" is to buy something  to stop  it, and "nip it in the bud." This is
not curing it, it is merely  suppressing  it and  frustrating  Nature. The
suppression  of a simple cold often  leads to worse  afflictions,  such as
pneumonia,  etc.
The cause of colds is as simple as colds themselves  are common;  it lies
in an unbalanced  diet, and as t to majority of people live on unbalanced
diets, the majority if people are thus  in, varying degrees susceptible  to
colds. Excess  of starch in a diet combined  with a deficiency  of foolis
containing  the essential mineral  salts  is productive  of catarrh. The
exudations  in catarrhal conditions  should in themselves  be quite
sufficient  to indicate to us the real cause of catarrh ‐their nature  is
starchy. Moreover,  just as the cause of a cold must  be obvious, so must 98
 be its cure,  as I have found through years of observation  and
experience.
The procedure  is to fast on cold water and  self‐urine only.  No
medicaments,  whether in the form of lozenges or potions, must  be
taken. If this treatment  is carried out, the cold will disappear,  in the
case of otherwise  healthy individuals,  in about 12 hours  or less.
Doubtless  the reader will say: "but  this  is quite contrary to the old
adage  `Feed a cold, and starve  a fever'." Yet was that the  original
adage? I have heard  it said that such is merely  a perversion  of the
original  saying, which was "If you feed a cold, you'll have to starve  a
fever." Even a fast on cold water only will cure a cold in anything from
24 to 48 hours. But this  is less  effective  than the cold water and  self‐
urine treatment,  which  not only results  in the rapid disappearance  of
the catarrhal condition,  but the victim  feels much better in every way
than prior  to the  visitation.  Moreover,  which is very important,  it
prevents the development  of influenza,  pneumonia,  etc., which  when
once  developed  may  in some cases need at least a fast of 10 days, and
much care and nursing.
And yet influenza,  pneumonia,  bronchitis  and  kindred  ailments  may  be
merely  the more  immediate  results of suppressing  Nature's attempts to
get rid of an excess of starch and  its evils. Indeed, it is my conviction
that suppressed  colds are the most  fruitful and common basis  of a long
list of major  diseases. Coryza, as it is technically  called, i.e., the
inflammation  of the mucus  membrane  of the nose; should be regarded
as a blessing in disguise, for it is, so to say,  the  alarm‐bell which
annouoices  that the interior  needs a cleansing  process.  And I would
here  stress at the risk of repetition  that nothing performs this office so 99
 quickly, easily and  actively  as the i ntake of every drop of one's own
urine while fasting, even if the passing and  intake of that urine is up to
20 pints  in the 24 hours  of a fast.
As to chronic nasal catarrh, those people who live on an unbalanced
diet should be thankful for this "safety  valve" which  may  prevent them
from developing  far more serious ailments. Those who attempt to
suppress it by unnatural  means may  have to face  serious consciences.
Its cause is to be found in the habitual co isumption  of too much bread,
especially  white, of buns, scones, polished rice puddings,  porridge,
biscuits, especially  made of white flour, and  other  starch foods. Where
these aliments  preponderate  in a dietary it also involves a deficiency  in
those foods  rich in the essential  mineral salts. To say that sugars and
starch give energy  is one of those pernicious  half‐ truths  which  are
nearly as misleading  as a 100 per cent error. An excess of starch cannot
give energy, because it merely  clogs the system and  inhibits its normal
functioning.  The proof is that people who live mostly on the aliments I
have enumerated,  have constantly  to resort to alcoholic beverages  or
cups  of tea to "buck themselves  up."
As I always like to substantiate  my contentions  with scientific reasons
for the benefit of those who like the i‐s dotted  in this  manner, I may
add  that apart from  an excess of starch being the cause of catarrh,
there  is in the tissues a deficiency  of chloride of potash, phosphate  of
lime and sulphate of lime, and if the throat is infected, of phosphate  of
iron.  (See  Biochemic  Pocket Book, by E. F. W. Powell, D.Sc.) In recent
times researchers  have occupied themselves  with the analysis  of
various, foods  in order to ascertain their mineral‐ salts  content As a
result of this, we find that  some foods are richer in one or other  salt 100
 than other  foods. Thus the aliments have been tabulated  under  such
headings  as Carbon Foods, Calcium Foods, Chlorine Foods, Flourine
foods,  Sodium  foods, Potassium  Foods, Phophorus  Foods, Sulphur
Foods, etc.,  etc. As all these  salts have now been found to be essential
to the proper functioning  of the body, such research only serves


, that
everything you need to experience happiness will be provided. A Divine Trust
What complicat es life and impedes trust are the ambitions of wanting
“more” or wanting something to be different. Whenever we get away
from the simplicity of this mom ent, it gets very complicated. Any wants
can start to torture us if they start looping in our minds becaus e we are
confused by thinking that these wants bring anything of value. The key
is to begin to relax and to trust. And I am not talking about trusting the
monetary system, trusting in governments, or even trusting a human
being. I am talking about a divin e trust, trusting that the Holy Spirit will
offer us everything that we need to find happiness. Here is how Jenny arrived at the importance of practicing trust. I used to be very fearful of life in this world. I thought that
there were threats around every corner and in each turn of
events, threats of ending up alone and isolated. I didn’ t feel
at home  in this world, and the future was just this big
unknown. Even simple things seemed to be complicated, sofiguring out what I was going to do with my life felt
impossible. What did I want to do and become? I didn’ t
know, and I didn’ t want to make something up or just figure
something out. I wanted to know that there was a purpose for
it; I was extrem ely uncomfortable with just “getting on with
life” in some job. I wanted it to be purposeful and not at
random. I felt I needed to find something else, something
other than the conventional way, something that I could trust
would truly sustain me, my mind, my heart, and my being. It
didn’ t seem like that was going to be anything that this world
could of fer. I needed to be led by Holy Spirit. It dawned on me that this was the way to learn to trust
life—by staying  connected with God or the Holy Spirit. I felt
that it wasn’ t worth doing anything without an experience of
that connection. It was as if I suddenly realized that God had
to do everything through me for me to know who I am and
what the purpose for my life was. It was daunting, but from
that mom ent, it has been a journ ey; there have been a lot of
tears, doubts, and hesitations because how do you learn to
open up to and always feel the presence of God in all that
you do? Well, I saw no other option than to try it out, to
practice trust. Daring to Trust Paves the Way for Miracles
Faith and trust, which are syno nymous, are not quantifiable. Either we
trust or we don’t. Either we have faith or we don’t. We can’t say that we
have a little or a lot of trust. In order to accept the shift from our ordinary
experience of life to experiencing the glory of the present moment, we
need to strength en our trust in the Divine. The divine trust we are talking
about involves letting go of our attraction to a personal perspec tive and
gradually creatin g the space to embrace a wholly unified perspe ctive. To
trust and live a truly devoted life, we need a step-by-step process, like
children do as they grow. It takes a lot of trust for children to learn. They
must trust their caregivers. This kind of trust is the key to the whole
spiritual journey.Trust depends on whose hand is guiding us. That is why we work
on discernment between our true Self and the imposter self, the ego. The
extent to which we give faith and trust to the imposter is the extent that
we do not know our true identity. We learn to discern between the
imposter and our true Self through becoming aware of how we feel. At
any moment, we can ask, How do I feel? and the answer will allow us to
discern where the guidance comes from. We are strengthened in our
ability to discern as we practice this more and more, and as our divine
trust increase, fear dissolves. The more trusting you become, the more relaxed you become. Then
when you notice a reaction or an emotion arising, you can see it is a
good thing because it helps you see where the ego still has a hold on the
mind. You are here to welcome what’ s unconscious so you can release it. You are not here to try to put on a performance. You are not even here to
get things right because trying to get things right in form was part of the
game to cover your feelings of unworthiness. Developing trust in the Holy Spirit can be experienced as
challenging, disconcerting, and uncomfortable. If some people knew this
ahead of time, they might be afraid and look for something they think is
a little more gentle. A lot of people would say, “Turn this off,” or “Let’ s
switch to another program. Let’s try ballet or something a little softer.”
But when you go deeper, the rewards in terms of an experi ence are
immense. The Holy Spirit’ s plan is to help loosen the mind from what it
thinks it needs without a feeling of sacrifice. Because the egoic
interpretation of following the Holy Spirit is through the lens of loss, it is
rarely experienced as gentle, but it is good to know that gentle ness and
lack of sacrifice is what’ s available. The belief in sacrifice can play out in many different ways. Since
this is a world of apparent choices, it seems that to choose one thing
means that we miss out on other  things. The possibility of “mis sing out”
this way makes us feel like we are always lacking in one way or another. Developing a state of trust requires letting go of the importance of trying
to choose the right form and instead seeing that the real choice is for ahappy state of mind. The outcome in form is not so important, yet
feeling the importance of our purpose is where our happiness lies. Following inspiration and being guided with all the daily choices
will build trust and pave the way for a miraculous state of mind. Because
when you go deeper, you will see that you haven’ t lost anything. There is
no sacri fice involved, and the rewards in terms of peace of mind are
immeasurable. When you develop the ability to accept things as they
come into your life, doors of happiness seem to open in front of you, one
after another. Stressors Reveal Our Level of Trust
There can be challenges in life that help us see where we are with our
trust. We can use them as barometers for how much we trust when it
comes down to something like the death of a loved one, the death of a
pet, a break-up,  a natural catas trophe, or other psychological stressors. How well do we react? Does it move us into faith, trust, and a deeper
prayer? Do we grow stronger through those trials and tribulations, or do
we buckle and feel crushed? Does it feel like there is no hope? These
experiences can become opportunities. We can open up to allow them to
spur us into a much deeper trust where we rely on Spirit much more than
on circumstances. This is a very straightforward pathway; it is really an experiential
pathway. We need experiences to show us that we are on the right track
and that we can continue to trust. If we took steps and we didn’ t feel any
lightness, lighthe artedness, or bursts of joy and happiness, then we might
even feel suspicion, “Okay, I took that step, and…?” It needs to be an
experiential journey. We need experiences to replace the past
conditioning. We need some bright experiences that lead us on, like a
child who is led: “Good, good, good, now come, take another step. Keep
coming, keep coming!”
There came a point when Jesus  said to me that I had finished my
last job working for a paycheck and reciprocity. He said. “You will now
be used in ways you can’t even imagine. You’re mine  now, and I’m
going to use you.” That’ s how my life has been since 1990. During thefirst five years, I traveled around the United States and Canada with no
home or apartme nt, not even a tent. I would watch the sun come up, and
when evening came and I didn’ t have a place to sleep, I would just wait
and see what would be given. There were no hotels or motels. I had an
attitude of, “What is offered?”  I was taken into many different homes
and had many miraculous holy encounters. That was like a miraculous
five-year period of “the son of man has no place to lay his head.” The
Holy Spirit told me to get used to it and that through trust, I would feel
that He would take care of me; that He would lead me and guide me in
everything that I do. The first months of those five years were the most difficult only
because I had so much pride, past learning, and conditioning, and I was
thinking a lot about how I could take care of myself. Because of this, I
realized I just had to be willing to take my hands off the steering wheel. When I would try to grab it back, Jesus reminded me, “Trust Me.” And
little by little, I


