 as good or better available in the various localities. For instance,
we usually like the ½ pound foil package of Armour's Cloverbloom, and we have
friends in the Northeast who prefer Keller's fine butter. Doubtless there are many
others we would like to mention if we had tried them and if space were available. In view of our most recent findings for the sixth edition, we have removed the ration
limit on butter. As long as you don't cook with it, there is no adverse effect so far as
choked arteries are concerned. However, ther e is a lot of low-grade rancid butter in
the stores that simply isn't good food. If butter doesn't taste good, don't eat it. Buy one
stick and taste it before you buy the pound. It is important to realize that a grea t advertising battle has been in progress for
years, the margarine, salad oil, and artificial egg & meat makers on one side, and the
butter and egg people on the other, each saying their product is what you should eat. Each side has their staff of paid scientists to speak for them. This is the way the free
enterprise system works, each maker having a right to push his own products until the best wins out, especially in a situation where the experts themselves don't agree. Coconut oil forms more severe arterioscl erosis than any other known oil, apparently
because it is made from coconut meat which is sun-dried overseas and also subjected to microbic fermentation in shipment. Experiments have shown repeatedly that it
produces severe arteriosclerosis. Virgin  olive oil is more readily utilized than other vegetable oils because it is not
refined, however fresh animal fat or butter is  far superior since it is more similar to
our own body fat. If oil or shortening is desired for cooking, some good fat from pork,
beef, or chicken can be rendered out as needed and used fresh. When livestock are
butchered, the internal fat can be wrapped in small parcels, plastic bagged and frozen. One parcel at a time can be taken out and rendered in a few minutes as needed, to
obtain fresh oil. If such fat is cut into strips it can be laid over roasts, etc., to make a
delicious basting gravy. Left-over melted fat should be discarded, for it deteriorates
rapidly. 24. CHOCOLATE AND COCOA
   These delicious treats are wolves in sheep's clothing, for they contain a toxic
alkaloid called theobromine which Nature provided to protect the cacao tree. Few
people seem to know that chocolate and cocoa are the primary and almost the only
cause of the one-sided migraine headach es with their shimmering temporary
disturbance of vision, of the painful hot spots which form on the tongue, of the
exceedingly painful yellow pinhead ulcers which come on the side of the tongue,
gum, lip or cheek. They may start similar ulcers in the stomach. They cause much
nausea in both children and grown-ups. Surplus cocoa is sometimes mixed into commercial animal feeds, and the
handbooks stringently warn against using more than a few per cent, otherwise the animals thus fed are seriously injured or killed. Perhaps some clever person will one day make a fortune by finding out how to
make non-toxic chocolate. 25. SUGAR
   When a large amount of sugar is eaten at one time, within an hour or so any sores,
half healed abrasions, etc., anywhere on the body are likely to begin bleeding. The
open sores and ulcers in the arteries may be thus caused to bleed and form blood clots
which can block small arteries and cause heart attacks and strokes. For this reason over-indulgence in sugar is a hazard to persons already having advanced
arteriosclerosis. The danger lies in a large quantity all at once, like putting five or six
spoons of sugar in a glass of iced tea, or a big helping of thickly iced cake. Small quantities, like a spoonful in a cup of coffee, would likely not cause much problem,
provided there is no diabetes. The bleeding action of sugar seems to be due to the high osmotic pressure it
generates. Osmotic pressure is the source of  the tremendous force exerted by the roots
of trees which can burst strong brickwork. Sugar is so soluble and concentrated that it
quickly races throughout the body, forcing its way under high osmotic pressure into
every nook and cranny between the cells, and in this way it can rupture the fine
network of newly growing blood capillaries in  a sore or ulcer, causing them to bleed. A good nutritional condition makes such bleeding less likely. From the diabetic standpoint, there is something strange about sugar, for if a
diabetic eats food containing manufactured sugar he will suffer an achy fatigued feeling in the arms and legs, but if he eats even greater quantities of the sugar
contained in raw fruit or sugar cane there is no ill effect. The sugar chemists claim
sugar is pure sucrose, the same as in any sweet  fruit or plant, but in some secret subtle
way manufactured sugar is different, in some way changed so that it behaves
differently in the body. Fame and fortune await the man who can make a non-diabetic true sugar. 26. DRUGS, VITAMINS, AND FOOD CONCENTRATES
   Most drugs have side effects which tend to reduce health and strength if taken over
long periods of time. No drugs should be  taken except those prescribed for the
individual case by a licensed medical doctor or dentist for a specified length of time. If habitual drug use is reduced, it should be done gradually over a period of a week or so to avoid any possible upset. On the fresh food diet the body will gradually become
stronger and the arteriosclerotic deposits reduced, so need for drugs will be decreased. Antibiotic drugs should not be taken by mouth as they kill the beneficial microbes
in the intestines and harmful kinds can th en take over, often resulting in serious
prolonged weakness, colitis, and an itchy burning rectum. 27. YEAST AS A VITAMIN FOOD
IMPORTANT! READ THIS
   It is very possible that a person avoiding all bread, cereals, and grain products to
cleanse their arteries might not get enough B vitamins to keep up their energy. We strongly suggest that the minimum daily requirements of B vitamins be taken in capsule form, or better still by far, yeast can be taken. This booklet has always
suggested yeast, and recently we have developed a wonderful new way to take it. Dried yeast powder & tablets cause aftertaste and indigestion, and are expensive. You can buy fresh compressed block yeast at bakery shops for a few cents a pound. Tell them that you are going to eat it, and you want the freshest they have. You
mustn't eat it raw. It has to be cooked to kill the fermentation, otherwise you will have
gas, and will not properly digest it. To cook a pound of yeast, bring 1 cup of water to the boil in a pot on low heat, put
in the yeast about 1/4 pound at a time and stir constantly, adding more yeast as it melts. After it is all melted, keep stirring a little longer until it puffs up and begins to
boil. Put it in a little Pyrex measuring pitcher, cover with foil and put it in the
refrigerator, where it will keep fine for a month or more if you don't foul it by
drinking out of it or dipping into it with a spoon. You can flavor it with honey, molasses, vanilla, or whatever you like. Pour yourself
a few spoonsful each day, so one person would use up the pound in three to four
weeks. You can take it straight from a spoon, or mix it into a beverage or food. Yeast contains the B vitamins, proteins, and various energy-giving factors still only
partially known to science. There is nothing else we have found which will pep you
up as fast as yeast, make you feel better, and keep you going strong. It reduces the
body's demand for blood flow, thereby reducing the work the heart has to do, letting it
tick along in an easy regular way. Many people think they have a bad heart, with an irregular skipping pulse and a fluttery full feeling in the upper chest, when all they
need is a little help from yeast. It seems to help people sleep better also. 28. THE USE OF LOCALIZED HEAT
   It is possible to speed up the atherosclerosis cleaning and healing process in certain
localized spots  by the use of heat. The value of hot water bottles, heating pads and
hot water soaking has been known for ages, but few know why it works or how to use
it properly: Nature has designed our bodies to use heat as a kind of alarm signal which calls upon our reserve forces to concentrate at whatever spot becomes warmer than
the rest of the body, so as to fight off infection, clean up foreign materials, and speed
the healing process. This is why the skin feels hot around a severe infection like a
boil. But we must remember that the secret of success is to put the heat on one spot at a
time,  and concentrate on that spot daily for weeks until the desired relief is obtained
there. For instance, most people fail when the doctor tells them to soak their knee by
saying "I'll just get in a hot bath and soak all over." Sorry, it won't work, because the
effect


 the number of people in the world, but
the accepted  estimate is 50 trillion, or about 10,000 times
the Earth’s present population. Isolated and placed under a
microscope, the various kinds of cells—heart, liver, brain,
kidney, et cetera—look rather alike to the untrained eye. A
cell is basically a bag, enclosed by an outer membrane, the
cell wall, and ﬁlled with a mixture of water and swirling
chemicals. At the cente r of all but the red blood cells is a
core, the nucleus, which safeguards the tightly  twisted
coils of DNA. If you hold a speck of liver tissue on your
ﬁngertip, it looks like calf’s liver; you would be hard-
pressed to discern that it is speciﬁcally human. Even a
skilled geneticist would detect only a 2 percent diﬀerence
between our DNA and a gorilla’s. Of the liver cell’s many
functions, over ﬁve hundred at latest count, you would not
have a clue simply by looking at it. As clouded as the mind-body issue has become, one thing
is indisputable: somehow human cells have evolved to a
state of formidable intelligence. At any one time, thenumber of activities being coordinated in our bodies is
quite literally inﬁnite. Like the Earth’s ecosystems, our
physiology appears to operate in separate comp artments
that in fact are invisibly connected: we eat, breathe, talk,
think, digest our food, ﬁght oﬀ infections, purify our blood
of toxins, renew our cells, discard wastes, vote for
Republicans, and much more besides. Each of these
activities weaves its way into the fabric of the whole. (Our
ecology is more plane tlike than most people  realize. Creatures roam our surface, as unmindful of our hugeness
as we are of their minuteness. Colonies of mites, for
example, spend their entire life cycle in our eyelashes.) Within the body’s vast array, the functions of any single
cell—such as one of the 15 billion neurons in the brain—ﬁll
a good-sized medical text. The volumes  devoted to any one
system of the body, such as the immune system or the
nervous system, take up several shelves in a medical
library. The healing mechanism resides somewhere in this overall
complexity, but it is elusive. There is no one organ of
healing. How does the body know what to do when it is
damaged, then? Medicine has no simple answer. Any one of
the processes involved in healing a superﬁcial cut—the
clotting of the blood, for example—is incredibly complex, so
much so that if the mechanism fails, as it does with
hemophiliacs, advanced scientiﬁc medicine is at a loss to
duplicate the impaired function. A doctor can prescribe
drugs that replace the missing clotting factor in the blood,
but these are temporary, artiﬁcial, and have numerous
undesirable side eﬀects. The body’s perfect timin g will be
absent, as well as the superb coordination of a dozen
related processes. By comparison, a man-made drug is a
stranger in a land where everyone else is blood kin. It can
never share the knowledge that everyone else was born
with.The body, we must admit, has a mind of its own. Once we
understand this mysterious aspect of our basic nature, then
the miraculous nature of curing cancer should disappear. Everyone’s body knows how to heal a cut, yet apparently
only a few people have  bodies that know how to cure
cancer. —
Every doctor realizes that it is nature who cures disease, a
statement ﬁrst written by Hippocrates two thousand years
ago. What is the diﬀerence, then, between natur e’s
ordinary form of healing and unusual or “miraculous”
healing? Perhaps the diﬀerence is small and exists only in
our heads. If you are peeling potatoes and cut your ﬁnger
with a slip of the knife, the cut heals by itself, and obviously
you are not wonder-struck, because the process of healing
—the clotting of the blood to close the wound, the
formation of a scab, and the regeneration of new skin and
blood vessels—seems altogether normal. Yet, we should be aware that this feeling of normalcy is
not the same as knowing what healing is or how to control
it. It is sobering to consider  how much of the knowle dge in
medical books pertains not to life but to death. By
performing autopsies on cadavers, examining tissue slides
under a microscope, and analyzing blood, urine, and other
isolated by-products of the body, the majority of medical
knowledge has been obtained. True, patients are examin ed
when they are alive, and tests can be run on many isolated
functions in their bodies. But the knowledge so acquired is
rudimentary compared to the volumes of super-
sophisticated data devoted to death. The poet Wordsworth
wrote this memorably terse line: “We murder to dissect.”
