 taking re-
sponsibility for their own feelings, and three-fourths bestowing
blame on external sources. Where do you fit in? Virtually all shoulds
and traditions are imposed by external sources. That is, they come
from someone or something outside of yourself. If you are loaded
with shoulds and unable to break conventions which are prescribed
by others, then you are in the external bag.
An excellent example of this externally directed kind of thinking
is a client who came to me recently. We’ll call her Barbara. Her major
grievance was an obesity problem, but she had a host of minor
complaints as well. When we started to discuss her weight problem,
she said that she had always been overweight because she had a
metabolism problem and also because her mother had forced food
on her as a child. Her pattern of140 / Your Erroneous Zonesovereating continued now, she said, because her husband had neg-
lected her and her children were inconsiderate of her. She had tried
everything, she lamented—Weight Watchers, pills, a variety of diet
doctors, even astrology. Therapy was to be her last resort. If I couldn’t
make her lose weight, she said, no one could.
As Barbara told her story—and viewed her own dilemma—it was
no wonder she couldn’t lose those unwanted pounds. Everything
and everybody was conspiring against her—her mother, her hus-
band, her children, even her own body and the stars. Weight
Watchers and diet doctors might be able to help less afflicted souls
but in Barbara’s case the odds against her were too great.
Barbara was a classic example of external thinking. It was her
mother, her husband, her children and some uncontrollable part of
her own body that made her fat. It had nothing to do with her own
choices to eat, or overeat, certain foods at certain times. Moreover,
her attempts to alleviate her situation were as externally directed as
her perceptions of the problem itself. Instead of recognizing that she
had chosen to overeat in the past and she would have to learn to
make new choices if she wanted to lose weight, Barbara turned to
other people and things—society’s accepted conventions for weight
loss. When all her friends went to Weight Watchers, Barbara went.
Each time a friend discovered a new diet doctor, Barbara was close
on her heels for help.
After several weeks of counseling, Barbara began to recognize
that her unhappiness and her complaints were the result of her own
choices, not the actions of others. It began with an admission that
she simply ate too much, often more than she really wanted, and
did not exercise enough. Her first decision was to change her eating
habits through sheer self-discipline. She could and would manipulate
her own mind. Next time she felt hungry she resolved to reward
herself with thoughts of her own internal strength rather than a
cookie. Instead of blaming her husband and children for treating
her badly and driving her to food, sheBREAKING THE BARRIER OF CONVENTION  / 141began to see that she had been playing the martyr for years, virtually
begging them to exploit her. Once Barbara began demanding to be
treated well, she found that her family was only too ready to treat
her that way, and instead of seeking solace in food she found fulfill-
ment in relationships based on mutual respect and love.
Barbara even decided to spend less time with her mother who she
had come to see as running her life and ruining it with overdoses
of food. Once Barbara came to recognize that her mother did not
control her and that she could see her when she chose to, not when
her mother said she should, and similarly that she didn’t have to
eat that piece of chocolate cake just because her mother said she
should, Barbara began to enjoy rather than resent the time they spent
together.
Finally Barbara realized that therapy had nothing to do with
anything outside herself. I couldn’t change her. She had to change
herself. It took time, but gradually, with effort, Barbara replaced her
external shoulds with internal standards of her own. She is now not
only thinner, but happier as well. She knows that it isn’t her husband
or her children, her mother or the stars that are making her happy.
She knows it is herself, for now she controls her own mind.
Fatalists, determinists and people who believe in luck are in the
external slot. If you believe that your life is mapped out for you in
advance, and you need only follow the appropriate roads, then you
are very likely loaded with all of the shoulds that will keep you on
your road map.
You can never find self-fulfillment if you persist in permitting
yourself to be controlled by external forces or persist in thinking
that you are controlled by external forces. Being effective does not
mean eliminating all of the problems in your life. It does mean
moving your locus of control from the external to the internal. In
that way you make yourself responsible for everything that you ex-
perience emotionally. You are not a robot, running your life through
a maze, filled up with other people’s rules and142 / Your Erroneous Zonesregulations that don’t even make sense to you. You can take a
sterner look at the “rules” and begin to exercise some internal control
over your own thinking, feeling and behavior.
BLAMING AND HERO WORSHIP: OPPOSITE ENDS OF THE
SAME EXTERNALLY DIRECTED BEHAVIOR
Blame is a neat little device that you can use whenever you don’t
want to take responsibility for something in your life. It is the refuge
of the externally oriented person.
All blame is a waste of time. No matter how much fault you find
with another, and regardless of how much you blame him, it will
not change you. The only thing blame does is keep the focus off you
when you are looking for external reasons to explain your unhappi-
ness or frustration. But blame itself is an act of folly. Even if blame
has some effect, it will not be on you. You may succeed in making
another feel guilty for something by blaming him, but you won’t
succeed in changing whatever it is about you that is making you
unhappy. You may succeed in not thinking about it; but you won’t
succeed in changing it.
The tendency to focus on others can go to the opposite extreme
where it surfaces as hero worship. In this case you may find yourself
looking to others to determine your values. If so-and-so does it, then
I should do it too. Hero worship is a form of self-repudiation. It
makes others more important than you, and relates your own fulfill-
ment to something outside of yourself. While there is nothing self-
defeating about appreciating others and their accomplishments, it
becomes an erroneous zone when you model your own behavior
on their standards.
All of your heroes are people. They are all human. They do the
same things that you do every day. They itch where you itch, they
have bad breath in the morning just like you. (The only good hero
is a ham and cheese or possibly an eggplant par-migiana.) All are
wasteful of your efforts.BREAKING THE BARRIER OF CONVENTION  / 143All the great heroes of your life have taught you nothing. And
they are no better than you, in any way. Politicians, actors, athletes,
rock-stars, your boss, therapist, teacher, spouse, or whoever, are just
skillful at what they do—nothing more. And if you make them your
heroes and elevate them to positions above yourself, then you are
into that external bag of giving others the responsibility for your
good feelings.
If you blame at one end or hero worship at the other, you are
someplace on this Focusing On Others Line.
You are behaving as a fool if you look outside of you for an explan-
ation of how you should feel or what you should do. Taking credit
as well as responsibility for yourself is the first step to eliminating
this erroneous zone. Be your own hero. When you get out of the
blaming and hero worship behavior you’ll be moving over from the
external to the internal side of the ledger. And on the internal side
there are no universal shoulds, either for yourself or for others.
The Right vs. Wrong Trap
The question of right vs. wrong as it applies here has nothing to
do with religious, philosophical or moral issues of a priori  rightness
or wrongness. That is a discussion for another place. Here the subject
is you, and how your notions of right and wrong get in the way of
your own happiness. Your rights and wrongs are your universal
shoulds. You may have adopted some unhealthy stances which in-
clude right means good or just, while wrong is equated with bad or
unjust. This is nonsense. Rights and wrongs in this sense do not exist.
The word right144 / Your Erroneous Zonesimplies a guarantee that if you do something a certain way, you’ll
have sure-fire results. But there are no guarantees. You can begin to
think in terms of any decision as bringing about something different,
or more effective, or legal, but the moment it becomes a question of
right vs. wrong, you are trapped into the “I’ve always got to be right
and when things or people are not right, then I’m going to be un-
happy” trap.
Perhaps some of your need to find the right answer has to


