 that are unsafe and to
facilitate the speedy availability of new foods and drugs that are found to be both
safe and worthwhile. DMSO is one of these. DMSO is one of nature’s healers—
among the safest and most efficacious ever uncovered. We are entitled to it. We
must have it generally available. The life and health of our people lie in the balance. The story I have told
highlights the obstacles DMSO has met in getting FDA approval. More than that, I
have shown that pain relief is available, pathology reversal is possible, and good
health restoration is probable if only DMSO is not denied to us. The crime of
denial is senseless. How do we get DMSO to all the people? If there is no medical
answer, there may be a political one. With the former Reagan administration’s concern about the regulatory impact
on the return on research and development investments, ways were found to lessen
the FDA ban. The election of Ronald Reagan as our President meant significant
personnel changes for regulators, including the Food and Drug Administration’s
Bureau of Drugs. FDA Commissioner Jere Goyan, a political appointee during the
Carter administration, finally lost his post. Reagan’s advisors had searched for
highly qualified scientists who understood the problems with regulations. But they
wanted regulators who were people-conscious first, then regulation-conscious. They didn’t find them. Neither did George
Bush. Instead, David Kessler, M.D.,
J.D., has turned out to be the most restrictive enforcer of Gestapo-like rules
coming out of the FDA. Kessler would remove every American’s ability to choose
what should be done for or to his or her body. The FDA, by expanding its mandate
and reinterpreting the Nutrition Labeling and Education Act of 1990 for its own
purposes, is approaching dictatorial powers. I hope his successor will take
immediate and decisive steps to reverse this trend. I want my book to move the
regulatory process. DMSO, nature’s healer, is a new therapeutic treatment for the
people. They deserve to have access to it.APPENDIX I
The Mechanisms of Action of DMSO, Miscellaneous
Conditions That Respond Well to DMSO
Administration, and Arthritis Treatment Details for
Physicians
DMSO lessens platelet adhesiveness, platelet aggregation, and, thus, clot
formation. Because of its prostaglandin activity, DMSO is a potent vasodilator. Prostaglandins—long chain hydrocarboxylic acids—are affected in a unique way
by dimethyl sulfoxide. The “good prostaglandin,” prostaglandin E, which is a
powerful vasodilator, is stimulated by DMSO. The “bad prostaglandins,”
prostaglandin E
2
 and prostaglandin F
2
 alpha, which are strong vasoconstrictors, are
depressed by DMSO. Prostaglandin E
2
 and prostaglandin F
2
 alpha not only cause
vasoconstriction but lysosomal destruction. Lysosomes are cellular “toilets” and
their destruction leads to release of the cytotoxic enzyme beta-glucoronidase. This
enzyme not only destroys its own cell, but surrounding cells as well, leading to
further beta-glucoronidase release, and further destruction. Prostaglandin E
1
, like aspirin and indomethacin, stabilizes lysosomes and
probably blocks the release of vasoconstrictive prostaglandins from brain tissue
and platelets. Because of the body’s “negative” or destructive responses to injury, including
toxic prostaglandin release, beta-glucoronidase destruction of cells, noradrenaline
stimulation, reduction of mitochondrial oxidative phosphorylation, release of
calcium ions, and other actions,
DMSO may be the initial treatment of choice in
all acute destructive bodily processes. These would include any serious injury to
any body part or organ, septicemia, stroke, myocardial infarction, near drowning,
heat stroke, etc. As an example of the fantastically protective effect of DMSO against trauma,
consider the work of Dr. Ramon Linn, an Associate Professor of Neurosurgery. As
I mentioned in the text, Dr. Linn prepared cultures of
glial cells and DMSO, which
he subjected to sonic vibrations. The cells were remarkably protected from injury
and beta-glucoronidase release. The other many modes of action of DMSO, such as sensory nerve inhibition,diuretic action, membrane penetrability, free radical neutralization, intracellular
water substitution, macrophage stimulation, antigen neutralization, and interferon
production, are all discussed in the text. THE INTRAVENOUS THERAPY TECHNIQUE USED BY MOST
DOCTORS
For intravenous therapy, other than acute stroke, the dose is 1 g DMSO per kg
body weight given daily for five to ten days with a rest on the weekend after the
first five treatments. A half dose is given the first day to observe the patient’s
response. An indefinite number of two-week blocks of treatment can be given as
long as there is a week’s rest in between. In one type of clinic setup there are two large rooms with rows of reclining
chairs for the intravenous (IV) patients. No television is provided, as the patients
are encouraged to read nutritional literature and to converse with each other. Also,
television sounds disturb those who prefer to sleep during the easy intravenous
infusion. On the first day, blood is drawn for chemistries, CBC, and arthritis profile. Hair analysis, computerized diet analysis, and basal temperature tests are done on
all patients no matter what their disease or complaint. The legal consent form must
be signed prior to treatment. The DMSO is mixed in 500 ml of any appropriate isotonic fluid. Physicians
usually use D5W. Some clinics use Ringer’s Lactate or 0.45 saline in 2.5 percent
glucose. For reasons explained later in this section, some doctors add 15 g of
ascorbic acid, 100 mg of pyridoxine, 1,000 mg magnesium chloride, 2,000 mcg
cobalamin, and 200 mg vitamin B complex. This is infused over a three- to four-
hour period. Occasionally nausea will develop. Phenergan suppositories, 50 mg, usually
will take care of it. A good breakfast must be eaten before the treatment to help
alleviate the nausea. Infusion nurses also make snacks available to the patients
during treatment. Patients may be advised to apply DMSO to affected areas at home. A 50-
percent solution is suggested for the neck and face. Before it was banned by the
FDA, the product 75 percent DEMSO was applied to any other affected parts of
the body; now Domoso is recommended. Application is two to four times a day
depending on skin sensitivity. Oral treatment is
continued by the patient at home(one teaspoonful in juice twice a day) along with topical application after the IV
program is terminated. CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
AMYLOIDOSIS
Amyloidosis is the accumulation in the tissues of the fibrillar glycoprotein amyloid
in amounts sufficient to impair normal function. As stated a few times in the body
of this text, amyloid is a glycoprotein, resembling starch, that is deposited in the
internal organs. The cause of amyloid production and its deposition is unknown. A
defect in cellular immunity to a specific antigen is suspected. Amyloid is a
homogeneous, highly refractile substance with an affinity for Congo red dye, both
in prepared tissues and
in vivo. It is made up primarily of a well-defined fibril,
distinct from other extracellular structural proteins, which occurs in two forms. Chemical analyses of the various forms of amyloid causes classification of the
substance as
primary
 when there is no associated disease, and
secondary
 when
it’s associated with chronic diseases, either the infectious form such as
tuberculosis, osteomyelitis, leprosy, and bronchiectasis, or the inflammatory form
such as rheumatoid arthritis and granulomatous ileitis. Amyloid is also found in
association with multiple myeloma, Hodgkin’s disease, and other tumors. It may
accompany aging and may appear in familial forms unassociated with other
disease. Increasing numbers of familial amyloid syndromes with distinctive types
of neuropathy, nephropathy, and cardiopathy have been described in the medical
literature. DMSO has found successful use by clinicians for the treatment of
familial amyloidosis. A report delivered by a half-dozen Japanese medical scientists to the New
York Academy of Sciences in 1983 indicated that DMSO was therapeutically
administered to patients with familial amyloidosis of the adult onset type. In about
half of the treated people there was some clinical improvement. Urinary proteins
were analyzed biochemically and immunochemically before and after
administration of the dimethyl sulfoxide in seven patients. Increased excretion of
various proteins of different molecular weights in the patients’ urine was observed
by the Japanese investigators, depending on cases and examined organs. The
in
vitro
 effects of DMSO on amyloid proteins were examined. DMSO-degraded