No truer statement has ever been made about the
limitations of medical research.The ﬁrst thing that is killed in the laboratory  is the
delicate web of intelligence that binds the body together. When a blood cell rushes to a wound site and begins to
form a clot, it has not traveled there at random. It actually
knows where  to go and what to do when it gets there, as
surely as a paramedic—i n fact, more surely, since it acts
completely spontaneously and without guesswork. Even if
we break down its know ledge into ﬁner and ﬁner bits,
looking for the secret in some minute hormone or
messenger enzyme, we will not ﬁnd a protein strand
labeled “intelligence,” and yet there is no doubt that
intelligence is at work. Part of this intelligence devotes itself to healing, and it
seems to be a very powerful force. Every fatal disease has
its mysterious survivors, not just cancer. Although I know of
no spontane ous cures of AIDS, there are long-term
survivors—those who remain alive after ﬁve years—whose
immune systems have somehow defended themselves
against a disease that under normal conditions is totally
devastating. Researchers tend to approach such
extraordinary physiologie s as biochemical freaks of nature. By taking samples of their blood and isolating any unusual
components that can be detected in the immune cells,
molecular biologists hope to discover the unknown
ingredient that is protecting these people. If that can be
accomplished—it is an extremely tedious, diﬀicult task,
given the complexity of the immune system—then after
years of testing and millions of dollars, a new drug may
emerge that can beneﬁt the population as a whole. Yet, what everyone really  needs is the ability to make this
wonder drug himself, just as the person who ﬁrst produced
it did, and that ability cannot be synthesized. Isn’t buying
the drug as good as making it? Not by a long shot. The so-
called active ingredient in a man-made drug contains very
little know-how compared to the original chemicalproduced by the body. It would almost be fairer to call the
drug an inert ingredient. The reason for this lies at the level of our cells. The outer
membrane of each cell, or the cell wall, is outﬁtted with
numerous sites called receptors. The cell wall itself is
smooth, but these receptors are “sticky”—they are made of
complex molecular chains whose last links are open-ended,
each one waiting for another molecule to come along and
bind with it. In other words, receptors are like keyholes
into which only very speciﬁc keys will ﬁt. For a drug to
work—whether morphine, Valium, digitalis, or almost
anything else—it must be the key that ﬁts some precisely
chosen receptor on the cell wall and no other. The hormones, enzymes, and other biochemicals
produced by our bodies  have superb knowled ge about
which receptors they should ﬁt into. The molecules
themselves actually seem able to pick and choose among
various sites—it is uncanny to follow their tracks under an
electron microscope as they make a beeline to where they
are needed. Also, the body can release hundreds of
diﬀerent chemicals at a time and orchestrate each  one with
regard to the whole. If you hear a hot rod backﬁre on the street outside your
window and jump in your chair, your insta ntaneous
reaction is the outcome of a complex internal event. The
trigger for the event is a burst of adrenaline from your
adrenal glands. Carried into the bloodstream, this
adrenaline signals reacti ons from your heart, which starts
to pump blood faster; from your blood vessels, which
contract and force up your blood pressure; from your liver,
which puts out extra fuel in the form of glucose; from your
pancreas, which secretes insulin so that more glucose can
be metaboliz ed; and from your stomach and intestines,
which immediately stop digesting food so that more energy
can be shunted elsewhere.All this activity, happeni ng


 the
slower, 80-se cond ﬂy a long day of 28 to 30 hours. The
conventional interpretation is that the per gene establishes
the insect’s daily rhythm. A similar eﬀect is seen in us; if
conﬁned to a cave where  he cannot see the sun and is not
allowed to look at a clock, a man will sleep and wake up on
a regular cycle, not of 24 hours but generally of 25 hours—
this seems to be the daily, or circadian, rhythm that our
DNA has built into us. Similarly, the fruit ﬂy does not carewhen the sun rises or sets; when its song changes, the day
changes. That means that its sense of time comes from
within, activated by the per gene. This is a far more stunning conclusion than the
conventional one. The convent ional one says that DNA is
controlling a rhythm inside the cell, but I am saying that it
controls time itself. The per gene is the link between time
“out there” and DNA “in here”; it literally creates time as
the fruit ﬂy knows it. In physics, Einstein demonstrated
that there is no ﬁxed yardstick for time in the relative
world; a space traveler would think that the clock on his
spaceship is ticking norm ally, just as it does on Earth. But if
he attained a velocity near the speed of light, the clock
would in fact be going slower than Earth-bound clocks. This
would not be an illusion; every biological process, including
how fast the space traveler ages, would also slow down. Aren’t these fruit ﬂies the insect equivalent of Einstein’s
space travelers. They are experiencing time as either slow
or fast, not from travel ing near the speed of light but
simply from their own internal signals. A fast-singing fruit ﬂy would have no way of knowing that
it is living in “fast time” (assuming that it is isolated from
the other kinds of ﬂies). It emits the same number of calls
per “day” as either the normal or the slow singers, without
realizing that its day (18 to 20 hours) is entirely determined
inside itself. But what is the per gene actually doing. Another investigator, Michael Young of Rockefeller
University, joined Konop ka and discovered that the per
gene works by coding certain proteins in the cell that
regulate rhythm. It is these proteins, coming and going in
cycles, that make the day seem long or short to the ﬂy. Similar genes and coded  proteins have also been found in
mice, chickens, and human beings. This brings us
remarkably close to seeing how the DNA is creating all of
reality. It is manipu lating the molecules into rhythms, orvibrations, that we decode into time. Other vibrations are
decoded into light, sound, texture, smells, et cetera. Sir
Arthur Eddin gton calls all of these “fancies of the mind,”
for essentiall y none of our sensory input is anything but a
signal transmitted to us via DNA—pure, abstract vibrations
that we turn into “real” events in time and space. If a gene
can regulate  time, then it is only a step away from
regulating space, too. There is nothing to time and space,
from a subjective point of view, except one’s own
participation in it. Like the fruit ﬂy, we measure an hour by
the clock, and the clock is in us. Here we come to a fork in the road. Biologists realize that
if the protei ns in a cell regulate the cell’s rhyth ms, then
something must regulate them. What is it. One road leads
to a materialistic explanation. Naturally, this is the one
science prefers. Some biolog ists believe that the cell wall
lets chemicals through only at a certain rate, and this rate
is our yardstick for time, our molecular clock. Others say
that the clock is actually a chemical code imprinted on the
DNA, which  is read in sequence from the moment of
conception until death. Neither explanation has been
worked out in satisfactory detail. If the rishis are right, they
never will be—no answe r exists on the level of molecules
alone. As is obvious by now, the rishis would take a diﬀerent
road and say that the clock inside us is intelligence. The
per gene is just a mechanical part, a wire or tube in DNA’s
radio. Through it, time expresses itself, just as an emotion
expresses itself through a neuropeptide. Time is riding on a
molecule, and once again we mustn’t mistake the rider for
the horse. The signals for time, space, motion, texture,
smells, sights, and all the rest of the world come  from the
level of silent intelligence. That is wher e we really live, and
the miracle of DNA is that it can turn so many totally
abstract messages into life itself. If you go walking through the woods on a warm autumn
day, feeling the fallen oak leaves under your feet, smelling
the ripe, dank earth, and watching the October light as it
plays in the branches overhead, you are experiencing the
world through your DNA. It impo ses a deﬁnite selection on
things. You are not smelling the argon and xenon gases in
the air or seeing the sun’s ultraviolet emissions. You can
walk through leaves but not through the wood of the trees. The incredible complexity of green moss registers on your
mind as a patch of fuzz; and of the pollen, spores,  bacteria,
viruses, and other microb es that ﬁll the air by the hundreds
in every cubic centimeter, you register nothing. The reason
for this special focus resides in you. Those are humanized
leaves, trees, smells, and light. If your sense s were reﬁned enough, you would go even
further and realize that you are the woods. It is not just
sending signals to you from “out there”; rather, you are
blending your own signals with its. None of your sense
organs is separated from nature’s continuum. Your eye is a
specialized light receptor that merges into the light it
perceives. If the light failed, your eye would atrophy as
surely as the blind cave-ﬁsh’s eye; if your eye’s structure
changed—for example, if each eye swiveled independently,
like a chame leon’s—every object would acquire completely
diﬀerent relations in space. That would be your experience,
and nothing in the relative world exists outside experience. A bee approaching a ﬂower sees the nectar and blocks
out the petals—as far as the bee’s eye is concerne d, this is
what exists. For us, to see a bar magnet means seeing the
sharp outline of the iron but not the radiating magnetic
ﬁeld around it. Therefore, the iron is what exists, as far as
vision goes. Add in all the other senses, and you have the
world that you are creating. It was built up over 600 million
years by your DNA; ultimately, however, this world
expresses your inner intelligence, with DNA the adroitservant. It serves you in your way, as it serves other
creatures in theirs. DNA turns the vibrations of light into eyes and sound into
ears. It turns time into a matin g song for fruit ﬂies and into
the march of history for man. It gives bats their sonar and
snakes their sensitivity to infrared light. In each  and every
case, however, the DNA is merely the radio. One will never
discover the secret of space-time looking at DNA, or any
other materi al thing. The attempt is just as doomed as
tearing apart a radio’s wiring to ﬁnd where the music is. The rishis found the level of music—it is bliss. Bliss is the vibration that intelligence sends into the
world. In fact, we can map our existence in terms of a
single diagram that compresses mind, body, DNA, and bliss
into one undivided whole:
With good reason one could call this picture the circle of
life. In it we see bliss as a continuous signal, a loop thatconnects mind, body, and DNA in a lifelong conversation. All three participants share equally in what gets said—what
the mind knows is also known by the body and DNA. Your
experiences resonate on all three levels. You cannot be
happy or sad, sick or well, awake or asleep,  without
sending a message everywhere in inner space. You may not think that you can “talk” to your DNA
(another prejudice that comes from seeing DNA as only a
material blueprint), but in fact you do continually. The
ﬂeeting chem icals that race through you at the touch of
thought, the receptors hanging out on the cell wall waiting
for their messages, and every other speck of life are
manufactured by DNA. (I realize that I am truncating a
long process. DNA directly manufactures only genetic
material, but using its active twin, RNA, it gives rise to all
the proteins, cells, and tissues we have. ) Thinking happens
at the level of DNA, because without the brain cell sending
out a neuropeptide or other messenger, there can be no
thought. The Ayurvedic technique called primordial sound takes


hospital admissions would fall, and people would live healthier and longer lives. After billions of years of evolution, life is beginning to divulge its innermost secrets. Biological
intelligence carried in the genetic code has created a human being that is now capable  of exploring its
own origins. Modern scientists, unraveling  the human genome, are deciphering the alphabet of life. W e all hope that with this new technology we will better understand and intervene in illness and
aging. T echnology itself is neutral—it is neither inherently good nor bad. How we use technology is a
reflection of our collective consciousness. As the science of genetics evolves, we may be able to substantially extend life and ensure that
more and more people are able to live out t heir full potential. It is critical that we raise our awareness
so we can collectively make choices that are most evolutionary for individuals, the  human species,
