 has
been cultivated in gardens at least since the
time of the 16th-century herbalist Gerard.Parts Used
Key Preparations & Their UsesRoot is harvested
in autumn for
use in remedies
to improve
digestion. Fresh root
Dried chopped root
nutrients, including iron and vitamin
B12, and is therefore useful for iron-
deficiency anemia (usually resulting
from blood loss). It is often added to
prescriptions for women with heavy
menstrual bleeding. Self-help Uses
■ Anemia, p. 301. ■ Fever, p. 311. ■ Weakened digestion, p. 319. ■ Gas & bloating, p. 306. QCaution  Do not take if suffering from acid indigestion or a peptic ulcer. US_098-099_Meadowsweet.indd   99 26/02/16   3:59 pm
100Gink Go bilobaKey medicinal plants
The husk of the
ginkgo seed is  removed before useGinkgo biloba (Ginkgoaceae)
Ginkgo, Maidenhair Tree, Bai Guo (Chinese)Ginkgo
A deciduous tree with one or several main trunks and spreading branches. It grows to 100 ft (30 m). Ginkgo trees are widely cultivated for
their leaves, which are an excellent herbal remedy for poor circulation and asthma. Habitat & Cultivation
Native to China, ginkgo trees are
grown in large-scale plantations in China, France, and in South Carolina
in the U.S. They produce green
to yellow fan-shaped leaves with radiating veins, and round fruits about 3 cm (1 in) across. Leaves  and fruit are harvested in autumn. Key Constituents
■ Flavonoids
■ Ginkgolides
■ Bilobalides
Key Actions
■ Circulatory tonic
■ Anti-inflammatory
■ Anti-asthmatic
■ Anti-allergenic
■ Antispasmodic
Research
■ Clinical trials Extensive research
since the 1960s has established the importance of ginkgo in improving poor cerebral circulation and aiding memory and concentration. Several clinical trials have found that gingko proved useful as a treatment for dementia, including Alzheimer’s disease, although some studies have found no positive benefit. Other research indicates possible use in conditions as varied as depression, glaucoma, and poor peripheral arterial blood flow. ■ Anti-inflammatory action
Ginkgo’s ability to reduce inflammation makes it valuable  in conditions where nerve tissue  is damaged by inflammation, for example multiple sclerosis. ■ Platelet activating factor
(PAF) Ginkgo inhibits PAF, a substance released by a range  of blood cells that causes the  blood to become stickier and  more likely to produce clots. Traditional &
Current Uses
■ Chinese herbal medicine
Ginkgo seeds are used to
relieve wheezing and to lessen
phlegm. They are also given to
treat vaginal discharge, a weak bladder, and incontinence. The leaves are traditionally used for treating asthma. ■ Western herbal medicine
Western interest in ginkgo has concentrated on the remarkable ability of the leaves to improve  the circulation, especially poor circulation to the brain, and the herb’s antiallergenic and anti-inflammatory actions, which make  it a particularly useful herbal remedy for the treatment of asthma. Ginkgo is a bestselling herbal medicine in France and Germany, where it is taken daily by millions of people from middle age onward to maintain and improve cerebral circulation and the memory, and to reduce the possibility of a stroke. It is also a valuable medicine to take after a stroke, where it is thought to support  Parts Used
Key Preparations & Their UsesLeaves improve the circulation. They are used to make tinctures, tablets, and fluid extract. Seeds are prescribed by the
Chinese for urinary problems and wheezing.Dried leavesFresh leaf
Seeds
Tincture of leaves (to make,
p. 292). For poor circulation, take
1 tsp 2–3 times a day with water. nerve tissue and strengthen
the circulation. Self-help Uses
■ Failing memory, p. 319. ■ High blood pressure &
 arteriosclerosis, p. 301.Tablets T ake for poor
circulation and memory loss.Ginkgo is thought to be the oldest tree on the planet,
first growing about 190 million years ago. Though long  used as a medicine in its native China, its therapeutic actions have only recently been researched. The leaves  (and their extract) are used to treat poor circulation and to maintain a plentiful blood flow to the central nervous system. Ginkgo is also valuable for asthma and other allergic problems. QCautions Do not exceed the dose. May cause toxic reactions if taken to excess. T ake on professional advice if using blood-thinning medication. Restricted herb in
some countries. Decoction of the seeds is used by herbalists to treat wheezing. Fluid extract made from the fresh leaves is prescribed by medical herbalists
for asthma. US_100-101_Ginkgo.indd   100 26/02/16   3:59 pm101Glycyrrhiza GlabraKey medicinal plants
Dried juice stick
Chew for indigestion.Powder
Gently rub onto
canker sores.Tincture  (to make, p. 292). For gastritis, add 1⁄2 tsp to 1/2 cup
(100 ml) water and take twice a day.An extensive system
of taproot, branch roots,
and runners can spread
to 3 ft (1 m)Glycyrrhiza glabra  (Fabaceae)
Licorice
With a constituent—glycyrrhizic acid—that is 50 times
sweeter than sugar, it is not surprising that licorice is mainly
thought of as a candy. Y et it is also one of the most
valuable of all herbal medicines, a powerful anti-
