 order to feel blessed, secure, ecstatic or
content. Manifesting is not about making demands of God and the uni-
verse. Manifesting is a cooperative venture in which your intention is
aligned with divine intelligence. That intelligence is in all things and
in you simultaneously. You are not separate from that which you
would like to manifest. It is you, you are it. There is only one power
in the universe, and you are connected to that power. Demanding
that God send your desire according to your timetable and design
reinforces the incorrect idea of God as a separate energy. Imagining an intelligence in the universe that is devoid of individ-
ual personality is a way of beginning to understand this eighth princi-
ple. This unusual and perhaps difficult concept will help to make the
eighth principle more manageable. INTELLIGENCE APART FROM INDIVIDUALITY
Most of us believe that the recognition of any other individual
affirms a point at which our own individuality ceases and the other’s
begins. This belief is part of our conditioning, and it imposes a great
deal of limitation on us. Early on we learned that “I am not that
other because I am myself.”
If this pattern were ascribed to the universal mind it would
describe a God that at some point ceased and something else began. The description of universal would not apply because the God energy
would not include all things. To be universal and to recognize any-
thing as being outside itself would be to deny its very being. So, the
nature of universal intelligence is an absence of individual personality. The all-pervading spirit is an impersonal life force that gives rise
131
WAYNE W. DYER
to all that is manifested. The universal spirit permeates all space and
all that is manifested and we all are a part of that. You are in an
impersonal and intensely intelligent ocean of life that is all around,
under and in everything, including you. Though you have been con-
ditioned to believe that you are individual, you are actually a part of
the grand universal nature that is infinite in its possibilities. This undifferentiated intelligence responds to you when you rec-
ognize it. If you believe that the world runs by chance, or by your
personal demands, then universal mind will present you with a
hodgepodge of reactions without any recognizable order. However,
when you cease believing that you are a separate personality with
individual intelligence, you begin to have a new clarity. From the perspective of an intelligence that is universal and undif-
ferentiated, ask yourself what the relationship of this universal mind
is to you. It cannot have “favorites” if it is the root and support for
everything and everyone. Lacking individuality, it cannot be in con-
flict with your desires. Being universal, it cannot be simply shut off
from you. ;
All these statements characterize this all-producing mind as
responsive to you when you understand your relationship to it. This
universal, all-pervading principle has nature in common with you. When you solve this riddle of the ego, you have a new wisdom
regarding your ability to apply this eighth principle of manifestation. You cannot exhaust the infinite, so your possession of it means
that you have the ability to differentiate it as you desire. Your task is
to bring the universal within your grasp by raising yourself to the level
of that which is universal rather than bringing the universal down to a
level of misperceived individuality that is separate from the universal. You need only to recognize it to attract it to yourself rather than ask-
ing it to recognize you and bring you to it. Having learned a different
set of principles, all of this may sound a bit confusing. Yet it is cru-
132
Manifest Your Destiny
cially important for you to know this before moving along on the
path of manifesting. Recognize the universal as a part of all that you’ are, and that all
that you are is undifferentiated from all that is. Keep repeating this
new awareness. Then know that if you fail to recognize the universal
as undifferentiated, it will present itself to you in exactly that fashion,
as a mishmash of energy that you cannot grasp, as chaos rather than a
cosmos, and as a system in which you are separated from all that you
desire. So, remove any and all demands from your desires, and shift to
the inner, knowing that you are bringing the universal intelligence
into your life, and that you will leave the how and when up to that
intelligence, without judging, demanding or insisting upon your own
personality’s prerequisites. Your knowing is enough. Then, cultivate
the power of patient detachment from the outcome. THE POWER OF INFINITE PATIENCE
This provocative line is from A Course in Miracles: “Those who are
certain of the outcome can afford to wait, and without anxiety.” This
is the mainstay of infinite patience. The notion of certainty and
patience go together. When you trust and know that you are con-
nected to that universal, all-providing intelligence, then you simply
allow yourself the virtue of patience. You place no time constraints
on your manifestation and you go about the affairs of your life with
an inner awareness that says, “I’ve got all the time that I need, and I
am certain of the outcome, so I will allow it to show up as it will, in
due time.”
The secret to being patient is in the certainty of the outcome. When that certainty is manifested in you in the form of trust and a
knowing, you can then turn your thoughts away from the desired
outcome. Without anger or anxiety, you are able to turn your atten-
133
WAYNE W. DYER
tion to whatever it is that occupies your daily life schedule. Your knowing and your infinite patience put you at ease. You have
practiced all of the principles of spiritual manifestation, and then you
have allowed the universe to handle the details. Your inner sense is
that what you want to manifest is already here, and your inner atten-
tion is on the feeling of well-being that you are already blessed with
what it is you seek. Consequently, there is no pressure for you to
make it show up immediately. This inner bliss is a function of the power of your infinite patience. Later on in A Course in Miracles we are reminded that “Patience is nat-
ural to the teacher of God. All he sees is certain outcome, at a time
perhaps unknown to him as yet, but not in doubt.” I love this idea of
having a certainty about the outcome and being unconcerned about
the details. When we become impatient, we literally devalue ourselves and
our connection to the divine Holy Spirit. Impatience is a failure to
trust in the universal intelligence, and it implies that we are separate
from the all-providing spirit. Impatience implies that our ego is the
boss of desire. This form of self-importance needs to be addressed. When you are certain about the outcome, and unconcerned with
the how and when, you have cultivated the power of infinite
patience, and simultaneously you have detached yourself from the
outcome. When this detachment takes place, you are able to go
about your daily business of raising your children, doing your work
or training, meditating and communing with God and just patiently
observing. Patience is natural when you trust in the oneness of the
universal intelligence. One of the ways to develop patience is to contemplate how patient
God has been with you. When you were in times of denial, or self-
abuse, or self-absorption, or hatred, God was infinitely patient. God
does not scold or punish you when you are off the sacred path, nor
134
Manifest Your Destiny
does God desert you. This is the same kind of patience that you want
to develop. Infinite patience is a sign of trust, and it calls upon infinite love to
produce results in your life. When you let go of impatience, you are
aligned with the God force, and all of the anxiety that tells you what
is lacking and missing in your life is gone. Anxiety produces fear and
self-pity and attaches you to time. When fear-based impatience takes
over, you lose your infinite self and become once again subject to the
ego, which has no patience with anything about infinitude. The ego wants what it wants, and it wants it now. If it is not satis-
fied, it will convince you of what a rotten place this is and how you
cannot trust anything but your differentiated self, even though that
self has produced the feelings of lack all along. If you do satisfy the
ego, a new list of demands will appear the next day. The anxiety level
will increase as you complete these new demands. This continues as
long as the ego is in charge of your life. But when you recognize the connection between your infinite self
and the God force, you will know that God has been patient with you
no matter how long it took you to come around, regardless of how
far you may have wandered and no matter how much you may have
refused to listen. Infinite patience produces almost immediate results in your life. You become free when you relax your insistence to have it now, and
you increase your awareness that you actually do have it now, already,
even though it may not have shown up as you would like it in your
immediate surroundings. As an infinitely patient person you know
that you are already where you want


en
the healing of canker sores. Related Species  Quinoa ( A. caudatus, also
known as Inca wheat) is a nutritious Andean grain. It is used to make bread and is eaten in salads. The
seeds of A. grandiflorus  are used as a foodstuff by
Australian Aborigines.Marshmallow infusion,
made from the flowers,
soothes sore skin.Amaranth’s  long-lasting flowers gave rise to its name,
meaning “unwithering” in Greek. Althaea officinalis (Malvaceae)
Marshmallow
Description  Downy perennial growing to 7 ft
(2.2 m). Has thick white roots, heart-shaped leaves,
and pink flowers. Habitat & Cultivation  Native to Europe,
marshmallow is naturalized in the Americas. It
prefers marshy fields and tidal zones and is
cultivated for medicinal use. The aerial parts are
gathered in summer as the plant begins to flower
and the root is unearthed in autumn. Parts Used  Root, leaves, flowers. US_158-179_Abies_balsa_Boswe_serratta.indd   165 26/02/16   12:47 pm
166
other medicinal PlantsAmmi mA jus
Ammi majus (Apiaceae)
Bishop’s Weed
Description  Erect annual herb growing to
32 in (80 cm), with tangled leaflets and umbels
of small white flowers.The true fruit hangs just below this stem and contains the nut, which is encased in red or  yellow flesh. Habitat & Cultivation  This tree is native to
tropical American forests and grasslands. It is now cultivated for its highly prized nuts throughout the tropics, especially in India and eastern Africa. Parts Used  Nuts, leaves, bark, root, gum. Constituents  The gum contains anacardic acid,
which is bactericidal and fungicidal, and kills worms and protozoa. History & Folklore The “apple” is made into
jams, and, in Brazil, into a liquor called cajuado. The gum exuded by the stem wards off ants  and other insects. Medicinal Actions & Uses Though many
parts of the plant are used medicinally, cashew nut is chiefly a food—after removal of its toxic lining. The nut is highly nutritious, containing 45% fat and 20% protein. The leaves are used in Indian and African herbal medicine for toothache and gum problems, and in West Africa for malaria. The bark is used in Ayurvedic medicine to detoxify snake bite. The roots are purgative. The gum is applied externally for skin conditions such as corns and fungal infection. The oil between the outer and inner shells of the nut is caustic and causes an inflammatory reaction even in small doses. In
folk medicine in the tropics, the oil is used very sparingly to eliminate warts, corns, ringworm,
and ulcers. Research  Research at the University of Berkeley
(California) has shown anacardic acids to have significant antibacterial activity against Heliobacter pylori, the bacterium thought to be the main cause of stomach ulcers. Caution  The shell oil and its vapor are highly
irritant—do not use in any form.of lozenges to relieve dryness of the mouth. It  was also taken to help ease neuralgia and paralysis of the tongue or lips. Medicinal Actions &  Uses  Pellitory root