. '2. "Millions of persons will be infected by parasitic diseases o~er
the next 20 years and medici'"'e will not be able to do anythtng
about 1t, due to the developmeru of drug-resistant bacteria and
germs." -Mr. N. G. Candan, The Director General of the World
Health Organisa~ion.
This expert opinion on the present state of modern medicine
clearly conveys that allopathic medicine cannot cure 'killer'
diseases. In such a state of affairs, it is only uirne therapy that can be
a sure cure for them.
After knowing the verdict of the experts, it is worthwhile to know.
and understand some important-opinions of worthy and wise men.
1. Shri Hansraj Hans is a prectitioner of urine therapy and is. its
good propagandist too. He himself has experimented on auto-unne
and could cure his gout, and other minor diseases to a great exte~t.
He could find it a great purifier c1f the whole body. He could get nd
of his constipation too. He use? it in place of a soap and as ·
tooth-cleaner too! So he opin~s that auto-urine ~serves man_y
purposes for him-as eye-drops, as·'both-cleaner, as soap to clean h1?
body and hair and is a pain-killer to him in many a way!
2. Shri Kakasaheb Kalelkar says that like auto-urine there was
mentioned auK>-perspiration in ancient yoga-literature whereb:
perspiration due to exercise shoul.d. be. so _much massaged that 1t
wou~d dry on the skin. Auto-blood I~JectiOn IS a well-known.method
today used for certain diseases. Similarly auto-urine c~n well_~ a
logical therapy. He suggests, too, that like homoeopath1c med1cme,
urine-extract may be tried and its essence in very minute and subtle
doses of various potencies can be a subject of research.
3. Shri Balakoba Bhave, brother of Shri Vinoba Bhave, states that
urine therapy is a wholesome therapy and is very useful in having
self-help in the field of medicine. 208 : AUTO-URINE THERAPY
4. Shri Santabalji considers urine therapy to be a buon of nature
and a blessing bestowed by God on man.
5. Shri Dinubhai Joshi, an advocate of Bombay High Court,
discloses that may an educated and even judges have cured them
selves by urine therapy. The State Governments should open up a
new departmell( for the propagation of urine therapy and should
appoint a minister for its task. Only by such steps· Government. can
provide ary e:->sy and free therapy to the poor and the people at large.
· 6. The last but not he least, there is an ancient verdict on urine_
therapy in' Southern Shaivaganga "Tirumandiram" (Stanza 830)
which describes human urine as a divine and most powerful
medicine. God Nandi has shown this sure-cure of (111 diseases. The
truly wise person considers urine as the best of all cures. Its prowess
is indescribable.
· All these opinions are worth considering with a detached mind. It
can be seen that almost all religions, all ancient Indian sects
including the jains and the Buddhists have considered urine cure to
be. a sure cure. Even t-Oe modern researchers are als'o slowly but
unreservedly approving the sterling qualities of auto-urine. All these
opinions and verdicts are good eye-openers. PART;V
SOME RECENT SUCCESSES CHAPTER I
BAD COLD AND COUGH
By Hansraj Hans
It was early 1977, january 20, when I met the learned lady
Yashodharaji, her erudition and Spartan devotion to health care
were delightful. Incidentally, I had occasion to ask her to try
.auto-urine daily as a necessary regimen for making the body healthy
and strong. She was th~n 30. It would be an advantage to listen in
her own words to the account of her recovery :
(i) 111 was a chronic patient ofbad cold. Gradually it grew and
doctors diagnosed T.. B. For nine long months' I underwent
allopathic treament. Hundreds of injections, tablets, capsules,
mixtures, etc., were administered. The body grew heavy but there
was no sign of the ailment growing light. Ayurvedic medicines·and
the nature cure rituals proved futile.-Coughing up of blood· an,d
phlegm from the throat could not be stopped. ·
The veteran Acharya Tulsiji sent me to Momasar in 1976 for j '.
auto-urine treatment. For 25 days under the supervision of Bhojraj I
Saricheti a long urine-cum-fast treatment was carried out with great
1. ·,
devotion. There were many ups and downs. But I endured
everything with a do-or~die determination.
For fifteen fasts the coughing bouts at times were of several
hours• duration, accompanied with severe pain but neve• even
contemplated giving up the fast. Cough is Nature•s sure device of
separation and ejection of saturated mucus. ·
On the 20th day I broke my fast Gradually raising my diet from
liquids, to butter-milk and then milk; I began taking bland food. I
practised the Kunjal for several days. Occasion~tlly ~mall spots of
blood appeared in the vomit. After two mqnthi, I re,umed the fast
which continued for 21 days. Enema twice · daily separated and
excreted layers of mucus. After extensive di6ch!rge of phlegrf\ and
mucus I resumed food step.by step. ·
211 212 : AUTO-URINE THERAPY
Blessings from Gurudev, devoted nursing by co-working sisters
and determination of physician -all brought about the happy
atmosphere that became conducive to my successful fight against
the hardships. Long accumulated foreign matters in the body were
evacuated on by one and in the same measure I was restored to my
health.
I am now fully recovered and have experienced lightness of
body. since my recovery I have never tried any medicine even when
I.a~ occasionally assailed by my old ailment which 1 repel by
d1etary precaution and nature cure.
Gurudev's blessings have lent me such a remedy that 1 can afford
to dispense with doctors and their potions. At last 1 am released
from the long-suffered illness. It is only said of the sadhus that they
are blessed only with their wishes, never with that which is not
wi'Shed."
(2) Sister Siddha Prajnaji's report of her recovery :
"i w.as a bad patient of severe cold when Acharya Tulsiji opened
his tranining centre. The severity rose to such a level that 1 was in
critical condition. I became pencil thin. Nights brought excruciating
aggravation. Ayurveda, f;iomoeopathy, allopathy -all proved futile.
N last in 1976 I ventured to adopt auto-urine therapy of Shri
Sanchetiji with belief and trust. With three days' auto-urine treatment
my cough vanished. I could not pursue the fast owing to extreme
weakness. l switched on to light diet of juices and ragi (F1T) water.
The result was I had eruptions from head to foot and it was
difficult to lie down or even sit. Yet I never lost patience and
endurance. And I was amply rewarded when at long last I was free
fr~m suffering which in fact influenced other sisters in the ashram.
Now in the training centre this effective remedy has been
accepted by all for cold and cough. student sisters have now
accepted this and have gained recovery form the ailment several
times.11 CHAPTER II
DRY COUGH AND OTHER COMPLAINTS
By Hansraj Hans
Shri Manikchand Baradia hails from Dungergarh (Rajasthan)
though settled at Balua-kaliaganj (Dist Purnia, Bihar). Wrong living
in childhood had made him a victim of one illness or the other.
Western medicine gave some temporary relife occasionally. Once a
three-year bout with cough rendered him lighter by several hundred
rupees.
His wife had regained health owing to auto-urine therapy and so
Manikchand,• so agreed to try it and came down to Momasar. His
condition was miserable; He suffered form breathlessness, dry
cough, constipation, excessive hunger with absence of normal
thirst, insomnia, gastric gases and quick fatigue.
Treatment began with fasting. Daily two-hour massage was
given. During fasting he was prey to several complaints like
growing palpitation, eruptions all over the body, dysentery and
vomiting, etc, Shri Sanchetiji assured him that all


  restored to full
health by urine‐therapy  end a well‐ balanced diet, not based on the
theories of the late ArnoId  Ehret and Co.!
And now to returnn to the rationale of rubbing, and  to supply some
details  of my own case  which  have not yet been mentioned.
During my first fast  on urine and water,  I was intrigued,  though not
alarmed, to notice the palpitation;  of my heart, which  at times were so 110
 pronounced  that I almost felt I had  two hearts, instead of one. I
ascribed  this, contrary to medical assumptions,  to the theory  that my
heart was  not getting d sufficient  supply of blood  to pulsate upon and
was therefore  accelerated  somewhat  like a watch when the controlling
hair‐spring is broken or out of order. It was then that once  again I got
an idea from the Bible;  this time from  the New  Testament:  for I read
"...when  thou fastest, anoint thy head and  wash thy face  (Matthew  VI,
17.) I am fully aware that the interpretation  I put on this injunction  may
seem farfetched,  but as I have said, it none the less gave me an idea,
and  having read it, proceeded  to rub my head, face, neck and  other
parts of my body with urine,  and the palpitations  ceased. Moreover,  by
this method, I have found it possible to fast ‐if not too ill to start with‐
without  interrupting  one's daily tasks.  Patients  with skin diseases, for
example, have fasted, carried on their work, and  to those not in the
know, have not seemed to be fasting at all. As for myself, I can
undertake  a fast if so minded  to encourage  others, and  not even a
doctor with his impressive  instruments  can detect from my heart, etc.,
that I am abstaining  from food. This, however,  would soon  become
apparent  if I attempted  to fast without the urine‐rubbings.
 111
 CHAPTER  XVIII.
WRONG. FEEDING  THE PRIME CAUSE OF DISEASES

In the little book  entitled Britain's Health, prepared by S. Mervyn
Herbert, we read the following  relative to nutrition:  "Recent scientific
investigations  indicate that it is all‐important  in national health, and
that the provision  of adequate  nourishment  for every man, woman  and
child in the community  should go hand in hand with the most
elementary  environmental  services,  such as sanitation,  housing and
'the provision  of pure water...  Vitamins are now a commonplace,  and
from their study has developed  a new  conception  of food  values."
It has been shown that the incidence  of tuberculosis  realised that they
may  eat as much as they  can and  still be suffering from  malnutrition  if
the food they  choose lacks  the important  protective  elements.  Nearly
everywhere  in the  tropics  can be found appalling cases of scurvy,
pellagra or beri‐beri which  have developed  not from  star:'ation  but
from lack of vitamins  or minerals."  (I should have said and instead  of or).
It has been known  that the incidence  of tuberculosis  rose in all the
countries  which  had suffered  from food shortage during the Great War
(1914‐1918).
"The incidence  of malnutrition  in Britain  cannot be described  with
accuracy,  but  authorities  on diet are agreed that it is sufficiently
extensive  to constitute  the most  serious danger to health at the present
time... Lack of money is unquestionably  responsible  for a large  part of
malnutrition,  but a good deal is due to the ignorance  which  results in
certain foods  of low nutritive  value being consumed  in excess."  112
 Precisely.  All of which  can be reduced to one sentence:  "The prime
cause of disease is the absence of substances  which should be in the
body and the presence of substances  which  should not be in the body.  "
(Doctors, Disease and Health, by Cyril  Scott.) The gist of it iras been put.
even more  tersely  by Major  C. Fraser Mackenzie,  C.I.E., viz.: "We are
made of what we eat, so if many organ becomes diseased,  it generally
means the food was wrong."  Reduced to even still further conciseness:
The cause of disease is an ill‐balanced diet.
Yet, provided  this is kept in mind, it is an unwise procedure  to lay down
any specific rules anent what precise foods  people should or should not
eat, for climate,  environment  and  personal "idiosyncrasies"  have to be
taken into account. The Eskimos  cannot be expected to live on the
same aliments as the Brazilians,  for example. As to personal
idiosyncrasies,  they are numerous  and some of them very peculiar.  The
case  could be mentioned  of a man  to whom fish is so violent a poison
that even if he licks  a postage  stamp  (the sticky  side contains fish‐glue)
his whole face  swells  up to such an extent that he cannot see out of his
eyes. There  are also persons to whom eggs in any form whatsoever  are
poison. Yet sometimes  such persons grow out of these peculiarities.
The writer knows of a woman  who could not touch  an egg, whether by
itself  or in a pudding or cake, until she had turned 70, and then, strange
to say,  eggs ceased t o disagree with her.
Rabid vegetarians,  as


