. In  parboiling,  the  rice  is  steamed  and
dried  before  milling,  forcing  some  of  the  nutrients
from  the  bran  layer  to  penetrate  the  endosperm. Par-
boiling a  grain  makes  it  easier  to  digest,  although
many  nutrients  are  sacrificed  in  the  process. Instant  or  Precooked  Rice. This  rice  is  milled  and
polished  to  remove  the  bran  layers ,\\\i\  genu  and  is
then  completely  cooked  and  dried. While  this  rice
takes  very  little  time  to  prepare,  it  has  little  or  no
nutritive  value. White  Rice. White  rice  has  the  lite  supporting  brail
and  germ  removed  and  is  milled  and  polished,  c  k>m
mercial  white  rice  is  often  coated  with


,  62
transformation  of,  59-61,  62
teas,  tastes  and  energy  of,  70
Tempura,  294
Tempura  Batter,  294
texmati  rice,  163
Thyme  and  Vinegar  Dressing,  280
time  and  timelessness,  1 1-12 animals  and,  12
times,  prevalence  for  each  dosha,  131-32,
132-33 tofu
RECIPES  USING
Baked  Spiced  Tofu,  266
Burdock  Sauce,  263
Carrot  and  Raisin-Stuffed  Tofu,  265
Lemon  Broccoli  Tofu,  263
Natto-Stuffed  Tofu,  265
Oden,  294
Pan-Fried  Tofu,  26
Ramps  and  Tofu  Stew,  262
Ricotta  and  Tofu  Quiche,  265
Sloppy  Joes,  262 Sweet  and  Sour  Tofu,  264
Tofu  and  Broccoli,  262
Tofu  and  Ricotta  Cheese  Sauce,  259
Tofu  Fried  Rice,  254
Tofu  l. isagna,  258
Tofu-Stuffed  Squash,  266
Tofu  Tempura,  264
Tohi  and  Broccoli,  262
Tofu  and  Ricotta  (  heesc  Sauce,  2  >9
Tofu  Fried  Rice,  254
Tofu  Lasagna,  258
Toru-Stufled  Squash,  266
Tofu  Tempura,  264
Tooi  i  thai  and  Cabbage  Kuttu. 2  '>»
[001  I  'Hal  and  BggpUnl  Kuttu. -1
Tool  Etasam,  2 1'toovai  dhal,  172
transmutation,  21-22 [ridosha
recommended  foods  for,  128  10
Tridosha  Sambar,  2 18 intkalc,  166
truth,  133
turmeru. 101
umeboahi  plums,  \  i  < Universal  Trifle,  mi
353
jmt. INDEX
uraddhal  172
l  i. id,  Mung,  and  Rice  Dosa,  203
urinary  srotas,  29
utensils
ancient,  157
modern,  158,  192,  193-94
Vada,  207
Vadai,  201
Valencia  rice,  163
Vanilla  Flan,  318
varak,  301
varuni  nadi,  31
Vata,  16,  18-19. See  also  Air;  doshas;  Space
beneficial  tastes,  58
body  type,  36,  37,  38,  39,  40,  41
daily  sadhana,  187
eating  utensils,  157
features  of  foods  that  nourish,  60
five  airs  of,  24-25
menus,  135-39
natural  tastes,  58
nature  and  tastes  of,  57-58
personality,  44—48
prevalent  seasons  and  times,  131-32,
132
recommended  foods  for,  74-80
Vata- Kapha
prevalent  seasons  and  times,  133
recommended  foods  for,  86-92
Vata- Pitta
prevalent  seasons  and  times,  133
recommended  foodsjor,  80-85
Vedas,  8
Vegetable  Dumpling  Soup,  287
fegetable  Pullau,  241
Vegetable  Stir- Fry,  230
Vegetable  Stock,  281
-Vegetable  Uppallia,  206- vegetables
preparing,  195-98 tastes  and  energy  of,  66
RECIPES  USING. See  also  specific
vegetables
Aviyal,  239
Spiced  Vegetables,  242
Sweet  and  Sour  Vegetables,  232
Mixed  Vegetable  Sambar,  248
Tridosha  Sambar,  248
Vegetable  Dumpling  Soup,  287
Vegetable  Pullau,  241
Vegetable  Stir- Fry,  230
Vegetable  Stock,  281
Vegetable  Uppama,  206
vijnanamaya,  21
vipaka,  60,  61,  62
virya,  60,  61,  62
vishuddha,  32
vishvodara  nadi,  3 1
Wakame  and  Bamboo  Shoot  Soup,  293
Wakame  Salad,  293
walnut  oil,  176
Warm  Almond  and  Nutmeg  Brew,  326
Warm  Almond  and  Peach  Nectar,  326
Warm  Barley  Brew,  322
Warm  Goat's  Milk  with  Cardamom,  326
Warm  Rice  Brew,  322
Warm  Saffron  Milk,  326
Warm  Sandalwood  Milk  Brew,  326
Warm  Soy  Chai,  325
Warm  Spiced  Soy  Milk,  327
Warm  Spiced  Tea,  322
wasabi,  343
Water,  15-16,  18. See  also  elements;  Kapha
foods,  64
water  srotas,  28
Watercress  with  Sesame  Seeds,  235 waters  of  Kapha,  25-26 wehani  rice,  163
wheat,  163-64 Wheat  and  Cinnamon  Idli,  206
Wheat  and  Split  Pea  Dosa,  204
Wheat  Berries  and  Cloves,  210 wheat  berry
RECIPES  USING
Black  Bean  Chili,  252
Cinnamon  Spiced  Wheat,  215
Cooked  Wheat  Berries,  222
Mung  and  Wheat  Berry  soup,  288
Wheat  Berries  and  Cloves,  210
Wheat  and  Split  Pea  Dosa,  204
White  Basmati  and  Millet,  222
White  Basmati  Kichadi,  256
white  rice,  161
Whole  Mung  Dhal,  245
Whole  Oats  and  Corn,  211
Whole  Wheat  Croutons,  281
Whole  Wheat  Dough,  311
wild  rice,  163
will,  12
yashasvini  and  pusha  nadis,  30
Yellow  Squash  and  Baby  Onions,  232
yogurt,  181 Yogurt,  Fresh,  (dadhi),  183
Yogurt  Rice,  213
zucchini
RECIPES  USING
Ratatouille,  229
Zucchini  and  Cucumber  with  Oil  and
Vinegar  Dressing,  236
Zucchini  Chutney,  310
Zucchini  and  Cucumber  with  Oil  and
Vinegar  Dressing,  236
Zucchini  Chutney,  310
[oJLUA  ■ n        ^  I
IM> W^\
354
^^Cr
Health/Nutotion/Natliral  Medicine/Vegetarian  Cooking $24. 95
AYURVEDA
A  very  complete  and  authoritative  manual  on  the  Vedic  principles of  health  and  nutrition,  written  by  a  well-mspected  authority  in  the  field It  will  be  of  great  benefit  to  the  layperson  and  professional  alike. Deepak  ChPpra,  M. D.,  author  of  Quantum  Healing  and  Perfect  Health
w  a. Herefa^ery  rectal  person  who  has  journeyed  through  cancer,


