 unconditional love you find the solution to the mystery of
manifestation. Once you truly know that you are ‘not separate or
alone, fear is replaced by unconditional love and you have gained
access to the Holy Spirit. The ego is where fears originate, with constant messages that you
are incomplete and need more, that you need to win to be better in
comparison to others. With its unceasing pressure, the ego keeps you
in a constant state of turmoil and anxiety. Here is where all fears are
birthed and nurtured within you.. To accept unconditional love as your premise for living, you will
have to tell the ego that there is no need to prove anything and that
all you want or hope for is already here. The ego, moreover, needs to
be taught that you are connected to a creative source that is far more
powerful than the ego. You are able to detach from how it has to show up, and you can
send out the energy of unconditional love with your thoughts wher-
ever you go, trusting that it is all in order. No demands, no pressure. A simple knowing accompanied by an unconditionally loving atti-
tude. With this kind of declaration, fear is removed from your life
and is replaced with love. Remember the biblical quote, “Perfect love
casteth out all fear.”
Fear and love are unable to reside simultaneously within you. If
you are afraid, you have cast out love. If you are experiencing perfect
love, which is within your free will, then you have cast out fear. This principle of unconditional love as a prerequisite to manifest-
ing your own destiny is a tough one to put into practice full-time. Yet
you can begin this process by working on it one step at a time, begin-
ning right now. Below are some suggestions for living and radiating
unconditional love. 105
WAYNE W. DYER
SOME WAYS OF PUTTING UNCONDITIONAL LOVE INTO
PRACTICE go
Keep uppermost in mind that love transforms. Every single act of
love releases blocked energy in your body. Unconditional love heals
the body and the mind. Keep reminding yourself of this truth until
it becomes your reality. Love is a frequency that you can choose to
tune into, just as you tune into a frequency on the radio. The polarity of love is fear. Fear is a current of energy that literally
runs through your body and is produced when you feel cut off from
the source of unconditional love. Every time you experience fear,
ask yourself, “What is going on that I have substituted fear for love
in this moment?” This kind of self-talk will bring you back to an
awareness that fear is running through you because you have lost
your alignment with love. In this moment of insight, send the fear energy out of your body
by embracing unconditional love. In those moments of fear, your
anxiety about failing, not receiving approval, your appearance, your
grades or whatever can be traced to the absence of unconditional
love. Go to your source when you are experiencing fear and you will
find fears dissipating almost instantly,
Remember that love is experienced in your thoughts and in your
acts of oneness. The more you consider yourself connected to the
divine source, the more you will act in loving ways to all others. Acquire a private, nonpublicized and regular habit of meditating. With every breath you take, feel yourself taking in unconditional
love. With every exhalation, expel thoughts of fear. This personal
exercise can be your lifeline to unconditional love and to the world
of manifesting. 106
Manifest Your Destiny
When you go outside for a walk, use your breath to bring in the
essence of love and feel it flowing throughout your body. Simply use
your breath as a means of inhaling love from the divine source, and
exhaling fear in the next breath. You will feel yourself relaxing and
knowing more joy and freedom. Pick one day to practice this exercise with a partner of your choice. Make a decision to think, act and radiate nothing but unconditional
love for the entire twenty-four-hour period, including your dreams. Every moment of this mutually agreed upon day will be infused
with only love. This means that the moment a moralizing or judgmental thought
enters, you immediately shift it out of your inner field and replace it
with one of unconditional love. If this works for you for one day, see
if you can extend it for another day or two. The longer you can stay
with this exercise, the more dramatic the changes. You will begin to notice synchronistic events showing up and you
will feel as if God is taking special care of you. You will notice an
increase in energy; an interesting shift in your dreams as they
become more intense and spiritual; you will observe yourself
attracting things that previously seemed to stay away; you will most
assuredly note an increase in joy, bliss and a growth in your relation-
ships as well. Make a decision to turn over your most difficult challenges in the
area of unconditional love to God. Simply turn them over with a
request such as, “I have been unable to bring love into my life in
these areas, and I am asking for your divine guidance in accomplish-
ing this. I still think angry and hateful thoughts toward these peo-
ple, and I am asking you to show me the way to unconditional
love.”
By acknowledging that you feel powerless, you admit that your
107
WAYNE W. DYER
conditioning and life experiences have not given you the tools to
radiate love in these places. But you are also acknowledging that you
know there is a higher energy and you ask that higher force to guide
you. By turning it over, you place your complete trust in the God
force and admit that you cannot break the ego’s stronghold. In your silent moments of prayer do not be afraid to ask for help. If
you want to remove fear and hatred in the spirit of wanting peace,
help will be forthcoming. Place no restrictions on how that help is
to show up in your life. Simply ask honestly, and when it does show
up, give thanks. Know the connection between manifesting your heart’s desire and
unconditional love. Unconditional love is the energy of the uni-
verse, it is what God is, and, therefore, what you are as well. Without your connection to this love, you lose your connection to
the creative processes. You cannot attract to yourself that which you are already con-
nected to if you have short-circuited the connection. The presence
of unconditional love is in all things that you wish to attract as well
as in you. Keep it honestly, and you keep your ability to “know that
ye are a god.” Lose it, and you lose your godliness. It is that simple. Remind yourself of this when you ask why your desires aren’t
showing up in your life. The answer will invariably have something
to do with an absence of unconditional love someplace in your
inner world. You do not need to fool yourself with unconditional love. If you do
not love the personality of another, be open and honest about it, but
you can still love the essence, the truth of everyone on this planet
and beyond. See the unfolding in everyone, even if their behavior
108
Manifest Your Destiny
conflicts with what you know to be divine and holy. Know that their
egos have gotten a stranglehold on them and twisted their divine
essence right out of their behavior, but still send love to the essence
that is behind that action. The more you are able to see past the personality and the indi-
vidual behavior, the more you will be a beacon of light for the entire
planet. It is through a change in consciousness that our world is
going to be transformed, and that new consciousness is one in
which love is going to triumph over the passions of the ego. Send
love out past the appearance with which you are in disagreement
and it may shift right before your eyes. Make your word law! Keep this harmony within yourself and you
will experience love in virtually ail settings. If you say it, live up to it
lovingly. This gives you a sense of inner balance that is missing in
those who live with self-repudiation and guilt. The more you prac-
tice “My word is law. I must keep it,” the more balanced your life
becomes. The universe runs on balance, and the energy that keeps it in bal-
ance is love. By declaring yourself as a person who keeps his word,
you align yourself with the loving essence of the world. I have witnessed unconditional love in action in the story of Kaye
O’Bara, who has been caring for her comatose daughter for twenty-
seven years. On an hourly basis—I (along with my wife Marcelene) told
her story in a short inspirational book titled A Promise Is a Promise and I
urge you to familiarize youself with this truly astonishing saga of uncon-
ditional love in action—you will feel the inspiration as you read this
remarkable story and you will know that you will be helping them out as
well, since all royalties go directly to these two divine souls. 109
WAYNE W. DYER
This concludes the sixth principle for manifesting. Unconditional
love is the cornerstone of your mental picturing. You refuse to allow
any contrary, ego-driven thought to enter the inner kingdom of love. If you activate this principle you will have revealed a truth that
eludes most people.


 and ulcers, especially of the  mouth and cervix. Acacia catechu syn. senegalia
catechu (Fabaceae)
Black Catechu,
Cutch
Description Tree growing to 49 ft (15 m)
with thorny branches and divided, feathery leaves. Habitat & Cultivation  Native to India,
Myanmar (Burma), Sri Lanka, and East Africa, this
tree is cultivated for its timber. It grows to altitudes of 4,900 ft (1,500 m). Parts Used  Bark, heartwood, leaves, shoots. Constituents  The shiny, black-brown extract
of leaves and young shoots, which is called “cutch,” becomes a brittle solid when dried, and is the form in which black catechu is generally sold. Cutch contains 25–60% tannins, 20–30% mucilage, flavonoids, and resins.contraceptive, abortifacient (to induce a miscarriage), and as a treatment for chronic conjunctivitis. However, they are so poisonous  that even external application can be fatal. In laboratory experiments, extracts of the seeds  had a strong antifertility effect on sperm production and fertility. The ground root is traditionally taken to treat worm infestation. RCautions  Never use the seeds. Use the
leaves and roots only under professional supervision. Jequirity is subject to legal
restrictions in some countries. Abrus precatorius (Fabaceae)
Jequirity
Description  Deciduous climber growing to
12 ft (4 m). Has compound leaves, clusters of  pink flowers, and seed pods containing scarlet  or (rarely) white seeds. Habitat & Cultivation  Jequirity is native
to India, and now grows in hedges and among bushes in all tropical regions. Parts Used Root, leaves, seeds. Constituents  Jequirity seeds contain
abrin, indole alkaloids, triterpenoid saponins,  and anthocyanins. The root and leaves contain glycyrrhizin and traces of abrin. Abrin is  extremely toxic. History & Folklore  Jequirity seeds have been
used since ancient times in India to help weigh precious materials, including the famous Koh-i-noor diamond. The seeds are notorious as a poison. Medicinal Actions & Uses  Jequirity seeds
have been used medicinally in the past as a Jequirity seeds were used medicinally in former times,
but are also extremely poisonous. Black catechu is an astringent and antiseptic.Abutilon indicum (Malvaceae)
Kanghi,
Indian Mallow
Description  Upright, woody shrub growing to 5
ft (1.5 m). Has a downy, slightly oily surface, single
yellow flowers, and kidney-shaped seeds. Habitat & Cultivation  Kanghi grows
throughout much of India in addition to  Southeast Asia. Parts Used  Root, bark, leaves, seeds. Constituents Kanghi contains mucilage, tannins,
and asparagine. Asparagine is diuretic. Medicinal Actions & Uses  Also known as
Indian mallow, kanghi is used in much the same  way as marshmallow (Althaea officinalis, p. 165),  one of the main European demulcent herbs. The root, leaves, and bark of kanghi are mucilaginous and are used to soothe and protect the mucous membranes of the respiratory and urinary systems. A decoction of the root is given for chest conditions such as bronchitis. The mucilaginous effect benefits the skin; an infusion, poultice, or paste made from the powdered root or bark is applied to wounds and used for conditions such as boils and ulcers. A decoction of the root can also be used to good effect as a mouthwash for toothache and sore and
Medicinal Actions & Uses  Black catechu
is a strong astringent and clotting agent. It helps reduce excess mucus in the nose, the large  intestine, or vagina. It is also used to treat eczema, hemorrhages, diarrhea, and dysentery. It may be used as an infusion, tincture, powder, or ointment. A small piece of cutch dissolved in the mouth is an excellent remedy for bleeding gums and canker sores. The powder and tincture
US_158-179_Abies_balsa_Boswe_serratta.indd   158 26/02/16   12:47 pm159 other medicinal Plantsachyranthes bidentata
acanthus mollis (Acanthaceae)
Acanthus,
Bear’s Breeches
Description  Perennial growing to 3 ft (1 m). Has a black, branched taproot; white, purple, or
blue flowers; and dark green basal leaves up to
3 ft (1 m) in length. Habitat & Cultivation  Native to Europe,
acanthus is most commonly found as a garden
plant. It prefers damp sites and low-lying ground. The leaves are gathered in early summer and
the roots in autumn. Parts Used  Leaves, roots. Constituents Acanthus contains large
quantities of mucilage and tannin. History & Folklore  Acanthus was well
known in the ancient world. Callimacus, a Greek
architect of the 5th century bce, reputedly
created the decorative pattern of foliage at the
top of Corinthian columns after being inspired
by the perfect symmetry of acanthus leaves. The
description of acanthus in Materia Medica, written
in the 1st century ce by the Greek physician Dioscorides, is one of the most accurate botanical
descriptions to survive from the ancient world. Dioscorides recommended the roots in the form
of a plaster to treat burns and to wrap around
dislocated joints. As an infusion, acanthus was
thought to be diuretic. It was also used to relieve
gas and spasms and to soothe damaged nerves. Medicinal Actions & Uses The herb’s
appreciable quantities of mucilage and tannin
substantiate its traditional use as a treatment for
dislocated joints and burns. Its emollient properties
make it useful in the treatment of irritated mucous
membranes in the digestive and urinary tracts. Acanthus is similar to marshmallow ( Althaea
officinalis, p. 165) in that it can be used externally
to ease irritation, and internally to heal and protect.are also applied to infected gums and have been
used to clean the teeth. In Ayurvedic medicine,
decoctions of the bark and heartwood are
used for sore throats. Research  Cutch has been shown to lower
blood pressure. Related Species  See also babul ( Acacia nilotica,
following entry ). Cautions  Do not take for more than 2–3 weeks
at a time, or if suffering from kidney inflammation. There are some countries where cutch is subject
to legal restrictions. Self-help  Use Diarrhea, p. 307.