and the global ecology. Jonas Salk, the great biologist and developer of the first polio vaccine,
expressed the brilliant insight that if we are to survive as a species, we must m ove beyond the
Darwinian concept of “survival of the fittest” to a new paradigm: “survival of the wisest.” The
principles and practices of fered in this book are dedicated to such a high purpose. The cycle of life is one of continuous transformation. Adaptation leads to stability, which eventually
results in stagnation, entropy, disintegration, dissolution, and incubation (commonly perceived of as
death). In the right season, incubation gi ves rise to a quantum leap in creativity, experienced as
rebirth, res urrection, and renewal. W ithout this unending cycle we would be doomed to eternal
senility. Our c ollective beliefs, expectations, and choices have been such that the forces of decay and
entropy ha ve dominated our experience of  life. It is time to turn our attention to the creative forces
within us. While the cycle will continue, we believe that as the next few decades unfold, we will see
a new era in which human aging will have a completely new expression. As you have learned by now
from this book, it is possible to have increased vitality, creativity, and mental and physical capacity asthe years unroll. Many have lamented th at youth is wasted on the young, but now we have the
opportunity to experience the exquisite combination of mature wisdom along with y outhful biology. Through our interpretation and choices we can increase both the quality and quantity of human life,
adding bot h years to our life and life to o ur years. This should be our intention fo r the world and
ourselves. W e h ave access to Shangri-La in our o wn awareness. Modern physicists tell u s that quantum
mathematics predicts parallel coexisting realities. In the quantum world there are no fixed objects,
only superpositions of probability—oscillating fields of possibility. Shangri-La is one such possibility
—a projection of consciousness that is beyond the limitations of time and space. The world of
disease, decay, entropy, and premature death is another projection of consciousness that is currently
our p ervasive one. When reality shifts, both the observer and the observed change. The observer in
one reality is quite dif ferent from the observer in another; if the observer does not change, neither
does the observed. Here the observed is the body while the observer is your state of consciousness. Although focusing
on the body through diet, exercise, and herbs can be helpful, the real shift has to be in  consciousness. When you, the observ er, shifts, your body also shifts, and your interpretation of your  life transforms. One consequence of this transformation is the recognition that aging is a choice. According to A yurveda, every human being is a weaving together of the environment, body, mind,
and sp irit. The environment has the shortest shelf life, for it is changing every momen t. The body has
a slightly longer shel f life. It takes about a year to replace almost all the atoms and molecules that
comprise it. The mind, which includes the intellect and ego, has a still longer shelf life. Y our
aspirations, beliefs, dreams, memories, and desires may last an entire lifetime. Y our soul is eternal
and not subject to the  entropy and decay that govern the environment, body, and min d. Live your life
from the level of your soul and you will be timeless. This awareness will not do away with the essential fact of your physical mortality. The soul must
have the opportunity to evolve and take quantum leaps in creativity. T o live in the sam e body forever
would be like getting stuck with the same  automobile for eternity. At some point, the old must give
rise to the new. The cycle must go on as beautifully expressed in the Alfred, Lord T ennyson poem:
The old or der changeth, yielding place to new;
And God fulfills himself in many ways,
Lest one good custom should corrupt the world. W e have given you the tools in this bo ok to become a co-creator with God to harness the
evolutionary forces of imagination, inspiration, innovation, and creativity. There is immense power in
these tools. W e hope you will use them wisely and, by example, lead the way in hel ping to create a
world of joy, wisdom, and vitality.G r o w  Y o u n g e r,  L i v e  L o n g e r  R e c i p e s
The follow ing are seven vegetarian menus  of worldwide regional cuisine. (All the following recipes
will serve four people.) THAI CUISINE
Clear Br oth Soup with Coconut, T ofu, and Gr eens
Y ellow Thai Curry with Carr ots and Gr eens
Fr esh Cucumber with Basil and Mint
Basmati Rice with Mangoes
Banana Coconut Stew

Clear Broth Soup with Coconut, T ofu, and Greens
1 teaspoon ghee
1 cup (¼ block) tofu, fresh, low-fat, cut into cubes
2–3 teaspoons Braggs Liquid Amino Acid or tamari sauce
¼ cup leeks, chopped
1 teaspoon gingerroot, fresh, minced
½ teaspoon Chinese five spice

2 cups vegetable stock
½ cup carrots, thinly sliced
½ cup broccoli, cut into small flowerets
2–3 teaspoons miso, mild flavor
¾ cup coconut milk, low-fat
1 tightly packed cup spinach greens (baby spinach greens
work well)
3 green onions, chopped
 In a soup pot, heat the ghee and add the tofu cubes. Brown slightly and add 1 to 2 teaspoons
Braggs or tamari sauc e. Remove tofu from pot and set aside. Return pot to heat, and  add leeks, then
add gingerroot and sauté 2 minutes. Add Chinese five spice. Add vegetable stock to the saucepan and
bring to a b oil. Add sliced carrots and boil  for 2 or 3 minutes. Add broccoli, and continue to boil for
another 2 minutes. Re duce heat. Using a wire whisk or fork, gently stir in the miso, the remaining 1
teaspoon Braggs, and coconut milk. Check for flavor and add more miso if needed. Divide the
spinach gre ens and the tofu into 4 small bowls. Ladle the broth mixture over the greens and tofu. Garnish with the chopped green onions. Y ellow Thai Curry (mild)
Make the curry paste ahead of time and stor e in an airtight glass container
for up to one month. The secr et to a curry paste is dry-r oastingthe spices. 4 stalks lemongrass, fresh (can be found in specialty or
Asian markets)
2 tablespoons cumin, whole seeds
2 tablespoons coriander, whole seeds
1 teaspoon red chili flakes
1 teaspoon turmeric powder
1 teaspoon cinnamon
1 teaspoon cardamom
½ teaspoon asafetida (hing)
½ cup leeks or onions, finely chopped
3 tablespoons ginger, fresh and finely chopped
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon miso, mild flavor

Begin by trimming the lemongrass stalks. Cut away the grassy tops, leaving about 3 inches of the
stalk. Split the root ends and pull away the hard outer sections. The inside root should  be smooth and
flat. U sing a sharp paring knife, cut crosswise into very thin strips. Next, chop into  a fine mixture. This process will tak e a few minutes but will be worth the work. Place the lemon grass in a small
bowl. In a dry he ated sauté pan, gently roast the  cumin and coriander seeds until just gold en brown and
the smell is released. Be sure to keep the seeds moving so they don’ t burn. Add the red chili flakes
and ro ast together for  another minute. Place the sautéed chili flakes, cumin, and coriander seeds into
a mortar with a pestle or into a spice grinder. Crush or grind into a fine powder. Place into a small
mixing bow l and set aside. Add the dry spices to the heated sauté pan and dry-roast for 1 or 2
minutes or until sligh tly browned. Be sure  to move the spices around in the pan to  avoid burning. Combine with the roasted spices into the small mixing bowl.In the  heat ed sauté pan, sauté the leeks and ginger for 3 minutes


 supposed to solve and what damage it has done
and is continui ng to do will enable you to dissolve this image of all
images. Needless to say, you also have to recognize most particularly and
in detail what your idealized  self’s specic demands and standards
are, and, further, you have to see their unreasonableness, their
impossibility. When you have a feeling of acute anxiety and
depression, consider the fact that your idealized self may feel
questioned and threatened, either by your own limitations, by
others, or by life. Recognize the self-contempt that underlies the
anxiety or depression. When you are compulsively angry at others,
consider the possibility that this is but an externalizatio n of your
anger at yourself for not living up to the standards of your false self. Do not let it get away with using the excuse of outer problems to
account for acute depression  or fear. Look into the question from
this new angle. Your private and personal work will help you in this
direction, but it is almost impossible to do it alone. Only after you
have made some substantia l progress will you recognize that so
many of these outer problems are directly or indirectly the result of
the discrepancy between your capacities and the standar ds of your
idealized self and how you deal with this conict. So, as you proceed in this particular phase of the work, you will
come to understand the exact nature of your idealized self: Its
demands, its requirements of self and others in order to maintain
the illusion. Once you fully see that what you regarded as
commendable is really pride  and pretense, you will have gained amost substantial insight that enables you to weaken the impact of
the idealized self. Then, and then only, will you realize the
tremendous self-punishment you inict upon yourself. For whenever
you fall short, as you are bound to, you feel so impatient, so
irritated, that your feelings can snowball into fury and wrath at
yourself. This fury and wrath  are often projected on others because
it is too unbea rable to be aware of self-hate, unless one unrolls this
whole process and sees it entire, in the light. Neverthele ss, even if
this hate is unloaded upon others, the eect on the self is still there
and it can cause disease, accident, loss, and outer failur e in many
ways. Giving Up the Idealized Self
When you make the very rst steps toward giving up the idealized
self, you will feel a sense of liberation as never before. Then you
will be truly born again; your real self will emerge. Then you will
rest within your real self, centered within. Then you will truly grow,
not only on the outer fringes that may have been free of the
idealized self’s dictatorship, but in every part of your being. This
will change many things. First will come changes in your reactions
to life, to incidents, to yourself and others. This changed reaction
will be astounding enough, but, little by little, outer things are also
bound to change. Your dier ent attitude will have new eects. The
overcoming of your idealized self means overcoming an important
aspect of the duality between life and death. At present you are not even aware of the pressure of your
idealized self, of the shame, humiliation, exposure you fear and
sometimes feel, of the tension, strain, and compulsion. If you have
an occasional glimpse of such emotions, you do not as yet connect
them with the fantastic demands of your idealized self. Only after
fully seeing these fanta stic expectations and their often
contradictory imperatives will you relinquish them. The initial inner
freedom gained in this way will allow you to deal with life and to
stand in life. You will no longer have to hold on frantic ally to theidealized self. The mere inner activity of holding on so frantically
generates a pervasive clima te of holding on in gener al. This is
sometimes lived out in external attitudes, but most often it is an
inner quality or attitude. As you proceed in this new phase of your
work, you will sense and feel this inner tightness and gradually you
will recognize the basic damage it causes. It makes the letting go of
many an attitude impossible. It makes it unduly dicult to go
through any change that would allow life to bring forth joy and a
spirit of vigor. You keep yourself contained within yourself and
thereby you go against life in one of its most fundamental aspects. The words are insucient; you have to sense rather what  I mean. You will know exactly when you have weakened your idealized self
by fully understanding its function, its causes and eects. Then you
will gain the great freedom of giving yourself to life because you no
longer have to hide something from yourself and others. You will be
able to squander yoursel f into life, not in an unhealthy,
unreasonable way, but healthily as nature squanders herself. Then,
and then only will you know the beauty of living. You cannot approach this most important part of your inner work
with a general concept. As usual, your most insignicant daily
reactions, considered from this viewpoint, will yield the necessary
results. So continue your self-search out of these new considerations
and do not be impatient if it takes time and relaxed eort. Coming Home
One more word: The dieren ce between the real and the idealized
self is often not a question of quantity, but rather of quali ty. That is,
the original motivation is dierent in these two selves. This will not
be easy to see, but as you recognize the demands, the
contradictions, the cause-and-eect sequences, the dierence in
motivation will gradually become clear to you. Another important