 with someon e. I want to share the joys of being a parent.” She could
start to see that there is a belief  of lack in her mind. It is this belief that
leads to the experience of loneliness, feeling isolated, or feeling empty
and unfulfilled. She may express  things like, “Okay, I’m feeling empty, a
bit alone, and unfulfilled.” The way her life and the world look for her is
a reflection of those feelings. When we feel this emptiness, isolation, and loneliness, it is not the
way it looks in the world that is causing us to feel this way. It is not our
circumstances of being single or married, for example. We are feeling it
because that is our state of consciousness. We are feeling that waybecause of our desire to follow ego beliefs that tell us we are capable of
feeling lonely, empty, or isolated. W e always get what we ask or pray for. That means we are always getting exactly what we are aligning our mind
with. The form of our life is simply an out-picturing of our inner beliefs
and desires, bringing witness  to an inner state of mind, without
exception. So, this woman who does not want to feel lonely could start
working more inwardly to cultiv ate the experience of a relations hip with
the Holy Spirit within: releasing the feelings, looking at the beliefs,
looking at the thoughts that are running through her mind on a daily
basis. And she eventually would say, “The good news is that I’m not a
victim. I’m not powerless based  on those thoughts.” In fact, we are never
powerless in the face of our beliefs because we can change them. We can
change our minds in an instant. She could look at how this is demonstrated in others. All of us have
known or met people who are very, very happy and joyful. Some of them
are what  we would call single, and some of them are what we would call
married. Some of them have children; some of them don’t. This shows
us that happiness, joy, and love are not circumstance dependent. Nothing
is really dependent on the circumstances. Sometimes people can feel
very lonely in a crowd, but when they are on a walk in the forest all by
themselves, they feel joy and a connection to the whole universe and
everyone in it. Sometimes peop le say to me, “Yes, David, we see that you are very
happy, but that’s just because  of your circumstances.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You can keep this letter, share
it with a trusted friend, or if you feel like a symbolic act of letting
these old thoughts go, you can even burn it. These though ts have
no effect on your worth. What matters is that you allow ed your
private thoughts to surface, acknowledged them, and then
released them. Take plenty of time to nurtu re yourself and rest after this
exercise. Let any remaining emotions, thoughts, or self-jud gments
pass; let them not hinder the peace that is your birthright. If you
were able to fully give yourself to this exercise, you will feel a
deeper acceptance of yourself and appreciation of the healing you
are experiencing. Part 2:  Venturing into the Open
Slowly go through the following questions one at a time. In your
journal, praye rfully write down your thoughts and responses
without reading ahead to the next question. 1. Choose an intimate relationship or a friendship where you
notice that you hold back from expressing your thoughts
and feelings. 2. Inquire about why you think you hold back from expressin g
your thoughts in this relationship. 3. How do you feel when you are holding back. How do you
react. 4. What are you afraid will happen if you are authentic and
transparent with your thoughts. 5. How would your life be different if you allowed yourself to
express what you are thinking and feeling to those closest
to you. In the Light of Love, Communication Washes
Ego Away
Once you have exposed everyth ing, the Spirit in you will want to extend,
but the ego is afraid of that, so it may be another obstacle to overcome. The ego will want you to hold back, to keep your love, your joy, and
your happiness bottled up. Allow yourself to share, to just let it pour out
so you can start to realize that you don’t need to be afraid of that love. Love pours through us, expresses through us, like a cleansing, washing,
purifying experience, and it’s only the ego that gets terrified. Keep in
awareness that the ego knows that if love keeps pouring out, then it will
be washed away. The ego wants to exist, so for it, hiding becomes a
matter of survival. Choosing ego through keeping private thoughts is often an
unconscious decision. It is the belief that you can harbor thoughts that
you would not share and that your safety lies in keeping thoughts to
yourself alone. For with priva te thoughts, you share only what you
would decide to share. This shuts off the potential for full
communication with those around you and with God, who surrounds all
of you together. Every thought  you keep hidden shuts communication
off. So, continue to open up to sharing and extending love, and the ego
obstacles and fear will fall away. As long as you give in to ego’s preference to have private thoughts
and keep them, you cannot experience the holy instant. The holy instant
happens in the present moment without the ego thoughts of the past and
the future. The holy instant is a time in which you receive and give
perfect communication. It is a moment in time when your mind  is open
both to receive and give. The holy instant is the acceptance of the single
will that govern s all thought. This is how you come to experience the
miracles that you have been unconscious of. In the sacred and holy
experience of this moment, the mind seeks to change nothing, but merely
to accept everything. This holy instant, this moment, is the recognition
that all minds are in communication. Part II
Miracles WithinChapter 6
Finding True Guidance
Have you ever heard about athletes who get “in the zone”. How they can
get into a state while exercising or during a match that is completely
intuitive and inner directed, which allows them to respond with perfect
grace to the external world. In that moment, they are not thinki ng about
reaching a goal but are fully aligned with and rested in the present. We
can get in a similar “holy zone” by opening to being guided. As humans, we focus a lot on “doing” rather than “being”: What am
I going to do today. What do I do next. What are you going to do. Is
what you are going to do going to jive with what I am going to do. None
of these questions are truly helpful since they’re not directed to the Holy
Spirit nor open for guidance. They lead to a scattered experience of our
day where nothing seems to really make sense. Things seem to happen
without a clear feeling of purpose behind them. It is a common  problem
to, out of habit, decide what to do before we ask for guidance. It is a
habit of a mind that believes it is a human being—a mind that believes it
is a “doer. ” We should call it a human “doing” instead of a human being. Peace of mind can only come when we have reversed this habit of
deciding first what to do and then asking for guidance. We have to get
into the habit of truly asking Holy Spirit what He would have us do and
say. Being open to ask for guidance undoes the independe nce and
autonomy of  separation and opens us up to a healthy experience of God-
dependency. Being in a childlike state of not knowing is one of the most
important steps toward learning to hear the inner voice of Spirit and
beginning to live a life witho ut fear. Children are such wonderful
examples in their great trust. Young children walking with their parents
are amazing to watch because they put their hand up and ask to be led. Their minds are open and recep tive to discover and learn because they
trust that they are safely led and shown the way. A first step toward thisstate of “I don’t know” and being guided is opening your mind and being
willing to loosen your definiti ons about what everything means. The
goal is to be so inner -directed by this voice that you no longer take any
of your “cues” from the external world unless you recognize  them as
Spirit within. My friend Jenny shares:
I felt as if my mind and my life were like a maze that I couldn’ t
make sense of, and where else could I go other than toward God. I felt like I had to have clarit y from Spirit or God because I
couldn’ t rely on myself. I felt like I didn’ t have the big picture
and therefore couldn’ t decide what was best in every situation. I
needed a capital  H help. True help. I realized that this world had
no answers and no guidance to give me. Learning to hear and follow guidance, I went through a lot of
cleansing and clearing, a lot of tears for many years, and a lot of praying,
discernment lessons, and asking. Sometimes I would just ask