is taken as a decoction or chewed to relieve toothache and increase saliva production. The decoction may also be used as a gargle to soothe sore throats. In Ayurvedic medicine, pellitory root  is considered tonic and is used to treat paralysis and epilepsy. Diluted pellitory essential oil is used  in mouthwashes and to treat toothache. Caution  Do not take the oil internally except
under professional supervision. Anagallis arvensis (Primulaceae)
Scarlet Pimpernel
Description  Creeping annual growing to
2 in (5 cm) with oval- to lance-shaped leaves  and salmon-red flowers on long stems. Habitat & Cultivation  Scarlet pimpernel
is found in Europe and in temperate regions generally. It prefers open areas and untended sandy ground, and is gathered in summer toward the end of its flowering period. Habitat & Cultivation  Bishop’s weed is
native to the Mediterranean region and as far  east as Iran. It is cultivated for its seeds, which  are harvested in late summer. Parts Used  Seeds. Constituents  The seeds contain
furanocoumarins (including bergapten), flavonoids, and tannins. History & Folklore  Bishop’s weed has
been grown as a medicinal plant since the Middle Ages, but has been less often used than visnaga  (A. visnaga, p. 62). Medicinal Actions & Uses  Bishop’s weed
produces strongly aromatic seeds. In an infusion  or as a tincture, they calm the digestive system. They are also diuretic, and, like visnaga, have been used to treat asthma and angina. Bishop’s weed reputedly helps treat patchy skin pigmentation  in vitiligo. It has also been used for psoriasis. Cautions  Bishop’s weed increases sensitivity
to sunlight and can provoke sunburn and sunlight-related allergic reactions. Side effects can include nausea, vomiting, and headaches. It is subject to legal restrictions in some countries. Anacardium occidentale
(Anacardiaceae)
Cashew
Description  Evergreen tree growing to a height
of 49 ft (15 m). Has large oval leaves and pink-
streaked yellow flowers on long spikes. Its greenish-grey “fruit” or “apple” is in fact a thickened stem. Scarlet pimpernel
was called “poor man’s weather glass” because  its flowers close before rain.Bishop’s weed, like most members of the carrot family,  has highly aromatic seeds. Anacyclus pyrethrum
(Asteraceae)
Pellitory
Description  Perennial herb growing to 1 ft
(30 cm). Has smooth alternate leaves and large
white flowers with yellow centers. Habitat & Cultivation  Pellitory is native to
the Mediterranean region as far east as the Middle East. It is cultivated in Algeria, and the root is unearthed in autumn. Parts Used  Root, essential oil. Constituents  Pellitory contains anacycline,
inulin, and volatile oil. History & Folklore  The herbalist Nicholas
Culpeper wrote in 1652 that pellitory “purgeth  the brain of phlegmatic humours… easing pains  in the head and teeth,” It has been listed in the British Pharmacopoeia and was used in the form
US_158-179_Abies_balsa_Boswe_serratta.indd   166 26/02/16   12:47 pm167 other medicinal Plantsandrographis paniculata
Parts Used Aerial parts. Constituents  The herb contains saponins
(including anagalline), tannins, and cucurbitacins. The latter are cytotoxic (damaging to cells). History & Folklore  Classical Greek writers
believed scarlet pimpernel helped melancholy. In her Modern Herbal  (1931), Mrs. Grieve quotes
an old saying: “No heart can think, no tongue
can tell/The virtues of the pimpernel.” It has
been employed in European folk medicine as
a treatment for gallstones, liver cirrhosis, lung
problems, kidney stones, urinary infections, gout,
and rheumatism. This pattern of use suggests a
detoxifying action for the plant. Medicinal Actions & Uses  Little used by
medical herbalists today, scarlet pimpernel has
diuretic, sweat-inducing, and expectorant
properties. As an expectorant, it was used to
stimulate the coughing up of mucus and help
recovery from colds and flu. It has been used to
treat epilepsy and mental problems for 2,000 years,
but there is little evidence to support its efficacy. Caution  Scarlet pimpernel is not recommended
for medicinal use for more than 2–3 weeks.ananas comosus (Bromeliaceae)
Pineapple
Description  Herbaceous perennial
growing to 3 ft (1 m). Has a short, sturdy
stem; spiny, lance-shaped leaves; and succulent
reddish-yellow fruit. Habitat & Cultivation  Pineapple is native
to South America. It is cultivated throughout the
tropics for its fruit and, to a lesser extent, its
leaf fiber. Parts Used  Fruit, leaves. Constituents  Pineapple fruit contains bromelain,
a protein-splitting enzyme that aids digestion. It has
significant levels of vitamins A and C.
Medicinal Actions & Uses  The sour,
unripe fruit improves digestion, increases
appetite, and relieves dyspepsia. In Indian herbal
medicine, it is thought to act as a uterine tonic. The ripe fruit cools and soothes, and is used
to settle gas and reduce excessive gastric acid. Its
significant fiber content makes it useful in relieving
constipation. The juice of the ripe  fruit is both a digestive tonic and a diuretic. The leaves are considered to be useful in
encouraging the onset of menstrual periods
and easing painful


 relatively stronger action than infusions or decoctions. They are convenient to use and last up to two years. Tinctures can be made using a jug and a jelly bag, instead of a wine press. Although mainly used in European, American, and Australian herbal medicine, tinctures play a part in most herbal traditions. Capsules & Powders
Powdered herbs are most easily taken as capsules but can be sprinkled on food or taken with water. Externally, they can be applied as a dusting powder to the skin or mixed with tinctures as a poultice (see p. 295). Standard Quantity
200 g dried or 300 g fresh herb chopped into
small pieces to 1 quart (1 liter) alcohol—vodka of 35–40% alcohol is ideal, although rum hides the taste of bitter or unpalatable herbs
Standard Dosage
T ake 1 tsp (5 ml) 2 –3 times a day diluted in  1 tbsp plus 1 tsp (25 ml) of water or fruit juice. Storage
Store in sterilized, dark glass bottles in a cool dark place for up to 2 years. Standard Quantity
Fill size 00 capsules, which contain approximately 250 mg of powdered herb
Standard Dosage
T ake 2 –3 capsules twice a day. Storage
Store in airtight, dark glass containers in a cool place for up to 3–4 months. 1Place the herb in a large, clean glass jar and pour on
the alcohol, ensuring that the herb is covered. Close and
label the jar. Shake well for 1–2 minutes and store in a cool dark place for 10–14 days, shaking the jar every 1–2 days. 2Set up the wine press, placing a muslin or nylon mesh bag securely inside. Pour in the mixture and
collect the liquid in the jug. 3Slowly close the wine press, extracting the remaining liquid from the herbs until no more
drips appear. Discard the leftover herbs. 1Pour the powder into a saucer and slide the  capsule halves toward one another, scooping
up the powder (or use a capsule-making tray). 2When the halves of the capsule are full of powder, slide them together without spilling the powder,
and store. 4Pour the tincture into clean, dark glass bottles using a funnel. When full, stopper with a cork
or screw top and label the bottles. Making Capsules
US_292-293_Tinctures. indd   292 26/02/16   4:43 pm293 herbal remedies for home use
A simple and effective way to make a tonic wine
is in a jar or a ceramic vat with a tap at the base to
enable the wine to be drawn off without disturbing
the herbs. Wine can be added periodically to
keep the herbs covered, although, in time, this
will reduce the wine’s tonic effectiveness. If
exposed to the air, the herbs may get moldy,
making the remedy not only ineffective but unsafe
to take. Herbal Wines
Herbal wines are made by fermenting the herb
in the same way that wine is produced from
grapes. With the correct equipment this is
a simple process, but fermentation alters the
activity of the herbs and tends to reduce their
medicinal value. A syrup is made with equal proportions of an
herbal infusion or decoction and honey or unre
fined sugar. When making an infusion or decoction
for a syrup, it needs to be infused or simmered for
the maximum time to optimize its medicinal
action. Infusions should be infused for 15 minutes
and decoctions should be simmered for 30 minutes. Press the soaked herb through the strainer or sieve
to remove as much liquid as possible. Small amounts
of neat tincture can be added to the cooled syrup to
increase its effectiveness. Syrups Made with Tinctures
Syrups may also be made with tinctures instead of
infusions or decoctions. Combine 500 g of honey
or unrefined sugar with 1 cup (250 ml) of water. Gently heat until all the sugar or honey has
dissolved and the mixture has thickened. Remove
from the heat. Once cool, stir 1 part of the
tincture, or mixture of tinctures, into 3 parts of the
syrup and bottle as directed opposite. Tonic Wines
Tonic wines are an agreeable way to take strengthening and tonic herbs to
increase vitality and improve digestion. Neither strictly medicinal, nor simply
appealing to the palate, they are easy to prepare at home. Tonic wines are
made by steeping tonic herbs, such as dong quai ( Angelica sinensis, p. 63), or
bitter herbs, such as southernwood ( Artemisia abrotanum, p. 172), in red or
white wine for several weeks. Syrups
Honey and unrefined sugar are effective preservatives and can be combined
with infusions or decoctions to make syrups and cordials. They have the
additional benefit of having a soothing action, and therefore make a perfect
vehicle for cough mixtures as well as relieving sore throats. With their sweet
taste, syrups can disguise the taste of unpalatable herbs and are therefore
greatly appreciated by children. Standard Quantity
100 g dried or 200 g fresh tonic herbs or
25 g dried bitter herbs and 1 quart (1 liter) of
red or white wine
Standard Dosage
Drink 1/3 cup (70 ml) each day before a meal. Storage
Use a ceramic vat with a tap at its base, or a
sterilized glass jar. Store for 3–4 months, ensuring
wine covers the herbs. If the herbs become
moldy, discard the remedy. Standard Quantity
2 cups (500 ml) infusion or decoction (see p. 291), infused or heated for the maximum time
(see left); 500 g honey or unrefined sugar
Standard Dosage
T ake 1–2 tsp (5–10 ml) 3 times a day. Storage
Store in dark glass bottles with cork tops in a
cool place for up to 6 months. 1Place the herb in a large, clean jar or vat. Pour in enough wine to cover the herb
completely. Close the jar securely, shake
carefully, and leave to stand. 1Pour the infusion or decoction into a pan. Add the
honey or sugar. Gently heat, stirring constantly
until all the honey or sugar has dissolved and the
mixture has a syrupy consistency. Remove from the
heat and cool. 2Pour the cooled syrup into sterilized glass
 jars using a funnel and store in a cool, dark
place. Seal the jars with cork stoppers, because
syrups are prone to ferment and may explode if
kept in screw-topped bottles. 2Allow the wine to mature over 2–6
weeks, then take a dose from the
tap or jar. Regularly top off the mixture
with wine. US_292-293_Tinctures. indd   293 26/02/16   4:43 pm
294
herbal remedies for home useHot Infused Oils
Although hot infused oils can last up to a year,
they are most potent when used fresh. If only
using infused oils occasionally, make a smaller
quantity than the standard amount with the same proportion of herb to oil. The wine press may be replaced with a jug—when cool enough to touch, squeeze the oil through the jelly bag as illustrated in Cold Infused Oils below. Many herbs make effective hot infused oils,
especially spicy herbs such as ginger (Zingiber officinale, p. 155), cayenne (Capsicum frutescens,  p. 74), and pepper (Piper nigrum, p. 250). These oils can be rubbed into the skin to relieve rheumatic and arthritic pain, improve local blood flow, and relax muscles. Other hot infused oils from leafy herbs, such as comfrey (Symphytum officinale,  p. 138), speed wound healing. Oil infused with mullein (Verbascum thapsus, p. 281) is used for earache and ear infections, and chickweed (Stellaria media, p. 272) ointment may be produced from
a hot infused oil (see p.<|eot_id|><|begin_of_text|>
Q: What is the recommended storage method for ointments?,
A: Store in sterilized, dark glass jars with lids for up to 3 months.