acacia nilotica syn. a. arabica
(Fabaceae)
Babul
Description  Tree growing to 65 ft (20 m) with
hard, rust-brown bark and feathery leaves. Small,
bright yellow flower heads produce pods up to 6 in
(15 cm) long. Habitat & Cultivation  Babul is native to
North Africa. Today it is commonly found in Egypt
and is cultivated in India. Part Used  Bark. Constituents  Babul contains tannins (12–20%),
mucilage, and flavonoids. History & Folklore  In ancient Egypt, the
wood of the babul tree was used to make
dwellings, wheels, and tool handles. The leaves,
flowers, and pods were used to expel worms, heal
wounds, alleviate diarrhea, and suppress the
coughing up of blood. Medicinal Actions & Uses  Strongly
astringent, babul is used to contract and toughen
mucous membranes throughout the body in
much the same way as witch hazel ( Hamamelis
virginiana, p. 102) or oak bark ( Quercus robur,
p. 260). Babul may be made into a variety of
preparations: for instance, a lotion for treating
bleeding gums, a gargle for easing the irritation of
sore throats, a wash for eczema, an eyewash for
conjunctivitis and other eye problems, and a
douche for excessive vaginal discharge. It is also
taken internally to treat diarrhea. Research  Research published in 1993 concluded
that babul may be clinically effective in periodontal
infections. Another study indicates that the gum
stimulates insulin release from the pancreas and
lowers blood-sugar levels. Related Species  Australian wattle ( A. decurrens ),
native to Australia, is used in much the same way
as babul. See also black catechu ( A. catechu,
preceding entry ). Cautions  Do not take babul internally for more
than 2–3 weeks. Acacia  species are subject to legal
restrictions in some countries.Acanthus  flowers blossom
on a tall spike.achyranthes bidentata
(Amaranthaceae)
Chaff flower,
Huai Niu Xi (Chinese)
Description  Erect perennial herb growing
to


 Ensure you do not exceed the daily internal dose
of an herb. To make  Make an infusion ( see p. 291) but allow it
to stand for 15–20 minutes in order to increase its astringency. Strain, then gargle, or rinse the mouth
with a cupful. Alternatively, use a decoction (p. 291)
or dilute about 1 tsp (5 ml) of tincture in 1/3 cup
(100 ml) of hot water and use in the same way. Repeat as often as required unless specified. Pessaries & Suppositories
Pessaries and suppositories are waxy pellets
containing essential oil or fine powder. They are
used when oral medicine is likely to be broken
down during digestion before reaching its intended
site. Pessaries are inserted into the vagina and
suppositories into the anus, where they melt at
body temperature. The herb is quickly absorbed
into the bloodstream, providing fast relief. It is best
to buy ready-made suppositories. To make pessaries  Use a pessary mold or make 24
molds from cooking foil shaped around a
thimble. Mix 10 g of soft soap, 2 tbsp plus 2 tsp
(50 ml) of glycerine and 2 tbsp (40 ml) of
methylated spirits and pour into the molds. Leave
for a few minutes to coat the molds, then pour out
the excess and leave to harden. Melt 20 g of cocoa
butter, remove from the heat, and add 30 drops of
essential oil or 5 g of powder. Pour into the shells
and leave to set for 3 hours, before removing the
pessaries. Store in a cool place in a pot lined with
greaseproof paper for up to 3 months. Essential Oils
Essential oils can be used in massage to soothe minor
aches and pains. Before use, they should be diluted
with a carrier oil as they can irritate the skin. Essential
oils deteriorate rapidly after dilution, so it is best to
mix small quantities as you need them. For massage  Mix 5–10 drops of essential oil with
1 tbsp of carrier oil, such as wheatgerm
or almond oil, and massage gently into
the skin. Oil burner  Use 5–10 drops of neat
essential oil mixed with water. Burn
for 30 minutes.Baths & Skin Washes
Herbal baths and skin washes can relieve many
conditions, including aching limbs and stuffy
sinuses. They are made from diluted essential oils
or infusions. Eyebaths soothe sore, inflamed, or
irritated eyes. To make an herbal bath  Add 2 cups (500 ml) of
strained infusion (see p. 291) or 5–10 drops of
essential oil to a running bath. To make a skin wash  Make an infusion, strain it,
and bathe the affected area. To make an eyebath  Make a small quantity of an
infusion or use an herbal teabag. Strain the liquid
carefully into a sterilized eyebath. Alternatively, add
2 –3 drops of a tincture to an eyebath filled with
water that has just boiled. Allow to cool and place
the eyebath firmly over the eye. Tip the head back
and bathe the eye by continuously blinking. Repeat
up to 3 times a day. General cautions Eyebaths should be very weak, so as
not to sting the eyes. Always use boiled, cooled water in a
sterilized container. Do not bathe eyes over a period of
more than 2–3 weeks at a time. If bathing eyes frequently,
add a tiny pinch of salt to each eyebath to counter
leaching of salts and minerals from the eye. Cold Macerations
Heat destroys the active constituents of some
herbs, and a cold maceration is more appropriate
than a decoction. To make  Pour 2 cups (500 ml) of cold water over
25 g of herb and leave to stand overnight. Strain
and use as you would a decoction
Juices
The juices extracted from many herbs can be taken
internally or applied externally. To make  Pulp the plant, preferably using a
mechanical juicer. Otherwise use a food processor. Squeeze the pulp through a jelly bag to collect the
juice. Some herbs need to be cooked in order to
extract their juice.The eyebath is applied  to the affected eye and the head is
tilted well back. Infusions  made with
antiseptic herbs make
useful gargles and
mouthwashes for sore
throats and mouth ulcers.Essential oils  are
used in baths and
oil burners, and in
massage to relieve
tension and stress. US_296-297_Creams.indd   297 26/02/16   4:43 pm
298
herbal remedies for home useWhat Can Go Wrong? Following a few simple rules will normally ensure
that the worst that happens when taking an herbal medicine is that there is no improvement in your condition. Nevertheless, there are situations in which herbal remedies can cause damage, and several medicinal herbs have been shown to interact with conventional medicines. In very rare circumstances people have become seriously ill or have died from taking herbal medicines, though in almost every case the problem has resulted from one of the following safety factors being ignored. If at any time you think that you are reacting badly to an herbal medicine, stop taking it immediately, and contact a qualified herbalist or naturopath, or your doctor. How Problems Can Occur
The wrong herb is used due to mistaken identification. Usually, when herbs are bought over the counter you have no need to worry, as the necessary checks have been made to ensure it
has been correctly identified. If you are harvesting Using Herbal Remedies Safely
One reason that herbal remedies are so popular is that plant medicines are
safer and cause fewer side effects than conventional ones. However, herbal remedies are not always safe, and—like medicines of every kind—they need  to be used with care. Ragwort is a toxic plant and,
with its yellow flowers, easily mistaken for St. John’s wort.Dong quai has been shown
to thin the blood and is
known to interact with
conventional anticoagulants
such as warfarin. herbs from the wild, you must be certain
what herb it is that you are collecting. For
example, ragwort (Senecio jacobaea), which  is very toxic to the liver, can easily be mistaken for St. John’s wort (Hypericum perforatum, p. 106): both grow in open areas and produce clusters of bright yellow flowers in the summer. In rare cases, the physical act of picking certain highly toxic herbs could be dangerous,
because absorption takes place across the skin. Hemlock (Conium maculatum, p. 194), for example, is so toxic that serious side effects can result from simply handling the plant. The wrong part of an herb is used. It is important
to use the correct part of the herb. Sometimes one part of a plant is safe, while all other parts
are poisonous. For example, while the potato tuber (Solanum tuberosum, p. 271) makes good, nutritious food, all other parts of the plant are highly toxic. Poor-quality material is used or the herb has
been poorly prepared. If you are making up your own remedy, follow the recommended methods for storage and preparation (see Harvesting &
Processing, pp. 288–289). If buying over the counter, check the section on Quality Control (see p. 17) for advice on purchasing good-quality products. The wrong herbal remedy is being used. Y ou can
avoid this problem if you stick to using well-known herbs and take them to treat the conditions for which they are usually recommended. Ginger (Zingiber officinale, p. 155) and sweet flag (Acorus
calamus, p. 57) both help to relieve nausea and indigestion, but ginger is an altogether safer medicine—it is better known, is a common treatment for motion and morning sickness, and, unlike sweet flag, has no known side effects. The herbal remedy interacts with other
medicines. Herbal remedies are medicines, so
it should come as no surprise that conventional medicines can interact with them. Several herbs are known to interact with conventional medicines. St. John’s wort, for example, speeds up the rate
at which the liver breaks down a range of drugs, including certain antibiotics, antiepileptics, and immune-suppressants. This reduces their effectiveness within the body, and in extreme situations could threaten life. It is also inadvisable  to take St. John’s wort at the same time as other antidepressants. A number of herbs, notably
dong quai (Angelica sinensis, p. 63), interact with anticoagulant drugs, such as warfarin and clopidogrel. These drugs are prescribed to prevent blood clotting. Herbal products containing these herbs will interact with anticoagulants and increase the risk of internal or external bleeding. Always tell health-care professionals what medicines you are using—both herbal and conventional. If you are taking medicines prescribed by your doctor, it is always sensible to seek advice before starting to take herbal remedies. The herbal remedy causes an allergic reaction. By and large, allergic reactions to herbs result from touching the herb (contact dermatitis) and from breathing in pollen or powdered herb (air