amyloid proteins showed void-volume materials and lower molecular weight
components on a special urine test (the Sephadex G column elution profiles andthe guanidine-degraded amyloid protein
profile). While DMSO is the least potent
in dissolving amyloid fibrils among the various denaturating or reducing agents,
prealbumin-related proteins (proteins that are the source of albumin) were found
from the testing. This proved that scleroderma improves somewhat from oral
ingestion of diluted dimethyl sulfoxide. 1
In another case of familial amyloidosis—only of the polyneuropathic type
(related to a disease of multiple nerves)—two case histories were presented in this
1984 paper from Italy. DMSO produced a positive response for those patients
having peripheral nerve disease. 2
Other patients with the primary type of amyloidosis and the kind associated
with multiple myeloma usually have the immunoglobulin light-chain form of
amyloid fibrils. Patients with secondary amyloidosis have demonstrated the
presence of the unique AA protein that consists of non-immunoglobulin. In primary amyloidosis, the heart, lung, skin, tongue, thyroid gland, and
intestinal tract may be involved. Peculiar localized amyloid “tumors” may be
found in the involved patient’s respiratory tract or other sites. Parenchymal organs
of the liver, spleen, and kidney and the vascular system are frequently involved, as
well. Secondary amyloidosis tends to show up in the spleen, liver, kidney, adrenal
glands, and lymph nodes. However, no organ system is spared, and vascular
involvement may be widespread. The liver and spleen are often enlarged, firm, and
rubbery. The kidneys are usually enlarged. Sections of the spleen show large
translucent, waxy areas, where the normal malpighian bodies (normally present
inclusion cells) are replaced by pale amyloid, producing the “sago” spleen. Amyloid associated with certain tumors such as multiple myeloma and skin
diseases such as lichen planus may be widespread and may show unique sites of
involvement. Amyloid may have a strictly local occurrence in association with
some malignancies such as medullary carcinoma of the thyroid gland. In a 1985 clinical paper, the result of topical treatment by dimethyl sulfoxide in
a patient with lichen amyloidosis was reported. DMSO improved the patient’s
itching within five days of therapy. Remarkable flattening of the papules usually
present in this condition was obtained within two weeks. The clinical result was
confirmed by histological examination, which revealed partial disappearance of
amyloid deposits. 3
Characteristic standard symptoms or signs of amyloidosis are lacking. Manifestations are nonspecific and usually originate in the organ or systemaffected. Often they are obscured by the underlying disease,
which may be fatal
before secondary amyloidosis is suspected. The kidney’s nephrotic syndrome
(series of signs and symptoms present in a diseased kidney) is the most striking
manifestation. In the early stages only slight proteinuria may be noted; later the
distinctive symptom complex develops with massive swelling of the legs, trunk,
and genitalia due to retention of fluid, hypoproteinuria, and massive proteinuria. The urine sediment often contains red blood cells. All kinds of strange changes in
the body take place with amyloidosis. For instance, it caused a sudden whitening
and loss of hair, as described in an August 1987 Japanese case report. Yet, as
shown below, for this amyloidosis patient, treatment with dimethyl sulfoxide
solved his difficulty. Here, a sixty-seven-year-old Japanese man presented himself with rapid
progression of whitening and loss of his head hair within two months. It was
suspicioned by the attending medical specialists that he suffered with
hypothyroidism. He had been told that he had enlargement of the heart, a condition
suspected of being present for three years. Thyroid function for the man was
within normal limits, however. A prostate biopsy was performed on him because
of his obvious prostatic hypertrophy and mild elevation of serum acid
phosphatase. Then, amyloid accumulation was observed by the pathologist in the
biopsy specimen. Subsequent skin biopsies revealed the same result. The patient’s scalp hair and beard grew and turned to a black color gradually,
several months after DMSO treatment was administered to him. The researchers
came to the firm conclusion that some manifestations of amyloidosis such as show
up in skin, scalp, and hair pathology do respond well to DMSO treatment. 4
Amyloid disease of the liver produces an enlargement of this organ, but rarely
jaundice. Liver function tests usually are normal although an elevated alkaline
phosphatase may be observed. Occasionally, portal hypertension may occur with
varicose veins of the esophagus, and fluid in the abdomen. Massive liver
enlargement with a weight of 7 kg has been reported. Skin lesions as indicated by
the case of hair whitening and hair loss described previously may be waxy or
translucent; purpura may result from amyloidosis of small skin blood vessels. Cardiac involvement is common and may manifest itself as intractable heart failure
or show up as any of the common heart arrhythmias. Atrial standstill has been
found in several kinships. Gastrointestinal amyloid may cause bleeding and malabsorption in the bowel. A firm, symmetric, nontender goiter resembling Hashimoto’s or Riedel’s struma
may result from amyloidosis of the thyroid gland. Amyloid athropathy may mimicrheumatoid arthritis in some cases of multiple
myeloma. Peripheral neuropathy is
seen in a few cases of primary or myeloma-associated amyloid. It is common in
some familial amyloidosis. With all these amyloid-associated pathologies, DMSO demonstrates a positive
therapeutic benefit. It affects systemic amyloidosis efficaciously. In August 1986, three Japanese clinicians reported to the American medical
community on the positive response of systemic amyloidosis to dimethyl
sulfoxide. It was a case report of systemic amyloid pathology as a manifestation in
the skin. This sixty-five-year-old woman with systemic amyloidosis was given
DMSO orally for four years without her having experienced any side effects. Her
cutaneous lesions improved markedly after the treatment, and she still survived in
satisfactory condition at the time of the article’s publication. 5
Secondary amyloidosis should be suspected by the doctor when the condition
of his or her patient with a chronic suppurative (pus-producing) disease
progressively deteriorates and the common manifestations of amyloidosis, such as
spleen and liver enlargement and/or albumin in the urine appear. Biopsy of rectal
mucosa is the best screening test. Other useful sites for biopsy are gingiva, skin,
nerve, kidney, and liver. All tissue sections should be stained with Congo red dye
and observed with the polarizing microscope for green birefringence (color
shadings). A 1982 report in the
Annals of Rheumatic Diseases
 told of continuous oral
DMSO treatment of 7 to 15 g per day that was given to three patients with
amyloidosis of familial Mediterranean fever (FMF), three patients with idiopathic
amyloidosis—amyloidosis having no known cause—and seven patients with
secondary amyloidosis. The medically recognized kidney syndrome and various
degrees of renal insufficiency were the major clinical manifestation in all cases. Renal function was used as the main parameter for evaluation of the DMSO
therapy. DMSO treatment administered for seven to sixteen months produced no
effect in the FMF patients and in the patients with idiopathic amyloidosis; they all
ran the predictable clinical course of their disease and either died of cardiac
failure or have been maintained on chronic hemodialysis. In the seven patients with
secondary amyloidosis, an unequivocal improvement of the renal function was
observed following from three to six months of DMSO treatment. The improvement of kidney function was shown by a 30 to 100 percent rise of
creatinine clearance and a decline in the amount of protein in the urine
(proteinuria). This new equilibrium had been maintained for the patients as long as
DMSO was administered. No
serious side effects of DMSO were encountered;mild nausea and an unpleasant breath odor were the patients’ main concern. The
four medical researchers concluded that a therapeutic trial with oral DMSO
definitely is warranted in all patients with secondary amyloidosis. “This treatment
is unpleasant,” they write, “but bears no exceptional risks. It may significantly
prolong life, though its effect on amyloid deposits themselves is doubtful.”
6
In secondary amyloidosis, prognosis depends on successful treatment of the
underlying disease. All forms of amyloid renal involvement carry a poor
prognosis, but with supportive therapy such as the instillation of dimethyl
sulfoxide, patients may remain healthy. Amyloidosis associated with multiple
myeloma has the poorest prognosis, early death within one to two years being
common. However, localized amyloid tumors may be removed without recurrence. Myocardial amyloidosis may cause death from arrhythmias or intractable cardiac
failure. Prognosis in the familial amyloidoses varies with each kinship. An early report of the use of DMS