 wholly loveable. The guilt story is something everyone can relate to. We each have our
own special version of it. The story begins inside us, and then we project it
onto the world. It’s a story told in all the major mythologies of the world. The basic fear I am not loveable  is our mythology. We use it to judge
ourselves, criticize ourselves, and reject ourselves. From this mythology
comes superstition, which is the fear that God is judging you, the world
isn’t safe, and life does not love you. The guilt story is always based on a case of mistaken identity. The
protagonist of the guilt story has forgotten who she is. She has lost sight of
her innocence. Like Adam in the Garden of Eden and Sleeping Beauty, you
fall asleep. Like Oedipus and the Frog Prince, you dream you are a victim
of a curse. Like the Fisherman’ s Daughter and Theseus, you forget about
your heritage. Like the Ugly Duckling and the Beast (in Beauty and the
Beast ), you cannot see your true beauty. Like Odysseus and the Prodigal
Son, you have to make a journey home. Innocence exists forever in the Unconditioned Self. The ego—your
mistaken identit y—doesn’ t believe this. It feels unworthy and believes in
guilt. The ego believes that if you’re guilty enough you can buy back your
innocence. Unfortunately, there’ s no exchange rate between guilt and love. No amount of guilt can buy any amount of love. The guilt story  ends only
when the protag onist gives up unworthiness. Often it takes an angel, or a
prince or princess, to show you your innocence again. When you claim your
innocence, it creates healing for everyone, which is a miracle to the ego. “Helping people to heal guilt is the most important work I do,” says
Louise. “As long as you believe you are unworthy and keep makingyourself guilty, you stay stuck in a story that does no one any good at all.”
When I ask Louise if guilt has any positive purpose, she tells me, “The only
positive function  of guilt is that it tells you you’ve forgotten who you really
are and that it’s time to rememb er.” Guilt is a warning sign, an alarm that
sounds when you are not in alignment with your true nature and acting with
love. “Guilt doesn’ t heal anything,” says Louise. “Explain that, please,” I ask. “Feeling guilty about what you did, or what someone did to you, doesn’ t
make the past go away. Guilt doesn’ t make the past better.”
“Are you saying we should never feel guilt?”
“No,” says Louise. “I’m saying that when you feel guilt or believe that
you are unworthy, you should use it as a sign that you need to heal.”
“How do we heal guilt, Louise?”
“Forgiveness.”
Loving Y our Inner Child
Louise and I are sitting together  in front of a mirror that hangs on a wall
in her living room. It’s a big mirror, about five feet long and three feet high. We are both in full view. There  is nowhere to hide. It’s 9:30 A.M., and we
have a full day of conversation and exploration in front of us. Louise sips
her homemade green smoothie, which is full of goodness. I’m drinking my
coffee, which, I maintain, is also full of goodness. Coffee is a delivery
device for the Holy Spirit, I say. I press the record button on my computer. We are ready to talk about for giveness. “Forgiveness is such a big subject, Louise. Where do we start?”
“Loving your inner child,” Louise says in that matter -of-fact way of hers. “Why do we start there?”
“Until you love your inner child  you will have no idea how loveable you
are, and you won’ t see how much life loves you,” she explains. “That’ s profound,” I say, taking a sip of cof fee. “That’ s because it’ s true,” she says with a smile.Louise Hay is a pioneer of inner -child therapy. She’s taught inner-child
work with individuals and groups for 40 years. She’s written about loving
the inner child in all her major books. She’s published meditations on
healing the inner child. By contrast, I am a beginner. I’ve experi enced some
inner -child therapy personally, but that was a long time ago. I knew we
would meet this subject eventually, so I enrolled myself in a course of
inner -child counseling. I did this for myself, as part of my own journey with
this book. I’d had my fourth session just before I flew out to be with Louise. “Loving the inner child is what helps us find our innocence again,” says
Louise. “How do we love the inner child?” I ask. “The same way you love your adult self,” she says. “By ceasing all self-judgment,” I say. “Babies are not bad people. No one is born guilty. No one is unworthy,”
says Louise firmly, like a fierce, protective lioness. “Do you really mean everyone?”
“Every baby is created out of goodness,” Louise says. “It’s only when we
forget about our goodness that we start to feel guilty and unworthy.”
The loss of innocence causes us to lose sight of our basic goodness. This
basic goodness is recognized in many spiritual and philosophical traditions. Matthew Fox, founder of Creati on Spirituality, calls this basic goodness our
original blessing. He draw s on a lineage of basic goodness expounded by
Christian mystics like Julian of Norwich, who wrote,
As the body is clothed in cloth
and the muscles in the skin
and the bones in the muscles
and the heart in the chest,