Q: What is the recommended dosage for using herbal remedies?,
A: The standard dosage is not to exceed the stated dose, and it is recommended to consult a professional practitioner before taking any herbal remedy.
Q: What is the purpose of using a wine press in the tincture-making process?,
A: The wine press is used to extract the liquid from the herbs, allowing the creation of a concentrated tincture.
Q: What is the recommended method for storing infused oils?,
A: Store in sterilized, airtight, dark glass bottles for up to 1 year.
Q: What is the recommended method for making ointments?,
A: Melt the petroleum jelly or soft paraffin wax in a glass bowl, add the herb, and simmer gently for 90 minutes.<|eot_id|><|begin_of_text|>Herb Comfrey ( Symphytum officinale, p.


shame and how that gets in the way of having enjoyable experiences with
food. The second chapter tal ks about emotional hunger which, until
addressed and satisfied, will co ntinue to hinder any progress we make in
our heal ing. The  third chapter ta lks about the disconnect we hav e with food
and its source, and our body’ s innate intelligence when it comes to healing. Medicine and food are not se parate. This chapter also talks about the
protein and dairy concern and a better way to enjoy smoothies. The fourth
chapter is about overconsumpti on and addiction. Finally, the fifth chapter
points to the need to take personal responsibility in creating the health wewant. Each chapter also provides some tools and techniques t hat you can
begin to use rig ht away. However, the ultimate solution is in our deep
connection with Source and that is the subject matter of the next section. S E C T I O N  I I  -  A Y U R V E D A  O F F E R S
S O L U T I O N S
The anc ient wisdom and science of A yurveda of fers the ultimate solutions
to our modern d ay challenges. The first chapter introduces A yurveda and
how it fills the g ap in our health  and healing. This chapter outli nes the five
major concepts that we can look at to get a broader and more
comprehensive view of food  and nutrition. The five co ncepts are:
Consciousness and how it heals, the need for a bigger context, our
connection with Creation, ener gy, quality and balance, and, finally,
digestibility, a process that is of ten missed in all the hype around food and
nutrition. The five-element the ory and its relationship to fo od, to our
constitution, to seasons, to cycles of day, and dif ferent tastes are discussed
in one of the chapters in this section. Y ou will also find a quiz that you can
fill out to understand your own constitution and imbalance. Digestion is
discussed in detail in one of the chapters and it outlines many  things you
can do today to improve your digestion. Understanding balance and its role
in healin g is also discussed in t his section. The last chapter of this section
talks about what makes food A yurvedic and what creates toxin s (Ama). At
the e nd of this section, I hope th at you will have a general understanding of
A yurveda and come away with some practical tools on how to v iew food so
you can bring balance into you r eating and your kitchen. I have kept this
section as general and as non- technical as I possibly can. W hat’ s most
important is that it broadens your understanding and gets you to think about
food in a whole new way. It is that type of thinking that is needed in order
for us to see food as the medicine that it truly is. S E C T I O N  I I I  -  H E A L I N G :  A  C O L L E C T I V E
C O N C E P T
The point of this section is to g o beyond our problems and solutions. W e
don’ t heal in isolation and we can’ t pretend that elements in the externalworld, such as food corporations and pharmaceuticals, don’ t play a role. As
much as we are  independent, we are also interdependent. W e a f fect others
and are af fected by them. Although all we can do is create a change within
ourselves, it is good to be aware of the external influences and  norms that
can potentially undermine our ef forts. Paying attention, waking up and
taking a strong stand by changing our actions are all necessary. What would
we do if we weren’ t so vested in  our illnesses and diagnoses? W e must rise
above o ur problems and connect with our deepest desires and aspirations. Healing comes from exactly tha t. This is the shortest section of the book,
with onl y three chapters in it. Powerful concepts don’ t need to be many,
only a few will  do. The first chapter talks about how healing  must be a
collective concept for a healthier nation and how we, as individuals, can
shift our mind to  create a village  of healing. The second chapter talks about
what ou r world could be like if the medical and the healing wo rld were not
divided, and it e xpands our definition of health to more than a mere lack of
physical symptoms. The third chapter is about creating a healing mindset,
and looks at how believing in healing can lead us to heal our relationship
with food. S E C T I O N  I V  -  R E C I P E S :  L E T  T H E  H E A L I N G
B E G I N  I N  Y O U R  K I T C H E N
Along w ith recipes, you will see  some tips on how to stock you r pantry and
how to feel comfortable in your kitchen, even if cooking is som ething new
for you. I’ve inc luded about 40 recipes and some of them are for foods you
may have never seen or heard o f before. These are the recipes I know, and
this is how I cook and eat. Pick  a recipe that calls out to you and give it a
try. This is by no means a cook book. The handful of recipes I’ve included
are to help you get started and get a flavor for A yurvedic recipes. In the
recipe and food world, I be lieve less is more. W ith an expanded
understanding of food and some basic skills, we can create our own recipes,
and I ur ge you to do just that. I hope you enjoy the recipes and that they
serve as a basis for you to expand your repertoire and broaden your horizon. In working with clients in my clinical practice, I’ve realized two things. First, that in trying to keep up w ith the newest miracle food or diet, people
are o ften missing out on enjoying their food. And, second, that t he overflowof inform ation a bout food that people are facing is actually getting in the
way of them bei ng able to clearl y understand food and nutrition. Part of my
work with my clients is to teach them how to simplify cooking and
nutrition: to think of nutrition in a bigger context and, using their own
experience and intuition, to know what’ s working for them. I b elieve  today’ s overflow of fo od-related information has created room for
simplicity; endle ss and often co ntradictory scientific research on food has
given rise to the opportunity for people to trust their intuition and
experience, and given them permission to fall back on comm on sense. I
have int entionally kept this book non-scientific and I invite yo u to rely on
what you already know. Keep th ings simple. T rust your own experience and
intuition about what you enjoy, and what feels better for your body. Remember, science is derived fr om experiences; experiences ar e not
derived fr om science. W e can’ t wait for science to catch up to begin to use
our own common sense and wisdom.C H A P T E R  1G u i l t  a n d  S h a m e
Emotional chall enges are natural human challenges that teach  us how to
live in alignment with our truth with ease and presence. Our human life is
about le arning the lessons we are here to learn and eventually returning
“Home.” The more we learn, the  more there is to learn. W e neve r quite “get
there” in one lif etime. W e are always a work-in-progress. Our challenges
are part and pa rcel of being hu man, and they simply serve as a catalyst
along our journey to wholeness, which is our ultimate “T ru th.” This is
neither heroic nor shameful. It just is! W elcome to life! Accepting and embracing our c hallenges will go a long way in not only
dealing with them when they strike, but also in opening up a world of
possibilities, wh ere we may view  these dif ficulties as blessings t hat come to
complete us! This mindset and understanding can serve as a template for
how we live. Of course, we sho uld seek solutions to our challe nges and do
everything we can to live happi ly. But when we accept our challenges as a
means o f enhanc ing our experience on this planet, we can approach them in
a whole  new way. The proces s becomes that of inquiry, discovery and
intrigue, as opposed to desperation, fear and shame. W e become
empowered, not  weakened. W e want to approach our challenges from a
place of  power and never from  a place of weakness. There is no longer a
need to hide behind a problem  because we understand it to be part and
parcel of our human journey. When we don’ t hide a problem, we can solve
it in  the  open, instead of dealing with it secretly and in less-than-desirable
ways. What does this have to do with food and eating? Nothing! And everything! If we are lucky, we have experi enced the comfort, warmth and satisfaction
that food can bri ng. These experiences represent our basic huma n needs and
if th


is nevertheless the least of the three. It is a device,
there to do our bidding. Do not, therefore, get caught up in things of the body. Take care of t he body, for sure —
just as you would take care of your car or your home or any other valuable possession. Yet
do not confuse yourself about Who You Are. You are not the body. You are not the mind. You are not even the soul. You are all
three —and more. You a re the Spirit that forms  all three. You are The Energy. You are The
Essence. Please do not regret
all those moments that have brought you
Here. If you are reading this,
then your perseverance has been answered,
and a Grace is coming. So for now, hold on lo osely to where you are. And like knots on a rope that mark your reaching,
hand over hand
you will continue to climb — sometimes through ecstasy,
sometimes through white agony,
higher
into evermore light. This same formula over
and over again. Until that day  you find yourself
just a beacon;
only flame. In a place
where even Love Itself  has come undone. —‘Love Itself’  © 2006 Em Claire  23. LIFE’S WONDER
I HAVE KNOWN MANY  people who never really think about life. “I’m too busy,” they tell me. “I’ll leave that to writers and poets.”