 In religion, Divinity is
contextualized primarily as elsewhere in time and location and is also
described as having human motivations, limitations, and defects. Religion emphasizes belief rather than the inner realization of truth. In
religion, there is also a major emphasis on spiritual destiny in the future
after physical death rather than on the experiencing of spiritual truth in
the present. Q: What personality characteristics are favorable for the inner
pathway. A: Characteristically, devotees tend to be introspective, thoughtful,
reflective, curious, responsible, and attentive. There is usually an
aversion to violence, cruelty, nonintegrity, and the fanfare and drama of
glamour or vulgarity. There are the attraction to learning for its own
sake and the pleasure of discovery of basic premises. Q: What of the demands of daily life. A: The inner path is a way of continuously being with oneself and life in
the world, whereas religious observance tends to become
compartmentalized. Spiritual devotion is a continuous inner lifestyle
that incorporates constant watchful awareness. External occurrences aretransitory, whereas inner qualities of consciousness are more permanent. Inner work is a constant learning process whereby there are pleasure
and satisfaction in discovery and the unfolding of insight. The process is
self-rewarding and, paradoxically, this results in greater benefit and
enjoyment of formal religious participation or practices as well. The reflections of truth are everywhere to be seen and recognized in
multitudinous expressions. By internal observation, there develops an
inner wisdom that facilitates compassion and spiritual comprehension
rather than an ‘ought to’ discipline. With inner awareness, religious
guilt and preoccupation with sin diminish, and instead, one chooses
positive options rather than being controlled by negative programs
resulting in shame, fear, and guilt. Fulfillment of potential is rewarding and gratifying, which in turn
progressively reinforces motivation. Self-honesty brings greater inner
freedom as well as adaptational expertise and flexibility. It is not
necessary to withdraw from the world but instead to recontextualize it. Spiritual evolution results in greater capability due to the advancement
of consciousness that ensues. It is a matter of motivation. It is not
necessary to go into monastic retreat, although there may be such
periods that are beneficial. Q: What is a workable goal. A: To verify spiritual truth experientially and to become it rather than just
conform to it. The process is an unfolding of discovery resulting in
greater happiness and diminution of fear, guilt, and other negative
emotions. The motive is inner development, evolution, and fulfillment
of potential, which is independent of the external world. Life becomes
progressive rather than just repetitive. All experience is of equal value
and innately pleasurable so that life stops being an endless sequence of
alternating pleasure and displeasure. With inner progress, context
expands, resulting in greater awareness of significance and meaning,
and therefore, gratification of potential. Q: Inner spiritual work seems to require discipline and endeavor. A: These requirements are activated by intention. There is an innate
gratification in spiritual growth and the evolution of consciousness
itself. Progress is the consequence of clarification and greaterunderstanding that arise from the expansion of context. Recontextualization then results in transcending the distortions of
perception. Q: Inner work concerns focus rather than specific, special activity. A: The average person is focused on participating successfully in the world
and its activities via education, success, relationships, etc. The inner
work, ‘to know thyself’, is focused on inner comprehension of life
events, including expectations, motives, attitudes, and habitual thought
patterns. Curiosity arises :“Why do I see that situation the way I do. ”or,
“Why do I feel as I do. What is my prevailing attitude, and what
programs are actually running my mind. ” These questions lead to an
interesting discovery of prevailing presumptions about oneself, life, and
others. Prevailing goals and values become apparent for examination as
well as the degree to which they are prioritized. Q: That brings up the quote, “The unexamined life is not worth living. ”
A: Although the quotation might seem to be somewhat of an overstatement,
it does contain a valuable truth and observation, which is also validated
by the premises of quantum mechanics (the Heisenberg principle) in
that observation itself changes outcome as a consequence of not only
the introduction of the field of consciousness but also its intention. To a highly aware person, most people seem to walk about as if they
are in some kind of a dream state, unconscious and unaware of
themselves. Self-observation leads to awakening, which then motivates
the desire to learn, grow, mature, and evolve. Self-inquiry leads to
discovery and the unfolding of the layers that obscure the Self. With
self-inquiry, one examines the basis for faith and beliefs, and by
instituting spiritual techniques and criteria, proceeds to discover the
inner validation of spiritual truths for oneself. Thus, the field of inquiry
is the function of consciousness/awareness and the manner in which it
contextualizes the inner experience of self, others, and Divinity. There is a difference between having ‘heard’ a truth and having
discovered it as an inner reality. The way to ‘be it’ is to own it as an
experiential reality. Q: But is that not what is called ‘solipsism’. A: Solipsism is an intellectual belief that only the subjective experience of
the self is ‘real’. Thus, people live in different subjective realities. Solipsism is valid up to a point as it applies to the ego/self, i. e., each
person lives within their own perceptual version of reality. In contrast,
this limitation is transcended by the very process of inner spiritual work,
which progresses to the elimination of the limitations of perception (i.<|eot_id|><|begin_of_text|>
Q: What should one focus on in meditation? A: There are three basic styles that can be described that are effective and,
A:
Q: Does that not result in impairment of functioning? A: Yes. It may be necessary to leave the ordinary world for some years. At,
A:
Q: That sounds alarming.A: The entity who is alarmed and seems confronted by such a situation is,
A:
Q: What is the main difference between the inner pathway and traditional religious observance?,
A: The inner pathway focuses on the inner experiential realization and internal validation of spiritual truth, whereas traditional religious observance emphasizes conformity to external rituals, customs, and belief systems.
Q: What personality traits are favorable for the inner path?,
A: The inner path is more suitable for individuals who are introspective, thoughtful, curious, responsible, and attentive, with an aversion to violence, cruelty, and non-integrity.
Q: What is the primary goal of the inner spiritual work?,
A: The primary goal is to verify spiritual truth experientially and become it, rather than just conform to it.
Q: Is it necessary to be educated to pursue the inner path?,
A: No, it is not necessary to be educated to pursue the inner path; simple motivation and a willingness to learn are sufficient.
Q: How does one silence the mind?,
A: One cannot silence the mind; it stops on its own accord when the energy of interest is removed.<|eot_id|><|begin_of_text|>While the gifts of God can be imitated, the forgery is not the genuine. This can be ascertained by consciousness level calibration. The genuine
siddhis start to emerge at calibration level 540 and become predominant inthe range of level 570. The promoted imitations calibrate from 155 to the
lower 400s. Notable also is that no Avatars or great Teachers recommend
the seeking of the supernatural. Miraculous phenomena are the spontaneous, nonvolitional emergence of
a potentiality’s emerging as an actuality as a consequence of karmic
propensities and local conditions, such as the level of the contextual field
set by the power of the prevailing level of consciousness. Mixing Levels
In addition to the ego/mind’s presumption that it ‘knows’ something
because it has heard about it (reading a book on golf does not make one an
expert golfer), there is the error of mixing levels of truth or abstraction. The
apparent realities of a specific level of consciousness are not necessarily
those of another level, as is indicated by the numerical designations of the
calibrated levels of consciousness. As an example, one can cite the well-
known saying of Ramana Maharshi that “there is no point in trying to save
the world because the world one sees does not even exist.” That is the truth
and experiential reality of consciousness calibration level 720, but it is not
the experiential reality of consciousness levels below it. It is necessary to be
true to the reality that is experientially valid and true at one’s level of
development. Each level also has its concordant capacities as well as its limitations,
which are quite different. For example, perhaps Ramana Maharshi could
safely walk across a busy highway with his eyes shut, but that is unlikely to
be the experience of the average person who is probably not able to imitate
the same behavior without getting run over. The error of mixing levels explains why there were people who took
LSD and then jumped out the window because they believed that they were
bodiless and could fly. The rules of out-of-body states are decidedly
different from in-the-body states. Comparably, one could make the


 the
blood flow would be stopped. During the healing process, the pain is limited or eliminated, unl ess you try to use the
damaged organ too soon – increasing pain informs you immediately that your organ is
not yet ready. The body performs a repair job on itself. All cells which were s eparated by a cut are
growing to join together again. There are many different types of cells a nd tissues being
reconstructed and then connected. Even if some of the tissue is mi ssing, the body
replaces it. Sometimes a temporary scar tissue is used, which is later replaced by the
optimal tissue selected by the body. Note that all this microsurgery with perfectly adjusted anesthe tic happens automatically
within your body. No one has any right to take any credit for such healing. You did the
healing for yourself, with the perfect result. In the healing process, your attention was not bothered with any boring  details of
healing process. It seems, that the healing method, together with the detailed
regeneration and repair schedule for every cell has already been known. Your attention
was not engaged in any minute details, because all these details  have been solved long
ago during your evolution, have been stored somewhere between the DNA a nd your
subconscious mind, and are simply not worth paying attention to. In a similar way, your attention is not engaged in any of t he normal functions of your
body like digestion, metabolism, blood circulation, temperature control or g rowing
nails. It seems, that the body self healing described above is also a nor mal function, deserving
no more of your attention than blood circulation, metabolism or growing hair. 19
It is easy to point out, that the body self-healing described above is  not limited to cuts
and bruises. On the contrary – it covers every possible organ  and every possible
function  of our body. Simple logic also suggests that such healing occurs all the time, and every organ is
actually continuously being repaired “on the go” – as required. When the body performs such self repair without turning our attention to it, we feel
healthy and comfortable. Everybody, including medical practitioners r ecognize such a
situation as a state of good health. We feel happy and content, and we  never think of
seeking any medical advice. We also feel that whatever we do t o our body in such a
state is right. A natural question arises: are there any limits to such healing. Let us come back again to our example of a simple cut. Again, simple logic supported by practical experience suggests that the more damage is
made to the body – the more difficult will be the corresponding rep air job. When the
damage is excessive, for example a limb is totally crushed or  detached from the body,
the healing process becomes extremely difficult. The above description is quite simplified explanation of the body self -healing process,
which nevertheless offers a sufficient and quite convincing explanation for man y of us. Those who need more examples and arguments or those willing to lear n in greater
detail can find more information in the wonderful and inspiring books of D eepak
Chopra for example, which are listed in the References. 20  HOW WE DEVELOP DISEASES

So we have perfect body, capable of automatic self-repair, wit hout even bothering us
with any mundane details of its repair jobs. A program embedded i n our DNA and the
subconscious mind, developed through billions of years of existence of various  life
forms, automatically manages all repairs to optimize our comfort and performa nce. However, there is one very important condition. As we noticed from the example in the previous chapter, the repair is carried out
perfectly and effortlessly, only when the extent of the damage to the body is limited. Let us try to explore the limits to the extent of such damage. The key question is this:

How much abuse can our body withstand, before it fa ils to function
perfectly. It is quite difficult to answer this question without additional information and analysi s. Let us start by examining the ways by which we could possibly a buse our mind-body
system during our life. A short list of possible means of abuse is presented below. 1. Poisoning.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "The Joy of Perfect Health"?,
A: Dr. Tom J. Chalko
Q: What is the main message of this book?,
A: The author emphasizes the importance of self-responsibility and self-healing, stating that people are 100% responsible for their own health and have the power to improve it.
Q: What is the author's opinion on the medical education system?,
A: The author believes that the medical education system is flawed, as it focuses on treating diseases rather than maintaining health, and is heavily influenced by the pharmaceutical industry.
Q: What is the author's opinion on the role of the mind in the healing process?,
A: The author believes that the mind plays a crucial role in the healing process, and that it is essential to develop a pure and healthy mind to achieve true healing.
Q: What is the author's advice on detoxification?,
A: The author advises against using chemicals or soap in the enema water, and instead recommends using pure water and gentle massage of the stomach to assist the intestines in the transportation and excretion of waste.<|eot_id|><|begin_of_text|>Of course, fasting can be observed only for a very limited time. Most
effective fasting programs range from 1 to 6 weeks. Fasting greatly accelerates purification and the healing processes i n our body,
simply because we do not input anything to the body at all, thereby freeing and
unifying all body resources for the sole purpose of cleansing and healing. Note, that  by
taking even small quantities of food we have to use significant amount of our body
resources to process and excrete it. Never attempt fasting, without understanding and observing the method as well a s
precautions described below. Note, that every ancient civilization in the past had a tradition of fasting, at  least
twice a year. Our wise ancestors many thousands of years ago knew very  well about the
dangers of a poisoned body and incorporated this simple purification technique into
their way of life. Every known religion has originated from the teachings of enl ightened
people, who tried to show others how to live. Of course fasting was also included in
their teachings. Unfortunately, with time, fasting has become less and l ess strict,
gradually loosing its original effectiveness and purpose. Procedure for safe fasting

Before Fasting

Prepare a supply of pure water. Pure means exactly that. Note, that tap water
usually contains Chlorine, fluoride, heavy metals from pipelines, traces of herbi cides,
pesticides, solvents etc. and preferably it should not be used for drinking at all. Spring
water from safe source is probably the best. If no spring water is available, collect
enough rain water, preferably in the country, where the air is clean. Alternati vely well
filtered water could be used. (See information about water filtering later i n this thread)

