 f the eternal light of God. The universe is infinitely and eternally lit with the light of new
possibility, whet her we’re willing to consider it fact or not. W e can have
faith and have miracles, or we can deny faith and deflect th em. The
choice is huge but it is clear.DA Y 271
T h e  p r e s e n t  m o m e n t  h o l d s  t h e  k e y  t o  m y
d e l i v e r a n c e. H ow often we move too quickly through life, running from moment to
moment as if afraid of too deep an experience of any single ins tant. Y et
what is my fear of the present? Why do I feel I must escape it and move
on to the future when the present is where my treasure lies? If I seek to escape the present moment, I will never escape the
problems of the past. It is t he present that holds the key to my
deliverance, as I allow myself to dwell fully within it, embrace its
meaning, and respond to it from my heart. I g ive the pr esent to God that I might dwell within it with gr eater
understanding. I stop seeking to get somewher e, and embrace
that in any moment I alr eady am somewher e. I allow the glory of
the pr esent moment to bring to m e its gifts. I r eceive them with a ll
my heart.DA Y 272
I  p u t  a l l  f e a r  o f  l a c k  i n t o  t h e  h a n d s  o f  G o d. T oday I remember that we live in an abundant universe, in which any
worldly lack is automatically c ompensated for by spirit. Wherever I or
others h ave diminished my worldly good, the universe has an automatic
plan for my increase. T oday I will not be tempted to for get this. It is my faith an d patience, not anxiety or impulsive action, tha t will
return to me m y good. The key to my external abundance is the
abundance of love in my heart. Dear God,
I surr ender to Y ou
The fear in my heart,
That ther e is not enough,
That I will not be taken car e of,
That all things will go wr ong. T ransform my thinking
That I might see that in Y ou
Ther e is only perfection and abundance
And I am at home in Y ou. Amen.DA Y 273
R e l a t i o n s h i p s  a r e  l e s s o n s  i n  m y  s o u l  g r o w t h. R elationships are spiritual assignments, people being brought together
who rep resent maximal potenti al for each person’ s soul growth. I can
walk aw ay from my assignments, but I cannot walk away from the
lessons they present to me. I wil l lea rn the lesson of each re lationship, or the lesson will rea ppear
in my life until I do. My ego focuses on the faults of others, but my spirit
focuses on me. Where was I in ego, living from the past, blaming rather
than ble ssing? W here do I need to lighten up, get over myself, get of f my
high horse? Where do I need to  for give or ask for giveness? Where do I
need to atone or make amends? Am I releasing someone else to their
highest good and wishing them only peace? Dear God,
I place my r elationship with _____________
In Y our hands. Please lift our bond
Above the conflicts and illusions of the world. May I see only the innocence in them
And they see only the innocence in me. May for giveness wash us clean. Amen.DA Y 274
N e g a t i v e  e m o t i o n s  n e e d  t o  b e  r e l e a s e d,  n o t
s u p p r e s s e d. H aving negative emotions doesn’ t make me a bad person; it means only
that I’m  in need of healing. Healing is a detox process, in which things
come up  in order to be released. God can only take from us wh at we are
willing to give to Him, and how can I give to Him what I myself have
not first looked at? Feelings need to be accepted as they are before they can trans form. As I  release my negative feeli ngs in an appropriate context—neither
projecting them onto another person, nor condemning myself for having
them—I begin the inner work necessary to change them. I accept that
they are there, r elease them to God, and pray that He will ch ange my
mind about whatever situation has caused them. Thus my miracle begins. Dear God,
I give to Y ou, not hide fr om Y ou,
My negative feelings
About anyone or anything. I know you do not judge me,
But rather Y ou will deliver me
Fr om the insanity in my mind. Amen.DA Y 275
FOR REFLECTION
O n  L i v i n g  i n  a n  E n c h a n t e d  W o r l d
W hen you  rememb er that you’re a  spiritual being, that God alone is the
source o f your power, and tha t the universe is inherently designed to
provide for your needs, then yo u are thinking in a miracle-min ded way. Y ou are exercising dominion ov er the mortal plane by remembe ring you
are not of it. Y ou will find yourself livin g in an enchanted universe. Y ou’ll just happen  to be seated ne xt to someone on an airplane who is
destined to be your new best friend. Y ou’ll just happen  to think up some
fabulous new project and attain ef fortless success in some non-tr aditional
way. Y ou’ll just happen  to  meet someon e in line at Starbucks who makes
a casual comment that completely rocks your world. Why? Because there is a realm of infinite creativity that exists
beyond  th e mortal mind  yet within  the Mind of God. This is not fantasy,
but rather the spiritual reality of the universe. If you choose not to
believe this, that is your choice; if you choose to believe it, that is your
miracle.DA Y 276
C h a r a c t e r  d e f e c t s  a r e  n o t  w h e r e  w e ’ r e  b a d  b u t
w h e r e  w e ’ r e  w o u n d e d. C haracter defects  are not where we’re bad but where we’re wounded. That does not mean we’re no t responsible for them, but only that
admitting them should not bring  shame. W e were born to become more
perfect e xpressions of God, and facing our imperfections is part of the
process involved in getting there. Often our character defects have their genesis in childhood wounds,
but it doesn’ t really matter where we got them—they’re ours now. As we
admit them and release them, we start the process of their dissolution. Ther e is  nothing God cannot do, including lifting me up fr om th e
depths of my despair. Whatever pain I might feel, He both sees it
and understands it. As long as I will show Him my wound—n o
matter h ow ugly the face it takes in me—He will heal it, for such
is His love.DA Y 277
I  h o n o r  a  b a l a n c e  o f  m a s c u l i n e  a n d  f e m i n i n e,  i n
m y s e l f  a n d  i n  t h e  w o r l d. I  s eek to be in my life both assertive and passive, both driven to achieve
as well as relaxe d in the arms of God. May I receive from the d ivine and
then give to the world, in an en dless cycle of yin and yang ener gies that
make me both strong and pliable. I ho nor in myself and in others both the healthy masculine as well as
the heal thy feminine, knowing  that both are necessary to create a
beautiful world. I seek to serve the calling of both, as I encounter them
and they move through me. May our world be healed of the imbalance of masculine and
feminine. May I serve the r ebal ancing by which feminine for ces
of nurturing and love will again  hold sway, as they must if we ar e
to survive. Amen.DA Y 278
I  h a v e  i n f i n i t e  p o t e n t i a l  f o r  g r e a t n e s s. A ll of us carry within us an infinite potential for greatness. Even the
geniuses among us have but scratched the surface of what all of us are
programmed to achieve, once we manifest our full divine light. I, like


 for me. If it did it for me, and I am nothing, what can it do for you. The Bible has taught me how to cleanse the temple. It taught me how to be fearless. It taught me how to be filled with holy boldness. It taught me how to drink pure distilled water from the fountain
that shall never run dry. It taught me how to sing, even though I've never learned to carry a
tune. It did teach me how to make a joyful noise unto the Lord. It taught me how to love the unlovable. It taught me how to serve, and not  expect anything in return, and
yet how to be a steward of much. It taught me about banking, and that the Bank of Heaven cannot
be broken. It taught me there are three things necessary to draw on that bank: One, that I must be born into the Kingdom; two, that I must make deposits (my tithes and my works); three, that I can draw as much as I had deposited if I had enough faith. The Bible can show you how all your needs and all your wants are
supplied. It can tell you what to do each day. It can be the joy of your heart. It can condemn you when you make a mistake until you repent. It gives you the desire not only to repent but to be perfect. "Be ye perfect," thus says the Lord. It teaches you how to stand in tribulation. It teaches you how to be a saint, an adult saint; and the saints are
insult-proof. And, greatest of all, it teaches you how to pray without ceasing,
and how to love, how to be a lover. Because God is love, and the more you love, the more like God you are. This is the purpose of THE BOOK, to become like our Creator. To walk in the footsteps of His 156 lovely Son, the Lily of the Valley, the Bright and Morning Star, the
Rose of Sharon, the Lion of Judah who can break every chain and re-
new your faith, again and again. I love the Bible because I love the Author, the One who inspired
the writers of it. The Bible taught me about angels. It taught me how to open my
eyes that I can see angels. It taught me how to listen to the voice of the angels as they guide me. It taught me how to see people who are humble, humble servants
of God. And to'say, "Thank you, Lord, for those servants. " It taught me how to pray for people. It taught me patience. It taught me how to forgive and forget. It taught me that absolute forgiveness is absolute forgetfulness. It showed me where I came from, why I am here, and where I am
going. if I serve Him, if I faint not, if I make restitution for the mis-
takes that I make, if I ask forgiveness, and if I forgive. It has made me fearless. I fear not  what men can do to me, but I do
have one fear. My greatest fear is th at I will do something that the Ho-
ly Spirit will be removed from me. Dear God, dear Father, take everything I have. Strip me and leave
me nothing, absolutely nothing. Leave me friendless, leave me broken, leave me hungry, leave me starving, leave me ill, but remove not Thy Holy Spirit from me. So, here I am, Lord. Speak, thy servant heareth. You said that your sheep know Your
voice. Continue to speak that I may know You better. I will listen; I will obey. I will be a good boy. Lord, how I need You. I can 't live without You, Father. I need more of Your power. I need more o[your Holy Spirit to strengthen me day by day. Father, I thank you for the many friends that You have given me. Send me people that I can divide some o[ the love with that You have given to me when my cup overflows. Thank you for letting me hear the heavenly music, the music of the
spheres. 157 · Thank you, Lord, for little kitty-eats that lick up the spilled milk. Thank you, Lord, for little puppy dogs that eat the crumbs that fall
from  Your table. Thank you, Lord, for letting me like up the milk. Thank you, Lord, for letting me eat the crumbs that fall from Your ta-ble. Thank you, Lord, thank You, thank You. Dear Lord, may I leave some of the crumbs for others and not use them all myself Amen. 158 CHAPTER 22
THE MAN CAREY A. REAMS

