 so-called disease, thus giving that group of symptoms a
category and a name. This activity can be very expensive and time consuming, and is
often hazardous to the patient. Yet, what does it achieve. Does this tell us what
caused the problem or how to fix it. Not very often. Because only one disease exists,
spending a lot of time, money and resources to give a group of symptoms any one of
thousands of meaningless names is not a productive activity. Because of its focus on diagnosing and treating disease after it occurs, modern
medicine has paralyzed itself, which is why it cannot reverse our epidemic of
chronic disease. We cannot continue to perceive disease as something that strikes
like a bolt of lightning; people in good health do not become ill. The only way to
reduce disease is to promote health and thereby prevent disease in the first place. Treating Symptoms Versus Restoring Health
The best way to deal with any problem—in business, personal lives, engineering,
etc. —is to identify the cause, address the cause and solve the problem. Unfortunately, modern medicine does not focus on identifying the cause. Traditional medicine suppresses symptoms, usually by poisoning patients with
toxic drugs, removing essential body parts or exposing the patient to cancer-causing
radiation— sometimes, all three tactics. Meanwhile, diseases remain chronic, and
disease-care costs continue to escalate to unsustainable levels. Diseases are healed
with nutrients and the removal of toxins, not with drugs and surgical scalpels. Relying on Doctors Versus Relying on Yourself
Most people wait until they get sick, then go to a doctor and hope to get well. I did
this when I was ill, only to discover that my physicians had no idea how to make me
well. This practice negates our own responsibility for health. Do we really think we
can eat an unhealthful diet and live an unhealthful lifestyle and that our doctor will
make us well after we have worked so hard to make ourselves sick. Health and disease are choices. We, as a society and as individuals, are the ones
making those choices. Today, health is compromised at so many levels. If we want
to improve our health, prevent or reverse disease, and extend life, we have to make
special choices in order to compensate. We cannot rely on physicians to “fix” us
after we have spent decades making ourselves sick—almost all physicians are stuckin the old disease-care paradigm and have no idea how to restore cells to health. The responsibility for health is ours, and we must teach this to our children so
they and their children can claim their birthright to lifelong good health. We must
also ask our governments and society at large to make changes. Why do we allow
soft drink and candy vending machines into our schools. Why is it that medical
insurance covers failed traditional treatments but does not cover alternative
treatments that are safer and more effective. Why do we allow our government to
subsidize the dairy and sugar industries. Why do we allow genetically modified
foods to be sold without labeling and without adequate testing for safety. Why do
we continue to allow the use of fluoride in our drinking water. Why do we continue
to allow dentists to put mercury in people’s mouths. All of us need to address these
questions and many others. Eating Make-Believe Food Versus Eating Real Food
Until I educated myself, I used to think that what I purchased at the supermarket
was real food. What a surprise to find little or no real food in a supermarket. Imagine the public outcry if someone had announced to us that they were going to
drastically lower the nutritional content of our food. Yet, this is exactly what has
happened. Where is the outcry. We are all eating nutritionally deprived, toxic,
make-believe foods that have been proven incapable of supporting healthy life in
either animals or humans. Throughout this book we have looked at the history of the human diet and
environment and how dramatically these have changed, especially in the last
century. Our cells are designed with specific nutritional needs that are no longer
satisfied by typical modern diets and lifestyles. To achieve optimal health, we must
acquire daily all the nutrients for which we have genetic requirements. Scientist
Linus Pauling, a Nobel laureate, wrote that modern diets are incapable of supplying
optimal nutrient quantities, even if we make good food choices. According to
eminent scientist Emanuel Cheraskin, M. D., D. M.<|eot_id|><|begin_of_text|>
Q: What was the initial prognosis for the author's brother?,
A: The doctor initially estimated that his life expectancy was between six months and three years.
Q: What was the author's goal in writing this book?,
A: The author's goal was to share the knowledge and insights they gained from their own experience of recovering from a terminal illness, and to provide a new perspective on health and disease.
Q: What is the author's perspective on the role of doctors in health care?,
A: The author believes that most doctors are stuck in the old paradigm of disease care and are not equipped to help patients restore their health. The author emphasizes the importance of taking personal responsibility for one's health.
Q: What is the author's view on the role of germs in disease?,
A: The author argues that germs do not cause disease, but rather, a compromised immune system and poor lifestyle choices do. The author emphasizes the importance of optimizing one's immune system and making healthy choices to prevent disease.
Q: What is the author's opinion on the effectiveness of vitamin supplements?,
A: The author believes that most vitamin brands are ineffective and toxic, and that it is essential to find a high-quality, pure, and biologically active product.<|eot_id|><|begin_of_text|>Other Bantam New Age Books of interest to readers of THE PATHWORK OF SELF-
TRANSFORMATION:
BEYOND SUPERNATURE by Lyall Watson
CHANNELING: HOW  TO REACH OUT TO YOUR SPIRIT GUIDE by Kathryn Ridall,
Ph.D.
CREATIVE VISUALIZATION by Shakti Gawain
EDGAR CAYCE: THE SLEEPING PROPHET by Jess Stearn
EMMANUEL’S BOOK: A MANUAL FOR LIVING COMFORTABLY IN THE COSMOS
compiled by Pat Rodegast and Judith Stanton
EMMANUEL’S BOOK II: THE CHOICE  FOR LOVE compiled by Pat Rodegast and
Judith Stanton
FOCUSING by Eugene T. Gendlin, Ph.D. GOING WITHIN by Shirley MacLaine
IF YOU MEET THE BUDDHA ON THE ROAD, KILL HIM! by Sheldon Kopp
JOURNEY OF AWAKENING by Ram Dass
HANDS OF LIGHT by Barbara Ann Brennan
THE LAZY MAN’S GUIDE TO ENLIGHTENMENT by Thaddeus Golas
LIFE AFTER LIFE by Raymond A. Moody, Jr., M.D. OTHER LIVES, OTHER SELVES by Roger J. Woolger, Ph.D. THE SETH BOOKS by Jane Roberts
SHAMBHALA by Chögyam Trungpa
SOULMATES by Jess Stearn
SPIRIT COMMUNICATION by Kevin Ryerson and Stephanie Harolde
OceanofPDF.comOceanofPDF.comTHE PATHWORK OF SELF-TRANSFORMATION
A Bantam Book / May 1990
Bantam New Age and the accompanying gure design as well as the statement “the search for
meaning, growth and change” are trademarks of Bantam Books. All rights reserved. Copyright  © 1990 by The Pathwork Foundation. Cover photo copyright  © 1990 by James Enright / Stockphotos, Inc.
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system, without permission in writing from the publisher. For information address: Bantam Books. Library of Congress Cataloging-in-Publication Data
Guide (Spirit)
   The pathwork of self-transformation / [channeled] by Eva Pierrakos. p. cm. eISBN: 978-0-307-83047-0
   1. Spirit writings. 2. Self-realization —Miscellanea. 3. Spiritual life—Misce llanea. I.
Pierrakos, Eva, 1915–1979. II. Title. BF1301.G94 1990
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Title Page
Copyright
Introduction
1 What Is the Path? •  Longing for a Larger and More Fullling State of Consciousness
•  The False Desire
•  The Realistic Longing
•  Learning to Endure the State of Bliss
•  The Pathwork and Psychotherapy
•  The Pathwork and Spiritual Practice
•  How to Find Your Real Self
•  Positivity and Negativity Are One Energy Current
•  “Images,” or Wrong Conclusions
•  Progress on the Path