 its meaning, which is its
existence. The perfect seed transforms and metamorphoses via
emergence into being the perfect sprout, and then as the perfect bud,then the perfect flower, and then the perfect faded flower. All form is
perfectly just what it is at any given moment. Creation moves from
perfectly ‘this’ to perfectly ‘that’. There is no other possibility except in
the imagination. Everything already is exactly as it is ‘supposed’ to be. A nice, old, dilapidated, dented trashcan is ‘supposed’ to look beat up or
it would not be a nice, old, beat-up trashcan. (The ego wants a shiny
new one, of course.) Q: Is ‘time’ itself an illusion? A: Creation manifests as emergence, which, to the perception of the ego, is
interpreted as ‘change’. What is witnessed is potentiality’s manifesting
as actuality, which becomes contextualized as ‘becoming’. The ego
superimposes a time track, which is a projection. There is only
continuous awareness. Time is a mental construct and an attempt to
conceptualize an explanation for sequence. Sequence is itself a
conceptualization of the observer and a mentation. The actual Reality is
not comprehensible to the mind. As the ego collapses, time vanishes and all phenomena appear to be in
slow motion. This truth was uncannily intuited by a few
cinematographers, such as appears in the slow-motion scenes in the
movie Deep Blue (cal. 700) and the movie of the life of St. Francis of
Assisi, Francis of Assisi. The Reality is subjective, experiential, and
revelatory rather than conceptual. Investigation of even the seemingly trivial reveals that perceptual
linear duality is a product of the imagination, which in turn is based on
the fallacy of the hypothetical. Everything at every second is already the
perfect expression of its karmic potentiality based on prevailing
conditions that influence the emergence of potentiality’s becoming
actuality. Everything is the presentation of that which it is, for
everything already is exactly what it is, which again is its meaning, its
worth, and its value. ‘Worth’ and ‘value’ are projected mentalizations. A
crooked tree is a perfect crooked tree. If it were not a perfect crooked
tree, it would be a perfect straight tree. There is no basic difference. Q: Nonduality is like a radical reality in which everything is seen as the
expression of its essence by virtue of its identity.A: That is an essential insight. All Creation, in and of itself, moves from
perfection to perfection solely by virtue of its existence. Existence is
already the fulfillment of potentiality expressed as the actuality. Form is a consequence of local conditions and is again the perfect
expression possible under prevailing conditions. All objections or
doubts about the perfection of Creation stem from resinterna/cogitans,
which projects the hypothetical error onto the world. In contrast, via the Heisenberg principle in quantum mechanics, the
details of the evolutionary change can be contextualized in
mathematical formulas. Intention (consciousness) collapses the wave
function from the potential to the actual, from the potential state of the
universe (the Schrödinger equations) to the collapsed wave state (the
Dirac equation). The new state then becomes the new potential state that
then ‘collapses’ into the next defined state. The state of Enlightenment is therefore the potential Reality that
replaces the illusions of the ego’s perceptual positionalities. Spiritual
intention, effort, and decision potentiate the evolution of consciousness
from the linear limited to the nonlinear Allness of Reality. Thus again,
intention activates the progress from possibility to probability to
actuality. Q: In the lectures, you mentioned the example of Roger Bannister’s
breaking the belief system of the four-minute mile. How does that
relate to spiritual work? A: Each individual who transcends the levels of consciousness to their
highest completion in this domain makes it easier for others to follow,
just like the lead dog breaks the snow and facilitates the progress of the
rest of the team. One’s seeming individual spiritual endeavor serves all
mankind. Each one who crosses over from below 200 to above 200 has
already enabled untold numbers to follow and serves as a potential
instructor as well. One cannot become enlightened just for one’s own
self because the impact is felt throughout all of human consciousness. The spiritual seeker of today has the advantage that the consciousness
level of all mankind is rising, and thus, there is less collective
resistance. OceanofPDF.comCHAPTER 6
The “Experiencer”
The mind acts as a processor of data simultaneously from both within and
without. It categorizes, sorts, prioritizes, contextualizes, and interprets
simultaneously as it concordantly draws on memory banks, emotional
centers, and conditioned responses and their correlations. All the above are
orchestrated contextually with emotional/animal instincts that are sorted,
rejected, accepted, or modified. In addition, this multilayered complexity is
simultaneously subject to options, choices, and the will. Options and
choices related to meaning and value overall are under the influence and
dominance of an all-inclusive, overall field of consciousness having
concordant and variable levels of power related to the level of
consciousness that is also influenced by karmic propensities. Simultaneously, the mind assesses degrees of relative truth, credibility of
information, and suitability and probabilities of action within similarly
multilayered behavioral social limits, including moral, ethical, social, and
religious principles. This complex, integrated processing system amazingly operates within
approximately 1/10,000th of a second, during which it simultaneously
selects and processes thoughts, ideas, and images that are invested with
emotion and categorized estimates of importance. The mind is therefore like
an infinitely complex processing unit of both internal and external data. Some of the information is perceived and stored in memory banks, but there
is also unconscious processing of all the data that is stored in the
unconscious. This processing screening device results in the 1/10,000th of a
second’s delay and acts as a separation between self and Self/Reality. This
processing screen represents ‘the experiencer’ in action. Transcending the Experiencer
Between phenomena and the experience of the phenomena is the
1/10,000th of a second’s delay; thus, the output is like the tape monitor
playback of a tape recorder that processes information during that split
second between reception and reproduction. The important point is to
realize that the self receives only processed material and not the original. Inaddition, the processed material then interacts with the automated response
of the personal self to the edited data. Although the ego/mind processor performs an incredibly complex
multitude of functions simultaneously and seemingly without effort, there is
a loss between input and output. That loss is a quality of the original purity
and innate brilliance. The output to the ‘experiencer’ is devoid of the
aliveness and radiance of Divinity that is innate to All that Exists. With the
evolution of consciousness, this screen suddenly disappears, and when this
happens, there is a profound transformation in that everything becomes
radiant, illuminated in depth, texture, and color. It ‘presents’ itself unedited
instead of being perceived and interpreted. The experiencer screen is energized by desire and identification with it. This desire is like an appetite of curiosity, wantingness, and craving, and is
an addiction to the experience of experiencing itself. In addition, there is
identification with experiencing and its content information as ‘self’. Thus
the mind says, ‘I’ saw, heard, felt, thought, etc. This would therefore seem
to be rather a natural misidentification as the experiencer is the leading edge
of perception and sensation. Misidentification arose during the evolution of
consciousness to subserve survival needs. From its earliest appearance in evolution, animal life forms were
inherently defective in that they lacked an intrinsic source of energy. Therefore, energy had to be sought and detected for assimilation. The basic
essential core program of the primitive ego was to sample, explore, forage,
seek, and ‘get’. Thus, from its earliest onset, animal life was innately
lacking the means to survival and therefore had to constantly search to find
and identify the energy sources and substances that then needed to be
assimilated and absorbed from its environment. This necessitated the
development of information detection, gathering, and integration systems to
evaluate the input (edible versus inedible, friend versus enemy, etc.). The
result was the evolution of a primordial ego-survival system to process,
identify, compare, and categorize priorities of survival information that
heralded the onset of learning and intelligence. This experiencer process
became the ‘I’ of separate identity. Although it became greatly diversified
and elaborated over the millennia, its core identification and function
remained essentially the same. The overall intention, motivation, and alignment of this core ego
process to survive by getting and controlling dominates the consciousnesslevels below 200, which are characterized by the term ‘egocentricity’,
indicating aggressive self-interest and the predominance of the animal-like
predatory qualities. This may be seen in an undisguised style in the
psychopath where these characteristics are acted out pathologically, as well
as through gross demonstration by narcissistic messianic


 there i s evidence, that Pasteur
himself has falsified his own records to advance his own career. A mong the most
important things Pasteur did not  report are:
• All bacteria can very quickly change according to their environment, not only
from generation to generation, but in a single lifetime. This means t hat a simple
change of conditions (bacteria food supply) can create a new type of bacteria in
a few minutes. Friendly acidophilus in our intestines could quickly be come any
other bacteria - if its environment changes. Any particular bacterium can
become any other bacterium and revert back again, if the conditions  (food
supply) change
• Bacteria need food  to survive and multiply. No food – no bacteria. Bacteria can
only feed on dead organic matter. (There is no bacteria known to eat any living
cells). If organism does not provide the necessary conditions for bacte ria to
multiply (there is no dead organic matter and toxins) such an organism  is not
susceptible to bacteria invasion and it does not get sick at all. Th erefore if you
inject bacteria to induce a disease – only 40-60% of the weakest organisms will
develop a disease and among those who do, there will be several types of
different symptoms ( different diseases ), depending on the particular
combination of pre-existing conditions  for each individual organism. • Given time, bacteria can learn and adapt themselves to extreme  conditions, by
entering into a hidden state, undetectable by conventional types of mi croscopes. When you restore favorable conditions (food supply) once more, bacteria
appears and starts multiplying again. In modern medicine such bacter ia are
known as “drug resistant”. With regards to viruses, most of the “facts” made available t o the general public are
simply not true. Viruses are not alive. This is official. They cannot move, do not have
any metabolism, cannot multiply and do not have any attribute whatsoe ver associated
with living organisms. They are simply very complex organic compounds  (nucleic
acids), created and modified as a result of the activity of surr ounding living cells. Some
of the above compounds (viruses) could be quite toxic. Bacteria can use viruses as
food. Our cells use and produce viruses in the metabolic processes. The above facts indicate, that ever-present viruses and living bacte ria in our body are in
perfect symbiosis with it in a healthy state (the fact wide ly accepted by medical
science) and therefore they are not the cause of disease. When we are healthy, there is hardly any food for bacteria i n our body, except in the
intestines. Bacteria live there happily, helping us greatly to break down and absorb
complex food as well as to dispose toxins. If our diet is healthy, we have only
“friendly” bacteria, which are perfectly adapted to feed on and br eak down such food
for us. 10  All bacteria are under the strict control of our mind-body syste m. Medicine says that
our “immune system” is functioning properly. However, when our body becomes damaged, poisoned, overloaded with toxins, it
makes an effort to dispose of and/or break down dead matter and tox ic deposits,
wherever they may be accumulated. Modern medicine knows very wel l which toxins
are accumulated in which organ. For example benzene goes directly and accumulates in
the thymus gland. Bacteria from the intestines are allowed to enter the  blood stream and
are transported to the disposal site. Very quickly these bacter ia adapt to the local
conditions. The bacteria most adequate to these conditions is created a nd toxic/dead
organic matter is transformed by it, hopefully for easier disposal by the body. When the toxic sites are large, the proportion of bacteria explodes. Di fferent types of
bacteria will be adapted to the current condition in this part of the  body. Bacteria in
large amounts may create additional toxins which usually do not help us  and cause
certain symptoms, enabling us sometimes to identify their type. In this scenario,
bacteria are not the cause of disease, but they simply take the advantage of any initial
pre-existing toxic state  in our body. Killing bacteria with antibiotics sometimes gives
relief, because you gave your body more time to restore the balanc e, reducing the rate
at which toxins are neutralized and excreted. Medicine has already tried the concept of sterile (bacteria free) body. It was shown
beyond doubt, that it does not lead to a good health at all. In view of the above, the statement that viruses or bacteria cause  disease is therefore no
more accurate, than saying that files cause garbage. (For mor e details, read the book by
Arther Baker, listed in the reference)

  11  The mind

Very little attention in the medical literature is paid to the  functioning of a perfectly
healthy mind in a perfectly healthy body. I highlighted the mind here with a r eason. To
be exact, conventional medicine largely ignores the mind as the ult imate manager of all
functions of the body, and therefore ignores the role of the patient’s ultimate command
over his own body. The current scientific model of the human body is electrochemi cal (biochemical). The
body is divided into many different organs, each producing and/or accept ing various
biochemical compounds. The nervous system somehow (. ) produces electrica l
impulses controlling the lot. These electrical impulses cause va rious organs to produce
complex chemical reactions. Going deeper into details, DNA, the ch emical messengers
theory etc. the picture becomes complex beyond comprehension, and still  does not
explain the wonderful functioning of our body. Medicine accepts, that the  “program”
controlling all vital functions of the body is embedded in our “subconscious mind” (the
“sub” probably meaning that this part is considered lower or less important). The orthodox science treat our conscious thinking mind as the highest possibl e, and yet
they all admit that using it, they cannot comprehend and explain how thei r own bodies
function in detail and why. In contrast, yogis for thousands of years demonstrate that it is pos sible to control every
function of their body (including the stopping of the heart for a couple of  days) by
learning to attain higher  states of consciousness. 12  Medical education

Students of medicine, our future doctors, are forced to memorize an enor mous quantity
of bits and pieces  of information, the most important being the names of chemicals and
hormones and their relationship to various organs and functions of the body. I highlighted the “bits and pieces”, because they do not form a com plete picture of the
way our body functions. To a serious scientist their collection pose s more questions
than it provides answers. After young doctors complete their University studies and their initial supervised
practice, they practice on their own, continuing their “education” during  their working
life. Let us analyse, how they update their knowledge. Critical study of Medical Journals
and complex results of clinical research requires time and signi ficant effort from
doctors for which they are not being paid. Another source of new informa tion is that
concerning new drugs manufactured by chemical companies. This inf ormation is
simple and quick to absorb: it comes with short and complete instructio ns on how to
prescribe drugs to patients, details of dosages etc. It also c omes with “free samples” of
drugs to make the doctor familiar with the name of the drug, by bein g always at hand. Well-informed drug sales representative would offer a doctor pers onal assistance in
acquiring familiarity with any new drug. Each year a mult itude of new drugs is
introduced to medical practice in this way. After several years  of medical practice, most
of the doctor’s new knowledge comes from such sales representati ves, who usually do
not have any medical education at all. 13  Progress