Working with Carey A. Reams on his book, CAREY A. REAMS,
A "MOSES" FOR HEALTH, I discovered a very unique and godly
man. Therefore, as his friend and publisher I write the following:
Mr. Carey A. Reams, the man nobody truly knows, however,
some of his friends know him much better than others, and they never cease to be amazed at his counselling, knowledge, his recall of events and accuracy. He is a man dedicated to God as  fully as he knows how. He will
not admit that he is humble. He says he does not know whether he is humble or not. He says he does not know whether he is a genius or not. He has no argument with those who wish to call him humble, or a genius. He defines genius as a person who knows more and more about less and less, until he knows everything about nothing, and he does not claim any such knowledge or wisdom. Mr. C. Reams is a quiet man who hates publicity with a passion. No one can excite him in any way. At times he may be filled with
righteous indignation and put on an  act that he could chew you up, but
in one second after it's over he is as calm as the Sea of Galilee after Jesus said, "Peace, be still. " He is only filled with righteous indigna-tion when someone tries to interfere with a command that God has given him to carry out. He is a man very difficult to describe. He does not think as most
people think. When asked why, he says that mathematics is a language and he thinks and dreams in mathematics, so before he can answer a question he has to express it in words so as to be understood. He often speaks in parables and likes giving examples. He frequently answers questions by asking questions. He is very
quick to say when he does not know the answer. He is a man of true love of his fellow man and he does everything
he can to lighten someone else's load. "If I cannot lighten someone 159 else's load, I will not make it heavier. If I cannot be a part of the an-
swer, I will not be a part of the problem," he says.<|eot_id|><|begin_of_text|>
Q: What did the king say when he looked at the four men in the fiery furnace?,
A: "Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God."
Q: What is the significance of the Bible, according to the author?,
A: The Bible is a book that can teach us how to be perfect, forgive, and love others, and it is a guide for our daily lives.
Q: What is the author's stance on the concept of death?,
A: The author believes that death is not the end, but rather a promotion to a higher realm, and that it is possible to live in eternity, free from pain and suffering.
Q: What is the author's opinion on the role of the church in society?,
A: The author believes that churches should not be separate from the government, as this allows the government to control the church, and instead, they should be involved in the community, helping people and spreading the message of health and wellness.
Q: What is the author's philosophy on the importance of faith and obedience?,
A: The author emphasizes the importance of faith, obedience, and trust in God, and believes that it is possible to overcome any challenge with God's guidance and protection.<|eot_id|><|begin_of_text|>Or, you can say, 'Just because he is different please do not berate him. Some very great men were considered to be morons. God loves all His creatures, even morons. May the Lord bless him.' You might also say, 'I admire his spunk even though his dreams seldom come true. It is better to die trying than never try at all. "So if you want better health, lift up your fellow man." Another of Reams' favorite sayings is: "There's no money in gos-
sip. One of the reasons that so many people are so broke all the time is that they are so busy attending to other people's business until they don't have time enough to work at the job that pays well for their time
and their effort." He also says that "Dreams are only profitable when made into a
blueprint and the blueprint into building the ideal of your dream, and this is better done when fertilized with faith, cultivated with patience and with sweat and elbow grease to bring the blueprints into reality." 173 Two of his favorite poems are:

If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tied by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good


 up in what are
called synesthesias (for example, experiencing sounds as
colors or tastes as shapes, an experience reported from
hallucinogenic drugs and in deep meditative states). Some
researchers contend that babies therefore have  a poor
sense of the boundary between themselves and the world. But infants turn into toddlers, and the separation between
self and the world starts to harden. Society and family
reinforce this habit as the toddler grows up, and eventually
the mind takes its seat in our heads, or so it seems. In
altered states, whether induced by drugs or in deep
meditation, there are countless reports, echoed by Charles
Lindbergh in his transatlantic ﬂight, of the mind extending
in all direct ions. There are even subjective reports of
sitting in a chair and reaching out to touch some velvet
drapes far across the room—the senses literally go where
they are directed. Neuroscientists would call such experiences anomalies,
declaring resolutely that mind and brain have taken up
residence together in a box called the skull. But it is
undeniably possible to literally “think outside the box,”
beginning with the message system discussed in this book
that connect s every cell in the body with whatever is
occurring in the brain. “Fine,” a neuroscientist would
argue, “but the brain is still the machine that makes mind. Take away the brain, and there is no mind.” But this is the
same as saying that if you turn oﬀ the radio, there is no
music. You haven’t destroyed the music, only the receiver. One must be open to asking some culturally radical
questions, including the most radical of all: Is a brain evennecessary for “thinking”? There are diﬀerent ways to
explore this issue. First, let’s consider whether only human brains  create
minds. Few people who have pets or live on farms would
say that the animals they encounter don’t have minds. There is already abun dant evidence that the genes,
receptors, and neurotran smitters involved in human brain
function are present in animals. Saying that diﬀerent kinds
of animal brains create minds is not so troublesome if you
insist that the mind is rooted in these shared processes and
chemicals. We aren’t able to describe what animal minds
are like (some may lack anything like human self-
awareness), but we shouldn’t have a problem conceiving
that these creatures have one. Second, there are nervo us systems on the evolutionary
ladder than don’t require a central brain. Some creatures,
like jellyﬁsh, have neuron al nets distributed throug hout the
body. We, too, have such systems. Your gastrointestinal
tract sends and receives signals from the peripheral nerves
that branch out from the spinal cord. But digestion can
function quite well when severed from the peripheral
nervous system. As in the jellyﬁsh, your gut constitutes a
weblike intestinal nervous system. In the language of cell
biology, specialized ganglion cells are located between
muscle layer s in the intestinal wall that act like a local
brain. If one severs any peripheral nerves, these ganglion
cells continue to instruct the intestine to move and absorb
and secrete, working quite autonomously as a self-
contained functional unit. It turns out that the intestinal tract only takes advice
from the rest of the body. It harbors its own reactions. When bad news gives you a sinking feeling in the pit of
your stomach, you are experiencing an emotion as surely as
you experience it in your head. In fact, your gut reaction
precedes the thought. Does this mean that your intestinalnervous system creates such reactions on its own? That’s
unclear, but it’s tempting to think so. Certainly many
people trust their gut reactions over the confused and
compromised responses that the brain is often  saddled
with. The muscles of your face are directly linked to your brain. While we assume that the brain is telling the mouth and
lips to smile when we’re  feeling happy, the reverse is also
true. Seeing a smile on someo ne else’s face can make you
happy, and children are taught to smile as a way to break
out of a sad mood. Whether this works or not varies from
person to person, but it could be argued that the face is
controlling the brain in those instances. Findings about brainlike processes outside the skull have
become common. The conduction system inside the heart,
including pacemaker cells, which organizes your heartbeat,
can be thoug ht of as the heart’s brain in the same  way the
ganglion cells in the gut are the brain of the intest ines. The
independence of the conduction system is shown when a
transplanted heart keeps beating even though the nerves
that connected it to the donor’s central and peripheral
nervous systems have been severed. The interaction
between the heart’s independent processing and the
brain’s is complex and not fully understood. Still more mysterious are the trillions of bacteria that
outnumber the body’s cells by ten to one, living mostly
inside the digestive tract but also on the skin and in the
brain and other organs. We think of these bacteria as
invaders, but over eons these microorganisms have actually
been incorporated into vast stretches along the double
helix of human DNA. The implications for what we call
“being huma n” are enormous and largely uncharted. Taken
as a whole, the bacterial component of the body is known
as the microbiome. It doesn’t sit passively on the skin or in
the gut, nor does it invade the body. Instead, themicrobiome is the border between “in here” and “out
there,” possessed of genes, receptors, and chemical
messaging that make the same things possible for the
brain. The function  of the microbial DNA that is woven into
our genes isn’t known, but at the very least this is ancestral
information we’ve assimilated as our own. More
suggestively, this once-foreign DNA may be the switching
agent for the genes in all higher life-forms. These discoveries prove that our intelligence extends to
the entire ecology. Mind has a physical basis everywhere. Any attempt  to isolate it in the skull runs into serious
objections. Instead of viewing unbou nded awareness with
skepticism, we need to see that every thought is
unbounded. You cannot see, hear, or touch anything in the
world without reaching beyond the illusory boundary of the
isolated body. To watch a sunset is literally like watching
yourself. * As an example of today’s sophisticated measurements, a November 2013
survey in Scientiﬁc American  of the eﬀects of meditation cited the following:
Meditation not only changes brain neuronal interconnections, but it also
increases brain tissue volume, decreases the volume of the amygdala,
increases telomerase activity, and diminishes inﬂammation and other
biological stresses that occur at the molecular level. OceanofPDF.comThe rishis took a simple position in the mind-body debate. Everything, they said, comes from the mind. It projects the
world exactly as a movie projector does. Our bodies are
part of the movie, and so is everything that happe ns to the
body. To a rishi, the wonder was not that we can make
ourselves sick or well, but that we don’t see ourselves
doing it. If we could silently witness ourselves, we would
see this and more. The very sky, ocean, mountains, and
stars would be pouring out of our brains—they all belong in
the movie, too. If the rishis’ views are right, then we have
been wrong to put so much faith in objective reality. And
yet our objective frame of reference doesn’t seem wrong. It
serves us very well, on the whole; the sky and the stars
seem to exist  “out there,” totally independent of us. Are we
being fooled by our own movie? To make the rishis’ case, you have to adop t their
perspective, which means stepping outside ordinary
waking-state reality, at least slightly. If you can do that,
then you begin to appreciate that the mind is indeed a
powerful creator. I caught a small but revealing glimpse ofthis recently. I was in a crowded plane taking oﬀ from
Bombay. Everything seemed completely normal except that
the No Smoking/F asten Your Seatbelt sign came back on at
the same moment as the steward dashed furiously down
the aisle toward the front of the cabin. The pilot announced
over the intercom, “Ladies and gentlemen, pleas e remain
seated. We are going to return to Bombay for an emergency
landing.” His voice betrayed a tremor, and as we all sat
tensely silen t, a young Indian stewardess started sobbing
loudly. A few minutes later we bounced onto the runw ay, and
three ﬁre trucks sped to our side; we could hear their
sirens wailing above the engine roar. Nothing else
happened. No explanation was ever given for the incident. The passengers were quickly reboarded onto a diﬀerent jet;
about half elected to stay on the ground. I didn’ t feel too
disturbed during the incident and got on the second plane. The next time I caught a ﬂight, about ten