.D., Ph.D.; David L. Braman,
D.C.; Wilma J. Bryan, D.C.; Paul A. Buck, Ph.D.; Jo hanna Budwig, Frank Buell; Dean Burk,
Ph.D.; Denis Burkitt, M.D. ; Elizabeth Carlile, M.T. ; J.E. Carlile, D.C.; Peg Carpenter; Rachel
Carson; Emmanuel Cheraskin, M.D. ; Peter Barry Chowk a; Ann Cinquina; Durwood N. Clader,
M.D. ; Linda Clark; Irl C. Clary, D.M.D. ; Warren Clo ugh, M.A. ; Donald Cole, M.D. ; Sharon
Collard, M.T. ; Pat Connolly; Ernesto Contreras, M.D. ; Alan Cott, M.D. ; John Courtney; Norman
Cousins; William D. Currier, M.D. ; Johan P. Dahler,  D.D.S. ; Adelle Davis; Major DeJarnette,
D.C.; Kirkpatrick Dilling, J.D. ; Bill Dixon, D.C.; Kurt W. Donsbach, Ph.D., D.Sc., N.D., D.C.;
Rita A. Dorris, M.T. ; Beverly Dotson, M.D. ; Dan Dot son, M.D. ; Ruth Drown, D.C.; Darrell
DuFresne; Jack V. Echtler, M.T. ; Teena D. Echtler, M.T. ; Catharyn Elwood; Ray Evers, M.D. ;
Ben Feingold, M.D. ; Wayne Fisher; William H. Fisher, D.D.S. ; Betty J. Fowler, M.T. ; Carlton
Fredericks, Ph.D.; Sanford C. Frumker, D.D.S. ; Elle n M. Garris, M.T. ; Charlotte Gerson; Max
Gerson, M.D. ; Bob Gibson, M.D. ; Gina Glaze, M.T. ; M.L. Goetting, Ph.D.; Doris Goetzinger;
Harold Goetzinger; Ralph T. Golan, M.D. ; Joseph Gol d, M.D. ; George Goodheart, D.C.; Ed
Goodloe; Garry F. Gordon, M.D. ; Gio B. Gori, Ph.D.;  Edward Griffin; Dennis Gronick, J.D. ;
Bruce Halstead, M.D. ; Darrel Boyd Harmon, Ph.D.; Ha rold W. Harper, M.D. ; Karen Harper,
R.N. ; Fred Hart; Orville L. Hastings, M.D. ; William  H. Hay, M.D. ; Galen Hieronymus;
Raymond W. Hillyard, M.D. ; Abram Hoffer, M.D. ; Ida Honorof; Beatrice T. Hunter; Dorsey
Ingram; Amy L. Jackson; Kristi A. Jackson; Laura Ja ckson; Willard C. Jackson; D.C. Jarvis,
M.D. ; Bernard Jensen, D.C.; Pat Judson; Carl Kelley ; John Mark Kelley; Kimberly S. Kelley,
M.T. ; L.P. Kelley, B.A. ; Velma B. Kelley; W.B. Kell ey; W.R. Kelley, D.D.S. ; Fred Klener,
M.D. ; Wm. Koch, M.D. ; Ernst Krebs, Jr., D.Sc. ; Eliz abeth Kubler-Ross, M.D. ; Ronald S. Kurtz,
Ph.D.; C.W. Lane; Peggy Lane; Gena Larson; Joan L. Laufer, M.T. ; Bill Lawrence; Sophie
Lawrence; Ira D. Leavitt, J.D. ; Franklyn E. Lee, C. P.A. ; Royal Lee, D.D.S. ; Marge Leinhauser,
M.T. ; Dennis R. Lia Braaten, D.C.; Virginia Livings ton, M.D. ; Evarts Loomis, M.D. ; Beatrice
McClam, M.T. ; Karyn McCoy, M.T. ; Pat McGrady, Jr.; John Mann, J.D. ; J.J. Matonis, J.D. ;
W.B. May, D.D.S. ; Robert Mendelsohn, M.D. ; Raggon L. Meyer, D.D.S. ; Gael R. Minton,
M.S.W. ; Tyree G. Minton, Ed.D. ; Betty Lee Morales, N.C.; Carol A. Morrison, M.D., F.A.C.C. ;
Edna P. Myrick; Raymond E. Myrick; Beverly Nadller,  M.T. ; Manuel D. Navarro, M.D. ; John E.
Nelson, D.C.; Russel Nelson, D.C.; Joe D. Nichols, M.D. ; Hans Nieper, M.D. ; Allan H. Nittler,
M.D. ; William F. Nolan; Gary Null; Kay Ortman; John  Ott, D.Sc. ; D.D. Palmer; Arthur S.
Parker, D.M.D. ; Richard Passwater, Ph.D.; F.M. Pott enger, Jr., M.D. ; Inez Price, M.T. ; Lloyd H.
Price, O.D. ; Weston A. Price, D.D.S. ; James Privite ra, M.D. ; Grady Ragsdale; Wilhelm Reich,
M.D. ; Rodney Reinbold, J.D. ; John W. Rhinehart, M.D. ; John Richardson, M.D. ; Thomas
Roberts, M.D. ; Lorraine Rosenthall; Richard G. Rovi n, N.D.; Luanne Ruona, M.D. ; Ruth
Sackman; Michael Schachter, M.D. ; Emil K. Schandl, Ph.D.; W. Scheef, M.D. ; D.
Schildwaechter, M.D. ; Milo Seiwert, M.D. ; C. Norman  Shealy, M.D. ; David Shenkin, M.D. ;
Edward N. Siguel, M.D., Ph.D.; Carl Simonton, M.D. ;  Ada Mae Simpson; J.P. Simpson; Adele I.
Smith, R.N. ; Lendon Smith, M.D. ; Robert H. Snow, M. D.; James F. Sommers; Jerry Spencer,
D.C.; Joe Spruell, D.O. ; Henry A. Stahr, D.C.; Hora ce Standlee; Sue Standlee; John R. Stanfield,
D.O. ; Sarah Starr; Cameron Stauth; Rachael Stevens,  R.N., Scott Stirling; Andrew T. Still, M.D. ;
William G. Sutherland, D.O. ; Albert Szent-Gyorgyi, M.D. ; John L. Tate, D.D.S. ; Jack O. Tayler, D.C.; Esther Thaler, R.N. ; E.E. Thompson, D.O. ; Emo ry Thurston, Ph. D.; Jamie O’Shea
Chastain, John W. Travis, M.D. ; Lois Tubman, M.T. ; Henry Turkel, M.D. ; Carole Valentine,
Tom Valentine, Robert B. Vance, D.O. ; Norman W. Wal ker, D.Sc. ; Charles Walters, Jr.; David
S. Walther, D.C.; Otto Warburg, Ph.D.; Paul A. Wede l, M.D. ; Richard Welch, M.D. ; Juline L.
Wenig, D.C.; Murrell Weston; Paul A. White, D.C.; A nn Wigmore, Ph.D.; Henry N. Williams,
M.D. ; Roger Williams, Ph.D.; Suzi Kelley Wolcott, M.T. ; Mickey Wrathall; John
Yiamouylannis, Ph.D.; Mary Maude Zilliox, M.T. ; Roy al Q. Zilliox, M.T; and many others who
with personal risks and expense have, down through the years, brought Metabolic Medicine’s
concepts to you through their creative writing and outstanding work.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The Fort Worth Star Telegram answered that question  in a "shocking expose," which set the
town buzzing. Dr. Kelley, an orthodontist, was seei ng cancer patients. Further, the "therapy" he
suggested was largely a matter of altering the diet s of his patients and giving them vitamins and
such. The notion that an individual’s diet might be  a factor in a disease as serious as cancer was
considered absurd, but only slightly less so than t he idea of a dentist working with cancer
patients in any capacity. The scandal instigated by  this article was the first I remember. Unfortunately, it was not the last. My father became involved in cancer research first as a patient. In the early 1960’s life in this
family was relatively normal. At that time, we live d in Midland, the tumbleweed capital of
Texas. Dad was practicing orthodontics, and his pra ctice was thriving. He belonged to the local
country club, the school board, and the Church of C hrist. In his spare time, he indulged his
passion for "tinkering" by restoring antique cars. His pride and joy was named Twinkles, a 1923
Cadillac that ran like a top in response to his dil igent and loving care.


ious. It is desire that ignites the engine of creation, not caution. Never, never caution. Always,
always desire. Look to see what you most desire in your life, then ride that feeling all the way to
creation. If you do this you are using what h as been called the Law of Attraction. In simple
terms: thought in action. At a very high metaphysical level: the process of synergistic
energy exchange. Everything is energy. In this field of energy, like attracts like. What you think, you create. Yet what  you believe is what you think, and what you perceive is what you believe —and all
of your perceptions depend on your perspective... AND... It is your current reality that creates your next perspective. It is a circle. I know you have already heard al l of this... but I want you to really “get it.”
If you step out of a Distorted Reality you could carry that distortion into your next
perspective, skipping right over the place of Pure Being from which the soul’s perspective
emerges. This will affect yo ur next perception, which will affect your next belief, which will
affect your next behavior, which will affect your next event, and so on around the clock of
your life... to the creation of your Next -Moment -Reality. This is not good. Life is not going to go well if your Distorted Reality is so strong and
feels so “real” that its energy affects your next perspective. That’s why you are urged to get
in touch with your soul, which rests between your last reality and your next perspective (at
“twelve o’cloc k high” on life’s Time Clock). What the soul brings to this process that the
mind cannot is that enlarged perspective  I keep talking about. Once you have gained that new perspective, once you have made that New  Data part of
your mind’s Past  Data, you can t hink a new thought about tomorrow, and how you want it
to be. You do not have to come from worry or anxiety or negativity or any less than joyful
vision of your future —no matter how  “bad” you think today has been! Knowing that all
things turn out for the b est, that all outcomes are perfect for your evolution, gives you
extraordinary confidence in tomorrow. And that’s where your power lies. Okay, enough for a while. I’m going to invite you now to just
Put the book down for a bit
Give yourself a chance to tak e all of that in. Read the notes you’ve placed in the margin. (You have  been taking notes, haven’t you...?) Maybe do a little writing in your journal. (You are keeping a journal, yes?) Then...... when you feel refreshed, please go on to... YOU R NEW IDEA ABOUT TOMORROW
What I’m saying here is that life is an energy that feeds on itself. Life produces more life
through the process of life, and life’s energy duplicates itself. What I’m saying here is that
thinking in a positive way about a present  event not only changes our present experience of
that event, but sets into motion energies that create future events. What I’m saying here is that an extraordinary life emerges from a change in your idea about future change —#7 on
our list. What you projec t, you produce. What you conclude, you create. And all that stuff. “All that stuff” is what spiritual teachers of every stripe and color, of every persuasion
and belief, have been sharing with humankind since time began. All spiritual teachers say
the same  thing. Don’t you think that’s a bit unusual? All religions teach the same doctrine. Don’t you find that interesting? On this particular subject, on the question of how life works
and what makes the world go ’round, every dogma agrees: As you believe, so w ill it be done
unto you. James Allen wrote an extraordinary little tract on this subject, titled As a Man Thinketh. I
read this more than thirty years ago and it changed my life. The James Allen website [self -improvement -ebooks.com] says that this mystical  author
(1864 -1912) wrote in his own powerful words what the Buddha taught: All that we are is
the result of what we have thought. Allen’s text has it this way: “As a man thinketh in his
heart, so is he.”