 long, and
we have stretched it out. On our marketing, we are not yet breaking even. So, we
would have real problems. I suppose we would have to dispose of our subsidiary,
Terra; that would be too expensive an operation to be able to continue with. If we
did that, we would no longer have a lab approved for good manufacturing
practices, and it took us three or four years to get that approval at the FDA. So
that would be an impossible burden; I do not know what we would do.”
CLEARING UP POTENTIAL CONFLICTS OF INTEREST FOR
DR. JACOB
Surgeon Stanley Jacob has treated tens of thousands of patients at his modest
office at the University of Oregon Health Sciences Center. He now sees more than
200 people a week, some with the most serious health problems such as spinal
cord injuries, Down’s syndrome, stroke, spondylitis, burns, cancer, scleroderma,
herpes zoster, and worse. Dr. Jacob has become known nationwide and overseasfor the excellence of his work in making known the new and varied uses for
DMSO. The weight of his discovery of the medical properties of dimethyl
sulfoxide is enough to plant him firmly in the medical history books. He is an
admirable scientist. Still, with all these patients coming to his office door and the reputation he has
established, Dr. Jacob’s annual salary was only about $45,000 ten years ago. With
raises in steady increments, his salary probably doubled by 1992. The University
of Oregon doesn’t pay its research physicians on a par with industry, whose
physicians average around the $200,000 a year level. Moreover, Dr. Jacob’s
current salary is probably 25 percent of what he could earn as a surgeon in solo or
group private practice. Why, then, does he do it? And why has he continued taking DMSO himself
since 1963? Dr. Jacob says “not for any medical problem but because if any side
effects are going to develop, it’s better that they raise their ugly head in my body
than anyone else’s.”
His dedication and sacrifice are undeniable. For almost twenty years Stanley
Jacob has been struggling with the FDA and the scientific community to get
dimethyl sulfoxide approved for national distribution and generally accepted for
medical use. The father of five children ranging in age from fourteen to thirty-nine
years, Dr. Jacob believes that the failure of his three marriages may be attributed
to his total involvement with the legalization of this pharmaceutical solvent. He
says it is his “obsession.”
The doctor expects to devote the rest of his working life proving the worthiness
of DMSO in the pharmacopeia of every physician for a vast array of health
problems. Retirement is not for him. “I might spend a little more time with family,”
Jacob says, “but my research interests wouldn’t change. I couldn’t begin to scratch
the surface of DMSO’s uses in the years remaining to me.”
All this sounds highly idealistic; he is a magnanimous individual, the image of
a truly good man. And this really may be the case—unless you gain access to
certain other facts that don’t generally get broadcast. During Senator Kennedy’s devastating cross-examination of Research
Industries Corporation President Moyle, the Senator learned that Jacob was the
physician-monitor for those series of studies on DMSO for scleroderma and
interstitial cystitis, mentioned earlier. Errors in accuracy related to the clinical
trials may be Jacob’s responsibility rather than Moyle’s, as Dr. Jacob was
obligated to inspect the trials in progress and check the records being kept. While the royalties Jacob receives on the patents for DMSO medical uses arestill relatively small, as DMSO’s popularity in medicine increases, the royalties
could become huge. At present he turns over royalty money to the University of
Oregon Health Sciences Center for the Department of Surgery and for DMSO
research, but at any time Jacob could retain the money for himself. It is not held in
trust or transferred to a charitable foundation on behalf of the medical center. When Jacob was a paid director of Research Industries, he was able to
purchase 50,000 shares of stock in the company at $6.50 a share. Today the
corporation is a publicly traded stock issued on NASDAQ, the over-the-counter
market of the National Association of Securities Dealers. Its 2,050,000 shares
traded at a high in 1980-81 of $15.50 a share. Plus, the doctor had the option to
purchase an additional 50,000 shares at $6.50 and another 50,000 shares at $9.50,
over the next four years. In 1982 the high price per share was $12.50. If he had
executed his options at the stock’s high 1982 price, the accrued value of all these
shares would have come to $1,875,000, for which Jacob paid $1,125,000—a clear
gain of $750,000. Finally, when he ended his function as a physician-monitor for the DMSO
investigations, Jacob became, for a time, a consultant to the company at a salary of
$24,000 a year, which supplemented his University of Oregon salary. It seemed not to bode well for Jacob’s financial future if the investment made
by Research Industries Corporation in DMSO research,
manufacturing, marketing,
and distribution proved invalid. The physician appeared to have too much invested
in RIC for him to let this happen so that an objective observer might see potential
conflicts of interest here for Stanley Jacob. Consequently, at the semi-annual
scientific conference held in Las Vegas, Nevada, November 19, 20, 21, 1982, by
the American College of Advancement in Medicine, I interviewed Dr. Jacob on
exactly these potential points of conflict. The following is what Stanley Jacob
said:
“When I first went to work for Research Industries Corporation in 1973 they
offered to give me a quarter of a million shares of the company’s stock. I refused
it. At that time the stock sold for fifty cents a share. I turned the stock down
because I never wanted anyone to accuse me of vested interests before DMSO
was approved by the FDA. “After DMSO won approval, however, I did take a stock option and executed
it for 50,000 shares by borrowing money with other directors (I was myself a
director of Research Industries Corporation) cosigning the loan note. I also held an
option to acquire another 100,000 shares, but the stock price had risen markedly to
$6.50 a share. I borrowed $325,000 to purchase the 50,000 shares.“My idea of taking the stock at that point was to donate any profits I made to
DMSO research. Unfortunately, it got into that time of 20 percent prime rate so
that the legal expenses and interest expenses reduced the profit return sharply. I
received less than $9.00 per share at the sale of my block of stock when I made
the sale two years later. My resultant loss on the entire transaction was $2,000. “Before the Kennedy hearings, in June 1980, I completely disassociated myself
from Research Industries Corporation—dropped my directorship, sold the stock,
and gave up all rights to any other of the stock options. The particulars of my
disassociations were not in the hearings because I actually made the financial
transition with the stock the same month as the Kennedy hearings, in July 1980. That’s because there was a legal two-year holding period for the stock. I had
acquired the 50,000 shares in July 1978.”
RESOLVING THE SCANDAL OF DMSO
What was the outcome of these various revelations? Of consequences connected
with irregular practices among DMSO researchers and other principals involved,
attorney Buc said, “There are a series of actions that will have to be considered. Any of the clinical investigators who
have violated our regulations will have to be
considered for potential disqualification as clinical investigators. That is a process
that is begun by the Bureau of Drugs. The clinical investigators are entitled to a
hearing, and it ultimately reaches the Commissioner.”
The FDA did judge whether Dr. Shirley and Dr. Stewart should be eliminated
as qualified FDA clinical investigators. They were eliminated. “In addition, to the extent that the information that the Inspector General or any
of us turn up results in allegations of criminal activity,” continued Ms. Buc, “I
know that we will be considering criminal prosecution as well, for the
investigators, if there are allegations of criminality there, and, if it comes to that,
the people at the agency as well.”
The FDA had already interrogated and discharged Dr. Pani, and the Justice
Department brought criminal charges against him. Dr. Pani pleaded guilty to a
single misdemeanor count of improperly receiving payments. The Indian-born
researcher openly accepted loans of $38,500 from Dr. Jacob to assist in paying for
cancer treatments for his wife and also for donations to an Indian religious leader. Dr. Pani’s wife subsequently died from cancer. The supervisor of Dr. Jacob’s work at the University of Oregon Health
Sciences Center, and a friend of his for many years, William W. Krippaehne,M.D., described the DMSO champion as a compassionate humanitarian who has
given large sums of money to friends and strangers alike without question. Dr


 This is an accepted realty
by approximately 90 to 92 percent of Americans currently. The universality of Divinity is acknowledged in all major religions,
such as the Hindu pantheon or the Christian Trinity. It also appears in the
Hindu religion as the trinity of Vishnu, Shiva, and Brahma. There are also
diverse depictions of various expressions of the Buddha, and Krishna is also
envisioned in different roles. In the monotheism of Christian or Judaic
theology, God is conceptualized as primarily transcendent. Consciousness
calibration research confirms that God is transcendent, immanent, and
present in all that exists as the very Source of Existence itself, and thus the
nonlinear is simultaneously present in the linear. The prominent form of spiritual practice that prevails in the majority of
the world’s religions is the repetition of scripture or portions of verse that
are also frequently the basis for instructional teaching via sermons or study
groups. Also common to all religions are group practices, such as
pilgrimages, retreats, and religious festivals and celebrations, and symbols
of Divinity depicted allegorically in form as statues, graphics, spirituallyinspired monuments, stupas, and pyramids. Even traversing patterns, such
as the geometric arrangement of the labyrinth in the floor of Chartres
Cathedral in France, are utilized to increase spiritual awareness. In contrast,
Islam, Judaism, and some branches of Eastern Orthodox Christianity
eschew icons or depictions of Divinity. Of considerable interest has been a variety of spiritual practices in the
form of repetitious physical exercises, such as the various yogas that also
include breathing patterns in a variety of practices designed to control
physical and spiritual energy systems via the chakra system. The Grand
Yogas all calibrate extremely high and include the selfless service of Karma
Yoga (cal. 915), Bhakti (cal. 935), Raja (cal. 935), Kundalini (cal. 510),
Kriya (cal. 410), and Hatha (cal. 390). Jhana yoga denotes the pathway of
Advaita, or nonduality (cal. 975), which emphasizes meditation and
contemplation and is the pathway of the Buddha and great mystics of
history. Included in many religions is also the practice of mantras, or repetitious
phrases or prayers, that often emphasize very specific sounds (such as the
famous “Om”), or the repetition of the names for God. The downside of
repetitious, rhythmic physical chanting and practices is the induction of an
artificially altered state of consciousness that may be misidentified as a
mystical condition, such as satori. On the other hand, however, it may
precipitate sudden flashes of insight or peak experiences whose value can
best be determined by their subjective impact indicated by an elevation of
the level of consciousness or advance in spiritual awareness. In practice, most spiritual seekers sooner or later investigate a variety of
techniques and practices, especially during the initial period of exploration. Most often, the result is allegiance to several practices simultaneously that
are compatible with personality, lifestyle, prior spiritual experience, and
one’s level of consciousness. Also, spiritual doubt may arise along the
pathway, which may even express as atheism or agnosticism for periods of
time as the search for truth can find multitudinous expressions and go
through various seemingly contradictory phases. If inner alignment is with
integrity, and inner honesty prevails, the outcome is aligned with the
prevailing intention. In the long run, the ultimate guide is actually the inner
Self, which, it is commonly believed, is quite happy to throw one bodily off
a cliff if that is what it takes to awaken and activate the spirit. The pathwayof nonduality is also denoted as Advaita, Jhana yoga, Zen, and,
paradoxically, the way via mind to the ‘no mind’ of Mind. Devotion intensifies whatever pathway or practices are chosen, and
devotion and inner prayer characterize the mystic. The serious, dedicated
search for Enlightenment is energized by intention and empowered by
devotion, which leads to the inner search for truth characterized by
meditation and a contemplative lifestyle. Although, in the beginning, the
search may be investigative or even experimental, as time goes on, it
becomes the predominant motif and core of one’s life as a prevailing
dedication. Meditation
Focused, concentrated introspection can be both peaceful and fulfilling
but also quite frustrating. There is an enormous amount of literature on the
subject, with descriptions of available techniques and traditions, the most
prevalent of which arise from Hindu, Sufi, and Buddhist traditions, as well
as from Christian mystics and contemplatives. To sit cross-legged and unmoving is a learned discipline. The overall
purpose is to transcend identification with the body/mind as the self and
thus to Realize Self, which is beyond yet inclusive of both. Most practitioners complain that the mind is ceaseless in its activities. There is an endless sequence of thoughts, concepts, ideas, images,
memories, feelings, and anticipations that flow across the mental television
screen as an uncontrolled phantasmagoria of random activity. The intent of meditation is detachment, especially detachment from the
notion that the thoughts are ‘mine’ or represent ‘me’. In reality, they are
merely ‘it’s’, as is the mind itself. The idea of ownership arises from the
personalization of these thoughts due to familiarity because the
mind/camera was present to record these past thoughts, events, and
memories. However, it recorded them only because they were imbued with
importance. Note that little roadside detail is recalled from a boring cross-
country drive. The mind’s inner television set records what is valued. That
which was considered unimportant was not recorded. Recall and rerun are also the consequence of imagined, projected value. Basically, with examination, it will turn out that the only real value is that
they are ‘mine’. Thus, just an ordinary shoe is not really noticed, but ‘my
shoe’ is now imbued with value and is therefore remembered.How much anything is valued can be determined from the emotional
response to real or imagined loss. Once thoughts, like objects, are
depersonalized, they become devalued and lose their attraction. Thoughts
and feelings arise from desire, and the mind desires what it values. To clear the mind, merely note that nothing at all is of special or unique
‘value’ or ‘worth’except by invested, superimposed, and projected belief. Therefore, withdraw value, worth, importance, and interest. Q: Is that not a contradiction to the spiritual assumption that all is
equally holy and sacred by virtue of the Divinity of its Creation? A: That ‘all is sacred and holy’ is, at this stage, merely a belief system of
the mind and a repetition of what has been heard. The fact that it is
intrinsically a truth reveals itself later without the superimposition of
conceptualization. Value, from the ego’s viewpoint, is an emotionalized
mentalization, and Reality does not require mentalization. With
humility, one can integrously state and witness that everything merely
‘is as it is’, independent of projected worth. Its intrinsic ‘value’ is that it
‘is’, i.e., existence is complete within itself and is not needful of
projected nominalization as ‘special’. When the Divine Essence of All
of Creation shines forth without obstruction, then the ego/mind goes
silent in awe. Q: How can the mind be silenced? A: Ninety-nine percent of the mind is already silent and without linear
content. Only one percent is active (as proven by consciousness
calibration research), but that one percent is the focus of attention. Note
by close observation that each thought arises from a silent, clear field of
energy that is the source of thinkingness, ideas, and images. It does not
arise, as the mind presumes, as a result of linear causation. On the
contrary, each thought arises independently of all the others, like flying
fish flying out of the ocean. The ocean is like the silent, primary, a priori
condition of the mind and thoughts. The concept that they are somehow
caused or meaningfully correlated is actually a superimposed
afterthought. Each flying fish arises independently of the others out of
primordial stillness. Interpretation or meaning is via the observer who,
for example, upon seeing three fish jump out of the water
simultaneously, says, “Look how the fish are triangulating.” The mindtranslates phenomena in 1/10,000th of a second; thus, the mind is like
the playback monitor of a tape recorder. When that interface of mind
between phenomena and experiencing dissolves, the difference is quite
dramatic. Q: But what about the classical spiritual teaching of “the space
between two thoughts”? A: It is a misunderstanding for there is no detectable space ‘between’ two
thoughts through which one can glimpse the Infinite. The supposed
‘space’ is not between the thoughts but prior to the thoughts. Perception moves at the same rate as does mentalization; therefore, to
expect that perception will discern a space between two thoughts is
impossible because perception would have to then move faster than
1/10,000th of a second, that is, the perceptive faculty of the mind moves
at the same rate as the content of the mind. Thus, to try to witness the
space between two