 natural ener gizing chemicals. W e
recommend self-massage as a valuable age-reversing component of your
daily routine. T o help you sleep at night, perform your massage with
gentle, soothing strokes. T o help you get going in the morning, perform
your massage more vigorously. If you are trying to lose unwanted
pounds, you can also do this massage using a loofah, a defoliating scrub
mitt. FULL MASSAGE
This entire massage requires just a few tablespoons of warm oil. Begin
by massaging your scalp, using small circular strokes as if shampooing
your hair. W ith gentle strokes apply the oil to your forehead, cheeks, and
chin, and then move to your ears. Slowly massage the back of your ears
and your temples—this has a soothing ef fect. Massage a small amount of oil onto the front and back of your neck
and then move to your shoulders. When massaging your arms, use
circular motions at the shoulders and elbows, and long back-and-forth
motions on the upper arms and forearms.Using lar ge, gentle circular motions, massage your chest, stomach, and
abdomen. Use an up-and-down motion over your breastbone. Applying a
bit of oil to both hands, gently reach around to massage your back and
spine as best you can. As with your arms, massage your legs with a circular motion at the
ankles and knees, using a straight back-and-forth motion on the long
parts. Use whatever oil remains to massage your feet, paying extra
attention to your toes. MINI-MASSAGE
Y our head and feet are the most important parts of your body to
massage in preparation for restful sleep. Using a tablespoon of warm oil,
gently rub it into your scalp, using the small, circular motions described
above. Soothingly massage your forehead from side to side with your
palm. Gently massage your temples, then the outside of your ears. Spend
a little time massaging the back and front of your neck. W ith a second tablespoon of oil, slowly but firmly massage the soles
of your feet. W ork the oil around your toes with your fingertips. Sit
quietly for a few moments to soak in the oil, and then take your warm
bath. Harmonize Y our Biological Rhythms with the Rhythms of
Natur e
Nature o perates in seasons, cycles, and rhythms. Everything in this world
moves th rough periods of activity and rest, including your physiology. Our
planet has cycles of day and ni ght, as well as seasonal cycles. When your
biological rhyth ms are aligned with the rhythms of nature, your  body/mind
system feels invigorated and healthy. When your biorhythms are not aligned
with natural cycles, you generate wear and tear in your body and mind,
accelerating the aging process.T echnology that  runs on electri city has been around for only a century,
and yet many people’ s daily sch edules revolve around late-night television
shows, all-night  markets, microwave ovens, and alarm clocks. Their daily
routines are out of synch with nature. Just as jet lag results in mood
changes, concentration problems, and digestive disturbances, an irregular
daily routine af fects your mind  and body. Depression, insomnia, anxiety,
constipation, bloating, and weakened immunity are the result. Y ou can  align your biological rhythms with those of nature by paying
attention to a few basic principles. These are:
Morning Routine
W ake up without an alarm clock. The best way to do this is to leave
your bedroom shades or curtains partially open so the morning
sunlight arouses you. Empty your bladder and bowels first thing in the morning. Drinking a
glass of warm water will help stimulate elimination. Perform your morning exercise routine (see Chapter 7). T ake your shower preceded or followed by an oil massage. Meditate for twenty to thirty minutes. Eat your breakfast when you are hungry. Midday Routine
Eat your lunch consciously. Eat a bigger meal at noontime compared to your dinner. T ake a ten-minute walk after lunch.Early Evening Routine
Meditate for twenty to thirty minutes before you eat your dinner, and
then follow the evening routine described earlier in this chapter. Y ou can  also benefit by aligning yourself with the seasonal cycles. As the
days become shorter during the late fall and winter months, make some
dif ferent choices to balance the changes in your environment. Harmonizing your biological r hythms with the r hythms
of natur e minimizes entr opy and r everses aging. W inter Routine
Get to bed earlier. Increase your intake of warmer foods—soups, casseroles, hot cereals
—to balance the coldness of winter. Drink plenty of warm liquids—ginger and other herbal teas. Perform your daily oil massage, leaving a thin layer of oil on your skin
to protect against dryness. Keep your head covered when you go outside to prevent chills. If you get frequent colds during the winter season, try using a Neti pot
and Nasya oil to cleanse and protect your nasal passages (see
description below). Using a Neti Pot and Nasya
Using a Neti pot and Nasya is a traditional method to purify and
revitalize the breathing passages. In the same way that massage nourishesand rejuvenates the skin, Neti and Nasya nourish and rejuvenate the
breathing passages. This process can reduce aller gies and decrease your
chances of contracting upper -respiratory infections. It is also useful
before traveling on a plane, to keep your breathing passages moist. A Neti pot is a small container with a spout that can be gently placed
into your nostrils through which warm salt water is administered. Usually
made from a ceramic material, continued a typical Neti pot holds about ⅔
of a cup of water to which ⅛ of a teaspoon of salt is added. Place the spout of the Neti pot in one nostril and gently pour in the
warm salt water. Y our head should be positioned so the water runs out the
other nostril. Any remaining liquid in your nasal passages is expelled and
the process is repeated on the other side. Nasya involves the application of a few drops of oil to the nasal
membranes. The oil should be an edible grade of sesame, almond, or
olive. Herbalized aromatic oils that contain small amounts of camphor,
eucalyptus, and menthol can also be used. Place a drop of the oil on your
pinkie finger and apply it inside your nostril. Then gently snif f it up and
repeat on the other side. This can be repeated four to six times a day. Neti PotDuring t he warm er summer months, you can take other steps to maintain
your balance while paying att ention to the changing signals from your
environment. Summer Routine
Drink plenty of fresh water throughout the day. Eat an abundant amount of locally grown fresh fruits and juices. Generally eat lighter. Perform your exercise early in the morning before it gets too hot. Spend more time outdoors, particularly in the evening when the day
cools down. Y ou can go to bed a little later, in alignment with longer daylight
hours. Dynamic activity during the day leads to restful sleep at night. Remember, you  are not separa te from Nature; you are a part of Nature. T une in to the rhythms of nature and you will reverse your biological age. Every day in every way,
I am incr easing my mental and physical capacity. My Biostat is set at a healthy ____ years of age. I look and feel a healthy ____ years old. I am r eversing my biological age:
By changing my per ception of my body, its aging and time; and
Thr ough two kinds of deep r est—r estful awar eness and  r estful sleep.4
Y ou Can Reverse Y our
Biological Age by Lovingly
Nurturing Y our Body Through
Healthy Food

ACTION STEP # 3
I a m r eversing my biological a ge by lovingly nurturing my  body thr ough
healthy food. I put this into practice by:
Enjoying the six tastes. Eating consciously. Honoring the signals of hunger and satiety in my body. Food can heal and r enew. Food can be your antiaging medicine. Nurturing your body through h ealthy food is the third step to reverse the
aging pr ocess. N ext to breathing, eating is the most natural thing in the
world, and yet m any people are confused about their nutrition. Should you
be eating more protein or more complex carbohydrates? Is da iry good or
bad for you? Sh ould you be eating your vegetables raw, or are they better
for y ou cooked? Considering how much conflicting information is around,
it is not surprising if you are perplexed about the best diet. When it comes to aging, there is a steady flow of new nutritional
programs promoting their advan tages over others, but there is honestly little
evidence to suggest that one approach is clearly more beneficial than
another. W e do know, based on reliable research, that if you eat an
abundance of fresh vegetables,  fruits, and whole grains, while reducing
your inta ke of animal fat, you w ill increase your chances of livi ng healthier
and longer. The key to a diet that will reverse the aging proce ss is to