so are we, body and soul,
clothed in the Goodness of God
and enclosed. The basic truth I am loveable  is keeper of the flame. When we remember
the basic truth about ourselves,  we feel innocent, we feel worthy, and we
extend this goodness to each other. When we doubt that we are loveable, we
meet the basic fear I am not loveable. This fear causes us to feel bad about
ourselves. It conjures up the myth of inadequacy: I am not good enough. The voices in the dark corners of our mind declare I am bad and There’ssomething wrong with me. We feel like damaged goods, and we project this
guilt onto our dealings with others. The shame of our ego obscures the
innocence of our soul. “Since I’ve beco me a parent, I notice how much pressure childre n are put
under to be good,” I tell Louise. “I notice that, too,” she says. “Most modern parenting manu als focus on instilling good behavior in
children. W e don’ t trust that children have any innate goodness,” I say. “If the pressure to be a good girl and a good boy is too great, it can cause
us to feel unloveable,” says Louise. “All those good-behavior messages can make you want to have a Bad
Tuesday,” I say. “What’ s a Bad T uesday?” Louise asks. “It’s a chapter in Mary Poppins. The little boy, Michael, is so fed up with
having to be good that he behaves badly all day,” I explain. “We all know what that’ s like,” says Louise with a smile. “Too many should s and must s block the flow of innate goodness,” I say. “When a parent has lost touch with their own goodness, it’s impossible
for them to trust the goodness that lives in their children,” says Louise. One Saturday morning not so long ago, my children and I set out on an
adventure. We had the whole day to ourselves, as Hollie was attending a
program on Biographical Couns eling, which maps the phases of your life,
including early childhood. Bo, Christopher, and I went in search of the
golden pheasant that lives in the Royal Botanic Gardens, also known as
Kew Gardens. Most members of the Kew Friends have never seen the
golden pheasant, but we have. W e’ve seen it many times. On our way we stopped of f at our favorite health food shop in Kew called
Oliver ’s Wholefoods. Bo and I picked delicious snacks from the shelves
and dropped them into a basket that Christopher was wheeling around. The
basket was as big as he was, and it soon became quite heavy with lots of
healthy treats. Christopher manfully pulled the basket toward the counter. He insisted on doing this by himself, and he had to heave it with all his
might. While we were standing in line, ready to pay for our goodies, a friendly-
looking lady we did not know engaged us in conversation. “What’s your
name?” she asked, looking at Bo. Bo told her. “Are you a good little girl?”she asked. Bo didn’ t answer. The friendly-looking lady turned to
Christopher. “What’s your name?” she asked. “Bisterfer,” he said, which is
nearly Christoph er, especially when you are only a toddler. “Oh,” she said. “And are you a good little boy?”
The friendly-looking lady looked into


