variety of other ailments. QCautions  Do not take the essential oil internally. Do not use the essential oil externally during pregnancy. Tincture  (to make, p. 292). For thrush, apply 40 drops, 2–3 times daily. US_142-143_Terminalia_Thymus.indd   143 26/02/16   4:00 pm
144Turnera diffusaKey medicinal plantsTurnera diffusa syn. T. diffusa var. aphrodisiaca (Passifloraceae)
DamianaDamiana
An aromatic shrub growing to 6
1⁄2 ft (2 m),
with smooth, pale green leaves and small, single yellow flowers. Damiana is an excellent tonic herb for
physical weakness and nervous exhaustion. Habitat & Cultivation
Damiana is native to the Gulf of
Mexico, southern California, the northern Caribbean Islands, and Namibia. It is also cultivated in these areas. Damiana is grown from seed  in spring and prefers a hot, humid climate. The leaves are harvested when the herb is in flower  in summer. Related Species
T. opifera and T. ulmifolia are used  as tonics in Brazil and Central America, respectively. Key Constituents
■ Volatile oil (about 0.5–1%),
 including caryophylene,   thymol, and cadinene
■ Flavonoids
■ Hydroquinones (arbutin)
■ Tannins
Key Actions
■ Tonic
■ Nerve tonic
■ Aphrodisiac
■ Mild stimulant■ Mild antidepressant
■ Mild laxative and diuretic
Research
■ Initial research The first
study into the aphrodisiac activity  of damiana (published in 1999)  found that male rats with low  sexual activity became more  sexually active when given damiana extract. One cannot generalize
from animals to humans, but this
does correspond with traditional views of the herb. Other recent research suggests that damiana  helps to prevent raised blood-
sugar levels in diabetics. Traditional &
Current Uses
■ T onic Damiana is a tonic and
restorative for the nervous system,
and has always been considered an aphrodisiac. Its tonic action is partly due to the constituent thymol, which is antiseptic and tonic. ■ Antidepressant Technically,
damiana is a thymoleptic (having a stimulating action on the body and mind). It is given to people suffering from mild to moderate depression or nervous exhaustion. Its stimulating and restorative properties make it valuable when anxiety and depression happen together. ■ Sexual restorative Due to its
reputed testosterogenic activity, damiana has always been seen as  an herb for men, helpful in treating premature ejaculation and impotence. It is, however, beneficial for both men and women, being considered restorative to the reproductive organs of both sexes. ■ Gynecological problems
Damiana is often given for painful and delayed periods, and is used specifically for headaches connected to menstruation. ■ Urinary antiseptic Being a
diuretic and urinary antiseptic, damiana is useful in the treatment of urinary infections such as cystitis and urethritis. This action is partly due to the constituent arbutin, which is converted into hydroquinone, a strong urinary  Parts Used
Key Preparations
& Their UsesLeaves are harvested
in summer. They make a pleasant-tasting tea and  are used for a wide range  of medicinal preparations. antiseptic, in the urinary tubules. This
constituent is also found in a number of other plants, notably uva-ursi (Arctostaphylos uva-ursi, p. 170). ■ Laxative Damiana is a mild
laxative, useful in the treatment of constipation due to poor bowel muscle tone. Self-help Use
■ Anxiety, depression, &
 tension, p. 308.Tincture (to make, p. 292) is a
nerve tonic and antidepressant. For mild depression, take 30
drops with water 4 times a day.Infusion (to make, p. 291) is a
tonic and is useful for urinary
infections. Drink 3/4 cup (150 ml)
daily as a general tonic.Damiana is a traditional aphrodisiac of the Maya
people in Central America. It continues to be considered valuable as an aphrodisiac and general tonic, and its stimulant, tonic action also makes it
a valuable remedy for those suffering from mild depression. Damiana has a strongly aromatic, slightly bitter taste. The leaves are used to flavor liqueurs and are taken in Mexico as a substitute for tea. Dried leavesFresh leaves
Tablets usually also
contain other herbs. T ake as a relaxing tonic. US_144-145_Turnera_Ulmus.indd   144 26/02/16   4:00 pm145Ulm Us r UbraKey medicinal plants
Capsules (to make, p. 292)
For bronchitis, take a 200 mg
capsule 2 –3 times a day.Ulmus rubra (Ulmaceae)
Slippery Elm
Habitat & Cultivation
Slippery elm is a native of the U.S.
and Canada, and is most commonly
found growing in the Appalachian
Mountains. The tree thrives on high
ground and dry soil. The inner bark
of the trunk and branches is collected
in spring. Related Species
White elm ( U. americana ) is used in
a similar way to slippery elm, and was
taken for coughs by the Mohicans. In
Europe, the dried bark of elm ( Ulmus
spp.) was used as a demulcent, and
was first mentioned by Dioscorides
in the 1st century ce. Key Constituents
■ Mucilage
■ Starch
■ Tannins
Key Actions
■ Demulcent
■ Emollient
■ Nutritive
■ LaxativeResearch
■ Mucilage  There is limited
research into slippery elm, but its
action as an herb with large quantities
of mucilage is well understood. When
the herb comes into direct contact
with inflamed surfaces such as the
skin or the intestinal membranes,
it soothes and coats the irritated
tissue, protects it from injury, and
draws out toxins or irritants. ■ Reflex action  When slippery
elm is taken internally, it is thought
likely that it causes a reflex
stimulation of nerve endings in
the stomach and intestines that
leads to secretion of mucus by the
membranes of the urinary tract. Traditional &
Current Uses
■ Nourishing  T aken regularly,
slippery elm is a nutritious and
soothing food that acts as a prebiotic,
supporting beneficial bacterial growth
within the gut. It is excellent as a baby
food and during convalescence. ■ Digestive disorders  Slippery elm
is a particularly soothing herb and can
bring instant relief to acidity, diarrhea,
and gastroenteritis. It will also help
alleviate conditions such as colic,
inflammation of the gut, constipation,
hemorrhoids, diverticulitis, and
irritable bowel syndrome. ■ Urinary problems  This herb
is a useful remedy for urinary
problems such as chronic cystitis. ■ Respiratory conditions
Slippery elm has been used to treat
all manner of chest conditions and
has a soothing effect on everything
from coughs and bronchitis to pleurisy
and tuberculosis.Slippery elm
A large tree growing
to 59 ft (18 m) with
a brown trunk and
rough gray-white bark
on the branches. ■ External uses Applied externally,
the herb softens and protects the
skin. It also works very well as a
“drawing” poultice for boils
and splinters.Slippery elm  produces red-brown fruit,
each consisting of a single seed,
in summer. Parts Used
Key Preparations
& Their UsesInner bark of 10-year-old
slippery elm trees is collected
in spring and powdered. Self-help Uses
■ Acidity & indigestion, p. 307. ■ Acne & boils, p. 305. ■ Constipation in children, p. 318. ■ Hemorrhoids, p. 302.This marvellous herb is a gentle and effective remedy
for irritated states of the mucous membranes of
the chest, urinary tubules, stomach, and intestines. It was used in many different ways by Native
Americans—as a poultice for wounds, boils, ulcers,
and inflamed eyes, and internally for fevers, colds, and
bowel complaints. Slippery elm has a strongly
mucilaginous “slippery” taste and texture.Bark contains mucilage that
soothes irritated tissues
Dried barkFresh bark
Infusion  Mix 1 heaped tsp with
3 cups (750 ml) of warm water. Infuse for 5 minutes. For
diarrhea, drink a whole dose
1–2 times a day.Poultice  For wounds, add several
drops of calendula tincture to
1 tsp of powder. Mix into a paste
and apply ( see p. 295). Tablets  T ake for diarrhea.Powder  For acid indigestion, take 1 tsp with water 2–3 times daily. US_


amelis
virginiana, p. 102) distilled water for healing cuts  and scrapes
Arnica (Arnica montana,
p. 172) cream for painful bruises and muscle pain
Garlic (Allium sativum, p. 59)
capsules for infections; the oil from the capsules for earacheValerian (Valeriana officinalis,  p. 148) tablets for stress
and insomniaTea Tree (Melaleuca alternifolia, p. 112) essential oil is antiseptic and antifungalLavender (Lavandula officinalis,  p. 108) essential oil for insect bites and stings, burns, and headachesAdding herbal remedies to the conventional first aid kit in your home
increases the options available to you and your family when accidents happen or illness strikes. The 13 remedies in this first aid kit can generally be found in pharmacies, herbal stores, and health food stores. Alternatively, some can be made at home, as detailed on the following pages. Check any cautions for each herb before use. US_290-291_Making_Herbal_Remedies.indd   290 17/03/16   4:01 pm291 herbal remedies for home use
The medicinal value of many herbs lies chiefly in
their volatile oils, which will disperse into the air if
a lid is not used. This is especially important in the
case of German chamomile ( Chamomilla recutita,
p. 77). Use a teapot, or place a lid or saucer over
a cup if making a small quantity. Use water that has
just boiled. Popular herbal teas, such as German
chamomile, are often taken as much for their
refreshing taste as for their medicinal value and
can be safely consumed in quantities of up to 5 or
6 cups a day. Some herbs, however, such as yarrow
(Achillea millefolium, p. 56), are significantly stronger
and must be taken in less frequent doses. Other
herbs, such as feverfew ( Tanacetum parthenium,
p. 140), are so strong that they are not suitable for
use in infusions. Always check the recommended
dosage and quantity of herb to use, as infusions
have medicinal actions and can produce unwanted
effects at the wrong dosage. Decoctions are generally made using roots,
bark, and berries, but sometimes leaves and
flowers may be included. Add these more
delicate parts of a plant once the heat is turned
off and the decoction has finished simmering
and is beginning to cool. Then strain and use
as required. Chinese Decoctions
In traditional Chinese medicine, decoctions are
the main way in which herbal medicines are
prepared. Large quantities of herb are often used
to produce a highly concentrated liquid, or the
decoction is further reduced so that there is
only 3/4 cup (200 ml) of liquid remaining. This
increases the preparation’s concentration. This
process is useful for astringent barks such as
babul ( Acacia nilotica, p. 159) and common oak
(Quercus robur, p. 260), which may be used
externally to tighten gums or wash weeping skin
rashes. (Do not take internally. )Pot Infusion
Warm the pot, then add the herb. Pour in water that has just
boiled, replace the lid, and