 aircraft noise have impaired reading comprehension. Noise also
causes nutritional deficiency; a study in the February 2001
Occupational Medicine
measured significant losses of calcium and magnesium in the urine of factory
workers chronically exposed to loud noise. Noise studies on laboratory animals have
shown other damaging effects, ranging from impaired lymphatic drainage to
increased intestinal permeability. A study published in the May 2001
Behavioral
Physiology
concluded that even what we would consider mild chronic noise can
cause changes in the lining of the intestines, making them leakier, which can lead to
allergies and many other chronic health problems. While music and other sounds are good for the spirits, avoid living in an
environment of never-ending noise. Peace and quiet are great for the psyche. Consider how noise affects you and make your choices accordingly. If you know you
are going to be exposed to loud noise, wear ear protection. Diet also helps to prevent
hearing loss. Especially if you are genetically predisposed to hearing loss, proper
nutrition can have a significant effect on whether such loss will happen or not. Eye Muscle Exercises Help Save Sight
Most people do not realize the amount of influence they have over their eyesight. Ability to see is greatly dependent on how one uses and exercises their eyes. Like all
the muscles in the body, the ones that control eyesight must be exercised in order to
keep them supple and strong. Call it “vision maintenance.” Modern life requires
using the eyes in ways very different from those under which we evolved. Now we
must make special choices in order to protect and maintain our natural vision. The main reason we lose our vision, believe it or not, is literacy. Reading and
writing are new skills in the scope of human evolution. During most of human
evolution, our eyes were primarily used to gaze afar—to locate food, shelter and
threats to safety. When focusing off at a distance, the muscles that control the shape
of the eye and the shape of the lens remain in a relatively natural and relaxed state. However, in order to focus on something close, such as a book or a computer screen,
the muscles that control the shape of the lens and the eye must contract. For brief
periods of time, this reshaping of the eye tissues does not pose a problem. However,
we now spend most of our time focusing on nearby objects such as books, papers,
televisions and computer screens. We place our eye muscles under constant tension
for hours every day, causing a permanent distortion of the lens and the eyeball itself.Thus, vision deteriorates. To maintain or improve your natural vision, corrective lenses are not the answer. Corrective lenses cause damage to eye tissues, forcing them to work in unnatural
ways. This “fix” creates a vicious cycle; as vision deteriorates, stronger
prescriptions are needed. Corrective lenses address the symptoms of vision loss,
doing nothing to solve the underlying problems. By contrast, vision improvement techniques address the causes of vision
problems. Losing your vision and wearing corrective lenses can often be avoided. You can learn eye exercises that prevent vision loss, and improving vision after it is
impaired also is possible. Vision maintenance techniques enhance the strength and
flexibility of the muscles and tissues of the eye, improving focus and clarity of
vision at any distance:
• When reading or working at a computer, occasionally take a minute to look
out the window at a distant object, studying the details of that object. This
activity allows the eye muscles to relax. (Blankly gazing out the window does
not make eye tissues return to their natural shape, whereas focusing on distant
details does.) Do this once every thirty minutes or so for about a minute at a
time. The exercise takes very little effort and helps to preserve your vision. • If you wear corrective lenses, be sure to take them off whenever they are not
needed, thus giving your eyes an opportunity to work naturally, especially when
you are outdoors where the eyes can also receive full-spectrum light. • For more tips on eyesight, see appendix E.
Reading, writing or sitting at a computer all day damages your eyesight, unless
you take the time to rest and exercise your eyes—another important aspect of
damage control on the physical pathway. Heat Treatments Get Rid of Toxins
Not only do saunas feel good, they are good! Saunas get your heart beating and
your blood circulating, helping the body to detoxify in unique and important ways. Toxins do the damage, and saunas help with damage control. Saunas or other heat
treatments help to accomplish detoxification in the following manner: A layer of fat
and oil exists just below the surface of the skin. Heat from the sauna increases skin
temperature, causing those fats and oils to “melt” and ooze out of the skin’s oil
glands. As sweat and oil are secreted, the toxins dissolved in them are secreted as
well. By excreting these toxins and then washing them off your body, your toxic load
is lowered and cellular health improves. Anything that raises the temperature of your skin for an extended period of time is
helpful, including sweat wraps, steam rooms, hot baths and spas. Choose a
temperature that can be tolerated for an extended period of time—thirty minutes to
an hour or more. The point is not to sweat out a lot of water, but to rid your body ofoil-soluble toxins. Our skin contains sweat glands and oil glands, both of which help
us detoxify. Sweat gets rid of water-soluble toxins, and even helps to eliminate toxic
heavy metals such as mercury and cadmium. Oil glands help remove oil-soluble toxins that the body would otherwise have a
difficult time eliminating. We have created a world filled with oil-soluble toxins
such as gasoline, solvents, pesticides and ingredients in toothpaste and personal care
products, and the body is not able to dispose of them efficiently. The longer the skin
is heated, the more oil-soluble toxins are eliminated. Be careful not to overheat! The challenge is finding an environment where you
can keep your skin temperature up for an extended period of time without
overheating or dehydrating. Overheating and perhaps feeling dizzy can happen easily
if you stay in a steam room, a hot tub or the top bench of a hot sauna too long. Choose a “low temperature” sauna (110–120 degrees), and use it for an extended
period of time—an hour or more is best—though you may have to work up to this
duration gradually. In a commercial sauna (which is usually too hot), try lying flat
on the lowest bench. Remember: Drinking adequate amounts of water before, during
and after your sauna is essential in order to prevent dehydration. Every time I go to the gym to exercise, I spend an hour or more in the sauna, lying
prone on the lowest bench to keep the temperature moderate. Sitting on the top
bench in a high temperature for a short period of time does not aid in the elimination
of oil-soluble toxins; effective elimination of these toxins takes time. A good
supplement program, containing fat-mobilizing vitamins and essential fatty acids
makes the sauna even more effective (see appendix B and C). Be sure to shower
afterwards; prevent those toxins from reabsorbing back into your body by washing
with a nontoxic Castile soap (see appendix C). Taking saunas or other “heat
treatments” is not a luxury, but like exercise, is a physical responsibility and an
important element of the physical pathway. Incorporating saunas after exercise is
even better. Exercise begins to mobilize toxins and saunas continue the process. You
may need to make a few sauna visits before you can tolerate extended periods of
time, but the benefits of these heat treatments are incredible. These treatments feel
good for very good reasons; they provide beneficial physical stimulation—including
increased lymphatic and cardiovascular circulation, as well as the removal of toxins
— all of which are good for the health and function of your cells. EMFs: Environmental Assault and Battery
Some forms of physical damage are obvious; others are invisible to the naked eye,
such as electromagnetic radiation from sources such as medical X rays, microwaves,
cell phones, TVs, power lines, broadcast antennae and other electrical items. Electromagnetic radiation can affect and damage our cells, leading to a variety of
diseases including cancer.The two kinds of electromagnetic radiation are ionizing and non-ionizing. Ionizing radiation (atom bombs, medical radiation, X rays) is the horrifying kind of
radiation that we already know can injure and kill. Non-ionizing radiation
(microwaves and electromagnetic fields) is easily overlooked and often labeled
“benign.” Non-ionizing radiation has measurable effects on cells and is therefore
important to consider. Some scientists have made ominous statements about the
effects on human health. The introduction of man-made electromagnetic pollution
may indeed be the single most important environmental change we have made. Whenever possible, avoid exposing yourself to anything unnatural and foreign to the
body, including all types of man-made electromagnetic energy. Any electrical device—a hair dryer, TV set, electric blanket or dishwasher—
produces a non-ionizing electromagnetic field (EMF) that affects the way our cells
function. Cell membranes (or receptor molecules in them) act as amplifiers for
sending signals into cells. EMFs can interrupt and change these signals, affecting
certain cell functions and cell-to-cell communications. For example, EMFs can alter
the rate at which cells make hormones, enzymes and other proteins. EMFs can also
induce changes in the rate at which genetic material (DNA) is


. “Be in the World but Not of the World”—The Evil of Inertia245. Cause and Eect
246. Tradition: Divine and Distorted Aspects
247. The Mass Images of Judaism and Christianity
248. Three Principles of Evil
249. Pain of Injustice
250. Exposing the Decit—Faith in Divine Grace
251. New Age Marriage
252. Secrecy and Privacy
253. Continue Your Struggle and Cease All Struggle
254. Surrender
255. The Birthing Process—The Cosmic Pulse
256. Inner Space, Focused Emptiness
257. Aspects of the New Divine Inux: Communication, Group
Consciousness, Exposure
258. Personal Contact with Jesus Christ
You can order any of these lectures for $2.50 each, plus postage
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* The missing numbers indicate Question and Answer sessions. OceanofPDF.comA c k n o w l e d g m e n t
The Pathwork Foundation wishes to thank the enthusiastic team
who cooperated in preparing this volume for publication: Judith
Saly, Donovan Thesenga, Jan Bresnick, John Saly, Susan Thesenga,
Iris Connors, Rebecca Daniels, and Hedda Koehler. Donovan Thesenga is the Editorial Director of the Pathwork
Series. OceanofPDF.comAbout the Author
EVA PIERRAKOS  was born Eva Wassermann  in 1915 in Austria. She
grew up in Vienna during the political unrest of the post-World War
I years, while the darkness that was about to descend and culminate
in World War II was gather ing over Europe. However, Eva loved
life, nature, animals, the pleasures of dancing and skiing and of
friendship. She was able to leave Austria and lived for a while in
Switzerland before settling down in New York. During this time she
became the channel for a highly developed spirit guide  who gave
the series of lectures from which this volume was compil ed. Hers is
the perennial story of transmitters of spiritual truth: rst,
astonishment at the manifestation of the gift, then reluctance to
accepting it, nally, humbly taking on the task with total
commitment. Quietly, she drew to herself an ever-growing number
of people who became attracted to the path of self-tran sformation
taught by the Guide. From  the materials of these lectures Eva
Pierrakos developed The Pathwork, a psychological method which
leads to the Godself through facing and transforming the lower self. Eva died in 1979, leaving behind her the rich legacy of 258 Guide
lectures, two ourishing Pathwork centers, and thousands of
students and followers of the teachings which she transmitted with
such devotion for twenty-ve years. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Then the rst reaction is very often, “I do not
even want to acknowledge that I am afraid of this. I’d rather
continue busyi ng my mind in order not to face the terror that I am
nothing inside, that I am only a shell that needs sustenance from
without. ”
This self-deception is obviously futile. It is of utmost importance
that you face this fear and deal with it openly. You need to create an
atmosphere within yourself in which you allow this emptiness to
exist. Otherwise you perpetually deceive yourself, which is very
wasteful because the fear is unjustied. How can you ever live inpeace with yourself if you do not know what you fear and therefore
make it impossible to nd out that what you fear is not so. As a result of a process that has continued for centuries, humanity
has conditioned itself to make the outer mind a very busy place, so
that when that busyness ceases temporarily, the resulting quiet is
confused with emptiness. It indeed seems empty. The noise will
recede, and you must indeed embrace and welcome the emptiness
as the most important channel through which to receive your
innermost Godself. The Way Leads Through Seeming Contradictions
There are several psychic and spiritual laws you need to
comprehend in order to nurture this emptiness and make it a
creative venture. Some of these laws seem to be contradictory. Let
me put it this way: If you cannot let yourself be empty, you can
never be lled. Out of the emptiness a new fullness will arise, yet
you cannot disregard your fear. It must, like everythin g else, be
gone through. My advice is that you challenge that fear, and at the
same time welcome the emptiness as the doorway to your divinity. This seems contradictory, but it is not. Both attitudes are necessary. Another appar ent contradict ion: It is extremely important that
you be receptive and expectant, yet without preconceived ideas,
impatience, or wishful thinking. This seems very hard to explain in
human words. It is something you have to feel into. There must be a
positive expectancy that is yet free from preconceived notions of
how and what should happen. Still another related apparent contradiction: You need to be
specic, yet this specicity must be light and neutral. You must be
specic in one way, but not in another. If this seems confusing now,
ask your inner being to relay the comprehension to your mind,
rather than trying to understand directly with your ego-mind. The workings of the greater self so far surpass the mind’s
imagination that specicity would be a hindrance. Yet the mind
must know what it wants, be prepared for it, reach for it and claimit, know that it deserves what it wants and will not misuse it. The
outer mind must make const ant changes in order to adapt itself to
the greater scope of the inner God-consciousness. Your outer mind
must become empty and receptive,