itating for some time I noticed, that my life has become much easi er. Most
problems, including stress, have been practically eliminated. I have found that nothing
is truly difficult to understand, you just need to learn to listen to your higher mind. I have also found that development of our wisdom is actually the purpose of our
existence. Life is just a lesson. If we do not learn, it becomes harder, until we  do. 32
TRUE HEALING – PRACTICAL ADVICE

  Detoxification

We will discuss only natural detoxification methods here. By natural I mean met hods of
assisting and/or enhancing the natural cleansing mechanisms the body alrea dy uses
everyday. Let us consider some of the organs which are responsible for the excretion of the t oxic
waste from our body, and see how we can assist in this process. Lungs. All our blood passes through the net of blood vessels in the lungs and is
oxygenated. This process provides oxygen, necessary to the process of extracting
energy from our food. Using this oxygen our body is able to oxygenate (burn) food as
well as toxins. Excretion is achieved by exhaling carbon dioxide together with ot her
(sometimes quite aromatic) gases. How can we assist? Surely lots of  clean fresh air
would make a difference. Improved breathing techniques could also help. According to
the teachings of yoga our breathing should be quite slow and contain four distinct
phases: slow inhaling, a wait period, slow exhaling another wait period. For some
people it happens so naturally, that they do not pay attention to it. However it is
possible to acquire bad habits, in which case some breathing exercises may help. F or
instructions regarding breathing technique, look up the books “The oxygen
breakthrough” or “Oxygen therapies” listed in References or read a book about yog a. Skin. Skin is the largest organ in our body. We tend to underestimate its function in the
metabolism process and in particular its excretion capacity. When we sweat, g lands in
our skin expel toxic waste, which usually does not smell nice. We should clean the skin
from such waste, because it clogs the skin, reducing the capacity to excrete more toxins. However, we should be careful which cleaning agents (solvents!) we use, because th e
skin also has the ability to absorb substances into our body. Techniques to accelerate
skin excretion (sweating) are for sauna and moderate exercise. Their rol es in the
acceleration of the detoxification processes are described in separate sec tions further on
in this book. Bowel. By weight, most of the solid waste leaves our body here. So any improvement
in the rate of detoxification should definitely start here. Colonic or even a simpl e enema
can relieve your body from many kilograms of toxic waste, you should not be attac hed
to at all. For more detail see a section about the enema later in this book. Urinary system. Most of the liquid or water soluble waste leaves our body through the
urinary system. How can we improve here? Drinking a lot (2-5 liters) of pure wate r a
day will make a great impact on the fluid exchange processes in our body, enabling
improved flushing of unwanted waste. After all, our body is 75% water and our brain is
90% water. Pure water (in contrast to water polluted with chlorine, fluoride pestici des
and other nasties) is necessary to the process of proper fluid exchange. 33  Accelerating the detoxification process. The natural detoxification processes performed by our body can be greatl y accelerated
with your conscious help, thereby providing the basis for spectacular recover y and
healing of your body. Notice, that many toxins accumulate in your body over your entire lifespan, and i t may
take a considerable amount of time to purify your body in the detoxification process,
using techniques described in this chapter, you should notice significant health
improvement almost immediately. Some of the most effective natural detoxification techniques are described below. Please read the information below with careful attention, making sure that you
understand everything thoroughly without a doubt. Your complete understanding is
necessary for your own safety and comfort. 1. Cleaning the bowel. Colonic or even a simple enema can relieve your body instantly from many kilo grams
of toxic waste. Below I describe a simple technique for performing a natur al enema. 1. Prepare the equipment for performing the enema. The best units available are
types used in hospitals, with a large capacity (2-3 liters) gravity tank, flex ible
hose and a nozzle to be inserted in the anus. Consult a friendly nurse if in doubt. Other units (enema syringe, see Fig.1 below) have a simple hand pump which is
used to pump water from any container into the flexible hose with a nozzle at the
end. Fig.1 Enema syringe (Higginson syringe). Valve is not necessary (it  makes
cleaning/drying difficult). Instead, you can squeeze section 2 of the flexible  hose with
your fingers before pressing the pump. 34  2. Prepare about 5 to 6 liters of water. Use lukewarm (body temperature) water
(preferably pure of filtered) for performing the enema. Avoid un specified
chemicals, Chlorine, detergents or soap etc. in the solution. If available, add a few
drops (3-5) of 3% hydrogen peroxide for every liter of water, (equivalent to 1
drop of 30% of hydrogen peroxide per 2 liters of water). Be very careful not to
exceed the specified concentrations of hydrogen peroxide. Similar concentrat ions
of hydrogen peroxide occur naturally in the rain water high in the mountains and
in some springs (Lourdes, France). Hydrogen peroxide inside your bowel breaks
down into pure water and pure oxygen. Extra oxygen is then used to oxidize
toxins directly and serves as a safe antiseptic. Some of the free oxygen enters  the
bloodstream right in the bowel, assisting greatly the surrounding cells in exc reting
toxins. Never use any chemicals, soap or detergents in the water for enema. The reason is simple: anything you put in will be immediately absorbed into your
blood stream. Adding chemicals, soap or detergents to your enema water makes
all procedure useless from the point of view of detoxification: you just add more
toxins. 3. Insert the nozzle into your anus and let the water flow in (or pump it in). Try to
allow as much as water you can. Without causing any excessive discomfort or
pain. If you feel pain, stop the flow of water immediately. 4. Try to hold the water inside your bowels for at least a few seconds. It would be
best if you could do a few steps, jumps and perhaps a few sit-ups whilst still
holding the water inside you. But do not force yourself. Do whatever comes easy. 5. Sit on the toilet and let go off the water slowly. Do not try to accelerate the flow
of whatever comes out by excessive pressure. You may cause yourself
unnecessary discomfort. Do not rush. Let the body take its time to perform the
cleansing. To assist your intestines in the transportation and excretion of wa ste,
you can gently massage your stomach with your hands. Wait until all the act ivity
in the bowel stops, and you do not feel any reason to sit on the toilet. Clean
yourself with a tissue. 6. Repeat the sequence of steps 3-5  two or three times, until clean water comes out
from your bowel. Congratulations. You have just relieved your body from the
extra burden: a few kilograms of toxic waste. You should find, that you have used
most of the water. The above procedure takes approximately one hour. 35  2.  fasting

Fasting is the extreme form of diet, in which you do not eat at all and you drink
only pure water.<|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 JOY OF PERFECT HEALTH

The reason and the ultimate cure for all diseases. Cure yourself forever. Dr. Tom J. Chalko MSc, DrEngSc, MIEAust. 2 We doubt everything and everybody, except our own ignorance
Master Ching Hai

 To my family, friends and teachers
  Thank you for your love patience and support

 Tom
  3 LIST OF CONTENTS

INTRODUCTION        5
WHAT’S WRONG WITH ORTHODOX MEDICINE. 7

  Bacteria and viruses       9
 The mind        11
 Medical education       12
 Progress        13
 Modern medicine: a summary     14