Previous chapter in this book provided quite some criticism of the pract ice of
conventional medicine. The indisputable progress in many areas of medical and other rela ted sciences was yet
to be mentioned. This would include among others: the life saving emerg ency
treatments, technology and instrumentation for chemical and biological  analysis and the
breathtaking progress on the frontiers of “mind-body” medicine. Deepak Chopra, MD, a pioneer of modern mind-body medicine, is the author of
numerous inspiring and mind-bending books, which are listed in the Reference s. In his
books, he illustrates the process of mind and body interaction drawing up on many
clinical examples as well as research results from medica l science and modern quantum
physics. He has met and continues to meet with the considerable opposit ions from his
colleagues- conservative medical scientists, who insist that the y should see everything
under their microscope to believe it. Deepak Chopra points out, that me dical science
simply ignore monumental advances made in other sciences, mainly  in the Quantum
Physics. Not only do microscopes have limited resolution, and the visible band width of light is
extremely narrow (0. 4-0. 7 micrometers), but even if we could separ ately look at each
molecule, atom or an elementary particle – there is exactly not hing to look at. Physicists have found quite a long time ago, that any elementary particle or atom is just
a form of energy, oscillating in some state of


aping,  and  prepai  ing
foods  to  be  highly  conducive  to  inviting  memory  oi
the  earth. Early  humans  cleansed  theii  energies  and
1  73
m
THE    PRACTICE    OF    AYURVEDA
^i^;vfc/
mmsM Spice  Grinding  Stone
with  Small  Rubbing  Stone
solidified  their  inherent  bonding  with  nature  through
these  practices. The  myriad  of  spices  found  throughout  the  world
creates  great  and  endless  opportunities  for  stirring
cognitive  memory. The  ancient  grinding  stone  en-
abled humans  to  meld  the  spices  and  to  work  them  in
a  back  and  forth  motion  with  both  hands. Stone  grind-
ing on  stone  stirs  the  memory  and  smell  of  the  earth. The  scent  of  each  spice  triggers  a  specific  cognitive
state  of  awareness  with  nature. With  the  invention  of
hand  grinding  tools,  although  the  fragrance  remained,
the  essential  connection  of  the  hand  on  a  stone  from
the  earth  was  lost. The  grinding  stone  and  the  mortar
and  pestle  are  still  the  two  best  ways  for  us  to  grind
our  spices. The  motion  of  grinding  soothes  the  space/air  dosha
of  Vata. Each  spice  seed  has  a  unique  sound  as  it
cracks. The  life  of  the  earth/water  dosha — Kapha —
comes  alive  with  the  rich  aroma  of  each  spice  released
during  the  grinding  process. The  sublime  colors  along
with  the  calming  motion  of  the  hands  working  to-
gether bring  an  aliveness  to  the  fire  dosha  of  Pitta. Altogether,  with  these  sadhanas  of  grinding  and  smell-
ing spices,  we  garner  the  forces  of  all  three  doshas  into
quietude  and  communion  with  nature. (See  Vedic
Herbs,  Spices,  and  Accents,  pages  295-310,  for  spice
recipes.) OILS* True  to  the  Sanskrit  term  sneha,  which  means  "fat"  as
well  as  "lavish  love,"  oil  provides  the  essential  lubri-
cating love  to  the  dhatus. Some  people,  such  as  Kapha
types,  are  born  with  plentiful  love  in  terms  of  natual
bodily  oils,  and  they  need  less  lubrication  from  foods. Others,  such  as  the  Vata  types,  have  the  least  amount
of  bodily  love  and  need  a  profusion  of  warmth  and
lubrication  from  nature  as  well  as  from  foods. Pitta
types  are  endowed  with  intense,  hot  bodily  oils  from
birth  and  need  less  lubrication  and  more  coolant  to
balance  their  natures. All  foods  contain  natural  oils  to  varying  degrees. In  addition  to  their  warming  and  lubricating
attributes,  oils  fortify,  build  tissues,  soothe  bodily
membranes,  and  to  some  extent  activate  the  digestive
fire. Oils  should  never  be  used  excessively  by  any  of  the
body  types,  although  Vata  types  are  allowed  ample
amounts  for  their  cooking,  bathing,  and  massaging
needs. According  to  the  density,  taste,  and  energy  of
the  different  kinds  of  oil,  each  body  type  is  allowed  a
good  and  variable  selection  from  which  to  choose. In  order  to  accomodate  all  body  types,  sunflower
oil — and  occasionally  sesame  and  corn — are  the  pri-
mary oils  used  throughout  the  recipes  in  this  book. However,  it  is  recommended  that  you  use  a  variety  of
cooking  oils  that  are  suitable  to  your  personal  consti-
tution. Do  not  use  oils  that  have  been  hydrogenated,  com-
mercially processed,  refined,  treated  with  coloring
agents,  or  mixed  with  other  types  of  oil. Quality  oils
can  be  purchased  at  health  food,  gourmet,  and  Indian
and  Oriental  food  stores. Store  all  of  your  oils  in  a  cool,  dark  place. Use  them
one  month  after  opening,  as  oils  turn  rancid  easily. *  Certain  oils,  such  as  walnut,  sesame,  almond,  olive,  and  coco-
nut, may  appear  in  the  regressive  category  of  the  food  charts
for  some  of  the  body  types. In  the  above  discussion,  conces-
sions are  made  for  sparing  use. While  this  cannot  be  easily  gen-
eralized in  the  context  of  the  charts,  because  of  their
healing  qualities  these  oils  can  be  used  to  advantage  from  time  to
time. 174
jmir
FOOD    SADHANAS
Almond  Oil
A  delicate,  sweet  oil  pressed  from  almond  nuts. Rich
and  warming  in  character,  it  is  used  in  many  Ayurvedic
health  formulas  and  massage  therapies  for  Vata  types. It  should  be  used  as  an  accent  rather  than  a  daily
cooking  oil. Best  for  Vata  types;  Kapha  types  may  use
sparingly. Avocado  Oil
A  rich,  thick  oil  pressed  from  the  pulp  of  the  avocado
fruit. It  is  warming  in  character  and,  like  olive  oil,
lends  itself  as  a  base  to  salad  dressings  and  herbal
pasta  sauces. Best  for  Vata  types;  Pitta  types  may  use
sparingly. Canola  Oil
A  recently  popular  oil  pressed  from  rape  seeds. It  is
light  and  soothing  in  character,  closely  resembling
sunflower  oil. Recommended  for  regular  use  by  all
body  types. Coconut  Oil
An  oil  extracted  from  coconut  flesh  and  used  exten-
sively in  South  Indian  cuisine  (where  it  is  known  as
noriya  ka  tel). While  it  is  the  most  cooling  of  all  oils,
it  is  also  very  high  in  fat. Pitta  and  Vatta  types  may  use
occasionally. Corn  Oil
A  golden-colored  oil  pressed  from  the  germ  of  the
maize  grain. Of  all  the  oils,  it  has  the  longest  history
of  use. It  is  light  and  drying  in  nature  and  has  a  high
smoking  point,  making  it  good  for  deep-frying. Best
for  Kapha  types  as  a  routine  oil;  Vatta  and  Pitta  types
may  use  sparingly. Mustard  Oil
An  oil  pressed  from  either  the  amber-colored  or  the
black  (purplish-brown)  variety  ol  mustard  seeds. It  is
used  extensively  in  East  and  North  Indian  cuisines
(where  it  is  known  as  sarson  ka  tel),  and  has  been valued  since  ancient  times  in  Ayurvedic  snehana  (oil
massage)  therapies. Highly  pungent  in  taste  and  heat-
ing in  nature,  it  is  a  traditional  ingredient  in  chutneys
and  pickles. Best  for  Kaph


 w i l l c al l me. A g ain, w it h tur pentine, it is e x tr emel y, e x tr emel y import ant t o mak e
sur e t hat y our c olon is
c lear. M ak e sur e y ou’v e g ot a c lear e x it, t hat
y ou’r e w el l -h y dr at ed, and y ou’r e dr ink ing y our
one quart of w at er f or
e v er y 50 or 60 pounds of bod y w eig ht. A s y ou t ak e t he tur pentine,
y ou
w i l l notic e y our c r a v ing f or s w eet s g oing a w a y. D o not eat t he s w eet s
bec ause y ou no
long er ha v e a desir e f or t hem, as man y of y our
c onditions ag g r a v at ed b y sug ar w i l l also g o
a w a y. Y ou w i l l also notic e t hat y ou no long er ha v e a c r a v ing f or meat. Y our
c r a v ing f or meat and
w hit e flour w i l l lessen. Go r ig ht along w it h t his
and c ut bac k on t hose t hing s, as y ou no
long er c r a v e t hem. I ha v e f ound t hat tur pentine is of e x c el lent assist anc e t o people w ho
ar e ha v ing dif f ic ult y
stic k ing w it h a healt h y r eg imen. S uc h people w ho
w ant t o eat less sug ar, but ha v e a t er r i ble
sug ar c r a v ing, or people w ho
w ant t o eat less meat, but c r a v e meat. A lso, people w ho w ant
t o st op
eating at f ast f ood pl ac es, but just c r a v e t he f ast f ood. O nc e t he y t ak e
t he
tur pentine, t he y c an easi l y o v er c ome t heir c r a v ing s, or t heir
c r a v ing s disappear
c omplet el y. A nd t hat is an amazing t hing. T ur pentine, at t he c ost of less t han 10 dol l ar s a
y ear, c an be t hat big of a
help. T he ot her t hing I ha v e r ealized is t he r eason people ha v e t hese c r a v ing s
is bec ause t he
par asit es t hat tur pentine k i l ls ar e ac tual l y c r eating
c hemic als t hat ar e mak ing people f eel
t he y need sug ar and r ef ined
f oods. T hat is, t he C andid a ar e ac tual l y c r eating an
en v ir onment f or
t heir o w n pr eser v ation, and ar e ac tual l y c r eating c hemic als t o t el l y ou
t o
c onsume t he v er y f ood t he y need t o sur v i v e in y our bod y. S o, w hen
y ou t ak e tur pentine,
t he par asit es ’ number dec r eases, t he str eng t h and
amount of t heir c hemic als dec r ease,
and y our c r a v ing s dec r ease. T his
is an out st anding w a y f or people t o st art eating healt h y
and no long er
be a pr isoner t o t heir C andid a. O ne v er y r eal issue w it h C andid a
int er v ention of an y k ind is t he dr eaded die-off r eac tion. T his is c aused w hen man y C andid a ar e k i l led, and t he y r elease t heir t o x ic
c hemic als t hat o v er w helm
t he immune s y st em as t he y die off. T he tur pentine met hod
desc r i bed abo v e pr e v ent s t his die-off
r eac tion b y c lear ing as man y C andid a as
possi ble f r om t he bo w els, g etting y ou w el l -h y dr at ed, and
ha v ing y ou t ak e t he
tur pentine onl y t w ic e a w eek. B y t ak ing t he tur pentine t w ic e a w eek, y our
immune
s y st em is not o v er w helmed b y die-off, and most of t he y east just e x it t o t he t oi let
r at her t han die. O nc e y ou c omplet e st eps 1 t hr oug h 4, in pr epar ation f or t ak ing tur pentine, t he C andid a
w i l l be f e w er in number and str eng t h, w hic h is w h y man y people ar e able t o t ak e just 1
or 2 doses t o r esol v e C andid a. S ti l l, ot her s t ak e it t w ic e a w eek f or 2 y ear s. H o w e v er
long y ou c hoose t o t ak e tur pentine, it is import ant not t o e x c eed
t w ic e a w eek and
c ontinue w it h st eps 1 t o 4. T his al lo w s y our immune
s y st em t o heal y ou w it hout a
c leansing r eac tion or a die-off r eac tion.14
TIME OF DAY :  Turpentine ma y be taken in the morning, but most
pe ople complain about burping the taste
of turpentine throughout
the da y. It can also be taken in the ev ening, but at least 2 hours
before be dtime. Some pe ople fe el that they sle ep better if they allo w
2 hours before
be dtime. S t ep 5
K i l l and r epel par asit es t hat ha v e not y et lef t y our bod y. T his l ast st ep w i l l r est or e
y ou t o ho w y ou f elt bef or e y ou w er e i l l. T his is w hen y ou use
tur pentine. If y ou w eig h bet w een 40 pounds and 240 pounds, t he M A X IM U M dose is 1
t easpoon a d a y. If y ou w eig h 241 pounds or mor e, y ou ma y ha v e mor e C andid a
t han ot her s, so y ou should
ac tual l y use a lesser dose. A dose of half a t easpoon
w i l l g i v e less die-off, and so c ause y ou
less disc omf ort. If t his dose is w el l -
t oler at ed, it is OK t o g r adual l y inc r ease t he dose t o 1
t easpoon. RELA TION T O ME A L S
T ur pentine c an be t ak en w it h or w it hout f ood. It seems t o be equal l y eff ec ti v e.