iddhartha felt exulted by battle; he rose in his stirrups and acknowledged
the accolades. This was something, the first thing, he had earned for
himself. But despite his triumph, Mara’ s laughter rang in his ears. Siddhartha
was disoriented, and he scanned the tournament field. Only one of the
archers had gotten to his feet. The other lay on the ground writhing in
agony. Siddhartha jumped down and ran over to him. He saw with horror
that the man had been hit in the throat, the arrow’ s point coming out the
back of his neck. Arms lifted the wounded man to a sitting position, hands tried to
dislodge the arrow. He groaned and almost passed out. Siddhartha’ s head
swam in the confusion. He was dimly aware that someone broke of f the
arrow’ s tip so that the shaft could be pulled through the man’ s neck, but thiscaused a tremendous gush of blood, which shot so far that it hit Siddhartha
in the chest. “Do something,” he pleaded, aware in the midst of everything that his
voice sounded high and panicky, more a boy’ s voice than a man’ s. He
looked up to see that the king had arrived. The soldiers parted for him. His
father barked for someone to fetch a physician, but by that time the
wounded man had lost consciousness, his head limply tilted to one side like
a broken doll’ s. From the fountain of blood still erupting, but with weaker
and weaker force, it was obvious he was lost. Suddhodana pulled out a silk
kerchief and pressed it to the man’ s wound. “Did you know him?” asked Siddhartha, although he had no idea why
that would matter. His father grimly shook his head. The presence of death
quieted the bystanders, until a new voice broke the silence. “Amazing. Someone was actually hurt. Fire the stagemaster.”
Devadatta pushed his way through the packed bodies sur rounding the
corpse. He stared at it coldly. “It’s his own fault for missing his cue, isn’ t
it?” He turned to Siddhartha, whose whole body was shaking. “Y ou
couldn’ t have fought for real, I can see that.”
The bystanders were shocked, waiting for the king to explode with rage,
but Suddhodana kept silent. His guilt told him that Devadatta was right—
nobody was meant to get hurt when the prince was involved. He gazed at
his son, and Siddhartha instantly read the truth. Siddhartha willed himself to stop shaking and got to his feet. He drew
his sword, glaring at Devadatta. “Y ou said you wanted to fight me today. I
accept your challenge.”
“No!”
For a moment it sounded as if his father had shouted, but Channa
stepped through the crowd. “No, I’ll fight the bastard. It’ s about time.”
Channa took two strides, raising his fist to take a swing at Devadatta. But inhis wildness he lost his balance, and the blow only grazed Devadatta’ s
cheek. Devadatta spit on his palm and wiped his cheek with a look of disgust,
as if it were covered with excrement. “I beg my rights, Y our Highness.” Devadatta dropped to one knee in
front of Suddhodana. “This low-caste scum touched me. Y ou all saw it. I
beg my rights.” The crowd stirred and became uneasy as the king remained
immobile and silent for several seconds. “The king acknowledges Devadatta’ s rights.” Suddhodana finally spoke
but not with his usual force. “He can decide the fate of any low-caste who
has defiled him.”
Devadatta smiled. “Death,” he said. Suddhodana scowled. “Think carefully. It was just a touch, young
prince. Let me remind you, this is a cause for justice.”
“I’m only looking for justice. This scum intended to catch me of f guard,
knock me over, and then stab me. See, his weapon.”
By now two guards had grabbed Channa and wrestled the dagger from
him. Pushed to his knees, Channa shouted, “If that’ s what I was going to do,
let me finish it!”
Devadatta shrugged and held his open hands out to the king. “My case
is proved. Let me have my rights, as you promised.”
“No, let me have mine.”
Without warning Siddhartha was kneeling at the king’ s feet beside his
cousin, his voice on the edge of rage. “I have the right to fight in place of
my brother, and Channa is my brother in everything but name. Everyone
knows it, so why pretend? If any man of caste dares to defame Channa, I
will fight that man, whoever he is.”This was the moment that Canki shouldn’ t have missed by leaving
early. As high Brahmin, he had full authority, over even a king, to decide
disputes of caste. These were many and complicated. Scriptures held, for
example, that if the shadow of an untouchable fell across the path of a
Brahmin, unclean contact had taken place and the Brahmin must return
home to bathe. Food touched by someone of low caste could not be eaten
by someone of high caste. This was clear enough, but what if the high-caste
person was dying and the food was needed to save his life? Canki held
court over these bewildering issues. But he had left the scene. “Get up, both of you,” Suddhodana ordered. W ith disgust he knew that
Devadatta had more right on his side than the prince. Often in the heat of
battle a low-caste’ s weapon had accidentally nicked a high-caste comrade’ s,
drawing barely a few drops of blood. But this was enough to condemn the
offender to death if the high-caste soldier demanded it. Channa clearly
intended to draw blood; the waters weren’ t muddied until Siddhartha
foolishly intruded. Suddhodana now had no choice. “The two princes both have right on their side,” he announced. “I will
betray justice if I decide against either of them, so let Nature be the judge. The two princes will fight.”
No one expected this judgment, but the first to recover from the general
consternation was Devadatta, who gave a wolfish grin. Between arrogance
and despair at his situation, he knew he had no future, not one befitting his
worth. His fatalistic streak would be satisfied if he managed to kill this
despised cousin who had led to his own imprisonment, or else got killed
trying. “Sword and dagger,” he said. Siddhartha nodded grimly. Already free of helmet and chest plate, he
began to strip of f the rest of his armor for better mobility. But more than
that, he wanted the fight to be decisive. The truth was that each of them—
Siddhartha, his father, and Devadatta—was trapped by the others. Astonishingly, all three had come to this realization at the same exact
moment, a moment from which there was no turning back. OceanofPDF.com9
The sky was divided between sun and clouds as the fighters circled each
other. They had stripped down to cotton pants, their chest and feet bare. Siddhartha kept his eyes fixed on Devadatta’ s, because as tempting as it was
to watch his opponent’ s hands, he knew that Devadatta’ s glance would give
away his intentions. Siddhartha felt he was moving in a dream. A part of his mind floated
high above, looking down in wonder that a fight to the death ensued. But
Siddhartha’ s instincts for survival were strong. He shook himself and made
the opening lunge, his sword hand ahead of his dagger so that by warding
off the first blade, Devadatta might open himself to the second one. Devadatta was agile and ready—he jumped to the side with a shouted “Ha!”
and slashed with his own sword. Siddhartha went by too fast and wasn’ t hit. Devadatta began a relentless round of parry and thrust, making
Siddhartha counter blow after blow with his sword. Each time metal
clanged on metal, a shock wave went up his arm. Siddhartha’ s muscles
ached, and he knew that Devadatta had an advantage over him. This was his
cousin’ s first combat of the day, while Siddhartha had been fighting for
hours. He had to win quickly or his ener gy would fail. Knowing that
Devadatta was following his eyes as well, he made a feint, glancing right,
taking a half step in that direction. When Devadatta’ s dagger followed him,
the move opened up his body, and Siddhartha stuck his sword into the
exposed midrif f. It was incredible luck. If the blow had struck home, it
would have been fatal.But in the instant before the blade entered Devadatta’ s body, Siddhartha
heard his heartbeat thud in his ears with long stretches in between the
strokes. He felt the breeze blow the hairs