For this reason many people find themselves living in a world where stuff is going on
that no one seems to want to have going on. How it is pos sible for six billion people to want
the same thing and not be able to get it? they ask. What kind of a world is this? they want to
know. Or, in the words of that heart -sinking song by Peggy Lee from so many years ago, “Is
that all there is?” If that’s all  there is... somebody send in the clowns, because this has got
to be a circus. But it’s not a circus, it’s a beautifully orchestrated symphony, with God as the conductor
and all of us as the musicians. All we have to do to make beautiful music together is know
the score. When we see life as it really is, it all suddenly makes sense. Then the changes that are
occurring are seen as gifts and not burdens. And then future changes will be
demonstrations of creation, not tests of endurance. Life is a process. It is not something that is “just happening,” it is something that is
happening on purpose. There is something that life is designed to do. What is the outcome
that life is trying to produce? That is the question of the hour. Indeed, of the century. The an swer can be offered at two
levels... UNIVERSALLY: Life is the process by which God expresses  God, experiences  God, and
expands  God. INDIVIDUALLY: Life is intended to produce for you a direct experience of who you really
are—and then, an opportunity to g o to the next level in your expression of that. Put simply, the purpose of life is to know life and to express more life through the
process of life itself, manifested through all the individuations of life —in this particular
case: You. Life meets its purp ose through the process called  Change. That is, Life (God) is always changing in order to always be creating and recreating Itself
anew, in a way that expands Itself. Many people in the world think that God (as opposed to humans) causes Change, in the
sens e that God causes everything. Ah, but does God? Is there even a God at all (in the sense
of a Supreme Being existing apart and separate from us) who would or could do that? And
if there is, why would God cause one Change and not another? Why would God do “ this”
and not “that,” favor this person or project and not that one? What are God’s criteria? Yes, there are those who believe that God is pulling the levers, for reasons known only to
Him and, presumably, those who follow the One True Religion (whatever religion that
might be in any particular case). So what is true about all this? Is “God” pulling the levers? Or is life a process that runs all
by itself? The answer is no to both questions. “God” (as that separate, Supreme Being) is not
pulling the levers... and... life is not a process that runs all by itself. Life’s wonder is that it is a process in which you, as a sentient being filled with the
consciousness of self -awareness, have the opportunity to create your own experience and
your o wn reality, to know yourself as you appear to be, to express yourself as you came to
be, and finally, to recreate yourself as you wish to be in the next grandest version of
yourself. Life’s wonder is that the whole human race, jointly, has the same opportu nity! We
are, daily, co -creating our collective reality. Life’s wonder is that it is a glorious adventure and a sweet, sweet journey, and I know
and understand that it does not appear to be that way for many, many people. Indeed, it is
when I see the suffe ring of others that I am the most tempted to give up my idea about life’s
wonder, about this being a friendly universe, and about God being a friendly God. We talked about this earlier, and I have been given answers to this riddle often. Yet there
are stil l times when my mind is perplexed and my heart is heavy and only my soul is at
peace in the midst of all of the travail that I witness being visited upon the lives of others, if
not in my own life. Why the travail? I ask, even though I have been given the answer. Why the tragedies? I
cry. And the One Soul replies... Once again, my sweet, caring, compassionate one, you do not and cannot know
of the “soul assignment” which has been given to —and accepted by —another
blessed Individuation of God. Yet can you not believe Me when I tell you that no
Aspect of Divinity can be, at the soul level, victimized or damaged in any way? I
know that at the human level, hurt and victimization exist. Yet I tell you this:
outward manifestation is part of the inward journey of  all entities and cannot be
fully explained or understood in human terms because of the limitations of the
current human perspective. Yet this perspective can shift. And it will. All the human
race needs is one more Shifter here and there, one more person committed to the
Change that will Change Everything. The One Soul then inspired me to write this:
Let me see if I can give you a speck of an insight into a much higher and far more
complex truth than what you may have previously considered. Have you ever d one
something for yourself or for another or for a cause that looked like it hurt or
damaged you in some way —but you did it anyway, for the larger good? I thought about that for a while. I remembered things I have done for myself that “looked
like” they hu rt or damaged me, but that really, in the long run, were “for my own good.” I
immediately came up with a good -sized list. Then I took a look at things I have done for others that did me no good at all —that, in
fact, actually damaged me in some way —but that  I did anyway, because I loved that other
person, or that project. Again, I came up with a pretty healthy list. Now the One Soul inspired me to ask myself:
Can you begin to understand how souls could be doing the same kind of thing? Does it seem to you pos sible that soul -beings would do this as part of their
journey —to advance either their own evolution... or the evolution of another? I had to admit that suddenly I had a better conceptual understanding of all of this. Then I
suddenly saw a “movie” in my head. I was caused to imagine an exchange between myself
and another soul. In my vision I was walking down a sidewalk in some city and I came
across a street person leaning up against a building, clothes a mess, hair oily from not
having been washed in wee ks, and smelling... well, interesting... for lack of a better
description. The street person held out a small paper cup as I passed by. “Would you have any spare
change?” she mumbled. Oh, this same person is on this same spot six days out of seven, I said to myself. She’s got
a real racket going. Why bother even looking for work when you can pick up who knows
how many dollars a week just standing here asking for it? I passed her by without giving her so much as a look... but then I turned b ack and
headed straight for her. “Tell me something,” I blurted. “Why don’t you just get a job like
everybody else rather than standing here asking people for money?”
“If I did,” the bag lady replied, “who would be here to let you see who you really are —?”
I was stunned by her answer. Stunned into silence. I invite you, now, to move into that silence yourself. Consider her reply. How


—is immortal. It communicat es with mortal life by emerging into the physical
world a s time, space, matter, and energy. Physics has no problem
with that assertion. The prec reated state or quantum vacuum is
not bound by time or space. It contains no matter and energy but
only the potential for matter and energy. The direct path translates this basic fact into something
profoundly human. When yo u do the exercise in this chapter of
emptying a room until you a re left with a blank slate, you set thestage for filling the room up again with anything you want. As a
symbol of human creativity, the exercise is simple, but when you
look aro und you, the entire w orld has been constructed the same
way. Colors, textures, tastes,  smells, and the like are all symbols
for a quality human beings desired to have in virtual reality. We kee p at this project, taking a possibility, plucking it out of
its s tate of pote ntial, and then making it real. We embrace dogs for
their human traits—loyalty, friendliness, obedience, and so on—
while in return, through a sort of bleed-through or osmosis, the
primal Siberian wolf from which all domesticated dogs are
descended has been given an evolutionary makeover. H umans
consciously selected the traits we consider desirable and excluded
those w e don’t wish to see. Ad orable eyes are a very desira ble trait,
and a golden L abrador puppy as young as eight weeks inst inctively
gazes into its owner’s eyes,  forming a bond that we instantly
recognize. (Wolves, on the other hand, retain a feral glare with no
connection to humans. ) The dog is a human creation in the flesh
as well as in our creative imagination. Hybridizing do gs and cats, li ke manipulating the genes of corn
and wh eat to resist pests, is physical manipulation, but t he force
behind it, imagination, isn’t. U sing our imagination is one way you
and I and eve ryone else are living the mystery. No one created
imagination, just as no one created creativity. No one created
evolution, either. When you get closer to the source, where
consciousness in all its diversity begins to narrow down to one
thing, it is evident that being human depends on contacting the
immortal domain constantly, not just every day but every second. Diversity is a blinding spectacle. Seven billion people with the
capacity to see millions of co lors, write countless melodies, speak
infinite combinations of words, and pursue endless dreams and
obsessions—this whole panorama is diversity. Being human
cannot be confined to any se t of rules, whether handed down by
divine authority or created by human lawgivers and enforcers. What m akes us human is inv isible and impossible to codify. To
be human, you must know  how to pay attention. Yo u must
understand what it means to remember something, hold it in your
mind, and return to it whene ver you need to. You must be able to
carry through with an intention. These things are so basic that webarely n otice them, but too o ften the basic instructions have gone
awry. The average mind is restless, u nable to stay  still for more than
a brief moment. The average mind is shallow, u nabl e to reach beneath t he
surface of unending mental activity. The average mind is without purpose, unable to bring its
intentions to fruition in a meaningful way. These t hree problems are interlinked, and they bring about the
struggle that most people kn ow all too well. If it were na tural for
the hum an mind to be restle ss, shallow, and without purpose, it
would be useless to speak of metahuman as anything but an empty
ideal. But, in r eality, the mind by nature is restful. It is ca pable of
going d eeply into its own awareness, and it can find a higher
purpose. Pract ical immortality brings this truth to light, telling us
what is normal and natural in our mental life. When y ou are in contact w ith one thing, other basic t hings
become clear. You cannot be  human without the ability to make
symbols and recognize what they mean. A red stop s ign is a
symbol that tells cars to ha lt at an intersection. Red  has zero
connection to stop  until human beings assign it that meaning. The
word tree  symbol izes a class of tall plants with wooden trunks, but
the con nection is totally arbitrary. Arbre  w ill do in Fren ch; Baum
in Ger man. Y et having created a symbol, we can become
imprisoned by it, the way tha t flags trap people into nationalism,
money into greed, and religious rituals into dogmatism. The fre edom to create symbols without being ruled by them is
part of practica l immortality. The Sufis say that everything in the
world i s symbolic, which seems true to me. Virtual reality is a
three-dimensional symbol of how Homo sapiens  wants the world
to be. The things we say in words are symbols of deeper things
that are beyond words or even thoughts. If you try to unravel
everything implied by the word love, for  example, the thread of
meaning will lead in every direction. “I love X” can be ass igned to
all desires, all wants and wishes. Then the opposite of love,
whether it is hate or fear, becomes symbolic of the undesirable. As part of going beyond your story, it is necessary to stop falling
prey to the lure of symbols. You begin to see that they are like
counterfeit money. Love  can be the word used to justify domestic
violence, obses sive jealousy, stalking, or attacking some one else
who de sires th e same person you desire. The same slip periness
afflicts a word like peace, w hich can be used by a country that sells
weapons of mass destruction  in the name of keeping peace among
nations or appeasing tyrants to prevent them from murdering
their own people. The ultimate rationale for pr actical immortality is the same as
the rationale for not-doing. Y ou let wholeness unfold on its own. You stop forcing, struggling, and interfering. It’s unfortunate that
the teachings of not-doing, whether in Buddhism, Taoism, or
Christianity, have acquired the reputation of being mystical. If
people simply stopped forcing, which isn’t mystical in the
slightest, daily life would improve immensely. If we stopped doing