A MOUN T
If y ou w eig h bet w een 40 pounds and 240 pounds, t he M A X IM U M dose is 1
t easpoon a d a y :
1. U se w hit e g r anul at ed sug ar. D ec ide ho w muc h tur pentine y ou
w i l l st art w it h put 3 times
t hat amount of sug ar on a spoon, pour t he tur pentine
o v er t he sug ar. S ome g r anules of sug ar
should r emain dr y or unt ouc hed b y
tur pentine. If e v er y g r anule is soak ed w it h tur pentine,
DI SC A RD T HI S
S P OONFU L. R epeat w it h less tur pentine. P l ac e in y our mout h and c hase w it h
w at er. N o need t o c he w. P ut t he spoon in y our mout h r emo v ing t he sug ar and tur pentine f r om t he
spoon. P ut w at er in
y our mout h and s w al lo w t he w hole mi x. DO NO T S W I S H


 thousands of people all over the world,” she says,
laughing. “How do you do that?”
“People take me to bed with them!” she says. “How lovely!”
“They downloa d me so that we can lie in bed and meditate  together
before going to sleep,” she explains. “Louise Hay, you are full of mischief!”
“Guess what else I do before I go to sleep?”
“I can’ t imagine,” I say. “I go through my day, blessing and being grateful for each experience,”
she tells me. “Do you do this in bed?”
“Yes, mostly. The other night I opened up my pocket mirror—the one
you gave me with the inscription Life Loves You—and I said my gratitudes
out loud to the mirror,” she tells me. “Saying gratitudes out loud is very powerful,” I say.“Yes, it’s much more powerful than just thinking about them,” says
Louise. “I love sharing gratitudes with my daughter, Bo, as she falls asleep at
night.”
“Encouraging children to practice gratitude is so important,” says Louise. “It’s also a lot of fun.”
“If you start the day with gratit ude and end the day with gratitude, your
life will be filled with blessings that you couldn’ t see before,” says Louise. “You can’t know how powerful gratitude is until you start to practice it,”
I say. “Practicing gratitude is always better than you can imagine,” says Louise. “You have to do it in order to experience the miracle,” I say. “Gratitude is a miracle,” says Louise. Gratitude is a spiritual practice. Every time you give thanks for your life,
even if it’s only for green lights and free parking spaces, you take a step
closer to love. Gratitude always takes you in the direction of love. Gratitude
takes you to your heart. Practicing gratitude helps you to cultivate a loving
awareness for your life and for yourself. When you remember to give
thanks you feel blessed, not just for what you have but also for who you are. Practicing gratitude helps you to remember the basic truth I am loveable. The more you practice gratitude, the more you become who you really are. Gratitude is a training in vision. Imagine you’re looking into a mirror and
you’re about to say out loud ten things you’re grateful for in your life at
present. Chances are, if you’ve not done a gratitude exercise like this
before, you might struggle at first. You might even tell yourself that it’s
impossible to name ten things. If, however, you pay attention to your life
and stay close to your heart, you will find ten quite easily. In fact, you will
usually find more than ten. Gratitude brings a new awareness. It transforms
your psychology. It opens your eyes. Y ou see the world dif ferently. Gratitude is a Sacred Yes. When gratitude is easy, it’s a sign that you’re
on track  with your life; when gratitude is difficult, however, it’s a sign that
you need to stop, because you’ve wandered away from yourself and
forgotten what is truly sacred. Practicing gratitude helps you to identify and
appreciate the Sacred Yesses in your life. When you begin the day with
gratitude, as Louise does, you won’t get lost. Gratitude is a prayer that helps
you to stay on track and say yes to what is real. E.E. Cummings wrote a
beautiful poem that begins:i thank Y ou God for most this amazing
day:for the leaping greenly spirits of trees
and a blue dream of sky;and for everything
which is natural which is infinite which is yes
Gratitude expands your awareness. When I told Louise about my sciatica,
she talke d abou t the healing power of gratitude. “At some point you’ll be
grateful for this sciatica,” she said. “I’m not saying that you should be
grateful for it now. It might be too soon. But at some point, you will be
grateful because  you’ll see that this sciatica has a message or even a gift for
you.” After Louise told me this, I did an inquiry in which I completed this
statement ten times: I am grateful for this sciatica because … I found  this
practice so enlightening and helpful. The sensations in my sciatic nerve
soon calmed down to 30 percent and then to 20 percent. Gratitude suppo rts basic trust. Gratitude helps you to suspend your
judgment. It gives you another angle, another way of lookin g at things. “Life doesn’t happen to you, it happens for you,” I wrote in Be Happy. Sometimes cancellations, rejections, traffic delays, bad weather, and even
more bad weather can come bearing gifts. A layof f, an illness, or the end of
a relationship may well be the start of something wonderful. “We don’t
know what anything is really for,” says Louise. “Even a tragedy  might turn
out to be for our greatest good. That’ s why I like to affirm Every experience
in my life benefits me in some way.”
Gratitude brings you back to now. Practicing gratitude helps you to be
more present in your life. The more present you are, the less you feel like
something is missing. Recently somebody posted this message on my
Facebook page: “You may think  the grass is greener on the other side, but if
you take the time to water your own grass it will be just as green.”
Practicing gratitude helps you to water your own grass. Gratitud e helps you
to make the most of everything as it happens. Gratitude teaches you that
happiness is always now. Our spiritual practice for you in this chapter is called Daily Gratitude. We invite you to stand in front of a mirror and complete the following
sentence ten times : One thing I am grateful for in my life right now is …
Please make sure you do this exercise out loud. Hearing yourself say
your gratitudes doubles the effect. We encourage you to do this vocal
gratitude exercis e once in the morning and once at night for seven days. Remember, these spiritual pract ices don’t work in theory, only in practice.By practicing gratitude now, you step into your life in a whole new way. Gratitude takes you by the hand, and you see even more clearly that you are
loveable and that life loves you. OceanofPDF.comCHAPTER 6
Learning to Receive
There are so many gifts Still unopened fr om your birthday. HAFIZ
W hile we were writing Life Loves You, Louise Hay, at the age of 87, held
her first public art exhibition. The ArtBeat on Main Street  Gallery in
downtown Vista, California, hosted the exhibit. It was called The Art of
Louise Hay  and featured 20 of Louise’ s oil and watercolor paintings. Louise
attended the gallery reception, held on January 25, and people traveled near
and far to see her work. I phoned her the day before the reception to
congratulate her. “I feel very blessed,” she told me. Blessing Buddha  is Louise’ s portrait of the Buddha. It was the
centerpiece of her exhibit. A magnificent oil painting, it stands three feet
tall and two-and-a-half feet wide. A golden Buddha, dressed in saffron and
royal blue, sits in lotus posture upon a lotus throne, which is painted fuchsia
and pink. A halo of white light surrounds the Buddha’ s head. He holds a jar
in his left hand, as in portraits of the Medicine Buddha. Layered
brushstrokes of emerald green, yellow, and more saffron fill in the
background. Blessing Buddha  now hangs in the lobby of Hay House headquarters in
Carlsbad, California. “It welcomes and blesses all who enter,” says Louise.I love the painting. I have a full-sized copy hanging by the door to my
office at home. I look at it and receive a blessing every day as I commute up
the stairs to work. Louise has not written or spoken about the Buddha in any
of her major works. I was keen, therefore, to learn what she thinks about the
Buddha and also to explore any relationship between the Blessing Buddha
and her philosophy that life loves you. “The Buddha is a living saint,” Louise tells me. “I believe he had an
experience of the Unconditioned Self, as you call it. In his awakening, he
experienced the One Infinite Mind, and he received the blessings of
creation.” I ask Louise to tell me more about this. She says, “We are created
by a Universal Consciousness that supports all of its creations. We are the
beloved children  of the Universe and we have been given everything. We
are born blessed. The message the Buddha has for each and every one of us
is I am blessed.”
“How long did it take you to paint Blessing Buddha?” I ask Louise. “Eighty-five years!” she says with a big laugh. “Good answer.”
“It took about five years in total,” she says. “That was a long journey.”
“It was a journey I couldn’ t have taken alone,” she says. “What do you mean?”
“I had two wonderful art teachers who stretched me far beyond what I
thought I was capable of doing.”
Louise’ s first teacher was an English artist who occasionally visited San
Diego. “I took his