ALTENATIVE MEDICINE       15

THE HUMAN BODY – THE PERFECT HEALER    18

HOW WE DEVELOPE DISEASES      20

Diet and its consequences       22

TOXINS IN OUR LIFE       23

 Parasites and toxins       23
 Where are toxins. 25

DETOXIFICATION: A CONDITION FOR HEALING   27

      THE IMPORTANCE OF A PURE MIND     28

TRUE HEALING – PRACTICAL ADVICE     32

 Detoxification


  on  the  earth;  then  she  would
place  fresh  dough  in  a  small  dugout  in  the  earth  and
cover  the  hole  with  the  coals  from  the  kindling  wood
of  her  fire. An  hour  or  so  later,  she  had  bread  that
was  baked  in  the  earth. As  I  became  less  involved  with  my  design  career,
father  and  I  began  to  spend  timeless  weeks  shopping
in  the  Chinese  open  markets  and  natural  foods  stores,
and  preparing  wholesome  Vedic  meals. In  the  early mornings  and  evenings,  he  would  unfold  the  knowl-
edge contained  in  the  Vedas. I  would  hurry  home
from  work  early  to  find  him  either  cooking  or  poring
over  his  cherished  books  and  hand-wirtten  notes  in
the  pink  light  of  Manhattan's  dusk. He  often  appeared
translucent,  as  if  I  could  reach  through  him. The
transmission  of  the  lineage  had  begun. He  had  thrown
me  the  ball  and  I  had  caught  it,  unbeknownst  to  me
at  the  time. One  day,  upon  coming  home,  I  found  father  scrub-
bing soot  off  his  hands  and  face — he  looked  like  a
chimney  sweep. It  turns  out  that  while  cooking  the
kichadi,  he  had  misplaced  the  pressure  cooker  nozzle
and  spent  several  hours  looking  for  it  in  the  basement
incinerator. I  reassured  him  that  nozzles  were  easy
things  to  replace  and  that  he  was  not. The  kichadi
that  evening  was  superb. Spoonful  after  spoonful,  I
reveled  in  my  father's  qualities — the  beauty  of  that
statesman,  that  erudite  pundit  who  was  so  loved  by
the  thousands  of  people  whose  lives  he  had  touched. And  here  he  was  teaching  me  how  to  cook  and  scur-
rying about  in  an  incinerator  looking  for  a  nozzle. My
very  next  spoonful  was  surprisingly  heavy. The  nozzle
had  somehow  found  its  way  into  the  kichadi. A  few  months  later  father  died. In  retrospect,  I  see
that  he  had  come  to  help  me  onto  my  path. Through
his  teachings  I  was  able  to  transform  my  life  com-
pletely. Today  I  still  feel  his  numinous  energy,  and  I
am  grateful. Much  of  my  love  for  the  ancient  kitchen
and  cooking  methods  was  instilled  by  his  love. The  Ancient  Kitchen
1. Earth  or  a  clear  wood  floor
2. A  wood-burning  cooking  stove  built  directly  on
the  earth,  facing  West
3. Iron  holders  for  storage  of  such  things  as  bas-
kets and  utensils,  facing  South
4. Racks  for  food  staples  and  spices,  facing  North
5. A  nearby  stream  or  well  to  get  water  for  wash-
ing the  utensils,  facing  South
The  floor  was  the  work  table. This  encouraged  the
optimum  posture  of  squatting,  sitting  in  the  thunder-
bolt pose  (Vajrasana),  or  the  lotus  or  half-lotus. 156
jmtr
FOOD    SADHANAS
Utensils  of  Ancient  Times
1. A  stone  mortar  and  pestle  for  spices  (about  6" in  diameter)
2. A  stone  mortar  and  pestle  for  seeds  and  nuts
(about  10"  in  diameter)
3. A  large  mortar  and  pestle  (of  stone  or  wood)  for
grains  and  beans  (about  4  feet  in  diameter)
4. A  flat  and  slightly  concave  grinding  stone  with
a  smaller  hand-held  stone
5. Several  straw  baskets,  cloth  bags,  and  airtight
wooden  or  stone  barrels  for  storing  food  staples
6. A  sifting  basket  for  separating  hulls,  stems,  and
stones  from  grains
7. Sieves,  tea  strainers,  and  food  steamers,  all  made
from  bamboo
Pots  and  Pans
The  stomach  linings  of  animals  were  used  in  ancient
times  as  containers  for  heating  and  cooking  foods. Later,  tightly  woven  grass  baskets  containing  hot  rocks
were  used  for  cooking  foods. Pots  made  of  earthen-
ware came  afterward,  followed  by  cast-iron,  copper,
and  bronze  cookware. Today,  our  utensils  are  made
primarily  of  stainless  steel,  enamel,  glass,  and  that
poisonous  material  which  was  welcomed  by  many
during  the  war  years  but  which  unfortunately  we
continue  to  use — aluminum. Ancient  Eating  Utensils
In  ancient  times,  the  status  of  a  person  determined
what  utensils  he  or  she  used  during  a  meal. The  wealthy
used  mainly  those  made  of  gold,  while  the  poor  and
the  sages  ate  from  earthenware,  leaves,  or  wooden
bowls,  which  are  said  to  enhance  simplicity. Wooden
plates  aid  in  the  secretion  of  phlegm. Food  served  on
gold  platters  is  more  nurturing  to  all  doshas. The
element  gold  also  helps  reduce  disorders  of  the  eyes. Silver  plates,  bowls,  and  pans  cool  the  bodily  fire,
regulate  the  digestive  fire,  promote  hepatic  function,
and  generally  soothe  aggravated  Pitta  conditions. A
service  on  zinc  plates  improves  the  appetite  and  sharp-
ens the  intellect. Brass  utensils  promote  heat  and  wind Two  Men  at  Potter's  Wheel
in  the  body. Brass  is  also  a  vital  metal  for  curing
phlegmatic  disorders  and  alleviating  Kapha  disorders. Copper  is  recommended  mainly  for  drinking  vessels;
it  awakens  the  tissues  and  assists  the  apana  prana  to
evacuate  boldily  waste. Glass,  especially  crystal,  and
stainless  steel  help  heal  jaundice  and  chlorosis,  and
serve  also  to  purify  and  cool  the  system. Fresh  lotus
leaves,  which  are  still  used  today  in  many  parts  of
India  as  plates,  serve  as  an  antidote  to  poison. Stone
and  clay  receptacles,  used  mostly  by  the  poor,  are  said
to  induce  poverty. The  best  containers  to  drink  from
are  those  made  of  copper,  earthenware,  and  glass. The
best  containers  to  drink  from,  based  on  body  type,
are  gold  and  zinc  for  Vata;  silver,  crystal,  and  glass  for
Pitta;  brass,  copper,  and  wood  for  Kapha. All  three
types  may  use  gold  or  lotus  leaves,  and  on  occasion
earthenware  or  wooden  plates  and  bowls. We  ma)
continue  to  use  these  various  types  of  eating  and
drinking  utensils  to  enhance  the  desired  qualities


 has healed  hersel   and  now  teaches  others  how  to  cross  over  the  dark  passages to  light  and  life. This  deeply  personal  and  spiritual  offering  is  a  necessity  to everyone  who  seeks  to  know  the  ancient  secrets  of  healing  from  the  Ayurvedas. WMIY  BURNSTEIN,  M.<|eot_id|><|begin_of_text|>
Q: What is the recommended consumption of milk?,
A: The text recommends consuming milk in moderation, as it is not suitable for everyone, especially those with lactose intolerance.
Q: What is the recommended way to cook certain grains?,
A: The text recommends cooking grains in a pressure cooker or using modern utensils and methods.
Q: What is the purpose of the book "Diet for Natural Healing"?,
A: The book is a comprehensive guide to Ayurvedic medicine and provides a working guide to the centuries-old healing arts.
Q: What is the recommended diet for Pitta body type?,
A: The text recommends a diet that is balanced and in harmony with the Pitta body type, with an emphasis on cooling and calming foods.
Q: What is the significance of the text's discussion on the five elements?,
A: The text explains the relationship between the five elements (Earth, Water, Fire, Air, and Space) and the doshas (Kapha, Pitta, and Vata), emphasizing the importance of aligning with the natural world.<|eot_id|><|begin_of_text|>C an di d a C l ean e r
R epo r t
Yo ur C ur e f or F r e e d o m
fr o m C a n d i d aT ab l e o f C o n t e n t s
Dis c l aim e r
Abo ut th e A uth o r
5 S t ep s T o S u cce ssIn tr odu cti o n
Hist o ri cal E vi d e n ceW h y  Mo st T e r ap i e s F ail
Maximiz e Y o ur  C o mf o r t & S u cce ssT h e S ear c h f o r  th e C ur e
C as e S tu di e s
S pec i al C as e s
Inf o rm ati o n o n T urpe n tin e
C an di d a C l ean e r  F A Q s0 1
0 30 2
0 4
0 5
09
15
18
2 0
2 4
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2 6
0 1
Dis c l aim e r  an d T e rms o f U s e A gr ee m e n t
N ot hing in t his doc ument is int ended t o c onstitut e medic al
ad v ic e or tr eatment. Inf or mation in t his doc ument is a
c ombination of inf or mation f ound in medic al
lit er atur e and
inf or mation ac quir ed t hr oug h c linic al obser v ation b y D r. J ennif er
D aniels in her medic al c linic al pr ac tic e.

T his inf or mation is f or inf or mational pur poses onl y. N ot hing,
inc luding
c ommunic ations w it h D r. D aniels, should be t ak en as
medic al ad v ic e.
B ec ause t her e is al w a y s some r isk in v ol v ed, t he
aut hor of t his doc ument is not
r esponsi ble f or an y ad v er se
det o x if ic ation eff ec t s or c onsequenc es r esulting
f r om t he use of
an y sug g estions or pr oc edur es desc r i bed in t his doc ument. P lease c hec k w it h y our doc t or or nutr itionist bef or e mak ing an y
diet ar y c hang es
or st arting an e x er c ise pr og r am. T he aut hor and publisher of t his doc ument and t he
ac c ompan y ing mat er i als
ha v e used t heir best eff ort s in
pr epar ing t his doc ument. T he aut hor and
publisher mak e no
r epr esent ation or w ar r anties w it h r espec t t o t he ac c ur ac y,
applic abi lit y, or c omplet eness of t he c ont ent s of t his doc ument. T he inf or mation c ont ained in t his doc ument is str ic t l y f or
educ ational pur poses. T her ef or e, if y ou w ish t o appl y ideas
c ont ained in t his doc ument, y ou ar e t ak ing
f ul l r esponsi bi lit y f or
y our ac tions. T he aut hor and publisher disc l aim an y w ar r anties ( e x pr ess or
implied),
mer c hant abi lit y, or f itness f or an y partic ul ar pur pose. T he aut hor and publisher
shal l in no e v ent be held li able t o an y
part y f or an y dir ec t, indir ec t, puniti v e,
spec i al, inc ident al, or
ot her c onsequenti al d amag es ar ising dir ec t l y or indir ec t l y
f r om
an y use of t his mat er i al, w hic h is pr o v ided “ as is ” and w it hout
w ar r anties. A s al w a y s, t he ad v ic e of a c ompet ent doc t or or ot her
healt h pr of essional should
be soug ht. T he aut hor and publisher do not w ar r ant t he per f or manc e,
eff ec ti v eness, or
applic abi lit y of an y sit es list ed or link ed t o in
t his doc ument. A l l link s ar e f or inf or mation pur poses onl y and
ar e not w ar r ant ed f or c ont ent,
ac c ur ac y, or an y ot her implied or
e x plic it pur pose. T his doc ument is © C op y r ig ht b y D r. J ennif er D aniels. N o part of
t his ma y be
c opied, or c hang ed in an y f or mat, sold, or used in
an y w a y ot her t han w hat is
out lined w it hin t his doc ument under
an y c ir c umst anc es.It is bec ause I am passionat e about natur al r emedies and am a true belie v er in
t heir
f asc inating benef it s t hat I c r eat ed and st and b y V it alit y C y c les. 0 2
I ha v e been f asc inat ed w it h healt h
f r om
a v er y y oung ag e. A lt er nati v e
healing has
al w a y s al lur ed me as I
f ound it intr iguing
ho w one c an
heal t hemsel v es w it hout
r esorting t o tr aditional
phar mac eutic al
dr ug s. I dec ided t o appr oac h t his f r om a pl ac e
of lear ning and e x per ienc e.
A c ademics
ha v e al w a y s been m y str ong suit. I
g r aduat ed f r om
H ar v ar d U ni v er sit y w it h
honor s, r ec ei v ed a bac helor’ s deg r ee,
t hen
c ontinued m y educ ation at t he
U ni v er sit y of P enns y l v ani a, f r om
w her e I
r ec ei v ed m y medic al deg r ee. I dec ided
t hat t his w asn ’t enoug h, bec ause I
needed mor e educ ation on ho w t he
healt h c ar e s y st em w or k ed. I att ended
W hart on and r ec ei v ed m y MB A in healt h
c ar e administr ation. T o g et hands-on e x per ienc e, I pr ac tic ed medic ine f or 10 y ear s as a boar d -c ertif ied
f ami l y pr ac tic e ph y sic i an. It w as her e t hat I f ir st obser v ed t he po w er of natur al
r emedies. T hat’ s w hen I st art ed under st anding ho w natur al met hods sti l l