consideration is the time element. The idealized self wants to be
perfect, accord ing to its specic demands, right now. The real self
knows this cannot be and does not consider this fact painful.Of course you are not perfec t. Your present self is a complex of
everything you are at the moment. Of course you have your basic
egocentricity, but if you own up to it, you can cope with it. You can
learn to understand it and therefore diminish it with each new
insight. Then you will truly experience the truth that the more
egocentric you are, the less self-condent you can be. The idealized
self believes just the opposite. Its claims for perfection are motivated
by purely egocentric reasons,  and this very egocentricity makes self-
condence impossible. The great freedom of coming home, my friends, is nding your
way back to the real you. The expression “coming home” has often
been used in spiritual literature and teachings, but it has been much
misunderstood. It is often interpreted to mean the return into the
spirit world after physical death. Much more is meant by coming
home. You may die many deaths, one earth life after another, but if
you have not found your real self, you cannot come home. You may
be lost and remain lost until you do nd the way into the center of
your being. On the other hand, you can nd your way home right
here and right now while you are still in the body. When you muster
the courage to become your real self, even though it would seem
much less than the idealized self, you will nd out that it is much
more. Then you will have the peace of being at home within
yourself. Then  you will nd security. Then you will function as a
whole human being. Then you will have broken the iron whip of a
taskmaster whom it is impossible to obey. Then you will know what
peace and security really mean. You will cease once and for all to
seek them by false means. May you all nd truth and help and further enligh tenment
through the words I gave you tonight. However, you should
understand and expect that a theoretical understanding will avail
you nothing. As long as these words remain theory you will not be
helped by them. When you begin or continue to work in this
direction and allow yourself to feel and observe your emotional
reactions connected to your idealized self, then you will make
substantial progress in your own liberation and self-nd ing in the
truest sense of the word.My dearest ones, each one of you, receive our love, our strength,
and our blessings. Be in peace, be in God! OceanofPDF.com3
Compulsion to Recreate and Overcome
Childhood Hurts
The Guide says that depth psychology is a spiritual discipline,
because only through knowing yourself can you purify your soul,
that is, cleanse it of self-destru ctive patterns and make it ready to
connect with the inner God. The “repetition compulsion” is well
known in psychology; what this repetition is supposed to achieve,
however, has never been as illuminatingly explained as in this
lecture. Our repeated negative experiences are bound up not only
with our early childhood, but also with previous incarnations. With
the help of this lecture we can discover why we keep running in our
respective squirrel cages and how we can stop doing so. Greetings, my


  can be
used by all three  doshas. At Soukya, the integrated wellness center near Bangalore where
Naturopathy is combined with other modalities to create individual
therapeutic programs, mud is used in three ways: as a local ized
application, as a pack and as a fu ll mud bath. Mud is harvested from
the man y ant hills found on site; as the ants have taken the mud
from dee p down, it’ s incredibly pure without any surface polluta nts. Therapists furth er prepare it by sieving it, washing it properly, and
sterilizing it by drying it in sun light. It is then stored carefull y in
airtight containers. “Mud is healing in itself,” expl ains the resident naturopath Dr
Usha Devi. “It has the property  of retaining temperature for a l ong
time, so  depending on the ailm ent, can be applied either hot or
cold. ” H ot mud is used for join t conditions such as arthritis an d to
reduce oedema or water retentio n in localized areas of the body, and
cold mu d helps in the treatment of skin diseases, such as psor iasis
for example. Sometimes, herbs may be added such as disinfecting neem and
turmeric if there is a possibility of infection and castor oil may  be
added to an abdominal pack in liver conditions. It helps stimulate
the circulation of blood towar ds the liver, thereby aiding in  the
detoxification process. Whichever mud therapy is assigned, the feeling is nurturing and
strengthening. The tightening experienced when the mud dries on
the skin is pleasant — be it hot or cold — and as it is straight from
nature, you can be sure it is doing good work. The full mud bath is
particularly invigorating: being slathered in soft, creamy mud, then
having it washed of f afterwards  is a self-indulgent treat. The skinfeels sof t, smooth, tight and tin gly afterwards — and there is no
need for extra moisturizing. Application of mud from top to toe may sound a bit messy (gross even), but it is an
invigorating experie nce especially if the body is wrapped in a blanket after
application. Micro elements from the mud are absorbed into the body and toxins
expelled leaving skin and internal organs refreshed. Mud from Soukya’ s organic site is harvested, mixed with pure water and made into
packs for a variety of uses. When placed on the abdomen, it is left for 20 minutes
to improve  digestion, strengthen the metabolism of the liver, prevent constipation
and speed  up blood circulation to the internal organs. Full of elements such as
iron, manganese, zinc, copper, chromium and cobalt, it is therapeutic in the
extreme. ksheera dhooma
Medicated Milk Steam
A particular A yurvedic method unique to Kerala,  ksheera
dhooma  is presc ribed f or patients with facial palsy, certain
nervous disorders, dif ficulty in voice and speech, headaches
and trigeminal neuralgia (the trigeminal nerve is a cranial
nerve t hat sup plies the face). The word  ksheera  translates
as “milk” and  dhooma  indicates a “fomentation by vapor”. Generally giv en to the fac e, although the steam may be
directed to other parts of the body suf fering from dif fe rent
conditions, it consists of a steaming with medicated milk. It
is considered a treatment for  vata  related disorders. First of all, a selection of herbs is boiled up with cow’ s milk, then
the steam issuing from the mix is passed through a tube to  the
af fected area of the body (this has first been oiled with medic ated
herbal oil chosen according to the body’ s constitution and
condition). The steam makes what is known in A yurvedic circles as
a fomen tation on the face, thereby allowing medicinal properties to
be absorbed. The idea is to stimulate nerve endings and open up the
micro-channels just below the skin’ s surface. At Soukya International Holistic Health Center, the medicated
milk is steamed through a papaya stalk onto the chosen area. This
allows t he prope rties of the herb s and the milk to mix with pap ain,
the active enzyme in papaya,  before it reaches its destinat ion. Papain is helpful in loosening and dissolving the top layer of d ead
skin cells, so, in this case, it helps prepare the skin for the
absorption of the medicated herbs. The treatment is prescribed oncea da y fo r three, five or seven day s consecutively and may be of f ered
in c ombination with other trea tments. It’ s a good example o f a
traditional therapy of fered in modern surrounds. A therapist directs steam from boiling medicated milk on to the face of a patie nt at
the integrated wellness center called Soukya. Known as a  swedan  (fomentation)
therapy,  ksheera dhooma  is tradition ally prescribed for people with  vata  related
disorders (any muscle, ligament, joint or nerve-related disorder). netra tarpanam
Vasthi Therapy for the Eyes
At an A yurved a clinic,  netra tarpanam  is seen as an oral
eye care treatment to help w ith eye strain, dryness of ey es,
poor sight and other eye-rela ted conditions. It is believed to
strengthen the  muscles round the eyes, cool the eyes, oleate
the area  round the eyes and may even help with myopia. As
with all A yurvedic prescriptions, at least a two-week course
is s uggested, and during th e course of the treatment the
patient should not be exposed to harsh light. The treatment uses the mediu m of ghee or  gritham, a type  of
clarified butter that is used all  over India in cooking. “Ghee has
what we call  samskarika anuvarthana  in Sanskrit,” explains
A yurvedic doctor, Dr Y ogesh, “this means it has the specific quality
of being  able to absorb propert ies of herbal products and transfer
them into the skin. ” Depending on the condition,  triphala gritham,
good for the eyesight, or  jeevanthyadhi gritham, a ghee that helps
develop immunity, may be used. T o keep the ghe e in place over the eye socket, a dough of black
or g reen gram fl our paste (gram powder mixed with water) is m ade
and stuc k around both eye cavities. A small amount of ghee me lted
to room temperature is then poured into the watertight enclosure, so
that it fills the contained area a nd makes the eyelashes sink s hut. The ghee is kept on the eyes for 20 minutes, during which time the
patient is encouraged to move the eyes around. It is a slightly fiddly process, and may not be for everybody. Some people experience a burning sensation when the medicatedghee is poured in, and having t o hold still for a long time isn’ t to
every body’ s liking. Strictly speaking,  netra tarpanam  is a  vasthi  therapy (see pages 32–35), as
medicated ghee is kept trapped on a topical area in a watertight “reservoir” of
dough. Whilst the ghee rests in its place, eyes should be rolled around, opened
and closed, thereby allowing the ghee’ s properties to be fully absorbed. kizhi therapy
The Hot Herbal Pouch
In A yurveda, the herbal poultice is a time-honored tradition
of healing with heat. Packed with goodness, warm ed
pouches of herbs, plants, roots, and more, have been applied
to sore, sprained or sad bodies for centuries. Classified as a
swedanam  (Sanskrit for sweat therapy) in the V edic texts,
the herbal poultice is both detoxifying and healing. Specially selected ingredients are tied tightly in natural
cloth, s teamed for a few min utes, then dipped in medicated
herbal oil and applied to the body. On application, the heat
induces sweating, thereby helping to bring toxins to the
surface of the skin; then, once the pores are open, s kin
absorbs the properties of the herbs for healing. The  kizhi  (Mahalayam word for bundle) has proved so popular over
the c enturies, its fame has sprea d to other cultures too. Many South
East Asi an herbal healthcare practices rely on the herbal poultice to
relieve sore muscles and joint pains, while in India, hospi tals,
homestays, spas, wellness centers and salons of fer various forms
both as a stand -alone treatmen t or in conjunction with ano ther
therapy such as massage. The content, method of application and
usage varies widely. Patrapotlaswedanam
The Sanskrit name for this an cient A yurvedic treatment is taken
from  patra  meaning “leaves”,  potla


 a short  sip and  close  the vagina  by pulling  downward,
thereb y pulling  the energy  down to the perineum, and  then  contract
and pull the  front  part of the  perineum up ward to bring  energ y to
this area. Rest for  a while and be aware of the  energ y that travels
from the  ovaries  down to the vagina,  clitoris and  perineum. Inhale  a
short  sip and  pull up the middle and back  part of the  perine um
toward the coccy x to bring  the energ y to the  sacru m. Slightly tilt the
sacru m out ward as if y ou were pushing  the sacru m to the w all. Pause  for a  while and feel the Sacral  Pump activate. Inhale  a short
sip again  without exhaling,  and tilt your spine  outward against  the
imaginary  wall to straight en T-11. This wi ll create  an upw ard
pumping  action  which will pull the ovaries’  energy  up to  T-11. (Fig. 5-21)  Retain the ener gy at this point  until  the area  feels  full and  until
you feel the  energ y continue  to open  T-n and move up  by itself. When yo u feel uncomfortable  exhale  and regulate  your breath. (3) Flexing the  T-11 Point  assists in  activating the  Sacral  and
Cranial Pumps and the  Adrenal  Minipump. As previousl y noted,  Ovarian  energy  is denser  than  Chi. You will
have  to accom modate it b y flexing  the part of your back  housing  T-
11 in and  out, thereb y straighteni ng the spine  at this point  and
loosening  it for  freer  passage  of the  warm energ y. Then allow  your
sacru m, T-11  and neck  to relax  back  to their  normal positions. This
action  will help to activate  both  the Sacral  and Cranial  Pum ps, as
well as anoth er mini pump located  at the adre nal glands,  a little at
a tim e. If y ou have  trouble  feeling  this,  return  again  to the  Ovarian
Palace and repeat  the process. Practice  nine  times, then exhale
and relax  every  part of the  body. Concent rate on T-11 and feel the
energy  flow up to this point. In Taoist  practice  we rega rd T-11 as the  adren al glands’  energy
center  The adre nal glands  sit atop  your kidne ys end can act as  a