 I don’ t have to think about  …
. Are there specific times of day when cravings rise? After work, once the
kids are in bed, after a stressful encounter? What about at bedtime when
the house is quiet? Perhaps it’ s at the gym when you see skinny people
and compare yourself unfavorably. Or are there physical triggers, like
the smell of fresh pastries at your favorite store, or the aroma of cof fee?Consider visual triggers too: driving by the candy store, the pastry shop,
even the gas station. Are there certain situations, past events, or people who seem to trigger
your craving? What memories are associated with the craving? They can be positive or
negative. For example, someone with a carb and bread craving
remembers that her grandmother used to bake fresh bread. She
remembers her grandma’ s kindness and the safety she felt, and she
associates both with the smell of the bread. She craves that feeling, that
comfort. Someone else might associate a bad memory with their crave
object. He may remember the time his father used to knock him around
calling him a dummy; the food displaced the emotional pain. When’ s the first time you felt this craving feeling? What was happening
in your life or the life of your family when you first experienced the
craving? What does this crave feeling remind you of? Allow yourself to imagine how would your life be different if you were
craving-free and had power over the craving. Write down how your life
would be different. Imagine a day in your new life if you can. And
remember, no one is making you give it up until you are good and ready. If
this part is too painful, let it be for now and return to it once you have
tapped on more crave aspects. The answ ers to the previous questions are fodder for your tapping. What
are the drivers of your cravings? If they are helping you hold up a part of
your life that you are otherwise extremely unhappy with, you may need to
experience some uncomfortable feelings. Tapping will help you uncover
this. The idea is that once the feeling s underneath that craving are neutralized,
the disturbance in the body’ s energy system will also be resolved. The
cravings then disappear. In fact, many clients often say the same thing: “I
don’t even like that food/drink/ snack now! It doesn’ t even taste good.” Be
prepared. I didn’ t think I had an unhealthy attitude toward dark chocolate,but after tapping with clients on clearing their cravings, I lost my desire for
it! Step 3. Please note that if you are feeling overwhelmed, like you are
doing something wrong and that it’s impossible for you to ever get over
this, or you’v e tapped on these feelings but are still feeling negative
thoughts and feelings, or comp lete dissociation, all this means is that you
have brought up big stuff. You likely need help navigating through it. Congratulate yourself instead of beating yourself up, and then take the next
step of getting the support of an EFT expert or a mental health professional
to help you through it. All you need are compassion and care as you touch
on old, deep hurts. Exercise: Clearing Specific Food Cravings
As you read instructions, please start tapping on one of your favorite
tapping points. Do this continuously until it’s time for a whole round of
EFT basic recipe. You can also use the exercises and questions in this
chapter to apply to other addictive substances, obsessions, behaviors, and
the like. And you can return to these exercises again and again, getting
something new each time from them. Step 1. Get your EFT journal, and choose one food or treat you turn to for
cravings. Is it in the house? Ideally, you would have the crave-object in the
house. Actually, this type of tapping works best when the object of desire is
right in front of you. Be specific! If it’s Lay’s Original potato chips or Ben
and Jerry’ s Chubby Hubby ice cream or big bags of gluten-free raw dried
kale whatever, obtain whatever you crave the most, not the discount knock-
off brand. This way you’ll get more bang for your buck. And if you are
resistant to clearing the craving or somehow afraid about what’ s going to
happen, or that you won’ t be able to handle it, or that you don’t really want
to do this, or you don’t believe this will work, or there’ s just so much that’s
wrong with you, or you’re afraid  to let this go for fear of what’ s underneathit, then tap on all of that before moving on to step 2 with the crave object
itself. This is called clearing resistance, like getting the snow of f the ice rink
so you can skate smoothly. Remember, we’re all human; there’ s a lot to
heal. And it sure feels good when you’re choosing to connect with yourself. Just for the heck of it, can you remember a time when you felt closely
connected to yourself and the world? Did it involve a crave object? Probably not. Step 2. You can start with the crave object in another room, across the
room, or on a table in front of you, or even resting in your lap or hand. If
just thinking about the crave object brings you up to a 10 on the intensity
scale, start there. Let’s say the crave object is right in front of you. Rate
how much you want your crave  object, on the 0 to 10 scale. Write down
your number. Where in your body do you feel that wanting, and how
intense is the feeling? Write that number down too. While you don’t need to
tap specifically on your body feeling relating to the craving, you do want to
check in regularly about where it has moved and if it has subsided or
increased in intensity as you tap on the crave object. Step 3. Now that you have an intensity number, you can give the crave
object a nickname or a title if you so desire, such as “The Seducer,” or “My
Ruin,” or “The Sweet.” Go ahead and perform the EFT basic recipe focused
on the general wanting of the crave object. Apply tapping until your desire
goes down to a manageable level where you are not feeling impelled. If you
need to tap through several rounds to get there, do so. We’ll use the example of M&M s as the crave object. Please customize
this EFT setup to reflect your own specific craving. Rememb er, the EFT
basic recipe includes the setup statement as well as the tapping down of the
points or the EFT sequence from the top of the head down through under
the arm. Repeat while tapping on the Karate Chop point one to three times: “Even
though I want these M&Ms now, I deeply and completely accept myself.”
Try the reminder phrase  “want these M&Ms now.” Additionally, if youhave located a specific place or guessed at where in your body you are
feeling this wanting, you can create a tapping round and run through the
basic recipe like so: “Even though I feel this big wanting in my chest (or
wherever you feel it—in the throat or like nausea in the stomach), I deeply
and completely accept myself.”
These examples of EFT setup phrases will give you ideas abou t where a
person can go. Please note that each would be one round of EFT—it’ s a
setup statement, tapping down the points, and testing (and retesting)
intensity. Here are more setups for your inspiration:
Even though a part of me must have these M&Ms right now, I deeply
and completely love and accept  myself. (Forgive, myself, love myself,
honor myself … )
Even though a part of me needs them right this second, that’s okay. I
choose peace. Even though I can’t bear the thought of this one little treat being taken
away from me because I have so little I enjoy in my life …. Consider exaggerating—or it may feel to you like this is no
exaggeration:
Even though it feels like I won’t survive without these M&Ms in my
life …. Even though a part of me thinks I’ll die if I don’t get these M&M s right
now …. Even though I’m drawn to them  the way a vampire is drawn to blood
…. Or power struggle with the r ebel inside:
Even though I’m never going to give them up, and you can’t make me,
I love myself just as I am ….Even though I’ll die if I have to give them up, please don’t make me
give them up …. Step 4. After performin g a round with one or more EFT sequences from
the top of the head to under the arm with the reminder or problem phrase,
test how much you want your crave object (the M&Ms) and if the body
sensation relating to it has chan ged. If the craving has subsided to below a
2, it’s time to take the next step. Otherwise, keep tapping on the general,
overall craving until it dips below a 2 before moving on. Step 4a. Sometimes, the craving won’ t drop because too many aspects are
flooding your mind all at once. Then ask yourself what is one thing that
jumps out about how much you want the M&Ms and tap on that one thing
only. Stay completely focused on just that one aspect until