 a skincare company that specialises in 100 percent natural products, carries
an energi zing and detoxifying polish made from pure Himalayan salt crystals,
scented with geranium, rose and wild juniper berry oils. Argan oil is another
ingredient: it has a natural SPF  and antioxidant, anti-aging properties.Dawn sees morning bathing on the ghats of holy lakes, rivers and tanks all over
India. Traditionally, to cleanse in holy water is to wash away sin, greed, envy and
evil in order to emerge physically and metaphorically pure. Devotees subm erge
themselves in the water, give offerings of water to their ancestors and pay homage
to the new day. It’s a ritual followed by everybody — rich and poor. water therapies
Bathing traditi ons are widespread and deep-seated in Ind ian
culture. For Hindus, ritua l bathing is seen as a holy
purification rit e: Whether it is the washing of hands befo re ameal or a trip to a holy rive r, a dip in water is necessa rily
imbued with significance. Pilgrimages always involve
absolution by water in one w ay or another as well. Musli ms,
too, use water rituals for both healing and purification, and
are requested to perform ablutions before entering a
mosque. Situated on anorth-south axis, Mohenjo daro’ s Great Bath has two large staircases
leading down to the bath itself. In the ancient Indus River Valley civilization, it was
almost certainly used for rituals as well as cleansing. It is known that Indians prized both physical and mental cleanliness,
and were bathing regularly fa r before most people in W estern
countries took up the practice. O ne of the most intriguing struct ures
at the ruins of M ohenjodaro, on e of the lar gest metropolises of the
Indus V alley Civilization, is the 2-meter (6-foot) deep brick
structure called the Great Bath. W aterproofed with tightly packed
bricks and a lay er of bitumen, it was surrounded by cloister - like
rooms that are now believed to have served some religious purpose. Whether bathing  at Mohenjodaro was spiritual or physical or a
combination of both is not kno wn, but the elaborate water su pplysystem and drainage network indicate that the Great Bath was a
very important part of the city. This is backed up by reference to
bathing in ancient A yurvedic texts. These advocate that bathing be a
daily rit ual cond ucted to stimulate the body, remove fatigue, sw eat
and dirt and enhance  ojas  (subtle spiritual ener gy). The V edic texts
indicate that dif ferent  doshas  require dif ferent temperatures of
water. Elsewhere in India, there are numerous extant tracts on mental
and phy sical h ygiene. A 12th-century encyclopedic text f rom
Karnataka called  Manasollasa  gives d etails of scientific
approaches to bathing, whilst the 17th-century handbook wri tten
primarily for royalty  Sivatatvaratnakara  provides similar details
about bathing. The tongue-twisting  Kanthiravanarasarajavijaya
written by Govinda V aidya in 1648 gives a very picturesque
description of a bathing  ghat  (public bath on a river -bank) and
describes the importance of water supplies for bathing. This milk and neem  leaf bath is a purify ing experience: even though the scent isn’t
particularly beautiful (think more vegetal than floral), it is deeply cleansing.Many of India’ s luxury spas offer cleansing, soothing rituals that involve a deep
soak in a tub usual ly situated in a gorgeous spa suite. Clockwise from top left: A
rose petal  and milk bath immortalized by Rajput royalty offered at Udaivilas, a soft-
scented floral bath at Quan spa and a deeply cleansing, leafy-scented neem leaf
bath at Rajvilas.Soap was not traditionally used in Indian bathing. Paradoxically,
the c ombination of soap and wa ter — although cleansing — is  de-
moisturizing an d accelerates aging. Indians preferred to use
cleansing scrubs  made from grains of gram flour, wheat husk  or
oatmeal to exfoliate and followed this with applications of oil after
drying. Because  many baths were public or semi-public, it was (and
is) normal to keep the  sari  or  dhoti  on whilst bathing. In 21st-century India, a variety of therapeutic, beautifying and
cleansing baths are available at spas and clinics. Oil-infused or
flower -filled ba ths often form the fitting finale to a relaxing,
pampering sequence of treatm ents at a spa. They take their
historical cue from royal bathing practices, and leave you scented,
refreshed or invigorated depending on the bath’ s ingredients. Some
bathing options are very simple,  while others take longer to prepare:
it’ s i nteresting to see how, in on e way or another, they hearken back
to ancient purification rites. Floral Baths
Oberoi Spas by Banyan T ree of fer a number of specialty ba ths,
including their visually arresting marigold bath. In everyday life,
garlands of marigolds are often given to welcome visitors and the
blossoms are used to adorn a home altar or are placed on little leaf
boats with an o il lamp at eve ning  aartis  (prayer rituals). Even
though t hey do not have any religious significance as such, their
golden hues are extremely attra ctive, and when used in a bath the
blooms have astringent qualities. After half an hour ’ s relaxatio n in
this gold-and-vermilion dream water, the skin feels firm and fresh. Another floral bath with a dif ference is Quan Spa’ s
interpretation of the milk bath based on an ancient Indian recipe. Milk has naturally occurring alpha-hydroxy acids that hydrate,
exfoliate and improve skin ela sticity, while  ahswagandha  root,
also known as Indian ginseng, is used in a number of A yurv edic
remedies. It is o ne of the best herbs for the mind, clearing anx iety
and inducing clarity. Rose petals, of course, provide a wonderful
scent. H arnessing the power of water that flows around Ind ia’ s
busiest city, their rose, milk and  ashwagandha  bath can be had as
a s ingle or coup le’ s treatment or combined in a spa package ba sed
on the five elements of fire, water, air, earth and space. Medicinal BathsHydrotherapy, of course, immediately comes to mind when one
considers the bath in a spa s etting. One of the famous Indian
inventions is the hip bath: devised by naturopath Sri Laksh man
Sharma in order to concentrate w ater between the ribs and thigh s, it
helps stimulate circulation in that region, so it’ s good for the
urinary, digestive and excretory systems. The innovative arm and
foot bath is a most important application in the case of bronc hial
asthma, as the reflex areas on the palms and soles are related to  the
lungs. It is also helpful for migraine suf ferers.The rose petal and milk bath traces its roots to Rajput queens who would soak in
stepwells after treating their bodies to a body scrub of turmeric, sandalw ood,
green gram flour and yogurt. Exfoliated skin would then be better prepared to
absorb the moisturizing properties of the milk and the scent of royal roses. In A yurv eda, medicinal baths are not overly used, though steam
baths come under the category  of some preparatory oleation and
fomentation the rapies. Described as a sudation process, medic inal
steam is  used to induce sweating and improve peripheral circula tion
to r educe high blood pressur e and help in the absorption  of
medicinal partic les present in he rbal oils. The steam also augm ents
the elimination of impurities in the excretory system and through
other ou tlets such as sweat glan ds, kidneys and liver. Sometimes, a
steam will also be prescribed for skin or muscle ailments, pain and
swelling. At K alari Kovilakom, where A y urvedic texts are followed to the
book, st eam box es are part and  parcel of the initial stages of the
panchakarma  regime. But the Palace to A yurv eda is also home to
a pin t-sized rosewood bath that often comes into its own at the  end
of a clie nt’ s trea tment. “After the  panchakarma  treatment, patients
often break out in pimples as th eir toxins are released,” explains Dr
Jayan, “so this medicinal bath helps to restore skin conditions.”
Medicated warm  water is also poured into this bath to soothe spinalproblems, muscle ailments and skin conditions. Uterine or rectal
prolapse are also helped by such baths, and people with
hemorrhoids also find them healing. Somewhat


ale  in
short  sips, close  the vagina  tightl y and retain  the ovaries’  energy  at
the front  part of the perine um for  a while. (Fig. 5.17)
Ovar y
Egg Tube
Uterus
Anus
Os
Bladder  Vagina
Pelvic Diaphragm
Anal Sph incter
   MuscleShaft
Glans Anus (Perine um)
Inner Li p
Outer Li p
Fig. 5.17 Ovarian BreathingUrogenita l Diaphragm
     Exhale. Now  concentr ate on that  warm feeling  and mentally  guide
it from your ovaries  to the  front  part of your perineum, letting  the
energy  flow to the  perine um via the uterus,  down throug h the cervical
canal  and along  the back  wall of the  vagina. Feel  the flow as it
- 92 -Chapter  V
travels  the few inches  to the perine um, an  action  induced  by setting
your mind at the  perine um to hold  the energ y there. It is important
to learn  to ma intain  your attention  at the  perine um, because  if you
release  it, the w arm sexual  energ y will leak out. Be a ware of the
energy  now flowing from the  Ovarian  Palace  to the perineum. W ith
each  inhalation  and exhalation  counting  as one,  repeat  the process
nine times per  session. Each tim e return  to the  ovaries,  and while
there  inhale  and exhale  several  times to build  up more energy  befor e
you begin  the process  again. (3) Retention  of Se xual Energy at the Perine um Point
    Think of  drinking  a full glass  of w ater throug h a straw. You cannot
draw all the  water in one  sip, you have  to break  the flow in order  to
breathe,  and if you do not hold or retain  the water that y ou alread y
have  in the  straw, the water will flow out. In  order  to drink  again  you
will have  to begin  drawing through  the straw  all over  again. However
if you place  your finger  over  the top of the  straw while you breath e
short  sips of  air y ou can hold  the water inside  it. Si milarly, the
retention  of the  Ching  Chi at  the perineum is ver y important,  for if
you release  your attentio n, the warm energ y will drop dow n to the
sexual  organs  and leak  out of the  vagina. By practicing,  you will
learn  to use the  power of the mind to hold  the energ y there. Practice
for several  days or until  you are successful. (4) Return ing to the  Ovarian Palace
   As yo u strive to  reach  each  ener gy transformation  point  in
Ovarian  Breathing, you must begin  each  time by retur ning to the
Ovarian  Palace  to collect  the ovaries’  energ y. Practice  Ovarian
Breathing  by opening  and closing  the vagina  slightl y in order  to
collect the  energ y in the  Ovarian  Palace. Once  you feel that enough
ovaries’  energ y has been  collected,  repe at the process  of bringing
energy  to the  perineum: each  time inhale  a little sip  of air  and close
the vagina  with minimal movement of the  Chi M uscle. At the  sam e
time that you close  the vagina,  pull slightly  downward toward the
perineum, and  then  contract  and pull up the front  part of the
perineum. Hold  your breath,  inhale  in short  sips, close  the vagina
tightly  and use y our mind to create  an awareness of the perineum
point,  thereb y drawing the ovaries’  ener gy to this point. Retain  the
energy  at the  front  part of the perineum. Upon  exhalation  rest for a
while, mentally guiding  and feeling  the Ching Chi  as it travels  from
- 93 -Cultivating  Ovarian Power
the Ovarian  palace  down to the vagina,  clitoris  and perineum, w hile
maintaining  your awareness of the perin eum point  and continuing
to hold  energ y there. In the Taoist  practice  sexual  energ y is the primary  energ y. If you
only exercise  the mu scles and have  no kno wledge about  life-force
and sexual  energy, then the benefits  are less. Practice to  this point
for one to two weeks, or until  you can definitel y feel the energ y at
the perineum, the  ovaries  and the Ovarian  Palace. There  will be a
sensation  of energ y traveling  down to the vagina. and then  there
will be a strong  feeling  as the energy  travels  graduall y to the clitoris. Rem ember: unless  specifically  indicated  other wise, all breathi ng
is to be  done  throu gh the nose  since nasal  breathi ng affords  better
control  of the air inhaled. Also, all inhalatio ns are short  sips of air:
    The w hole body must relax. Allow  all tension  to flo w out of you
as if y ou were in me ditation. Use the mind alone  to raise  and lower
the sexual ener gy. With practice  you will learn  to identif y the hot
Ching  Chi stored  in the ovaries’  area. Always start  your breat hing
and collecting  in the  ovaries  first, until  you get in  touch  with the
energy
B. Moving the energy  up the  Spine through the Second
Station: Sacrum,  First Energy  Transformati on Point
   Along  with the ability  to hold  sexual  energy ; the sacrum also
helps  transform it into  the first stage  of life-force  energy. (1) Guiding Energy  to the Sacrum
    Guide  the ovaries’  warm energ y down from the  Ovarian  Palace
to the  perine um and up to  the sacru m by first inhaling  a short  sip of
air slightl y contractin g and closing  the vagina’s  outer  and inner  lips,
pulling  dow nward toward the perineum, and  then  contracting  and
pulling  up the front part of the  perine um. Pause  for a  while, holding
your breath,  inhale  in short  sips, close  the vagina  tightly  and retain
the ovaries’  energ y at the  front  part of the perineum. Be a ware of
the Ching Chi as it flo ws to this point. Exhale  and retur n to the
ovaries,  maintaining  a part  of your awareness at the  perineum to
retain  the energ y that you have  brought  there. Practice  Ovarian
Breathing  by opening  and closing  the vagina  slightl y and collect the
energy  in the  Ovarian  Palace. Once  you feel that  enoug h ovaries’
energy  has been  collected,  inhale  and close  the vagina,  pulling
- 94 -Chapter  V
downward toward the perineum, and  then  contract  and pull the
front part of the perineum upw ard to bring  ener gy to this area. Rest
briefly  and be aware of the  energ y that travels  from the  ovaries
down to the  vagina,  clitoris  and perine um. lnhale  slightly. Now pull
up the mi ddle part of the  perine um, and  at the  sam e tim e pull  up
the back part  of the  perineum to ward the cocc yx at the  very botto m
of your spine. (2) Activating the Sacral Pump
  Slightly  arch  your lower back  outward thereby  tilting the sacrum
downward to bring  the energ y to this  point. As yo u pull the  Ovarian
energy  up the  front,  middle and back  parts  of the  perine um to the
Fig. 5.18  Activating  the Sacral Pump  involves tilting  the sa crum  down
                      without  moving  the hip bone. coccyx  and then  to the sacru m, hold  the sacrum  down to help
activate  the Sacral Pump (Fig. 5.18),  which action  will be furthe r
accentuate d if you gentl y tighten  the back of  your