a lot of things we know are bad for us, not-doing would b ecome a
way of life everyone would want to follow. Why don’t we. Because e verything involved in practical
immortality—paying attenti on, using your intention to get
somewhere, fulfilling a purpose, dropping your story, ending the
tyranny of symbols—depends on a state of consciousness y ou have
to arriv e at. Virtual reality is all about stories and symbols. Metareality isn ’t. That’s why a  path is needed to get from o ne state
of consciousness to a different one. What choiceless awareness
teaches us is th at the path isn’t about what you think, say, or do. You unf old your potential, which isn’t a matter of thinking, saying,
or doing. It happens on its own. The truth is th at no one has to worry about communic ating
with t he immortal, because the immortal is co nstantly
communicating with us. It won’t let us go, ever. A message from
metareality en ters our awareness, and it sticks. The message can
be a nything once it is transla ted into daily life. Look around you. No one  invente d attention, intention, love, intelligence, cr eativity,
and evo lution. Yet these things are here, now and forever. They
never let go, no matter how much we misuse them. One thing has
us a lways in m ind, which is w hy we have it in mind. Neither side
has a choice. W13

O N E  L I F E
hen we  are whole, the world will become whole. That
would be an a mazing change, because, as things stand,  we are
divided and so is the world. This state of affairs goes bey ond the
never-ending c onflicts that make the news. There’s a deep  fracture
at the very core of being human. We call ourselves mammals, and
yet most people believe they have a soul. We set ourselves apart
from N ature, e xploiting it without considering the conseq uences. As caretakers of the planet, we are also its worst threat. A shift is already being sparked in collective consciousness,
however. One of the most h eartening signs of this is seemingly
trivial, an online video abo ut a grateful octopus, now seen by
almost twelve million viewer s. It begins on a beach in Portugal
with a man, Pei Yan Heng, strolling along the sand. He spots a
small octopus stranded out of the water. Pei takes out his
smartphone to film the creature. Presumably tossed onshore by a
large w ave, the  octopus looks


	directory. Best	Radical	Beauty	Skin-Care	Ingredients
Despite	the	“breakthrough”	ingredients	that	are	constantly	being	introduced	by
skin-care	companies,	there	are	some	important	staples	that	should	be	included
in	your	external	beauty	skin-care	routine. Over	time,	these	have	held	up	as
being	the	most	effective,	from	both	a	clinical	research	and	an	anecdotal	point
of	view. They	are	among	the	most	important	beauty	ingredients	to	include	in
your	personal	external	skin-care	beauty	arsenal. Antioxidants
Unless	you	haven’t	opened	a	beauty	or	health	magazine	in	the	last	two	decades,
you	have	surely	heard	of	antioxidants. Antioxidants,	naturally	present	in	most
plant	foods	in	varying	degrees,	can	help	counter	skin-aging	free	radicals	and
prevent	damaged	skin	cells. This	means	slowing	down	those	pesky	skin	issues
we	all	want	to	avoid,	such	as	wrinkles,	dry	or	dull	skin,	dark	under-eye	circles,
and	crow’s	feet. You’ll	find	a	very	wide	range	of	antioxidants	and	corresponding	plant
ingredients	touted	in	various	skin-care	products. These	can	range	from	coffee
berry	to	acai	and	a	range	of	other	berries	and	fruits. Some	of	the	most	powerful
antioxidant	ingredients	are	listed	below. Vitamin	C
Vitamin	C	is	so	powerful	and	produces	such	great	results	that	no	skin-care
routine	should	be	without	it. It’s	present	in	many	fruits	and	vegetables	and	is
added	into	skin-care	products	in	a	concentrated	form. Vitamin	C	has	long	beenconsidered	a	workhorse	ingredient,	and	its	effectiveness	has	been	backed	up	by
clinical	research. 6
	It	increases	collagen	production,	which	creates	firm,
beautiful,	and	thicker	skin	over	time,	helps	to	keep	skin
hydrated,	and
diminishes	fine	lines	and	wrinkles. As	an	antioxidant	vitamin,	it	helps	squash
skin	damage	caused	by	unstable	free	radicals	and	sun	exposure
7
	and	also	boosts
the	efficacy	of
vitamin	E. On	a	label,	concentrated	forms	of	vitamin	C	often
read	as	L-ascorbic	acid. Vitamin	E
Vitamin	E,	made	up	of	tocopherols	and	tocotrienols,	is	another	great
antioxidant	vitamin	that	is	highly	protective	of	your	cells	and	helps	your	skin
retain	moisture	to	stay	supple	and	beautiful. Vitamin	E	also	helps	reverse
existing	damage	to	your	skin,	including	scarring	from
acne	and	blemishes	and
age	spots. Used	in	a	skin-care	product	formulation,	vitamin	E	also	helps
stabilize	other	ingredients	as	well	as	oils,	preventing	them	from	going	rancid. Tocopherol	acetate	is	an	artificial	form	of	vitamin	E	that	is	often	seen	on
product	labels. It’s	made	from	a	combination	of	naturally	derived	vitamin	E
and	other	chemical	compounds,	such	as	acetic	acid. The	natural	vitamin	E	is
generally	considered	preferable. Vitamin	A	and	Its	Derivatives
There	has	been	a	lot	of	research	on	this	ingredient	dating	back	to	the	1980s,
proving	it	to	be	a	highly	effective	anti-aging	treatment. It	helps	improve	cell
communication,	in	effect	“telling”	your	skin	cells	to	correct	themselves. This
improves	the	look	of	wrinkles	and	promotes	firmness	so	your	skin	appears
more	healthy	and	youthful. Vitamin	A	is	the	precursor	to	retinoids,	which	can
be	applied	topically	or	ingested;	they	cannot	be	made	in	the	human	body. These
retinoids,	or	retinoic	acids,	come	in	various	forms,	including	retinol,
retinyl
palmitate,	tretinoin,	and	tazarotene. Some	of	these	require	a	prescription,	while
retinol	and	retinyl	palmitate	can	be	found	in	various	over-the-counter	products. This	category	of	ingredients	has	been	shown	to	help	promote	smoother	skin
and	overall	brighter	skin	tone,	while	reversing	discoloration	and	repairing
cellular	structure	damage,	such	as	scars,	lines	and	wrinkles,	and	even
acne. This	is	all	great,	but—and	there’s	a	big	“but”	here—retinoids	are	considered	by
some	to	be	toxic. This	is	largely	due	to	their	ability	to	make	you	more	sensitive
to	sunlight	and	because	of	pregnancy	concerns. The
Environmental	Working
Group	states,	“Data	from	an	FDA	study	indicate	that	retinyl	palmitate,	when
applied	to	the	skin	in	the	presence	of	sunlight,	may	speed	the	development	of
skin	tumors	and	lesions. The	FDA	and	Norwegian	and	German	health	agencieshave	raised	a	concern	that	daily	skin	application	of	vitamin	A	creams	may
contribute	to	excessive	vitamin	A	intake	for	pregnant	women	and	other
populations. ”
8
Retinoids	can	also	be	irritating	and	intolerable,	so	be	sure	to	check	with	your
dermatologist	and	evaluate	whether	or	not	retinoids	in	any	form	are	right	for
you. They	are	considered	a	highly	effective	ingredient,	but	from	a	toxicity
standpoint	they	are	not	completely	in	the	clear. Again,	evaluate	for	yourself	and
see	what	is	right	for	you	and	your	skin. If	you	do	choose	to	go	this	route	and
use	some	vitamin	A	derivatives,	be	sure	to	use	strong	protection	from	the	sun
or	avoid	sunlight	altogether. And	remember	that	all	women	trying	to	conceive
or	who	are	pregnant	must	completely	avoid	retinoids. Alpha	Hydroxy	Acids	(AHAs)
Exfoliation	helps	your	skin	shed	old,	damaged	surface	skin	cells	to	allow	new,
fresh	cells	to	grow	in	their	place. If	you	don’t	slough	old	cells,	it’s	harder	for
your	body	to	absorb	the	ingredients	from	your	skin-care	products;	they	will
more	likely	just	sit	on	the	surface	of	the	older,	dead	skin	cells	and	not	do	you
any	real
good. What	a	waste. This	is	similar	to	the	concept	of	internal
detoxification. You	have	to	make	space	for	the	new	raw	materials	to	come	in
and	be	absorbed	and	assimilated	so	they	can	be	used	to	fuel	your	beauty. AHAs	exfoliate	without	scrubbing	with	physically	dense	abrasives	such	as
grains,	granules,	apricot	pits,	and	the	like,	which	can	lead	to	broken	capillaries
and	damaged	pores. However,	if	your	skin	is	dark	or	particularly	sensitive,	be
very	careful	to	avoid	irritation. There	are	various	kinds	of	AHAs	and	different
strengths	to	choose	from,	including	malic,	mandelic,	lactic,	and	glycolic	acids. The	mandelic	and	malic	acids	tend	to	be	much	safer	for	dark	skin,	though	be
sure	to	ask	your	dermatologist	if	you	are	unsure	which	AHAs	are	right	for	your
skin,	and	ask	what	strength	to	use. AHAs	can	also	make	your	skin	more
sensitive	to	sunlight,	so	be	sure	to	protect	yourself	properly. Green	Tea
Green	tea	is	a	fantastic	ingredient	to	include	in	your	skin-care	routine	due	to	its
polyphenols,	a	type	of	flavonoid	that	enacts	powerful	antioxidant	activity. Topically	applied,	green	tea	can	help	reduce	inflammation	in	your	skin,	thereby
preventing	or	slowing	the	formation	of	lines	and


 g habits and gradually discontinued many foods which we now
recognize as nutritionally unsound. The clearer I became, the less negative and judgmental, the more I began
to treat my phys ical self in healt hier ways. As I allowed my purpose to find
me, I began to feel happier and more in harmony with myself. Ultimately itwas as if I forgot about myself and tuned in automatically to my strong
sense of mission and purpose. This is how the enlightenment process seems to work. One proceeds
through a series of phases of first focusing on oneself and consciously
working at improving oneself until the inner tumult disappears. As that
inner turmoil fades, you find yourself feeling much more purposeful in
sharing yourself  with others. When you have an inner authen tic sense of
love and harmony, that is precisely what you have to give away. As my book began to appear regularly on best-seller lists across  America,
the demand for me to make personal and media appearance s increased
dramatically. Shows that previou sly had turned Donna down cold were now
calling to check on my availabil ity. One by one I started making the circuit
stops. And within a few months, the book had catapulted to the top of the
list, where it was to stay for almost two years. Then one day I received the magic phone call that was to lead to the
fulfillment of that image I had had as a young boy watching television back
on the east side of Detroit. Howard Papush of The Tonight Show  staff had been handed a copy of my
book by someone at a party on Long Island. He took the book with him on
his fligh t back to Los Angeles. The next week I received a call from a staff
person for The Tonight Show, asking me if, when I was next in Los Angeles,
I would be willing to come into the Burbank studios for a pre-interview for
the show! Within ten days I was sitting in Howard’ s office talking to him about all
of the ideas that I believed in so strongly. By this time I had done hundreds
of interviews, and I had learned that the best strategy was simply to be
myself. Just me, talking to whoever was interviewing me as if we were in
my living room. Howard and I hit it off beautifully, and to this day remain
very close friends. Within a week I was to make my very first appearance
on The Tonight Show. The guest host that Monday evening was Shecky
Greene, well-kn own Las Vegas comedian. As I stood in the hallway next to
the green room before the start of the show, I noticed a bank of pay phones. I decided to call my wife and share the excitement I was feeling. As I
talked, I noticed  someone using the telephone adjacent to me. It was the
first guest of the evening, the man I had talked to so many times in my own
mind almost nightly nearly a quarter of a century before, Mr. Steve Allen.The evening’ s taping was sensational from my point of view. I had
almost fifteen minutes on natio nal television to tell about the ideas that
were so importa nt to me. It was a dream come true. When I went to the
airport to catch an all-night flight back to the East Coast, I was filled with
elation. Then over a loudspeak er, I heard a page for my name. It was
Howard on the phone to give me the bad news that the show had been
preempted for the first time in many years, because of an overrun at the
Republican National Convention. It would not be show n until an
unspecified future free date. I flew back home wondering if the show would ever be aired, but the
following day I received another  call from Howard, asking me to fly out the
next day to make an appearance with Johnny Carson which would be aired
that week. So I made a third cross-country flight, arrived in Los Angeles,
and did the show  with Johnny on a Wednesday evening. But we had only
six or seven minutes at the end of the show, and because of the shortness of
the interview, Johnny asked me on the air if I could stay over two days and
reappear on Friday evening! I stayed over two days and did the show that Friday evening, and it went
beautifully. A week from the next Monday, the preempted show  aired. So I
had gone from an unknown person who was able to get himself booked
only on local shows to one with three Tonight Show  appearances on national
television, all airing within an eleven-day period. It seemed clear to me that
Thoreau was absolutely right when he wrote, “If one advances  confidently
in the direction of his dreams, and endeavors to live the life which he has
imagined, he will meet with a success unexpected in common hours.”