inflammatory that is effective in conditions as varied
as arthritis and canker sores. It is among the most
used herbs in European medicine, and has been
taken medicinally for several thousand years. Habitat & Cultivation
Licorice grows wild in southeastern
Europe and southwestern Asia, but it
is now extensively cultivated. It is
propagated by dividing the roots in
autumn or spring. The root of
3–4-year-old plants is unearthed in
late autumn. Related Species
Various Glycyrrhiza  species are
used medicinally in a similar way
to licorice, for example the
Chinese gan cao  (G. uralensis ). Key Constituents
■ Triterpene saponins
 (glycyrrhizin, up to 6%)
■ Isoflavones (liquiritin,
 isoliquiritin, formononetin)
■ Polysaccharides
■ Phytosterols
Key Actions
■ Anti-inflammatory
■ Expectorant
■ Demulcent
■ Adrenal agent
■ Mild laxativeResearch
■ Adrenal agent  Research
shows that on being broken down
in the gut, glycyrrhizin has an anti-
inflammatory and antiarthritic
action similar to hydrocortisone and
other corticosteroid hormones. It
stimulates production of hormones
by the adrenal glands and reduces
the breakdown of steroids by the
liver and kidneys. ■ Glycyrrhizin  Research in Japan
in 1985 showed that glycyrrhizin was
effective in the treatment of chronic
hepatitis and liver cirrhosis. ■ Protective mucus  Licorice as
a whole reduces stomach secretions
but produces a thick protective
mucus for the lining of the stomach,
making it a useful remedy in
inflammatory stomach conditions. ■ Isoflavones  The isoflavones are
known to be estrogenic. Licorice
is often used to treat menopausal
symptoms, including hot flashes. Traditional &
Current Uses
■ Traditional uses  Licorice has
long been valued for its medicinal
uses. It was taken in ancient Greece
for asthma, chest problems, and
canker sores. ■ Soothing herb  Inflammatory
conditions of the digestive system
such as canker sores, gastritis,
peptic ulceration, and excessive
acid problems benefit from licorice’s
demulcent and anti-inflammatory
properties, as do many chest
complaints, arthritis, inflamed
joints, and some skin problems. Licorice is also soothing for
inflamed eyes.Licorice
A woody-stemmed
perennial growing to
61⁄2 ft (2 m), with dark
leaves and cream to
mauve flowers. ■ Adrenal stimulation
Licorice stimulates the adrenal glands,
helping in Addison’s disease, where
the adrenal glands cease to function
normally. ■ Constipation  Licorice is useful as
a gentle laxative.Licorice  has pealike flowers in summer. It is cultivated commercially for its roots.Parts Used
Key Preparations & Their UsesRoot is harvested in
autumn. It has valuable
anti-inflammatory
properties. Fresh root
Dried root
Self-help Uses
■ Constipation, p. 307. ■ Coughs & bronchitis, p. 310. ■ Loss of appetite
 & vomiting, p. 306. ■ Canker sores, p. 306. ■ Oral thrush, p. 314. QCautions  Ex


P. vera, also native to the Mediterranean region.world—some Native Americans called it
Englishman’s foot,” because it seemed to spring
up in the footsteps of white settlers. Medicinal Actions & Uses Common plantain
quickly staunches blood flow and encourages the
repair of damaged tissue. It is possible to use it as
a substitute for comfrey ( Symphytum officinale,
p. 138) in treating bruises and broken bones. An ointment or lotion may be used to treat
hemorrhoids, fistulae (abnormal passages in the
skin), and ulcers. T aken internally, common plantain
is diuretic, expectorant, and antimucus. It is
commonly prescribed for conditions including
gastritis, peptic ulcers, diarrhea, dysentery, irritable
bowel syndrome, respiratory inflammation, loss of
voice, and urinary tract bleeding. Related Species Ribwort plantain ( P. lanceolata )
is used in the same way as common plantain. Che
qian cao  (P. asiatica ) is used in Chinese medicine as
a diuretic and to counter mucus. Self-help Uses  Allergic rhinitis with mucus,
p. 300; Diarrhea, p. 318. Plumbago zeylanica
(Plumbaginaceae)
Ceylon Leadwort
Description Evergreen shrub, often a climber,
growing to 16 ft (5 m). Has oval pointed leaves,
spikes of 5-petaled white flowers, and angled
seed capsules. Habitat & Cultivation Ceylon leadwort
is native to southern India and Malaysia, and is
now naturalized in much of Southeast Asia and
in Africa. The leaves and root are gathered
throughout the year. Parts Used Leaves, root. Constituents Ceylon leadwort contains
apthaquinones, including plumbagin, and phytosterols. History & Folklore In Africa, the juice of
Ceylon leadwort is used as a tattoo dye. Medicinal Actions & Uses Ceylon
leadwort root is acrid and stimulates sweating,
and is commonly used as a paste for skin infections
such as ringworm and scabies. The paste is also
applied as a counter-irritant to relieve rheumatic
aches and pains. In India, extracts of the leaves and
root are taken for digestive infections such
as dysentery. In Nepal, a decoction of the root
is used to treat baldness. Related Species The root of European
leadwort ( P. europaea ) has been used to treat
toothache and, in the form of a poultice or plaster,
back pain and sciatica. QCautions Use only under professional