 very
long phone call. Yet you saw it all in a billionth of a second. That is the
difference betw een consciousn ess just seeing versus the mind trying to
process what is seen. This difference holds true for all life’s experiences. When you have an
experience, it can simply come in and touch consciousness directly. It
doesn’ t need the mind to judge it as desirable or undesirable and then store
it accordingly. Just as you were able to see the scene in front of you in full
detail without “thinking” about it, so you can integrate the fullness of your
experiences into your being without having to block them in your mind. There’s nothing richer than a fully processed experience integrated into
your whole being. How many incid ences from your past would you like to truly be done
with rather than having to deal with them mentally and emotionally, long
after they are ancient history. In fact, to achieve deep spirituality, your
unfinished past cannot be inside of you. It must be gone—not suppressed,
but gone. You will see over time that when those blocked patter ns are gone,
all that is left is the flow of spirit. What is left is the most beautiful thing
that could ever exist. How do you let go of the past. It’s very straightforward. The past
blockages will come up on their own on a daily basis, and when they do—
let them go. There is no game here. It’s quite simple. Outside events cause
stored patterns to come up. Good, let them come up. Things are going to
happen in your life that hit your samskaras. If samskaras are in there, they
are going to get hit. The world is perfect for each person’ s growth, but not
for the reason you think. The world is a perfect fit for everyone’ s growth
because everyon e is looking at the world through their own blockages. It’s
the same as with the Rorschach inkblot test. It’s not that the inkblot is
perfectly tailored to bring up your issues. It’s that you are looking at the
inkblot through the veil of your issues and projecting your issues onto it. That’ s why the same inkblot works fine for diagnosing all patients, just as
the same  world works perfectly  for everyone’ s growth. If you want to see
what is really out there, you need to get rid of your inner issues. Our scientists tell us there’ s really nothing out there—just a bunch of
atoms made up of electrons, neutrons, and protons. Our quantum physicists
go even further. They tell us that there’ s really just a quantum field of pure
energy that has both wave and particle characteristics. The subatomic
particles emanating from this energy field (quarks, leptons, and bosons) are
what make up our entire universe. Though you couldn’ t care less about
these particles, the structures they create come in through your senses, hit
your stored blockages, and it gets uncomfortable in there. You are doing
this; the subatomic particles can’t be doing this. To free yourself, the
moment you notice disturban ce, let go. Don’ t wait until that initial
disturbance takes over your mind. You are perfectly aware that you’re
beginning to get upset before you actually get upset. You feel it. You feel
when something starts to bother you. If you want to grow spiritually, that’s
the moment when you do the work. This is the essence of spiritual growth. If you work on yourself,  you’re
going to create a beautiful place  inside to live. This is more important than
your marriage or your family. It’s more important than your job or your
career. You’re working on yourself directly instead of indirectly. If you
create a beautifu l inner environment, you can have a wonderful  marriage, a
wonderful family life, and a wonderful job. But if you have a mess inside,
you’ll just be trying to use these outer situations to make yourself okay. This
can work for short periods of time, but you don’t want to build your house
on sand. The alternative is when  the stuff starts to come up, the second youfeel that change, relax. Don’ t even wait until you know what it’s about; just
relax and let go. You can work with samskaras at the energetic  level rather
than the mental level. This is much deeper. There are blockages in there, but
they don’t want to be in there. They want to come up and be released. Surrender is the act of letting go instead of resisting by pushing the
blockages away. You will see it’s not always comfortable when these
disturbances from your past come up. The events weren’ t comfo rtable when
they happened— that’s why you pushed them away. Now that they’re trying
to release, are you going to push them back down for another ten years. If
you are not serious about working on yourself, that is what’ s going to
happen. Eventually, you will take it seriously that the purpose of your life is
letting go of these stored patterns. Your blocked past is keeping you from
God, and it’s keeping you from having a beautiful life. The same sincere
effort you put into a relationship  or into earning money, you learn to put into
freeing yourself of these blockages. Remember this: It’s not about
renunciation—it’ s about purification. It’s about cleaning out the inside so
you can have a beautiful life, both outside and in. At some point in your
growth you will recognize that freeing yourself is worth the discomfort of
letting go of past disturbances. Look at what athletes go through for the
Olympics. For years they put themselves through hell to win a gold medal. They feel proud for a while, then what. It becomes a wall ornament. We’re
talking about putting out a fraction of that effort to win everything, and the
fruits of your effort will keep giving over time. Imagine not having those
sensitive blocka ges in there. Imagine being able to enjoy the world as it
unfolds around you. You can begin to appreciate life and wholeheartedly
participate in it. What’ s that worth. This is what happens when you are willing to let go of your past. This
is a very import ant spiritual practice. You should be able to look back on
your past and say, “Thank you. ” It doesn’ t matter what happened. Remember, every moment there are trillions and trillions of things going on
in the universe,  but you only get to experience one. How can you not
appreciate the one you got to see. You came down to Earth, and this was the
experience you had. That’ s what your life is: the sequence of experiences
you got to experience. Learn to love and appreciate your past. Fully
embrace it, thank it for teaching you, and let go of any judgment that there
was something wrong with it. Your past is uniquely yours. It happened. It’ssacred. It’s beautiful. Nobody else ever had it, and nobody else ever will. Embrace your past, hug it, kiss it—love it to death. Chapter 33. Meditation
Many practices can help you on your spiritual journey. As you do them,
always remember that your intent is to cease storing blockages. If weekend
retreats help you with the process of letting go, then do them. If a form of
therapy helps you open up and release, then do it. A time-honore d technique
for spiritual growth is meditation. In order to meditate, you have to let go of
your traditional relationship with your mind and emotions. There are many
forms of meditation, but the bottom line of all of them is letting go of your
addiction to focusing on your thoughts. Focus on your breath, count, do
mantra, feel the energy—in other words, focus on anything except the
thoughts arising  in your mind. As you practice meditation you will find that
your ability to let go during daily life is greatly enhanced. Relaxing and
releasing on the meditation cushion is the same process as relaxing and
releasing during  daily activity. Eventually, you will find that you remain
clearer throughout the day—you  are always aware of what is going on both
inside and outside. This clarity of presence is one of the gifts of meditation. There are many meditation techniques. If you don’t have a technique,
you can try this simple practice. Commit to sitting down for a short period
twice a day, preferably at the same times each day. This requires the
discipline to give this inner work priority over everything else. Most people
manage to eat and sleep at certain times each day; they also manage to find
time for their jobs and their relationships. This inner work on yourself is
more important than everything  else you do. In the end, it will affect the
quality of your life more than all the other things you do each day. Many of
today’ s teachers  say that to sit in meditation for fifteen minutes in the
morning and fifteen minutes in the evening is a good starting point. That
alone will create great benefits. Just put aside the time to sit down in a quiet
place. What do you do during that time. What you don’t want to do is expect
to have a spiritual experience. If you expect that, you’re going to get
disappointed and you will stop meditating. You


 What is the main reason why some people may not be successful on a low-carbohydrate diet?,
A: The body converts excess protein into sugar for fat storage, and the body may not be able to burn fat.
Q: What is the primary role of the pituitary gland?,
A: It produces human growth hormone (HGH).
Q: What is the main issue with using Meridia for weight loss?,
A: It does not address the root causes of weight gain and may not be effective in the long run.
Q: What is the author's view on the medical establishment?,
A: The author believes that the medical establishment is not listening to patients and is more interested in treating symptoms rather than addressing the root causes of diseases.
Q: What is the author's stance on the use of HGH for anti-aging?,
A: The author is cautious and suggests that HGH may be illegal to use for anti-aging purposes.
Q: What is the author's view on the importance of understanding how the body operates?,
A: The author emphasizes the importance of understanding how the body operates and the need to address the underlying causes of weight gain, rather than just treating the symptoms.<|eot_id|><|begin_of_text|>Bringers
of the
Light
By Neale Donald Walsch
Author of Conversations with God
Copyright  1995 by Neale Donald Walsch
All rights reserved, including the right to reproduce this
work in any form whatsoever, without permission
in writing from the author, except for brief passages
in connection with a review. Published by
Millennium Legacies Inc.
PMB #1144
1257 Siskiyou Blvd. Ashland, OR 97520
Distributed by
Hampton Roads Publishing Company
1125 Stoney Ridge Road
Charlottesville, VA 22902
call: 1-800-766-8009
email: hrpc@hrpub.com
web site: http://www.hrpub.com
If you are unable to order this book from your local
bookseller, you may order directly from the distributor
above. Quantity discounts for organizations are available. Library of Congress Catalog Card Number:  00 091352
ISBN 0-9678755-0-1
10  9  8  7  6  5  4  3  2  1In memory of
Francis H. Treon
a Futzu (Master) in Gohn Dagow
(a classical, southern Chinese, soft,
monk form of self development),
who devoted his life to being a
Bringer of the Light.The world needs your
Light now. Not tomorrow. Now. Of course, you know this. That’s why you’ve found
your way to this book. This book will tell you how to shine your Light. It’s a very simple book, about a very simple process.Yet the process, though simple, may not seem easy. So listen. Watch. Pay attention. Listen to what this book has to say. Watch the
results in your life. And pay attention to how it’s all
falling together. It is falling together, you know. It may not look
like it, but it is. Usually when your life looks like it’s
falling apart, it’s really falling together. Often, for
the first time. There’s a reason for that. It has to do with a very
sound metaphysical principle. Briefly stated:As soon as you decide Who and What You Are,
everything unlike it will come into the space. Life has no choice but to show up this way, and so
you can expect it as sure as you’re reading this. It is important to understand this principle if you
are going to be a Bringer of the Light. It is a principle
you must understand, or you cannot hope to under-
take this work. However, before exploring this principle, you
should be thanked. You should be thanked for be-ing the kind of person who would want to read this
book. You don’t know how much that means to the
world right now. Unless you do. There’s a lot of pain out there. There’s a lot of
darkness. The world needs your Light right now. It really does. So...glad you could show up. Now the fun starts. Now the challenge gets underway in earnest. Now2Bringers of the LightNeale Donald Walsch 3
the healing begins. With you as the Healer.That’s what you’re here for, as if you didn’t know. That’s why you came to the Earth, in this body, in
this time and in this place. A Course in Miracles  puts it very directly:
You are in the room to heal the room. You are in the space to heal the space. There is no other reason for you to be here.All the information in this book falls into one of
two categories: Principles and Steps. There are five
of each. That is, Five Steps  toward becoming a
Bringer of the Light,  and Five Principles  which may
be used to better guide those steps. One of these Principles has just been stated. It
will be necessary to understand each of the Five Prin-
ciples in order to take the Steps necessary to be what
you now declare that you wish to be. This book will be woven like a tapestry, with the
Principles intertwined into a text describing the
Steps, so that you will clearly see the relationship
between the two.4Bringers of the LightLet us look, then, at the first Step in your
process of becoming a Bringer of the Light
If you’re like most people, you may not have given
Life Purpose much thought in your earlier years. As
a result, you may have spent a great deal of time do-
ing things which at the end of your life will not mat-ter; will mean nothing. Not to you, not to anyone. What you really have to do if you want to get on the
fast track of evolution is to put each golden momentof Life to its highest and best use. You cannot know
what that is unless and until you decide on a
Bringers Step 1
Get clear about the
purpose of your life. Neale Donald Walsch 5Purpose. That is, you cannot decide how to get where
you are going until you decide  where  you are going. One day a man stopped his car at the corner of a
friendly street in a friendly town and motioned to a
friendly person standing nearby. “Excuse me,” the driver said, “but I seem to be
lost. Could you kindly give me directions?”
“Certainly, sir,” said the person on the street. “Where are you trying to go?”
“I don’t know,” the driver answered. “Well, sir,” said the person who was trying to help him,
“You must first tell me where you want to go before I cantell you how to get there.”
If your life is directionless, it is because you have
not set a direction. If your life is without accom-
plishment, it is because you do not know what you
are seeking to accomplish. If your life has seemedpointless, it is because you have not sought to use it
as a tool with which to make  a point. Which brings us to Principle #1: Life is pointless.6Bringers of the LightNeale Donald Walsch 7
Principle  #1
Life
is pointless...
and that is
God’s Greatest Gift.8Bringers of the Light
This may come as a shock to many of you who
think that there is a point to life, and that it
is our job to find it, to uncover it, to learn it, to un-
ravel it, to somehow, someday, somewhere discover
it — and then live up to it. It may come as a shock also to many others of you
who think that you have already  discovered the Point
of Life, and are living up to it. (Most people who fall
into this category haven’t really “discovered” the
Point of Life, they’ve been told what the Point of Life
is, and they’ve accepted that.) Yet there is no Point to it all. Life has no point. If
Life had a Point, who would assign it one? And if
you say God, why would God create the Point, thenmake us all search for it for 50 years? (And, as a
society, for 50 thousand  years.) And if you say God
does not make us search, but has given us the an-swer, why did God not give us the answer in a way in
which we could easily understand it, and with a for-
mula upon which we could all agree? And if you saythat God has done that, then you have not looked atNeale Donald Walsch 9
the world lately. No, God has not done that. And the reason God
has not told us what the Point of Life is, is that thereis no Point to Life. Life is pointless. And that is God’s greatest gift. Think about it.It is precisely because God has not emblazoned
His purpose across the pages of Life that Life itself is
an Open Book. A book that we get to write. We get
to decide what purpose we choose. If God had chosen a purpose — if God had a pur-
pose designed into the plan — would God not tell uswhat that purpose was? Would God allow us to spend
years, decades, centuries, searching, searching, search-
ing for the point of it all? Again, it