infuse for 10 minutes. Strain some of the
infusion into a cup. A teaspoon of
honey may be
added if desired.Infusions
An infusion is the simplest way to prepare the more delicate aerial parts of
plants, especially leaves and flowers, for use as a medicine or as a revitalizing
or relaxing drink. It is made in a similar way to tea, using either a single herb or
a combination of herbs, and may be drunk hot or cold. Decoctions
Roots, bark, twigs, and berries usually require a more forceful treatment than
leaves or flowers to extract their medicinal constituents. A decoction involves
simmering these tougher parts in boiling water. Fresh or dried plant material
may be used and should be cut or broken into small pieces before decocting. Like infusions, decoctions can be taken hot or cold.Standard Quantity
CUP  1 tsp (2–3 g) dried or 2 tsp (4–6 g) fresh
herb (or mixture of herbs) to a cup of water
(this makes 1 dose)
POT 20 g dried herb or 30 g fresh herb (or a
mixture of different herbs) to 2 cups (500 ml)
of water
Standard Dosage
T ake 3–4 doses (2 cups/500 ml) each day. Storage
Store in a covered jug in a refrigerator or cool
place for up to 24 hours. Standard Quantity
20 g dried or 40 g fresh herb (or mixture of
herbs) to 3 cups (750 ml) cold water, reduced
to about 2 cups (500 ml) after simmering (this
makes 3–4 doses)
Standard Dosage
T ake 3–4 doses (2 cups/500 ml) each day. Storage
Store in a covered jug in a refrigerator or cool
place for up to 48 hours. 2Strain the liquid through a sieve into
a jug. Pour the required amount into
a cup, then cover the jug and store in a
cool place.2Cover the cup with
the lid and infuse
for 5–10 minutes
before removing the
tea strainer. Add a
teaspoon of honey to
sweeten, if desired.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Nasturtium flowers
have antibiotic properties, and  may be used to  heal wounds. Fenugreek seeds
Tsuga canadensis (Pinaceae)
Canada Hemlock
Description  Evergreen tree growing to 100 ft
(30 m). Has reddish-brown bark, short narrow
needle leaves, and small male and female cones. Habitat & Cultivation  Canada hemlock is
native to eastern parts of North America, growing in woodland and marshy sites. The bark is collected from mature trees throughout the year. Part Used Bark. Constituents  Canada hemlock contains volatile
oil (with alpha-pinene, bornyl acetate, and cadinene), 10–14% tannins, and resin. History & Folklore  Native Americans may
have given Canada hemlock to the explorer Jacques Cartier in 1535. He and his crew, exploring the St. Lawrence river, had fallen sick with scurvy, but all made a quick recovery upon taking a decoction of leaves and bark. Many Native American peoples used the bark to treat wounds. Medicinal Actions & Uses  The bark
of Canada hemlock is astringent and antiseptic. A decoction may be taken to treat diarrhea, colitis, diverticulitis, and cystitis. Externally, Canada hemlock can be employed as a douche to treat excessive vaginal discharge, yeast infection, and a prolapsed uterus; as a mouthwash and gargle for gingivitis and sore throats; or as a wash to cleanse and tighten wounds. Tussilago farfara (Asteraceae)
Coltsfoot
Description  Perennial herb growing to 12 in
(30 m). Has flowering stems with purple scales, yellow-gold flowers, and heart-shaped leaves. Habitat & Cultivation  Indigenous to
Europe and northern Asia, and naturalized in
US_266-283_Sanguinaria_Ziziphus_jujuba. indd   278 26/02/16   12:48 pm279 other medicinal plantsTypha angus Tifolia
North America, coltsfoot is a common plant
often found along roadsides and on verges and
in open areas. The flowers are gathered in late
winter, the leaves in summer. Parts Used Leaves, flowers. Constituents  Coltsfoot contains flavonoids,
about 8% mucilage (polysaccharides), 10% tannins,
pyrrolizidine alkaloids, vitamin C, and zinc. The
pyrrolizidine alkaloids may have a toxic effect
on the liver, but are largely destroyed when
the parts are boiled to make a decoction. The polysaccharides are anti-inflammatory
and immunostimulant. The flavonoids are
anti-inflammatory and antispasmodic. History & Folklore  For at least 2,500 years,
coltsfoot has been taken as a cough remedy
and smoked as a means to ease breathing. Dioscorides, a Greek physician of the 1st century ce,
recommended it for dry coughs, and “for those
who are unable to breathe except standing upright. ”
Medicinal Actions & Uses  An effective
demulcent and expectorant herb, coltsfoot is
one of the most popular European remedies for
treating chest problems. In Europe, the leaves are
preferred to the flowers (which contain higher
amounts of pyrrolizidine alkaloids), but in China
the flowers are preferred. Both parts of the plant
are taken as a decoction for chest conditions. When used as a syrup or a medicinal cigarette,
coltsfoot relieves asthma. This herb is used


 "practicing medicine without a
license" were being leveled at him. Eventually, he began seeing cancer patients for a living and
started charging for his services. However, he saw only those people whose doctors had referred
their patients to him. He consulted with the indivi dual as well as the physician involved, always
working well within the law. At the last count with  which I am familiar, he has worked with over
33,000 patients in this way. Dr. Kelley’s case load has always been predictably lopsided; until recently, the only patients who
came to him did so after being advised that there w as nothing left to do but buy their burial plots
and make out their wills. They had tried everything  else before coming to see him. It is really
amazing that he was able to save any of them at all. A great many of those early patients are
alive and well today, singing his praises to anyone  who will listen. In the cases of those who he
was not able to save, their quality of life was sti ll drastically improved. Many who succumbed to
their illnesses did so without the reality-distorti ng drugs they once took for pain relief. Noting
this, many of their relatives became vocal supporte rs of my father’s work as well. Dad has helped blaze a trail; he has been a genuine  pioneer in his field. I think the phrase "health
food nut" must have been coined specifically to des cribe him. It is difficult now to remember
how "far out" his concepts were considered in 1969. Just as women today take for granted the
rights their forerunners worked so hard to win, it is easy to forget that Dad preached health foods and ecology long before it became "chic" to do so. When I was growing up, many of my friends
asked me why I never had acne at all; I was too emb arrassed to tell them. I must admit I am
shocked to see things I was forced to consume and u sed to hide frantically (such as granola or
carrot juice) not only socially acceptable but beco me socially desirable! When friends came over to play with my sisters and me, there were no snacks we felt
comfortable offering them. There was food in the ho use, to be sure, but nothing they might
recognize. The milk in the refrigerator was raw goa t’s milk (we had a goat in the backyard —
that by itself caused a great deal of comment). My mother milled wheat to make her own flour to
bake her own bread. Instead of sugar, the sweetener  our family used was blackstrap molasses. Carob brownies are terrific, but if I offered them,  I would have to explain that chocolate was not
allowed in our house. People thought my parents wer e crazy, and I didn’t really disagree. Moreover, it wasn’t just that we ate  differently, Dad used the members of our family as  guinea
pigs to check out every new theory he came across i n his research. For instance, he had all the
silver fillings taken out of my mouth and replaced with gold. There had been quite a bit of silver
in there, so the procedure took a long time and was  very expensive. I didn’t understand why he
wanted to do this, nor did I bother to ask for an e xplanation. Nothing Dad did at this time made
sense to my sisters or me; we just rolled our eyes and did as we were told. Just within the last
year, however, I have heard the news that the compo sition of silver fillings changes over time,
sometimes producing the same symptoms as does mercu ry poisoning. This is just one example
out of hundreds. I am still discovering on a daily basis just how much ahead of his time my
father has been, and now I can appreciate the coura ge it must have taken to adhere to the truths
he found. Dr. Kelley has never refused any patient. His philo sophy is: "Where there’s life, there’s hope." When actor Steve McQueen came to him for help, he d id not turn him away although he knew
that accepting the man as a patient was actually ve ry dangerous. McQueen had a rare form of
cancer, mesothelioma, which, to date, is always fat al. Again, he had been told to "get his affairs
in order" by every physician he had seen; they offe red him no hope. All the medical community
could offer Mr. McQueen was a short delay of the in evitable by using surgery and
chemotherapy. Steve McQueen was not unlike the rebe l and the fighter he portrayed on-screen. Rejecting the concept of lying in a hospital bed, p assively awaiting death, he preferred to fight to
live, even in the face of odds no one could deny. T oo, he had seen his friends (specifically, John
Wayne) undergo the procedures the doctors recommend ed. He wanted no part of the slow,
painful mutilation that held no hope of survival. The last thing anyone involved wanted was that the story of McQueen’s illness and subsequent
treatment be leaked to the press. McQueen himself d id not want the public to know he was ill;
the people surrounding him did not want the star to  be linked with the controversial treatment he
was receiving. Dad didn’t want to go public with a famous patient whose chances of survival
were so slim. He knew that if he lost a patient of McQueen’s stature, that particular death would
be all the public would remember; the lives he had saved would be overlooked entirely. But that bastion of American Journalism, The National Enquirer, unearthed the story. Possessing an intense hatred for the tabloid, McQue en insisted that he be allowed to break the
news before the Enquirer could go to press. He wanted to tell his fans about  his illness himself. Steve McQueen died November 7, 1980, from complicat ions arising after surgery performed for
the purpose of removing dead tumor masses. The majority of the media never did get the story s traight. They had a field day with Dr. Kelley. I
will never forget watching the Today Show  and seeing my father sit there, verbally brutalized  by
Tom Brokaw and Jane Pauley, watching him say virtua lly nothing in his own defense. He had