Your Erroneous Zones  was eventually published in twenty-six languages
around the world. Other books have followed, as have tapes, articles,
international travel for professional speaking engagement s, and an
opportunity for me to make a difference in the lives of millions and millions
of peopl e. I received more money in the first year I was out on my own
without the security of a regular  paycheck than I had in the entire thirty-six
years of my life before then. THE HOW  AND WHY  OF VISUALIZA TION

I am firmly convinced that thoughts are things. Thoughts, when properly
nourished and internalized, will become a reality in the world of form. Yousee, we think in pictures, and these pictures become our inner reality. When
we learn the how and why of this imaging process, then we are on our way
to “success unexpected in common hours.”

Four  Principles of Effective Visualization
Consider the process of producing thoughts as an inner visualization
without any of the limitations of the physical realm. You can go forward or
backward in thought, and you do not need the five senses to enter the world
of thought; you do it in dreams while you are sleeping. Cause and effect is
not a prerequisite. You can create with thought any pictures that you choose,
and these pictures are the very stuf f of your life. Four basic princ iples will enable you to make this formless realm work
for you in your physical as well as your mental arena. 1. Your actions come from your images. All of our behavior
results from the thoughts that preceded it. If you visuali ze
yourself as incompetent in a given area, and you continuously
reinforce this with a mental picture, eventually you will act out
this scenario. Suppose you are about to load up your car and you
discover you have six suitcases to put into a trunk that was
designed to hold only five. The picture you form in your mind
will determine how much luggage you take on this trip! If you
think, “I’m going to have to cut down to five suitcases—this car
will not hold all six,” then that is what you will do. But if you
picture yourself going on your trip with all six suitcases, and hold
that image in your mind, you will then act upon the thought “I
know I can get them all in. I’ll just shift things around and work
at it until they fit.” I refer to thoughts as things, becaus e they have
just as much to do with how you drive off on your vacation as do
the other things, such as your car, your suitcases, your maps, your
supply of gasoline, your money, and everything else in the world
of form. Understanding that a thought is the first step in this
process of living contributes to your seeing the value of
visualization in a positive framework. Apply the notion of thoughts as things to the acquisition of
wealth. If you picture yourself acquiring abundance, if you keep
this vision in your mind regardless of the obstacles you encounte r,and if you absol utely see it for yourself, then you will act on this
image. You will allow this picture to be the dominant image in
your mental world. You will make fifteen calls a day instead of
three or four. You will find yourself saving a part of your income
and thereby paying yourself first, a crucial step in the acquisition
of wealth. You will think wealth y thoughts and surround yourself
with people who encourage your visions. You will find yourself
attending classes on the important subjects which make up your
life mission. You will be in a continual state of self-improvemen t.
You will seek out the knowledge and expertise of those who have
achieved succes s in your field. You will spend time reading about
people who have succeeded in spite of humble origins. Your
entire life experience will revolve around the image of you with
abundance in your life, all based upon one single thing, a thought. The reverse of this picture is also important to examine. If you
picture yourself poor, you will act out your daily life based upon
this image. You will surround yourself with people who lack
abundance, you will read about the failures, you will avoid tryin g
new things or believing in self-improvement because the idea in
your head is that you are poor. Your behavior will constantly flow
from this visualization. You will consider successful people as
lucky or born into the right circu mstances. You will go into every
encounter that might help you to gain abundance with the thought
that it won’ t work out for you anyway. Virtually everyt hing that you do is a result of the picture that
you place in your mind before you make


 breathing process continues, you will
experience increasing physical and mental relaxation. Pawanmuktasana (wind-releasing exercises)
Starting Position 45
(1) Toe Bending
Sit erect on the floor with the legs fully extended. Place the
hands palms down on the floor beside the hips and lean
backwards, using the straight arms for support. Focus atten
tion to the toes. Move the toes of both feet slowly backwards
and forwards, without moving the legs or ankles. Repeat ten
times. (2) Ankle Bending
Remain in the starting position described in (1). Move both
feet backwards and forwards as far as possible, bending at
the ankle joints. Repeat 10 times. 46
(3) Ankle Rotation
Remain in the starting position. Separate the legs slightly. Keeping the heels in contact with floor, rotate the right foot
clockwise at the ankle ten times, and then counter-clockwise
ten times. Repeat with the left foot. Then repeat the exercise,
rotating both feet together. (4) Ankle cranking
Sitting in the starting position, place the right ankle on the
left thigh. While holding the right ankle with the right hand,
rotate the right foot with the left hand clockwise ten times,
then ten times counter-clockwise. Repeat the procedure with
the left foot on the right thigh. 47
(5) Knee bending
Sitting in the starting position, bend and raise the right
knee, clasping the hands under the thigh. Straighten the leg
without allowing the heel or toe to touch the ground, keeping
the hands under the thigh. Return the leg to its previous posi
tion, bringing the heel near the right buttock. Repeat 10
times, then do the same with the left leg. (6) Knee rotation
Sitting in the starting position, clasp the hands under the
right thigh near the trunk and lift the left leg off the floor. Rotate the lower leg in a circular motion about the knee ten
times clockwise, then ten times counter-clockwise. Repeat
with the left leg. (7) Half butterfly
Place the right foot on the left thigh. Hold the left knee with
the left hand and place the right hand on top of the bent right 48
knee. Gently move the bent leg up and down with the right
hand, relaxing the muscles of the right leg as much as possi
ble. Continue until the right knee touches, or nearly touches
the floor. Repeat with the left knee. After some days or weeks
of practice, the knees should comfortably touch the floor. As a
result of this increased suppleness and range of movement in
the hip joints, prana and blood flow in this area are improved. (8) Hip joint rotation
Sitting in the same position as in (4), hold the right toes
with the left hand and the right knee with the right hand. Rotate the knee around the hip joint ten times clockwise and
then ten times counter-clockwise. Repeat the same process with the left knee. (9) Full butterfly 49
In the sitting position, place the soles of the feet together
and bring the heels as close to the body as possible. Push the
knees toward the ground with the hands, allowing them to
bounce upwards again. Repeat twenty times. (10) Crow walking
Squat on the floor, place the palms on the knees, and walk
while maintaining the squatting position. You may walk
either on the toes or on the soles of the feet, whichever is
more difficult. Continue for a short time without strain. As a
variation, you can touch the knee to the ground at each step. Crow walking is a very good exercise to prepare the legs
for meditation postures, and it is useful for those who have
poor prana and blood circulation in the legs. It is also recom
mended for constipation sufferers, who should drink two
glasses of water before doing one minute of crow walking,
followed by two more glasses of water and another minute's
walk. If this is done three or four times, the constipation
should be relieved. 50
(11) Hand clenching
Sitting in the starting position, extend the arms forward at
shoulder level. Alternately extend and clench the fingers of
both hands. Close the fingers over the thumbs to make a tight
fist.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the first group of asanas, also known as pawanmuktasana?,
A: To promote the unimpeded flow of prana through the nadis, primarily by releasing blockages in the joints.
Q: What is the benefit of practicing the "wind-releasing" asanas, according to Chinese medicine?,
A: It stimulates the flow of ki energy and promotes the circulation of blood and body fluids.
Q: What is the purpose of the "wind-releasing" asanas in the context of Indian yoga?,
A: To promote the unimpeded flow of prana through the nadis by releasing blockages in the joints, which can cause various disorders.
Q: What is the purpose of the second group of asanas, as explained in the text?,
A: To correct vertebral displacements, which can cause disorders in the nerves and internal organs.