 it little more than a chaos of error,  a tissue of deceit unworthy  132
 of admission  among the useful arts and liberal  pursuits of man. " (Dr. Blane. ) And yet if all this  can be said against Allopathy  and  allopathical
practices,  and  not by "cranks" and outsiders  but by members  of the
Medical Profession  themselves,  it seems a queer thing, to say the least,
that medical Orthodoxy,  i. e., Allopathy,  is the one school  recognised  by
the State,  whilst such schools  as Osteopathy,  Herbalism,  Homoeopathy,
Naturopathy,  and  the Biochemic  System of Medicine  are regarded as
unworthy  of official recognition,  and  are even labelled as quackery. Both osteopaths,  biochemic  practitioners,  and  homoeopaths  (see Ellis
Barker Miracles of Healing)' have seemingly  cured in this country alone,
hundreds  of patients who had  in vain sought  for relief at the hands of
the allopaths. At the end of the last  century,  Dr. Routh, an allopath,
who on that account  could not be suspected  of bias  in favour of
homoeopathy,  published  some figures in which  he showed that the
number  of deaths  in hospitals under hoinoeopathic  treatment
amounted  to far less than the number under  allopathic  treatment. Later  on, figures published  in 1910, showed that the average death‐rate
under  allopathic  treatment  was 9. 89 per cent., whereas under
homoeopathic  treatment  it was only 5. 01 per cent. Moreover,  if we
take some of the diseases separately,  we find that during a period of
thirty‐two years, the death‐ rate under  allopathic  treatment  for
pneumonia  was, 29. 5  per cent., whilst  under homoeopathic  treatment
it was only 3. 9 per cent. As for diphtheria,  treated with antitoxin,  the
death‐ rate was 16. 1  per cent., as against 4. 5 per cent treated
homoeopathically  without  antitoxin. With regard to cholera, during a
hundred years, under  allopahic treatment,  the death  rate was 49. 57  per 133
 cent., whilst  under homnoepathic  treatment  it was only 16. 33 per cent. (See  Homoeopathy  in Practice by Dr. Voorhoeve. ) Apropos  of cholera,
the late Dr. McCloughlin,  medical inspector  (and not a homoeopath)
wrote  that after the number of cures of true Asiatic cholera he had
witnessed ‐cases that would have sunk  under allopathic  treatment ‐if he
himself  should be attacked by cholera, he would far sooner be in the
hands  of a homoeopath  than an allopathic  doctor. When last century
there  was  a great outburst of cholera on the continent,  a homoeopath
named Dr. Rubini, of Naples, treated no less than 285 cases and did not
have a single death  among them all. (Quoted  in Health Practitioners
Journal, March, 1944. ) I have drawn  attention  to these facts and  figures, dating some years
back, because it was after and  not before homoeopathy  had  been
shown to be more  efficacious  (or at any rate less harmful) than
allopathy,  that an attempt was made in England  to suppress it
altogether. Fortunately,  however,  for the homoeopaths  and  their
patients, the Bill did not go through. Yet the attempt in itself  was highly
significant,  and, whether one believes in homoeopathy  per se or not,
must  give all intelligent  members  of the public food for serious
reflection. For the questions  arise: If homoeopathy  can prevent more
deaths  than allopathy,  then why is it not the State School  of Medicine,
just as the Church of England is the State Religion. Various  suggestions
have been put forward. One is that homoeopathic  medicines  are very
inexpensive. Also a homoeopath  does not require  the services, except
very rarely, of all or any of the assistants  towards diagnosis  to whom
the allopath nowadays  resorts. All t his means that less money  is spent
by the patient under  homoeopathic  treatment  than under  allopathic  134
 treatment. Nor do homoeopaths  advocate large  scale "preventive"
iAeasures. They  do nct say: "As any one might  possibly catch small pox,
diphtheria,  typhoid, tetanus, scarlet fever, or what not, he or she must
take homoeopathic  prophylactics  against one or all of these diseases,"
for hotmoeopaths  know  that the best  preventative  against all such
diseases is a heai'hy body. Moreover,  it is 'time enough to talk  about
prophylactics  when people have actually been in close  contact  with
smallpox or whatever  it may  be. Thus, if homoeopathy  became  the
State Medical Creed,  serum  manufacturers  would no longer be able to
buy an old horse for eighteen pounds and  make thousands  of pounds
profit  out of the unfortunate  animal. And where will it all end. It began with smallpox vaccines, and  then
vaccines for other diseases were also boosted, and so on it may go until
"preventatives"  are advocated  for almost every imaginable  type of
ailment. But what state the human  blood  will be in after it has been
inoculated  with all these poisons does not bear thinking about. Sir
Almroth  Wright, a pillar of the orthodox Medical Profession,  stated that
the entire "


 upset about the weather. You have no
control over the weather, yet it’s bothering you. It’s not just the weather. The
driver in front of you is going ten miles per hour below the speed limit. Let’s watch your mind: “This is ridiculous. I don’t have time for this. What’ s wrong with them. They’re supposed to be in the slow lane. ” Turns
out the problem is not how the person in front of you is driving. The
problem is what your mind is doing about how the person in front of you is
driving. Eventua lly you catch on that you’ve developed an entire  intellectual
model of how every single thing needs to be: how people should behave,
how your spouse  should be dressed when you’re going out, even how much
traffic there should be. How many things do you do this about. Pretty much
every single thing. You honestly believe that what you made up is how it
should be. The truth of the matter is, that’s absurd. There is no way what
you made up in your head, based upon your very limited past experiences,
has anything to do with what’ s supposed to be happening in the real world. Think about it for a moment. What you want the weather to be has
nothing to do with what it’s going to be. The weather has to do with
meteorology, not your preference system. If you really want to know why it
had to rain on your day off, go study science. A wise person realizes that the
world is not going to unfold the way they want it to because it’s not
supposed to. No two of us agree how it’s supposed to unfold, yet there’ s
only one world out there. We best leave reality to either science or God, not
to every one’s individual prefer ences. The world in front of you has the
power of reality  behind it. It is unfolding in accordance to the influences
that made it be the way it is, and there are billions of influences going back
billions of years. In contrast, you’re just making up how it’s supposed to be
based on the impressions you held inside from your past. When realitydoesn’ t happen the way you want, you say reality is wrong. Section summary:

Please summarize the chapter sections provided above. Note that repetition avoidance measures have been applied during summarization. **Section Summary**

Part II explores various aspects related to **Mind**, specifically covering topics

1\. Introduction to concepts \*\*Empty\*** \\& *emotions*. \\ \\
   • Discussion begins exploring internal processes ratherthan relying solely on sensor input. \*
    → Emptiness/void/nature
      —> Understanding & connection points

 Part VIV : Thoughts/Dreamsand Reality Chapter #7 : Conscious Awareness• Exploring Inner workings

In conclusion,

Would appreciate feedback/suggestions please. Thanks. Best regards.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting is the main problem in people's lives?,
A: The problem is that people are not learning to accept and surrender, and instead, they are creating a personal mind by resisting and clinging to certain experiences and emotions.
Q: What is the author's definition of mindfulness?,
A: Mindfulness is being aware of what is happening inside and outside of you, and understanding the true nature of reality.
Q: What is the author suggesting is the purpose of the mind?,
A: The purpose of the mind is to render the outside world for you to experience, and it is not meant to be used to analyze and manipulate reality to fit your personal preferences.
Q: What is the author warning against?,
A: The author is warning against the dangers of resisting and clinging to certain experiences and emotions, which can lead to a distorted view of reality and a life of suffering.
Q: What is the author suggesting is the key to spiritual growth and enlightenment?,
A: The author is suggesting that the key to spiritual growth and enlightenment is to learn to let go of resistance and clinginess, and instead, focus on being present in the moment and accepting reality as it is.<|eot_id|><|begin_of_text|>“I don’t like
that. It should not have happened.”
Here’ s a technique for getting perspective. Put your mind in outer
space and realize that there’ s nothing out there but 99.999 percent
emptiness. Ther e’s just empty space between all the stars. Your nearest star
after the Sun is 4.2 light-years  away. To get an idea of how far that is,
imagine holding  a light beam above the Earth. Now, let it go for one second. In that one second the light circumnavigated the globe seven and a half
times. Travel at that speed every second for 4.2 years, and you’ll reach the
next star. There’ s pretty much nothing but empty space in between. We call
it interstellar space. That’ s how it is between all the stars, all over the
universe. How would you like to be out there and see nothin g? Because
that’s what 99.999 percent of the universe is. What you get every day is a
miracle! There are colors, shapes, and sounds along with all the amazing
experiences you’re given with each passing moment. Yet all you do is say,
“No, it’s not what I want.” Of course it’s not what you want. That’ s not the
point. Instead of comparing the moment in front of you against the
preferences you’ve built up inside your mind, why don’t you compare it
against nothing? Since that’ s what makes up 99.999 percent of the universe. If you do this, you’ll find yourself being thankful that you get to have
your daily experiences. They are certainly better than empty space. That’ s
how a wise person lives. The alternative is to suffer because things are not
the way you want. Previously, we discussed Buddha’ s first noble truth: All
of life is suffering. Now we get to the second noble truth: The cause of
suffering is desir e. In other words, the cause of suffering is preference,
deciding how you want things to be and getting upset when they’re not that
way. Not surprisingly, it turns out Buddha was right. Events don’t cause
mental or emotional suffering—you cause yourself mental and emotional
suffering about the events. If you are not doing that, things are the way they
are. Always remember, it took 13.8 billion years of everything unfolding
exactly as it did for the moment in front of you to be the way it is. A perfec t example of how we cause ourselves mental suffering  is how
we view our bodies. When you’re young, you look a certain way. You get
older, and you look another way. What’ s wrong with that? It’s just
miraculous. You watch your body change all by itself. That is a natural
process, and it should not cause suffering. Likewise, in this life you go
through many different experiences. They should not cause suffering.Experiences are not suffering. They are experiences. But if you decide how
you want them to be, and they’re not that way, then you suffer. Suffering is
caused by the contrast between what you mentally decided you wanted and
the reality unfolding in front of you. To whatever degree they don’t match,
you suf fer. What we’re exploring here is deeper than most people want to go, but
it is the truth. You have set up in your mind what you like and what you
don’t like based on your past impressions. Now you honestly believe the
world should be that way. Obviously, that’s not a belief founded in reality. As long as you do that, you’re going to have a very hard time in life. We now have a pretty clear view of the personal mind. We have seen
that the first layer of mind is the one that receives the senses. The second
layer is the samskaras we did not let pass through as life flowed into us. Based on this foundation, we built very personal thought pattern s of like and
dislike and how to get life to unfold the way we want. These impressions of
what we liked and disliked are so powerful that our consciousn ess becomes
completely absorbed in the model of life they generate. In fact, we focus on
it so completely  that it forms our self-concept. “I am the one who likes this,
doesn’ t like that, and I’m dead serious about getting what I want.” We are so
distracted by this model that we’re not even aware of being back there
watching all this. But we are—how else would we know it’ s going on?Chapter 18. Willful and Automatic Thoughts
You’re in there, and you have the ability to create a thought. Right now say
“Hello” inside your head. Say it over and over again. It’s doing it, isn’t it? If
you had not purposely said that word, it would not have been in your mind,
would it? You clearly have the ability to willfully make your mind create
thoughts. In general, there are two very distinct types of thoughts: willful
and automatic. The first one we’ll explore, as its name indicates, is a
thought that you willfully create. You can willfull y create thoughts in two different ways. You can create
auditory thoughts through the voice inside your head talking to you, saying
“Hello,” or you can create visualizations in your mind’ s eye. For example,
right now, visualize a boat. Do you see it in your mind?