 Ganaka standing a dozen yards away
laughing, and he was clearly laughing at him. “How long have you been
standing there?” Gautama demanded, feeling the blood rising to his face. “The whole time,” said the older monk nonchalantly. He was chewing a
stem of sour grass he’d plucked from the roadside. “Is there a stream nearby? I need to wash my face,” Gautama said
curtly. There was no point, he thought, in asking why Ganaka hadn’ t helped
or if he had heard of the monastic vow of service. The older monk led the
way to a fresh rivulet in the forest. Gautama poured water from his begging
bowl over his head and shoulders while Ganaka watched, squatting on his
heels. “Those people didn’ t love you for what you did,” he pointed out. “I didn’ t expect them to,” Gautama replied. The stream was shallow
enough that the water he poured over his back felt as warm as bathwater. His tense muscles began to relax. Ganaka said, “If you didn’ t want them to love you, at least you wanted
gratitude. Y ou’re just too proud to admit it. And angry that I laughed at you. Imagine, here you are being a saint, and a monk, no less, ridicules you for
it.”
Hearing the truth stung, but Gautama was too exhausted to work up
heavy resentment. Instead he said, “W as I ridiculous in your eyes?”
“Why would it matter? A saint has to rise above ridicule. Maybe I was
trying to teach you that.”
“Are you my teacher now? I thought you hated teachers.” Gautama
knew that he had let childish pique creep into his voice, but he didn’ t care.He expected Ganaka to keep on mocking him, but the older monk’ s
voice grew suddenly serious. “I’m part of the world. If you want a teacher,
turn to the world.”
Gautama stepped out of the water, feeling cooler but still sore with the
sense of having been badly used. “The world’ s wisdom is contained in you? Congratulations.”
“Not all the world’ s wisdom, but a piece of it. The piece you need to
hear,” said Ganaka calmly. “And what is that?”
“Are you free enough of anger to listen?” Ganaka asked. He met
Gautama’ s stare. “I didn’ t think so.” He sat under a tree and watched
Gautama as indif ferently as he had watched the husband and wife in
trouble. Gautama could have walked away, but after a moment he felt
settled enough to sit down beside the older monk. “Everything you say is true,” he admitted. “Only it shouldn’ t be. That’ s your position, isn’ t it? That when you act
like a saint, you should be loved, and whoever sees you doing good works
should be inspired to join you.”
“All right, yes,” said Gautama reluctantly. “What’ s your position? That
you can be my teacher by standing around and letting me do all the work?”
“There was no work to do.”
“I think there was,” Gautama protested. “Then tell me where I’m wrong. The man would have calmed down
eventually and figured out how to unyoke his animal and empty the cart. He
and his wife were strong enough to push the cart out of the ditch, and if they
weren’ t, they could walk back to their village and get help. So by helping
them, you kept them from helping themselves.”
“Go on.”“If you thought you were preventing violence because the man stopped
beating his wife, all you really did was shame him. He will not only resent
you for that; he will beat his wife extra hard tonight to make a point. He is
master, she is slave.”
“And no one should try to show them a better way?”
“Maybe, but why should it be you? They had parents and priests who
taught them right from wrong. They must know families where the wife
isn’t beaten every time the husband loses his temper. Or maybe they don’ t.
Why should it be up to you? Y ou’re a wandering beggar,” Ganaka pointed
out. Gautama was too tired to ar gue in the face of the older monk’ s certainty. “I’m sorry you feel that way,” he mumbled. Ganaka laughed with a hint of scorn. “Y ou can do better than that. I can
tell what you’re thinking. Y ou’re highborn, so that makes you right. No
question about it.”
“Do you always goad people like this?” Gautama asked, resolving not
to make himself the butt of this irksome cynic. “Is there any other way to learn?” Ganaka replied. “If you don’ t want
the world to have more shame, helplessness, and slavery, stop doing what
you did today. All you did was increase it.” He got to his feet, as indif ferent
as if they’d been talking about the possibility of rain, and looked around for
the shortest way back to the main road. “Thank you for the bread, and the company,” Gautama said, forcing the
words out. Ganaka shrugged. “I may not be enlightened enough to suit you, my
idealistic lad. But I’m far from being a fool. Don’ t pretend you’re a saint. Experience tells me that they might not even exist.”
 THE OLD KING  mourned the day he saw his son ride out the gates of
Kapilavastu, but he didn’ t send guards to break into the Shiva temple and
arrest the high Brahmin. The writing had been on the wall a long time
before their plan finally failed. Canki realized that fate had turned against
him, and he decided to appear in the king’ s chambers one morning
unannounced. He bowed without prostrating himself on the floor. “I hope you don’ t have the gall to try to console me,” Suddhodana
grumbled. He had taken to sleeping late, and more often than not there was
a young courtesan on the pillow by his side, the only consolation
Suddhodana wanted these days. “I’m only a priest, bringing the king’ s wishes before the gods,” Canki
said. “I had only one wish, and you failed to make it come true. Y our
presence is distasteful to us. Y ou should stay home.”
They had hatched their conspiracy almost thirty years earlier, and
Suddhodana wasn’ t one to look backward. He placed little faith in the
promise that Siddhartha would return. “Return as what?” he said. “He’ll
never come back a king.” The last part he didn’ t voice aloud to anyone, just
as he didn’ t voice a secret intention he had, to name Devadatta as his
successor. The notion had come to him in a dream. He often revisited old
battles in his dreams, but not as he had fought them. Instead he was a
wanderer among the dead. Night after night Suddhodana saw himself asleep in his tent, still
dressed in armor. He would wake up feeling stifled, suf focating for air. He
would throw aside the tent flap, and scattered around him in the moonlight
would be bodies, thick on the ground in poses of agony. He didn’ t weep
over them; he hated them for troubling his peace. However, this dream was dif ferent. He wandered the dusty field
listlessly, head bowed. He came across a shallow grave. A body lay faceup,
arms crossed over its chest. A cloud passed away from the moon, and he
recoiled to see Siddhartha’ s corpse. A cry erupted from his chest, and
Suddhodana leaped into the grave. He embraced the corpse, which washorribly cold. Suddhodana was wracked with sobs, so strongly that he was
sure it would wake him up. Instead, the corpse moved. Suddhodana
clutched it tighter, praying that his own life could seep into his son and
revive him. The corpse’ s head was beside his ear, and a voice said, “The prince is
not the king.” These were Siddhartha’ s words, and the moment they were
spoken Suddhodana woke up in a cold sweat, but not before he got an
instant’ s glimpse of the face again, which melted into dust. He turned now to Canki. “Y ou’ve been released. That’ s why I’m not
going to kill you,” he said. “Released?”
“From our plot. I’m not heartless. I know what I’ve done, to my son and
to all those people who suf fered.”
Canki had never heard the king talk this way; remorse wasn’ t in his
nature. In fact, the high Brahmin had intruded in the royal chambers to
remind Suddhodana that his son still had a great destiny ahead of him. “You must have another plan. I will aid you however I can. I sense that
you’ve found a ray of hope. T rue?”
Suddhodana gave a derisive snort. “So, you’re not in your dotage after
all. I thought priests softened when they saw heaven coming


? As a
child, when you expressed grief and sadness about a loss, what happened in
your family? If your primary caregivers weren’ t comfortable with grief, you
might associate that particular feeling with emotional abandonment. You
can uncover the specific tappable events when you look back. When we experi ence the fullness of weaning, it means we have dealt with
our feelings relating to the letting go. Then we can make the shift, process
the emotions around it, and move on. If we learned that letting go and
moving on is scary, we may have trouble finishing cycles, whether that
means leaving one job for a more fulfilling one, letting go of an unhealthy
friendship, or grieving the loss of a loved one and moving on. As you tap, allow yourself to have and experience the grief of the loss
now. The waves will rise, then recede. Once you have reached neutrality on
an event, notice what changes. Notice any changes in your body. Notice if
the way you are thinking or acting in another area of your life has changed. Write these changes down so you remember them for the next time.Exercise: Releasing Unresolved
Early Feelings of Grief
What weanings were not fully resolved in your own life? Write them down. Then, tap on the specific incidents, one at a time, one aspect at a time. You may need to tap on everything you are angry, sad, etc., about befor e
you get to the forgiveness part. Rose’ s husband had died and left her in a
very bad financial situation with three young children. She had suffered
chronic pain for many years now. As she began addressing her pain, up
came feelings and memories about the loss of her husband some thirty years
back. She first needed to neutr alize the feelings of abandonment, anger,
helplessness, fear, sadness, and more. She tapped on specific events relating
to the time of the loss before she was able to forgive her husband and feel at
peace. As a bonus, the chronic pain eased once she released those negative
feelings. Following are some examples of general tapping setup statements you
can customize:
Sadness, anger, loneliness, or hopelessness:  “Even though I’m (hurting)
about the loss, I am still here and okay.” (Reminder phrase:  “hurting
about this grief”)
Resistance:  “Even though I’ll never get over this and my life is over …
.”(Reminder phrase: “never get over it”)
Feeling alone:  “Even though I’m all alone in this and may be for the rest of
my life, I deeply and completely accept myself anyway.” (Reminder
phrase: “I’m all alone”)
Avoiding grief: “Even though I can’t bring myself to think about (this
grief), it’s not bigger than I am, and I am safe.” (Reminde r phrase:
“cannot think about this grief”)
Afraid: “Even though just thinking about (this grief) is scary, I bless these
feelings, and it is my intention to heal.” (Reminder phrase:  “it’s too
scary”)Letting go: “Even though I want to hold on to (this grief) because it’s all I
have left, it is possible there’ s more to remember that will bring me joy.”
(Reminder phrase: “want to hold on to this”)
Feeling helpless /like a victim:  “Even though it feels like I have no control
over (this grief), I am open to the possibility that I can make  different
choices and release some of the extra grief.” (Reminder phrase: “cannot
control this”)
Heavy feeling in body:  “Even though I feel this heavy grief feeling in my
body (name where, if you can sense it), I deeply and profoundly accept
all of my feelings and am grateful to my body for showing me where I’m
storing it.” (Reminder phrase: “I feel it in my body here”)
Reason to keep the grief:  “Even though it would be a betrayal to get over
(this grief), I deeply and profou ndly accept myself.” (Reminder phrase:
“it’s wrong to get over this”)
Guilt over the grief:  “Even though it’s my fault, and you are not going to
convince me otherwise, even God makes mistakes. I wond er if it’s
possible to for give myself.” (Reminder phrase: “it’ s all my fault”)
Angry over the loss:  “Even though I’m still angry and will never forgive
them about what happened, I deeply and profoundly accept all my
feelings and would prefer to release the anger keeping me prisoner.”
(Reminder phrase: “I’m really angry and will never for give them”)
Angry at person : “Even though I’m really mad at you for what you did, I
accept myself, I accept you, and I want to see this differently today.”
(Reminder phrase: “mad at ___”)
Exercise: Grief List for EFT Journal—A Plan of Action
Try the Personal  Peace Procedure. List your losses and tap on them one at a
time. Examples may span from  loss of first tooth to not makin g varsity to
losing that relati onship to the time we moved to the divorce, and so on. It
may help to start with the small stuff. Remember that when you work onone target, you’r e effectively working on all events under that tabletop or in
that spiral. And as you know by now, a generalization ef fect will kick in at a
certain point. Determine Aspects of Each Specific Grief Incident
The following questions are designed to elicit aspects for you to tap on
relating to your tapping tar gets. When did the grief incident happen? If there were a place in your body you were storing the grief incident,
where would it be? Is there an awareness of a certain body part when
you think of the incident? Is there a color, flavor, smell, image, texture, weight, or other quality
you associate with the grief incident? Who was there with you when you experienced the grief incident? Do you wonder what you would do without this particular i ncident? How does feeling this af fect you in your daily life? If you’re not sure,
guess. How will it feel to let it go? Is it safe to let it go? What’ s preventing you
from moving on? How would your life change if you were free of this grief from the
incident? What story are you telling yourself about the grief incident? What If I Believe It’ s Too Much to Handle? When you feel like the grief is locked in hard and won’ t budge, consider it
as the outermos t ring of the tree. The stuckness you’re exper iencing is a
symptom of the feelings underneath. Try tackling the resistance around the
edges. Y ou might want to tap taking inspiration from these possible setups:
Even though this grief is just never going to go away, there may come a
time when I’m ready to let it go, just not quite yet. Even though it feels like my life is over only if I choose to let it be, I
may change my mind about this later.Even though I can’t stand what happened, there may be a time when I
can accept it as reality. Even though I can’t relate to people anymore, maybe I can again
someday. Even though I don’t want to do this, not wanting to do this doesn’ t
mean I am not capable of it when I am ready. Even though this grief is not going to budge, it might shrink. Even though this is too much to deal with and I won’ t and don’t ever
have to if I don’ t want to, I remember a time when I was okay. If you grew up in a family where it wasn’ t okay to express feelings of
sadness, you may want to tap on issues like: “I’m not allowed to grieve,”
“it’s not okay to feel sad,” “what’ s wrong with me that I’m still upset?”
“Part of me has been holding on to the sadness I had no one to share with
when I was so little,” “I can’ t express my hurt because they don’ t like it.”
Case Study: Early Loss Explains Dan’ s
Roots of Anxiety and Insomnia
Dan’ s father died when Dan was three. Now in college, Dan had anxiety,
difficulty concen trating, and wouldn’ t go to sleep except late into the night,
which perpetuated the cycle. These were the symptoms of the problem, but
not the problem itself. As we tapped about his anxiety, I asked him the
famous question: “What does this remind you of?” The loss of his father
came to mind. We tapped on specific incidents around this early loss,
including: wakin g up to the news at age three and not underst anding why
Dad wasn’t coming back and a time at the playground where he was having
fun and then looked at his moth er and realized that he should not be having
fun but instead act sad. Among other interesting insights, Dan’ s unconscious belief causing the
insomnia he had suffered for many years bubbled to the surface. In his
young life, he had refused to go to sleep unless completely  exhausted.Finally, we got to the core. The limiting belief was: “If I fall asleep,
someone I love will die.” Dan had been asleep when his father died. In the
three-year -old worldview of