 maintaining
each cell for a certain time, and destroying it to make way for another
generation of tissue. This three- in-one intelligence is what you are trying to
affect when you consciously shape your life; it is up to you which aspect—
creation, maintenance, or destruction—is most dominant. Because you have
the power to shift the balance of forces, you are above and beyond them. As long as creation dominates your existence, you will keep growing and
evolving. Evolution thwarts entropy, decay, and aging. The most creative
people in any field intuitively draw on this understanding. They  grow with
full consciousness that they are the source of their own power, and whatever
their field, certain traits are generally shared by them:  1. They are able to contact and enjoy silence. 2. They connect with and enjoy Nature. 3. They trust their feelings. 4. They can remain centere d and function amid confusion and
chaos. 5. They are childlike—they enjoy fantasy and play. 6. They self-refer: They place the highest trust in their own
consciousness. 7. They are not rigidly attached to any point of view: Although
passionately committed to their creativity, they remain open to
new possibilities. These seven points give us a practical standard to measure how creatively
our lives are proceeding. The following exercise demonstra tes how to
develop and strengthen these areas. Exercise 1: Cr eative Action Plan
Everyone has a set routine that dominates his or her day. Most of us fill
our waking hours with the same activities—seeing the same family
members and friends, working with the same co-workers, driving the same
roads, even thinking the same thoughts (it has been estimated that 90
percent of the thoughts a person has in a day are a literal repeat of his
thoughts of the day before). This routine allows little room for genuine
creativity unless you choose to make room for it. Yet in quantum terms
there is infinite space for creativity, because every second is full of
unlimited choice  and unseen possibilities. Once you begin to make space
for the new and unknown, you open the way for deeper power s to emer ge
from the gaps of everyday existence. All the most extraordinary historical
events took place on ordinary days, and the most extraordinary thoughts
arose in minds that were having many ordinary thoughts. The following exercise gives you a way to open some space for growth in
your life, and the more consciously you follow it, the more unlimited the
growth will be.Write out an action plan for the next six months based on the seven
qualities of very creative people, listed on this page. You don’t have to
squeeze every point into each day—just make a commitment to allow these
aspects of your life to emer ge more fully. 1. Experiencing silence
First, block out some time to experience silence. Ideally this would mean
a short period of meditation (fifteen to thirty minutes) in the morning before
you go to work, then a second period just after you get home in the evening. This is a time simply to be, and yet its very simplicity can make it the most
important time of your life. Silence is a precious commodity, particularly in
the hustle-and-b ustle of modern society. In a world gone more than slightly
mad, finding your core of silen ce is like recapturing the fort of sanity and
peace. The mind replenishes itself in silence, the quantum source for all
activity. If your life is dominated solely by activity, you are spending more
energy than you are gaining; the most basic rhythm of Nature— activity and
rest—is being skewed too far in one direction. Silence is the great teacher, and to learn its lessons you must pay
attention to it. There is no substi tute for the creative inspiration, knowledge,
and stability that come from knowing how to contact your core of inner
silence. The great Sufi poet Rumi wrote, “Only let the moving waters calm
down, and the sun and moon will be reflected on the surface of your
Being.”
2. Spending time in Natur e
Plan to spend a period of time contacting Nature. There is no healthier
way to dischar ge pent-up energies. The mind-body system throws off its
excess energies spontaneously when you remove yourself from the artificial
confines of the material world and return to Nature. In city environments it
isn’t always easy to find a green, open space, an expansive view  of sky and
clouds, a lungful of pure air. But if you can find a patch of ground to lie
down on, shoes off and arms outstretched to the sun, take advantage of it.Short of that, seek out experiences of Nature where you live, getting up
early to appreciate the sunrise or stoppin g for a few moments in the evening
to watch the sunset and gaze at the moon and stars. Your body’s cells are exquisitely attuned to the cycles of the moon, sun,
and stars. When you drink Nature in through your senses, this invisible
connection is strengthened. Even in the heart of congested urban areas, you
can tend a windowsill garden so that you can watch a seed grow; walking
out onto the roof of your building to absorb the sun also affords some
contact with Nature. However you can manage it, capture at least a few
moments of freshness and feel the nourishing touch of earth, sun, and sky. 3. Experiencing and trusting emotions
Begin a journal of your feelin gs. This needn’ t be a complicated task. Simply make a list of some key emotions and note one example  of each as it
arises in your day. Start with key words for the basic positiv e emotions,
such as:
love joy
sympathy acceptance
happiness friendliness
trust compassion
Next, make a column for more abstract feelings associated with creativity
and personal growth, such as:
insight intuition
discovery transcendence
faith merging
forgiveness peace
revelation
Last, note the primary negative emotions, such as:anger envy
anxiety sorrow
guilt greediness
distrust selfishness
Look at this sheet of paper in the morning and take it with you to work as
a reminder. Although you will get the most benefit by actually writing down
your feelings in some detail, making them explicit and reliving how strong
each feeling was, what kind of circumstances triggered it, and how much a
particular emotio n meant to you, you can do very well with a silent journal. That is, glance down the list and simply remember each emotion briefly. Your goals with this journal are as follows:
  1. T o discover how often you feel things that get overlooked. 2. To permit the spontaneous  release of emotions that you would
normally repress or try to for get. 3. To truly know your emotions. Many people cannot specif ically
describe what compassion or insight feels like, for example, but
by consc iously being on the lookout for an emotion, you will get
to know it intimately. This is the first stage of mastering your
emotions. 4. To make your emotions enjoyable. The life of feelings is meant
to be rich and satisfying, but if your emotions are strangers to
you, you cannot enjoy them. Many people have convinced
themselves that they have few if any emotions; yet, despite our
efforts to repress them, there is a feeling attached to every single
thought we have. Bringing all these feelings to light puts you
back into the wholeness of the mind-body connection, and
wholeness is the most satisfying state in which to live. In your daily inventory, don’t skip over any words on your list and don’t
dwell on any single category (even if you felt angry several times in one
day, think of only one instance,  then move on). Also, it’s important not to
focus too much on negative emotions, which are the easiest for everyone to
experience and usually are the most self-serving. I ask you to bring upnegative emotions so that you may gain insight into their origin. Being
aware of where an emotion comes from permits the dissipation  of negative
feelings (this is guaranteed to happen, although for stubbornly rooted or
repressed negativity, the process will take time). Negative emotions close
off and limit the world, while the point of this exercise is to awaken the
expansive, creative emotions. If you take your journal seriously, you will be amazed at how many
diverse emotions you have during the day without being conscio us of them. Whatever you pay attention to grows, and even though you may feel that
words such as insight  or revelation  apply to you only rarely, just by looking
at your list and focusing on each feeling for a few seconds you will create
space for them to grow. Being genuinely in touch with emotions tends to be tremendously
difficult amid work and other activities. Emotions don’t follow a routine,
and if you have a tendency to be removed from your feelings, the rush of
modern life makes it even easier to repress and escape feelings as they
arise. Yet nothing is more impo rtant than experiencing your feelings. They
are the most spontaneous part of your makeup, the most primary expression
of your awareness as it relates to the world. You are the totali ty of all the
relationships you have, and the most accurate mirror of them is your
emotions. 4. Remaining center ed amid chaos
In order to rema in centered and calm when everything around you