Allen’s message “is one of hope even in the midst o f confusion. Yes, he says, humanity
surges with uncontrolled passion, is tumultuous with ungoverned grief, is blown about by
anxiety and doubt. Only the wise man, only he whose thoughts are controlled and purified,
makes the winds and the storms of the sou l obey him,” the website says. This is, of course, exactly what I have been telling you here. Again I notice, it is what all
spiritual teachers and writers have said forever and ever. In a striking affirmation of the
very book you are now reading, James Al len wrote one hundred years ago:
“Tempest -tossed souls, wherever you may be, under whatsoever conditions you may
live, know this —in the ocean of life the isles of blessedness are smiling and the sunny shore
of your ideal awaits your coming.”
Thus, says the self -improvement -ebooks.com website, “Allen teaches two essential
truths: today we are where our thoughts have taken us, and we are the architect —for
better or worse —of our futures.”
My grown sons have a way of dealing with whatever is going on in thei r life. No matter
what happens they say, simply: “It’s all good.”
You can’t make a scheduled lunch date? “It’s all good.” The car gets grumpy and won’t
start? “It’s all good.” I like that. I like that a lot. What a perspective! What a great starting
point! That’s how you create a wonderful tomorrow! You create from a new Point of Origin about today! The opportunity that we have every
day is to look straight at what’s going on right now and smile and have a good laugh on
ourselves and say, “It’s all good.” T hen add a huge thank you to God for making this life so
magnificent that we can create a brand new experience of it  in any given moment. I have said that Observed Reality is a wonderful reality —it is a very high and rare state
of experiencing, one which mo st people seldom reach. You would think that the Observed
Reality would be the reality most often experienced by human beings, but it is, in fact, a
very elevated state of consciousness that many people live their entire lifetime without
entering more than  occasionally. Most humans most of the time come from their Imagined
Truth, and therefore experience a Distorted Reality. You can tell if you are living in the Observed Reality because you will be clear that in this
moment there is nothing going on  other t han what is going on. The moment you bring your awareness to just what is happening now, you realize that
everything “bad” that you think about this “now” is stuff that you’ve added. It’s stuff that’s
not really there. You’re placing  it there, with your th ought. All you have to do to get rid of the pain of what is happening now is to stop adding  the
pain TO what is happening now. Pull the plug! Drain the moment of the bad past or the
unwelcome future. Have a new thought about Right Now —and have it right now! It’s all good! How can you say that when I just lost my job? you might growl —and that wou ld be fair. Or, more sadly, How can you say that when my loved one has just died? Or when my
relationship has just ended? These are difficult, stress -filled moments. I am not suggesting they are not. Events such
as these challenge every belief we may have that we live in a friendly universe. Only the
soul’s absolute knowing that, when all is said and done, everything is happening for the
best of all concerned can bring us peace in a time such as this. Life (and every condition and circumstance and relations hip in life) is functional until its
stability is threatened. In that case, it is adaptable. Thus, it renders itself sustainable by
changing form. This is what is occurring at the moment of a loved one’s death —and at the moment of
the death of anything... a relationship, a job, a way of life, anything at all. Nothing changes
except for the better. Right now you may be scoffing at this. Yet I’m going to go back to this: I’m willing to bet
that if you assessed things very honestly you would agree that some  of the worst things
that ever happened to you were actually some of the best things that ever happened to you. A Master sees this truth in all things. I am not a Master, nor anything close to it. Yet I can
see that in my own life this has been true. You a lready know that fifteen years ago I had an
automobile accident in which I broke my neck, which sent me into nearly two years of
rehab, which required me to stop work, which caused me to lose my income, which
eventually reduced me to living in a tent for a n entire year, panhandling on street corners
and struggling in all sorts of weather just to stay fed, warm, and


 startling notion, which became known as the One-Electron
Universe, sank into Feynm an’s imagination, although, as he
recalls, he didn’t take it seriously enough at first. When we look at
the physical world, a huge number of electrons exist—trillions
send electrical charges through your household current every
second. Each electron traces a path in time and space, kno wn as a
“world line.”
Wheeler propo sed that a single electron could zigzag all over
the pla ce, creating a tangle of world lines. It’s a fascinating
alternative to many electrons creating many world lines. N ow let’s
translate this into human terms. Instead of many electrons,
substitute man y observers, each with his own eyes. On  planet
Earth there would be over sev en billion observers. However, those
billions of observers express the ability to observe, which is one
thing. So it’s e ntirely plausi ble that we inhabit a “one-o bserver
universe.” It’s like saying “All humans draw breath” without
having to count how many humans are breathing. Suc h is the
perspective of cosmic consciousness. I didn’t choose the i mage of
waves p ounding the shore by accident. The ancient Indian seers
pointed to the sea and said, “Each wave is an outcropping of the
ocean without being different  from the ocean. Do not be fooled by
your individual ego. You are an outcropping of cosmic
consciousness without being different from it.”
Homo sapiens  is the only creature that can choose which
perspective to take. We can be separate waves of one oce an. The
only difference between a one-electron universe and a many-
electron univer se is our perspective. Both are as real as we decide
they are. Or, to put it more strongly, both are only  as real as we
decide they are. Standing at the pivot of making this choice, we
stand at the pivot of creat ion. Only one thing is hap pening:
possibility is becoming reality. John Wheeler was also responsible
for saying that we live in a participatory universe. I’m only
expanding on the same idea. A participatory universe offers
infinite choices; the one thing you can’t choose is not  to
participate. Once you are i n the game, h ow you play it is entirely open to
you. Hu mans can look upon creation and explain it any  way we
choose. Why are there cold viruses, elephants, sequoias, and micein th e world? Some may say God created them on purpos e, while
others believe that they emerged from the quantum vacuum
through random processes th at took billions of years to come to
fruition. The most radical exp lanation is that Homo sapiens  added
everything we desired to our  virtual reality. Each explanation is
simply a different story. Beyond stories, cosmic consciousness is
creating from within itself. Stories are postcreation; cosmic
consciousness is precreation. T h e  C a u s e l e s s  C a u s e
Our role as cr eators of reality imposes a heavy burden if we
view it from th e limitations of human nature. For many centuries
the whole thing could be left to God. The medieval m ind, for
example, made  God the origin of everything in Heaven and on
Earth—Thomas Aquinas, the greatest of medieval theologians,
presented God  as the “first mover” ( primum mobile  i n Latin ). God
alone had the knowledge to create the universe. Because perfec tion is a divine attribute, God must have set
creation in perfect motion, while in the fallen world ev erything
that is in motion, even a beat ing heart and surging ocean w aves, is
an impe rfect representation of God’s work. When Adam and Eve
fell, so did Nature. The first humans were driven out of a  perfect
natural world into an imperfe ct one. The Garden of Eden gave way
to a hostile wilderness. In the Divine Comedy, wh ich stands as the most complete
reflection of medieval cosmol ogy in literature, Dante reached for a
visual image of divine perfection that his readers could grasp. As
the website Danteworlds describes it, “In the Primum Mobile
(‘first mover’)—the swiftest, outermost sphere that imparts motion
to the other sp heres—Dante s ees nine fiery rings whirling about a
central point of intense light.”
These n ine fiery rings are angelic orders, because in Da nte’s
religious world view there had to be perfected beings ass igned to
keep creation going. Otherwis e, God would have to be engineeringeverything, an impossibility when he was the Unmoving M over by
definition. ( He  is archaic and not correct  in Hebrew, but I’m
resorting to the masculine for convenience, since he/she/it  is
cumbersome.) When referring to God, the medieval Christian
mind couldn’t violate—or escape—divine perfection. That ob session survives today, but in a different guise. With no
perfect creatio n to dream about, we are left with o ur own
imperfections. We feel as bewildered and confused as the biblical
Adam and Eve. We feel guilty about despoiling the planet  and yet
cannot help ourselves, even as Nature crumbles before our eyes. This book has proposed that creation unfolds from pure
consciousness. There is no divine artist with a picture in mind. There is just c reation evolving without end. The process  has no
one story line; it embraces all story lines. It has no m orality. Tragedy is as fascinating to the human imagination as comedy,
which is why we keep creatin g both. (Shakespeare presented the
whole panoram a to his audience standing in the pit of the Globe
Theatre, and Hollywood keeps the show going.) The evolution of consciousness is the only explanation for
creation that holds everything  together. It has the advanta ge of no
boundaries. Th e miraculous stands on the same level playing field
as the mundan e. At this poin t I am going to go out on a limb. If
you go  to YouTube and enter three search words, Lourdes
levitating Host, yo u can watch a filmed miracle that occurred in
Lourdes, France. As one informed online commentator explains it:
In 1999, during a Mass celebrated by Cardinal Billé,
then archbisho p of Lyon, the Host began to levitate just
above the paten [the plate us ed for Eucharist] from the
moment of the epiclesis  u ntil the eleva tion. The prodigy
was filmed for broadcast an d a clip of it is making its
way around the internet. At the time, the French bishops
decided to keep it quiet. Recently, it was brought to the
attention of a cardinal in th e Curia, who took it upon
himself to verify the origin of the clip and ask the
current archbishop of Lyon for the position of the
French bishops on the matter. This cardinal in turnpassed it on to  the Holy Father. He is concerned that
certain bishops were too quick to put the lid on what
seems to be an authentic sign. The existing video is blurry, but it shows what the commentator
describes. During this Mass a large Host was used, about  the size
of a dinner pla te. The levitation, which lasts several minutes, ends
with th e elevat ion of the Hos t, when the archbishop lifts it up to
display to the congregation. The levitation, if that is wha t we are
seeing, raises the Host only an inch or two into the air. I d on’t know w ho is in a position to rule the footage rea l or a
clever d igital h oax, but for m e the issue isn’t about mirac les. It is
about what human beings ar e willing to allow into the acceptable
picture of reality. To date, millions of people have seen the video
of t he levitating Host, and their responses cover the spectrum. Most people I know are momentarily impressed; others question
the blur ry imag es. A few get a strange expression on their faces, as
if th ey were H oratio and Hamlet had just said, “There a re more
things in heaven and earth, Horatio, / Than are dreamt of in your
philosophy.”