ability to see. Look upon the glory of His creation,
and you will learn what
God has kept for you. “Let’ s talk abou t the meaning of life,” I say to Louise. “Okay then,” she
replies, giving me a quizzical look. I ask her what the word life refers to in
Life loves you. She tells me that life refers to whatever created us. She says
that life can mean Universe, or Spirit, or Grace, or the Divine, or God. I
sense her relucta nce to use the word God, and I ask about this. She tells me,
“I like to use the word life because life isn’t a religious word.” I unders tand
her reluctance. “What a shame we made a religion out of God,” I say. “Life loves you  is a spiritual philosophy, not a religious philosophy,” says
Louise. “Life is 100 percent nondenominational,” I say. “Yes,” says Louise, “and life is bigger than all the names of God put
together.”
“So, is Life loves you  the same as God loves you?” I ask her. “Yes, but only if God is not a man in the sky watching your genitals, and
only if God is unconditional love.”
“Amen,” I say. Life loves you is a philosophy of love that recognizes love as being
spiritual, not just romantic. Like other philosophies, such as mystical
Christianity, Sufism, the Kabbalah, and Bhakti yoga, love is bigger than just
an emotion or sex. The love in Life loves you  refers to the Mind of Creation. Love is the consciousness of the universe. It is empty of personal neurosis
and ego psychology. “Love is an infinite intelligence,” says Louise. “It
loves all of its creations, and it will guide you and direct you if you will let
it.”
“Let’ s look at what Life loves you doesn’t mean,” I say to Louise. She
gives me another quizzical look. “Well, Life loves you isn’t about gettingyour own way; it’s about gettin g out of your way,” she says with a smile. “Life has a plan for each of us. This plan is for our highest good and for the
greatest good of everyone. It’s a Universal Plan that is bigger than any ego
gratification. It has our highest interests at heart. All we can ever do is let
love lead the way.”
“When did you first consider the possibility that life loves you?” I ask. “Oh, not for the longest time,” Louise replies. “Did anyone ever say to you, ‘Life loves you,’ while you were growing
up?”
“No, not anyone. Certainly not anyone in my family.”
“Did you learn it from someone?” I ask her. “Not that I remember,” says Louise. “So how did you discover that life loves you?”
“It must have been when I found my inner ding,” she says. Listen fr om W ithin
Louise and I are at Hay House headquarters in Carlsbad, Califo rnia. We
are abou t to be filmed for the Hay House World Summit 2014. The cameras
are in position. The studio lights are on. Louise is applying some final
touches of makeup to my brow. Yes, Louise Hay does my makeup. It’s a
tradition of ours. She first offered to do my makeup when we met backstage
at the Las Vegas I Can Do It! conference. That was my debut keynote for
Hay House, and Louise has been my makeup artist ever since. “Let’ s talk about your inner ding,” I say. “Oh yes. Ding, ding,” says Louise, who is in a playful mood. “What is your inner ding?” I ask. “Well, I feel it right here,” she says, tapping her chest. “In your heart,” I say. “Yes,” she says. “So, what is the inner ding?”
“It’s an inner knowing,” she says. Louise trusts her inner ding with her life. “It’s my friend,” she tells me. “It’s an inner voice that talks to me. I’ve learned to trust it. It’s right forme.” I’ve interv iewed Louise about her inner ding on three occasions. Each
time I am struck by how grateful she is for her inner ding. She talks about it
with reverence and love. Listening to her inner ding is a daily spiritual
practice. “My inner ding is alwa ys with me,” she says. “When I listen to my
inner ding, I find the answers I need.”
“Where does your inner ding come from?” I ask. “Everywhere!” says Louise, still being playful. “What does that mean?” I ask. “My inner ding is how I listen to the big wisdom,” she says. “Is this like the One Intelligence you refer to in You Can Heal Y our Life?”
I ask. “Yes, the One Intelligence that of fers guidance to us all,” she says. “Do we all have an inner ding?” I ask her. “Every child is born with an inner ding,” Louise assures me. This was my cue to tell Louise a story. Earlier that day, Hollie, Bo,
Christopher, and I had visited the San Diego Botanic Garden, in Encinitas. We walked through a dragon tree grove, climbed up to a tree house (several
times), counted butterflies, played by a waterfall, and ran around a grass
maze. On our way back to our car, I stopped to look at a bed of orange
California poppi es. Bo came and stood next to me. “Daddy,” she said, “the
thing about love is you’ve got to love plants as much as you love people,
and when you can do that, you know what love is.”
“That’ s Bo’s inner ding!” says Louise, clapping her hands with joy. One
moment Bo is being a girl, and the next, suddenly she’s Tinker Bell, waving
her wand, dispensing wisdom like fairy dust. Every parent can testify to his
or her child’ s inner ding. Children are blessed with a radiant intelligence. Some Buddhists call it mirror-like consciousness  because it mirrors the
wisdom of the soul. This wisdom has nothing to do with IQ scores, math
tables, history tests, or Pythagor ean triangles. You don’t learn it; you bring
it with you. We are infused with natural wisdom. Our being is the knowledge of the
universe. We each experience it in our own way, and we may call it by
another name, such as inner ding, inner teacher, Mister God, Holy Spirit, or
divine guidance. We carry the truth within us. In Robert Brown ing’s poem
“Paracelsus” he writes,
Truth is within ourselves, it takes no rise
From outward things, whate’er you may believe. There is an inmost centre in us all,
Where truth abides in fullness; and around
Wall upon wall, the gross flesh hems it in,
This perfect, clear perception—which is T ruth. Somehow we forget about this truth, but it does not forget about us. Early
on, we experience a loss of guidance. The GPS of our soul is in perfect
working order, but we act as if it is broken. We learn to depend on the ego
and our intellect  for navigation. This is good for short journeys, but not for
the journey that is our true path. Much of our life is spent trying to recover
our inner wisdom —the inner ding. We have a memory of it, and this spurs
us on. “How did you find your inner ding again?” I ask Louise. “I was a late bloomer,” she says. “I’d bumbled along all through my adult
life without any awareness of my inner ding.”
“So what happened?”
“Well, I was sitting in a lecture at the Church of Religious Science in
New York, and I heard someon e say, ‘If you are willing to change your
thinking, you can change your life.’ Something inside me said, ‘Pay
attention to this,’ and I did.”
“Was it your inner ding that said, ‘Pay attention’?” I ask. “It must have been,” says Louise. Louise then asks me how I found my inner ding. I tell her the story of
how I met my first spiritual mentor when I was 18 years old. His name is
Avanti Kumar, and I’ve writte n about our adventures in several of my
books. Avanti was a fellow student at Birmingham City Univers ity. He was
an urban mystic. He seemed to have a normal life, and yet he wasn’ t like
anyone I had met before. Avanti introduced me to metaphysics and
meditation. “You are the Buddha, and everyone is waiting for you to remem ber this,”
Avanti told me, during one of our many conversations at our favorite coffee
shop. He qualifi ed his statement by explaining that we are all Buddha. The
name Buddha is a Sanskrit term for awakened one—someone who
remembers his or her unconditio ned nature. Avanti taught me that there is a
still, small voice inside each of us that is our real voice and that the more
willing we are to listen to this voice, the easier it is to hear it. Like Louise, I have learned to trust this inner voice. I call this voice my
Yes. It’s a Yes with a capital Y. I’m pretty