supervision. T aken internally, the root may be toxic,
and may induce abortion. Do not use Ceylon
leadwort during pregnancy. Piscidia erythrina (Fabaceae)
Jamaica Dogwood
Description Deciduous tree or shrub growing
to 49 ft (15 m). Compound leaves, blue to white
flowers with red stripes, and winged seed pods. Habitat & Cultivation Jamaica dogwood
is native to the southern U.S., Central America,
northern South America, and the Caribbean. It
is grown mainly for its wood, which is used in
boat-building. The root bark is stripped when
the tree is felled. Part Used Root bark. Constituents Jamaica dogwood contains
isoflavones, phytosterols, tannins, and organic acids. The isoflavones are antispasmodic. History & Folklore The pounded bark and
twigs have been used by Native Caribs and Afro-
Caribbeans to stupefy fish. Medicinal Actions & Uses Jamaica dogwood
is a useful and undervalued remedy that acts
both as a sedative and as a painkiller. It is chiefly
employed in the treatment of insomnia and
overexcitability, as it calms mental activity. It is also
prescribed for nerve pain, toothache, and period
pain. As an antispasmodic, it is useful for treating
muscle spasms, especially in the back, and
spasmodic respiratory ailments such as asthma
and whooping cough. Cautions Do not take Jamaica dogwood
during pregnancy or if you are suffering from
heart problems. Common plantain is a
perennial herb that grows
wild in temperate regions.Pistacia lentiscus (Anacardiaceae)
Mastic Tree
Description Multibranched perennial growing
to 10 ft (3 m). Has small elliptical leathery leaves,
clusters of reddish flowers, and round scarlet fruit
that ripens to black. Habitat & Cultivation Mastic tree is native
to the Mediterranean region. It grows wild in scrub
and on wasteground and is cultivated for its resin,
which is collected from incisions made in the bark
in summer and autumn. Part Used Resin. Constituents The resin contains alpha- and
beta-masticoresins, a volatile oil (comprising
mainly alpha-pinene), tannins, masticin, and mastic
acid. Pinenes are strongly antiseptic. History & Folklore Mastic resin was used
by the ancient Egyptians for embalming the dead. Medicinal Actions & Uses In the recent
past, mastic resin was little used, but contemporary
research indicates that this should be reconsidered. Traditionally mastic extracts have been taken for
coughs and bronchitis, and applied to the skin
for boils, sores, and ulcers. Recent studies point to Plantago major (Plantaginaceae)
Common Plantain
Description Perennial plant growing to 10 in
(25 cm). Has a basal rosette of broad, deeply
veined leaves and dense clusters of tiny green
flowers on spikes. Habitat & Cultivation Common plantain
is native to Europe and temperate regions of Asia. Rarely cultivated, it is normally picked from the
wild. The leaves are gathered throughout
the summer. Parts Used Leaves. Constituents Common plantain contains
iridoids (such as aucubin), flavonoids (including
apigenin), tannins, plant acids, and mucilage. Aucubin increases uric acid excretion by the
kidneys; apigenin is anti-inflammatory. History & Folklore In Gaelic, this herb
is known as “the healing plant” because it
was used in Ireland to treat wounds and
bruises. It is a plant that has accompanied
European colonization around the
US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   251 17/03/16   4:01 pm
252
other medicinal plantsPodoP hyllum Peltatum
Podophyllum peltatum
(Berberidaceae)
American Mandrake
Description Perennial plant growing to
16 in (40 cm). Has a forked stem, two deeply
lobed umbrella-like leaves, white flowers, and  small yellow fruit. Habitat & Cultivation American mandrake
is native to northeastern North America. It is commonly found in damp woodland and pastureland. The rhizome is unearthed in autumn. Part Used Rhizome. Constituents The rhizome
of American mandrake contains lignans (especially podophyllotoxin), flavonoids, resin, and gums. The lignans are responsible for  the rhizome’s purgative action. History & Folklore
American mandrake was much  used as a purgative, emetic, and worm-expelling herb by Native Americans. In the U.S. in the  19th century, both herbal and conventional medical practitioners regarded the plant as  the safest and most readily available purge. Medicinal Actions & Uses Despite
19th-century beliefs in its safety, American mandrake is no longer taken internally on account of its cytotoxic (cell-killing) action. However, applied externally as a poultice, lotion, or ointment, the root can be an effective treatment for all kinds of warts. Research The lignans in American mandrake—
podophyllotoxin in particular—act against tumors and have been extensively researched for their anticancer potential. Semisynthetic derivatives of podophyllotoxin appear to be the most promising, having minimal toxicity. Related Species The Himalayan P. hexandrum
may have similar actions. RCautions Do not take internally. The plant
is subject to legal restrictions in most countries.Seneka is the most powerful and efficacious antiphlogistic [fever- and inflammation-reducing substance] attenuant among the Galenical medicines.”