2 days before fasting

Eat only light food, mostly fruit. No meat, no fish, no eggs. No alcohol. Drink at least 2
liters of water. Eat breakfast and lunch only. Skip dinner. Vegetarians could skip this
preparation and go to the next phase. 1 day before fasting

Eat only light food, mostly fruit. No meat, no fish, no eggs. No alcohol. Drink at least 2
liters of water. Eat breakfast and a light lunch only. Skip dinner. In the evening make an enema (see detailed instructions provided already). Thi s is the
single most important step. Never attempt fasting without making an enema first. 36  The reason is quite simple. Before fasting, your body expected a new load of f ood to
digest and absorb every day. When your intestines are full and you stop eating, some  of
the food waste is absorbed back into your blood stream. This will cause extra
poisoning, because the body absorbs the toxic waste, which was prepared for excretion. Making an enema cleanses the intestine, and the body, sensing nothing to absorb, enters
into a self-purifying mode of operation. After the enema go to bed early. Your body is already in a self-cleansing  state and will
continue to cleanse itself when you sleep. 1-st day of fasting

Your mind-body system has been working all night, preparing the most urgent deposits
for disposal. Your bowel should be full, despite the fact, that you cleansed it thoroughly
only a few hours ago and that you have not eaten anything that night at all. Go to the toilet and let your bowel empty itself. If you have difficulties, ma ke a quick
“single cycle” enema. Go to work as usual. Do not eat anything at all. Drink as much water as you wish. Never let the water bottle out of your sight. It should be everywhere with you. You can go to the sauna and spend 3 sessions of 10-15 minutes there, drying the sweat
after each session with a towel. Do not go to a spa, unless the water there is ozonise d
and chlorine/fluoride free. In the evening perform another enema. 2-6day of fasting

No food. Water only. You should feel great. Your body just got rid of the huge amount
of the most urgent waste deposit during the previous days. Your natural instincts and
healing have been awakened. If you feel that lack of food is


a  types,  as  an  accent  rather
than  a  daily  cooking  oil;  Vata  types  may  also  use  as  an
occasional  cooking  oil  by  first  heating  to  near-smok-
ing point  to  decrease  pungency. Olive  Oil
A  rich,  thick,  and  mildly  pungent  oil  pressed  from
ripe  olives. Introduced  by  Mediterranean,  Spanish,
and  Italian  cuisines,  it  has  gained  tremendous  popu-
larity throughout  the  world. Olive  oil  is  available  in  a
wide  range  of  colors,  densities,  and  qualities. The
greenish  virgin  or  extra-virgin  varieties  may  be  used,
unheated,  by  both  Vata  and  Kapha  types  in  salad
dressings,  herbal  pasta  sauces,  and  chutneys. The
blond-colored  varieties  may  be  used  occasionally  tor
cooking  by  Vata  types  and  sparingly  (because  of  its
richness)  by  Kapha  types. Safflovjcr  Oil
A  light  and  mild-flavored  oil  pressed  from  the  seeds
of  the  safflower  plant,  or  the  flowering  saffron  thistle. Because  of  its  high  smoking  point,  it  is  ^ood  for
deep-frying. May  be  used  occasionally  by  all  bod)
types. Sesame  Oil
A  rich,  thick,  and  warm  oil  pressed  from  sesame  seeds
It  has  been  used  since  ancienl  times  in  both  China
dnd  India  (where  it  is  known  as  tila  ml  or  gingelly  oil). It  is  available  in  a  light  ambei  color,  pressed  from  the
buff-colored  seeds,  oi  a  deep  brown  when  pressed
from  the  black  seeds,  when  pressed  from  roasted
seeds,  it  is  a  deep  tan  color. Sesame  oil  is  used  exten
sively  in  Ayurvedic  medicine  and  is  considered  the
mam  cooking  oil  loi  Vata  types,  Ma)  >\\^>  be  used
spai  i ugly  by  Kapha  a\x.\  Pitta  types. Sunflower  Oil
A  golden  oil  pressed  from  the  seeds  ol  the  sunflowei
175
^e,
THE    PRACTICE    OF    AYURVEDA
plant. It  is  hailed  as  the  best  all-round  oil  for  all  body
types,  and  especially  for  the  Pitta  types  because  of  its
gentle,  cooling  nature  and  mildly  sweet  taste. Walnut  Oil
A  deep  amber-colored  oil  pressed  from  walnuts. It  is
delicate,  nutty,  and  aromatic  and  may  be  used  spar-
ingly by  all  types  to  accent  salads,  dresings,  greens,
and  desserts. Like  almond  oil,  it  is  best  for  Vata  types. THE   SADHANA  OF   MILK
And  it  will  come  to  pass  in  that  day ... the  hills
shall  flow  with  milk. Joel  3:18
The  cows  yield  butter  and  milk  inexhaustible  for
thee  set  on  the  highest  summit. Rig  Veda,  IX  2.7
I  grew  up  in  an  idyllic  village  not  far  from  the  sea. In
the  still  afternoons,  women  gathered  on  their  kitchen
verandas  and  sifted  through  grains  and  dhals,  or  picked
nits  off  the  hair  of  their  children. The  young  ones
gamboled  under  the  relentless  sun  as  the  cool  breezes
wafted  over  the  surface  of  the  murky  marsh  waters. The  occasional  half-clad  farmer  with  his  sickle  and
hoe  dotted  the  dirt  roads  on  his  way  home. The  lithe,
ebony  milkman,  whose  feet  were  always  in  flight,
would  arrive  before  tea  and  fill  the  milk  buckets  that
were  waiting  for  him  on  the  landing  below. The  milk
was  delivered,  buff-colored  and  foaming,  within  the
hour  of  the  milking. It  was  never  preboiled. Milk  was
a  vital  and  living  food  for  as  long  as  the  ancestry
could  remember. The  cows  were  gentle  and  happy. They  grazed  in  the  green  pastures  of  fertile  and  rich
land. They  roamed  by  instinct,  with  their  own  rhythm. No  one  questioned  why  they  should  seek  shelter  from
the  blazing  sun,  or  why  they  sat  and  gazed  with  those
stupendous  lotus  eyes. It  was  the  norm  to  find  them
sleeping  in  the  middle  of  the  roads. Bicycles  and  other
vehicles  careened  around  them  until  they  were  cov-
ered with  dust. No  child  felt  threatened  by  the  pres-
ence of  the  cows. They  were  part  of  the  dynamism  of our  life. A  field  without  grazing  cows  would  have
been  inconceivable  in  those  evanescent  afternoons. We  lived  with  a  large  extended  family. Among
father's  many  trades  was  his  priesthood. His  father,
who  was  from  a  prestigious  lineage  of  Brahmins,  was
one  of  the  many  transported  by  the  British  from  North
India  to  British  Guiana. Most  of  the  villages  along  the
Corentyne  Coast  became  little  replicas  of  our  moth-
erland. The  values  of  sadhanas,  still  intact  in  India
during  the  time  of  my  grandparents'  migration,  were
maintained  with  stoic  observation. They  were  the  heart
of  the  tradition. Millions  of  hearts  were  broken  in
that  relatively  short  period  of  exodus. These  ancient
customs  were  the  only  salve  for  the  bleeding  journey-
men. Every  day  the  milk  was  boiled  three  times  and  the
cream  was  removed  to  make  fresh  yogurt,  buttermilk,
and  butter. Ghee,  the  elixir  of  Vedic  foods  and  an
important  carrier  of  herbs  and  medicines  in  Ayurvedic
remedies,  was  made  by  a  process  of  heating  the  fresh
sweet  butter. On  special  occasions,  the  milk  would  be
ordered  twice  daily  for  preparation  of  ceremonial  foods
for  the  various  pujas,  the  ceremonies  of  worship. Oc-
casionally, fresh  goat's  milk  would  be  ordered  for  a
young  child  or  for  a  special  health  condition. Even  the
most  rare  tiger's  milk  was  used  from  time  to  time  for
a  serious  health  problem. The  tenets  of  the  Vedas
were  practiced  effortlessly  by  the  village  elders. These
sadhanas  were  handed  down  and  perpetuated  until
the  country  was  swallowed  in  a  miasma  of  political
wars  following  her  independence  from  Britain. Years  later,  during  my  stay  at  an  ashram  in  Penn-
sylvania, I  was  taking  my  daily  walk  past  a  cow  pas-
ture. I  saw  for  the  first  time  what