You co uld say that Hamlet is accusing his friend of not
dreaming deep ly enough. Miracles are similar reminde rs. The
levitating Host may be explained away one day—after all,
antigravity exists in theoretic al physics. It might be exposed as a
fraud or simply sink into the morass of forgotten experience. Even
so, something important happened. A bit of strangeness was
allowed to enter our collective dream. It takes only a spark to burn
down a  forest. You never kn ow which strange bit will dispel our
collective dream. The time for waking up never grows short. Waking up takes you
beyond the bounds of time. Yet it’s hard not to feel the pressure of
disaster the closer it approac hes. There is such a thing as a storm
so powe rful it occurs only on ce every five hundred years, but by
the reckoning of meteorologists, twenty-six such storms have
occurred


ay	be	skeptical	that	a	simple	self-massagepractice	can	really	reap	all	those	benefits,	but	as	you	progress	in	your
understanding	of	the	circulation	and	lymphatic	system,	you’ll	surely	realize
these	benefits	and	appreciate	how	anti-aging
abhyanga
	truly	is. First,	it’s	important	to	learn	more	about	your	skin. Besides	being	a	major
elimination	organ,	your	skin	is	the	largest	organ	of	sensory	perception. Your
skin	takes	in	a	great	deal	of	information	from	the	outside	world	and	is
connected	to	every	part	of	the	body	by	thousands	of	nerves	throughout	your
entire	nervous	system. As	such,	Ayurveda	believes	that	touching	the	outside	of
your	skin	has	a	big	impact	on	your	nervous	system,	while	your	nervous	system
further	impacts	your	endocrine	system	and	immunity. An	imbalanced	nervous
system	can	manifest	in	excessive	worry,	decreased	energy,	imbalanced	digestion,
and	can	eventually	contribute	to	deeper	and	more	plentiful	wrinkles,	as	you
generally	age	at	a	much	faster	rate	when	your	nervous	system	is	imbalanced. Stress	and	toxins	constantly	accumulate	in	the	mind	and	body,	but
thankfully
abhyanga
	can	help	dissolve	them	on	a	daily	basis. By	manually
working	with	skin,	Ayurveda	claims	you	can	help	bring	yourself	back	to	the
present	moment	and	reduce	excessive
Vata
	energy,	or	an	overabundance	of	the
air	element	that	can	make	you	feel	flighty,	anxious,	and	ungrounded. In	other
words,	the	sense	of	touch	can	help	settle	your	overactive,	restless	mind	as	it
recharges	and	rejuvenates	you. On	a	physical	level,	according	to	Ayurvedic	texts,
abhyanga
	prevents	the
accumulation	of	physiological	toxins,	known	as
ama
,	and	lubricates	muscles,
tissues,	and	joints,	promoting	flexibility. Ancient	Ayurvedic	texts	claim	that	it
also	improves	the	softness	and	luster	of	the	skin. Exercising	or	taking	a	hot
shower	after	practicing
abhyanga
	helps	the	oil	penetrate	the	dermis,	which
further	nourishes	the	collagen	and	elastin. The	penetration	of	the	oil	into	the
skin	can	also	help	to	remove	toxins	and	debris	while	improving	the	health	of
blood	vessels. For	your	oil,	sesame	oil	is	best	to	use	in	the	winter	because	it	is	considered
warming,	while	coconut	oil	is	considered	cooling	and	therefore	recommended
for
the	warmer	summer	months. You	can	also	try	special	Ayurvedic	herbal	oils
that	you	can	source	from	a	reputable	Ayurvedic	purveyor	or	find	online,	or
make	your	own	massage	oil. Be	sure	any	oil	you	use	is	organic,	unrefined,	and
cold-pressed. Ideally,	do	your
abhyanga
	practice	in	the	morning. This	will	help	release	the
toxins	that	have	accumulated	during	the	night	and	rejuvenate	you	for	the	day. To	avoid	slipping,	we	recommend	sitting	on	the	floor	or	a	chair	near	your
shower. Start	by	warming	the	chosen	oil	slightly	by	holding	it	under	hot	water
for	a	few	minutes. Then	apply	some	of	the	warmed	oil	to	your	hands	andmassage	your	entire	body	for	5	to	10	minutes,	applying	even	pressure	with	your
palm	and	fingers. Apply	lighter	pressure	to	sensitive	areas	such	as	your	upper
torso,	breasts,	heart,	and	abdominal	area. When	you	are	massaging	your
abdomen,	start	on	the	right	side	(from	your	perspective	when	looking	down)
and	then	make	a	circular	motion	up,	across,	and	down	the	left	side. This
supports	the	natural	pathway	of	digestion. Spend	a	few	moments	conducting
this	circular	pathway. Next,	take	more	oil	and	spend	time	massaging	the	soles	of	your	feet,	the
palms	of	your	hands,	and	the	base	of	your	fingernails,	where	there	are	many
nerve	endings. Don’t	forget	about	your	face,	ears,	and	neck. Be	sure	to	give
them	some	love,	too! Don’t	worry;	pure,	organic	oils	should	not	make	you
break	out. (If	you	have	excessively	oily	skin	and	are	worried	about	breakouts,
you	can	always	avoid	your	face.) On	days	when	you	are	going	to	wash	your	hair
(which	could	be	one	to	five	times	a	week,	depending	on	your	hair	type),	spend
some	time	massaging	your	entire	scalp. Use	circular	motions	over	rounded
areas	such	as	your	feet	and	scalp	and	straight,	longer	strokes	on	your	limbs. If
you	don’t	have	much	time,	focus	on	your	feet	and	scalp;	Ayurveda	teaches	that
these	are	the	most	important	areas	to	stimulate	with	touch. When	you’re	done,	make	sure	you’ve	rubbed	the	oil	in	as	much	as	possible,
especially	on	your	feet;	be	very	careful	to	rub	in	all	oils	on	the	bottom	of	your
feet	before	attempting	walking	or	showering! It’s	common	to	use	too	much	oil
at	first,	but	you	will	soon	reach	the	right	amount. Towel	off	with	a	fresh	towel. Then	you	can	choose	to	work	out	or	go	straight	into	a	hot	shower. The	heat
from	your	workout	(or	the	shower)	will	help	the	oil	penetrate	transdermally. This	will	strengthen	the	connective	skin	tissues	and	help	your	skin	stay	supple
and	healthily	beautiful. In	the	shower,	only	use	soap	on	your	private	parts	and
underarms. Excessive	use	of	soap	can	strip	your	skin	of	moisture,	and	coconut
and	other	oils	have	antibacterial,	cleansing	properties. If	you	still	feel	oily	or
greasy,	use	a
natural	soap	sparingly. After	you	towel	off,	you’ll	find	a	thin	film
of	oil	on	your	skin. This	will	help	your	skin	stay	moisturized	and	protected,
while	keeping	your	muscles	warm	throughout	the	day. BEAUTY	SECRET	IN	A	TINY	SEED:
SESAME	OIL
Coconut	oil	is	all	the	rage	right	now	(and	for	good	reason),	but	sesame	oil	is	another
great	natural,	nongreasy	moisturizing	oil. Don’t	worry;	you	don’t	have	to	smell	like
your	neighborhood	Chinese	take-out	joint. In	fact,	Asian	cooking	oils	are	not	the
right	kind. Pure,	cold-pressed	sesame	oil	is	what	you	want;	it	has	a	mild,	pleasant
scent	and	is	absorbed	readily	into	your	skin. If	you	purchase	sesame	oil	that	has	a
strong	odor,	it’s	probably	roasted	or	toasted	sesame	oil. Unroasted,	cold-pressed
sesame	oil,	on	the	other	hand,	is	highly	lubricating	and	fantastic	for	both	your	skin
and	scalp,	promoting	vitality	and	healthy	hair	growth. Keep	it	refrigerated	exceptfor	the	daily	amounts	you	set	aside	for	your	massage. Sesame	oil	is	highly	nourishing	and	healing	and	contains	vitamin	E	and	B
vitamins,	amino	acids,	and	minerals	such	as	magnesium,	calcium,	and	phosphorus. It	helps	soften	your	skin	and	hair,	keeping	them
hydrated	by	lock


 of smiling

An increased susceptibility to the love extended by others as well
as the uncontrollable ur ge to extend it
This is what is in it for you. Life will become a fascinating journey, filled
with joy and awe. The part of you that resided for so long in the limitations
that you imposed  on yourself by living exclusively in form will become free
to see a whole new panorama…if and when you believe  it. You will find yourself slowing down and living in that quiet inner space
where you can appreciate what  comes your way. You will know in your
heart that you need not be threatened by the views or actions of anyone else. You will receive more joy and ease in your life, because that is what you
will be sending out. You will find it easier to accept contrary views,
knowing that you are not defined by anything or anyone external to
yourself. You will find great joy in the ease that replaces rancor and pain. You will elimina te conflict and confrontation as you find it unnecessary to
prove yourself to anyone. In effect, you will begin to tap the enormous
power of your mind. You will peacefully meditate though other s about you
may be in a frenzy. You will be the power of a quiet mind, and you will
choose to go there often. You will discover things about yourself that you
perhaps never considered before. You will be in that perfect intelligence that
is within all form, in that miraculous inner space where everything that you
can visualize is possible. I have come to know that there is an invisible, untouchable, odorless, and
yet very real intelligence in back of, or supporting, all form. This
intelligence has been labeled many things. Some call it God, others the life
force, higher consciousness, the divine spirit. The label is unimportant. The
living of it matte rs immensely. It is a feeling similar to what Carl Jung was
expressing when an interviewer asked him if he believed in God. His
startling answer was, “No. ” After a thoughtful pause, he continu ed, “I know
there is a God. ”
Observe a tree and contemplate the intelligence within or behind  that tree
that allows it to function perfect ly in form. The leaves come and go, the sap
drips out, it flowers when it is supposed to. It is much more than simpleform. It contains a life force that makes it alive. We cannot see that life
force, but it is very real. I look at the skin on the back of my hand quite often these days. When I
pinch it, it no longer snaps back as it once did; it sort of meanders back to
its origi nal position. There are wrinkles about my eyes that were never
there. I have taken to growing ear hairs, and losing head hairs. I see my
form changing all the time. If I thought that was all that I am, I would feel
distressed over my physical changes. But I know that I am much more than
this form that I occupy. I know that I am a soul with a body, rather than a
body with a soul. This thing that some call a soul and I call my being or my
self is the very essence of what we are. It is the intelligence behind the
form, and the biggest differenc e between me today and me several years
ago is that I now live the fact that I am not exclusively my form. Buckminster Fuller once said that 99 percent of who you are is invisible
and untouchable. It is your ability to think and go beyond your form that
determines the quality of your life. Being able to express and experience the
statement, “I am my ability to think and feel, I am not only form” is the
major transformational dif ference in my life today. I see myself having chosen a variety of roles in this lifetime. I used to
believe that those roles were the real me, and that everythin g that I did
determined my essence. I exper ience my form doing what I have chosen to
do, and at the same time I can get mentally in back of that form and observe
myself going through the doing motions of my humanity. Thus,  I work and
sweat, and play tennis, and write, and speak to large audiences, and make
love to my wife, and walk along the beach, and pay my bills, and strive to
save some mone y, and talk on the telephone about my investme nts, and hug
my children, and do all of the other actions that I choose for myself. Those
actions, those roles, have a magically enhanced quality to them when my
being is in the doing. When I involve that invisible, untouch able part of
myself, or my Self, then do I recognize that my physical self, my form, is
not all that I am. When I bring  my thoughts and feelings to my physical
actions I experience a balance,  a wholeness, a meness. My ability to be
thought itself is the real miracle that I am a part of. No one can get behind my eyeballs and experience my inner reality, and
likewise, I cannot enter anyone else’s form and become the process that is
that person’s. But I can and do allow myself to become my mind  rather than
my form. I now live each day as if that intelligence that is in all livingthings, including myself, is the real essence of life. I no longer  fear death,