 often beneficial to determine the blood levels of
testosterone. The test for free testosterone level is the mostimportant test in this regard, not the more frequently usedtest for total testosterone level. The free testosterone levelindicates the amount of biologically active testosterone thatis available. However, levels of testosterone go up and downduring the day. The highest levels occur early in the morning, before
testing is usually done. I have found that most men after theage of 50 have a level either below the normal range or else inthe lower range of normal. Yet many of these men still getmorning erections (an excellent indication of adequatetestosterone levels) and have no problems with performanceor libido. No matter how low the level, if a man has no sexual
problems I do not replace testosterone. Normal levels of freetestosterone range from 50 to 210. Normal levels of totaltestosterone range from 250 to 1,000. I find that checkinglevels of testosterone is more useful in determining correctreplacement dosages—too much or too little. When replacing testosterone, one should be aware that this
hormone can be converted into other hormones that may haveunpleasant consequences. One is the form of estrogen knownas estradiol, which can cause prostate cancer and possiblycolon cancer. The other is dihydrotestosterone (DHT), whichmay cause prostate enlargement and male pattern hair loss. Because of these possibilities, the levels of these two
hormones should be monitored. High levels of DHT can often105 ANDR OPAUSE—THE MALE MENOPAUSE  be avoided by correct placement of testosterone cream or gel
on the skin. It is always best to apply testosterone to areas ofthe body devoid of hair. Certain enzymes found around hairfollicles can convert testosterone into DHT (in other words,applying the cream to a shaved area will not help). Acceptableareas may include the upper and inner arms, shoulders, backof the knees, and around the ankles. Certain supplements canalso help in this regard, among them saw palmetto, beta-sitosterol, and pygeum. There are ways to keep estradiol levels lower. Discuss with
the compounding pharmacist or your medical doctor theaddition of 10 percent chrysin to the testosterone cream.Chrysin is an aromatase inhibitor. Aromatase is necessary toconvert testosterone into estradiol, so anything that lowers thisenzyme is beneficial. Arimidex can be used to lower estradiol.The recommended dose for men is 50 mcg per day, availablefrom a compounding pharmacy. Zinc is another important supplement to use while on
testosterone. The prostate gland absorbs more zinc than anyother area of the body. Zinc also acts as an aromatase inhibitor,thereby keeping estrogen levels low. As a side note: the eyes aresecond in the absorption of zinc, which helps prevent maculardegeneration, the most common cause of adult blindness. The dosage of testosterone should usually be about
¼tsp
of a 10 percent transdermal cream twice a day. The prescrip-tion should read: “T estosterone 10%. Apply
¼tsp BID [twice
a day] to hairless area” (upper or inner arms, shoulders, back ofknees, or ankles). When the libido returns, one dose a day maybe adequate. Blood tests that should be monitored include:
• T otal testosterone
• Free testosterone106 THE MIRACLE OF BIO-IDENTICAL HORMONES  • Estradiol
• DHT• PSA (prostate specific antigen) with free PSA
The benefits of testosterone far outweigh any potential
downside. But it should be used safely with attention toprostate health. In addition, too much testosterone can raisecholesterol levels, cause male pattern baldness, raise levels ofred blood cells, and possibly cause aggressive behavior. WHY PROGESTERONE
Many people, even some physicians, do not consider proges-
terone to be a male hormone (it is), and some are not awarethat men produce estrogen (they do). Once again, men andwomen produce exactly the same hormones, but in differentamounts. I prescribe progesterone for most of my malepatients over 50 for a number of reasons. As men get older,their levels of progesterone decrease, becoming almost non-existent around the age of 50. This is about the same age whenmen start putting on their “middle-aged paunch.” Could therebe a connection? The answer is a most definite yes. And the reason? Progesterone is the number one hormone for lowering insulinlevels, the hormone that creates fat right around the middle.This is also the time of life when men may experience fatiguebetween 3 and 4 in the afternoon or getting sleepy whiledriving or after eating—the classic times for tiredness relatedto over-production of insulin. When insulin levels go up,blood sugar goes down. A brain deprived of sugar gets sleepy. The number one
cause of people falling asleep while driving is hypoglycemia.The number one cause of hypoglycemia is too much insulin.107 ANDR OPAUSE—THE MALE MENOPAUSE  The number one cause of too much insulin is low proges-
terone. One of the first benefits people experience afterstarting progesterone is that they no longer get sleepy in theafternoon, after eating, or while driving. Another reason I believe men over 50 should take proges-
terone is that I suspect that it prevents prostate cancer. Icannot point to studies that show this, but it is logical. As menapproach andropause, their progesterone levels drop and theirestrogen levels start rising. This is also about the time thatprostate cancer becomes a risk. If estrogen causes six differentcancers in women, why wouldn’t it be up to no good in menas well? Not only cancer of the prostate but also cancer of thecolon could be caused by excess estrogen in men’s bodies. Other benefits from progesterone in men are as follows:
prevention of Alzheimer’s disease, prevention of osteoporosis,prevention of coronary artery spasm, reversal of depression,and elimination of asthma. JIM B. ’S STORY
The dramatic effects of progesterone in men are perhaps best
illustrated by the story of one of my patients, Jim B. When Ifirst met Jim, he was 54 years old. He came into my office, satdown, and with no other preamble stated, “Doc, if you don’thelp me, I’m going to commit suicide.” He added that I was hislast resort. He had four major complaints: 1) he was (obviously)
depressed, 2) he was severely hypoglycemic, 3) he had asthma,and 4) he had osteoporosis. I told him right off that his problems were easily resolved
and that he had a deficiency of progesterone. He looked at mequizzically and said that over the previous several years hehad been back and forth across the country, spent tens of108 THE MIRACLE OF BIO-IDENTICAL HORMONES  thousands of dollars, consulted with the best doctors in the
finest clinics and institutions, had hundreds of blood tests andprocedures done, and no one had ever mentioned the word“progesterone,” much less tested for it. And here, in the spaceof several minutes, I identified this as his problem. Although he strongly suspected I was a “quack,” he agreed
to a trial of progesterone. In only three days he was saying, “Inmy entire life I have never felt so good.”
This response was exactly the response I had expected. Progesterone affects every neurotransmitter in the brain andcan readily eliminate depression. It prevents the over-produc-tion of insulin and helps hypoglycemia. It is wonderful foreliminating asthma. This may possibly be related to its anti-estrogen effect. Estrogen is a common cause of asthma, andmen often have high levels of estrogen. Progesterone is alsobeneficial for preventing and treating osteoporosis. During their training, doctors receive an extremely limited
amount of information about hormones. Thus it is notsurprising that every medical specialist Jim had spoken to wasunable to diagnose his problem. I consider progesterone the second most important
hormone for replacement in men. There are actually no down-sides to using this hormone. It must be obtained from acompounding pharmacy. The cream is used in lieu of an oralform in order to bypass the liver. The prescription I usuallyrecommend is: progesterone 100 mg/
¼tsp twice a day for two
weeks, then ¼ tsp once a day. Progesterone is best applied to
the wrist area and lower forearm. However, men who greatlyover-produce insulin may require dosages three times a day. I have only had one complaint from a male patient whom
I placed on progesterone. He said it made him too compas-sionate. Wives, are you listening? In all fairness, I should mention that Jim B. had ADHD.109 ANDR OPAUSE—THE MALE MENOPAUSE  As I describe in chapter 15, the chapter on ADD and ADHD,
these patients have high levels of adrenaline to combat theirpersistent hypoglycemia induced by high insulin levels.Adrenaline is the “anger hormone.” Giving Jim progesteronelowered his insulin levels, so he no longer had hypoglycemia,and he stopped pouring out adrenaline (i.e., he became“compassionate”). Progesterone also eliminates restless leg syndrome (RLS),
another condition caused by too much adrenaline, althoughthis is not recognized by the medical community. Doctorsclaim there is