mini pump. W hen you arch  the T-11 point  you create  a vacuu m (or
mini pump) in  this area  to push  the energ y up higher. The sacrum,
- 99 -Cultivating  Ovarian Power
T-11
Fig. 5.21 Guiding  Energy up to T-11. T-11, C- 7 and  Jade  Pillow  in Taoism  all are  regar ded as places
that have  the ability  to transform sexual  energ y into life- force  energ y. In the  T-11  area  the Door  of Life  (the Ming Men, or mid-point  of the
spine)  is also  located. The Min g Men does  not have  this propert y,
but in the  Microcosmic Orbit  it is regar ded as a  very  important
safety  point,  as w ell as the strengthe ning point  of the  kidne ys. - 100  -Chapter  V
D. Fourth  Stati on: C-7, Sexual Energy Transformation Point
   Your next stopping  point  is at  cervical- 7, or C- 7, located  at the
point  of your spine  at the base  of your neck. You can feel it as  the
vertebra  that sticks out  when you bend  your head  down. This point
controls  the energ y provided  to the  hands  and neck, and  is the
connecting  point  providing  pow er to the scapula e and spinal  cord. This point  also has  the ability  to transform sexual  energ y into life-
force  energ y. (1) Collecting Energy in  the Ovarian Palace
   Practice  in the  sam e ma nner describe d above. Collect the
ovaries’  energ y at the  Ovarian  Palace. Inhale  with a short  sip, close
the vagina  slightly, pulling  the energy  downward toward the
perineum. Then  contract  and pull up the front  part of the perine um
and pause  for a while, holding  your breath  and retaining  the ener gy
at this  point. Be a ware of the Ching Chi that  has been  brought
there. Inhale  in short  sips,  close the  vagina  tightly  and concent rate
on retaining  the ovaries’  energy  at the front  part of the perin eum. Exhale  and retur n to the ovaries,  but maintain  a part  of your
awareness at the  perineum to  retain  the energ y that you have
brought  there. Continue  to practice  Ovarian  Breathing  by opening
and closing  the vagina  slightly  and collecting  the energy  in the
Ovarian  Palace. (2) Drawing  Energy  to C-7
   Once  you feel that  enoug h ovaries’  energy  has been  collected,
inhale  a short  sip of air  and close  the vagina,  pulling  the ovaries’
energy  downward toward the perin eum, and  then  pull the front  part
of the  perine um upward to bring  energ y to this  area. Rest for a
while and be aware of the energy  that travels  from the ovaries
downto the vagina,  clitoris  and perineum. Inhale  a short  sip and
contact  the middle and  back  part of the perineum, and  then  pull the
energy  up to  the sacru m, T-11  and C-7. When you reach  C-7,
push  slightly  from the sternu m, to the  back,  and feel the push  of C-
7 and  both  should ers as they  activate  to dra w the energ y up. (Fig. 5.22)  This action  will activate  the thymus  gland  to increase  the
upward pulling  power. Hold the  energ y at this point  as com fortabl y
as you can. Now  during  practice  you will find that gradu ally you are
able to hold  your breat h longer  and increase  your capacity  to intake
- 101  -Cultivating  Ovarian Power
air. Exhale,  and then  let your sacru m, T-11 and neck  relax,  returnin g
to their  normal positions. Concentrate  on C-7. This action  will help
to activate  all three  pumps (Sacral,  Adrenal  and Cranial)  a little  at a
time. If yo u have  trouble  feeling  this action,  retur n to the Ovarian
Palace and repeat  the process. Practice  nine  times. Remember
that you must retur n to the source  of ener gy in order  to bring  it to
the higher  center. C-7
Fig. 5.22 Guiding  Energy up to C-7. - 102  -Chapter  V
E. Fifth Station: Jade Pillow,  Mini- Storage an d Transform ation
Point for Sexual Energy
   Your next stopping  place  is your Jade  Pillow. This is located  at
the back of  your head  between cervical- 1, or C- 1, and  the base  of
the skull. This point  also can  serve  as a sm all storage  and
transformation  point  for sexual  energ y. (1) Collecting Energy in  the Ovarian Palace
   Practice  in the  sam e ma nner as previously  describe d. Collect
the ovaries’  energ y at the  Ovarian  Palace. Close  the vagina  with a
minimal mo vement of  the Chi Muscle,  pulling  down the ovaries’
energy  to the  perineum. Feel  the sensation  as the  vagina  closes,
and then  pull up the  front  part of the  perineum to  bring  the ovaries’
energy  to this point. Hold y our breat h and retain  the ener gy at the
front part of the perineum. Be a ware of the Ching  Chi that  has been
brought  there. Exhale  and return  to


 will transform into something very
beautiful. What you were trying  to get from the outside will now naturally
be going  on inside. You will become filled with love and ecstasy. Again,
Christ described this as: “Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God” (Matt. 4:4). You will have a
perpetual flow of ener gy feeding you from within. The transmutation of the inner energy flow is the answer to all the
world’ s woes. If people felt whole inside and were fed by the constant flow
of love and deep peace, they wouldn’ t be fighting with each other. Why
would you kill, rob, or harm someone if you were content within yourself? It is only because people are struggling inside that they are driven to
struggle outside. That’ s the only reason we need so many rules and laws. People left to their own create great trouble struggling with their inner
disturbances. There is something much higher within us, and it happens to
be our natural state. You’re a beautiful being; a truly awe-inspiring being. But you can’t reflect that beauty if you’re not okay. No matter how beautifulyou are, if you are trying not to drown, you’re not going to seem so
beautiful. To stop struggling once and for all, work on letting go of the
blockages. A spiritual being views life as follows: “I came down to the planet
Earth for a short time, and these are the experiences I got to have. They
were challenging, but I handled them and am better off because of them.”
You don’t suppress your issues, and you don’t allow them to become the
foundation of your life. A past issue is just one of the many things that
happened to help you grow. You don’t need to know why it happened. You
don’t need to analyze its cause and effect, from a karmic point of view. All
sorts of things happen every day, and you don’t understand why they
happen. Yet you are comfortable handling them. You only insist on
understanding the events that you can’t comfortably handle. Understanding
becomes a crutch, a source of rationalization. If the mind can’t fit an event
into its conceptu al model, it insists on knowing why it happene d. Better to
accept reality first, then work with it in a constructive manner. You are the Self. You are the conscious witness of all that passes  before
you. You dwell deep inside, and nothing in there is more powerful than you. You have free will; use it to accept what has already happened rather than
letting past events mess up the rest of your life. Free yourself  from these
samskaras. Transmute your blocked energy flow into a powerful spiritual
force.Chapter 37. The Power of Intent
You are capable  of letting go at a very deep level if you really want to. It is
not a question of ability; it depends on intensity of intent. Inner work is
different from outer work. In the outside world, there are things you may not
be able to accom plish because of physical limitations. Try as you will, you
cannot pick up a mountain or run at the speed of light. You have physical
limitations. But inside you have no such limitations because there is no
physical aspect to Self. You are pure consciousness, and your will has
complete dominion over mind and emotions. As we have seen, most of your thoughts and emotions are created by
the blockages you have stored inside. These blockages are yours, and you
can let them go anytime you want. Once again, the problem is that since
they were stored with pain, they are going to release with pain. That is
where the depth of commitment comes in. Do you want to be free to live a
deep, beautiful life more than you want to avoid discomfort? Plenty of drug
addicts have gone through the pain of withdrawal to get their lives back. It
comes down to the old adage: where there’ s a will, there’ s a way. You can
let your blockag es go—if you really want to. What would you be willing to
go through for the most fulfilling love relationship, a constant state of well-
being, and the ability to feel the presence of God flowing throug h you at all
times? How would you answer? Would you say, “I’m too busy and I don’t
like any discomfort”? Or would you meet the challenge and say, “Anything. I would be willing to go throu gh anything to permanently live in such a
state”? Fortunately, you have the ability; that is not the problem. But do you
have the strength of intent to take the deep spiritual journey to liberation? Will is like a muscle—you build it by exercising it. Practice saying,
“I’m the boss in here. This is my house. I’m the only one living in here, and
I have the right to make it a nice place to live.” It’s not about becoming acontrol freak in there—it’ s about learning to surrender. Surrender is not
about suppression, and it’ s not about control. Surrender is about letting go of
weakness and being committed enough to carry out your intent. Surrender is
handling anythi ng that needs to be released inside and letting it pass
through. Remember, it was you who willfully resisted past events, which
caused samskaras to be stored. Why not learn to willfully relax and release
as the blockages cleanse so you can experience the beautiful inner energy
flow as it is meant to be? If you practice letting go of your blockages, not only will you get to
live in an elevated inner state, you will also become a blessing on the Earth. Anyplace you go, anything you do, will carry a blessing for others. If you
stay with this process every day, you will get there. Put time aside to remind
yourself who you are and to recall your commitment to cleaning up inside. Morning and evening practices will help you do this. It doesn’ t have to be
much time; just enough to relax and release, come back to center, and
remember to use every moment  of your life to let go of your blockages. If
you do that, the rest will happe n by itself. It is a natural process that will
take place. Always remember, it is spirit’ s job to liberate you from yourself. Shakti
wants to be free, but you’re in the way. When shakti starts to push the
blockages up, you’re going to have the tendency to push them back down
because it’s not comfortable to live in that fire. You stored past disturbances
in there, and it doesn’ t feel good when they are stirred up. Imagine that
somebody’ s talking to you, and you’re feeling strong and confident about
the conversation. Suddenly, they say something that hits your blockages,
and you start to feel your strength drop out from under you. If you are
sincere, you use the situation for your growth. It’s not the time to argue with
the person; it’s the time to grow spiritually. Calm and centered, you
inwardly ask, “What’ s happenin g inside of me? What blockage  got hit that
caused this shift in energy to take place?” Then, to use the situation for
growth, you relax and allow the energy to push the blockage up. You don’t
have to do anyth ing except not interfere with the process. Shakti will do her
job of pushing up—you have to do your job of letting go. To reme mber to do this in the moment, establish the practice of
recalling your intention every morning: “The purpose of my day is letting
go of my blockages and evolving spiritually.” Then every evening,
remember: “The  purpose of my day was to let go of my blockages andevolve spiritually.” Never complain about what happened—just inwardly
release the events of the day so they don’t leave samskaras. Don’ t let
anything remain stuck in there. Once you get good at this, you will learn to
do it throughout the day. Do your best with each interaction, then let it go. Always rememb er what’ s going on: you’re in there, and something is
happening that’s causing the energy to shift inside. Your tendenc y is to push
it away if you don’t like it or grab onto it if you do. It’s as if you have hands
in there,  and you use them to try to control the inner experience. Surrender
means—don’ t do that. That’ s all it means. It means you’re ready, willing,
and able to sit in the seat of consciousness when the energy shifts and just
let it go. Your interaction with the energy is similar to when you decide to stop
smoking or break any other habit. You’re going to feel the tendency to
resume the habit. It feels like a magnetic pull on you to go in that direction. The same thing happens when a blockage gets hit. It has attractive power
that draws you into it. You need to see that. You need to notice that it keeps
pulling on you, and sometimes  it won’ t leave you alone. That’ s not bad,
that’s good. Just relax more. It’s all about relaxing. If you’re using your will
to relax,  you can’t use your inner hands to


 You are in the space to heal the space. You are in
the house to heal the house... to “giveth light untoall that are in the house.”