since I know that we are never formed, but are always in a state of
transition, and that though form  may ultimately look as if it has died, you
simply cannot kill thought. The major difference that I note in myself is the phenomenal new
compassion that seems to have swept into my being in recent years. Where I
previously was able to ignore others or to live in my own world, so to
speak, now I find myself more emotionally connected to the inner energy of
all life forms. For instance, I do a lot of traveling for speaking engagements,
and in the past I have proceeded singlemindedly through a crowded airplane
to get to my seat. I now find myself helping someone stow hand  luggage in
the overhead compartment, when I would have squeezed by that person a
few years back. I love this new compassion. It empowers me to greater
things, and of course it helps to create a more loving experience  in others as
well. I also have found that I am developing a new-to-me style of intelligence,
without a conscious effort. I find that I have a sensitivity to and
understanding of concepts that at one time seemed fuzzy or bizarre. I enjoy
reading about quantum reality, relativity, metaphysics, and all measure of
Eastern thought, find it fascinating, where I previously  found it
unfathomable and even dull. In bookstores I find myself in the sections on
philosophy, the New Age, metap hysics, and the like, regretting that I do not
have the time to read everything  that is out there. I have a new fascination
with these subje cts, but, more significant, they seem to fit into my personal
readiness level now. I have beco me more open-minded about everything in
the universe. My vision allows me to explore without the judgment that
previously clouded it. Even more intriguing is that it now makes perfect sense to me. I
understand what was previousl y muddled. This is quite an extraordinary
awakening experience for me, and I am, quite frankly, in awe of it. I often
find myself reading books or listening to tapes that “blow me away” with
internal excitement. I am not sure if it is my openness to these new ideas, or
if I have  simply  developed a greater intelligence through my studies, but in
any case, I love it, and even more, I love sharing it with you and others. It is
as if in one swift instant I have begun to understand and live the teachings
of spirit ual masters. Not by prolonged study programs, not by trying toimprove my spiritual consciousness, simply by changing to a new me that is
filled with wonder at the miraculousness of it all. I also have a decreased sense of attachment to acquisitions and
possessions. I no longer identify  myself with my accomplishments and my
résumé. It is as if now that I am a me without boundaries, I have less
rigidity about defining myself. I feel as if I can stand in back of myself (of
my form) and allow my Self to be anything I want to be, witho ut having to
define myself by my deeds. I am defined by some internal knowingness or
beingness that defies external descriptors. It no longer matters as much
what  I accomplish as that I am in tune with my own sense of belonging to
the human race. Self labels are no longer necessary. It is not that the deeds have ceased, but that they are expressed in the
process of my own self-definiti on. The less importance I have  attached to
these externals, the fewer restrictions I find in my life. I feel capable of
anything at all, as long as I follow the inner voice which only I can hear. I sense a strong shift in my personal ethics. Anyone in my life who
attempts to be controlling or judgmental will not engage my emotional
energy. I have lost my need to prove myself or justify my beliefs. I have no
attachment to convincing anyon e of the rightness of my


to the starting position. If it is impossible to hold the final
pose for long, simply hold the exhalation. Duration: Adepts can comfortably maintain the final pose
for five minutes or more. Beginners, however, should repeat
the abbreviated asana several times. The spiritual benefits
are considerable if the final position is held with complete
relaxation for extended lengths of time. 59
Concentration: On the svadhisthana chakra. Limitations: People who have displaced intervertebral
discs should not attempt this asana; nor should those suffer
ing from sciatica, chronic arthritis, or sacral infections. Benefits: The hamstring muscles are stretched and the hip,
sacroiliac, and lumbar vertebral joints are loosened. Flatu
lence, constipation, backache, and also excess fat in the ab
dominal region are effectively removed. All the abdominal
organs are toned and abdominal disorders, such as diabetes,
may slowly improve. The kidneys, liver, pancreas, and
adrenal glands are activated. As the pelvic organs are also
toned, this asana is especially useful for relieving gynecolo
gical complaints. It also improves the flow of fresh blood to
the spinal nerves and muscles. Paschimottanasana is tradi
tionally regarded as a very powerful asana for spiritual
awakening and is highly praised in ancient yoga texts. (6) Pada Prasarita Paschimottanasana (leg-spread variation)
Sit with the legs spread as wide as possible (180° is ideal)
and breathe normally, relaxing the whole body, especially
the back muscles. Exhale slowly, bending forward, and place
the hands on the floor with the fingertips touching. Try to
touch the forehead to the back of the hands. Breathe slowly
and deeply in the final pose for several minutes, then return
to the starting position. 60
Concentration: On the svadhishthana chakra. Benefits: The same as paschimottanasana, but this pose is
more effective in loosening the lower back and the hip joints. (7) Bhujangasana (Cobra pose)
Lie on the stomach with the legs extended and place the
palms on the floor underneath the shoulders. Rest the
forehead on the ground. Relax the whole body. Slowly lift the
head and shoulders off the floor, pulling the head back as far
as possible. In performing this movement, raise the
shoulders with the back muscles, not the arms. The whole
back is slowly bent back as far as possible until the arms are
straight. Keep the navel close to the floor. Breathing: Inhale while raising the trunk. Breathe normal
ly in the final pose, or, if the final pose is held for only a short
time, the breath can be held inside. Duration: Keep the final pose as long as is comfortable, and
repeat five times. Concentraton: On the vishuddhi chakra. Limitations: People suffering from peptic ulcers, hernia, in
testinal tuberculosis, or hyperthyroidism should not do this
asana. 61
Benefits: This asana tones the ovaries and uterus, and is
helpful in the cure of female disorders such as leukorrhea,
dysmenorrhea, and amenorrhea. It is also beneficial for all
the abdominal organs, especially the liver and kidneys. It
stimulates the appetite and relieves constipation. The spine
is kept supple and healthy, slipped intervertebral discs are
corrected, and backache is relieved. (8) Dhanurasana (Bow pose)
Lie flat on the stomach and inhale fully. Bend the legs at
the knees and grasp the ankles with the hands. Tensing the
leg muscles, raise the head, chest, and thighs as high as
possible off the ground, bending the back into a taut bow
while keeping the arms straight. Note: Do not repeat this asana until the breath returns to
normal. In the final pose, hold the breath in or breathe slowly
and deeply. One may also rock back and forth in the final
position. Exhale slowly while returning to the starting pose. Duration: Keep the final pose as long as it can be comfort
ably maintained. Practice the asana five times. Concentration: On the vishuddhi chakra. 62
Limitations: Not to be practiced by people with hernia,
peptic ulcers, intestinal tuberculosis, or twisted or bent
spines. Benefits: Because this asana massages the abdominal
organs and muscles, it helps to relieve gastro-intestinal
disorders such as chronic constipation and dyspepsia. It is
useful in cases of liver malfunction, and can also reduce ex
cess fat in the abdominal area. (9) Halasana (Plough pose)
Lie flat on the back, arms straight at the sides and palms
flat on the floor. Keeping the legs straight, slowly raise them
to the vertical position and beyond. Use the abdominal
muscles without pressing the arms against the floor. As the
legs pass the vertical position bend the trunk upward, curl
ing slowly so that the legs come down over the head and the
toes touch the floor. Keeping the legs straight, bend the arms
and support the back with the hands. Relax the body, and re
main in this final pose for a comfortable period of time. Then
return to the starting position, or perform the following: 63
(a) Walk the feet away from the head until the body is com
pletely extended and the chin is locked tightly against the top
of the chest. Maintain this pose for a comfortable length of
time and then return to the final pose of basic halasana. (b) Walk the feet towards the head as far as possible with the
legs straight and the toes on the floor directly above the head. Grasp the feet with the fingers. Maintain the pose for a com
fortable length of time and then return to the final pose of
basic halasana. Slowly return to the supine position. Breathing:. Breathe normally in the supine position, then
inhale and hold the breath when assuming the pose. Breathe
slowly and deeply in the final position. 64
Duration: Advanced practitioners can remain in the basic
final pose for 10 or more minutes. Beginners should hold the
pose for only fifteen seconds during the first week of prac
tice, repeating it four times. The time can be increased by fif
teen seconds each subsequent week until the posture is held
for one minute. Concentration: On the vishuddhi or manipura chakra. Precautions: Beginners, unless they have flexible backs,
should do purwa halasana - in which the student raises the
legs over the head at a 45-degree angle - until their back
muscles and joints become supple enough after several
weeks of daily practice to assume the final pose. Limitations: The old and infirm, and those who suffer from
sciatica, other back ailments, or high blood pressure, should
not practice this asana. Benefits: Halasana regulates the functioning of the ab
dominal organs, especially the kidneys, liver, and pancreas,
and activates digestion. It can alleviate constipation and also
slim the waist area. It regulates the activity of the thyroid
gland and thus stabilizes the metabolism. This asana is also
helpful in cases of diabetes and piles. It loosens the vertebrae
and tones the spinal nerves, thereby contributing to the
health of the whole body. (10) Matsyasana (Fish pose) 65
Sit in the lotus position (padmasana) and breathe normally. Bend backwards, supporting the body with the arms and
elbows until the top of the head touches the ground. Hold the
big toes and place the elbows on the floor, arching the back
as much as possible. Breathe in and retain the breath during
this movement. As a variation, interlock the fingers of both hands and
place them behind the head. Breathing: Breathe deeply and slowly in the final pose. (People with tonsillitis or sore throats can, if they wish, prac
tice shitakari pranayama. * Hold the breath inside
when returning to padmasana and then breathe normally.) Duration: Remain in the final pose for five minutes if possi
ble, but do not strain unnecessarily. Concentration: On the manipura or anahata chakra. Benefits: As the abdominal organs, especially the in
testines, are stretched, this asana is useful for abdominal ill
ness. Constipation sufferers seeking relief should do this
asana after drinking three glasses of water. It is also useful
for those who suffer from lung ailments such as asthma or
bronchitis, as it encourages deep respiration, helps to recir
culate stagnant blood in the back, and regulates the function