 o u n t y  f o s t e r  c a r e
p r o g r a m. B e c a u s e  t h e y  h a d  b e e n  h o r r i b l y  a b u s e d  b y  t h e i r
p a r e n t s,  C a r l  a n d  D y l a n  d i s p l a y e d  c o m m o n  s y m p t o m s  o f
s e v e r e l y  t r a u m a t i z e d  c h i l d r e n. A s  a  c o n s e q u e n c e,  t h e y  w e r e
n o t  s u c c e s s f u l  a t  t r a n s i t i o n i n g  i n t o  f o s t e r  h o m e s,  m u c h  l e s s
a n  a d o p t i v e  o n e. A t  o n e  p o i n t  t h e y  h a d  e v e n  b e e n  o n  a n
a d o p t i o n  t r a c k  w i t h  o n e  c o u p l e  a n d  u l t i m a t e l y  r e t u r n e d  t o
t h e  a g e n c y. T h e y  p r o b a b l y  w e r e  o n  a  s l o w  t r a c k  t o  t h e  w o r s t
k i n d  o f  l i f e  b e f o r e  m y  f r i e n d  t o o k  t h e m  i n t o  h i s. M a n y  o f  t h e  p e o p l e  a r o u n d  m y  f r i e n d,  i n c l u d i n g  m e,
w o r r i e d  t h a t  h e  h a d  t a k e n  o n  t o o  b i g  a  t a s k. H o w  c o u l d  h e,
a s  a  s i n g l e  m a n,  c o p e  w i t h  t w o  t r a u m a t i z e d  y o u n g  b o y s  a n d
s u c c e s s f u l l y  p a r e n t  t h e m. Y e t  a s  t h e  w e e k s  a n d  m o n t h s  a n d
y e a r s  w e n t  b y,  a l l  w h o  k n e w  t h e m  w i t n e s s e d  a  m i r a c l e :  l i t t l e
C a r l  a n d  D y l a n  b e c a m e  m o d e l  c h i l d r e n,  a n d  n o  o n e  w h o
n o w  m e e t s  t h e m  w o u l d  e v e r  g u e s s  t h a t  t h e y  c a m e  f r o m
t r o u b l e d  c i r c u m s t a n c e s. M y  f r i e n d ’ s  l o v e  a n d  r a d i c a l  c a r e
c r e a t e d  t h e  s p a c e  f o r  t h e  b o y s  t o  c h a n g e. T o  g r o w. T ob e c o m e  t h e  c h i l d r e n  t h e y  w e r e  m e a n t  t o  b e  a n d  s t i l l  c o u l d
b e. T h e i r  a d o p t i v e  f a t h e r ’ s  p a t i e n c e  a n d  l o v e  a c c o m p l i s h e d
a n  a s t o n i s h i n g  f e a t. I  r e a d  i n  t h e  n e w s p a p e r  r e c e n t l y  a b o u t  a  g o v e r n m e n t
s t u d y  u n d e r t a k e n  t o  d e t e r m i n e  w h a t  m a k e s  c h i l d r e n  l e a r n. W h a t  w a s  f o u n d — a f t e r  t w e n t y - f i v e  m i l l i o n  d o l l a r s  o f
r e s e a r c h — w a s  t h a t  t h e  s i n g l e  l a r g e s t  d e t e r m i n a n t  i n  m a k i n g
c h i l d r e n  l e a r n  i s  t h e  p r e s e n c e  o f  a t  l e a s t  o n e  a d u l t — a n d  t h i s
d o e s  n o t  h a v e  t o  b e  a  b i o l o g i c a l  r e l a t i v e — w h o  c a r e s
w h e t h e r  t h e y  d o. M i r a c l e s  o f  p e r s o n a l  t r a n s f o r m a t i o n  d o  o c c u r,  a n d  t h e y
c a n  o c c u r  i n  e a c h  o f  u s. W h e n e v e r  o u r  o u t e r  w o r l d  r e m a i n s  s t u c k,  i t  i s  i n c u m b e n t
u p o n  u s  t o  l o o k,  n o t  o u t w a r d,  b u t  i n w a r d. I t  i s  a  c a l l  t o  f i n d
t h e  p l a c e s  i n  o u r s e l v e s  w h e r e  w e  a r e  h o l d i n g  o n  t o  o l d  w a y s
— w h e r e  w e  b l a m e  o t h e r s  r a t h e r  t h a n  t a k i n g  p e r s o n a l
r e s p o n s i b i l i t y  f o r  o u r  w o e s ;  w h e r e  w e  j u d g e  o t h e r s  i n s t e a d
o f  b l e s s i n g  t h e m ;  w h e r e  w e  a r e  h a r d  r a t h e r  t h a n  v u l n e r a b l e
a n d  o p e n  a n d  k i n d. T h e s e  i s s u e s  h o l d  t h e  h i d d e n  k e y s  t o
u n l o c k i n g  o u r  u n s o l v e d  p e r s o n a l  m y s t e r i e s. T o  a c h i e v e
b r e a k t h r o u g h s  i n  t h e  e x t e r n a l  w o r l d,  w e  h a d  b e s t  a c h i e v e
i n t e r n a l  o n e s


 a l  a s s i g n m e n t  t o  l o v e  e v e n  t h o s e  w h o  h a v e
t r a n s g r e s s e d  a g a i n s t  u s :  f o r  i n  t h e  u l t i m a t e  s c h e m e  o f
t h i n g s,  t h e y  a r e  l e a r n i n g  t o o. T h e  M i r a c l e  o f  F o r g i v e n e s s

W h e n  I ’ m  p o n d e r i n g  h o w  h a r d  i t  c a n  b e  t o  f o r g i v e,  I ’ m
r e m i n d e d  o f  p e o p l e  w h o  h a v e  h a d  i n f i n i t e l y  m o r e  d i f f i c u l t
t h i n g s  t o  f o r g i v e  t h a n  I  a n d  w h o  s u c c e e d e d. T h e y ’ r e  l i k es a c r e d  r o l e  m o d e l s,  a n d  t h e  b l e s s i n g s  t h e y ’ v e  c a l l e d  d o w n
u p o n  t h e m s e l v e s  h a v e  b l e s s e d  m e  a s  w e l l. O n e  s u c h  i n s p i r a t i o n a l  e x a m p l e  i s  A z i m  K h a m i s a. A z i m ’ s  t w e n t y - y e a r - o l d  s o n,  T a r i q,  w a s  a  S a n  D i e g o  c o l l e g e
s t u d e n t  e a r n i n g  e x t r a  m o n e y  d e l i v e r i n g  p i z z a s  i n  t h e  m i d -
1 9 9 0 s  w h e n  h e  w a s  g u n n e d  d o w n  b y  a  f o u r t e e n - y e a r - o l d
b o y  i n  a  s e n s e l e s s,  g a n g - r e l a t e d  h o m i c i d e. A z i m,  l i k e  a n y
p a r e n t  o f  a  m u r d e r e d  c h i l d,  e x p e r i e n c e d  t r a u m a  a n d  g r i e f
b e y o n d  w h a t  s e e m e d  h u m a n l y  e n d u r a b l e. Y e t  o v e r  t h e  y e a r s
h e  h a s  d e m o n s t r a t e d,  a n d  e x p e r i e n c e d,  t h e  m i r a c l e  o f
f o r g i v e n e s s. A z i m,  a  r e l i g i o u s  S u f i,  w a s  t o l d  b y  h i s  s p i r i t u a l  a d v i s e r
t h a t  a f t e r  f o r t y  d a y s  o f  g r i e v i n g  h i s  s o n,  h e  m u s t  t u r n  h i s
g r i e f  i n t o  g o o d  w o r k s. O n l y  i n  t h a t  w a y,  h e  w a s  t o l d,  c o u l d
h e  h e l p  h i s  s o n  m o v e  t o  t h e  n e x t  s t a g e  o f  h i s  s o u l ’ s  j o u r n e y. D o i n g  s o  t h e n  b e c a m e  A z i m ’ s  m i s s i o n  i n  l i f e :  t o  a c t  i n  s u c h
a  w a y  a s  t o  h e l p  h i s  s o n  e v e n  a f t e r  h e  h a d  d i e d. H e  w a s  t o l d
t h a t  i n s t e a d  o f  g r i e v i n g  t h e  d e a d,  h e  m u s t  d o  g o o d,
c o m p a s s i o n a t e  d e e d s  f o r  t h e  l i v i n g. F o r  s u c h  d e e d s  a r e  l i k e
s p i r i t u a l  e n e r g y,  p r o v i d i n g  h i g h - o c t a n e  f u e l  f o r  t h e  s o u l  o f
t h e  d e p a r t e d. I n  t h i s  w a y,  A z i m  c o u l d  s e r v e  h i s  s o n
a l t h o u g h  h i s  s o n  w a s  n o  l o n g e r  w i t h  h i m. H a v i n g  f e l t  t h a t
h e  h a d  l o s t  a l l  r e a s o n  t o  l i v e,  A z i m  c a m e  t o  f e e l  n e w
p u r p o s e  i n  l i f e. C h a n n e l i n g  h i s  g r i e f  i n t o  p o s i t i v e,
m e a n i n g f u l  w o r k  w o u l d  b e n e f i t  b o t h  T a r i q  a n d  h i m s e l f. W h e n  A z i m  f i r s t  h e a r d  t h a t  T a r i q  h a d  b e e n  k i l l e d,  h e
s a i d  i t  w a s  a s  i f  “ a  n u c l e a r  b o m b  h a d  g o n e  o f f  i n  m y  h e a r t. ”
H e  r e m e m b e r s  t h e  e x p e r i e n c e  o f  l e a v i n g  h i s  b o d y,  a n d  h i sl i f e  f o r c e,  o r  p r a n a,  l e f t  w i t h  h i m. H e  w e n t  i n t o  t h e  “ l o v i n g
a r m s  o f  ( h i s )  m a k e r, ”  a n d  w h e n  t h e  e x p l o s i o n  f i n a l l y
s u b s i d e d,  A z i m  c a m e  b a c k  i n t o  h i s  b o d y. W h e n  h e  r e t u r n e d,
h e  h a d  r e c e i v e d  a  r e v e l a t i o n :  t h a t  t h e r e  w e