known the probable outcome of the situation and too k the abuse as if it were his due. In reality,
all he had done was try, to the best of his ability, to help another human being who had no other
avenue open. Tom Snyder gave him a fair hearing, an d so did several others; but such was the
exception, not the rule. Dad received a great deal of unexpected support fro m his old patients and their relatives, though;
and I will never forget that either. He was swamped  with their calls, letters, and gifts. They stood
up to be counted; but, unfortunately, no one really  cared about the lives Dr. Kelley saved —
Steve McQueen was dead. I worked with my father at the International Health  Institute, a privately owned foundation
conducting research in natural healing. When people  calling there discovered that my last name
is "Kelley," I am in for an earful of praise for my  father. They launch into hour-long dissertations
about how wonderful Dr. Kelley is and how his work improved or saved lives of loved ones. It
seems to be very important to these callers that Dr. Kelley’s daughter should understand and
appreciate the magnitude of his work; they all take  upon themselves the personal responsibility
of informing me who he is and what he has done. He receives thousands of cards and presents
each year from people he no longer remembers. They remember him, though; and they are
grateful for his help. But no one is more grateful than I. My "healthy chi ldhood" may have caused me a little
embarrassment from time to time, but it has stood m e in good stead. Dad has taught me to search
for the truth, even if it means questioning what ot hers readily accept. I will always be thankful
that my father had the insight to find the truth, a nd the courage to say so. Dallas, Texas
*Acknowledgments*
To Fred Rohé, M.T. ; creative author of the 1980 Metabolic Ecology  and the 1982 Dr. Kelley’s
Answer To Cancer  editions of this work. To Greg Stirling, publisher of the 1997 and 1999 ed itions of One Answer To Cancer. His deep
concern for the health of our civilization is evide nced by his willingness to publish contrary to
the wishes of the Establishment. To Roy Abell; Albert Abrams; Jack Abrams; W.A. Albr echt, Ph.D.; Robert Atkins, M.D. ; Robert
F. Armeit, M.T. ; Megdalia Arnan, M.D. ; Dorothy Arne tt; Robert E. Arnett; Douglas M. Baird,
D.O. ; Broda Barnes, M.D. ; Ervin Barr, D.O. ; Jack Ba rron; John Bastyr, N.D.; Howard H. Beard,
Ph.D.; Rollin E. Becker, D.O. ; Henry Bieler, M.D. ; Loren Biser; Samuel Biser; Randy L. Black,
M.T. ; Anne Blair, D.C.; Jeffrey S. Bland, Ph.D.; Pa ul C. Bragg, N


com e an old person like
me. Or, if you already are an old person like me, let me help you to ease your steps on the
journey home. My wonderful friends, I urge you to consider the possibility that life was meant to be
happy. Do you believe that? If you do not,  then run, don’t walk, to your nearest bookstore and
pick up a copy of Happier Than God. This is one of the most exciting books I have ever been
given the inspiration to produce, covering with incredible expansiveness the Process of
Personal Creation (what  some call the Law of Attraction) and exploring aspects that have
been largely ignored in other examinations of this life principle. It will explain it all for you! One of the ways that life demonstrates that it was meant to be happy is by giving us the
tools with which to recreate  our experience of life whenever we wish, in whatever way that
we wish. If you haven’t known what those tools are, pay attention to what life is telling you
right now. Listen to what you have been hearing here. And now, having hea rd all of that, it is time for you to make the Eighth Change. This has
to do with the largest umbrella under which you now stand in this present stormy weather
... your umbrella theory about life itself. I invite you now to make... CHANGE #8:
Change your idea about life
Now it is time to consider the whole doggone process. Not just the process of change, not
just the Mechanics of the Mind, not just the System of the Soul, but the entire episode that
we are living from birth to death. What is th is here... what is going on...? Yes, the mind has yearned for answers to these
questions since the mind awakened you to your own existence. The problem is that most of
our ideas have come from before. We take our collective ideas about today  from wh at
somebody else told us about yesterday —and from our own encounters with it. But that makes sense, doesn’t it? Oughtn’t we be learning from our experience? No! Not
if our experience has arisen out of an Imagined Truth rather than the Actual Truth. Not if
our experience has led us to a Distorted Reality rather than the Ultimate Reality. So if we are not to listen to our experience, then what are we to listen to...? Our soul. Our Being. Go back to the top of the clock. Go back to twelve o’clock high. We
should be listening to the soul being, not the human being. And to the connection that our
soul makes with the One Soul there is. I believe that when you make t hat connection (meditate, pray, allow yourself
contemplative moments, quietly read, quietly walk through the woods, quietly bathe and
soak in the warm water of life, quietly write, quietly eat, quietly sing to yourself a song of
the soul)... I believe t hat when you make that connection, you will hear from the still small
voice within that life was not meant to be a struggle. Nor was it meant to be a “test.” Nor
was it meant to be a “baptism of fire” or a “trial” or a “school” or anything at all unpleasan t.
I believe you will hear that, quite to the contrary, life was meant to be an overwhelming
joy from first moment to last; a celebration of who you are and what you are capable of; an expression of glorious and wondrous proportion, the joyful explosion of  Life itself into the
arena of Life itself, expanding Life itself through the process of Life itself. This is true locally, in your own life, and cosmically, in the life of the universe. On
November 17, 2006, the Associated Press reported that the Hubble s pace telescope has
shown that a mysterious form of energy first conceived by Albert Einstein appears to have
been fueling the expansion of the universe for most of its history. Using supernova
explosions to gauge the expansion of the universe, astronomers made a shocking
observation. “It appeared that older supernovae, whose light had traveled a greater distance
across space to reach the Hubble telescope, were receding from Earth more slowly
than simple big -bang theory would predict. Nearby supernovae were receding
more quickly than expected,” the Associated Press story said, adding: “That could
only be true if some mysterious force  were causing the expansion of the universe to
accelerate over time.” (Italics mine.) This “mysterious force” is Life itself. It  is God, Godding. And it is operating inside your
life—inside you—in every moment. When you are quiet with yourself you can feel this
“mysterious force.” Indeed, when you are quiet with yourself you quite literally let the
Force be with you. Now here is wh ere things get interesting. This “force,” or energy, carries data. Indeed, it
is the data itself. Okay? Got that? Energy is data. Data is energy. Have you ever heard anyone say that certain numbers contain “good energy”? It is true. The number nine, for in stance, and equations that produce the number nine (8+1, 4+5, 3x3,
etc.) are all said to be very powerful. I’m not a numerologist, but it wouldn’t surprise me. Acquiring, or accessing, the Data of Life is a matter of quieting the mind so that you can
hear the soul, where that data is stored. Meditation is one way to do this. Everyone has
heard of meditation, yet many people do not really know how to meditate. I’ve been asked
many times in our spiritual renewal retreats if I could offer instruction in the be st way to
do this. Of course, there is no “best way.” My personal way of meditating is by writing. It is for
me a very powerful meditation, and much of the time when I am supposedly writing I am
actually staring off into space, not even thinking, but just being  with what is moving
through me in that moment, and opening —without question, expectation, or
requirement —to what is coming next. (This is, of course, a wonderful way to journey
through all of life.) Although there is no one form of meditation that is  “better” than another, so -called
“sitting meditation” is what most people are most familiar with and want to know more
about. So let me share with you some of my ideas around that. Let’s start by doing a little “quickie” meditation right here and now, jus t to give your
mind a rest. For a brief moment, allow yourself to
Put the book down  Just close your eyes and breathe deeply, taking in three slow “sleeping” kind of breaths. Then just relax and continue being with yourself, quietly, for a while. When you’r e ready, pick up the chapter at... SOME IDEAS ABOUT MEDITATION
One thing I might suggest to people who have a difficult time quieting their mind is the
practice of quiet, sitting meditation twice a day —fifteen minutes each morning and fifteen
minutes ea ch evening. Try, if it is possible, to set a regular time when you will do this. Then see if you can stick
to that time. Yet if you cannot keep such a consistent schedule, know that any time will do,
so long as it is at least twice a day, early and late. When you meditate you may want to sometimes sit outside, if it is nice and warm,
allowing the morning sun to bake you, or the stars to sparkle above you. Inside, you might
sit by a window and let the dawn sun pour in and the night sky enclose you. There is,  as I
said, no “right way” to do sitting meditation. (Indeed, there is no “right way” to do
anything.) One may sit in a comfortable chair, or on the floor, or upright in bed, for that
matter. Choose what works for you. Some people sit on the floor, usually  with no back rest but occasionally against a wall or
something, because floor sitting keeps them more “present” in the space. Some report to
me that if they are too completely comfortable, as in an overstuffed chair or on the bed,
they tend to doze off or  fade away from the moment; and if they are sitting on the floor, or
outside on the grass, that rarely occurs. They are totally mentally “present.”
Once sitting, begin by paying attention to your breathing, closing your eyes, and simply
listening to yourse lf inhaling and exhaling. Be in blackness and pay attention only to what
you are hearing. When you have “united” —that’s the only word I can find that fits here —
with the rhythm of your breath, begin to expand your attention to what your “inner eye” is
seein g.