. sorethroat:All-c.
sneezing:All-c. Worse:
inthespring:All-c.
inAugust:All-c. HeadacheAco.,Agar.,Ap.,Arg-n.,Ars.,Bell.,Bry.,
Calc-c,Calc-p.,Carb-v.,Chin.,Cimi.,Cocc,
Coff.,Coloc,Eup-p.,Ferr-m.,Gels.,Glon.,
lgn.,lp.,Kali-b.,Kali-c,Kali-p.,Kali-s.,Each.,
Eye,Mag-c,Mag-m.,Mag-p.,Merc-s.,Nat-c,
Nat-m.,Nat-p.,Nat-s.,Nit-ac,Nux-v.,Petr.,
Pho-ac,Phos.,Puis.,Rhod.,Rhus-t.,Ruta.,
Sep.,Sil.,Stap.,Sul.,Zinc. Inschoolchildren: Calc-p.,Pho-ac. Extremitiesicycold:Sep.
Eyeseyelids:
red:Glon. sensitivetolight:Nat-s.
smarting:Pho-ac. sore:Nat-m.
twitching:Agar. watering:Nat-m.
Face:
pale:Nat-p.
red:Glon. Headfeels:
constricted:Nit-ac,Sul. full:Ap.,Sul. heavy:Carb-v.,Gels.,Each.,Nat-c,Nux-v.,
Petr.,Pho-ac
hot:Ap.,Each.,Sul. Nervous:Chin.,Coff.,Kali-p.,Puis.,Zinc. Pains:
aching:Gels. backofhead:Bell.,Carb-v.,Cimi.,Cocc,
Eup-p.,Gels.,Nux-v.,Petr.,Pho-ac,
Rhus-t.,Sil.,Stap. aboveeyes:Kali-c.
behindeyeballs:Bry. inbones:Nit-ac,Sep. burning:Aco.,Ars.,Calc-c,Merc-s.,Phos.,
Sil.,Sul. bursting:Aco.,Bell.,Bry.,Calc-c,Glon.,
Each.,Phos.,Sep.,Sul.,Zinc. eyes:Bell. forehead:Ars.,Bell.,Bry.,Cocc,Ferr-m.,
Ign.,Kali-c,Kali-s.,Each.,Eye,Merc-s.,Nat-m.,Nat-p.,Nux-v.,Phos.,Puis.,Sil.,
Stap.,Sul.,Zinc. hammering: Bell.,Ferr-m.,Glon.,Nat-m.,
Sil.,Sul. leftsideofface:Coloc. maddening:Calc-c.
napeofneck:Cocc,Pho-ac. one-sided:Coff.,Kali-p.,Pho-ac,Puis. pressing:Carb-v.,Chin.,Each.,Eye,Merc-s.,
Nat-c.tNat-m.,Nit-ac,Nux-v.,Petr.,
Pho-ac,Phos.,Puis.,Sep.,Sil.,Stap.,Sul. pressingout:Cimi. pressingup:Cimi. pulling:Stap. pulsating:Bell. recurringatregularintervals:Ars.,Kali-b.,
Mag-c,Nit-ac
rheumatic:Rhus-t.
rightsideofhead:Mag-p.
shooting:Kali-c,Mag-c,Mag-p.,Sep. sidesofhead:Kali-s.,Phos.,Ruta.,Zinc. sinuses:Kali-b.,Sil. sore,bruised:Chin.,Eup-p.,Gels.,lp.,
Merc-s.,Nux-v.,Puis.,Ruta.,Sil.,Stap. spasmodic:Mag-c,Mag-p.
splitting:Nat-m.
spreadingto:
backofhead:Gels.,Each. forehead:Gels. topofhead:Sil. toear:Coloc. eyes:Mag-m.,Nit-ac,Sil. stabbing:Ap.,lgn. startandstopsuddenly:Bell. stitching:Kali-s.
stupefying:Nux-v.
sudden:Ap. tearing:Coloc,Kali-c,Mag-c,Nux-v.,Rhod.,
Sep.,Zinc. temples:Bell.,Each.,Eye,Mag-m.,Nat-m.,
Zinc. throbbing:Aco.,Ars.,Bell.,Chin.,Eup-p.,
Ferr-m.,Glon.,Each.,Lye,Nat-m.,Phos.,
Puis.,Sep.,Sil.,Sul. topofhead:Cimi.,Each.,Pho-ac,Sul. violent:Bell,Bry.,Glon.,lgn.,Each.,Rhus-t.,
Sil. inwaves:Sep.
scalpfeelssensitive:Chin. Pupilsdilated:Gels. Scalpfeels:
tight:Ap. sensitive:Chin. sore:Ap. Urinationfrequent:Gels. Visionblurred:Gels. INTERNALREPERTORY Headache •183
With:
belching:Mag-m.
biliousness:Nux-v.
coldfeet:Gels. dizziness:Nux-v.
eyestrain:Ruta. faintness:Glon. fever:Eup-p.
heaviness:Petr. hotflushes:Glon. hungerbefore/duringheadache:Phos. nausea:Cocc,Petr.,Sul. sweatingontheforehead:Nat-c.
thirst:Mag-m.
thirstlessness: Ferr-m.
vomiting:Ip. Better:
forbindingupthehead:Arg-n.
closingeyes:Sil. forcold:Phos.,Sul. forcoldcompresses:Bry.,Glon.,Phos.,Sul. aftereating:Lach.,Sep. eveninginbed:Nux-v.
excitement:Nux-v.,Pho-ac. forfreshair:Ars.,Cimi.,Kali-s.,Lye,Phos.,
Puis.,Sep.,Zinc. gentlewalking:Rhus-t.
gettingup:Nux-v.,Phos.,Rhod. inthemorning:Nux-v.
heat:Mag-p.,Sil. forlyingdown:Calc-c,Ferr-m.,Puis.,Sil. inaquiet,darkroom:Si7. withheadhigh:Puis. forlyinginadarkenedroom:Bell. massage:Phos. movement:Rhus-t.
forfirmpressure:Chin.,Ferr-m.,Mag-p.,
Nat-m.,Puis. forpressure:Bell.,Bry.,Glon.,Mag-c,
Nux-v.
forrestinghead:Bell. aftersleep:Phos. sunset:Glon. urinating:Gels. walking:Mag-c,Phos.,Puis.,Rhod. inthefreshair:Puis.,Rhod. wrappinguphead:Nux-v.,Rhod.,Rhus-t.,
Sil. Worse:
10a.m.-3p.m.:Nat-m. forbendingdown:Bell.,Merc-s.,Puis.,Sep. Sul. blowingnose:Puis.,Sul. gettingchilled:Sil. forcold:Bell.,Kali-c,Mag-p.,Nux-v.,Phos. gettingheadcold:Sep.,Sil.gettingfeetcold:Sil. forcoughing:Bry.,Lye,Nat-m.,Phos.,
Sul. dampweather:Rhod. daylight:Phos.,Sil. afterdrinkingwine:Zinc. aftereating:Nat-c,Nat-m.,Nux-v.,Puis.,
Sul. emotions:Nat-m.
evening:Kali-s.
excitement:Nat-m.
movingeyes:Nux-v.
duringafever:Nat-m.
aftergettingup:Bry.,Sul. gettingupfromlyingdown:Pho-ac,Sil. hotdrinks:Phos.,Puis. jarringmovement:Glon.,Nit-ac,Sil. forheat:Ars.,Bell.,Glon.,Puis. leftside:Kali-c,Lach. forlight:Bell.,Calc-c.
lyingdown:Lach.,Mag-c
duringmenstrualperiod:Bell.,Glon.,Lye,
Nat-m.,Sep. mentalexertion:Glon.,Nat-c,Nat-m.
inthemorning:Agar.,Sul. movinghead:Ferr-m.,Gels. movement:Gels.,Nit-ac. atnight:Merc-s.,Nit-ac
fornoise:Calc-c,Coff.,Nit-ac
gettingoverheated:Lye
pressure:Lach.,Mag-m.,Nit-ac
reading/writing: Nat-m.
ontherightsideofthehead:Calc-c.
running:Puis. shakinghead:Nux-v.
smokyroom:Ign. warmroom:Kali-s.
sneezing:Sul. standing:Puis. stuffyroom:Kali-s.,Phos.,Puis. exposuretosun:Bell. summer:Glon. sunrise:Glon. sweating:Eup-p.
talking:Nat-m.
thinking:Nat-c,Nat-m.
travelling:Sep.
before/during athunderstorm: Rhod. touch:Coloc,Stap. turningheadquickly:Nat-c.
fortyinguphair:Bell. onwaking:Lach.,Nat-m.,Nit-ac
forwalking:Bell.,Glon.,Lach.,Nit-ac,Sul. walkingupstairs:Sil. walkingheavily:Sil. warmthofbed:Lye,Sul. J
184•Headinjuries INTERNALREPERTORY
wine:Zinc. wrappinguphead:Lye,Mag-m.,Phos. Causes:
alcohol:Agar.,Lack.,Nux-v.
anaemia:Calc-p.
artificiallight(workingin):Sep.,Sil. changeofweather:Bry.,Rhus-t.
gettingchilled:Aco.,Mag-p.
coldair:Bell.,Rhod.,Rhus-t.,Sil. cold,dampweather:Bry.,Calc-c,S


about developing strengths character attributes / values necessary for efficient interaction. Practical strategies suggested : Reframing restrictive views about himself/human race. Acknowledging dependence exclusively on affirmative declarations. Key Point Summaries :

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Text summarizes chapter VII-XVIII (“Fourth-Firth”) discussing cultivation techniques relevant to connecting with limitless capabilities offered globally within mindscape. Specific Key Points summarized :
- Understand the type o. f… Read Full Post →]]]>)))))))))}})