There is no other reason for you to be there. How do you shine the Light of your Being? By first moving into Right Livelihood –
which means by not allowing yourself to do anything
for a living which violates your deepest inner senseof Who You Are.34Bringers of the Light
You don’t have to take any precipitous action in
this regard however. For when you adopt and fol-
low Step 3 in the process which is being outlined
here, you will find yourself automatically  moving away
from “wrong livelihood.”  It will happen in just the
right way, at just the right time. You may even findthat you have caused yourself to be fired  from a job
which you should never have had, or at which you
should never have remained. This will all look likethe boss’ doing if you are not careful, and only when
you have the most discerning eye will you be able to
see that you brought it all on yourself (usually...evenif subconsciously...quite deliberately). So don’t go out now and just quit your job. That’s
not what this book recommends, and that’s not whatthis process is all about. Yet do not be surprised if, as a result of the pro-
cess of moving towards Beingness  that you have under-
taken, you discover a few weeks or months from now
that you are no longer engaged in the work which
currently fills your days.Neale Donald Walsch 35
Step 3 often produces such a quantum shift in
people’s experience. That is because Step 3 is in
itself a quantum movement. It is a movement fromfocus upon what you are doing  to what you are being. Let’s try a little experiment in that focus shift right
now. At this very moment, you are reading a bookyou are holding in your hand. That is what you are
doing. If someone called you right now and said,
“What’cha up to?” you’d say, “Oh, I’m just readingthis neat little book.”  You’d answer that way because
most of the time you are thinking about  what you
are doing. You look to see what your body is involved
You are one of the
courageous ones:
someone who has chosen to
make  a life,
rather than a living.It is in this moment that you will discover:36Bringers of the Light
Good. That’s very good. You’re getting the idea. That clarity about what’s going on with you comes
only when you focus on what you are being, righthere, right now. Now, what we notice is that your present state of
Beingness may not seem to be one that you pre-in, and that is how you answer the question. It is
quite natural, given how you have focused your life. But now, focus on what you are being. Right now,
this moment. What are you being? Close your eyes
and stay with the question. Good. Now complete the following sentence:Right now I am being...
__________________________________
______________________________________________________________________________________________________Neale Donald Walsch 37
selected. That is, you may experience that the
beingness you described in the completed sentence
just above is a beingness which was induced, if you
will, by your reading this book. We often see our States of Being that way. We
imagine them to be induced, or caused, by our exte-rior experience. Yet look now at Principle #3.38Bringers of the LightNeale Donald Walsch 39
Principle  #3
Everything
you are being,
you are being because
you choose to be.40Bringers of the Light
If, at any given moment, you are being afraid, it
is because you choose to be. If you are being
joyful, it is because you choose to be. If you are be-ing annoyed, it is because you choose to be. If you
are being harassed, it is because you choose to be. If you are being loved, it is because you choose to
be. If you are being ignored, it is because you choose
to be. If you are being helped, it is because you choose
to be. If you are being hurt, it is because you chooseto be. If you are being wise, it is because you choose
to be. If you are feeling wronged, it is because you choose
to be. This list could go on forever. Indeed...it actually does.Neale Donald Walsch 41
Understand that beingness  is a State in which
one is, not an action which one takes. You cannot do “happy,” you can only be “happy,”
depending upon what you decide  to be. You cannot do “sad.”  You cannot do “afraid.”  You
cannot do “wronged,” or “hurt,” or “annoyed.”   You
can only be these things. And what causes you to be them? Many people
believe it is what is going on around them; that it’swhat someone or something else is doing. Yet it is
not. It is your decision  about what someone else is
doing which causes that. It is the choice you make. The complexity surrounding this whole business is
this: so many of the choices you are making are now so
automatic, so deeply based in prior experience, thatthey seem to be noncontrollable by you. And so it looks
as if  the actions of others, or  experiences exterior to
you, are causing the response within you. Yet the truth is, you are choosing to be in the State
in which you find yourself. And the only difference
between you and those who have mastered this life42Bringers of the Light
is that Masters choose differently. (For a far more detailed exploration of this subject,
see Conversations with God  - Book One.) The point to be made here is that beingness  is cho-
sen, not induced. You chose to be whatever you wrote
on page 44. Why you chose it is another matter –
the subject for another whole book. Yet this much
we know: the choice was not forced. Choices mayoften seem forced, but they never are. You can produce a State of Being by simply select-
ing one. And you can do this anytime, anywhere. A State of Being is a feeling, not an action. Yet
you can undertake to feel a certain way. That is, you
have the power to decide how you’re going to feel, and
how you feel right now. This is the great secret of the human encounter. This is the great gift, and the great tool. And withthis tool all the Universe is opened unto you, and all
the freedom you could ever want to be and to expe-
rience Who You Really Are is granted you. This is the Truth; the Truth which shall set you free.Neale Donald Walsch 43
You need to at least accept this Principle as a
possibility in order to make it work. When
you can accept it as a possibility, go back to Step 3. Choose to move into the State of Beingness you have
described in Step 2, and choose to be that, no matter
what you are “doing.”
This is the formula through which people move
into Right Livelihood. It is, to use the title from awonderful book by Terry Cole-Whittaker, The Inner
Path from Where You Are to Where You Want to Be. So choose now that State of Beingness you wish
to experience in, as, and through you. Then be that. How? It is a matter of focus. It has to do with what
you focus your attention upon. Let’s try one State of Being, just for an example. Let’s pick... peacefulness. Let us say, just for the pur-
pose of this exercise, that you wish and choose toexperience yourself in a State of Peacefulness at all
times, everywhere. Good. Now concentrate on that for a minute. Get in touch with that. See what that feels like. Put44Bringers of the Light
the book down, relax for just a minute, and go to
that place right now. Good. Now choose to be that...choose to be
peace...every minute of every hour for the rest of this
day. Do you think you can be that? You can if you
stick to your commitment. Because if you stick to your
commitment, and remain focused on your Purpose
(to be “peace” ), what you will find is that your body
automatically does things  to assist you and to allow you
to experience that beingness. One thing your body will do is bring you into con-
tact with, or cause you to notice, everything unlikewhat you now choose. (Principle 4, in the next sec-
tion, will explain why.) Then your body will lead you
to peace, and lead you away from  that which is not
peaceful. It will no longer find it comfortable or
possible to do otherwise, so will perform all manner
of tricks. It will move out of noisy rooms, for instance. And
it will choose to forget about the evening news to-
night on TV. It will suddenly find certain musicNeale Donald Walsch 45
unacceptable. It will even perform more subtle tricks. It may find a way to block out the traffic sounds on
your drive home after a long day at work, or mute
the normally ear-piercing


 is a pretext by
which we give ourselves permission to feel love. Only you can open and
close your heart. The power of love to nurture and sustain us depends on
our commitment to it “in here.”