 a completely dedicated ally, a vehicle for evil who had
no thought of his own soul. Such an ally would be recklessly evil, but in
that he would not be unique. His uniqueness would lie in remaining
unmoved by Siddhartha’ s compassion; he would hate it and want it
destroyed. W ould Devadatta give him that precious opening. Watching Devadatta continue his enraged progress toward the royal
apartments, Mara decided to precipitate a crisis. He couldn’ t use brute
force, but an enticing accident opened another way. Devadatta happened to
pass by the room where a certain girl waited. She was unsuspecting andvulnerable. T o bring forth a demon in the flesh, nothing works better than
flesh itself. It was no trick at all to turn Devadatta’ s rage in the direction of lust. Mara wafted a faint perfume in his nostrils, planted an arousing image of
swelling breasts, whispered in Devadatta’ s ear that he could not rest tonight
until he forced his will on somebody whose pain would bring him pleasure. Mara pushed the small switches needed. Devadatta barely suspected that he
was being manipulated. He only knew that he had to have a woman now. The insidious mechanism, so subtle in its creation, so violent in its outcome,
was set. SUJATA ST ARED WITH LONGING  out the high open window, placed close
enough to the banquet tent that she could hear music rise and fall on the
evening breeze. By the light of torches she saw Siddhartha approach in his
resplendent outfit, and her fraught emotions made her believe that she saw
him shudder as he entered. Catching sight of him made her shudder. She
couldn’ t completely understand what this meant. She was only fifteen, but
that’s old enough to understand many things. For instance, she understood
that she must never tell anyone her real story. Kumbira had gathered Sujata with the other unmarried young women to
watch the spectacle from a distance. This would be their sole participation
until the secret hour when the men would be allowed near them. “Here’ s a cream to rub out dark spots and lime juice to tighten
wrinkles,” Kumbira said, herding them around a table like an anxious
madam whose girls must please if she wants to be paid. She had never
seduced a man herself, but she was obsessed with the tricks of seduction. Buckets of snow bundled in straw had been fetched by runners from the
mountains so the girls could dip their breasts in ice water to firm them up. “Those of you who are smart won’ t eat tonight, but if you are starving, no
onions and lots of sweet fennel seed. ”
Only Sujata had held back, bored and detached from the excited
preparations. She even considered paying a lower servant to sneak radishesand onions into her room since she didn’ t want to attract any men that night. Any but one. Their toilette complete, the other ladies-in-waiting sat on
pillows near the balcony, dreamily feeding their fantasies. They wore gauzy
sleeping gowns. Bowls of food covered the low settees in the center of the
room. A few woman nibbled and gossiped lazily. Was I ever so young. Kumbira wondered. She eyed them with envy and
dislike. Scraps of conversation floated past her like eiderdown. “Did you
see what she was wearing. It might have looked good on her ten years
ago. ” “Do you suppose she knows. ” “Knows. Her lover beats her and
won’ t give her money for a thing. ” Kumbira couldn’ t remember being like
that, ever, but she must have been. And now she knew as much about the
empire as the king himself, although it would be her head if she ever told
anyone. Kumbira watched the young girl sitting apart from the others. She ate
from a bowl of grapes, one at a time. Since she had arrived, brought to court
at night in a ramshackle wagon with torches on either side, then rushed into
the women’ s quarters without a proper introduction to anyone, Sujata had
kept her own counsel. Kumbira hoped that the girl, whoever she was, had a
strong sense of self-preservation. She must realize the danger in luring the
attentions of a prince like Siddhartha. The door curtains suddenly exploded in billows of velvet, and through
them burst Devadatta. It was too early, and Kumbira saw immediately that
he was in a state. “Hush. ” she warned the girls, who had started squealing and drawing
together like startled mice. Devadatta brought danger with him, not
seduction. Kumbira strode forward, putting herself between the intruder and
her char ges. “Y ou’re not allowed in here,” she snapped. Devadatta scowled insolently. “I didn’ t come for you, hag. I want one of
them. That one. ” He pointed to Sujata. Kumbira’ s first impulse was to let him take her. She couldn’ t turn him
away, not aroused and angry. If she summoned the guards, provided they
weren’ t too drunk to put up a fight, they couldn’ t lay hands on someoneprotected by the king. Perhaps it would be better if Devadatta used her and
Siddhartha found out about it. That course of action would nip the prince’ s
interest in the bud. The king wouldn’ t appreciate complications. But Sujata drew back, eyes wide with fright and her hand to her mouth. Her pulse beat rapidly in the hollow of her throat. Kumbira’ s eyes weren’ t
so old that she couldn’ t see that. She felt herself moved to protect the girl. And perhaps the prince as well. Devadatta crossed the room. The other girls parted as if they were the
wake left by his rage. He closed his fist on Sujata’ s arm. T errified, she tried
to pull away. She dared not struggle because striking a member of the royal
family would put her in peril. Her fear made Devadatta’ s eyes glint. Even
the small fight she put up brought a predator ’s smile of anticipation to his
lips. “Young prince,” Kumbira said in a level tone that she hoped wouldn’ t
provoke him. “I appreciate your lust. But not this one. ”
Devadatta glared at her. “Why not. ”
Leaning close, Kumbira whispered, “It’ s her day of the month. ”
“You’re lying. ” Devadatta studied Kumbira’ s face suspiciously. It
wasn’ t in his nature to be blocked; there would be an outlet tonight,
everything else be damned. “If she is untouchable, why is she here with
clean women. ”
But Kumbira had learned two generations ago to lie. She did it with a
flat voice and no trace of defensiveness, maintaining eye contact. “She
should be isolated, yes. But I’m old and softhearted, and this being a royal
feast day—”
Devadatta cut her of f. “Softhearted as a cobra, you old whore. ”
Kumbira held his gaze, not giving him any indication that she
disapproved of the way he treated her. She knew how to follow up a lie. Devadatta turned away and grabbed another girl. This one went willingly,
even though he almost yanked her of f her feet. Sujata turned to Kumbira like someone in shock. W ithout warning, she
fell against Kumbira’ s breast, gripping her tight enough to hurt. “Thank
you,” she whispered ur gently. “Thank you a thousand times. ”
The nakedness of the girl’ s feelings moved Kumbira. In her long life of
tough resilience and calculation, only Siddhartha had ever had such an
effect on her. She almost wrapped the girl, who had broken down in tears,
in her embrace. Then she caught herself and realized what she was about to do—with all
the others watching, girls who had no pity for Sujata and would be deriding
her the moment they were alone. Grabbing Sujata by the shoulders,
Kumbira pushed her away. “You think I did this for you. ”
A confused look filled Sujata’ s face. She wiped away her tears with the
backs of her hands. “What kind of ninnies are they sending to court. ” Kumbira demanded. She reached into her sari and took out the gold coin Siddhartha had given
her. “You’re paid for,” Kumbira said brutally. “By the prince. ”
“Oh. ” Sujata’ s voice was flat and weak. “He’d never for give me if I broke our bar gain,” Kumbira added. “Not
without consulting him first. ”
The room was silent. The others knew they were witnessing a choice
humiliation, fodder for backdoor gossips. Imperceptibly gaining control,
Sujata drew herself up. “In two seconds you’ve been kind and cruel to me. What am I supposed to think. ”
“Think yourself lucky,” Kumbira snapped. “T ry that. ” She turned her
attention back to the others. “Now go


 woman around her age at the
gym, a restaurant, or an event. She even began worrying that the waitress
would think she was eating too much if she ordered a substantia l meal. And
because she was also in the National Guard, she would be regularly
weighed, so she was on her guard with anything weight-related. Can you see the many specific events or issues under her feelings about
her weight? Did you notice how her constant negative self-talk and self-
image af fected her weight and her confidence? Many things triggered her, but I asked her questions to discover what
feelings were underneath the situations that eating helped her assuage. “The
feeling that I’m a fake and a fraud,” she said. What if people found out? Her
answer: “Then they will see me and I’ll be left all alone.”  And then? “And
then I’ll die alone.”
This way of thinking is quite common. If you ask yourself what will
happen when the “bad” thing happens, you will likely go down the rabbit
hole of being left to die all alone, a horrible death. Regularly start asking
yourself about the worst-case scenario if the “bad” thing happ ens … and
then what  … and what then …? You’ll inevitably find out that saying no to
your pushy sister is somehow equated in your emotional being with being
cast out of the tribe and dying in isolation. Again, it’s just another way to
begin to tap around the edges of old, big hurts and begin clearing them. We’ll continue with Shelley’ s story after this exercise. Please customize
as you see fit. Exercise: T o Take the Edge Of f, Start Slow
Let’s start with something global: “I don’ t like the way I look.”
Step 1. Pick something specific about the way you look that you don’t
like: poochy stomach, gray hair, wrinkles, bad teeth, big feet, varicoseveins, too short or tall, too fat or skinny, big thighs, a limp, a birthmark, etc. Step 2. Rate your tapping tar get’s intensity on the 0 to 10 scale. Step 3. Tap continuous ly on the Karate  Chop point while repeating three
times your phrase that captures the tapping target intensity for you, such as:
“Even though I don’t like the way I look, don’t like my poochy stomach, I
deeply and completely accept myself.”
Step 4. Tap down the points using a reminder phrase that reminds you of
the problem, such as: “ poochy stomach.”
Step 5. After tapping, rate your intensit y again. If it’s higher than a 2, get
even more speci fic about this one aspect you don’t like. Repeat if necessary
(meaning your intensity is a 2 or more) before going to the next aspect on
your personal list. Step 6. Tap as already described above with the new aspects one at a time
until the intensity subsides on each one. Think of ocean waves that break on
the beach and recede. Step 7. You can go deeper into this exercise by using a mirror and tapping
on the intensity  that arises when you look at your body. I went from
disliking my gray hair to ownin g my worth as a woman of wisdom. I’m a
woman who has lived a full and wonderful life, and I grew my hair out. It’s
now shoulder length and I love it. Going Deeper into W eighty Issues
Remember the metaphor idea? Just the word “weight” can be a metaphor
for your life. What is weigh ing you down? What in your life do you find
too heav y? What is weighty in your life that you must take very seriously? Now think about the phrase “weight loss.” “Loss” signifies something
departing, and with loss comes sadness and grief. No wonder we don’t want
to “lose”  our weight! Try replacing the phrase “weight loss” with “weightrelease.” The word “release” connotes freedom and relief; and with that
comes joy and happiness. Here are a few more questions to consider. What do you believe to be true
about yourself or the world or life because of this aspect of yourself that
you don’t like or find upsetting? What proof (events) do you have that this
aspect about yourself is true? What’s the self-talk now about your weight,
body image, or food?<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Adults  have cleared phobias that include fear of public speaking,social anxiety, elevators, dentists, doctors, heights, water, driving, airplane
travel, stairs and escalators, insects and snakes, and claustrophobia. Tapping doesn’ t remove your notions of safety and common sense. It
resolves the energy disruption at the heart of your mind-body’ s excessive
response to the specific stimulus causing you to involuntarily overreact. More than 11 percent of people will have a phobia at some point in their
lives. 24 The percentage is likely higher, as those with phobias often keep
their problem a secret, reporting privately that they are ashamed. How Do Phobias Start. At the heart of your fear response is a disruption in your body’s energy
system. Recall the Discovery Statement from Chapter 1: “The cause of all
negative emotio ns is a disruptio n in the body’ s energy system. ”  In the case
of phobia, something you experienced hurt or scared you. You experienced
an energy disruption, according to EFT. Your “primitive” brain took control
to keep you safe from danger. Your phobic reaction alert is ongo ing in your
remarkable limbic brain, whose amazing memory cache is much like RAM
on your computer. That is, the mind  will keep reacting to the original threat
in the same way until you are able to resolve the energy disrupti on from the
initial trauma. This is why each time you come in contact with or anywhere
near the fearful target, your protector and survival-focused brain is saying,
“Danger. Dange r. Stay away. ” That’ s why you haven’ t been  able to do
anything—until today. It might be useful for you to tap while you read. You can try tapping
continuously on the fingertip points, starting with the tip of the thumb,
index finger, third finger, and pinkie. Or tap the gamut point, between the
ring and pinkie on the top of the hand just behind the knuckle s. Why not
move that life force right on through. People with phobias can’t imagine coming into contact with their fear-
object, let alone resolving the phobia itself. With EFT, you are in control of
just how far you’ll go toward resolving your phobia. You stop as soon as
you experience a bit of discomfort and tap. You know by now that when you get specific about the events and the
aspects underneath them, you will access the actual emotional and
experiential contributors sustaining the phobic response. Apply the EFT
basic recipe one round at a time to each individual aspect of your fear. What if you don’t remember how and when the big fear started. Your
subconscious will do the work, accessing the deeper specific feelings and
issues under the phobia. If you need to know how the phobia  started, the
event will come to mind, with patience. If you don’t need to know, you
won’ t know how it started, but you will still neutralize your phobia. You
can use the stimulus itself as your tar get. Either way, it works. Case Study: Fear of Flying Neutralized
Ali had a fear of flying for as long as she could remember. She said, “In
college, when my parents offered to send airfare for me to fly the five
hundred miles home on a 45-mi nute plane trip, I chose the 8-hour bus ride. I didn’t want to get on a small plane. I didn’ t want to die that way. That’s
how scared I was. ”
As she regularly  had to travel overseas for her work and to visit friends
and family, flying was as much of a trauma for her flight-mates as it was for
her. As Ali explained it, she was a terrible person to sit next to. She
wouldn’ t get up during the flight. She white-knuckled from clenching so
tight, had vision s of crashing the entire time the plane was in the air, and
turbulence compelled her to grab the person next to her, stranger or not. Things came to a head when Ali received notice from her work that in
five weeks her job would require  her to fly to four different destinations in a
two-week time span. Having recently learned EFT she thought: “This is
going to be okay. I’m going to tap on this. ”
At the time she was involved in an online tapping group, so she
announced to the group her intentions, gathering support. She had five
weeks to resolve this lifelong phobia. She started like so: “Even though just
thinking about this upcoming flight I feel panic, I deeply and completely
accept myself. ”Then she tapped several times daily whenever she thought of the
upcoming trips, on every single specific aspect that came up: “Even though
I can’t breathe, there’ s not enough air; I don’t know if the