#### Solution

Based on your request, please note that the original post contains numerous quotes attributed to unknown authors besides authorial claims). Although, addressing.<|eot_id|><|begin_of_text|>
Q: What is the key to using the vital force in ways that were unavailable to you with your conditioned view of yourself?,
A: By knowing the nature of this force and seeing yourself as a divine expression of it, and by going within to the power that permits you to picture a desire, and then tapping that power with a private, loving, cheerful knowing.
Q: What is the importance of taking responsibility for your life and actions?,
A: Taking responsibility for your life and actions is essential to manifesting your desires, as it allows you to align with the divine energy and attract what you desire.
Q: What is the significance of self-acceptance and self-love in the manifestation process?,
A: Self-acceptance and self-love are crucial in the manifestation process, as it allows you to cultivate a sense of worthiness and radiate a loving energy that attracts what you desire.
Q: What is the purpose of forgiving and detaching from ego and judgment?,
A: Forgiveness and detachment from ego and judgment are essential to transcend the ego's influence and align with the unconditional love that is God. This allows you to connect with the divine and co-create your life.
Q: What is the significance of unconditional love in the manifestation process?,
A: Unconditional love is the ultimate mystery of life, and it is the power behind creation. It is the glue that holds all things together and allows you to manifest your desires.<|eot_id|><|begin_of_text|>Destiny is not pre-
ordained. Destiny is ordained totally by you. Every single moment of
your NOW existence is the result of your previous thought. The idea
that everything is already laid out for you in advance is a hallucina-
tion. You can and do manifest your own destiny. Your free will is your gift of unconditional love. You create your
destiny with this free will, and when you venture off the path of
101
WAYNE W. DYER
unconditional love, you are simply living an illusion. The illusion is
that the thoughts that you have of your separateness from God’s will
put you into an obsequious position, that God is something you must
fight or fear. Obviously, if this were true, God could not at the same
time be all loving. Once this illusion takes hold, you become a victim of life rather
than a co-creator within it. You lose your ability to extend the uncon-
ditional love that is your beingness, and instead project your condi-
tioned ego. In other words, you give up your power to be at one with
the God force that created you, and you lose your power to manifest
or co-create the life that you desire. Life is in conflict with your
higher power. You begin to fear this higher power and act in servile ways toward
it. You become disenchanted with your own ability to attract anything
positive and you feel weak and powerless. You have lost the joy and
ecstasy that is the accompaniment to a life of unconditional love. KNOWING THE JOY OF UNCONDITIONAL LOVE. The most important thing that you will gain from cultivating
unconditional love will be freedom from hate and violence. When
these thoughts are removed, you discover the presence of joy and
peace. This is an automatic reaction to unconditional love, because
you are in harmony with the creative source. One of the lessons that you will be unlearning as you gain access to
unconditional love is the mistaken belief that joy is of the ego and
misery is of the spirit. The truth lies in reversing this supposition and
getting to the source of spiritual joy. Simplistically stated, experienc-
ing joy, from the point of view of the ego, is always getting what we
want, and being spiritual is associated with meditating, being gener-
ous, extending kindness to others. The path to true joy and bliss in
your life is affirming the spirit and subordinating the ego. 102
Manifest Your Destiny
Saying to yourself that the ego is an illusion provides you with a
. powerful tool for manifesting. The ego identifies you as primarily a
physical body, separate from God, and in need of constant stroking to
massage your self-importance. When you simply say this is an illusion
and it doesn’t really exist, those ideas are replaced with uncondi-
tional love, and the joy that you experience is really the denial of the
false and an affirmation of the truth of your being. You are absolutely free when you are not consumed with your self-
importance. You are free when you no longer need to be stroked,
coddled and approved of by everyone you meet. You are free when
you are no longer offended by the actions of others. Freedom allows
you to extend your inner self to the outer world, and that is love. There is a great sense of joy in feeling free. Think of times when
you have felt the freest in your life. When the pressures to perform
are off. When you are walking in nature. When no one is badgering
you to meet deadlines. When you are in solitude and communing
with God. If you have made the connection to your inner life, these
are the most joyful times. When you are experiencing this kind of
joyful freedom, you feel inspired, and, of course, this means that you
are “in spirit.”
The most creative times of my own life are when I allow myself to
be free. This freedom produces a great joy within me that manifests
as new ideas to expand my work and be more purposeful, to be a
better writer, teacher, father and husband, to share this love that I
feel with all who care to know about it. Joy, freedom and unconditional love are inseparable; they flow
from the experience of each other. To be joyful is to hold onto noth-
ing and to have no restrictions. This is also the feeling of freedom,
and it is a result of embracing the unconditional love of the divine
energy that is the center of your being. Authentic joy is not merely the pleasure of the moment. These ego
103
WAYNE W. DYER
pleasures are fleeting and transient. They demand more, just like a
drug, in an attempt to be fulfilled. But fulfillment is mostly an illu-
sion with fleeting pleasures. All of the pleasures of the body are not
evil, they are simply temporary. This is not to say that one ought not to enjoy a massage, a deli-
cious meal, lovemaking and all of the pleasures of the body. But, that
one should know that true joy is not in the bodily pleasure. It is in
the mind, which is processing and allowing you to experience the
pleasure; the body is simply neutral, as are all things. It is the mind
that makes it real, not the reverse. The body cannot make us real any more than it can heal the mind. Nor does the body, in and of itself, give us joy. It is in the mind that
the healing of the body originates, and it is in the mind where joy
also originates. Your purpose is to align your mind with the uncondi-
tional love that is the divine source of all material things, including
your body. That source is love. With that alignment comes joy and
power. When one drop of water separates from the ocean it becomes a
speck that is, essentially, powerless and weak and unable to sustain
itself. But, when it aligns with its source, the ocean itself, it is power-
ful beyond what is possible as an individual drop of ocean. So it is
with you. Alone, separated from your divine source, you are a skin-
encapsulated ego living the illusion that you are important and pow-
erful. But, realigned, you know the joy that comes from this partner-
ship. And what you are aligning with is pure, unconditional love and
acceptance of all that is. You abandon your fear of anything. UNCONDITIONAL LOVE AS AN ABSENCE OF FEAR
All fears stem from the idea that we are alone and separated from
the one divine source that we give many names to, including God or
Holy Spirit. When you adopt a stance of unconditional love, you
104
Manifest Your Destiny
automatically abandon fear. In the absence of fear and in the pres-
ence of


 properties,
and is used to relieve stress and anxiety and to improve
digestive function. QCautions  Do not exceed the stated dose. Vervain can cause vomiting if taken
in excess. Do not take during pregnancy. for jaundice, gallstones, asthma,
insomnia, premenstrual syndrome,
flu, and fevers. Self-help Uses
■ Nervous exhaustion, p. 309. ■ Premenstrual syndrome, p. 315. US_148-149_Valeriana_Verbena.indd   149 17/03/16   4:01 pm
150Viburnum opulusKey medicinal plantsViburnum opulus (Caprifoliaceae)
Cramp Bark, Guelder RoseCramp bark
A deciduous shrub  or tree growing to  13 ft (4 m), with lobed leaves, white flowers, and red oval fruit. Cramp bark has distinctive bright red
berries in autumn. Habitat & Cultivation
Cramp bark grows in woodlands,
hedges, and thickets in Europe
and eastern North America. It
is propagated from seed sown
in autumn. Bark from the
branches is collected in spring
and summer, when the plant is
in flower. Related Species
Black haw (V. prunifolium, p. 281)
is often used interchangeably
with cramp bark, but it is thought
to have a more specific action
on the uterus. Key Constituents
■ Hydroquinones (arbutin)
■ Coumarins (scopoletin)
■ Tannins (3%)
■ Proanthocyanidins
■ Polysaccharides
Key Actions
■ Antispasmodic
■ Sedative
■ Astringent
■ RelaxantResearch
■ Active constituents To date,
cramp bark has been poorly researched, and there is also some confusion over which active constituents it contains and which occur in the closely related black  haw (V. prunifolium). Traditional
& Current Uses
■ Native American remedy
Cramp bark has a history of use
in Native American herbalism. The Meskwaki people took
cramp bark for cramps and pains throughout the body, while the Penobscot used it to treat swollen glands and mumps. ■ Muscle relaxant Cramp bark
is effective at relieving any tense muscle, whether smooth muscle in the intestines, airways, or uterus,  or striated muscle (attached to  the skeleton) in the limbs or back. It may be taken internally, or applied topically to relieve muscle tension. The herb also treats symptoms arising from excess muscle tension, including breathing difficulties in asthma, and menstrual pain caused by excessive contraction of the uterus. For night cramps and back pain, lobelia (Lobelia inflata, p. 110)  is often mixed with cramp bark. The herb also relieves constipation, colic, and irritable bowel syndrome, as well as the physical symptoms of nervous tension. ■ Arthritis In some cases of
arthritis, where joint weakness
and pain have caused muscles to contract until they are almost rigid, cramp bark can bring remarkable relief. As the muscles relax, blood flow to the area improves, waste products such as lactic acid are removed, and normal function
can return. ■ Other uses Cramp bark is
commonly used in treatments
for high blood pressure and other circulatory conditions.Parts Used
Key Preparations & Their UsesBark is peeled off the tree
in strips during spring and summer. Care must be taken to leave enough bark for the tree to stay alive. Dried bark
Tincture (to make, p. 292) is
used for long-term treatment
of muscular tension. For irritable
bowel syndrome, take 1⁄2 tsp
diluted with hot water twice a day.Decoction (to make, p. 291). For period pain, take 1/3 cup
(75 ml) every 3 hours. Self-help Uses
■ Back pain, p. 313. ■ Breathing difficulties, p. 301. ■ Cramps & muscle spasms, p. 312. ■ Period pain, p. 315. ■ Poor circulation to the
 hands & feet, p. 302. ■ Spastic constipation, p. 307. ■ Stomach spasm, p. 305.Lotion (to make, p. 296) relieves
aching muscles. Rub into tense  neck and shoulders.Fresh barkNative to both North America and Europe, cramp
bark was recognized as recently as 1960 in the US
National Formulary as a sedative remedy for nervous conditions and as an antispasmodic in the treatment
of asthma. As its name implies, the herb’s primary medicinal use is to relieve cramps and other conditions, such as colic or painful menstruation, caused by overcontraction of muscles. US_150-151_Viburnum_Vitex.indd   150 07/04/16   4:37 pm151Vitex agnus-castusKey medicinal plants
Tablets T ake for premenstrual syndrome.Tiny yellow-red
berries contain
hormonal
substancesVitex agnus-castus  (Verbenaceae)
Chaste Tree, Agnus Castus
Chaste tree was well known in ancient times and
featured in Homer’s 6th-century bce epic, the Iliad, as
a symbol of chastity capable of warding off evil. As the
name “chaste tree” implies, it was thought to reduce
sexual desire, and traditionally it was chewed by monks
to reduce unwanted libido. Research has confirmed that
chaste tree has a hormonal action, and today it is used
for menstrual problems and infertility. Habitat & Cultivation
Chaste tree is native to the
Mediterranean region and western
Asia. It is cultivated in subtropical
areas around the world, and has
become naturalized in many regions. It is grown from seed in spring
or autumn. The ripe berries are
collected in autumn. Related Species
As a member of the Verbenaceae
genus, chaste tree is a distant
relative of vervain ( Verbena officinalis,
p. 149) and lemon verbena ( Lippia
citriodora, p. 228). Key Constituents
■ Volatile oil (cineol)
■ Flavonoids (casticin)
■ Iridoids (aucubin, agnoside,
 eurostoside)
■ Diterpenes
Key Actions
■ Regulates hormones
■ Progesterogenic
■ Increases breast-milk production
■ Aids sleepResearch
■ Hormonal properties  The
berries are thought to induce subtle
hormonal effects within the brain,
leading to increased levels of the
neurotransmitters dopamine and
melatonin. These changes are
thought to promote better hormonal
regulation of the menstrual cycle,
notably through raised progesterone
levels. In some people, the raised
melatonin levels may aid sleep quality. The diterpenes are thought to be
chiefly responsible for these effects. ■ Gynecological problems
Clinical research by and large
supports the use of chaste tree in
many female hormonal problems,
including premenstrual syndrome
(PMS), irregular menstruation,
breast tenderness, and infertility. A 2001 clinical trial tested chaste
berry against placebo in 178 women
with PMS. After 3 months, those
taking chaste tree had a 50%
reduction in symptoms compared
to placebo. ■ Sleep aid  Since researchers
found that chaste berry increases
melatonin levels, chaste berry has
been thought of as a possible sleep
aid. Some small studies indicate that
chaste berry might help people with
insomnia due to unhealthy melatonin
levels, such as shift workers or those
who are jet lagged. Traditional
& Current Uses
■ Menstrual problems  Chaste
tree is probably the most used herb
in Western herbal medicine for
regulating the menstrual cycle. With
its progestogenic action, chaste tree Chaste tree
A deciduous aromatic
tree growing to 23 ft
(7 m), with palm-
shaped leaves and
small lilac flowers. is often helpful in relieving
premenstrual symptoms, including
irritability and lowered mood,
headache, acne, and breast
tenderness. Chaste tree also
promotes greater menstrual
regularity, and this use extends to
more significant hormonal problems
including polycystic ovary syndrome,
fibroids, and endometriosis. ■ Irregular periods  The herb
helps to regulate irregular periods,
tending to shorten a long cycle and
lengthen a short one. ■ Infertility  Chaste tree can be
of help to some women trying to
conceive if infertility is due to low
progesterone levels. Chaste tree  has small, fragrant, lilac flowers in
summer that grow in whorls on long spikes.Parts Used
Key Preparations
& Their UsesBerries, harvested in
autumn, are used to treat
female fertility problems. Fresh berries
■ Difficulty in breastfeeding  The
berries are taken to increase breast-
milk production. ■ Acne  Though rarely used on its
own, chaste tree can be extremely
helpful in treating acne in both men
and women. Used in combination