It is important to talk about love, to think about it, to seek it out, and to
encourage it. To put this in the form of an exercise, make a commitment to
yourself to do the following:
1. Think  about love. Take time to recall the love you shared with your
parents, the times you expressed love to your siblings and friends. Dwell upon what is most lovable  about the person who is most loving
in your life today. Read deeply the poetry of love, such as is found in
Shakespeare’ s sonnets, and the scriptures of love, such as that
contained in the New Testament or in the devotional hymns of the
Rig V eda.2. Talk about love. Express your feelings directly to someone you
love. If you cannot do it verball y, write a letter or a poem. You don’t
have to send it; the exercise is for you, to stimulate the state of love in
every cell. But sending it is preferable, for you want to hear
expressions of love in return. Don’ t let your love be something taken
for granted. Put a note for your loved one to find in his or her pocket
or on the kitchen table. 3. Seek out love. This is possible in many ways. Intimacy in our
society is closel y identified with sexual encounters, but it is an act of
love to give help to the homeless and the sick, to deliver a sincere
compliment, or to write a note of thanks and praise. People like to
hear that they are loved and appreciated, and if you seek out
opportunities to fulfill their needs in this area, their gratitude will be
mirrored in your physiology as the bliss of being loved in return. 4. Encou rage love. As parents we often teach our children that being
openly affectionate and loving is appropriate for babies and toddlers
but not for anyo ne older than that. In teaching manners and respect,
we often  create a gap that love is too sensitive and shy to cross. We
inflict this sense of separation on our children because it was inflicted
on us. The story  of almost everyone is a story of love waiting to be
coaxed out, of affection that has to wait in silence because it is afraid
to emer ge. So take it as your duty to give those around you permission to love. Encourage their affection by showing it yourself, without regard for what
you may get in return. Real love gains complete satisfaction  simply by
flowing out to what is loved; if love comes back, that is an added joy, but it
isn’t required or demanded. Love that has no ulterior motive is rare—all the
psychological theories based on selfish love certainly are confirmed by
what we observ e all around us. But even the most demanding  and selfish
love is love of a sort. It is a drop taken from the ocean, and if you encourage
it, it can swell to become the ocean. The education of love begins in a moment and ends in eternity. It is
sparked by feelings of delight and resolves into the peace that belongs toBeing itself. In some haunting lines of poetry Kahlil Gibran expressed this
truth:
Yet the timeless in you is aware of life’ s timelessness
and knows that yesterday is but today’ s memory and
tomorrow
is today’ s dream
and that which sings and contemplates in you is still
dwelling
within the bounds of that moment which scattered the stars
into space. Use love as your mirror of the timeless; let it nurture your certai nty that you
are beyond change, beyond the memory of yesterday and the dream of
tomorrow. There are infinite ways to discover your true Bein g, but love
holds the brightest torch. If you follow it, you will be guided beyond the
limits of age and death. Come out of the circle of time and find yourself in
the circle of love. OceanofPDF.comABOUT THE AUTHOR
Deepak Chopra is the author of more than fifty books translated in
over thirty-five languages including numerous New York Times
bestsellers in both the fiction and nonfiction categories. www.deepakchopra.com
OceanofPDF.comALSO BY DEEPAK CHOPRA
Reinventing the Body, Resurr ecting the Soul
The Ultimate Happiness Pr escription
Available fr om Harmony Books wher ever books ar e soldThe Third Jesus: The Christ W e Cannot Ignor e
Life After Death: The Burden of Pr oof
Why Is God Laughing? The Path to Joy and Spiritual
OptimismThe Spontaneous Fulfillment of Desir e:
Harnessing the Infinite Power of Coincidence
The Book of Secr ets:
Unlocking the Hidden Dimensions of Y our Life
How to Know God:
The Soul’ s Journey into the Mystery of Mysteries
Available fr om Thr ee Rivers Pr ess wher ever books ar e sold
OceanofPDF.comWat’s next on
your reading list? Discover your next
great read! Get personalized book picks and up-to-date news about this author. Sign up now. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        These
practices are useful to everyone, but if you truly dedicate yourself to them,
you will walk even faster down the road to discovering the Self. 7. Practicing nonattachment
To be unattached means that you are free from outside influences that
overshadow your real self. This lesson isn’t one our culture teaches us. Modern people place a high value on being committed, excited, passionate,
deeply involved, and so forth, and they fail to realize that these qualities are
not the opposite  of nonattachment. To be committed to a relationship, for
example, ultimately means to have enough love and understanding to let the
other person be who he or she wants to be. Being passionate  about your
work means giving yourself the creative space to approach it from all
angles, finding new directions and opportunities. These new opportunities
can only come from your inner creative core, which you will not be able to
contact if you are immersed in and overwhelmed by the details of your
work. The paradox is that to get the most passion from life, you must be able to
stand back and be yourself. Passion and commitment, love and dedication,
self-worth and fulfillment—all are born in Being; they are qualities of the
essential self that blossom when  you are free from narrow attachments. For
most of us, the person who loved us most dearly was our mother, but if you
reflect on it, this love often implied power and control. As a child you had
to do what your mother said or her love might be withdrawn. “I’m your
mother, you have to pay attention to me” is the opposite of “I love you, and
my greatest happiness is to see you become what you want. ” The first
statement may come from love, but it is not a love that easily permits
freedom. Finding your freedom is necessary, and it involves letting go of
expectations, preconceived outcomes, and egotistical points of view. Consider two mothers, each standing in the aisle of a supermarket trying to
handle an upset child who is crying loudly and attracting attention. One
mother is angry and embarrasse d; her primary motive is to stop the child
from making a scene, but of course this doesn’ t work with small children. When they are upset, they are upset. Their feelings are their world, and
making a scene in the market doesn’t mean anything to them. So when the
mother commands, “All right, stop crying. I mean it, stop right now,” the
child knows that his feelings aren’ t really being heard and therefore he isn’t
being allowed to really exist. The mother just wants a result ; she wants
things to turn out a certain way. The second mother, on the other hand, sees that her child is genuinely
upset, and she doesn’ t care about how she looks to others. She isn’ t thinkingabout the situation as it af fects her; instead, she feels for her child and wants
him to be happy again. She says things such as, “What’ s wrong. Did
something scare you. It’s all right, I’m here. ” The words she uses are not
the critic al thing—she might just pick up and caress her child for a moment. The child’ s quantum mechanica l body senses that his feelings  have been
understood. Therefore, there is no threat, because his mother ’s intention is
to heal, not merely to end a disagreeable situation. Your quantum mechanical body  has all the sensitivity of a child’ s, and
you can use that sensitivity to get back to your true self, which exists above
and beyond the troubling circum stances of your life. Again, the matter of
self-image is involved. Being oriented to your true self, not to your self-
image, is the most basic healing attitude anyone can take. When you are
oriented to the self, you use your feelings, your needs, and your values as a
jumping-of f point for finding that level of your being where feelings, needs,
and values are already fulfille d. This self


 retchingaftervomiting:Colch. sweatingwhilevomiting:Ars. Worse:
aftermidnight:Ferr-m.
beforebreakfast:Tab. bendingdown:Ip. coughing:Ant-t.,Bry.,Ip. coughingupphlegm:Nux-v.
afterdrinking:Ant-c,Ars.,Phos.,Ver-a. aftereating:Ars.,Chin.,Ip.,Phos.,Sep.,Sil. Ver-a. ashortwhileaftereating/drinking: Phos. eggs:Ferr-m.
expectorating:Nux-v.
milk:Ant-c,Sil. movement:Ars.,Bry.,Tab. night:Ferr-m.
aftereating:Ars. smellofeggs:Colch. Causes:
alcohol:Nux-v.
anger:Cham.,Nux-v.
ice-cream:Ars. measles:Ant-c.
pregnancy:Nux-v.,Sep.,Tab. sourwine:Ant-c
travelling:Tab. INTERNALREPERTORY Worse•197
WartsThu. Bleeding:Thu. Large:Thu. Stinging:Thu. WeaknessseeExhaustion
WearyRuta
Oflife:Nats. WeepyseeTearful
WhinyAp.,Puis. WhoopingcoughseeCough
WindseeFlatulence
WormsCina
WorryseeAnxious
WorseseealsoComplaintsfrom
Aftermidnight:Ars.,Podo. Around:
1a.m.:Ars. 3-5p.m.:Ap. 2-4a.m.:Kali-c. 10a.m.:Nat-m. 10-11a.m.:Sk/. 3p.m.:Bell. 4-8p.m. :Lye
9p.m.:Bry. Afternoon:Lye. Alcohol:Lach.,Nux-v.,Op.,Sul-ac. Autumn:Colch.,Rhus-t. Bathing:Sul. Beforebreakfast:Tab. Beginningtomove:Ferr-m.,Rhus-t.
Changeoftemperature:Ars.,Kali-s.
ChangeofweatherseeComplaintsfromChange
ofweather
Cloudyweather:Rhus-t.
Coffee:Caust.,Cham.,Ign.,Nux-v. Cold:Agar.,Ars.,Bar-c.,Calc-c.,Calc-p.,Caust.,
Chin.,Citni.,Colch.,Dulc,Hep-s.,Hyp.,
Kali-b.,Kali-c,Kali-p.,Mag-p.,Merc-s.,
Nit-ac,Nux-v.,Pho-ac,Phos.,Puis.,Pyr.,
Rhod.,Rhus-t.,Sep.,Sil. Coldandheat:Merc-s.
Cold,dryweather:Caust.,Hep-s.,Kali-c,Nux-v.
Coldfood:Nux-v.
Colddrinks/food:Rhus-t.
Coldwind:Bell.,Hep-s.,Nux-v.,Spo. Cold,wetweather:Pyr.,Rhod.,Rhus-t.,(seealso
Damp)
ConsolationseeDislikesconsolation
Damp(seealsoCold,wet):Ars.,Calc-c,Calc-p.,
Colch.,Dulc,Nat-s.,Rhus-t.,Sil. Draughts:Calc-c,Calc-p.,Caust.,Kali-c,Rhus-t.,
Sil.,Sul. Afterearing:Kali-b.,Nat-m.,Zinc
Beforeeating:Nat-c,Phos. Evening:Caust.,Cham.,Euphr.,Lye,Mag-c,
Merc-s.,Nat-p.,Pho-ac,Phos.,Sul-ac,Zinc.Excitement:Kali-p.
Exertion(physical):Ars.,Calc-c,Carb-v.,Cocc,
Kali-p.,Stap.,Sul. Exposuretosun:Ant-c,Glon.,Nat-c,Nat-m.,
Puis. Fasting:Sep.,Stap.,Sul.,Tab. Firstlyingdown:Con. Flatulentfoods(beans,etc. );Bry.,Lye
Freshair:Bapt.,Calc-c,Calc-p.,Caust.,Cham.,
Chin.,Cocc,Coff.,Hep-s.,Nat-c,Nit-ac,
Nux-v.,Petr.,Sil. Foggyweather:Rhus-t.
Frostyweather:Sep.
Fruit:Ver-a. Gettingfeetwet:Bar-c,Puis.,Sil. Gettingheadwet:Bell. Gettingwet:Caust.,Sep. Gettingoverheated:Ant-c,Kali-c. Heat:Ap.,Arg-n.,Calc-s.,Glon.,Kali-s.,Lach.,
Led.,Nat-m.,Puis.,Sul.,Sul-ac. Heatandcold:Merc-s.
Humidity:Carb-v.,Lach.,Nat-s.
Jarringmovement:Am.,Bell.,Glon.,Nit-ac. Lighttouch:Chin.,Merc-s.
Lossofsleep:Cocc,Nit-ac,Nux-v.
Lyingdown:Con.,Dros.,Dulc,Ferr-m.,Merc-s.,
Nat-s.,Rhus-t.
Lyingontheinjuredpart:Am. Lyingonthepainfulpart'side:Hep-s.,Ruta. Lyingontheside:Kali-c.
Beforeamenstrualperiod:Lach.,Nat-m.
Before/during/after amenstrualperiod:Sep.