 predominate in most developed countries.”
One gets the sense of a peopl e who have reached a natural  balance. Rather than struggling to break unhealthy habits, their culture had woven
good health into their overall view of life. Seventy percent of their food
consisted of vegetables and dairy products, and a further uniqu e aspect of
the traditional diet was the insistence on freshness. “Vegetables were picked just before cooking or serving, and if meat was
to be part of the menu, guests were shown the animal before it was
slaughtered. Whatever the food served, all leftovers were discarded,
because they were considered harmful to health. Such concern for freshnessguaranteed that a minimal loss of nutrients took place between  garden and
table. Most food was consumed raw or boiled, with nothing fried.”
Light eating and heavy exercise made it easy for Abkhasians to preserve
the lean body outlines considere d most pleasing in their culture (as in ours),
but there was a deeper significance to this than vanity. “The Abkhasians
have been among the few people in the world so appreciative of the ill
effects of fat that even their children and infants remain slim.” The
traditional love of horses added another tempo to this integrated  way of life
that already embraced work and diet. “From the earliest possible  ages, even
at 2 and 3, child ren were taught to ride. Horses provided the main sport, and
the ability to do equestrian tricks was a mark of individual worth. The
horses were never used as work animals, only for recreation and sports.”
In every  society, expectation rules outcome. In a culture where wealth is
the highest goal, the entire society will focus on making money, prestige
will accrue to those who make the most, and the poor will be regarded as
failures. In Abkhasia, a great value was placed on longevity; therefore the
entire society felt motivated to live up to that ideal. In America, the reverse
is true; old age is not valued, much less exalted. This helps account for the flagrant manner in which we waste the last
years of life in our society. An extremely pessimistic study from the
government’ s Centers for Disease Control underscores this point. To assess
the health of people at the end of their lives, researchers evaluated seventy-
five hundred individuals who had died in 1986. Their families were asked if
the deceased person could still perform five minimal daily activities in the
year before he or she passed away: dressing, walking, eating, going to the
toilet, and bathi ng. On average, only 12 percent of people who died after
age 65 could be classified as “fully functional” according to these minimal
standards. At the opposite extreme, 10 percent of the subjects needed assistance to
perform three or more of these daily activities in the last six months of life;
these people were classified as “severely restricted.” The bulk of elderly
Americans falls between these two extremes, in a shadow land between
self-suf ficiency and dependence. It is disturbing enough to realize that only
one person in seven can take care of life’s simplest needs but the figures get
worse the closer you inspect them.In the youngest age category, from 65 to 74, only one-fifth of the people
could be classed as fully functional. About 15 percent showed confusion
when asked where they were; 13 percent had trouble remembering what
year it was; 10 percent could not reliably recognize family and friends. A
higher percentage of people who died from heart attacks remained fully
functional than did those who died from cancer. Fully 49 percent of heart-
attack victims could perform all five activities the year before they died,
compared to only 4 percent of cancer sufferers. Women, besides suffering
more years of disability, were hit harder than men: They were 40 percent
less likely to be able to take care of themselves in the last year of life than
were men and 70 percent more likely to fall into the severel y restricted
category. Another factor that increased the likelihood of disability was not
being married. Researchers consider this study highly significant because few others
have looked as closely at the health status of old people in the critical last
year of life. We have to be caref ul not to extend the findings too far—since
the vast majority  of the elderly are not in their last year, they are much less
likely to be severely restricted. But the CDC figures give us a sobering look
at how far the “new” old age still has to go. Huge differences divide the American and Abkhasian cultures. One
would have to go back to 1920 to find a time when the majority of
Americans lived  in rural areas. A lifetime of light eating and considerable
physical activity  is something we have to consciously learn again, but to
fixate on those ingredients would cause one to miss the spirit of Abkhasia,
which to me is far more inspi ring as a motivation to survive to 100. I
recently received  a letter from a concerned woman named Mary  Ann Soule,
inviting me to a conference on “conscious aging.” She ended it with the
following eloquent statement:
If we continue to succumb to modern America’ s stereotypic vision
of aging, fearing the changes in our bodies, resisting the natural
transitions of life, and avoiding the unknown territory of death, we
will deny ourselves and the whole of civilization the gifts of age:
mature perspective, seasoned creativity, and spiritual vision.The truth of this comes through every day when I talk to older patients. One of them, a retired office manager, once ruefully remarke d to me, “I
always wanted to live a long time, but I never wanted to grow old.” He said
this ironically; it went without saying that he couldn’ t have one without the
other. But why not? He was quite healthy and active, yet unfortunately he
saw himself  as old, which in America means entering a no-man’ s-land of
lost dignity and uncertain self-worth. After his 1972 visits with the long-
living, Alexander Leaf came away “feeling that to live to be 100 was a most
natural and simp le thing. It took only a brief time back in Boston before the
feeling was just another exotic memory.”
This country has recently experienced an unparalleled boom in
centenarianism. The number of Americans who are 100 or over is currently
estimated at 35,800—double what it was ten years ago and expected to
double again before the year 2000. This figure comes from the Census
Bureau, which accepts people’ s reported ages without verification. (A
detailed investigation of Social Security recipients who reported their age as
100 revealed that 95 percent were exaggerating; this is easy to do, since
being 97 or 98 carries much less mystique than being 100.) Even assuming that a certain number of respondents have inflated their
ages to cross the magical centur y mark, statisticians agree that at least 1 in
10,000 Americans is 100 or older. This is a historic number, and yet it is
only an average. Some regions of the country already boast incredibly high
ratios of longev ity. In Iowa, where life expectancy is the highest in the
nation, 1 person  out of 3,961 is over 100, followed by South Dakota, with 1
out of 4,168. By contrast, some  areas are far below the national average in
centenarians: The last two states  on the Census Bureau list are Utah, which
reports only 1 centenarian per 19,358 people, and Alaska, with 1 in 36,670. By historical standards, howev er, even these low figures are astonishing. What they imply is that we have won the struggle for longevi ty and now
face the challenge of becoming a land where the long-living are still young. Senility: The Darkest FearMost of us would find it easier  to bear the physical afflictions  of old age
than the mental  ones. In India, where I grew up, age is still equated with
wisdom. Rural villages are run by the panchayat,  a counc il of five elders
who have gained respect and authority because of their venerable age. In
the West, the longer one lives, the more one is suspected of mental
incompetence. Alzheimer ’s has probably surpassed cancer for the dubious
honor of being the most feared  disease in America. I know 60-year -olds
who obsessively pore over articles about Alzheimer ’s and panic whenever
they forget a friend’ s telephone number, so convinced are they that
contracting Alzheimer ’s is only a matter of time. “Put at its crudest,” Anthony Smith wrote in The Body, “the advances of
medicine are enabling more and more of us to achieve senility.” That is too
dark a view. Only 10 percent of people over 65 exhibit any symptoms of
Alzheimer ’s, but there is no doubt that this figure escalates with increasing
age, and after 75, up to 50 percent of the elderly may show some evidence
of the disease. One dark legacy from the “old” old age was the belief that
senility is a normal, inevitable aspect of aging. Paradoxicall y, the most
important factor in bursting this myth was Alzheimer ’s itself. The disorder
was discovered  as early as 1906 by Alois Alzheimer, a prominent


illiantwhiteflameoncontactwithair
andiskeptunderwaterorinalcohol.Itisuniqueamongthenon-radioactive substancesinthatinthe
processofoxidation itspontaneously givesofflight
withoutheat.Whenheated,whitephosphorusturns
intoapowdercalledredphosphorus,whichisless
poisonousandisusedtomakematches.Industrial
poisoninginthemanufactureofmatchesledtoa
complaintknownas'phossyjaw'wheretheboneof
thejawdiedoff. Phosphorus isanelementessentialtolife-both
vegetableandanimal-andmuchofthefoodweeat
containsphosphate.Largeamountsofitaremined
andusedasfertilisers. Medicinally,phosphoruswasuseduntilthe
nineteenthcentury,whenitfelloutofusebecauseof
itshighlypoisonousnature,thesymptomsofwhich
areviolentburningpainsinthechestandstomach,
vomitinganddiarrhoea,prostration,haemorrhaging
anddeath-eitherwithinafewdaysorafewmonths. Ithasbeenusedasaratpoisonandaninsecticide. Thehomeopathicremedyispreparedfromthe
elementitselfbytrituration. GENERALSYMPTOMS
Anaemia.Bleeding:occurseasily;brightred;
profuse.Complaintsfrom:anychangeofweather;
gettingchilled.Dischargesblood-streaked. Dislikes
hotfood.Faceredinspots.Hairloss.Haemorrhages. Heavyfeeling.Hotflushes.Likes:colddrinks;cold
food;spicyfood;ice-cream;milk;chocolate;salt. Pains:inglands;burning.Sweat:onsinglepartsof
thebody;fromslightestphysicalexertion;clammy. Taste:mouthtastessour.Thirsty:unquenchable for
ice-colddrinks;forwater.Tonguered-coated. Betteraftersleep;forcolddrinks;formassage. Worseforcold;beforeeating;forchangeofweather;
duringtheevening;duringthemorning;forwind. Phosphorustypesareusuallytallandslimwithlong
darkeyelashes,orred-hairedwithfreckles.Despite
beingthintheyarealwayshungryandburnuptheir
foodquicklv;theythereforeneedtoeatoften.Theyare
alsoverythirstyandwantcoldoriceddrinks(es-
peciallycoldmilk).Theymaybewarmbloodedbut
moreoftenthevarechillyindividualswhofeelworse
forchangesintheweatherandforgettingcold,and
whohatethewind. Theybleedeasilyandcopiously,producingalotof
brightredbloodwhichisslowtocoagulate.Smallcuts
ortoothextractionswillbleedalot,andtheysuffer
heavyperiodsandnosebleeds.Theyaretherefore
pronetoanaemia; iftheyareanaemic,theirhairmay
fallout,probablyinhandfuls. Phosphoruspatientsareweak,delicateandchesty. Theirweaknessisoftenduetonervousexhaustion,
andtheyarethenpronetofeelingheavyandcold;feet
INTERNALMATERIAMEDICA Phosphorus(Phos. )•131
andhandsbecomeicycold,especiallyinbedandfrom
mentalstrain.Legsfallasleepeasily.Sleep,however
brief,andmassagemakethemfeelbetter.Theyprefer
sleepingontherightside. Phosphoruspainsareusuallyburningpains,wher-
evertheyare.Morningsandevenings,betweendusk
andmidnight,aretheirworsttimesofday. EMOTIONAL/MENTAL SYMPTOMS
Affectionate.Anxious.Apathetic.Desirescompany. Excitable.Fearful:generally;ofbeingalone;ofthe
dark;ofdeath;duringastorm.Jumpy.Irritable. Sensitive:generally;topain;tolight.Slowness. Sympathetic.Uncommunicative. Inhealththeseindividualsarelively,affectionateand
excitable-althoughtheymayalsohavetheclassic
Phosphorusfears.Theyhatetobealone,especiallyin
thedarkatnightwhentheirvividimaginationscon-
jureupallsortsofghostsandmonsterscreepingoutof
theshadows.Theyarealsoscaredofthunderstorms,
andjumpwitheachthunderclap,butastheygrow
oldertheymayfindthelightningexciting.Theseare
peoplewhowantcompany,whofeelthingsstrongly
andareverysensitive,but,beinghighlystrung,they
areveryeasilystartled. Whensick,allthischanges.Theybecomeirritable
andsluggishmentally(likePhosphoricacid)and
apatheticandtheydon'twanttothink,talkorwork. Illnessdebilitatesthesetypes;thoughtheirenergy
mayflareupinexcitedbursts,thiswillbefollowedby
areturntotheirexhaustedstates.Theyneedsym-
pathywhenill,and,despitebeingfearfulandproneto
becomingirritableiftiredorupset,theyareeasily
comfortedandreassured.Theylovemassage,touch
andaffection. PHYSICALCOMPLAINTS
Backache
SymptomsPains:betweenshoulderblades;inlower
back;asifbroken;burning. Betterforrubbing/massage. Worseongettingupfromsitting. Bleedinggums
Causestoothextraction. Commoncold
SymptomsNasalcatarrh:blood-streaked; profuse;
one-sided;dry.Senseoftaste/smell lost.With
hoarseness;sorethroat(seebelow). Thenosemayrunprofuselyorbeblocked(whenitwillfeelverydryandtherewillbenodischarge).The
catarrhisusuallyblood-streaked. Cough
SymptomsBreathing: difficult;fast.Cough:dryat
night;duringfever;hacking;irritating;racking;tick-
ling;tight;violent;fromticklinginlarynx;wakens
personatnight;personmustsitup.Larynxraw. Mucus:tastessweet;salty;transparent;white;yellow;
green;copious;bloody.Paininchest:burning.With
sweating. Betterforheat. Worseforchangeoftemperaturefromwarmtocoldor
coldtowarm;forcoldair;forfreshair;duringfever;for
lyingonleftside;duringthemorningaftergettingup;
duringtheeveninguntilmidnight;readingaloud. Thereisafeelingofaweighton,andburningpainsin,
thechest,whicharebothworseforcoughing.The
airwaysfeelirritatedandtheticklinginthechestis
worseforcoldair.Thepersonwillwakefromsleep
withthecoughandwillthenhavetosituptocough. Hewillcoughupcopiousquantitiesofsputum,
especiallyinthemorning,whichisusuallyblood-
streakedandrangesincolourfromcleartowhiteto
yelloworgreen. Croup
Symptomsofcough(seeabove). Diarrhoea
SymptomsStools:blood-streaked; frequent;pain-
less;profuse;watery.Withicy-coldhandsandfeet. Befferaftereatingcoldfood. Worseduringthemorning;gettingchilled. Theabdomenmaybebloatedandgurgling,andthe
stoolsblood-streaked.Thepersonmayfeelbetterfor
colddrinks. Exhaustion
SymptomsExhaustion:nervous;paralytic.With
fever(seebelow). Worseforslightestexertion;forwalking. Causesdiarrhoea;fever;sweating. Thepatientissotiredduringanacuteillnessthathe
cannotevenstaysittinguprightinbedbutcontinually
slidesdown. Fever
SymptomsIncreasedappetite.Heat:dry;burningat
night;one-sided;worseontherightside. Worseintheafternoon/evening/night. Thepersonwiththisfeverwillhaveanunquenchable
thirstforcolddrinksandabiggerappetitethan
132•Phytolaccadecandra(Phyt.) INTERNALMATERIAMEDICA
normal.Childrenwithahighfevermayplaynor-
mallyandappearquitewellinthemselves(withrosy
cheeks)andeveneatwell. Hairloss
SymptomsHairfallsoutinhandfuls. Causesacuteillness. Headache
SymptomsHungerbefore/duringheadache.Pains:
inforehead;insidesofhead;burning;bursting;
pressing;throbbing. Betteraftersleep;forcold;forcoldcompresses;for
freshair;ongettingup;formassage;forwalking. Worseforgettingcold;forcoughing;fordaylight;for
hotdrinks;inastuffyroom;forwrappinguphead. Causesbeforeathunderstorm. Duringthisnervousheadache,theheadfeelsheavy
andisworseforbeingwrappedupwarmly.Theeyes
waterinthecoldair.Thepersonusuallyfeelsvery
hungrybeforeandduring