ly diuretic and relatively quick-
acting. They do not have the same cumulative effect as those present in foxglove (Digitalis purpurea, p. 202). History & Folklore  Squill appears in the
Egyptian Ebers papyrus (c. 1500 bce). In Greece
it was used by Pythagoras and Hippocrates in the 6th and 5th centuries bce. Medicinal Actions & Uses  Squill is a diuretic,
emetic, cardiotonic, and expectorant plant that finds use in a wide range of conditions. It makes a good diuretic in cases of water retention. Since its active constituents do not accumulate to a great degree within the body, it is a potential substitute for foxglove in aiding a failing heart. At low dosage, squill is an effective expectorant. At higher doses, the herb acts as an emetic. Squill is also used in homeopathic preparations. QCaution  Use only under professional
supervision. Squill is toxic in excessive doses. Vaccinium macrocarpon
(Ericaceae)
Cranberry
Description  Small, slender, evergreen shrub,
growing to 1 ft (30 cm), with oval, dark green
leaves, pink flowers, and round or slightly pear-shaped red berries. Habitat & Cultivation  Native to eastern
North America and northern Asia, cranberry Squill contains substances
that have a strongly tonic effect on the heart. Uncaria tomentosa (Rubiaceae)
Cat’s Claw,
Una de Gato
Description  Climbing vine growing to 100 ft
(30 m) or more, with stems up to 8 in (20 cm)
in diameter, large, glossy leaves, and sharp hooks (the “cat’s claws”). Habitat & Cultivation A native of tropical
rainforests in the central and eastern Andes, especially Peru, Ecuador, and Colombia, cat’s claw has also been found in Guatemala, Costa Rica, and Panama. Until recently, the root bark was the part most commonly used as medicine. However, by the early 1990s collection from the wild threatened the species’ survival. Only the stem bark, from ecologically sustainable sources, should be used. Parts Used  Stem bark. Constituents  Cat’s claw contains pentacyclic
oxindole alkaloids (POA), tetracyclic oxindole
alkaloids (TOA) in one chemotype only, triterpenoid glycosides, sterols, flavonoids, and tannins, including epicatechin and proanthocyanidins. Urginea maritima
syn. Drimia maritima (Liliaceae)
Squill
Description  Perennial growing to 5 ft (1. 5m)
from a large white or red bulb. Has a single
flowering stem, a rosette of large basal leaves,  and a dense spike of white flowers.<|eot_id|><|begin_of_text|>
Q: What is the medicinal use of Nasturtium flowers?,
A: The text does not mention the medicinal use of Nasturtium flowers.
Q: What is the habitat of the plant Tylophora asatica (Indian Lobelia)?,
A: The plant is native to the Indian subcontinent and grows on the plains, and is cultivated in other regions.
Q: What is the medicinal use of Uncaria tomentosa (Cat's Claw)?,
A: Cat's claw is used to treat various conditions, including asthma, and has been shown to have potential in the treatment of cancer.
Q: What is the medicinal use of Viola tricolor (Pansy)?,
A: The text does not mention the medicinal use of Viola tricolor (Pansy).
Q: What is the medicinal use of Ziziphus jujuba (Jujube)?,
A: The text does not mention the medicinal use of Ziziphus jujuba (Jujube).<|eot_id|><|begin_of_text|>1Place the herbs in a saucepan. Cover with
cold water and bring to a boil. Simmer for
about 20–30 minutes, until the liquid is
reduced by about one-third.1Place the herb in the
strainer of the teacup and
place a strainer in the cup. Fill
the cup with freshly boiled
water. US_290-291_Making_Herbal_Remedies.indd   291 26/02/16   4:43 pm
292
herbal remedies for home useTinctures are strong preparations, and it is essential
to check the recommended dosage. Never use industrial alcohol, methylated spirits (methyl alcohol) or rubbing alcohol (isopropyl alcohol) in tinctures. Alcohol-reduced Tinctures
Alcoholic tinctures should sometimes be avoided,
for example during pregnancy or a gastric inflammation. Adding 1 tsp (5 ml) of tincture to a small glass of almost boiling water and leaving it for 5 minutes allows the alcohol to evaporate. To make nonalcoholic tinctures, replace the alcohol with vinegar or glycerol. Tincture Ratios
Tinctures are made in different strengths,
expressed as ratios. In this book, a 1:5 ratio
(1 part herb to 5 parts alcohol) is used, unless otherwise stated. Reputable herbal suppliers are the best place
to buy powdered herbs and, in general, the
finer the powder the better the grade and quality. Gelatin or vegetarian capsule cases
are also available from specialist outlets. Powdered slippery elm (Ulmus rubra, p. 145) makes a useful base for poultices (see p. 295), and astringents such as witch hazel (Hamamelis virginiana, p. 102) may be applied to weeping skin or mixed into ointments (see p. 295) for hemorrhoids and varicose veins.Tinctures
Tinctures are made by soaking an herb in alcohol. This encourages the active
plant constituents to dissolve, giving tinctures a relatively stronger action than infusions or decoctions. They are convenient to use and last up to two years. Tinctures can be made using a jug and a jelly bag, instead of a wine press. Although mainly used in European, American, and Australian herbal medicine, tinctures play a part in most herbal traditions. Capsules & Powders
Powdered herbs are most easily taken as capsules but can be sprinkled on food or taken with water. Externally, they can be applied as a dusting powder to the skin or mixed with tinctures as a poultice (see p. 295).Standard Quantity
200 g dried or 300 g fresh herb chopped into
small pieces to 1 quart (1 liter) alcohol—vodka of 35–40% alcohol is ideal, although rum hides the taste of bitter or unpalatable herbs
Standard Dosage
T ake 1 tsp (5 ml) 2 –3 times a day diluted in  1 tbsp plus 1 tsp (25 ml) of water or fruit juice. Storage
Store in sterilized, dark glass bottles in a cool dark place for up to 2 years. Standard Quantity
Fill size 00 capsules, which contain approximately 250 mg of powdered herb
Standard Dosage
T ake 2 –3 capsules twice a day. Storage
Store in airtight, dark glass containers in a cool place for up to 3–4 months. 1Place the herb in a large, clean glass jar and pour on
the alcohol, ensuring that the herb is covered. Close and
label the jar. Shake well for 1–2 minutes and store in a cool dark place for 10–14 days, shaking the jar every 1–2 days. 2Set up the wine press, placing a muslin or nylon mesh bag securely inside. Pour in the mixture and
collect the liquid in the jug. 3Slowly close the wine press, extracting the remaining liquid from the herbs until no more
drips appear. Discard the leftover herbs. 1Pour the powder into a saucer and slide the  capsule halves toward one another, scooping
up the powder (or use a capsule-making tray). 2When the halves of the capsule are full of powder, slide them together without spilling the powder,
and store.4Pour the tincture into clean, dark glass bottles using a funnel. When full, stopper with a cork
or screw top and label the bottles. Making Capsules
US_292-293_Tinctures.indd   292 26/02/16   4:43 pm293 herbal remedies for home use
A simple and effective way to make a tonic wine
is in a jar or a ceramic vat with a tap at the base to
enable the wine to be drawn off without disturbing
the herbs. Wine can be added periodically to
keep the herbs covered, although, in time, this
will reduce the wine’s tonic effectiveness. If
exposed to the air, the herbs may get moldy,
making the remedy not only ineffective but unsafe
to take. Herbal Wines
Herbal wines are made by fermenting the herb
in the same way that wine is produced from
grapes. With the correct equipment this is
a simple process, but fermentation alters the
activity of the herbs and tends to reduce their
medicinal value. A syrup is made with equal proportions of an
herbal infusion or decoction and honey or unre
fined sugar. When making an infusion or decoction
for a syrup, it needs