 eat g r andpar ent s
w ould use tur pentine
per iodic al l y, at least t w ic e a y ear, as a
pr e v enti v e
measur e.B ut y ou need t o ha v e f r equent bo w el mo v ement s t hat oc c ur v er y easi l y bec ause onc e
t he tur pentine
t ouc hes y our lips, t he par asit es w i l l r ush f or t he near est e x it. If y ou ar e
c onstipat ed, t he int estinal
e x it is not w ide open ; it is simi l ar t o people r unning f r om a
c r o w ded t heat er t hat’ s on f ir e. T he
par asit es ar e g oing t o g o t o y our lung s (y ou w i l l g et a
c oug h) t o see if t he y c an e x it t hat w a y, t he y ar e
g oing t o g o t o y our sk in (y ou ar e g oing t o
g et r ashes), and t he y ar e g oing t o g o t o y our head (y ou ar e
g oing t o g et a head ac he). S o, w hen y ou ar e w el l -h y dr at ed and ha v e t he par asit es ’ pr ef er r ed e x it ( c olon) c lear ed out
so t he y c an
lea v e, t ak ing tur pentine and sug ar is une v entf ul. It has been m y obser v ation
t hat one should be
ha v ing at least 3 bo w el mo v ement s per d a y bef or e e v en t ak ing
tur pentine and sug ar. S o, bef or e
t ak ing tur pentine, one must pr epar e an e x it bec ause t he
par asit es w ould r at her lea v e y our bod y
t han f ig ht, but t he y w i l l st and and f ig ht if
nec essar y. T her ef or e, it is import ant t o c ooper at e, or let
t hem c ooper at e w it h y ou and
lea v e y our bod y so y ou don ’t e x per ienc e an y miser y.09
T his f ir st st ep is a c r uc i al st ep, w hic h is t o g et as muc h w ast e out of t he bod y
as
possi ble. A g ain, t his is c r itic al. Y ou c annot er adic at e a par asit e if y our bod y
is f i l led
w it h it s f a v or it e f ood or if t he pl ac es w her e t he immune s y st em w ould
t ak e t he
par asit e ar e f i l led. Y ou must t ak e out t he tr ash, and t his means
empt y ing t he gut. C lear ing t he smal l int estine c an be
ac c omplished b y dr ink ing 1 quart of
w at er
f or eac h 60 pounds of bod y
w eig ht eac h d a y
as a f ir st st ep. T hen,
t ak e c ast or oi l (3 t o 6
t ablespoons)
onc e a w eek, or 1 bott le of
mag nesium
c itr at e w eek l y, or D r D aniels ’
V it alit y
C apsules d ai l y as dir ec t ed
on
w w w. v it alit y c y c les. c om

M an y people
pr ef er D r D aniels ’ V it alit y
C apsules as
t he y c an be ad just ed f or y our
per sonal
c omf ort. D ai l y w ar m w at er enemas using
disti l led
w at er (1 quart) ar e also v er y
helpf ul, espec i al l y
f or t he w eek
bef or e and w hi le y ou ar e t ak ing
tur pentine.w w w. vit ality cy c les. c omT he most neg lec t ed portion of t he gut is t he smal l int estines. T his part must be
empt y, as t he f inal c ur e f or y east in v ol v es t he
immune s y st em dumping y east f r om
al l o v er t he bod y int o t he
smal l int estines v i a t he bi le duc t. If y our smal l int estine is
slug g ish, t he bi le duc t is bloc k ed, and t he immune s y st em
c annot do it s part t o heal
y ou.5 S teps to S uccess
S t ep 1
N ot e
If y ou ar e ha v ing 3 or mor e
bo w el
mo v ement s a d a y, y our smal l
int estine is most li k el y c lear. 1 9
In moder n times, w e ha v e al l t hese ne w f ang led diseases t hat ar e
w er e so r ar e just 2
g ener ations ag o. W h y is t hat? A f t er seeing t he mir ac ulous c ur ing po w er s of tur pentine, I
belie v e it
is bec ause our g r eat-g r andpar ent s t ook t heir tur pentine t w ic e a y ear. B ec ause
m y obser v ation has been t hat in moder n man, onc e his
bo w els ar e c lear ed out and
tur pentine is administ er ed t w ic e a w eek,
t hese r ar e c onditions ac tual l y r ec ede or impr o v e.

S o, it mig ht be t hat t hese medic al dif f ic ulties ar e simpl y a f unc tion of
t his lost k no w ledg e
t hat has not been applied. I ha v e had people c al l me up long-dist anc e t o sa y, " O h, D r. D aniels, I
f eel so muc h bett er. C an I t ak e mor e tur pentine?" I t el l t hem, " W el l,
y ou c an do an y t hing y ou w ant, but I w ould not r ec ommend mor e
tur pentine. " W hen tur pentine is used, par asit es ha v e t o be manag ed b y t he immune
s y st em. Inc r easing t he dose
of tur pentine c an br ing on a c leansing r eac tion if t he amount
of par asit es dec iding t o lea v e e x c eeds
t he immune s y st em ’ s abi lit y t o dir ec t t hem. For t h is
r e as o n, g e t t i n g gr e a t r es u l ts w i t h t ur p e n t i n e m e a ns t h a t y o u ar e a t t h e r i g h t d os e
f or y o u. I t
d o es n o t m e a n t h a t a h i g h er d os e is b e t t er. 1 0
S t ep 2:
S t op E atin g C an di d as
F a v o rit e F ood
0 1 0 2 0 3
T his is an y f ood t hat is
blended, c ook ed, or
mi x ed
w it h somet hing
else bef or e y ou bu y it. Y es, t hat
means r ic e mi l k,
r ic e c ak es, ener g y bar s,
g r anol a, et c.
A lso, c on v ert
al l be v er ag es t o w at er. N o
alc oholic
be v er ag es ar e t o
be c onsumed.B r eads r isen w it h y east
ar e a major hazar d.
S tudies
done in t he ‘90s
t o anal y ze t he y east in
w omen w it h
r ec ur r ent
v ag initis f ound t heir
y east w as t he same
str ain
of y east used in mak


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

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


 on his forearm slowly, delicately,
back and forth, and each blink of an eye was like a door closing, leading to
blackness, before it opened again and the world reappeared. He felt very dif ferent from before—calm, free of anger. Out of the
corner of his eye he could see that the mood of the king had shifted. Suddhodana was returning to reason, and as he did, the thought of loss of
his only son was intolerable. Suddhodana was within half a breath of
stopping the fight. He had yet to register that Siddhartha was about to win. The last thing Siddhartha’ s eye caught was his sword inching closer to its
perfect tar get. Suddhodana shouted, “Stand back, a fighter is down!” He wanted to run
forward and embrace his son. The prince stood over Devadatta’ s fallen
body, panting hard. “Get up,” he said. Devadatta was shaking his head. Instead of delivering
a fatal wound, Siddhartha’ s sword tip had been deflected, slicing the skin
over his heart. He spat out the dust he’d swallowed going down, aiming
deliberately at Siddhartha’ s feet. Siddhartha’ s eyes fixed on the slimy spot it
made. He held out his hand to Devadatta. “Y ou win, if it pleases you.”
Devadatta refused the hand with contempt. “It’ s not going to be that
easy, boy,” he hissed. Siddhartha ignored the jibe and turned around. “I quit this fight,” he said in a loud voice, keeping his eyes away from
the king’ s. “I can’ t prevail over a better man. Give the honor to my cousin.”
Suddhodana shook his head. “Y ou have prevailed. The contest is over,”
he shouted, but few heard him. Screams rent the air be cause, at the moment
when Siddhartha turned away from him, Devadatta lifted his dagger and
raked its rippled blade across the small of his opponent’ s back. Siddhartha
staggered. Devadatta brought back his arm to strike straight up into his
enemy’ s stomach as he doubled over.Siddhartha never gave him the chance. He reached out and grabbed
Devadatta’ s hair with one hand while batting the threatening dagger away
with the other. The gash it made across his palm was insignificant; rage
canceled out the pain. He banged Devadatta’ s skull into the packed dirt. The
first time was enough to make his opponent half senseless, but Siddhartha
repeated the action twice more. Devadatta’ s eyes betrayed panic when he
realized that he was alone and defenseless. The second time his head
smashed against the ground, his eyes glazed over; the third smash, and they
rolled up into his head. Siddhartha paid no attention. He lifted Devadatta’ s limp body of f the
ground in a wrestler ’s hold around the chest, squeezing the breath out of
him. It was remarkably easy to do, as if he were shaking a rag doll. Siddhartha locked his arms into a vice and leaned back, his face to the sky. Inside a voice said, “ This is freedom. This is what the gods feel like when
they mete out death.” Siddhartha believed the voice and waited for the
moment when he would let Devadatta’ s body fall. As his face turned up to the sky, which was still divided between sun
and clouds, his arms felt Devadatta’ s body grow more and more still. Surrender, and be fr ee. For the first time since he could remember, a voice came to him from
another place. Siddhartha’ s grip weakened just a fraction. Surrender, and be fr ee. When the voice came back again, Siddhartha could hardly keep from
shouting back, Haven’ t I alr eady surr ender ed? He had conceded the fight to
his enemy, yet instead of freeing him, it had opened him to treachery. What
was this new surrender? Where would it take him? Siddhartha felt seized
with fear. If he let go of Devadatta, their old enmity would be twice as
strong; he would have failed his father and turned victory into humiliation. None of that mattered now. Deep down he knew what he had to surrender. The voice wanted him to jump into the abyss, a place deep inside and
completely unknown to him. It was the only way out.Devadatta quivered and softly moaned. Siddhartha dropped him without
being aware of his action. He walked to the edge of a clif f—the image in his
mind was as real to him as anything he’d ever seen—and leaped. He saw
his arms fly up and the yawning gulf, like a monstrous mouth, below him. His first impulse was to shriek, so dizzying was the sensation of
plummeting into emptiness. This must be like dying,  he thought. He
couldn’ t feel his body anymore; no sights or sounds reached him from the
outside world. But his worst fears were unfounded. The void was not a
place of destruction and chaos. No, it was very dif ferent. He saw his mother holding a baby in her arms, and her face was the sun. He saw Mara sitting on his throne surrounded by swarming, buzzing
entities, and his face was the night. He saw his father, an infant swaddled in
a suit of armor, crying to be let out because he was suf focating. He saw
Sujata, the stars, Channa riding the white stallion Kanthaka. The spectacle
whirled and slipped past him like painted gossamer, and Siddhartha
laughed, feeling exhilarated. The things that had meant so much were as
thin and fragile as tissue. He kept on falling. The tissuelike images flew apart. It was like
watching the wind scatter leaves, and the leaves were his life. As this life
evaporated before his eyes, Siddhartha felt a shiver, as if someone had
ripped of f his winter coat and left him naked in the cold. But he wasn’ t
naked, and far from dead. Instead of the mask of images and memories,
surrounding him on every side was something pure and free: life itself. He
couldn’ t remember who he was. There was nothing left of his fears and
dreams, nothing to do, nothing to want. He was simply alive, the breath of
the breath, the eye of the eye. The falling sensation ended. Siddhartha was held in suspension, an
invisible spider dangling from an invisible thread. It would have been
wonderful to remain like that. It would have been everything. Then a low
throbbing could be heard like distant thunder, and it rolled toward him, a
wave of thunder that boomed in the night until the muf fled boom turned
into a word. “Son?”Siddhartha opened his eyes. His father ’s stricken face covered the sky. I’m all right,  he wanted to say, seeing the sick worry in the king’ s eyes. No
words came out. They were stifled by Siddhartha’ s emotions. He reached
back in his mind, trying to return to where he’d been after he leaped into the
abyss. There was nothing there. He felt his father lifting his head; other arms were under his legs and
torso. They lowered him onto a litter, and then he was jounced up and down
as the bearers ran with him toward the palace. He was returning to his right
mind now, full of images and memories once again. What had he done to
Devadatta? What would happen to Channa? His whole body felt heavier; it
was being tied to earth again by a thousand threads. Siddhartha struggled,
desperate to break free. Then a physician’ s soothing voice said, “T ry to
calm down. Quit fighting.” Someone pressed a cold slimy thing to his
forehead, and the last thing Siddhartha saw before passing out was the
painted ceiling of his father ’s bedroom, in the image of the sky. “HEAT STROKE, THA T’S ALL. Did you see his face? He was sweating like
mad, then he turned white as a sheet before they carried him of f. He could
have died.”
“He went crazy. It was bound to happen. Don’ t you know the pressure
he’s under? Y ou’d crack too.”
“The wretched boy’ s cursed. My wife has a maid who can see demons. The one she saw around him almost scared her to death.”
The rumor mill at court hummed with excited speculation. No one could
make their favorite theories stick. They were too bewildered over
Siddhartha’ s sudden outbreak of violence. W ould he ever be himself again? The gods of gossip were not sure. After three days the leeching was over,
and the royal physicians, squeezing clotted blood between their fingers,
declared that the worst poisons had been extracted. The astrologers sounded
guardedly optimistic about the transit of Mercury coming to an end after it
had combusted with the sun. In their eyes, malefic forces had taken over
Siddhartha. Suddhodana didn’ t believe any of it