 a y  b e,  i t  w a s  s e l e c t e d
b y  t h e  V o i c e  f o r  G o d,  W h o s e  f u n c t i o n  i s  t o  s p e a k  f o r
y o u  a s  w e l l. S e e i n g  y o u r  s t r e n g t h s  e x a c t l y  a s  t h e y  a r e,
a n d  e q u a l l y  a w a r e  o f  w h e r e  t h e y  c a n  b e  b e s t  a p p l i e d,
f o r  w h a t,  t o  w h o m  a n d  w h e n,  H e  c h o o s e s  a n d  a c c e p t sy o u r  p a r t  f o r  y o u. H e  d o e s  n o t  w o r k  w i t h o u t  y o u r  o w n
c o n s e n t. … Y o u  b e c o m e  a w a r e  a t  l a s t  t h e r e  i s  o n e  V o i c e  i n
y o u. A n d  t h a t  o n e  V o i c e  a p p o i n t s  y o u r  f u n c t i o n,  a n d
r e l a y s  i t  t o  y o u,  g i v i n g  y o u  t h e  s t r e n g t h  t o  u n d e r s t a n d
i t,  d o  w h a t  i t  e n t a i l s,  a n d  s u c c e e d  i n  e v e r y t h i n g  y o u  d o
t h a t  i s  r e l a t e d  t o  i t. S o m e t i m e s  s o m e o n e  s a y s,  “ W e l l,  I ’ d  l o v e  t o  b e  o f f  d o i n g
G o d ’ s  w o r k,  b u t  I ’ v e  g o t  t h r e e  k i d s  a t  h o m e — I  c a n ’ t  g o
a n y w h e r e! ”  Y e t  m i n i s t r y  i s  d e t e r m i n e d  b y  i t s  c o n t e n t,  n o t  i t s
f o r m. T h e r e  i s  c e r t a i n l y  n o  m i n i s t r y  m o r e  i m p o r t a n t  t h a n
p a r e n t i n g. B e i n g  c o n s c i o u s  a n d  a t t e n t i v e  i n  y o u r  d e a l i n g s
w i t h  a  f i f t e e n - y e a r - o l d  t r y i n g  t o  f i g u r e  o u t  h o w  t o  g e t
t h r o u g h  h i g h  s c h o o l  i s  a s  i m p o r t a n t  a s  f e e d i n g  A I D S
p a t i e n t s  i n  A f r i c a. I f  m o r e  p e o p l e  r u n n i n g  t h e  w o r l d  t o d a y
h a d  b e e n  r a i s e d  w i t h  g r e a t e r  s p i r i t u a l  a w a r e n e s s  w h e n  t h e y
w e r e  f i f t e e n  y e a r s  o l d,  p e r h a p s  t h e  w o r l d  w o u l d n ’ t  b e  i n  t h e
m e s s  i t ’ s  i n  n o w. T h e  H o l y  S p i r i t  a s s i g n s  e a c h  o f  u s  t o  t h e  p l a c e  o u r
t a l e n t s  a n d  a b i l i t i e s  c a n  b e s t  b e  p u t  t o  u s e  a n d  o u r  l e s s o n s
m o s t  p o w e r f u l l y  l e a r n e d. *  D o n ’ t  d o u b t  t h e  p l a n ;  j u s t  m a k e
y o u r s e l f  a v a i l a b l e  t o  i t. A  w h i l e  a g o,  I  w a s  v i s i t i n g  m y  m o t h e r,  t a l k i n g  t o  h e r  a n d
h e r  n u r s e. Y e a r s  a g o  I  w o u l d  h a v e  b e e n  i m p a t i e n t,  t h i n k i n g
I  n e e d e d  t o  b e  o u t  i n  t h e  w o r l d  t r y i n g  t o  d o  s o m e t h i n g
i m p o r t a n t. W h a t  I  k n o w  n o w  i s  t h a t  t h e  w o r l d  i s  w h e r e v e r  I
a m,  a n d  m y  l e s s o n s  f o r  b o t h  t e a c h i n g  a n d  l e a r n i n g  a r e  r i g h t
h e r e,  r i g h t  n o w,  i n  t h i s  c a s e  w i t h  m y  m o m  a n d  h e r  n u r s e.F o r  I  m i g h t  h a v e  t h i n g s  t o  t e a c h  t h e m,  b u t  e v e n  m o r e
i m p o r t a n t l y,  t h e y  m o s t  c e r t a i n l y  h a v e  t h i n g s  t o  t e a c h  m e. L i k e  g e t t i n g  o v e r  m y s e l f. L i k e  b e i n g  m o r e  p a t i e n t. L i k e
s h o w i n g  g r a t i t u d e  t o  t h e  w o m a n  w h o  g a v e  m e  m y  l i f e. J u s t
l i t t l e  t h i n g s  l i k e  t h a t,  h a  h a …

M Y  H O U S E M A T E  ( t h e  o n e  w i t h  t h e  m o t o r c y c l e s,  w h o  r a r e l y  c h e c k s
h i s  m e s s a g e s )  o n c e  c a l l e d  f r o m  a  v a c a t i o n  a n d  t o l d  m e  h e
h a d  m e t  a  w o m a n  h e  l i k


. The harder underlings work and
(88) denying the substance of abuse. By
The high state which people seek, by
reprogram the subject's entire life. Just
the more meager their pleasures, the
doing so, we have cr eated a
whatever means, is in fact the experience
one instant in a very high state can
richer will be the ruling system, whethermarketplace that is so highly lucrative
field of their own consciousness (Self). If
completely change a person's orientation
that be a theocracy, aristocracy, oligarchy
and easily enter ed that a whole
they are spiritually unsophisticated and
in life, his goals and values. It can be said
or corporate industrial barony. Such
criminal industry flourishes as a
lack a context with which to comprehend
that the individual who was, is no more,
power is built upon the forfeited pleasure
r esult, corrupting life on multiple
the experience, they believe it is created
and a new person is born out of the
of workers. Experientially, as we have
levels. The arrest of a drug kingpin, for
from something "out there" (i. e., a guru,
experience. Through hard-won progress
seen, pleasure is merely high ener gy. instance, has no ef fect at all on the drug
the music, the drug, the lover, etc. ). Allon a dedicated spiritual path, this is the
The ener gies of the masses have been co-
problem; before he is even jailed he will
that has actually happened is that, under
very mechanism of spiritual evolution. opted over the centuries to produce for
have been replaced by a new incarnation. special circumstances, they have The permanent high-state experience
that the overclasses the very wealth of
In the recent demise of the South
experienced what is, in r eality, "in
may be legitimately attained only
pleasures denied the underclasses. American drug lord Escobar, he was
her e. " The majority of people are so
through a lifetime of dedicated inner
In truth, the pleasure of the life ener gy is
instantly replaced by three new kingpins,
divorced from their own states of pure
work can, however, be reached
mankind's basic capital; robbing man of
so the hydra now had three heads insteadconsciousness that they do not recognize
temporarily by artificial means. But the
this has resulted in the wide division
of one. 41
42
illustration is presented in the classic
them when they experience them,
balance of nature dictates that to between "haves" and multitudes of
movie, Lost Horizon.<|eot_id|><|begin_of_text|>
Q: What is the true nature of the "high" experienced through drug or alcohol use?,
A: The "high" is not a real experience, but rather a suppression of lower energy fields, allowing the individual to experience higher states of consciousness.
Q: What is the significance of the 600 level of consciousness?,
A: The 600 level of consciousness is a state of infinite peace and love, which reprograms the individual's entire life, and once experienced, it is never forgotten.
Q: How does the kinesiological method work?,
A: The method bypasses the limitations of the listener and can be used to calibrate the level of truth, allowing for the detection of hidden patterns and the identification of the level of truth.
Q: What is the relationship between the level of consciousness and the capacity to experience higher states?,
A: The level of consciousness is not directly related to the capacity to experience higher states, but rather, it is the suppression of lower energy fields that allows for the experience of higher states.
Q: How does the kinesiological method address the issue of truth?,
A: The method can be used to verify the truth of any statement, allowing for the detection of false information and the identification of the level of truth.<|eot_id|><|begin_of_text|>The benefits to be derived from
because it can transcend the built-in
basic fears. Alt limiting self-definitions
mixture of truth and falsehood blended in
a given direction of investigation can be
design limitation of double-blind
create fear because they create a slick package, the teachings sound
ascertained in advance, as can the value
research, which can of itself create the
vulnerability. Our perceptions are valid if one cannot see that their truth
has of alternate avenues of research. very error it is supposed to prevent. essentially distorted by our own self-
been distorted by a false context. Examination of the economics of Statistics are no substitute for truth and
in definition, which in turn is qualified bySuch spiritual exploitation is routinely
research projects and the capabilities of
the complexity of bio-behavioral
identifying with cur limitations. Error
exposed in India where these media-
investigators and equipment is also of
phenomena, proximal antecedents can
occurs when we cling to the belief that I
hungry frauds are held in low regard and
practical value. too easily become classified as ostensible
am "that." T ruth is unveiled when we see
often confined to their quarters by the
that one has ``that," or does "that,"
Critical factor analysis can detect the
causes. The real "cause" may well be the
government should they return home. instead of is "that." point in a system at which the least ef fort
pull of the future through a hidden
Such "teachers" can inflict terrible
is capable of producing the greatestattractor field. There is great freedom in the realization
suf fering and tragedy. The most
result. Computer simulation, with all its
that I "have" a body and a mind, rather
catastrophic depressions in clinical
Education
complex and uncertain variables, is the
than I "am" my mind or body. Once the
practice occur in people who have
present state-of-the-art technique for A profoundly telling exercise may
be fear of death is transcended, life becomes
discovered that they have been spiritually
predicting developments and exploring
performed by evaluating the books in
a transformed experience because that
deceived. Such disillusionment and pain
alternative proposals. The built-in (100)
one's library. Simply hold them over the
particular fear underlies all others. Few
is far more severe than that which results
limitations of logic circuits, however, cansolar plexus and have somebody test year
people know what it is to live without
from other losses in life, and recovery
be transcended by the kinesiologic use of
muscle strength. As you do this, your
fear. But beyond fear lies joy, as the
has not always been possible. the world's most advanced computer, the
books will end up in two piles; reflection
meaning and purpose of existence The charm of all false prophets is
human nervous system. Quantum non-
on the dif ferences between the two can
become transparent. Once this realization
persuasiveness. But use of the testing
locality guarantees that the answers to
produce a revelation - (101) many testers
occurs, life becomes ef fortless and the
method herein described provides a
every question are everywhere present,
have found it one of the most valuable
sources of suf fering dissolve; suf fering is
foolproof safeguard against suchbut this in itself can be confusing to a
experiences of their lives. (Some left the
only the price we pay for our deception. It is informative to watch TV
conventional computer. two piles there for a period of time to let
attachments. evangelists with the sound turned of f and
the lesson sink in.) (102)
Empirical issues, however, are have somebody test you. False gurus also
Clinical Fork
It is equally informative to try the same
involved even in spiritual quests. In the
make everyone go weak in a dramatic
In medicine, the accuracy of diagnoses as
procedure with one's music collection. matter of spiritual teachers, Americans
fashion. It is as though the universe
well as the ef ficacy of a prescribed
The negative group will include violent,
are extremely naive, partly because
considers spiritual rape a specially gravetreatment can be tested. The technique is
sexist rap music and heavy metal rack. spiritual pursuit does not have a long
error. also valuable in psychological issues
The positive pile will contain classical
tradition here as it does in older cultures. What of a true teacher? In the first place,
where the etiology of a disorder can be
music, classic rock (the Beatles
That the world abounds with false gurus
a universal hallmark is that the true
quickly ascertained. One currently included), much Country W estern
is well known in India, but such cynicism
teacher never controls anyone's life (103) in
controversial subject of investigation that
(surprisingly, it calibrates generally at
does not come readily to Americans. any way, instead merely explaining how
obviously suggests itself is the area of so-
520-the problems of the heart), Reggae,
Fakes repeatedly come out of India withto advance consciousness. If we do test,
called repressed childhood memories of
popular ballads, etc,
impressive presentations and hoodwink
though, we will find, for instance, that
alleged sexual abuse. Facts can be
naive W estern spiritual aspirants who, in
Mother T eresa, recognized by the world
quickly dif ferentiated from false Spirituality
childlike trust, leave home and hearth,
through the