 I would like to think that my father, given a choic e, would not have changed much in his life. However, he wasn’t given the option. Dad became ill in 1963, and critically so by 1967. The physicians he saw in Midland and Odessa
couldn’t find anything physiologically wrong with h im for quite some time. The fact that he was
ill was undeniably apparent; he was so weak, he fou nd it necessary to lie down at the office
between seeing patients. After he suffered what app eared to be two heart attacks, a diagnosis was
finally made. The situation, I have been told, was as follows. He had cancer of the pancreas and
liver. As is usually the case, the malignancy was i n its final stages at the time of diagnosis. The
doctor refused to operate, saying Dad would die on the table. He should "get his affairs in order"
quickly; he could expect to live only a few months. The doctor took my mother aside to tell her
that, in his opinion, two months was a more realist ic time frame. One of the many reasons cancer is such an effective  killer is its ability to destroy completely the
individual’s will to live. The patient suffers over whelming pain, and his prognosis is rarely very
optimistic. Any strength he might possess to combat  the disease is soon exhausted, and death
ceases to be viewed as something to be avoided. In death, the pain will be gone. The patient will
no longer be forced to face the people he loves and  the sorrow his suffering has brought them. Death becomes a friend, not an adversary. My mother  and grandmother Kelley have told me
stories of how terrible a thing it was to watch. Unfortunately (or very fortunately), my mother had some more unpleasant news for him. Mom
has always had a real talent with a credit card. Du e to the fact that we were living heavily in debt,
she had quietly allowed Dad’s life insurance to lap se. His death would leave his wife and three
young daughters destitute. I imagine Dad was very angry. He had come to terms with dying, but this news surely obliterated
any peace of mind he might have attained. At some p oint, he made the decision to do whatever
he could to live. I don’t know from what source he found the strength to attempt the impossible. Maybe his anger provided the motivation. (After all, if he died, he wouldn’t be able to kill my
mom. ) Instead of tinkering with Twinkles, Dad now began t inkering with himself. The doctors had
offered him no hope and no help; his only option wa s to take his case into his own hands. He
wasn’t overly armed for the fight; one of his degre es is in biochemistry, and he knew of several
people conducting innovative research in natural he aling. His illness was so severe that, by trial
and error, he was able to determine quickly what su bstances (food, vitamins, and/or minerals)
swung the pendulum of his well being in what direct ion. Virtually everything the rest of the
family ate would make him wretchedly ill. I remembe r sitting down to fried chicken with mashed potatoes and gravy while dad dined on vile-smelling  liver. My sisters and I didn’t understand
why he was eating this way; no one told us he was d ying. Anyway, Dad must have done something right. Two mon ths came and went, and the next four
followed suit. During this time (and for sometime a fter, to be sure), Dad was critically ill; and for
the purposes of this paper and its space limitation, I have greatly simplified the things he did to
get well. But the bottom line is still the same; he  didn’t die. Word got around — boy did it get around. The parent s of Dad’s orthodontic patients started
asking him for advice about their ills and those of  their loved ones. And Dad naively dispensed
it. I don’t believe it ever occurred to him to do o therwise. Many of those asking his advice were
friends or, at least, people he knew. He simply tol d them what he had done to help himself. He
had "been there" and knew first hand the agony a ca ncer patient experiences. Here were people
in desperate need of help. If he knew something tha t might ease their pain at all, he felt it was his
moral duty to tell them. And many of those who did what he said got well. People came to see Dr. Kelley in increasing numbers, and they weren’t looking to have braces
put on their kids’ teeth. Since he had to earn a li ving for his family but still felt a moral
obligation to help anyone he could, he wrote a slim  booklet in 1969 entitled One Answer To
Cancer. In it was the story of his personal encounter with  malignancy and the theoretical
explanation of the procedures he used in getting we ll. After the publication of One Answer To Cancer, things really started to happen. As you might
imagine, the American Medical Association, the Stat e Board of Dental Examiners, and a host of
other health-oriented organizations began to get ho stile. He endured a great deal of persecution
during this time, and found himself in quite a dile mma. On one hand, the number of individuals
seeking his help was ever increasing; on the other,  charges of "practicing medicine without a
license" were being leveled at him. Eventually, he began seeing cancer patients for a living and
started charging for his services. However, he saw only those people whose doctors had referred
their patients to him. He consulted with the indivi dual as well as the physician involved, always
working well within the law. At the last count with  which I am familiar, he has worked with over
33,000 patients in this way.<|eot_id|><|begin_of_text|>
Q: Who was the doctor who was involved in a scandal after being exposed by the Fort Worth Star Telegram?,
A: Dr. Kelley
Q: What was Dr. Kelley's initial diagnosis?,
A: Cancer of the pancreas and liver
Q: What was the prognosis given to Dr. Kelley by his doctors?,
A: He would die within a few months
Q: Who was one of the famous people who sought Dr. Kelley's help?,
A: Steve McQueen
Q: What was Dr. Kelley's philosophy?,
A: "Where there's life, there's hope"
Q: What was the title of the book Dr. Kelley wrote?,
A: One Answer To Cancer<|eot_id|><|begin_of_text|>This wonderful work by Ms. Meena Puri is filled with practical tools and
pr ofound wisdom that will allow you to cut thr ough all the confusion of fad
diets and change how you view food and your life for ever! Ms. Puri’ s vision
for a healthier tomorr ow is clearly heartfelt and will inspir e us all to take
an active r ole in cr eating healthier communities. What’ s mor e, her book is a
powerful r eminder to all health practitioners to open our minds to that
which is most important: the patients who trust us to guide them to healing. Food is medicine, and Ms. Puri includes delicious r ecipes in this beautiful
book that will allow you to fill your kitchen with healing foods designed to
turn you into your own Health Her o! I have a pr ofound r espect for Eastern Medicine, especially when it’ s
combined with the marvels of modern W estern Medicine, and this book,
filled with compelling stories, shows how Eastern concepts of going to the
r oot of the disease can enhance the futur e of W estern medical practice. The
principles elucidated in this work will help pave the way for a healing
journey that will allow you to derive ever mor e enjoyment than ever befor e
fr om your life. It’ s truly a powerful addition to your bookshelf! Dr. Partha Nandi
Creator and host of The Dr. Nandi Show
W e usually think of food as nourishing us with vitamins and minerals and
pr oviding ener gy to us. Meena Puri goes under that science to the essential
Consciousness that is available thr ough our right r elationship with food. She blends this delicious depth with very practical tips on what and how to
eat for healthful living. Her book will nourish your body and your soul. Rhonda Egidio, Ph.D. Professor of Education Michigan State University, A yurveda Practitioner. Meena Puri’ s conscious appr oach to food and r elationship with food
pr ovides an outline for a systematic appr oach to various silent, intricate
featur es of health and wellness. This book offers not only cooking r ecipes,but also pr ovides vast knowledge of A yurvedic appr oach to food and
nutrition. As I teach and conduct various A yurvedic Food and Nutrition
Consultant certification trainings, Meena Puri’ s book will be a valuable
r esour ce in helping students and practitioners understand various concepts
of A yurvedic nutrition. Her book is also highly beneficial and r ecommended
for r egister ed dieticians and anyone seeking to understand A yurvedic
nutrition. Dr. Shekhar Annambhotla, President,
Association of A yurvedic Professionals of North America (AAPNA), Inc.
USA. Even if you think


:

The miracle of physicality is accomplished by The Energy and The Essence through a
process that could best be described as “a quickening of the s pirit.”
The primal sound of the Universe is the lowest note in the score of God’s symphony. It is
the sound of om... a rumble so deep, it almost sounds ominous. In recent years, deep -space
listening devices have actually been able to pick up this sound. It is the Original Vibration. It
is The Energy and The Essence, oscillating at its slowest speed. When this speed increases, the pitch goes up, from a deep rumble to the gentle melody
of life as we know it. Everything begins with the First Vibration. Ever ything begins with
sound (“In the beginning was the Word....”). And The Sound said, Let there be Light. And it
oscillated Itself so fast that its very Essence became white hot. And Light was born. And then, through the simple yet elegant process of shif ting its oscillation between
various frequencies, The Energy and The Essence produced other manifestations of
physicality. And the deep sound of om became the sweet sight of life. (“And the Word was
made flesh, and dwelt among us.”)
The faster The Energy a nd The Essence vibrated —that is, the higher the frequency  of its
oscillations —the more solid that which is not solid appeared. Think of it this way: if a point of energy can move rapidly enough in a straight line
between Point A and Point B, it will appear  to be at neither Point A nor Point B, but at every
point in between. Its incomprehensible speed makes it appear to the human eye to be
nowhere in particular at any given moment, but everywhere at once —because it is moving
so fast, we can’t “spot” it in an y single block of time and space. Therefore, the rapidity of its
movement makes it appear as a solid line  between A and B. You can prove this to yourself with a little experiment. Paste a big black dot on the end
of a transparent straw. Now hold the straw in front of your face and move it left -to-right
against the background of a white wall. You will see the dot move, of course, and you will
be able to point out exactly where it is at any moment. Now, increase the speed with which
you move the dot, finally getting to the place where you are moving your hand back and
forth so fast that the dot cannot be seen as being in one place or the other, but, in fact, in all
places at once. If you squint just a bit this will appear to the naked eye to be a straight line. The human mind cannot compute the data that it is seeing fast enough to keep up with
the new  data it is seeing. The data stream is faster than the mind’s ability to analyze it. Therefore, the mind does not know what it is seeing. The world is 2 percent m atter and 98 percent space, but it looks to us “for all the world”
as if it is exactly the other way around. Thus, we live in a world of our illusion. Yet it was purposefully created this way by the
Originating Intelligence. The mind is a device beautifull y designed to analyze a limited
amount of data from an unlimited source. It was never intended  to comprehend all of it at
once. That is the job of the soul. Likewise, the body is a device. Your body is the physicalization of Spirit in a particular form in a particular place at a
particular time for a particular purpose having to do with the Particularization of Every
Particle of The All. The All is that which is not particular. It is Everything —and therefore, it is nothing in
particular. Yet The Everything could not experience Itself as Everything, since there was
Nothing Else with which to compare it. So, It chose to individuate  Itself in order that All
That Is could experience Itself as something in particular. This Process of Particularization created wha t I have here called the Realm of the
Physical. Again, it is a process by which the primal vibration simply increased the
frequency of its oscillation. The All of you is wonderful —that is, full of wonder —yet your body is the least of these. Next comes your  mind, and the most wonderful of all is your soul. Your mind is so wonder -
full that it can actually impact your body... and, indeed, all things physical. That is, your mind can create your physical reality. I said... your mind can create your
physica l reality. Not only can it  do this, it is doing this. Your mind is creating your reality every minute of
every day, whether you know it or not. The question is not whether the You that you are is
creating your reality, the question is only whether you are doing it consciously or
unconsciously. You make things physical in your reality through a quickening of the Spirit. This is the
benefit of what you might call fast thinking. You know how people are praised for being a
fast thinker? There is more to that ap pellation than you might have imagined. You would be amazed at how fast your mind can think. It can think twice as fast as it
ordinarily thinks through the simple process of ignoring all Past Data. You might call this
Skipping Past the Past. And the extrao rdinary insight is that you can instruct your mind to
do this; you can train your mind to do this. How? How can you train your mind to ignore everything it thinks it knows about a
subject? By making a quantum leap to the awareness of the soul. Always, in e very moment, the decision you get to make is, shall I consider the data of the
mind or the awareness of the soul? When you move to the awareness of the soul you raise
your consciousness to the top of the triangle, to the place of Being. To be or not to be, that is the question. Now here is the irony of how everything I’ve just described works... are you ready for
the supreme irony? This is a secret of secrets; that which no one has ever told you:
In order to access the awareness of the soul, you need to slow down. Now wait a minute! Didn’t I just say that you had to “think fast”? Yes! You have to think
fast when things are happening around you... fast enough to tell yourself to slow down. The fi rst thing your mind will want to do when incoming data is deluging you is analyze
the data  and present you with all your options for response. It does this very, very rapidly. In
order for you to short -circuit this process you must “think fast.” So fast th at as your mind
begins to take you deep into your Past Data about what is going on right now, you literally
stop your mind from going there. You Skip Past Your Past. Then you re -route your energy (your mind, you know, is electrical energy! You can
physical ly measure the impulses). You route your energy to Awareness rather than Data. This is like switching tracks in a train yard, from the track that just goes back around to where the train has just been, to a spur that takes it to a place of rest. You can do  this quite
literally on the spur of the moment, moving from the mind to the soul. You know how some
people are described as having a “one -track mind”? This is about changing that. There are
times when we all have a one -track mind. We keep thinking about w hat we’re thinking
about —going to all the same places over and over. As you would know if you rode an actual
train through its entire route, this gets you nowhere. You wind up right back where you
started. Soooo... to change all that, you have to be fas t enough to slow down. You have to be quick enough to stop your mind from racing on, and slow your process of
particularization, dropping your vibe to the level of your soul -frequency. Your soul’s
oscillation is so slow that you cannot see it. Now I know t hat this is the exact reverse of everything you’ve ever learned, everything
you’ve ever been told. You’ve been told to “raise your vibration,” and that enlightenment is
about “consciousness -raising.” Actually, it’s just the opposite. It’s about lowering yo ur
vibration. It’s about slowing down to the frequency rate of the Invisible. It’s about getting
closer to the Primal Sound. That is why monks and some others who meditate often sit
together and chant the sound of Om in a deep, rich tone. It is about slowi ng down the vibe. It is about being out of your mind. The place of your body in all of this? It is, as I said, simply and only an instrument. The
question is, are you using it as an instrument of the mind or an instrument of the soul? And
what I am saying here is that, at best, it should be an instrument of both. I don’t want to paint the mind as the enemy here. It is not. Most decidedly, it is a miracle
machine. Yet we must let the mind do what the mind was designed to do, and the soul do
what the soul was  created to do. We must remember that we are tri -part beings, and that
the body —also a “miracle machine” —