Usually at that point this is nothing but darkness. If you are seeing images —that is,
“thinking thoughts” of something and seeing those in your mind —work to fade those
thoughts out, like a “fade to black” on the movie screen. Turn your mind to blankness. Focusing your inner eye, peer deeply into this darkness. Be looking for nothing in
particular, but simply peering deeply, allowing yourself to search for nothing and need
nothing. In my own experience what happens next can often be the appearance of what  appears
to be


 a blast from his siphon at first
glance. Montgomery relates in depth the idiosyncratic behavior of
octopuses in captivity named Athena, Octavia, Kali, and others,making them almost as individual as people. Her argument for
their si milarity to humans is ultimately physical. After all, she
writes, we share the same neurons and neurotransmitters. But
even th ough o ctopuses have unusually complex nervous systems
for an invertebrate, their anatomy doesn’t resemble the human
nervous system. The majority of octopus neurons are lo cated in
their eight arms, not in their  brains. Each arm can indepe ndently
move, touch, and taste (the suckers that line each arm are
locations for the sense of taste) without needing to refe r to the
brain. Anatomy cannot explain how octopuses recognize people and
remember their faces. Disl iking a bright light at night that
disturbed its sleep, one octopus aimed a jet of water at it and
burned it out through short-circuiting. Dissecting an o ctopus’s
nervous system doesn’t expla in how such a tactic was devised (in
the wild octopuses don’t sq uirt water above the surface of the
seas). It would seem to be an act of creative intelligence. My contention  is that existence is  con sciousness ; therefore, no
animal ability is astonishing (except in our one-eyed view),
because every life form expresses traits that belong to pure
consciousness. These traits wake up, as it were, emerging into the
physical world according to each creature’s evolutionary story. The
grateful octopus wasn’t being like a human. We could say with
equal ju stice that when we ar e grateful, we are being octopus-like. Both views are one-eyed. This bo ok has been making the case for waking up, but being
awake i sn’t the  end—ahead lies cosmic consciousness. I am using
the term  the way others use supreme enlightenment  (known in
Sanskrit as Paramatma ). If  metahuman is the awakened state,
think of it as crossing a threshold. There is a vast new ter ritory to
explore beyond. C o s m i c  C o n s c i o u s n e s sCosmic consci ousness doesn’t give a little bit of itself to an
amoeba, more  to bees, still more to octopuses, and fin ally the
grand p rize to Homo sapiens. In a hologram, a fragment of a laser
image c an be used to projec t the whole image—with only Mona
Lisa ’s smile, the entire painting can be projected. Hologram
technology can  even simulate a statue or a living person in 3-D
from a laser im age in two dimensions. Cosmic consciousn ess does
this on a huge scale—the entire universe—using merely the
possibility  of a cosmos. Therefore, it’s not quite true that
something is created out of nothing. The physical universe sprang
from a conception in cosmic consciousness that unfolded in
material form. Pure consciousness is not nothing. This capacity has been inhe rited by human beings. If I  say,
“Imagine the Eiffel Tower” or “See the Statue of Liberty  in your
mind’s eye,” it only takes the name of those monuments for you to
see them in to tality. A name doesn’t have three dimensions; in
fact, it has no dimensions, being just a verbal tag for a concept. The Statue of Liberty is the concept of freedom transformed into a
work of art. But liberty  can  also prod uce completely different
manifestations, such as r evolutionary wars or an antiwar
movement. Con cepts are constantly shaping and reshaping events,
civilizations, and the human world in general. You are  living in a world that  consists of ideas blown into three
dimensions. As usual, the great minds got there before us. More
than two thousand years ago  Plato argued that everything in the
world originated in abstract universal ideas, which he called
“forms.” Leap ahead two millennia, and here is Werner
Heisenberg: “I  think that mod ern physics has definitely decided in
favor of  Plato. In fact the sma llest units of matter are not physical
objects in the ordinary sense; they are forms, ideas which can be
expressed unambiguously only in mathematical language.”
If th e elementary building blocks of matter and energy are
conceptual, then the universe itself is bubbling up from a set of
ideas or forms, too. This par ticular set of ideas that became our
home u niverse could have other variations, some of which would
be inconceiva ble to the human mind. One feature of the
multiverse, if it actually exists, is that billions of other universes
may be operating on totally d ifferent laws of Nature from ours. Alaw of Nature is simply a mathematical model, and math ematical
models are concepts. Let me interject a personal no te here. When I first encoun tered
the quantum, which led to a book, Quantum Healing, I was
thrilled that physics was in accord with profound insigh ts from
India. Maya, the Sanskrit word usually translated as “illusion,”
refers to virtual reality, and the doctrine of Maya holds that the
illusion is merely a concep t. The parallels went even deeper. Heisenberg held that Nature exhibits a phenomenon according to
the que stions we ask of it—i n other words, the qualities of time,
space, matter, and energy are extracted from the quantum field by
the observer. In ancient India, Maya originates through the
participation of humans seeking confirmation of our inner beliefs. In both cases Nature is showing us what we want to see. I was thrilled by the prosp ect that the inward path o f the
ancients and the outward pa th of modern science had ar rived at
the sam e reality. So it came as a shock to discover that
contemporary physics has largely turned its back on the inspired
quantum pion eers. As a professor at Cal Tech told m e, “My
graduate students know more about physics than Einstein ever
did.” This advance in technical knowledge has been tremendous,
but does it justify throwing out what the quantum pioneers
understood about reality? Einstein at least recognized t he danger when he remarked, “So
many people today—and even professional scientists—seem to me
like someone who has seen thousands of trees but has never seen a
forest.” To correct this short-sightedness, Einstein advocated that
scientists acquire a broad outlook from philosophy, which he
considered the mark of “a real seeker after truth.” In the twenty-
first cen tury, a las, fewer forests are being seen today than ever as
every science becomes more specialized and fragmented. You can
spend a n entire career in physics focusing on a single concept like
eternal inflatio n or a single elementary particle, like the Higgs
boson. Cosmic consciousness sounds like something very far away
from how we use our minds in day-to-day life. In reality, however,
each person’s mind is projecting cosmic consciousness all the
time. Yo ur min d is a fragmen t of cosmic consciousness, yet, as in ahologram, a fragment is e nough to project the whole. The
following exercise will help bring this insight home. E x e r c i s e :  S u r f i n g  t h e  U n i v e r s e
Close your eyes and imagine that you are standing on a beach,
watching the surf roll in. When you have this image firmly in your
mind’s eye, start transformi ng the waves in various ways. See
them become bigger, swelling  into the monster waves that world-
class surfers ride. See them s hrink to small chop. Make the waves
turn different colors—red or purple or neon orange. Place yourself
on t op of the waves, balancin g without a surfboard as you  ride to
shore. If you wish, you can  invent your own transformations. Perhaps a mermaid emerges  from the waves, singing her siren
song. You get the idea. When y ou made these creative changes to the surf, reflect on
what was happening. You didn’t thumb through a ca talog of
possibilities. You were free instead to let your imagination roam. Two pe ople doing this exercise would come up with d ifferent
creative choices. The possibilities are unlimited and not bound by
any rules. Nothing stops you from turning the Pacific Ocean into
pink Jell-O. It makes no sense to claim that these creative
possibilities ar e stored in the atoms and molecules of yo ur brain
cells. You made conscious choices without precedent, building a
unique chain of creative thoughts. But even if all seven billion people on the planet performed this
exercise, they would be doing only one thing—transforming
possibility into reality. This one thing is occurring all the time, and
it is  enough to  create the un iverse. In the spring of 1940, one of
the most far-seeing physicists in modern times, John Wheeler,
telephoned another far-seeing physicist, Richard Feynman. “Feynman,” Wheeler exclaimed, “I know why all electrons have
the same charge and the same mass.”
“Why?”
“Because, they are all the same electron!”This


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


etermines the quality of your life. Being able to express and experience the
statement, “I am my ability to think and feel, I am not only form” is the
major transformational dif ference in my life today. I see myself having chosen a variety of roles in this lifetime. I used to
believe that those roles were the real me, and that everythin g that I did
determined my essence. I exper ience my form doing what I have chosen to
do, and at the same time I can get mentally in back of that form and observe
myself going through the doing motions of my humanity. Thus,  I work and
sweat, and play tennis, and write, and speak to large audiences, and make
love to my wife, and walk along the beach, and pay my bills, and strive to
save some mone y, and talk on the telephone about my investme nts, and hug
my children, and do all of the other actions that I choose for myself. Those
actions, those roles, have a magically enhanced quality to them when my
being is in the doing. When I involve that invisible, untouch able part of
myself, or my Self, then do I recognize that my physical self, my form, is
not all that I am. When I bring  my thoughts and feelings to my physical
actions I experience a balance,  a wholeness, a meness. My ability to be
thought itself is the real miracle that I am a part of. No one can get behind my eyeballs and experience my inner reality, and
likewise, I cannot enter anyone else’s form and become the process that is
that person’s. But I can and do allow myself to become my mind  rather than
my form. I now live each day as if that intelligence that is in all livingthings, including myself, is the real essence of life. I no longer  fear death,
since I know that we are never formed, but are always in a state of
transition, and that though form  may ultimately look as if it has died, you
simply cannot kill thought. The major difference that I note in myself is the phenomenal new
compassion that seems to have swept into my being in recent years. Where I
previously was able to ignore others or to live in my own world, so to
speak, now I find myself more emotionally connected to the inner energy of
all life forms. For instance, I do a lot of traveling for speaking engagements,
and in the past I have proceeded singlemindedly through a crowded airplane
to get to my seat. I now find myself helping someone stow hand  luggage in
the overhead compartment, when I would have squeezed by that person a
few years back. I love this new compassion. It empowers me to greater
things, and of course it helps to create a more loving experience  in others as
well. I also have found that I am developing a new-to-me style of intelligence,
without a conscious effort. I find that I have a sensitivity to and
understanding of concepts that at one time seemed fuzzy or bizarre. I enjoy
reading about quantum reality, relativity, metaphysics, and all measure of
Eastern thought, find it fascinating, where I previously  found it
unfathomable and even dull. In bookstores I find myself in the sections on
philosophy, the New Age, metap hysics, and the like, regretting that I do not
have the time to read everything  that is out there. I have a new fascination
with these subje cts, but, more significant, they seem to fit into my personal
readiness level now. I have beco me more open-minded about everything in
the universe. My vision allows me to explore without the judgment that
previously clouded it. Even more intriguing is that it now makes perfect sense to me. I
understand what was previousl y muddled. This is quite an extraordinary
awakening experience for me, and I am, quite frankly, in awe of it. I often
find myself reading books or listening to tapes that “blow me away” with
internal excitement. I am not sure if it is my openness to these new ideas, or
if I have  simply  developed a greater intelligence through my studies, but in
any case, I love it, and even more, I love sharing it with you and others. It is
as if in one swift instant I have begun to understand and live the teachings
of spirit ual masters. Not by prolonged study programs, not by trying toimprove my spiritual consciousness, simply by changing to a new me that is
filled with wonder at the miraculousness of it all. I also have a decreased sense of attachment to acquisitions and
possessions. I no longer identify  myself with my accomplishments and my