Mentalexertion:Calc-p.,Kali-p.,Sep. Mid-morning:Nat-c,Nat-m.,Podo.,Sul-ac. Midnight:Dros. Milk:Calc-c,Calc-s.,Mag-m.,Sul. Morning:Lach.,Nat-s.,Nux-v.,Petr.,Pho-ac,
Phos. Morningonwaking:Kali-b.,Lach. Movement:Chin.,Cocc,Colch.,Led.,Spo. Night:Aco.,Chin.,Cina,Coff.,Colch.,Dulc,
Ferr-m.,Hep-s.,lp.,Kali-b.,Kali-c,Mag-c,
Mag-m.,Merc-s.,Nit-ac,Sep.,Zinc.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        transparent:Nat-m.,Phos. white:Lye,Nat-m.<|eot_id|><|begin_of_text|>
Q: What is a common cold symptom characterized by a constant, thick, yellowish-green discharge?,
A: Puis.
Q: What is a symptom of a severe headache characterized by a sensation of the head as being on fire?,
A: Phos.
Q: What is a symptom of a sore throat characterized by a sensation of constriction in the throat?,
A: Bell.,Bry.,Dros.,Nat-m.,Nit-ac
Q: What is a symptom of a sore throat characterized by a sensation of constriction in the throat?,
A: Pho-ac.
Q: What is a symptom of a sore throat characterized by a sensation of constriction in the throat?,
A: Phos.<|eot_id|><|begin_of_text|>Onions:Lye
Ononesideofbody:Pho-ac
Physicalexertion:Calc-s.,Gels.,Nat-c,Nat-m.,
Sep.
Pressure:Bar-c,Cina,Hep-s.,Hyp.,Lach.,Lye,
Merc-c
Rest:Puis.,Sep. Rich,fattyfood:Carb-v.,Puis. Sightoffood:Colch. Aftersleep:Lach.,Spo. Duringsleep:Op. Slightestmovement:Bry. Standing:Sul. J
198•Wounds INTERNALREPERTORY
Starchyfood:Nat-m.,Nats. Stormyweather:Nat-c,Rhod. beforeastorm:Rhod. duringastorm:Nat-c.
Stuffyrooms:Calc-s.,Lye,Puis.,Sul. Sugar/sweets:Arg-n.
SunseeComplaintsfromsunstroke
Summer:Kali-b. Sweating:Pho-ac,Sep. Swimmingincoldwater:Ant-c,Mag-p.,Rhus-t.
Swimminginthesea:Mag-m. Thinking:Calc-c.
Tightclothes:Calc-c,Lack.,Lye,Nux-v.,Spo. Tobacco:lgn.,Nux-v.,Spo.,Stap. Touch:Aco.,Ap.,Am.,Bell.,Cocc,Coff.,Colch.,
Cupr.,Ham.,Heps.,Kali-c,Led.,Mag-p.,
Nit-ac,Nux-v.,Sep.,Sil.,Stap.Travelling:Petr. Twilight:Puis. Uncovering:Heps.,Kali-c,Mag-p.,Nux-v.,
Rhus-t.,Sil. Vomiting:Cupr. Onwaking:Ars.,Lack.,Nit-ac. Walking:Nit-ac. inthefreshair:Caust.,Cocc,Led.,Mag-p.
inthewind:Sep.
Warmthofbed:Dros.,Op.,Sul. Wetweather:Ars.,Calc-p.,Nats.,Puis.,Sil. Wind:Cham.,Lye,Nux-v.,Phos.,Puis.,Rhod. Wine:Coff.,Led.,Zinc. Winter:Nux-v.
Worry:Kali-p. Writing:Sep.
WoundsSeeInjuries
PARTIII
PRESCRIBING
GUIDELINES
AND
FOLLOW-THROUGH
J
STRESSASACAUSEOFDISEASE
Whatdowemeanby'health'?Isitsimplytheabsence
ofdisease?Isitmorethannotbeingill?Ibelieveitisa
senseofwell-being,offeelinggood,ofbeingin
balancethatishardtodislodge. Itis,aboveall,the
abilitytowithstandstress. Whenwe


 to be, that there are no acci-
dents and that all that appears to be missing is nothing more than an
illusion perpetrated by your ego. With this awareness, impatience leaves, and you stop looking for
results of your manifestation meditation. You turn your thoughts to
135
WAYNE W. DYER
the affairs of your life, knowing that you are not alone. Your patience
allows you to remain in silent appreciation for all that is manifested
in your life. This practice of patient detachment from outcome is a
foreign concept to those of us who have been taught that goals, suc-
cess symbols and the accumulation of merit badges are the ways to
feel important and fit into our culture. You have achieved peace with
your infinite patience, and peace is what enlightenment is all about. What follows is a guide for living with: the seeming paradox of
attempting to manifest something into your life, and at the same time
not being attached to when and how it shows up. A STEP-BY-STEP PLAN FOR PUTTING PATIENT DETACHMENT
INTO YOUR MANIFESTATION PRACTICE
Understand the essence of what you desire. What you desire is not
necessarily in the realm of things. If you want to manifest money, for
example, notice if your attention is centered on the dollars or on
the experience and feeling of financial security. Ask yourself what
you want this money. for. Put your attention on the joyous experi-
ences that you associate with what you are desiring rather than
focusing on a new automobile or a new boss or a different partner. The experience is the essence of your desire. The essence is always located where you experience your feel-
ings. By putting your attention on the inner feelings, you shift from
being gratified by externals to the experience of gratification. The
essence of your desire is a feeling of well-being and joy and an align-
ment with the universal spirit. Then you will see many things show-
ing up in your life that will lead you to the inner-directed path. They may have nothing to do with what you originally thought you
wanted or needed. You may feel that you truly want to manifest more income and a
136
Manifest Your Destiny
promotion, but if you find the essence of this desire, it may revolve
around more security and a sense of well-being. Detach yourself
from the in-the-world promotion and increase in pay: Instead, put
your manifesting energy around the very essence of your wanting to
feel more secure and less stressed. You will probably begin to see
things arriving in your life and reducing your anxiety. Again, they
may seem to have very little to do with what you originally thought
you wanted. Banish the doubt and enter into the realm of certainty. Remove all
doubts concerning your ability to manifest the essence of your
desires. Review what you have read up until this point and remind
yourself, whenever any doubt creeps in, that you and the universal
intelligence are one and the same, and that this universal intelli-
gence is in all things.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Destiny is not pre-
ordained. Destiny is ordained totally by you. Every single moment of
your NOW existence is the result of your previous thought. The idea
that everything is already laid out for you in advance is a hallucina-
tion. You can and do manifest your own destiny. Your free will is your gift of unconditional love. You create your
destiny with this free will, and when you venture off the path of
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WAYNE W. DYER
unconditional love, you are simply living an illusion. The illusion is
that the thoughts that you have of your separateness from God’s will
put you into an obsequious position, that God is something you must
fight or fear. Obviously, if this were true, God could not at the same
time be all loving. Once this illusion takes hold, you become a victim of life rather
than a co-creator within it. You lose your ability to extend the uncon-
ditional love that is your beingness, and instead project your condi-
tioned ego. In other words, you give up your power to be at one with
the God force that created you, and you lose your power to manifest
or co-create the life that you desire. Life is in conflict with your
higher power. You begin to fear this higher power and act in servile ways toward
it. You become disenchanted with your own ability to attract anything
positive and you feel weak and powerless. You have lost the joy and
ecstasy that is the accompaniment to a life of unconditional love. KNOWING THE JOY OF UNCONDITIONAL LOVE. The most important thing that you will gain from cultivating
unconditional love will be freedom from hate and violence. When
these thoughts are removed, you discover the presence of joy and
peace. This is an automatic reaction to unconditional love, because
you are in harmony with the creative source. One of the lessons that you will be unlearning as you gain access to
unconditional love is the mistaken belief that joy is of the ego and
misery is of the spirit. The truth lies in reversing this supposition and
getting to the source of spiritual joy. Simplistically stated, experienc-
ing joy, from the point of view of the ego, is always getting what we
want, and being spiritual is associated with meditating, being gener-
ous, extending kindness to others. The path to true joy and bliss in
your life is affirming the spirit and subordinating the ego. 102
Manifest Your Destiny
Saying to yourself that the ego is an illusion provides you with a. powerful tool for manifesting. The ego identifies you as primarily a
physical body, separate from God, and in need of constant stroking to
massage your self-importance. When you simply say this is an illusion
and it doesn’t really exist, those ideas are replaced with uncondi-
tional love, and the joy that you experience is really the denial of the
false and an affirmation of the truth of your being. You are absolutely free when you are not consumed with your self-
importance. You are free when you no longer need to be stroked,
coddled and approved of by everyone you meet. You are free when
you are no longer offended by the actions of others. Freedom allows
you to extend your inner self to the outer world, and that is love. There is a great sense of joy in feeling free. Think of times when
you have felt the freest in your life. When the pressures to perform
are off. When you are walking in nature. When no one is badgering
you to meet deadlines. When you are in solitude and communing
with God. If you have made the connection to your inner life, these
are the most joyful times. When you are experiencing this kind of
joyful freedom, you feel inspired, and, of course, this means that you
are “in spirit. ”
The most creative times of my own life are when I allow myself to
be free. This freedom produces a great joy within me that manifests
as new ideas to expand my work and be more purposeful, to be a
better writer, teacher, father and husband, to share this love that I
feel with all who care to know about it. Joy, freedom and unconditional love are inseparable; they flow
from the experience of each other. To be joyful is to hold onto noth-
ing and to have no restrictions. This is also the feeling of freedom,
and it is a result of embracing the unconditional love of the divine
energy that is the center of your being. Authentic joy is not merely the pleasure of the moment. These ego
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WAYNE W. DYER
pleasures are fleeting and transient. They demand more, just like a
drug, in an attempt to be fulfilled. But fulfillment is mostly an illu-
sion with fleeting pleasures. All of the pleasures of the body are not
evil, they are simply temporary. This is not to say that one ought not to enjoy a massage, a deli-
cious meal, lovemaking and all of the pleasures of the body. But, that
one should know that true joy is not in the bodily pleasure. It is in
the mind, which is processing and allowing you to experience the
pleasure; the body is simply neutral, as are all things. It is the mind
that makes it real, not the reverse. The body cannot make us real any more than it can heal the mind. Nor does the body, in and of itself, give us joy. It is in the mind that
the healing of the body originates, and it is in the mind where joy
also originates. Your purpose is to align your mind with the uncondi-
tional love that is the divine source of all material things, including
your body. That source is love. With that alignment comes joy and
power. When one drop of water separates from the ocean it becomes a
speck that is, essentially, powerless and weak and unable to sustain
itself. But, when it aligns with its source, the ocean itself, it is power-
ful beyond what is possible as an individual drop of ocean. So it is
with you. Alone, separated from your divine source, you are a skin-
encapsulated ego living the illusion that you are important and pow-
erful. But, realigned,