ing of the thyroid gland. The ten asanas described above stretch the spine through
forward and backward movement. The following asanas ad
just the spine by twisting. * Shitakari Pranayama: The tongue is folded back so that its lower surface
touches against the palate, as in khechari mudra (see p. 101). The teeth are
clenched and the lips drawn back as far as possible. Then yogic


 no relief whatsoever. Then I consulted a private
doctor. The relief was there as long as the treatment continued. But
the pain revived as it was stopped. 111 started urine treatment on 3-8-60. I purchased an eye-cup and
washed my eyes with urine four times a day. Within a couple of
months, there was relief. Whithin three months, complete cure was
secured. Previously I suffered from long-sight, but now my sight is
normal. The spectacles are necessary only when some work is to
be done close at hand. My constant complain of headache also
vanished. Now I hav to discomfort whatsoever.11. AFTERMATH OF CASES
1. Shri Venishankar M. Shukla aged 68 (Par Falia, Navsari) is a
retired man and had chronic glaucoma for the last six months. No
eye-specialist could cure him of his disease. On Doctor
Paragjibhai's advice he began urine treatment in August 1964. He
. drank half a pound of auto-urine and massaged with old urine daily
for 15 days. He used to wash his eyes in eye--cup 12 times a day. He did not fast at all. Within one month he got rid of his disease and
'it has not recurred for the last four years and does all his writing and
reding work regularly. 2. Shri Amarsingh, son of Shrimati Asha Mehta, was a college
student and had granular conjunctivitis He could not read anything
after the disease got aggravated. Shri Hans advised himtb wash his
eyes with auto-urine. He started it at once but the eyes became red in
the beginning but the patient con,inued the experiment with patience
and he was completely cured within a month. rle beg~n to read even
more after the cure and sjll he has no complaint. 3. Shri Ratila Bhavanbhai (Village Tikaran, via Halavad,
Saurashtra) could completely got rid of his spectacles and could
cure pain in the chest by auto-uine. DISEASES OF NOSE, HEAD & MUSCULAR DYSTROPHY : 153
4. Shri Govindbhai D. Patel (Morbi, Saurashtra) informs that he
could cure his neighbours of their eye-troubles, swellings, and burns
by urine treatment. 5. Shri chimanla M. Shah (Rabari Chawl, Court Road, Borivali,
East-Bombay) informs that his friend was able to get rid of his
spectacles by auto-urine and another friend could cure his eczema
by the same treatment. 6. A doctor has cured his own cataract by urine treatment. Shri
Hans person~lly knows doctor Aumkarnath Jetali, M.D., and the
doctor has related his own story to him. He had cataract in his eye
and by urine treatment he got rid of it completely. CHAPTER XVI
DISEASES OF NOSE, HEAD & MUSCULAR
DYSTROPHY
Shri Raojibhai had only very few.cases of nose and head but the
inveterate propagandist Shri Hans could cure such patients by urine
treatment. 1. Shri Kantilal B. Patel (Maninagar, Ahmedabad) had chronic
cold. He was 58 when he undertook the urine treatment. For the
last six years sticky substance constantly oozed from his nose. sometime it was mixed with blood too. Doctors could not cure him. He merely drank his morining urine constantly for seven months
and was completely cured. 2. Shri Raghava Panikar is 43 and he suffered from nose trouble
for seven years. There was burning sensation.and sometim~s blood
came out with stickly wb:;tance from the nose. He used urine to
cure this disease of his nG::t:> trouble and was completely cured by
mere inhaling urine through rose iwice or thrice a day. Shri Hans
enquired of his cure and found it completely satisfactory. 154 : AUTO-URINE THERAPY
3. Shri Hans cured his own falling hair. He experimented with
urine therapy to cure his arthritis and he not only got rid of it but
also could stop his falling hair! 4. Shrimati Vina Panikar (Government officer's Colony,
Ahmedabad) had headache and suffered from falling hair. She
visited nature cure clinic at Uruli Kanchan and got some benefit
there but the trouble continued. She took to urine therapy and could
cure both her trubles within a month. Along with this, her other
minor troubles also vanished. 5. Shri Umacharn Sarasvati (village Sinhpur, Dist. Narsinpur,
M.P.) cured his major and minor troubles like falling of hair, slow
digestion, and yellowenss of eyes in 50 days of urine treatment. 6. Muscular dystrophy,. Shrimati Kalavatiben Jain is religiously
adopted sister of Shri Hans. She is a pious lady and a social worker
too. Her perdominant motive in life is service. This selfless motive
of service inspired her to take up a very hopeless case of muscular
dystrophy. Her brOther-in-law Shri Jinendrakumar fell victim to this
disease due to bad habits and faulty living. He remained imbecile
for sometime and ·at last came to such a hopetess condition that
doctors lost all hope for his life and he was hardly to live a few
days. tn his such con~ition Kalavatiben took up his case and began
urine treatment to cure him. At that time, his lirnbs were benumbed, hands were shaking, and
there was vomiting and was completely bed-ridden. His skin was
quite lustreless, and he was reduced to a bare skeleton. The urine
treatment was begun on 17-3-72 by Kalavatiben and her sister. They
began rubbing 20 days' old urine for 5 hours till late in the night
Plethora of dirt began to be rubbed out as urine-massage went on. Thus massage treatment was carried out for 1 0 hours daily and I
bottle of urine was usee! for the purpose. In four days, there was
seen some marked improvement and so the ratient agreed to drink
auto-urien and he began it on 20-3-72. Then his rectum was
cleared by urine douche. There was a cement-like excreta deposite EAR-TROUBLES AND HEADACHE : 155
inrectum so it was to be cleared by fir;gers in the beginning and
about one pound of excreta came out in this WRy. Enema was
given thereafter. Urine pads were placed on the stomach for one
month. Light food was given in the beginning and slowly its
quantity was increased. In the first seven days the patient's legs
became free. and he began to sit in his bed. In 20 days, he began to
stand and in 1 month he started walking with a stick. In 4 Months
was completely cured and began to go to his shop with a physique
and health which he never enjoyed before. Can there be and better
'instant cure,' than this? CHAPTER XVII
EAR-TROUBLES AND HEADACHE
1. Discharge from Ear: Shri Chaturbhai B. Patel of Mogar1 viHage
(Anand} rome to me in the second week of May 1958. His 16 ~ars
old daughter suffered from an ear-troubl~ since long and was
brought there for a doctor's treatment. ·
t advised that the girl should be taken home and a few drops of
auto-urine be put into her ears for three or four days. 1 a~sured him
that it would certain1y eliminate her pain. The girl follwed my
advice and returned to her v1Uage. After three days! mcei¥00 a
letter reporting that her ear-trouble had vanished by auto-urine but
some discharge continued. I advised again that the ear should be
washed by a syringe with urine; some drops of urine should then be
put and the ear plugged with cotton. The next day I was informed
that her ear-trouble had disappeared altogether. 2. Ringing in the Ears : Vipul Chinubhai Shah of Pushpakunj
Society, A.hmedabad, is a boy of 10. For the past sometime, he
suffered from pain and ringing in the ears. He was also hard of
hearing. Some allopathic medicine relieved him of the trouble
temporarily. 156 : AUTO-URINE THERAPY
Vipul and his mother were aware of the benefits derived by Shri
Hans from urine therapy as the latter lived with them. On the advice
of Shri Hans, drops of fresh u.·ine were put into Vipul's ears every
morning and evening. As a result, the tilth accumulated in the ears
came out and the pain diminished. With a treatment for about two
weeks in this way, all the ear troubles vanished completely


	electrons	are
emitted? Just	as	important	is	the	question,	“So	what?”	If	an	ordinary	person
can	make	a	machine	generate	more	zeros	than	ones,	does	that	really	impact
the	big	issues	in	science? In	fact	it	does,	in	profound	ways. Does	Akasha	Explain	Everything? Akasha	can	be	interpreted	as	the	field	through	which	the	mind	operates. Ervin
Laszlo,	a	prominent	Hungarian	theorist	on	science	and	consciousness,	has
taken	the	bold	step	of	introducing	Akasha	as	the	unifying	answer	to
everything. After	forty	years	of	delving	into	cutting-edge	theories	in
philosophy,	biology,	cybernetics,	and	physics,	Laszlo	found	himself
embracing	the	antiquated	and	discredited	idea	we	discussed	earlier:	the	ether. Physics	had	proven	that	light,	unlike	waves	rippling	across	a	pond,	doesn’t
need	a	medium	to	travel	in. When	a	photon	starts	at	point	A	and	moves	to
point	B,	the	journey	can	be	accomplished	by	the	vanishing	act	discussed
earlier:	the	first	photon	winks	out	of	existence,	changes	its	location
somewhere	in	virtual	reality	(the	Zero	Point	Field),	and	reappears	intact	in	the
second	location. It	doesn’t	slow	down	due	to	friction	the	way	a	rock	skipping
over	the	water’s	surface	does. Moreover,	in	the	instant	that	it	is	gone,	the
photon	can	“speak”	to	every	other	photon	in	the	universe,	coordinating	its
activity	with	every	form	in	creation. I’m	giving	the	scenario	without	any
technical	jargon	in	order	to	describe	why	physics	threw	out	the	ether—it
simply	wasn’t	needed	in	quantum	calculations,	not	for	half	a	century	or	more,
during	which	time	physics	made	enormous	progress. Then,	according	to	Laszlo	and	other	systems	analysts,	physics	hit	a	wall. It	couldn’t	explain
how
	the	universe	managed	to	be	so	precisely	coordinated.When	matter	and	energy	disappear	into	virtual	reality,	as	they	do	thousands	of
times	per	second,	things	happen	out	of	sight
in
	some	uncanny	way. Time	gets
regulated;	objects	in	space	communicate	their	position,	and	seemingly
random	matter	stays	in	touch	with	them. The	Big	Bang,	which	contained	so
much	energy	in	a	space	millions	of	times	smaller	than	an	atom	that	billions	of
galaxies	still	express	only	4%	of	it,	occurred	within	a	tiny	window	of
possibility. If	the	expanding	universe,	moving	at	millions	of	miles	per	minute,
had	been	off	by	a	fraction	of	a	second,	the	formation	of	stars	and	galaxies
would	have	been	impossible,	because	the	momentum	of	the	explosion	would
have	exceeded	the	ability	of	gravity,	the	weakest	force	in	nature,	to	halt	it. Only	the	most	delicate	balancing	act	kept	the	push-pull	of	two	forces	so	close
together	that	they	can	dance	together	instead	of	tearing	each	other	apart. Randomness	is	a	feeble	explanation	for	such	precision,	Laszlo	claims. (In
the	Princeton	experiments,	anyone	who	relied	on	randomness	would	be	right
only	one	in	a	trillion	times.) Something	so	precisely	organized	requires	a
principle	to	hold	it	together	and	a	medium	to	carry	information	from	one	end
of	creation	to	the	other. The	old	notion	of	the	ether	doesn’t	suffice,	but
Akasha	does. In	his	2004	book,
Science	and	the	Akashic	Field
,	Laszlo
explains	that	Akasha	is	necessary,	not	as	a	medium	for	visible	light	but	as	a
medium	for	invisible	light,	and	invisible	energy	in	general. Think	of	a	jump
rope	nailed	at	one	end	to	a	wall. As	the	jump	rope	is	turning,	which	stands	for
vibrating	energy,	follow	the	rope	closer	and	closer	to	the	wall. Every	fiber
now	vibrates	in	a	smaller	and	smaller	range,	until	you	reach	the	end	point
where	the	rope	is	nailed. That	point	isn’t	moving	at	all;	it	is	the	zero	point,	the
beginning	and	end	of	energy. Zero	isn’t	satisfactory,	however,	since	quantum
calculations	already	show	that	empty	space	is	packed	with	infinite	amounts	of
virtual	energy,	more	per	square	centimeter	than	inside	a	star. So	think	again	about	the	point	where	the	jump	rope	meets	the	wall. If	you
put	a	super-sensitive	stethoscope	to	the	wall,	the	rope’s
vibration
	is	shaking