  f i n d
s e r e n i t y  a n d  q u i e t  i n  t h e  m i d s t  o f  r a g i n g  s t o r m s. O t h e r w i s e,
w e ’ l l  b e  t h r o w n  o f f  o u r  g a m e  w i t h  e v e r y  d r a m a  t h a t  t h e
w o r l d  h a s  t o  o f f e r. T h e  d r a m a s  o f  l i f e  a r e  l i k e  w e a t h e r  p a t t e r n s :  i n e v i t a b l e
c h a n g e s  w i t h i n  t h e  c o u r s e  o f  n a t u r e. I t  m a k e s  a s  m u c h  s e n s e
t o  r e s i s t  t h o s e  d r a m a s  a s  i t  w o u l d  m a k e  t o  r e s i s t  t h e
w e a t h e r. D r e s s  f o r  t h e m,  y e s ;  a v o i d  t h e  d a n g e r o u s  p a r t s,  o f
c o u r s e. B u t  t r y  t o  c o n t r o l  t h e  d a n c e  o f  n a t u r e? I  d o n ’ t  t h i n k
s o. W h e n  i t  r a i n s,  y o u  s i m p l y  g o  i n d o o r s. A n d  s o  i t  i s  w i t h
G o d. W h e n  l i f e  i s  s t o r m y,  w e  c a n  r e t r e a t  i n t o  t h e  H o u s e  o f
G o d. T h e  H o u s e  o f  G o d  i s  a  f i g u r e  o f  s p e e c h  t h a t  t u r n s  o u t  t o
b e  m u c h  m o r e  t h a n  t h a t. O n  t h e  s p i r i t u a l  l e v e l,  t h e r e  i s  a
h o u s e  a n d  i t  i s  o u r  s h e l t e r. “ M a y  y o u  d w e l l  i n  t h e  H o u s e  o f
t h e  L o r d  f o r e v e r ”  i s  m o r e  t h a n  a  s y m b o l i c  s t a t e m e n t. I t
m e a n s,  m a y  y o u r  p e r c e p t i o n  o f  w h a t ’ s  r e a l  a n d  w h a t ’ s  n o t
r e a l  b e  b a s e d  o n l y  o n  G o d ’ s  e t e r n a l  r e a l i t i e s,  e v e r y  m o m e n t.F o r  i f  t h e y  a r e,  y o u  w i l l  b e  e m o t i o n a l l y  s h e l t e r e d  d u r i n g  t h e
s t o r m s  o f  l i f e.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        S o m e  o f  t h e m  s a y  i t  w i l l  l i f t  a f t e r  w e  d i e ;
o t h e r s  s u g g e s t  i t  c a n  b e  l i f t e d  w h i l e  w e  a r e  s t i l l  o n  e a r t h. F r o m  a  m i r a c l e - m i n d e d  p e r s p e c t i v e,  t h e  g l o r y  o f  G o d  l i e s
n o t  j u s t  i n  w h a t  H e  w i l l  r e v e a l  t o  u s  l a t e r,  b u t  i n  w h a t  H e
c a n  a n d  w i l l  r e v e a l  t o  u s  n o w. L e t ’ s  s a y  G o d  h a s  g i v e n  y o u  a  t r e m e n d o u s  g i f t — o n e  y o u
f e e l  c o u l d  b e  v e r y  h e l p f u l  r i g h t  n o w  i n  t h e  t r a n s f o r m a t i o n  o f
t h e  w o r l d. Y e t  y o u  d o n ’ t  h a v e  a c c e s s  t o  t h e  p e o p l e  o r
c i r c u m s t a n c e s  t h a t  c o u l d  p a v e  t h e  w a y  f o r  y o u  t o  e x p r e s s
t h a t  g i f t. G o d  c a n  a r r a n g e  a l l  k i n d s  o f  t h i n g s,  b u t  H e  w i l l
n o t  d e t e r m i n e  y o u r  c h o i c e s  f o r  y o u. I f  y o u  d o  n o t  c h o o s e  t o
d e a l  w i t h  t h e  p e r s o n a l  i s s u e s  t h a t  k e e p  y o u  f r o m  e x p r e s s i n g
y o u r s e l f  a t  y o u r  h i g h e s t,  t h e n  y o u  a r e  c h o o s i n g  t o  b l o c k
y o u r  o w n  w a y. G o d  H i m s e l f  w i l l  b o w  b e f o r e  t h a t  c h o i c e,
b e c a u s e  t h e  g i f t  o f  F r e e  W i l l  w a s  g i v e n  t o  y o u  a t  y o u r
c r e a t i o n. Y e t  H e  w i l l  m o v e  h e a v e n  a n d  e a r t h  t o  h e l p  y o u
c h o o s e  a g a i n. H e  w i l l  f i n d  a  w a y  t o  o f f e r  y o u  t h e  c h a n c e  t o
l i v e  a  d i f f e r e n t  l i f e. A l l  t h o u g h t  e x t e n d s  i t s e l f  i n t o  t h e  w o r l d. I f  i t  w a s  a
t h o u g h t  o f  l o v e,  t h e n  m o r e  l o v e  i s  o n  i