 t a l k  a b o u t  D r. K i n g
a s  t h o u g h  a l l  h e  d i d  w a s  p o u r  f a i r y  d u s t  o v e r  A m e r i c a. H o w
g r e a t  i t  w a s,  a l l  t h a t  l - o - o - v - e  h e  s p r e a d. N o  o n e  m e n t i o n e d
t h e  f i e r c e  r e s i s t a n c e  h e  e n c o u n t e r e d,  t h e  s t r u g g l e  a t  t h e
h e a r t  o f  h i s  j o u r n e y — a  s t r u g g l e  f o r  w h i c h  h e  u l t i m a t e l y
s a c r i f i c e d  h i s  l i f e. W h e n  i t  w a s  m y  t u r n  t o  s p e a k,  I  h a d  t o
m e n t i o n  t h a t  t h e  l o v e  f o r  w h i c h  D r. K i n g  b o t h  l i v e d  a n d
d i e d  w a s  n o t  c o n v e n i e n t  t o  t h e  s t a t u s  q u o  t h e n  a n d  i t  i s  n o t
c o n v e n i e n t  t o  t h e  s t a t u s  q u o  n o w. D r. K i n g  d i d  n o t  s t a n d  f o rs e n t i m e n t a l  l o v e  o r  p o p u l a r  l o v e  o r  c o n v e n i e n t  l o v e. G o d ’ s
l o v e  i s  o f t e n  n o n e  o f  t h e s e  t h i n g s. A n d  i f  w e  a r e  t o  t r u l y
h o n o r  D r. K i n g ’ s  m e m o r y,  w e  m u s t  s t r i v e  o u r  b e s t  t o  d o  a s
h e  d i d — t o  t a k e  a  s t a n d  f o r  l o v e  e v e n  i n  t h e  f a c e  o f  r i d i c u l e
a n d  h a t e. T h e  e g o  c a n  d e s t r o y  t h e  b o d y,  b u t  i t  c a n n o t  d e s t r o y  a n
i d e a. T h e  r e s u r r e c t i o n  o f  b o t h  G a n d h i  a n d  K i n g  l i e s  i n  o u r
w i l l i n g n e s s  t o  s t a n d  s t r o n g l y  f o r  t h e  i d e a s  t h a t  g a v e  t h e i r
l i v e s  m e a n i n g. T h o s e  i d e a s  w i l l  g i v e  o u r  l i v e s  m e a n i n g,  a s
w e l l. A  C o u r s e  i n  M i r a
c l e s  t e a c h e s  t h a t  G o d  i s  n o t  l o o k i n g  f o r  m a r t y r s ;  H e  i s
l o o k i n g  f o r  t e a c h e r s. *  S u r e l y  f e w  a m o n g  u s  h a v e  a c h i e v e d  a
p e r f e c t  l o v e,  a n  u n c o n d i t i o n a l  l o v e. B u t  t h e  n o t i o n  t h a t  a
g r e a t  w a v e  o f  l o v e  w i l l  b e  t h e  s a l v a t i o n  o f  t h e  h u m a n  r a c e  i s
a n  i d e a  w h o s e  t i m e  h a s  c o m e. A n d  o u r  w i l l i n g n e s s  t o  b e
p a r t  o f  t h a t  w a v e  g i v e s  a  t r a n s c e n d e n t  p u r p o s e  t o  o u r  l i v e s. W e  a r e  n o t  n a i v e  a b o u t  e v i l ;  w e  d o n ’ t  p o u r  p i n k  p a i n t  o v e r
i t  a n d  p r e t e n d  t h a t  i t  d o e s n ’ t  e x i s t. W e  r e a d  t h e  p a p e r s. W e
g r i e v e  t h e  s u f f e r i n g. B u t  m a n y  o f  u s  t h i n k  G o d  h a s  a  p l a n,
a n d  w e  b e l i e v e — s t i l l — t h a t  i t s  n a m e  i s  l o v e. N o t  a  s i l l y
l o v e. N o t  a  c h i l d i s h  l o v e. B u t  a  p o w e r f u l  l o v e,  a n  a w e s o m e
l o v e  s o  a l i g n e d  w i t h  G o d  t h a t  i t  w i l l  c h a n g e  a l l  t h i n g s. I t  w i l l  c h a n g e  a l l  t h i n g s,  h a v i n g  c h a n g e d  u s  f i r s t.<|eot_id|><|begin_of_text|>
Q: According to the passage, what is the ultimate problem that must be addressed?,
A: Our separation from God.
Q: What is the meaning of the symbol of God's love?,
A: The symbol of God's love is not just a feeling, but a choice that we must make.
Q: Who is the one who is not to be held back by our own thinking?,
A: God is not to be held back by our own thinking.
Q: What is the meaning of the phrase "I'm not good enough"?,
A: It is not about being good enough, but about becoming more than what we are.
Q: What is the ultimate solution to the problem?,
A: The ultimate solution is not a formula, but a choice to take responsibility and respond to the situation.<|eot_id|><|begin_of_text|>P e o p l e  a r e  b o r n,  w e  g e t  s i c k,  w e  d i e. W e  g e t
r i c h,  w e  g e t  p o o r,  w e  g e t  m a r r i e d,  w e  g e t  d i v o r c e d,  w e  h a v e
c h i l d r e n,  o u r  c h i l d r e n  g r o w  u p,  w e  g e t  n e w  j o b s,


  c l o s e s t  t o  h i m  i n  h i s
l i f e,  P l e s  w o u l d  b e  o n e. T h e  f o u n d a t i o n  h a s  b e c o m e  a
p e r s o n a l  m i n i s t r y  f o r  b o t h  m e n,  a n d  t h e r e  i s  a  j o b  t h e r e
w a i t i n g  f o r  T o n y  o n  t h e  d a y  h e  i s  r e l e a s e d  f r o m  p r i s o n. T h e  O n e  T h a t ’ s  H a r d  f o r  A l l  o f  U s

I t ’ s  v e r y  d i f f i c u l t  t o  t a l k  o r  e v e n  t h i n k  a b o u t  f o r g i v e n e s s
w h e n  c o n f r o n t e d  w i t h  t h e  r e a l i t y  o f  S e p t e m b e r  1 1,  2 0 0 1.O n l y  s i l e n c e — n o t  w o r d s — c a n  e x p r e s s  t h e  h o r r o r  o f  t h a t
d a y. Y e t  a t  t h e  s a m e  t i m e,  a  d e e p e r  c o n v e r s a t i o n  i s  a v a i l a b l e
t o  u s  t h a n  t h e  o n e  n o w  d o m i n a t i n g  o u r  p u b l i c  d i a l o g u e. I f
w e  j u s t  h o l d  t o  t h e  s i m p l i s t i c  l i n e  t h a t  “ T h e y ’ r e  b a d ;  w e ’ r e
g o o d ;  l e t ’ s  k i l l  ’ e m, ”  t h e n  w e ’ r e  d a n g e r o u s l y  o f f  b a s e  b o t h
s p i r i t u a l l y  a n d  p o l i t i c a l l y. W h e n  t h e  T w i n  T o w e r s  w e r e  f i r s t  d e s t r o y e d,  t h e  s e v e r i t y
o f  t h e  e m o t i o n a l  b l o w  t h r e w  A m e r i c a  i n t o  o u r  h e a r t s. A n d
w i t h  o u r  h e a r t s  r e s t o r e d,  o u r  m i n d s  b e g a n  w o r k i n g  b e t t e r  a s
w e l l. W e  w e r e  o n e  n a t i o n,  a  t r u e  c o m m u n i t y,  s o m e  o f  u s
e x p e r i e n c i n g  i t  f o r  t h e  f i r s t  t i m e  i n  o u r  l i v e s. A n d  t h e  v e r y
i n t e l l i g e n t  q u e s t i o n  o n  m a n y  p e o p l e ’ s  l i p s  w a s,  “ W h y  d o
t h o s e  p e o p l e  h a t e  u s  s o  m u c h? ”  O v e r  d i n n e r  t a b l e s  a n d
a r o u n d  o f f i c e  w a t e r  c o o l e r s,  w e  a s k e d  q u e s t i o n s  w e  h a d  n o t
b e e n  a s k i n g  o f t e n  e n o u g h  o v e r  t h e  l a s t  f e w  d e c a d e s :  W h a t
h a s  A m e r i c a  b e e n  d o i n g  a r o u n d  t h e  w o r l d,  a n d  h o w  a r e  w e
p e r c e i v e d  b y  o t h e r s? E v e n  m a i n s t r e a m  A m e r i c a n  t e l e v i s i o n,
n o t  a l w a y s  k n o w n  f o r  i t s  i n t e l l e c t u a l  d e p t h,  h o s t e d  b r i l l i a n t
p o l i t i c a l  t h i n k e r s  a n d  p h i l o s o p h e r s  t o  e d u c a t e  t h e  A m e r i c a n
p e o p l e  o n  i s s u e s  w e  n o w  p a i n f u l l y  r e c o g n i z e d  w e r e  r e l e v a n t
t o  o u r  l i v e s. Y e t  s e v e r a l  d a y s  l a t e r  i t  w a s  l i k e  s o m e o n e  h a d  p u l l e d  t h e
p l u g. N o  m o r e  i n t e r e s t i n g  t h i n k e r s  o n  T V,  j u s t  c h e e r l e a d e r s
f o r  r e v e n g e. W e  w e r e  t o  m o v e  i n t o  w a r  m o d e,  a n d  q u i c k l y ;
t h a t  m o d e  c o u l d  n o t  t o l e r a t e  t h e  s u g g e s t i o n  t h a t  A m e r i c a
h a d  p l a y e d  e v e n  t h e  t i n i e s t  p a r t  i n  a t t r a c t i n g  o u r  m i s f o r t u n e. A n y o n e  w h o  e v e n  h i n t e d  s u c h  a  t h i n g  w a s  d e s c r i b e d  a s“ b l a m i n g  A m e r i c a. ”  C l i c h é s  w e r e  s u b s t i t u t e d  f o r
m e a n i n g f u l  c o n v e r s a t i o n ;  i n t e l l e c t u a l  e x c e l l e n c e,  h e a l t h y
s k e p t i c i s m,  a n d  a n y  d i s c u s s i o n  o f  s p i r i t u a l i t y  o r  c o m p a s s i o n
a s  t h e y  r e l a t e d  t o  t h e  t h r e a t  o f  t e r r o r i s m  w e r e  d e e m e d  t