the	whole	wall,	and	in	return	the	wall	is	sending	some	of	that	vibration	back
out	again. This,	according	to	Laszlo,	is	also	happening	at	the	zero	point. Every	vibration	is	sending	signals	throughout	the	field,	and	in	return	the	field
is	sending	signals	back. The	universe,	it	turns	out,	is	constantly	monitoring
itself	by	somehow	coordinating	every	vibration	that	occurs	anywhere	in	the
visible	or	invisible	domain. Imagine	two	photons	floating	through	the	vastness	of	interstellar	space. By	chance	they	collide	with	each	other	and	bounce	apart. Did	anything
happen	that’s	different	from	two	grains	of	sand	hitting	each	other	as	the	surf
crashes	on	the	beach? Yes,	Laszlo	says:	they	exchange	information	and	they
begin	to	relate	to	each	other. Systems	theory,	as	summarized	by	Laszlo,	helps
to	explain	this	interaction. When	two	particles	touch,	they	are	carrying
information,	and	as	they	meet,	they	“speak”	to	each	other:
Here’s	how	fast	I’mgoing,	how	much	I	weigh,	where	I’ve	been,	and	where	I’m	going
. This	conversation	doesn’t	happen	in	isolation. The	field	is	listening	in,
and	on	hearing	what’s	happening,	it	stores	the	information	for	reference,	since
it	needs	every	single	bit	to	run	the	cosmos. “Bit”	is	a	technical	term	in
information	theory,	referring	to	a	single	mathematical	unit—either	zero	or	one
—with	which	any	kind	of	information	can	be	expressed. When	the	two
particles	separate,	their	future	is	changed	because	of	the	information	they	just
exchanged. This	exchange	brings	to	mind	the	possibility	that	these	photons
know	what
they	are	doing
. Most	speculative	thinkers,	including	Laszlo,	can’t	quite	bring
themselves	to	claim	that	the	field	is	conscious;	he	speaks	instead	about	“the
roots	of	consciousness.”	From	a	physicist’s	standpoint,	atoms	don’t	need	to
think,	much	less	be	alive. They	meet,	they	interact,	they	separate. If
complicated	things	happen,	they	may	be	mysterious,	invisible,	and	fiendishly
difficult	to	calculate,	needing	far	more	computing	capacity	than	all	the
mainframe	computers	in
the
	world. Still,	as	long	as	numbers	explain	how
matter	behaves,	there	is	no	need	to	drop	something	alien	like	consciousness
into	the	equation. Well	and	good,	but	leaving	out	mind	doesn’t	work,	since	you	are	leaving
out	yourself. Imagine	that	someone	wanted	to	figure	out	the	rules	of	football
and	had	a	silent	videotape	to	work	from. With	no	knowledge	of	the	game,	it
would	still	be	possible	to	watch	enough	plays	and	come	to	reliable
conclusions	about	what’s	going


 are interpreted by the mind as images. Just as a
salamander cannot grow a new limb if the nerves to it have been cut, so we
cannot receive these messages if the nervous system is damaged or if our
minds are closed to conscious communication with psyche and soma. As you can see, a great deal of knowledge about language and
mythology is often necessary to interpret dreams correctly. Like Jung, I
believe that the mind has available to it the experience of all previous life. This is why people sometimes dream in languages consciously unknown to
them, or in a universal language of symbols whose meanings they do not
know when awake. Drawings are easier to interpret, because the symbolism
is generally simpler, more closely related to everyday life, and can be
directed to a specific theme. I ask my patients to draw themselves, their treatment, their disease, and
their white cells eliminating the disease. To elicit undirected material from
the unconscious, I ask each patient for at least one additional drawing of a
scene of his or her own choosing. Depending on what areas of conflictexist, I may also ask them to draw themselves at work, at home with their
family, in the operating room, and so on. One of the conflicts I most often see concerns the patient’ s attitude
toward treatment. On a conscious or intellectual level the patient is often
saying, “This treatment is good for me,” yet unconsciously feeling, “This is
poison. ” In such a case, there is only one way out: if the patient reacts as
though poisoned, treatment must be stopped. However, once a drawing
reveals a patient’ s resistance to treatment, that attitude can be changed. It
can be made conscious and dealt with. It requires the visualization of
successful therapy, a reprogramming at an unconscious level. I discuss the drawings with each patient, sometimes for hours, before
the first ECaP  session or as part of the consultation before sur gery. The
drawings are a wonderful way to get people to open up and talk about
things they would otherwise conceal. After all, they have made the picture,
and the conflicts and attitudes it represents are now there on paper for both
of us to see. Furthermore, it doesn’ t matter how many of my lectures a
patient has attended, or how much he or she knows about the picture-
drawing technique. The unconscious always knows more symbols and finds
new ways of revealing something that consciousness has concealed. Susan Bach has worked with this approach for over thirty years, much
of that time in children’ s hospitals where the use of drawings was
encouraged. She has found specific illnesses reflected in a typical, recurrent
way. She writes:

We may comprehend that the human being can and does convey,
through these wordless communications and in his own idiom, both his
somatic and his psychological condition. Somatically, such pictures may
point to events in the past relevant to anamnesis [recall], early diagnosis,
and prognosis. Psychologically, we may see what goes on and has been
going on deep in the mind—for instance, past traumas—and how the
drawing can help him to express his hopes, fear, and forebodings. Moreover, these pictures can build a bridge between doctor and patient, the
family, and the surrounding world. Indeed, their meaning and what it
implies could guide the healing profession to assist especially the critically
ill patient in living as near to his essential being as possible, whether in
recovery or before his life’ s circle closes. Finally, we may ask how it could be that spontaneous pictures reflect, as
dreams do, the total situation of the human person. I have come to see, in
decades of clinical work, that through the imagery of spontaneous pictures
and of dreams something shines through, which I have called “inner
knowingness. ” Thus a new dimension may be opening before us. In her own way, psychologist Joan Kellogg has shown that patient
drawings of mandalas, an ancient Indian type of circular symbolic image
representing wholeness or one’ s whole life, can reveal much about the
unconscious life of the mind. The person fills in a circular outline with
colored geometric designs or pictures, which are then interpreted in a
dialogue with the healer or therapist. For examples of drawings by patients, see the insert following page 1 16. They have been chosen to illustrate some of the things this technique can
reveal. I have made no attempt to give a complete interpretation of each
picture. Nor have I tried to teach the art of interpretation itself, which would
require an entire book.<|eot_id|><|begin_of_text|>
Q: According to the text, can you do meditation and visualization anywhere, including on a subway?,
A: Yes, as your concentration improves, you can do meditation and visualization anywhere, even on a subway.
Q: What is the most important requirement for effective visualization?,
A: The development of one's imagination.
Q: What is the key to the success of the visualization technique, according to the author?,
A: The image must be chosen by the individual, and it must be an image that the person can see in their mind's eye as clearly as something seen by the physical eyes.
Q: What is the author's view on the role of the doctor in the healing process?,
A: The author believes that the doctor should not force their own beliefs on the patient, but rather help the patient find their own spiritual beliefs.
Q: What is the main difference between the approach of the author and the Simontons?,
A: The author does not assume that everyone will be comfortable with the idea of attacking and killing cancer, and instead suggests using benevolent and nurturing symbols, such as sharks or polar bears, or seeing the disease as food being eaten by white blood cells.<|eot_id|><|begin_of_text|>However, a significant number of ECaP  members had already exceeded
predictions before joining the group, so there is a self-selection process at
work that is hard to keep from skewing the results. At the end of
Morgenstern’ s study, he noted that new patients entering ECaP  do begin toshow a higher survival rate and that this deserves careful observation and
follow-up, which we are now planning. It isn’ t easy to put love under a microscope, and because I’m a
practicing physician trying to help people here and now, I prefer to deal
with individuals and ef fective techniques, and let others take care of the
statistics. There is also a lack of grant money for this research, but that will
surely change as psychoneuroimmunology becomes more widely accepted. Research gradually improves medical care, and I believe that someday we
will understand the physiological and psychological workings of love well
enough to turn on its full force more reliably. Once it is scientific, it will be
accepted. When doctors and patients understand the healing power of love, we
will begin to add another dimension to medicine. Then we will be well on
our way to the glorious revelation predicted by Teilhard de Chardin in these
famous words:

Someday, after we have mastered the winds, the waves, the tides and
gravity, we shall harness for God the ener gies of love. Then for the second
time in the history of the world, man will have discovered fire. EMOTIONAL  SUPPOR T
We encourage spouses, relatives, and friends of patients to attend ECaP
meetings, because it’ s much harder for one person to change while loved
ones continue in the old patterns. Ideally, the entire family or extended
family should be treated as a unit. We have to understand that, in a sense,
everyone  has the disease when it strikes one family member. In a group
setting, we can often help people see how destructive behavior patterns
interact to reinforce each other, and how love heals. It’s also well known that a focus outside the self helps people survive a
crisis. London sociologist Geor ge W. Brown reported in 1975 that, based on
psychiatric testing, “an intimate and confiding (but not necessarily sexual)
relationship with a husband or boyfriend” reduced the likelihood of
depression among women who had recently under gone severe stress of any
kind. In 1979 L. F. Berkman and S. L. Syme reported long-term work with
4,725 adults in Alameda County, California. They studied the ef fects of
marriage, church and club memberships, and friends, with controls forsmoking, obesity, and other previous health problems. The researchers
found that those with the fewest social contacts had a death rate two and a
half times higher than those who had the most social contacts. Those who
have pets live longer after heart attacks than those who don’ t, and nearly
everyone knows someone who has postponed death until after Christmas, a
reunion, or a birthday. Love of other people always is a sustaining factor. In a sense, however,
living for others is a “gimmick,” a stopgap measure like sur gery or
chemotherapy, which can buy time until people learn to live authentically
for themselves. We all know that one of our basic needs is someone in whom to confide,
and recent research is proving that confession is good for the body as well
as the soul. Several statistical studies have shown that people in
psychotherapy visit physicians less often than people not in therapy. In experiments spanning the early 1980s, James Pennebaker, a
psychologist at Southern Methodist University, has shown that sharing
sorrow with someone else protects people from the stress of loss.