résumé. It is as if now that I am a me without boundaries, I have less
rigidity about defining myself. I feel as if I can stand in back of myself (of
my form) and allow my Self to be anything I want to be, witho ut having to
define myself by my deeds. I am defined by some internal knowingness or
beingness that defies external descriptors. It no longer matters as much
what  I accomplish as that I am in tune with my own sense of belonging to
the human race. Self labels are no longer necessary. It is not that the deeds have ceased, but that they are expressed in the
process of my own self-definiti on. The less importance I have  attached to
these externals, the fewer restrictions I find in my life. I feel capable of
anything at all, as long as I follow the inner voice which only I can hear. I sense a strong shift in my personal ethics. Anyone in my life who
attempts to be controlling or judgmental will not engage my emotional
energy. I have lost my need to prove myself or justify my beliefs. I have no
attachment to convincing anyon e of the rightness of my position or to be on
a confrontationa l receiving end of their viewpoint. A peaceful sense of who
I am radiates and intermingles with respect for otherness. I have found that some of my personal relationships have grown deeper
and more profound, particularly with my wife and immediate family, while
others have become less important. I still enjoy myself immensely in the
company of others at a social gathering, but I no longer defin e myself as
needing to be a part of these activities, whereas they played a much larger
role in earlier years. I prefer spending time alone or in the rich close
personal relationships I enjoy with my family and a few associates. Virtually all dependency relationships, except for those with my small
children, are nonexistent in my life. I am uninterested in having others
dependent on me for their emotional or any other kind of sustenance. Paradoxically, I have become more generous in giving myself to others. I
enjoy more than anything else in my life helping others. It is both strange
and wonderful to function exclusively on what I know to be my truth and at
the same  time to welcome without judgment those who are operating at a
different frequency. Similarly, I find it easier to radiate at my own
frequency, and to ignore the pleadings of others to live my life their way.What has happe ned is that the boundary between my Self and others has
dissolved. I see others on their own paths and I can now love them for being
precisely where they are. When others attempt to impose their self-serving values and attitudes on
me, as I once did on others, I know that this can alter my balance and
harmony. But now I simply shift into being a peaceful observer of what
they are expressing about thems elves and their truth. The authentic me, the
thoughts and inner feelings that I live, are no longer engaged in defense,
and I can watch  without a need to prove them wrong. My path remains
crystal-clear. This is a new kind of vision that allows me to live in
formlessness and form at the same time without being threatened or
controlled by anyone. It is a gloriously peaceful place. I have lost my ability to blame others for the circumstances of my life. I
no longer view the world in terms of unfortunate accidents or misfortunes. I
know in my being that I influence it all, and now find myself considering
why I created a situation, rather than saying, “Why me?” This heightened
awareness direc ts me to look inside of myself for answ ers. I take
responsibility for all of it, and the interesting puzzle becomes a fascinating
challenge when I decide to influence areas of my life in which I previously
believed I was not in control. I now feel that I control it all. I know that I create what I have and what I need, and that I am capable of
performing miracles when I am balanced inwardly and using my thinking
dimension to create the world that I want for myself. I know now that my
circumstances do not make me what I am, but that they reveal who I have
chosen to be. The quieter I can make my mind, the more I can perceive the
link betw een my thoughts and how I feel. The quieter my mind, the less
judgmental and negative I tend to be. Having a quiet mind gives me a
peaceful life, and helps other s around me to choose peace ful, serene,
effective lives for themselves. Consequently, how I think can directly affect
those around me. It was said of Jesus and Buddha and other


verted into physiological energy and distributed throughout
the body by way of physical nadit for the maintenance of life. * In this book the Japanese name, the Chinese name and the standardized
number for each acupuncture point are given. For example, chukan fchung-
wan, CV12) refers to the twelfth point on the conception vessel meridian,
pronounced "chukan" in Japanese and "chung-wan" in Chinese. The exact
location of the points may be found in any standard acupuncture reference
work. The abbreviations for the meridians are as follows: LU, lung meri
dian; LI, large intestine meridian; ST, stomach meridian; SP, spleen meri
dian; HT, heart meridian, UB, urinary bladder meridian; KI, kidney meri
dian; HC, heart constrictor meridian; TH, triple heater meridian; GB, gall
bladder meridian; LV, Jiver meridian; GV, governor vessel meridian; and
CV, conception vessel meridian. 25
Anahata chakra: Near the intersection of the median line
and a line connecting the two nipples. Also called the heart
chakra. Perceived as a disc of intense red or golden light. Controls the heart. The corresponding acupuncture point is the danchu point
(shanchung, CV 17) on the conception vessel meridian. Vishuddhi chakra: In the throat. Perceived as a disc of
violet light. Controls the respiratory organs. Ajna chakra: Between the eyebrows. Commonly known as
the third eye. Perceived as a disc of white light of great inten
sity. This chakra controls the secretory functions of the
pituitary gland as well as intellectual activities. It is said that
when this chakra is awakened, one meets one's own divine
self, i.e., the True Self. Sahasrara chakra: Located at the top of the head. This
chakra is in overall control of every aspect of the body and
mind. When the "Gate of Brahman" in this chakra is opened,
one can leave the physical body and enter the realms of the
astral or the causal. This chakra is perceived as a large disc
of golden or rosy light. The prana absorbed at these seven chakras is distributed in
the appropriate form and dimension throughout the three
bodies and minds by the network of nadis. Let us now turn to
a discussion of these channels. The Nadis in the Physical Body
It has not yet been clearly determined just how many nadls
exist. Some teachings speak of a total of 72,000 while others
say there are as many as 340,000. Nevertheless, all available 26
teachings cite ten or fourteen nadis as being more important
than the rest. Of these, special importance is attached to the
three major nadis - the Sushumna, the Ida, and the Pingala. Among the modern researchers engaged in physiological or
anatomical studies of yoga, there are many who contend that
the nadis are represented in the physical body by the nervous
system. They theorize that the sushumna corresponds to the
spinal cord and the ida and pingala to the sympathetic nerve
trunks located on either side of the spinal cord. This inter
pretation sounds plausible at first, but a study of the ancient
expositions of the nadis in the Upanishads and other yoga
classics makes the theory difficult to accept. According to the Upanishads and other sources, the
sushumna lies in the central canal of the spinal cord, and has
an opening at the Gate of Brahman. Anatomically speaking,
the central canal of the spinal cord contains no nerve fibers,
only cerebro-spinal fluid. It is also neurologically impossible
for the spinal cord to have an opening at the top of the head
for the inflow and outflow of the prana. The governor vessel meridian, as known in acupuncture,
shows clearer correspondence within the sushumna. The en
ergy flow in this meridian starts at the tip of the coccyx, as
cends the spine, reaches a point at the top of the head called
hyakue (paihui, GV20), and then courses down along the me
dian line to a point just below the navel. The energy flowing
in this meridian is said to be of the yang type and to control
the whole body - which is what is said about the sushumna. Furthermore, in acupuncture theory, the Ki (Ch'i) energy of
the cosmos is said to flow in and out through the hyakue
point, which would seem to correspond to the Brahman gate. Thus, the sushumna shows a closer correspondence with the
governor vessel meridian than with the spinal cord. As for the ida and pingala, the ancient writings state that
they start at either side of the Muladhara chakra (in the
perineum) and terminate at either nostril. This clearly differs
from the anatomical description of sympathetic nervous 27
trunks, which do not start or end in these locations. On the
other hand, the second lines of the urinary bladder meridian,
which lie on either side of the spinal column, are known to
course by the perineum and to terminate beside the root of
the nose. To summarize the similarities between the teachings about
the nadis of yoga and the meridians of Chinese medicine:
• They are both channels of vital energy, i.e., prana or
Ki. • The courses of the energy flow in them bear a close
mutual resemblance. • Many of the functions they perform are the same. (This will be discussed in detail in later chapters.) The nadis of the physical body and the acupuncture meri
dians may therefore be considered essentially the same. How, then, did anyone - ancient or modern - come to
discover the nadis and the meridians? First, the masters of
acupuncture, moxibustion, and massage were able to
discern intuitively the existence of meridians, or rather of
energy flow, during treatment of patients. The color and con
dition of the body surface, changes of body temperature, etc.,
all probably served to give hints as to the existence of the
energy flow. Second, both yogis and acupuncturists became aware of
the internal energy flow through a kind of extrasensory
perception during meditation. Much is written in the
literature to substantiate this view, specifically in The Yellow
Emperor's Treatise on Internal Medicine (Huang Ti Nei
Ching) and various sutras of yoga. Awakening of the Chakras
A detailed exposition of the changes that arise in the body
and mind when a chakra is awakened will be given in later
chapters. Here two brief examples will be offered as sample
illustrations. 28
When the manipura chakra is in the process of awakening,
the area around the navel feels filled with energy and power,
and any digestive malfunction shows improvement. There
may also be a sensation of tremendous heat gathering
around the navel or inside the abdomen. At such times, a
disc of varicolored light (e.g., red, blue, and gold) is perceiv
ed inside the abdomen or in front of the center of the
eyebrows. There are usually some psychological changes as
well - the emotions are enriched, sensitivity is increased,
and the capacity for sympathy with others and the ability to
control the emotions develop. Prior to the awakening of the anahata chakra, as another
instance, there may be frequent pain in the front of the chest
or an irregular functioning of the heart, such as an ac
celerated pulse. During meditation, a disc of deep vermillion
or golden light is perceived in front of the heart or at the
point between the eyebrows. Further, voices or sounds com
ing from other worlds are heard. A buzzing sound like that of
bees and a sound resembling that of a flute are common. An
attitude of optimism becomes constant. No matter what kind
of difficulty may be encountered, there is no feeling of dis
quiet, but one of ease and confidence and the knowledge that
the situation will somehow improve. Also, the feeling of love
for others becomes intensified. Psychokinetic (PK)
ability - the ability of the mind to control matter directly or to
achieve certain objectives pictured in the imagina
tion - begins to manifest itself, thereby making healing the
sick possible. By activating and awakening the chakras through the right,
methods, a person can evolve into and enjoy the higher
realms of being. Tantra yoga offers systematic methods of
awakening these chakras properly without danger. Detailed
results with explanation of physiological and physical ex
periments conducted on individuals who, through correct
tantric yoga practice, have awakened chakras, undergone
physical and psychological changes, and consequently 29
developed certain paranormal abilities, will be given in the
last chapter of this book. These experimental results imply that man can uplift
himself and evolve to a higher state of being. It is my earnest wish that this book will enable readers to
be correctly informed, to learn the proper methods of prac
tice, and to awaken in themselves awareness of the existence
of the


my whole body. I had another injection of penicillin which removed
the inflammation but produced a bad reaction. After three months,
urine increased in quantity. I had to pass urine seven times during
the day and seven times during the night. I felt very weak and I was
reduced in weight. A feeling of thirst was always there. There was
aching in my mouth and throat. I visited the doctor again and was
informed that I suffered from diabetes. On 12-5-59, doctor P. M.