Q: What is the purpose of the "yogic breathing" mentioned in the text?,
A: To absorb and distribute prana, which is essential for the practice of meditation.<|eot_id|><|begin_of_text|>*
The index finger represents the jivatma (the individual soul in
each person) and the thumb signifies the paramatma (the all-
pervading Supreme Consciousness). The position of the index
finger and the thumb symbolizes the ultimate goal of yoga - the
union of the individual soul and the Supreme Consciousness. (2) Shambhavi mudra (Eyebrow-center gazing)
Sit in a meditation asana with the spine erect and the
hands on the knees in chin or jnana mudra. Gaze forward at
a fixed point and then upward as high as possible, without
moving the head. Then focus the eyes at a point directly be
tween the eyebrows and concentrate on that point. Let the
thought process cease and meditate on the self (Atman) or
the Supreme Consciousness (Paramatma). * According to yogo theory, in its unmanifest state prakriti (the primordial
energy of the universe, the most basic substance} is composed of three
gunas, or qualities, which are: tamas, rajas, and sattva. When observed by
purusha [Pure Spirit], these gunas begin to act, influencing and combining
with each other, so as to create the material aspect of the universe. 98
Duration: As long as possible. At first, for a few minutes;
but with practice, the time can be slowly extended. Benefits: This is one of the most highly regarded practices
in yoga. One who is proficient in the technique of shambhavi
mudra can transcend the mind, the intellect, and the ego,
entering the psychic and spiritual realms of consciousness. It is a powerful technique for awakening the ajna chakra, the
seat of union between the lower and higher consciousness. This mudra brings calmness of mind and removes tension
and anger. It also strengthens the eye muscles. (3) Akashi mudra (Consciousness of inner space)
Sit in a meditation pose and fold the tongue back against
the palate, as in khechari mudra (See Chapter IV p. 101). Prac
tice ujjayi pranayama and shambhavi mudra. With the head
tilted backward somewhat, but not to the fullest extent,
breathe slowly and deeply. At first, ujjayi pranayama in this
position may irritate the throat, but with practice it will
become more comfortable. Duration: Maintain the final position for as long as possi
ble. If it is difficult for more than a short time, stop practic
ing ujjayi pranayama, khechari mudra, and shambhavi
mudra; rest for a short time, then repeat. 99
Concentration: On the ajna chakra. Precautions: As with all mudras, it must be learned
gradually under expert guidance. Benefits: When this mudra is perfected, the student goes into
a kind of trance. This is not a trance in the Western sense
but in the yogic sense, one in which the student achieves a
state of heightened consciousness. Calmness and tranquility
of mind result, and the benefits of ujjayi pranayama, sham-
bhavi mudra, and khechari mudra are duplicated. (4) Bhujangani mudra (Snake breathing)
Sit in a meditation pose, relaxing the whole body. In this
mudra, the student must try to 'drink' air through the mouth
into the stomach (not the lungs), as if he were gulping water. Expand the stomach as much as possible, hold the air inside
for a short period of time, then expel the air by belching. Repeat the process. Duration: Do as many times as desired, though three to five
times is usually sufficient. It may be repeated more often to
ease specific ailments. This mudra can be performed at any
time, though it is more effective when performed after the
hatha yoga practice of sh


 good. Naturally persons with selfish
motives would have given an odd name to urine therapy to achieve
their own selfish ends. Hence I do not have the slightest hesitation
in warning the patients that they should not practise this theraPY 170 : AUTO-URINE THERAPY
3. Shri Hans very enthusiasticall the inmates of the Brahma Vid a y nar~ates that he found many of
urine therapy for self-cure Th/ hMandlr, Pavanar (Wardha) using
therapy. · Y ave shown great interest in this
4. Shri Balkobaji youn er b h evinced great interest' ·In? hrot er of Shri Vinoba Bhave has
f unne t erapy a d 'd,·'o Naturopathy He ad., n cons1 ers it as a branch · v1ses people t h' that they have faith in it. o use t IS therapy if he funds
CHAPTER XXIV
CONCLUSION
When I started writing the cha ters of. that enough material would ~e ~his book, I did not expect
conclusions. But by God's. available to draw suitable
ha~e deliberately avoided i~r~~:' ~o~ave got the desired material. I
which appeared dubious Wh t. k the accounts and statements
scrutinized. Nevertheles; 'to :rr~~:t~ted h~rein. has been thoroughly
any error made inadvertently.. umna' so I ask for pardon for
Sincere Research Needed.. medical science so th'ls b k h. Tdo me unne is not a subJ'ect of'oo a not b ·. propound a new branch of medicin :en. wntten With a view to
restoration of health and ~ h e. Unne IS a perfect tonic for the
e or t e destruction f 1 d' ven an aged person the vital it d. o ma a les. It gives
an anti-poison. In fact urin ~ an vigour of a youth. It acts also as
provided not only to man be tiS a natural equipment of the body
b' h · u to every liv· b ·'lrt. Unne can never fal.ll 'f t mg emg from the very D 1 reatment is t k r. Armstrong of England evolved a a en sy:tematically. Late
l?ng experience for years together and ~~thad of this ~reatment after
smgle case. So there was. ld not meet failure even in a
h 1· fl · not a smgle cha f ·.. ea mg u1d as defeoive 0 · f'I. nee o CritiCISing the ·. 1 r 1ne 1ect1ve We t h II a Simi ar method and expert.. oo s a have to evolve s m anatomy and pathology will have to CONCLUSION : 171
make a thorough research. But such a research will neither require
much time nor create any complexity unlike other therapies. What
is required here is the concentration and honest and intelligent
labour on one fluid only. In allopathy, it is quite possible that years
may pass in the study of diseases and experiment with thousands of
medicines even on a single disease. Still two allopaths may disagree
in choosing a particular medicine for particular disease! Urine
therapy is far from all the~ defects. Here a single liquid is a sure
cure of all diseases. The only thing required is the proper
understanding of the condition of the ailing person. As a matter of
face even diagnosis in unnecessary. But it is essential that the
vitality of the patient, local climate, the quantity of urine to be used,
the method of application, the diet before, during and after the
treatment etc., should be fully considered beforehand. The follower
of this treatment should be careful in his general behaviour also
because mental attitude also plays an important role in the physical
health. A Treatment with Self-restraint: The accounts of the most of the
cases which I have received have one common purpose and that is
people want to survive somehow by v1hatever means it may be
possible. Moreover it has been our habit not to do anything
methodically or rationally. But this would not be allowed in this
treatment. otherwise it would bring discredit to this therapy. One
should not take up this treatment if one lacks inself-restraint,
moderation in food and lacks patience. I have to put a question to such half-hearted patients who have
been benefited in sptie of their being unrestrained. But what would
they have said if the results were unfavourable? Would they have
boldly admitted that it was only due to their own faults that harm
had been done to them? l·do not think such would have been their·
reaction if the result was not good. Naturally persons with selfish
motives would have given an odd name to urine therapy to achieve
their own selfish ends. Hence I do not have the slightest hesitation
in warning the patients that they should not practise this therapy I l.. ~ 172 : AUTO-URINE THERAPY
unless they can observe all the necessary instructions repeatedly
tressed in this book. Control of the Tongue: I feel irritated when I see recipes in the
local daily papers. Citrous, sour, bitter and sweet articles of food
produce vaat, pitta and cough and have strange tastes and effects. Thus nutritious food materials are converted into poison. The
house-wives adept in preparing such varied recipes think
themselves to be very clever. But they never realize that preparing
such foods in only a waste of time and money. Such foods affect
the health of the family members very adversely. It is a crime
against ·humanity and nature to destroy the natural nutritive
elements in the foodstuffs in making them more palatable. Gandhiji
has said. "One who has conquered his senses has conquered the
world." He has rightly added, "One who has conquered the tongue,
has coAquered all the senses." I wish to point out that one should take up this treatment only on
the basis of information given in this book and should fully observe
all the warnings given therein. If he does accordingly, there is not
the least doubt that he will be fully benefited. On the other hand if
the patient beromes careless, he will not only invite danger for
himself but also bring a bad name to this therapy. A Boon to the Poor : The method of urine treatment invariably
gives great relief to aiL Rich people may adopt expensive
conventional methods of treatment to get rid of their troubles but the
poor are no longer able to afford modern modes of treatment. Thus
this novel method of treatment has proved to be a boon to the
poor. 1. know that many }loung men start ~r study of 'Medkine in
ordeF to Sel\'e'th:e poor and' the sick.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        She was
taken to Bombay and was subjected to radium-rays on doctor1s
advice. But there was no relief at all. Thereafter she was admitted to
Mission Hospitai,_Anand. The Plaster of Paris was fixed on her back
and for full 3 1/2 months she kept to her bee. But there was no
improvement at all. The pain became more intense day by day. Finally she was urged to adopt, urine. treatment. The experiment
started with rubbing. After seven days, some improvement was
noticed in her condition. With the rubbing of 15 days, she swelling
on the vertebral collfmn showed tenden. cy to disappear. She was
also made to fast on. urine for a few days as required. Within a
month she was completely cured. 3. Gout : Shri Purushottambhai S. Patel (nephew of the late
Sardar Patel), resides in. the New Brahmakshatriya Society,
Ahmedabad. For the past four years, he was suffering from gout. The finger joints, shoulders and knees, etc. developed stiffness and
there was pain too. Gradually the trouble affected the whole body
and lost its suppleness. Though he used to take medicine, there was
no relief at all. U. T. -12 t'. I 142 : AUTO-URINE THERAPY
He came to know of my efforts regarding urine therapy and paid
me a visit. I advised him and gave instructions. In the meanwhile he
went on a visit to Hardwar along with his family. He stayed there
for a month on the banks of holy Ganges and started urine regularly
because of his going outdoors frequently for sight-seeing. Thus
during his stay at Hardwar, he rubbed for 20 days in all which
completely eiminated the pain in his knee-joints. Even after his
return from there, he continued drinking urine twice a day with
very good results. Now he is quite comfortable and happy. AFTERMATH OF CASES
1. Shrimati Kalavati belongs to Punjab. She is a religious-minded
lady. She suffered from pain in her shoulders and there was stiffness
for three years. Doctors could not cure her but urine treatment with
regular drinking and massage cured her completely. Moreover she
got rid of her spectacles by applying urine


 You	may	suffer	in	a	hellish
Loka	for	what	seems	like	eternity,	or	you	could	leave	immediately. Time	is
purely	subjective,	and	what	you’re	actually	experiencing	is	your	own
awareness	working	out	its	dilemmas	and	conflicts. Why	am	I	here. What
makes	me	suffer. Do	I	deserve	to	suffer. Is	there	a	way	out. People	who	are	disconnected	from	themselves	will	be	as	baffled	by	the
afterlife	as	they	are	by	the	present. For	them,	cause	and	effect	aren’t	clear. Feelings	of	being	alienated,	alone,	victimized,	tossed	around	by	fate,	out	of
control,	or	abused	by	authority	clash	with	one	another. In	this	fog	of
confusion	they	cannot	take	responsibility	for	their	own	motivations	and
desires,	and	the	afterlife	may	frighten	or	baffle	them. Being	disconnected	is	an	illusion	from	the	soul’s	perspective,	and
however	long	it	may	take,	the	person	eventually	prepares	to	leave	the	region
of	Lokas. Understanding,	symbolized	by	light,	begins	to	dawn. In	clarity	you
realize	that	“I	am”	is	your	basis,	not	the	things	you	did. You	no	longer
identify	with	being	a	certain	person;	you	now	identify	with	being	conscious,
and	what	fills	your	mind	is	fresh	possibilities. The	karma	you	brought	into	the
last	lifetime	has	been	exhausted,	and	fresh	seeds	of	karma	are	ready	to	sprout. Being	reborn	enters	your	mind	gradually. For	a	long	period	(speaking
subjectively)	you	experience	bliss,	or	Ananda;	you	have	gained	pure	being,
which	brings	its	own	fulfillment	regardless	of	any	karma,	good	or	bad. You