 n o u g h. ”  J u d g m e n t,  b l a m e,  a n d  g u i l t  a r e  t h e  e g o ’ s
f u e l. T h e  H o l y  S p i r i t,  o n  t h e  o t h e r  h a n d,  i s  t h e  v o i c e  f o r  l o v e. I t  g u i d e s  u s  t o  k e e p  f a i t h  w i t h  t h e  t r u t h  o f  G o d :  t h a t  a l l  o f  u sa r e  i n n o c e n t  b e c a u s e  t h a t  i s  h o w  H e  c r e a t e d  u s. T h i s  d o e s n ’ t
m e a n  t h a t  w h a t  p e o p l e  d o  d o e s  n o t  m a t t e r  o r  t h a t  e v i l  d o e s
n o t  e x i s t. I t  s i m p l y  m e a n s  t h a t  o u r  t a s k  a s  m i r a c l e  w o r k e r s
i s  t o  e x t e n d  o u r  p e r c e p t i o n  b e y o n d  w h a t  o u r  p h y s i c a l  s e n s e s
p e r c e i v e,  t o  w h a t  w e  k n o w  t o  b e  t r u e  i n  o u r  h e a r t s. *
W h e n  p e o p l e  d o  t h i n g s  t h a t  a r e  n o t  l o v i n g,  i t  m e a n s  t h e y
h a v e  l o s t  c o n t a c t  w i t h  t h e i r  t r u e  n a t u r e. T h e y  h a v e  f a l l e n
a s l e e p  t o  w h o  t h e y  r e a l l y  a r e,  d r e a m i n g  t h e  d r e a m  o f  a n
a n g r y  s e l f  o r  a n  a r r o g a n t  s e l f  o r  a  c r u e l  s e l f,  a n d  s o  f o r t h. O u r  m i s s i o n  a s  m i r a c l e  w o r k e r s  i s  t o  r e m a i n  a w a k e  t o  t h e
b e a u t y  i n  p e o p l e  e v e n  w h e n  t h e y  h a v e  f o r g o t t e n  i t
t h e m s e l v e s. I n  t h a t  w a y,  w e  s u b c o n s c i o u s l y  “ r e - m i n d ”  t h e m
w h o  t h e y  a r e. Section summary:

The author shares their personal experience with God's plan for them to change or not conforming to what others think is right but rather embracing His will in every moment. They recall conversations they had before where people would say "it can't be done" because it was outside societal norms. Andrew shared his struggles about returning home after attending an out-of-town school; he felt insecure acting like someone else instead of being himself

God does intervene between past experiences when we ask Him too late as He corrects our wrong choices by forgiving us through Christ Jesus' sacrifice on cross. When you're ready,
you'll realize that your thinking isn’t good enough, so don't let fear stop progress from happening now,

* Acceptance Of The Real *

We are all joined together spiritually, meaning if one part doesn’t work well then everything falls apart;
we must make amends immediately since there’s no time left;

When asked why some things didn't turn up correctly at first glance,'he replied 'It just wasn't my way yet. '

He later realized this truth during spiritual guidance while reflecting over mistakes made previously due to lack understanding which led him away:
    We cannot know how much more potential lies within ourselves until confronted directly;

One should take control without allowing negativity into mind-space;
Each choice affects reality creating new paths forward;
In conclusion: Every situation contains possibilities – accept whatever comes next. Don’t worry. Please summarize these sections accurately & briefly highlight any key points/insights.<|eot_id|><|begin_of_text|>
Q: What is the author's main point in this passage?,
A: The author is discussing the importance of forgiving oneself and others, and the need to let go of the past to move forward.<|eot_id|><|begin_of_text|>A s  d i s c i p l e s  o f  t h e  H o l y  S p i r i t,  w e
s i m u l t a n e o u s l y  s e e  b o t h  t h e  w o r l d l y  e r r o r  a n d  t h e  s p i r i t u a l
p e r f e c t i o n  i n  p e o p l e. A n d  i n  s h a r i n g  G o d ’ s  p e r s p e c t i v e  o n
h u m a n  e r r o r — a  d e s i r e  t o  h e a l  a s  o p p o s e d  t o  a  d e s i r e  t o
p u n i s h — w e  b e c o m e  c o n d u i t s  o f  H i s  h e a l i n g  p o w e r. T h u s
w e  t o o  a r e  h e a l e d. T o  t h e  e g o,  t h i s  i s  o u t r a g e o u s :  h o w  d a r e  w e  d e c l a r e  t h e
c h i l d  o f  G o d  i n n o c e n t? C a n ’ t  w e  s e e  w h a t  a  d a r k  a n d  s i n f u l
c r e a t u r e  h e  i s? E v e n  r e l i g i o n s  t h a t  c l a i m  t h a t  G o d  i s  g o o d
s e e m  b e n t  a t  t i m e s  o n  f i n d i n g  H i s  c h i l d r e n  g u i l t y. M a n y
p o i n t  t h e i r  f i n g e r s  c r i t i c a l l y  a t  o t h e r  p e o p l e,  n o t  r e a l i z i n g
t h a t  t h e  p o i n t e d  f i n g e r  i t s e l f  i s  t h e  s o u r c e  o f  a l l  e v i l. I t  i s  t h e
c o n c e p t  o f  e n e m y  t h a t  i s  o u r  g r e a t e s t  e n e m y  o f  a l l. W h a t  A b o u t  A r c h i e  B u n k e r? D u r i n g  o n e  o f  m y  l e c t u r e s  o n c e  a  m a n  r o s e  t o  a s k  a
q u e s t i o n. “ I  d o n ’ t  h a v e  a  p r o b l e m  w i t h  a n y t h i n g  y o u ’ r e
s a y i n g, ”  h e