Oza examined my urine in the clinical laboratory and reported
4.20% sugar content in it. I gave up the use of rice, sugar, tea and
sweets. For same days I took homoeopathic medicines also but
there was no improvement. The disease showed an upward trend
from 1-4-60. Boils appeared on the body and there was intense DISEASES OF THE KIDNEY : 137
burning around the urinarly aperture. The skin on penis was broken
and had lost its flexibility. Consequently, I had injections of insulin
and the sugar content in the blood decreased to 3.50 %. "I met Shri Panchal and learnt about urine therapy from him. On
11-7-1960, a recorded examination indicated 3% sugar in my urine. The same day I started drinking urine. I used to drink it four times a
day and twice in the night. Besides I also started urine massage
every day. In diet I took millet-bread and leafy vegetable curry. Every week I met Shri Panchal and made changes in my diet
according to his advice. Sugar content gradually decreased and on
4-9-60 it was nil. "The boils on the body were healed by this treatment and the skin
was cleared. On 25-9-60, I started taking rice. On 15-1 0-60, I took
rice, potatoes and sweet dishes and got my urine checked up. But
sugar was not indicated at all. Now I am quite well." 6. Diabetes and Paralysis: Urine treatment is now in use at many
places in Gujarat. To some extet1t, it has become popular in other
States also, Shri Saubhgyachandra Girdharla resides at Palitana in
Jain Society, Girivihar. On his advice his companion, Shri
Gulal;>chand K. Shah, who suffered from diabetes and paralysis,
benefited by urine treatment. Here is the account of his cure :
"I suffered from diabetes and had an attack of paralysis also on
the right half of my body. Fortunately I had gone through your book
Manav Mutra and am experimenting with it for the past one year. I
am glad to report that I have derived great benefit out of it. Had I
undertaken a fast on urine also, I would have had an early cure. Unfortunately I find myself unable to fast. Nevertheless, though
gradually there has been considerabel improvement. Everyday after
brushing my teeth, I drink urine. In the afternoon I rub my entire
body with old urine. The pain in the knee-joints has already
disappeared, and even a trace of the back-ache is no more. I have
given up insulin injections also for the last one year. Now whenever
there is an ill-effect on my body, I use this marvellous liquid, and 138 : AUTO-URINE THERAPY
am definitely benefited. I am sixty-five now but can walk a distance
of three to four miles without any difficlty. My eye-sight improved
by urine-drops in my eyes." The above account lacks some necessary details and is too brief. It appears that Shri Gulabchand has not followed the treatment
systematically. The patients of diabetes and paralysis should take
into consideration all the factors about diet and seasonal changes
and should carry on the treatment patiently and systematically. 7. Mare cured of Diabetes : Dr. G. H. Velinkar veterinary
physician in Bombay worte to me an account of the urine treatment
of a racing mare on 14-1-61:
"Shri S. N. Shipra is a resident of Madanpura area in Bombay. His
grey-coloured mare used to be indisposed. Soon after the purchase
she was emaciated and had considerably weakened by the time
she arrived at Bombay. Her poor state of health was supposed to be
due to underfeeding during the course of train journey. "A W2ek after her arrival at her master's house, an examination of
her stools was made. After some treatment, it became apparent that
she urinated profusely and at short intervals. After a few days blood
appeared in her urine. To check its flow with urine she was made to
drink a mixture of Hexamine, Soda Sulphate and a Map-sulfthrough
a pipe. The bleeding ceased after a couple of days but the quantity
of urine could not be checked. An examination of her urine revealed 20% sugar content. I
decided to make her drink her own urine through a pipe; She passed
nearly 4 lb. of urine every day. The entire urine was collected and
was given on the next day. She was given to drink seven pipes full
of urine in this way. "Some change was noticed in her condition after drinking four
tubes full of urine and she started grazing normally after taking
urine for the seventh time. The frequecy of urination and the
quantity decreased. Sugar content in her urine now was only
0.3/4%. In the meantime some one came to bargain for her. The DISEASES OF THE KIDNEY : 139
owner got a good price for the mare and she left Bombay with her
new owner hale and hearty." It is now proved that as a human disease is eliminated by
auto-urine, so diseases of animals can also be cured thereby. The
truth that holds good for man is equally good for animals. AFTERMATH OF CASES
1. Shri Amrit N. Wadia, B.A., aged fifty-two, wrote that his wife
Prabhavati aged 45 oozed mu& blood by bleeding during
mensturation and there was sickness at the same time. She used to
put cotton soaked with urine in vagina along with the usual urine
treatment. She was completely cured of her trouble by this
treatment. 2. Shri Maheshkumar V. Joshi (Vile Parle West, Bombay 56) had
nephritis for the last three years. He was treated by specialist and
was given treatment in Harkishandas Hospital too but he was not
cured. He started urine treatment on 1-2-60 and for 15 days drank
all the urine for 1 1/2 hours daily for one full month. He fasted on
urine for 4 days. There was swelling on the body and so he mixed
urine with black clay and applied on the swelled parts. By such full
treatment of urine, he cured himself completely. 3. Shri Manila! V. Desai lives at Navsari. He suffered from
diabetes and high blood-pressure. He took doctors treatment
without any benefit. He entered Prachin Mutra Chikitsa Kendra at
Ahmedabad for treatmente on 20-4-65 and started urine treatment. Thereby he was completely cured. On examination of his urine,
there was no sugar. His blood-pressure became normal and swelling
on the legs disappeared. 4. Shri Pratap Jethalal Kantharia is an artist. He is thirty-five. He
suffered from kidneystone for 7 years. Doctors could not cure him. He did not accept doctor's suggestion for operation. He got advice
from Dr. Paragjibhai Desai at Bombay urine cure centre. He started
urine treatment in May 1966. He used to drink auto-urine three
times a day, 1/4 lb. each time. He massaged his body for 75 140 : AUTO-URINE THERAPY
minutes each day for seven days with old urine and kept urine pack
on the painful part. In one month he was cured. There is no trouble
for the last two years and is completely all right now. 5. Rusi Malaowala had a wondeful cure of his almost incurable
kindey disease. doctors could not cure him. He was very anaemic. His urine contained 390 mgs. of urea (normal is 30 to 40 mgs.) On