, “I’ll never get over this”) has subsid ed and now
other aspects of the loss are popping their heads up at sixes and sevens or
higher, just allow for their passing, one at a time, EFT round by EFT round. When you get to this step again, keep following through  until you
experience relief, meaning that you are able to think of the tapping target
with neutrality. Or, you are able to think of the person or the event and have
more perspective than at the time of loss, for example.Step 7. If intensity is the same. Do you believe  logically that you can
never get over this? Do you believe emotionally that you can never get over
this? Get more specific. Is it too big? Is it that you don’t know how (yet) to
navigate this unknown territory? Is it because you never expected it to be
this way? Choo se one reason you can never get over this. We’re getting
more specific to get results. Tap with a more specific “I can’t get over this
because  … ” in mind, and see if it doesn’ t loosen “I can’t get over this.” Or
focus on your body sensations about never getting over this and tap around
following a body sensation relating to “never get over this”usin g Chase the
Pain. Or go to an earlier loss, and tap on one event related to that. Then
move on to step 10. Step 8. If intensity is lower. Choose a thought, phrase, feeling, or body
sensation that happens when you think of the loss you have identified from
step 1, such as: “I am so angry about what happened. It’s not fair. It’s ….”
Skip to step 10 when you are neutral or close to it here. As well, uncover
specific events by asking: What about it isn’t fair? You may have a laundry
list of tapping targets by asking this question. Write them down to tap on
now, one at a time before moving on. Step 9. If intens ity is higher. Keep on tappin g on the same target you had
in step 2. Allow yourself to take a few deep breaths, inhaling all the way
from the soles of your feet up through the top of your head, and then out. Again, inhale deeply now through the top of your head, down and out
through the soles of your feet. Repeat the process a few more times. Now
tune into both your tapping target and your body sensation. Start another
round. Here are possible setup statements to inspire you:
Even though I can’ t get over this, I love, honor, and accept myself. Even though a part of me belie ves I can’t get over this, I deeply and
completely accept all parts of me. Even though I can’t see how I’ll get over this, I accept myself and how
I feel right now.Focus in on your body sensations, and follow them. Allow yourself to
cry, or feel the feelings, and keep on tapping through the flood of emotions! Step 10. Retest your intensity. How much can’t you “get over this” now? Or how much is it not fair? Using the tapping example of “can’t get over
this,” ask yourself these questions:
How come I can’ t get over this? Answer: It’ s my fault. How is it my fault? Answer: I wasn’ t there for him at a critical moment. How so? Answer: When he was in the hospital that one time, I needed to
go home and rest, but he was in pain. Aha! A specific event underneath one of the many reasons why you
“can’ t get over this.” Tap on this with Tell the Story until intensity around
this particular event subsides. Step 11: Now, return to your original tapping target from step 2, here it’s
“I can’t get over this.” Now how much do you still believe, or what’ s left
relating to “can’ t get over this” or whatever tapping target you chose? Do
you see how you can begin to see some hope? Even if you have  shifted one
point, that’ s movement! Support for Getting through Grief >
In some cultures, the communi ty engulfs the mourner. I don’t mean they
share their condolences by delivering homemade food or sending cards. The
community sits with the mourners until they experience a breakthrough. If
we were  held through our grief with nothing expected, the experience
would be profound and healing  for all involved. Consider tapping when
you’re troubled by these issues: “Even though I need more than what I’m
getting right now, I love myself anyway” or “Even though I’m expected to
be norm al, and how is that even possible right now, I love myse lf anyway”
or “Even though I don’t have the support I need through this troubled time
….”
An alternative to traditional EFT is to tap continuously while expressing
phrases like these until you expe rience some relief:  “It’s possible for me torelease this grief, according to my own timing.” “I know this is hard. And I
can still do it.” “I am going through the hard stuff now and I’m okay.” “It
feels like my world is ending, but I’m still here. And I have more resources
than I can possibly imagine right now.” “I forgive myself for being scared. I
forgive myself for hurting. I forgive myself for lashing out. I forgive myself
for shutting down. I forgive myself for blaming. I forgive myself for
everything I did do, and for everything I didn’ t do ….” “I choose to love,
honor, and accept myself.” “I shower myself with compassion and
kindness.” “I am open to healin g, to my own wholeheartedness, to myself
and to all that is divine in my life.” “I feel the soles of my feet on the floor. I
feel the earth rising up to meet me.” “I choose to breathe in life, and to
release everything I no longer need or that is no longer serving me.”
Exercise: Releasing Learned
Helplessness and Burden
Grief can bring up fear and helplessness about everything you don’t know
how to do. You may wonder how to go on without the person in your life,
how to do the financial statemen ts, to parent on your own, to cook ….You
may be afraid of future losses. Add the word “yet” t o what you don’t know
how to do in your setup statements. “Yet” gives hope that you can figure it
out. It’s an alternative to the helplessness or hopelessness you might feel
about your loss. I don’ t know how to go on without this person in my life, yet …. I have no idea how to run the business, be a single parent, or cook a
decent meal, yet I’m open to learning. I have learned other things, so
it’s possible I can learn this, too. I am a resilient, capable, resourceful
human being. Step 1. Notice how you are feeling in your body. Make note of any
tensions or aches or pains befor e you get started. Now, aim one EFT round
at what you can’ t do or don’ t think you can learn how to do.Step 2. Now, try that same round, adding  “yet” to what you don’t know
how to do. Even though I have no idea how to do X yet, I deeply and completely
accept myself. Step 3. Remind  yoursel f of the many things you had no idea how to do or
that you thought were impossib le but you ended up doing. Tap all the tap-
down points, a single point, or the finger points as you list them aloud. What does it feel like in your body to acknowledge the capac ity to grow
and chan ge? You are reminding your system that you do, indeed, know how
to learn and even now are in the process of learning how to do—even this,
even this. Step 4. Now how do you feel about learning or about the grief target? See
if there has been any corresponding change in how you feel in your body. Case Study: Loss and Grief Shrunk Sima’ s World
Sometimes a person’ s world gets really small around the grief object or
person. The whole world can seem to revolve around the brief time of the
loss, which is just one snapshot in time rather than your whole  experience
over the course of many years with that person, place, or job. Sima and her husband had many good times during their fifteen years
together. At the time her husban d, Robert, contracted an incurable, painful
cancer, they had just moved to the land of their dreams, where they had big
plans for their careers. The illness was swift. Within months, Robert was
gone. Every time Sima thought of him, it was about the brief time in their
lives when he was dying. She had no access to the wonderful memories. She felt like she should have done more, especially at key moments in his
decline and treatment. She had many specific events holding this belief up. If only she had done something differently, he might have survived. She
understood this belief wasn’ t logical—that it was emotional. Sima was work ing with me about being stuck in her job. However,


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