 e d  v e r y  m u c h,  a n d  h e  w a s  b r i n g i n g
h e r  h o m e  f o r  a  v i s i t. I  w a s  h a p p y  h e  h a d  m e t  s o m e o n e,  b u t  I
f e l t  s o m e  f e a r  r e g a r d i n g  o u r  l i v i n g  a r r a n g e m e n t. W a s  s h e
g o i n g  t o  l i v e  i n  t h e  h o u s e  w i t h  u s? W o u l d  s h e  l i k e  m y
d a u g h t e r,  a n d  w o u l d  s h e  l i k e  m e? W o u l d  I  s t i l l  f e e l
c o m f o r t a b l e  i n  m y  h o m e? W h a t  i f  s h e  d i d n ’ t  l i k e  u s  a n d
w a n t e d  u s  t o  m o v e  o u t? I  a l l o w e d  m y  m o n k e y  m i n d  t o  d o  w h a t  i t  n e e d e d  t o  d o,
y e t  I  r e m e m b e r e d  t h a t  m y  o n l y  m i s s i o n  i s  t o  l o v e. F o r  h o u r s
b e f o r e  I  m e t  h e r,  I  s i m p l y  p r a y e d  t h a t  o u r  m e e t i n g  w o u l d  b e
b l e s s e d. I  a s k e d  t o  b e  a n  i n s t r u m e n t  o f  l o v e  i n  h e r  l i f e. I
a s k e d  t h a t  m y  h e a r t  b e  o p e n e d  t o  h e r,  t h a t  o u r  r e l a t i o n s h i p
r e a c h  i t s  h i g h e s t  p o s s i b i l i t y. I  k n e w  t h a t  i f  I  p u t  m y  h e a r t
a n d  m i n d  i n  t h e  r i g h t  p l a c e,  t h e  f u t u r e  w o u l d  r e a c h  i t s
h i g h e s t  e x p r e s s i o n. I  a m  n o t  h e r e  t o  d e s i g n  G o d ’ s  u n i v e r s e
b u t  t o  a l l o w  H i m  t o  s h o w  m e  t h e  d e s i g n  H e  h a s  a l r e a d y
c r e a t e d. I t  w a s  c r e a t e d  i n  t o t a l  l o v e,  f o r  m e  a n d  a l l  l i v i n g
t h i n g s. M y  m i s s i o n  i s  t o  t r u s t  t h a t.L o v e  i s  i n f i n i t e,  a n d  i n f i n i t e l y  c r e a t i v e. I f  t h a t  w o m a n  i s
c o m i n g  i n t o  t h e  h o u s e,  t h e n  t h a t  i s  m y  b l e s s i n g  f o r  t h e  d a y. I t  i s  p a r t  o f  m y  s p i r i t u a l  c u r r i c u l u m. I t ’ s  w h a t ’ s  u p,  a n d
t h a t ’ s  h o w  I  k n o w  i t ’ s  i m p o r t a n t. R e a l i t y  n o w  i s  t h e  r e a l i t y
t h a t  m a t t e r s. W h a t e v e r  i s  h a p p e n i n g  i s  o u r  o p p o r t u n i t y  t o
h e a l  o u r  w o u n d e d  p a r t s,  s h o u l d  o u r  h e a r t s  a n d  m i n d s  b e
o p e n  t o  G o d ’ s  l o v e. I t  w a s  g o i n g  t o  b e  a  l e s s o n  n o  m a t t e r  w h a t :  e i t h e r  a
l e s s o n  i n  b e i n g  o p e n  t o  a  n e w  s i t u a t i o n  o r  a  l e s s o n  i n  s e t t i n g
b o u n d a r i e s  w i t h  c o m p a s s i o n. B u t  t h e  k e y  t o  l e a r n i n g  t h e
l e s s o n  l a y  i n  o p e n i n g  m y  h e a r t. O n l y  i n  t h a t  w a y  w a s  I
d o i n g  m y  p a r t  t o  m o v e  t h e  u n i v e r s e  a n d  m y s e l f  t o w a r d
d i v i n e  r i g h t  o r d e r. R u n n i n g  m y  m i n d  a l o n g  t h a t  t r a c k,  I  p r e p a r e d  t h e  w a y
f o r  h i g h e r  t h i n g s  t o  u n f o l d. A n d  t h e y  d i d. W e  w e r e  f r i e n d s
b y  t h e  e n d  o f  t h e  e v e n i n g. G o d  I s  N o t  Y o u r  G o f e r

S o m e t i m e s  w e  t a l k  t o  G o d  a s  t h o u g h  w e ’ r e  g i v i n g  H i m  o u r
s h o p p i n g  l i s t. P l e a s e  d o  t h i s  f o r  m e,  a n d  t h a t. A m e n. W h i c h  i s  n o t  t o  s a y  w e  s h o u l d n ’ t  a s k  f o r  w h a t  w e  w a n t,
b u t  e v e n  m o r e  i m p o r t a n t,  w e  s h o u l d  a s k  G o d  w h a t  H e
w a n t s. P l a c i n g  o u r s e l v e s  i n  s e r v i c e  t o  G o d  i s  t h e  s i n g l em o s t  i m p o r t a n t  k e y


 Nobel Prize, calibrates at
"memories" elicited in response to Though this chapter has dealt
primarily sell their belongings, and follow the
300, as does the acknowledged Indian
suggestion. Freud concluded that most
with secular uses of this tool, it should be
charismatic spiritual con man down a
spiritual saint, Ramana Maharshi, who
reports of childhood incest he pointed out that applications of the
path to eventual disillusionment. The
died in 1956. (He went into a state of
4950
enlightenment at age sixteen, never left
have a (104) platform from which to
us. W e all add to our common buoyancy
lives; the Spirit of Christmases to come
the mountain where he lived and led a
originate. Pain exists to promote
by our ef forts to benefit life. What we do
beckons us all to make the choices that
life of humble simplicity, eschewing
evolution; its cumulative ef fect finally
to benefit life automatically benefits all
will enhance both our own existence and
money, prestige and followers, and forces us in a new direction, though
the of us because we are all included in that
that of others. (If we calibrate the ener gy
would have remained unknown had not a
mechanism may be very slow. How
which is life. W e are life. It is a scientific
level of Christmas, by the way, it
well-known American writer's
many times is it necessary to hit bottomfact that "what is good for you is good
becomes obvious that power resides
description of Ramana's enlightened state
before a lesson is learned? Perhaps
for me". within the human heart itself.) brought seekers from all over the thousands, which may account for the
(105) Simple kindness to one's self and all
All avenues of questioning lead to the
world. )2
sheer quantity of human suf fering, so
that lives is the most powerful same ultimate answer. The discovery that
Nowhere is spiritual fraud more vast as to be incomprehensible. Slowly,
transformational force of all. It produces
nothing is hidden and truth stands
prevalent than in the world of channelers
by inches, does civilization advance. no backlash, has no downside, and never
everywhere revealed is the key to
and psychics. It is informative to check
It is an interesting exercise to use our
leads to loss or despair. It increases one's
enlightenment about the simplestout the level of truth these mediums
technique to reassess our society's
own true power without exacting any
practical af fairs and the destiny of
express as well as the level of the
scapegoats-for example, to calibrate the
toll. But to reach maximum power such
mankind. In the process of examining our
"source" on the "other side." Sometimes
current power level of the United Nations
kindness can permit no exceptions, nor
everyday lives we can find that all (106) our
a surprisingly high level of truth is in fact
and then ask what level would be
can it be practiced with the expectation
fears have been based on falsehood. The
being taught. A level of truth which
required to successfully do the job for
of some selfish reward. And its ef fect is
displacement of the false by the true is
calibrates at 500 is worth listening to
which it was designed. When we seeas far reaching as it is subtle. the essence of the healing of all things
regardless of its origin, because the
such discrepancies spelled out in plain
In a universe where "like goes to like"
visible and invisible. inability to love is at the root of most
numbers we may stop berating
and "birds of a feather fly together," we
And always a final question will
human problems. Beyond the level of
individuals and institutions, realizing
attract to us that which we emanate. eventually arise for every questioner -the
500, material possessions and worldly
they often simply do not have the
Consequences may come in an biggest question of all: "Who am I?" needs become irrelevant, which is why
requisite power to accomplish their tasks. unsuspected way. W e are kind to the
true teachers neither seek nor desire
Condemnation disappears withelevator man, and a year later a helpful
8. THE SOURCE OF POWER
material gain. understanding, as does guilt. All
stranger gives us a hand on a deserted
THE UL TIMA TE OBJECT of our
Appropriate use of the system will
judgment reveals itself to be self-
highway. An observable "this" does not
investigation is a practical rather than an
always lead to self-discovery and growth. judgment in the end, and when this is
cause an observable "that." Instead, in
academic or philosophical understanding,
Eventually it can lead us to compassion
understood a lar ger comprehension of the
reality, a shift in motive or behavior acts
although certain philosophical
for everyone, when we see how we all
nature of life takes its place. on a field which then produces an
conclusions can immediately be drawnmust struggle with the downside of
That which is injurious loses its capacity
increased likelihood of responding in a
from even a brief analysis of power and
human nature. Everyone is crippled in
to harm when it is brought into the light. positive way. Our inner work is like
force. From a practical viewpoint, before
some area, and everyone is somewhere
And now nothing need remain hidden. building up a bank account, but one from
proceeding we need to know what is the
on the path of evolution, some ahead of
Every thought, action, decision or feeling
which we cannot draw at will. The
intrinsic source of power and how it
us and some behind. In the steps we have
creates an eddy in the interlocking, inter -
disposition of the funds is determined by
operates. What accounts for its greater
walked are the old lessons of life, and
balancing, ever -moving ener gy fields ofa subtle ener gy field which awaits a
strengths? Why is it that force always
before us are new teachings. life, leaving a permanent record for all of
trigger to release this power back into our
eventually succumbs to power? There is nothing to feel guilty about and
time. This realization can be intimidating
own lives. In this respect the Constitution of the
nothing to blame. There is no one to hate,
when it first dawns on us, but it becomes
Dickens' A Christmas Carol is the story
United States can provide a rewarding
but there is that which is better avoided,
a springboard for rapid evolution. of all our lives. W e all are Scrooge. W e
study. This document calibrates at about
and such blind alleys will become
In this interconnected universe, every
are all T iny T im. All of us are both
700. If one goes through it sentence byincreasingly apparent. Everyone has improvement we make in our
private selfish and lame in some areas. W e are
sentence, the source of its power appears:
chosen his own level of consciousness,
world improves the world at lar ge for
all victims like Bob Cratchit, and we are
it is the concept that all men are equal by
yet nobody could have done otherwise at
everyone. W e all float on the collective
all as indignantly moralistic as Mrs.
virtue of the divinity of their creation,
any given point in time. W e can only get
level of consciousness of mankind, so
Cratchit refusing to toast Scrooge. The
and human rights are intrinsic to human
"there" from "here." Every leap has to
that any increment we add comes back to
Ghost of Christmas Past haunts all of our
creation and therefore inalienable. 51
52
enlightenment at age sixteen, never lefthave a (104) platform from which to
us. W e all add to our common buoyancy
lives; the Spirit of Christmases to come
the mountain where he lived and led a
originate. Pain exists to promote
by our ef forts to benefit life. What we do
beckons us all to make the choices that
life of humble simplicity, eschewing
evolution; its cumulative ef fect finally
to benefit life automatically benefits all
will enhance both our own existence and
money, prestige and followers, and forces us in a new direction, though
the of us because we are all included in that
that of others. (If we calibrate the ener gy
would have remained unknown had not a
mechanism may be very slow. How
which is life. W e are life. It is a scientific
level of Christmas, by the way, it
well-known American writer's
many times is it necessary to hit bottom
fact that "what is good for you is good
becomes obvious that power residesdescription of Ramana's enlightened state
before a lesson is learned? Perhaps
for me". within the human heart itself.) brought seekers from all over the thousands, which may account for the
(105) Simple kindness to one's self and all
All avenues of questioning lead to the
world. )2
sheer quantity of human suf fering, so
that lives is the most powerful same ultimate answer. The discovery that
Nowhere is spiritual fraud more vast as to be incomprehensible