 can assure you that this method puts you into direct contact
with a higher power than can ever be found in a bottle, a bank state-
ment, a contrary partner, an illness or anything on the earth plane
that you believe is external or separate from you. I left all of the
addictions of my life behind me with the simple words “I’ve tried
everything else, now I am trusting God.”
It was not as though something outside myself was now doing it
for me. I simply trusted that force, and it began showing up in my
daily abstinence program. I trusted in the eternal wisdom and I also
32
pT Manifest Your Destiny
trusted in myself to receive that wisdom and apply it. This same
process has been the source of all of the manifesting that has
occurred and continues to transpire in my daily life.,
The presence of complete trust is evident in your life when what
you think, feel and do are all balanced and in harmony. The pres-
ence of a distinction between your thoughts and your emotional
state as well as your behavior tends to move you away from the
trusting attitude I am encouraging you to adopt as you practice this
second principle of manifestation. Examine your thoughts carefully. See if those thoughts are totally
congruent with your actions. To say “I believe in a healthy body”
and to practice eating in unhealthy ways dissolves trust in yourself. Congruent thought, emotions and behavior are strong indicators of
your self-trust. And keep in mind that when you trust in yourself,
you are trusting in God at the same time. When you are incongruent with your thoughts, you are showing
a lack of trust in the divinity that is your essence. Be honest about
any incongruency. Identify it and trust in your ability to transcend
it, and the energy that you need for this transformation will be
attracted to you. But if you hang onto the incongruency, thinking
one thing but behaving in disingenuous ways, you will sabotage your
ability to trust in yourself and in the infinite wisdom as well. As you practice surrendering, acknowledge your fundamental
richness rather than bemoaning the imagined poverty of your being. When you practice spiritual trust you are surrendering your ego,
and all of its hallucinatory beliefs, to a higher power. You are just
letting go and knowing that divine guidance is always with you. Begin a meditation practice of contemplating the supreme principle
that is beyond the pettiness of this world. Yes, it is in this world, but
it is not blemished by this world. The mind needs and craves seren-
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WAYNE W. DYER
ity. Meditation is not merely making the mind think that it is medi-
tating. Meditation is, literally, the embodiment of truth and trust. It
is in the purification of the mind that liberation reveals itself. The practice of meditation is a powerful tool in my life. As a
writer, I sometimes write for hours and everything flows magically. Then a time comes when there are no more words. I want to write
and nothing happens. No matter how hard I want to write, there is
no writing taking place. At these moments I have learned to leave the typewriter and to
sit quietly, closing my eyes and surrendering. I don’t know what I
surrender to, but I simply let go and attempt to purify my mind. Then, after some time of simply surrendering meditatively, I seem
to tap into something that is a source of inspiration, and I write
page after page with no idea where it is coming from. This process
of closing my eyes and becoming serene gives me the ability to tap
into that source of inspiration. And the word “inspiration” comes
from “in spirit.”
This is trust. This is grace. It is knowing that I can literally con-
front myself in a spirit of serenity and that what I seek will be
attracted to me. This is the energy of manifesting, and it comes
most frequently when the mind is quiet. It is the quiet mind that
comes in contact with the truth. _
When we meditate, we come into contact with the part of us that
is truth. The surrendering process helps us to use this truth in our
daily pursuits. It is the same with trust. Surrender to it through
your quiet moments of serenity and you will know the truth of this
principle. This second spiritual principle of manifesting leads us to a higher
place within ourselves. It gives us the confidence to trust in some-
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Manifest Your Destiny
thing other than that which we perceive with our senses. It illumi-
nates within us the knowing that there is far more to this journey
than what we observe, and we come to trust in this knowing to a
point where peace serves as a serene substitute for doubt and anxiety. When you trust, you know. And a knowing cannot be silenced by
the contrary opinions of anyone you encounter. You will be indepen-
dent of the good opinion of others when this trust becomes your way
of life. You will not need to prove yourself to anyone, or to convince
anyone of the rightness of your views. You will be a silent sage, moving through this material plane with a
knowing that you have tapped into a source of inspiration that pro-
vides you with all the sustenance you need. Indeed, you will begin to
see how this earth plane is really a very big part of you, more so than
you might ever have imagined. And this is the subject matter for the
third principle of manifesting. 35
YOU ARE NOT AN ORGANISM IN AN ENVIRONMENT:
YOU ARE AN ENVIRONORGANISM
The Third Principle
ne of the reasons the idea of being able to manifest is so
foreign to most of us is because we have been brought up to believe
that as individuals we are separate from our environment. We think it
is our role to dominate our environment and describe ourselves as
individuals within the environment. Armed with this kind of logic,
we are diminished in our ability to sense our connection to our envi-
ronment. :
Because of our sense of disconnection we believe we do not have
the power to attract what we want from our environment. Consequently, we feel it is merely a matter of luck or happenstance
when we succeed in manifesting. When we change this idea about
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Manifest Your Destiny
ourselves, we activate our ability to manifest and see it as a function
of our divinity rather than as being an impossibility or an incident of
luck or coincidence. This third principle of manifesting begins with the understanding
that it is absolutely impossible to describe ourselves as separate from
our environment. I am coining a new word, a neologism, for the pur-
pose of articulating this principle. For the rest of this chapter con-
sider yourself as an “environorganism.” This word signifies that there
is absolutely no difference between you and your environment. You
are your environment, and even more significantly, for the purposes
of this book, your environment is you. OUR NATURE AS AN ENVIRONORGANISM
Try thinking of the external world, your environment, as your
extended body. That is, you are not separate from the external world
you see. In this concept it is impossible to describe yourself without
including your surroundings. In fact, it is not even possible to see or
hear yourself as a separate entity apart from your environment. For example, describe yourself walking, just you walking. There
cannot be walking without also describing whatever it is you are
walking upon. Without the floor or the ground, there would only be
your legs moving back and forth, and, of course, that is not walking. Your experience of walking also includes the air you are breathing
while you are walking, the gravity that keeps you from floating off
into space, the pebbles, or carpet, or sand, or cement that you walk
on and the makeup of these elements in the pebbles and carpet, and
on and on. In addition to your walking as an example of you as an environor-
ganism, examine the page that you are reading in this moment. What
do you actually see? Black ink formed into words that you are read-
ing. Try to imagine these words without the presence of the back-
ground upon which they are printed. The white page on which the
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WAYNE W. DYER
words are printed does not receive your primary attention, yet this
page you are holding as a unit of a book creates a meaning in combi-
nation with the individual units of print called words. The environ-
ment in which those words are inseparably enmeshed is the page
itself. In this analogy, you are the words and your background is every-
thing upon which you are imprinted. This principle is important to
understand if you are going to become a manifester. Just as the stars
in the sky would be impossible to perceive without the background
of the dark sky, and you couldn’t see your own body or the body of
anyone else without a background that is in contrast to that body, so
does this principle apply to you. You cannot be described independent of your environment, and I
invite you to shift your awareness away from yourself as an organism
in the environment to yourself as an extension of your environment
and always inseparable from it. The result of this thinking will be that
you begin to see that everything in your environment is a