find	yourself	in	the	same	gap	as	the	one	between	two	thoughts,	only	this	time
you	are	aware	of	uncountable	possibilities	from	which	to	choose. How	do	you
choose	the	next	life. Through	the	same	process	as	choosing	the	next	thought. We	do	this	all	the	time,	yet	we	don’t	know	how	we	do	it;	the	next	thought
emerges	from	the	gap,	the	purely	unknown. You	will	witness	as	the	dream	of	a	new	identity	begins	to	clothe	you,	and
you	will	fall	into	your	next	life	in	complete	surrender	to	past	actions	that	you
still	know	almost	nothing	about. But	all	of	us	can	take	a	more	active	role	in
how	we	reincarnate. In	the	gap,	when	every	possibility	confronts	us,	choice
lies	among	those	possibilities. The	elaborate	rituals	in	the	Tibetan	Book	of	the
Dead	aren’t	designed	to	get	a	kind	person	to	a	nice	heaven	and	a	better	next
lifetime. They	are	designed	to	make	freedom	of	choice	real,	to	bring	the
person	fully	aware	into	the	gap	so	that	karma	can	be	shaped,	controlled,	or
even	fully	resolved. Freeing	Yourself
What	will	it	be	like	to	find	yourself	in	the	gap. I’d	like	to	answer	that	from
personal	experience. A	year	ago	I	was	sitting	on	an	airplane	in	a	bewildered
state	of	mind. During	a	short	layover	in	the	Midwest	I	found	myself	without
something	to	read. I’d	looked	over	the	airport	newsstand,	but	nothing	on	the
racks	appealed	to	me. When	I	boarded	my	next	flight,	intending	to	pass	the
time	by	writing,	I	discovered	that	my	notebook	and	handheld	computer	had
been	packed	away	in	a	suitcase. Something—fate,	circumstance,	a	clumsy
oversight—had	placed	me	alone	for	four	hours. Without	notice	or	permission,	a	subtle	mental	voice	started	to	guide	me. It
gave	me	a	glimpse	into	how	my	mind	works	when	it	has	no	distractions
around. What	I	saw	was	very	basic. There	is	a	thought	in	the	mind	and	then
another,	and	then	another	and	another. Thoughts	can	be	gripping	or	pass	by
unnoticed;	they	can	be	strong	or	weak,	momentous	or	casual,	frivolous	or
serious. The	guiding	voice	pointed	all	this	out	in	a	few	seconds. Now,	what	is	the	proper	way	to	relate	to	your	mind. the	voice	asked. Should	you	always	do	what	it	says. Clearly	not,	for	we	have	all	kinds	of
thoughts	that	are	irrelevant	or	fantastic. Should	we	ignore	what	it	says. No
again,	because	the	mind	gives	us	all	the	desires	upon	which	we	build	our
lives. There	is	no	single	way	to	relate	to	the	mind. You	can’t	take	a	stance	that
will	always	work. When	people	decide	arbitrarily	to	be	optimists,	they	may
miscalculate	when	it	comes	to	serious	crises,	evildoing,	wars,	personal
conflicts,	etc. If	they	decide	arbitrarily	to	be	pessimists,	they	will	miss	many
opportunities	for	joy,	fulfillment,	hope,	and	faith. My	mental	guide	showed	me	this,	and	I	was	intrigued. It	would	appear
that	being	spiritual	is	one	stance	that	works,	yet	there	are	situations	where
even	being	spiritual—tolerant,	loving,	accepting,	and	detached	from
materialism—won’t	work	at	all. A	parent	can’t	simply	accept	and	love	a	child
addicted	to	cocaine,	for	example;	active	intervention	is	called	for. A	thousand
other	examples	come	to	mind. Love	won’t	defeat	torturers;	tolerance	won’t
stop	the	excesses	of	fanatics. A	person	must	find	an	infinitely	flexible	way	to
relate	to	the	mind;	otherwise	something	gets	lost. The	most	precious	gift	of
the	mind—its	total	freedom—is	the	source	of	our	creativity. Now,	my	mental	guide	said,	look	at	the	world. Isn’t	it	the	same	as	the
mind. The	same	unpredictability	prevails,	and	therefore	you	cannot	take	a
fixed	attitude	toward	the	world	that	works. People	who	are	congenitally
optimistic	about	the	future	are	as	shortsighted	as	people
who
	are	congenitally
pessimistic. Go	one	step	further. Karma	is	also	unpredictable,	and	it	too
cannot	be	approached	single-mindedly. To	fight	your	karma	is	just	as
frustrating	as	accepting	your	karma. At	this	point	the	sun	had	set	and	the	plane	cabin	was	empty	and	dark. Icould	see	the	last	band	of	blue-orange	light	circling	the	horizon. My	mental
guide	wasn’t	an	accident	or	a	daydream. I	realized	that	for	a	long	time	I’d
wanted	to	know
how	it	all	works. The	answer	is	that	mind,	the	world,	and
Karma	are	the	same	thing,	perfect	mirrors	of	one	another. Their	complexity	is
impossible	to	fathom. Their	infinite	connections	can	never	be	mapped	out,
and	even	if	they	could	be,	the	next	tick	of	the	clock	will	bring	a	new,	equally
infinite	set	of	possibilities. That	realization	is	as	close	as	I’ve	ever	come	to	being	in	the	gap	where	a
new	lifetime	is	chosen. The	gap	is	pure	freedom,	and	when	you	see	that	you
are	completely	free,	choices	change. Some	souls	want	to	remain	completely
unattached;	they	choose	Moksha,	or	liberation	from	a	physical	body	and	the
karma	it	acts	out. Other	souls	cherish	Moksha	but	want	to	enjoy	it	while
possessing	a	body


 concluded that patients with far advanced cancer must be
near death before the turnaround can happen, but I know from my
experience that people can change at any time. The earlier it occurs in the
course of a disease, the greater the chances of recovery. If a person takes the
spiritual path before becoming sick, he or she becomes practically
invulnerable to disease and misfortune—at least in the psychological sense,
and very often in the physical sense. As Norman Cousins wrote after his
self-cure of ankylosing spondylitis, “I have learned never to underestimate
the capacity of the human mind and body to regenerate, even when the
prospects seem most wretched.”
Dr. Granger Westber g, founder of numerous Wholistic Health Care
Centers, in which doctors, nurses, and ministers work as a team, believes
that the illnesses of about half to three-fourths of all patients originate in
problems of the spirit rather than in breakdowns of the body. As he phrases
it, the physical symptoms are often only the “tickets of admission” to a
process of self-discovery and spiritual change. To begin that true healing,
each of us must make the leap of faith described by French poet Guillaume
Apollinaire, who once wrote:
Come to the edge. No, we will fall.Come to the edge. No, we will fall. They came to the edge. He pushed them, and they flew. OceanofPDF.com9
There is no difficulty that enough love will not conquer; no disease that
enough love will not heal; no door that enough love will not open; no gulf
that enough love will not bridge; no wall that enough love will not thr ow
down; no sin that enough love will not r edeem…. It makes no differ ence how deeply seated may be the tr ouble; how hopeless
the outlook; how muddled the tangle; how gr eat the mistake. A sufficient
realization of love will dissolve it all. If only you could love enough you
would be the happiest and most powerful being in the world…. —E MMET  FOX, The Sermon on the Mount
OceanofPDF.comLove and Death
Five days before William Saroyan died in 1981, he called the Associated
Press to leave this statement: “Everybody has got to die, but I have always
believed an exception would be made in my case. Now what?” His humor
showed how alive one can be even in the face of death. Neal was a patient who had originally been diagnosed as having
carcinoma of the pancreas. He’d been told by his oncologist that he might
live for a year or two. He exceeded that expectation, only to find out years
later, after a second biopsy, that he had lymphoma instead of pancreatic
cancer. He was then told he might live many more years. Since he and the
family had been planning for his death, this news upset him. As bizarre as it
may sound, he called me at this time, telling me how upset he was that the
doctors said he might live a long time. I said to him, “Y ou know how
doctors are. They’re not always right, you could die soon.” He said, “Y ou
know, I can always count on you to cheer me up.” I allowed him to change
slowly. Within a few months he had readjusted to living. Several years later Neal was taken to the emer gency room with a high
fever. He had an out-of-body experience and was up above, looking down
on the resuscitation. He heard the doctor say, “We’d better get his wife,
because he’ s not going to make it.” He was up above, thinking, “Don’ t
bother my wife. I’ll make it.” And he did. Some time later Neal asked to be admitted to the hospital. Having
fought lymphoma valiantly for years, he was exhausted and ready to die. His wife worked in the hospital’ s medical library, and could be near him. It
was extremely hard to convince the nurses that he was there to die. They
would come in every day and say, “Finish your lunch. Eat everything on
your plate.” It took them awhile to shift gears and allow him to do what he
felt was appropriate. One day, with tears in his eyes, he called the nurses in and asked them
to get his wife. He told her, “Honey, I’ve been there. It’ s warm and colorful
and beautiful, and they said, ‘It’ s your time.’  But I said, ‘No, I haven’ t said
good-bye to my wife yet.’  They said, ‘But it’ s your time,’  but I ar gued and
kept saying, ‘I haven’ t said good-bye.’  Finally they said it was all right,”
and that was when he returned to the room and called the nurses. Neal and
his wife said their good-byes, and he died quietly within twenty-four hours.DYING AT PEACE
Exceptional patients have taught me that we have an amazing amount of
control over our dying. Even a lar ge-scale statistical study of several
thousand deaths recently showed that nearly half came in the three months
after birthdays, while only 8 percent occurred in the preceding quarter. I’m
not saying that we can live as long as we want, but we don’ t have to die
until we are ready. The most obvious proof of this is the time people die in
the hospital. The vast majority die in the early hours of the morning when
the lifesavers are resting and the family has left or fallen asleep. Then there
is no interference with, or guilt over, leaving. All of us, especially those
who are living with serious illness or trauma, are constantly balancing the
rewards of life versus the “cost of living.” One patient told me that as long
as she had five good minutes a day she would keep on living. The pain and
fear of dying come primarily from conflict, unfinished business, and
hanging on so as not to “fail” one’ s family. We can learn to live each day as
a unit—doing what needs to be done, giving and receiving love—and thus
always being prepared to die. As one patient told me, “Death is not the
worst thing. Life without love is far worse.” Having mastered the art of
living day by day, we can always manage twenty-four hours if we have an
important goal to reach. This postponement can last a long time. I was giving a pep talk on this
subject to Melanie, a nurse with breast cancer. She said, “Y ou don’ t have to
tell me that. My mother came home one day when I was sixteen and said,
‘Girls, I’ve been told I have leukemia and that I’m going to die within a
year. But I’m not going to die until you’re all married and out of the
house.’” Eight years later she attended her youngest daughter ’s wedding. Many times I have witnessed the death of people who have learned to
love fully. It’s a peaceful, pain-free letting-go, in which no time is spent
dying. However, two conditions have to be met before this can happen: the
doctor as lifesaver must be told when to stop, and loved ones must give the
patient permission to go. They must share their love and grief, but let the
dying person know that they will be able to survive. In other words, the
dying person must not receive a “Don’ t die” message from the family. He or
she must receive their love and support, and the knowledge that the loved
ones will survive because they have been loved. The example the dying
person has been reveals how precious life is, even as it is being given up.Today I see that even death can be a form of healing. When patients
whose bodies are tired and sore are at peace with themselves and their loved
ones, they can choose death as their next treatment. They do not have pain
because there is no conflict in their lives. They are at peace and
comfortable. Often at that time they have a “little miracle” and go on living
for a while, because there is so much peace that some healing does occur. But when they die they are choosing  to leave their bodies because they
can’t use them for loving anymore. My own father told me about his
grandfather, who at the age of ninety-one said, “Get my friends together and
get me a bottle of schnapps. I’m going to die tonight.” To humor him, the
family complied. That night after the party he went upstairs, lay down, and
died. Each of us has that option. I might choose to live when someone else
might choose to die, but that depends on what we need to accomplish and
how much loving remains to be done. Death is no longer a failure but a
natural option, and, since I have redefined myself as a healer and teacher, I
can participate in this choice and help patients to keep on living  until they
die. We must realize people are not living or dying but alive or dead. Label
someone terminal and he is treated as dead. This is wrong; if you are alive
you can still participate by loving, laughing and living. Before I would
accept a quadriplegic’ s decision to die I would have him take one month of
art lessons from another quadriplegic who does incredibly beautiful
paintings holding the