Dr. Paragjibhai's advice he began urine treatment and in 2 months
was almost cured. ·
6. A lady X aged forty was very recently treated by Dr.
Paragjibhai for her urine trouble. Her urination had stopped and
there was intense pain into her abdoment. doctors could not even
relieve the pain. She was given her son1s urine and in half an hour
she began to urinate, pain vanished and she slept soundly thereafter. CHAPTER XIII
GOUT
1. Stiffening of Vertebral CCJiumn : Shri Ambalal K. Patel, s.sc., LL.B.,
Superintendent of Ahmedabad Municipal Stores, writes in his letter:
111 suffered from pleurisy, gout and stiffening of the vertebral
column (spondylitis);


,
	the	vital	body:	Go	out	into	Nature	and	sink	into	the
feeling	that	this	is	your	home. Respect	and	nourish	the	ecosystem. Do	not
harm	other	living	things. See	Nature	without	fear	or	hostility. Reverence	for
life	is	the	key	here. Manomaya	Kosha
,
	the	mental	body:	Develop	positive	uses	of	the	mind. Read
and	appreciate	what	is	finest	in	human	expression. Become
	aware	that	you	are
a	wholeness,	and	allow	ideas	to	come	in	that	support	wholeness	over
separation. Resist	us-versus-them	thinking. Examine	your	automatic	reactions
and	secondhand	beliefs. Find	every	opportunity	to	welcome	signals	from	your
higher	self. Vigyanmaya	Kosha
,
	the	ego	body:	Find	a	vision;	go	on	a	quest. Fit	yourself
into	the	larger	pattern	of	growth. Seek	ways	to	evolve	personally. Celebrate
the	vast	traditions	of	spirit	and	wisdom	that	unite	cultures. Be	as	humane	asyou	can	in	every	way,	following	the	dictum	“The	world	is	my	family. ”
Anandamaya	Kosha
,
	the	body	of	bliss:	Develop	your	own	practice	for
transcending	and	finding	bliss. You	already	know	the	phrase	“Follow	your
bliss”;	now	put	it	into	practice	through	some	kind	of	“alpha	wave”	exercise
like	meditation	and	deep	relaxation. Devote	yourself	to	discovering	what
Samadhi,	the	silence	of	deep	awareness,	is	really	like. Experience	your	own
being	as	a	reason	to	be	here. 11
G
UIDES	AND
	M
ESSENGERS
“HAVE	I	LEARNED
	enough	now. ”	Savitri	asked. She	was	beginning	to	change,
she	could	feel	it. Many	things	she	once	considered	real	now	seemed	like
phantoms,	while	the	most	profoundly	real	things	were	invisible. “I	think	so,”	said	Ramana. “Go	home. ”
“Will	you	come	with	me. ”
He	shook	his	head,	smiling. “I	wouldn’t	want	to	scare	Yama	to	death. ”
Savitri’s	heart	skipped	a	beat. “But	how	do	I	get	back. I	don’t	know
where	I	am. ”
“Or	so	you	imagine. ”	Ramana	pointed	into	the	darkest	part	of	the	forest,
and	Savitri	saw	a	swarm	of	lights	that	might	have	been	fireflies,	only	it	was
midafternoon. Ramana	nodded	toward	them. “Go,”	he	said. “I	know	you	think
I	won’t	be	with	you. That’s	just	another	bit	of	imagination. ”	Seeing	her
reluctance,	Ramana	bowed	his	head. “Everything	will	be	as	it	will	be. ”
Savitri	remembered	that	those	were	Yama’s	exact	words	to	her. She
lingered	for	a	moment	until	Ramana’s	form	disappeared	into	the	heart	of	the
forest. Then	she	walked	toward	the	hovering	lights. They
grew
	larger,	and	she
knew	she	was	seeing	a	band	of
devas. (A	deva	is	the	same	as	an	angel,	but	it
can	also	be	a	Nature	spirit. ) “Who	are	you. ”	she	asked. “Are	you	tree	devas. ”	In	India	devas	inhabit
every	level	of	Nature	to	infuse	them	with	life. But	instead	of	answering,	the	lights	darted	away. Savitri	had	the	distinct
feeling	that	they	were	afraid	of	her. In	her	gentlest	voice	she	begged	them	to
come	back. One	of	the	lights	said,
Why	should	we	when	all	you	want	to	do	is
kill	us. The	voice	was	not	outside	Savitri’s	head	but	inside. Savitri	was	shocked. “Kill	you. I	would	never	do	such	a	thing. ”
The	light	replied,
You	are	doing	it	right	now. We	are	the	devas	assigned	to
you,	yet	look	how	feeble	we	are. Savitri	said,	“Tell	me	how	I	did	this,	because	if	I	ever	needed	you,	it’s	at
this	moment. ”
The	light	said,
You	have	been	full	of	secret	sorrow. You	are	anxious	about
death. You	think	nothing	of	us,	and	you	never	call	upon	us. That’s	how	you	are
trying	to	kill	us. Savitri	had	never	thought	of	devas	that	way,	that	they	needed	attention. But	now	the	very	mention	of	death	drew	her	mind	back	to	fear,	and	when	it
did,	the	lights	grew	smaller	and	dimmer. She	exclaimed,	“Wait. Don’t	let	me	kill	you. ”
To	which	the	light	replied,
You	can’t. We	are	immortal. The	danger	isn’t
that	you	can	really	hurt	us	but	that	you	can	break	our	connection	to	you. We
need	your	love	and	attention,	and	in	return	we	will	help	you. “How. ”
Through	inspiration. We	bring	messages. We	can	let	you	see	us,	as	you	do
now,	and	that	will	help	you	see	your	place	in	the	divine	plan. “Is	it	in	the	divine	plan	for	Satyavan	to	die.<|eot_id|><|begin_of_text|>
Q: What is the author's analogy of the afterlife?,
A: The author compares the afterlife to a dream, where we are taking our attention away from one Kosha and placing it on another.
Q: What is the purpose of the Annamaya Kosha?,
A: The Annamaya Kosha is responsible for promoting wholeness and separation by giving rise to the illusion that we must struggle and compete with each other.
Q: What is the role of the Pranamaya Kosha in the process of creation?,
A: The Pranamaya Kosha is responsible for creating and sustaining life, connecting us to the natural world and our own vitality.
Q: What is the primary goal of the Vedic rishis?,
A: The primary goal of the Vedic rishis is to find unity and oneness with the universe, and they believe that this can be accomplished by focusing on each Kosha.
Q: What is the significance of the concept of projection?,
A: The concept of projection is crucial in the Vedic perspective, as it allows us to create and shape our reality, and is the mechanism by which we create and interact with the world.<|eot_id|><|begin_of_text|>It’s	not	useful	simply	to	say	that	Karma	is	flexible	and	inflexible	at
the	same	time. In	fact,	the	coexistence	of	opposites	is	a	paradox,	and	unless
we	solve	it	we	have	no	control	over	the	afterlife;	we	are	just	caught	in	the
meshes	of	a	machine	that	can	produce	any	outcome	according	to	its	own
whims. From	This	Lifetime	to	the	Next
We	aren’t	in	control	of	the	afterlife	for	the	same	reason	that	we	aren’t	in
control	of	this	life. We	don’t	yet	have	enough	consciousness. The	gaps	of
ignorance	of	our	full	potential	are	too	large,	and	whatever	the	gap	claims	turns
into	the	unconscious. In	Tibetan	Buddhism	one	lifetime	is	firmly	connected	to
another. When	a	lama	dies,	it’s	expected	that	his	reincarnation	will	be	found. Signs	are	left	behind	that	link	the	two	incarnations. On	his	return,	the	baby
will	recognize	his	old	toys,	for	example,	and	the	adults	around	him	can
determine	beyond	doubt	that	the	chain	of	identity	hasn’t	been	broken. This	is	the	same	as	saying	that	Tibetans	don’t	fall	into	the	gap	when	they
die. Continuity	is	preserved. The	famous	Tibetan	Book	of	the	Dead	elaborates
every	detail	of	conscious	dying,	in	the	belief	that	a	dying	person	should
remain	as


 do your thinking in the hallway and smile in here.” Our patients
are our best teachers. When a nurse tells me that some patient is being uncooperative,
refusing to get undressed and put on the standard hospital gown, or asking
all sorts of questions before submitting to a test, I say, “Fine. He’ll live
longer.” And Leonard Derogatis’ s work mentioned in Chapter 1, showing
that long-term survivors had “poorer” attitudes as judged by physicians,
supports what I’ve observed on the wards. The so-called “problem patient”
is also the rapid healer, the long-term survivor, and the one with the active
immune system. That’ s why I encourage people to behave as individuals
when they enter a hospital, by following this list of suggestions, which my
wife and I call “Good Patient, Bad Patient”:1. For your hospital stay, take clothes that are practical, comfortable, and
individual. Plan to walk as much as possible. 2. Take room decorations of a personal and inspirational nature. Make
sure your room has a view of the sky and the outside world. Do not
accept a room that faces a brick wall. 3. Question authority—tests, etc. Speak up for yourself, your needs and
comfort in all areas, both before and during tests. 4. Make your doctor aware of your unique needs and desires. Of fer to
share books, tapes, and conversation. 5. Take tape recorder and earphones, along with meditation tapes and
some of your favorite music. Record conversations with your
physician for later review and for family use. 6. Use your tape recorder in the operating room and recovery room to
hear music, meditation, or messages during and after sur gery. Have
someone put a reminder into the doctor ’s orders to play the entire tape
continuously. 7. If you are having an operation, instruct the sur geon and
anesthesiologist to repeat positive messages to you. The simplest is
that you will awaken comfortable, thirsty, and hungry. 8. Tell the sur geon to speak to you during sur gery, honestly but hopefully,
and also to repeat positive messages but absolutely avoid negative
ones. 9. Speak to your own body, particularly the night before sur gery,
suggesting that the blood leave the area of sur gery and that you’ll heal
rapidly. 10. Arrange visits and calls from those who will nurture and love you, as
well as give you carefrontation when appropriate. 11. Get moving as soon as possible after sur gery. Leave the hospital to
attend group meetings, go for walks, or have meals out with friends. Honest expression of your feelings can make a big dif ference in the
quality of care you receive. Emma, one of our exceptional patients, was
depressed by the gray of her oncologist’ s waiting room, so one day she
stood up and said, “This place is morbid. You can’ t get well here, and I
don’t want anybody here to sign insurance forms until this place is
redecorated.”
The secretary came out and said, “Y ou can’ t do that.”Emma simply replied, “It’ s done.” And the of fice was repainted blue. Now Emma is “the woman who made us redecorate our of fice.” She’ s
treated like a human being, not a disease. Emma had lung nodules and asked her physician, “How do you know
that those nodules are due to cancer rather than heartworm?” (Heartworm is
a parasitic disease of dogs that is prevalent in Connecticut.) The doctor answered, “Ninety-nine times out of a hundred they’re due
to cancer.”
She persisted: “How do you know? ” When he said he couldn’ t be sure,
she demanded, “Do some tests.” Blood tests showed a strong possibility
that the nodules were heartworm, which recent statistics showed was
especially common in the town where she lived. Now Emma’ s doctor began to sound like her. He called a chest sur geon
and said, “I have a patient with lung nodules, and I don’ t know whether
they’re due to heartworm or cancer.”
The sur geon replied, “Ninety-nine times out of a hundred they’re due to
cancer.” But her doctor requested more tests to be sure. Emma’ s self-
assertiveness had created a new, more ef fective doctor -patient relationship. THE FOUR F AITHS
Phyllis, a patient who had an extensive pancreatic cancer that was no
longer responding to treatment, went home to die. Several months later she
returned to the of fice. One of my partners examined her. He opened the
door of the examining room and called me: “Hey, Bernie, you’re interested
in this stuf f.”
I came in, and he said, “Her cancer ’s gone.”
“Phyllis,” I said, “T ell them what happened.”
She said, “Oh, you know what happened.”
“I know that I know,” I said, “but I’d like the others to know.”
Phyllis replied, “I decided to live to be a hundred and leave my troubles
to God.”