 w h y
m y  e a r l y  a c c o m p l i s h m e n t s  c a m e  e f f o r t l e s s l y :  I  h a d  v e r y
l i t t l e  a n d  w a n t e d  l i t t l e  m o r e. I  w a s  d e l i g h t e d  w i t h  m y
a p a r t m e n t,  m y  w o r k,  m y  f r i e n d s,  m y  l i f e. I  w a s  s o
c o m p l e t e l y  n a i v e  t o  c o n c e p t s  l i k e  b e s t - s e l l e r  s t a t u s,  r o y a l t y
s t a t e m e n t s,  l e c t u r e  d a t e s,  h o u s e  p a y m e n t s,  p u b l i c
p e r c e p t i o n,  a n d  e v e r y t h i n g  e l s e  i n  t h e  m a t e r i a l  w o r l d  t h a t  I
g a v e  t o t a l  e n e r g y  t o  t h e  w o r k  I  f e l t  m o v e d  t o  d o. M y  n a ï v e t é
w a s  a n  a s s e t. W a l k i n g  t h r o u g h  a  f a n c y  s t o r e  n e v e r  u s e d  t o  c a u s e  m e
s t r e s s. I  c o u l d n ’ t  b u y  a n y t h i n g,  a n d  I  k n e w  i t,  s o  i t  w a s  l i k e
w a l k i n g  t h r o u g h  a  m u s e u m. I t ’ s  w h e n  y o u  c a n  b u y  o n e
g o o d  d r e s s  b u t  n o  m o r e — t h a t ’ s  w h e n  t h e  s t r e s s  k i c k s  i n! N o w,  w h e n  I  r e a d  t h a t  a s  a  m i r a c l e  w o r k e r  I ’ m  s u p p o s e d
t o  r e l i n q u i s h  a n y  g o a l s  I  h a v e  i n v e n t e d  f o r  m y s e l f,  I  a m
d e f i n i t e l y  s t o p p e d  s h o r t. L e c t u r e  d a t e s,  n e s t  e g g,  e n o u g h  f o r
E m m a,  b o o k  c o n t r a c t s — a n d  t h e  l i s t  g o e s  o n. T h e  w o r l d  h a s
b o t h  r e w a r d e d  m e  a n d  i m p r i s o n e d  m e. L i k e  m a n y  o f  u s,  I
b u i l t  a  p r i s o n  a r o u n d  m y s e l f  a n d  n o w  h a v e  t h e  a u d a c i t y  t o
c o m p l a i n. S o  w e  g e t  c a u g h t  i n  a  l o o p :  w e ’ r e  t r y i n g  t o  e s c a p e  t h e
p a i n  o f  a  w o r l d  t h a t  i s  t h e  p a i n. T h e  i n n o c e n c e  o f  i g n o r a n c e
— w h e n  w e  w e r e  p u r e  o f  h e a r t  b e c a u s e  w e  s i m p l y  d i d n ’ t
k n o w  a n y t h i n g  e l s e —  s u r e l y  m u s t  b e  b e a u t i f u l  t o  G o d. B u t
t h e r e  i s  a n o t h e r  k i n d  o f  i n n o c e n c e  a s  w e l l :  a n  i n n o c e n c e  l o s ta n d  t h e n  r e g a i n e d,  h a v i n g  b e e n  c o n s c i o u s l y  c h o s e n  b y  o n e
w h o  d o e s  k n o w  s o m e t h i n g  e l s e. I t ’ s  o n e  t h i n g  n o t  t o  c o v e t
b e c a u s e  w e  w o u l d n ’ t  e v e n  k n o w  w h a t  t h e r e  i s  t o  c o v e t,  a n d
a n o t h e r  t h i n g  n o t  t o  c o v e t  b e c a u s e  w e ’ v e  b e e n  t h e r e,  d o n e
t h a t,  a n d  i t  d i d n ’ t  f i x  u s  a n y w a y. T h i n k  h o w  u s e f u l  w e  a r e  t o
G o d  t h e n,  w h e n  o u r  g o a l s  h a v e  b e e n  s u p e r s e d e d  b y  H i s. O f t e n  w e  t r y  t o  g e t  c l e a r  a b o u t  w h a t  o u r  g o a l s  a r e,
f i g u r i n g  o u t  a  f i v e -  o r  t e n - y e a r  p l a n,  m a k i n g  t r e a s u r e  m a p s,
i d e n t i f y i n g  t h o s e  w e  w i s h  t o  e m u l a t e. B u t  w e  s h o u l d  t h i n k
a b o u t  o u r  s p i r i t u a l  g o a l s  a s  w e l l. T h e  q u e s t i o n  s h o u l d n ’ t
j u s t  b e,  “ W h e r e  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s? ”  I t
s h o u l d  a l s o  b e,  “ W h o  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s? ”
H o w  l o n g  u n t i l  I  m o v e  b e y o n d  j u d g m e n t  a n d  b l a m e? H o w
l o n g  u n t i l  I  s t o p  p l a y i n g  v i c t i m? H o w  l o n g  u n t i l