 make one wonder How is it possible that we were so ignorant of the importance of water to
health that people could suffer from its lack in the body, to the point of wishing to die? P.O. Box 1619, Innisfail 4860 North Queensland, Australia
January 23,1995
Dear Dr. Batmanghelidj:
For many years I suffered with headaches. I consulted doctors, neurologists, chiropractors and spent hundreds of
dollars for head-scans and X-rays, all to no avail. At times only my faith in God kept me from wanting to die, as I lie
prone on my bed for days on end in pain. No medication would ever stop the pain, it would just seem to  run its course and then stop. I could never make any
connection between my diet and the headaches, and the only pattern they seemed  to follow wa s to always sta rt a
couple of hours after a meal. Then one day a friend told me that he thought my headaches were caused because I never drank enough water. While I knew I didn't actually drink much  water, I thought my herbal tea with fruit juices together with lots of fruits
amply supplied my liquid requirements. Just three weeks later I was leafing through a health magazine when an
advertisement for your book, "You r Body's Ma ny Cries for Water," just seemed to leap out at my eyes. I bought the
magazine and sent for the book. When it came, I eagerly read and re-read it to learn this new concept about water, and as I saw the errors in my
drinking habits I quickly se t about to righting them. Ca n anyone, without experiencing it for themselves, really
understand what it is like to have usually pain-filled days changed to wonderful painless days wh en you can do the
things you want to do, instead of being "down with a headache? " Oh, such  a blessin g for which I thank God
continually.It has taken months to properly hydrate my body, but now a headache is a now-and-again event instead of the
norm. I thank a loving and caring God for leading me step by step to this wo nderful truth. He no doubt tried to lead
me a lot earlier, but I was too blind to see. I thank you  doctor for your great work and perseverance in bringing this
truth to the people. I lecture to adults at night classes on "better Food and Eating Habits" and I quickly gave one of my sessions entirely
to the body's need for water. I have been able to help many people to better health and much less pain in their lives,
with this kno wledge. A friend told me he was going into hospital, in a few days time for stomach and ulcer treatment. I begged him to cancel this and try the water treatmen t you’ve recomm ended. He somewhat reluctantly did and was amazed and thankful to find his pains stop and in time, to know that the ulcer
had healed, all without med ication. Please let me offer my grateful thanks again and pray that the Lord will bless a nd guide you and your staff as you
work for the better health of humanity. Sincerely,
(Mrs.) Mavis Butler
STRESS AND DEPRESSI ON
"The reasonable man adapts himself to the world: the unreasonable one persists in  trying to adapt the world to
himself. Therefore all progress depends on the unreasonable man." George Bernard Shaw
A state of depression is sai d to exist when the brain, in confronting a stressful emotional problem, finds it difficult to
cope with other attention-demanding actions at the same time. This phenomenon can become so all-absorbing as
to incapacitate the person. In the long run, such a stressful drain on brain activity can produce different
manifestations that are labeled according to the person's outward behavior pattern. Ten million Americans are said to be suffering from one form or another of such conditions. Infinitely greater
numbers are experiencing, or will at one time or another experience, the milder forms of depression. Some form of
depression is a natural phenomenon in the process of development and progress of any individual. It is in these
states of consuming mental activity that characters are developed and the inner mettle of the individual is forged. Naturally, co ping with different aspects o f one's negative feelings is part and parcel of the process. Almost always,
the state of depression is a passing phenomenon if love, care, and empathy are available to nudge the individual in
the direction of a resolution of negative inner thoughts. Unfortunately, som e people will not be able to cope with the fear, anxieties, and angers associated with depression. In seeking professional help, they are given some form of medication. At the onset of chemical treatment of
depression, the medications were less harmful. Today, they are very powerful and sometimes dangerous. So me
form of them will strip from those treated the ability to emotionally feel for themselves, as well as for others. Some of
these medications can destroy empathy and fix a negative idea in particularly vulnerable persons. They may more
easily b ecome suicidal, as wel l as antisocial and homicidal. What I am explaining in this chapter is the reason for the inefficiency of the physiology associated with stress and
depression. What I propose is the way to increase the efficiency of brain power to cope with extremely severe
emotional stress and its outward manifestations of depression. I, myself, have experienced, and have observed in
many others, all of the positive aspects to what I am proposing to you readers. Pathology that is see n to be associated with "social stresses"—fear, anxiety, insecurity, persistent emotional and
matrimonial problems—a nd the establishment of depressio n are the results of water deficiency to the point that the
water requirement of brain tissue is affecte d. The brain uses electrical energy that is generated by the water drive of
the energy-generating pumps. With dehydration, the level of energy generation in the brain is decreased. Many
functions of the brain that depend on this type of energy become inefficient. We recognize this inadequacy of
function and call it depres sion. This "de pressive state" caused by dehydration can lead to chronic fatigue syndrome. This condition is a label put on a series of advanced physiological problems that are seen to be associated with
stress. If we understand the events that take place in stress, we will also understand chronic fatigue syndrome. In any case,
after a period of time of correcting for dehydration and its metabolic com plications, chronic fatigue syndrome will
improve beyond recognition. The following pages define the physiological events and the possible metabolic
overrides that can lead to depletion of certain body reserves that may be the basic problem in chronic fat igue
syndrome. THE I NITIAL LY SILENT COM PENSA TION MECHANISM S ASSOCI ATED W ITH DEHY DRA TION
When the body becomes dehydrated, the physiological processes that will establish are the same ones that occur
when coping with stress. De hydration equals stress, and once stress establishes, there is an associa ted
mobilization of primary materials from body stores. This process will "mop up" some of the water reserves of the
body. Consequently, dehydration causes stre ss, and stress will cause further dehydration. In stress, several hormonal overrides become operative. The body assumes a crisis situation and will begin to
mobilize for a "fight or flight" response. The body does not seem to recognize the social transformation of humans. Itassesses all situations of Str ess as though a "fight or flight" stance has to be maintained, even with stresses
associated with work in an office. Several strong hormones become secre ted and will remain "triggered" until the
body gets out of its stre ssful circumstances. These hormones are mainly endorphins, cortisone release factor,
prolactin, vasopressin, and renin-angiotensin. ENDORPHI NS, CORT ISONE, PROL ACTIN, AND VASOPRESSI N
Endorphins prepare the body to  endure hardship and in jury until it gets out of danger. They also raise t he pain
threshold. With an injury that wou ld have caused pain at a lower  level, with the "umbrella" of endorphins, the body
will be able to continue with its task. Because of chi ldbirth and monthly menstruation, women seem to access this
hormone much more readily. They g eneral ly have a greater abilit y to withstand pain and stress. Cortisone will initiate the remobilization of stored energies and raw m aterials. Fat is broken down into fatty acids to
be converted into energy. So me proteins are once again broken down into the basic amino acids for the formation
of extra neurotransmitters, new proteins, and some special amino acids to be burned by the muscles. During
pregnancy and at the time of feeding milk to the child, this hormone and its "associates" will mobilize a uniform flow
of primary materials for the purpose of offspring development. If the action of cor tisone continues for  long, soon
there will be some selective depletion from the amino acid reserves of the body. Under the influence of cortisone, the body continues to "feed off itself." The effect of cortisone is designed to provide
emergency raw materials for  the production of most essential primary proteins and neurotransmitters—t o get the
body rover the hump." It is not designed for the continued breakdown of materials employed in the maintenance of
the structural/integrity of the body. It is this phenomenon that produces t he damage associated with stress, i f the