I could really end the book here, because this peace of mind can heal
anything. I believe faith is the essence, a simple solution, yet too hard for
most people to practice. To verify this I went to God (sur geons have that prerogative) and asked
why I couldn’ t hang a sign in my waiting room saying, “Leave yourtroubles to God, you don’ t need me.” God said, “I’ll show you why. I’ll
meet you at the hospital at 10 A.M. Saturday.” (God likes to play doctor.) On
Saturday he said, “T ake me to your sickest patient.” I told him about a
woman with cancer whose husband had run of f with another woman. He
said, “Good case,” and we went up to her room. I said, “Ma’am, God is
going to come in and tell you how to get well.” I always introduce him so
patients are not overwhelmed. She responded, “Oh, wonderful.” God
entered the room and said, “All you have to do is love, accept, for give, and
choose to be happy,” and she looked Him in the eye and said, “Have you
met my husband yet?” Most of us want God to change the external aspects
of our lives so we don’ t have to change internally. We want to be exempt
from the responsibility for our own happiness. We often find it easier to
resent and suf fer in the role of victim than to love, for give, accept, and find
inner peace. As W. H. Auden has written,
We would rather be ruined than changed;
We would rather die in our dread
Than climb the cross of the moment
And let our illusions die. Yet, when we choose to love, healing ener gy is released in our bodies. Energy itself is loving and intelligent and available to all of us. Now I felt I had a dilemma: If God’ s love could cure people, I
wondered, why should I remain a sur geon? So I returned to Him and said,
“God, you know one of my patients got well leaving her troubles to you. Why should I remain a sur geon?” Why not just teach people to love?” And
God in His beautiful, sweet, melodious voice said to me, “Bernie, render
unto the sur geon what is the sur geon’ s, and render unto God what is God’ s.”
(I find that God does that a lot—speaks in parables and leaves you totally
confused.) Since then I’ve come to understand that God and I both have a
role in getting people well. Let me illustrate what I mean with an old story I’ve adapted. A man
with cancer is told by his primary physician he’ll be dead in an hour. He
runs to the window, looks up at the sky, and says, “God, save me.” Out of
the blue comes that wonderful melodious voice, saying, “Don’ t worry, my
son. I will save you.” The man climbs back into bed, feeling reassured.His physician called me and I walk in, and say, “If I oper ate in an hour,
I can save you.” “No, thanks,” says the man, “God will save me.” Then an
oncologist, a radiation therapist and a nutritional therapist all tell him, “W e
can save you.” “I don’ t need you. God will save me,” was his reply to all of
them. In an hour the man dies. When he gets to heaven, he walks up to God
and says, “What happened? You said you’d save me, and here I am, dead.”
“You dumbbell. I sent you a sur geon, an oncologist, a radiation
therapist, and a nutritional therapist.” There is a role for the mechanic when
he is the patient’ s choice of therapy. I can be God’ s gift and tool also just as
the bible states medication is. In ECaP  we’ve found that four faiths are crucial to recovery from
serious illness: faith in oneself, one’ s doctor, one’ s treatment, and one’ s
spiritual faith. We have discussed the first three, but the last, although
seldom totally achievable by most of us, is


-tumbler or just an iron plate or an iron pan. Apply the paste of Triphala powder over the iron vessel. Leave it to dry for 24 hours. Scrape out the paste from the iron vessel after 24 hours. Keep it in a clean dry
container. Make sure that the Triphala is completely dried, when preserved. If
not, it m ay get spoiled in a week time. How to consume. is Triphala powder is administered in a dose of 5–10 grams, along with a
teaspoon of honey. It is made into paste with honey and consumed with a cup of water, after
food. If this remedy is taken in the morning, one should take at least 5 grams of
ghee or sesame oil (in diet) in the evening. If this remedy is taken at night, one should consume at least 5 grams of ghee
or sesame oil (in diet), in the next breakfast. Benets
Charaka writes – By using this recipe continually for one year, one can live for
one hundred years, free from ageing and diseases. How it works. As per Ayurveda, the nature of vessel that we use for cooking or storing any
substance adds its own medicinal value to the substance. Even naturally, we
can observe the diﬀerence in bathing water, which is boiled in a traditional
copper vessel and which is heated by a modern day geyser. In Ayurveda, Iron is used as an anti ageing remedy. Few benets of Iron are
–
It is nourishing, sweet, sour and bitter in taste. It is coolant in nature and heavy to digest. It has scraping quality, hence
useful in cardiovascular diseases. It improves strength, immunity, skin texture,complexion, memory, intelligence, digestive power and acts as natural
aphrodisiac. Triphala is good for eyes, spleen, liver, blood vessels, a very good anti
oxidant. So, overall, this combination makes a perfect anti ageing remedy. Eﬀect on Tridosha – Balances all the three Doshas. Precaution
Diabetic people should consult their doctor before using honey. Only if the
blood sugar level is under control, 2–5 grams of honey per day can be used,
otherwise, not. It is best to avoid this remedy during pregnancy. Why the advice to take ghee or sesame oil. Both Triphala and honey have dryness as a quality. To counter it, after its
digestion, ghee/sesame oil is advised. Shelf Life of the Remedy
Triphala churna can be stored only for 1–2 months only. To be on the safer
side, it is  best to prepare this remedy once every month. Reference: Charaka Samhita, Chikitsa Sthana, 1st chapter. 156. Hot Water Honey
Benets – How Far It Really
Helps. Y
ere are many Ayurvedic home remedies for weight loss. Hot water honey is
one of the most hailed weight loss drinks. ough it is quite simple to make,
there are some reservations to consider. Ayurvedic Reference
praatar madhu yutam vaari sevitam sthoulyanaashanam|Bhaishajya ratnavali
39/3
Daily taking honey along with water is a remedy for obesity. Take half a spoon of honey. Mix it with half a glass of water. Drink it. Time: Early morning. empty stomach. Do not eat or drink for at least 15
minutes.<|eot_id|><|begin_of_text|>
Q: Is it safe drinking warm water with lemon and honey in the morning,
A:
Q: According to the text, can Amla Murabba be consumed during pregnancy?,
A: No, it is best to avoid it during pregnancy.
Q: Is it safe to use hot water with honey?,
A: No, according to Ayurveda, it is not recommended to use hot water with honey.
Q: Can the Triphala Guggulu remedy be used for a long period?,
A: No, it is not recommended to use it for more than 3-4 months.
Q: Is it recommended to take the Triphala Guggulu remedy during lactation?,
A: No, it is best to avoid it during lactation.
Q: Can the Ayurvedic remedy for bleeding gums be used in children?,
A: No, it is not recommended for children below 12 years of age.<|eot_id|><|begin_of_text|>It improves
the secretion of digestive enzymes. It is very hot in potency. Same is the case
with leadwort (Chitraka). Both these herbs are widely used in Ama relieving
medicines (like Chitrakadi Vati). One of the properties of rock salt is Deepana – improving digestion
strength. Haritaki is one among Triphala. It has hot potency. Apart from improving
digestion strength, it also improves bowel habits. Hence useful in relieving
constipation, gas distension in stomach and bloating. Safe for kids? It can be given for kids above three years of age. But doctor’s advice needed
before administering this remedy.Safe for pregnant mother? No. It is not safe for pregnant women. It is best to avoid in women seeking
pregnancy. It is best to avoid this even during lactation. Side Eﬀects
It is not good to continue this remedy beyond 2–3 w eeks. It is best to consult your Ayurvedic doctor before trying this home remedy. is home remedy is not safe for people with sensitive stomach, gastritis,
IBS and ulcerative colitis. Remedy for Side Eﬀects
If you take this and start feeling burning sensation in stomach and chest, drink
a cup of milk. Take an antacid.•
•
•176. Easy Ayurvedic Home
Remedy for Bleeding
Hemorrhoids
Y
Bleeding hemorrhoids can be embarrassing and extremely painful. Ayurveda
has explained many medicines and easy to prepare home remedies for this
condition. Ingredients –
rice – coarse powder – 20 grams
water – 160 ml
Seed powder of Apamarga (Achyranthes aspera) – 1–2 grams. First preparation called as Tandulodaka (rice washed water) is prepared. For this, coarse powder of rice is added with 8 parts of water, macerated well
for ve minutes. Filtered. Next, Apamarga seed powder is taken and made into a paste with water or
rice washed water. How to take? Apamarga seed powder – 1 gram is taken along with 100 ml of rice washed
water once or two times a day before food. is is a traditional home remedy for bleeding haemorrhoids.is can be taken continuously for a period of 1–2 w eeks. How it acts? Apamarga seed powder has anti inammatory and analgesic (pain killer) eﬀect. A special dosage form called as Kshara prepared with this herb is extensively
used in treatment of haemorrhoids. Rice washed water is styptic in nature. It is usually advised for stopping
bleeding conditions. Who can take this? People with bleeding piles can use this home remedy with the permission of
healthcare professional.177. Ayurvedic Home
Remedy for Cough Due to
Pitta Increase
Y
is is a simple and easy to prepare Ayurvedic home remedy for cough due to
Pitta imbalance. For this we Need –
Tribulus – Gokshura – ne powder – 10 g rams
Long Pepper – Pippali – ne powder – 10 g rams
Dates – 10 grams
Raisins – 10 grams
Honey – 10 grams
Ghee (claried Butter) – 5 grams
How to make? First take seedless dates and raisins and make them into paste. Add Tribulus, Long pepper powders to this paste, mix well. Add honey and ghee and mix well. Indications –
As per traditional Ayurveda, it is  indicated in cough of Pitta origin.e symptoms of cough of Pitta origin include –
Cough with yellow colored sputum
Bitterness in the mouth
Feeling of fumes inside
Excessive thirst and burning sensation
Anorexia – lack of interest in food
Dose –
5 Grams once or twice a day, 5 minutes before food along with honey or water. How long to take? For 2–4 weeks. How does it work? Long pepper is a known anti-tussive herb. It is one of the ingredients of
Trikatu Churna, which is commonly used in cough, cold, etc. Tribulus is a common herb used in the treatment of cough. Ghee, Dates and Raisins have soothing action and they balance Pitta. Honey is a very well known for its action against cough and sore throat. Safe for kids? Yes, it is safe for kids above 2 years age. For them, the dose would be just a
gram two times a day. Safe for pregnant mother? It is better to avoid all Ayurvedic products, including this one during
pregnancy.It is safe to take this during lactation period. Side Eﬀects
Nothing. Just a slight burning sensation in stomach for people with sensitive
stomach/gastritis. Since it contains honey