Medicinal Actions & Uses In North
American and European herbal medicine,  Seneca snakeroot is used as an expectorant to treat bronchial asthma, chronic bronchitis, and whooping cough. The root has a stimulant action on the bronchial mucous membranes, promoting the coughing up of phlegm from the chest. Seneca snakeroot is also thought to encourage sweating and to stimulate the secretion of saliva. Related Species Yuan zhi (P. tenuifolia), native
to China and Japan, has similar constituents. Yuan zhi is taken to treat congestion in the chest and to “calm the spirit and quieten the heart.” See also milkwort ( P. vulgaris, following entry). Cautions Do not take if pregnant. Causes


 one’s diet and supplemental
program will have to be changed accordingly. As one improves their blood chemistry, it’s possibl e for their nervous system to go into balance
— giving them a balanced metabolism. This can take years, or it may never happen. However, I
wouldn’t worry about it if it doesn’t happen. As lo ng as you’re healthy and functioning normally
— that’s what counts. Note:  Please see Book Order Form, page 171, to order Dr. Kelley’s Self-Test for the Different
Metabolic Types. Metabolic Type Chart
Metabolic Efficiency
Metabolic Inefficiency
This is what we call the Metabolic Type Chart. It s hows all 10 metabolic types and their
relationship to each other, their sympathetic or th eir parasympathetic dominance and their
metabolic efficiency. On the left side are listed the sympathetic dominan t types 1, 4, and 6. On the right side are listed
the parasympathetic types 2, 5, and 7. And in the c enter column are listed the balanced types 10,
8, 9 and 3; these have a little of both sympathetic  and parasympathetic dominating. These 10 types are arranged on the Metabolic Type C hart on what might be called two sliding
scales — one of them running horizontal and the oth er running vertical. The horizontal scale runs from the extremely sympat hetic type 1 to the more balanced but still
sypathetic type 4 to the balanced type 8 to the par asympathetic type 5 to the extremely
parasymathetic type 2. Ideally one should have a mo re balanced type of metabolism with good
qualities from both sides. Striking a balance between sympathetic and parasymp athetic isn’t all that is desirable. It is also
important to have a good, strong metabolism capable  of utilizing raw materials with maximum
efficiency. The vertical scale shows the scale from  the exceptionally strong metabolizer type 10
to the good metabolizer type 8 to the poor sympathe tic metabolizer type 6 to the poor
parasympathetic metabolizer type 7 to the poor bala nced metabolizer type 9 to the poorest
metabolizer of all, type 3. The type 3 metabolizer only assimilates about 10% of what he or she
eats. *Chapter IX* Physiological Reactions to
Eating and Taking Supplements
According to Your Metabolic Type
As you follow a properly balanced nutritional progr am, changes begin to happen within your
body. Often this is alarming and not at all what yo u expected to happen. The Ideal Reaction
The ideal reaction is the gradual development of an  increased "sense of well-being." At first you
will notice you do not tire so easily. You "last" l onger during the day, and you do not become
tired so early in the evening. Next, you find you a re not so tired in the mornings. You look
forward to the new day and may awaken earlier. As y our sense of well-being increases, you
begin to feel more emotionally and psychologically secure. Little things do not bother you as
they once did. Your old habit patterns begin to cha nge from "grumpy" ones to "happy" ones. Adverse Reactions
The ideal reaction often occurs, but more frequentl y there is a multitude of uncomfortable
reactions, which normally come first, as your body chemistry begins to change. These reactions
should not alarm you or cause undue apprehension. A ny one or all of the following reactions
may occur:
Toxic Reactions
After about two or three of weeks eating and taking  supplements according to your metabolic
type it is normal to experience toxic reactions. Yo u will gradually lose your appetite, become
nauseated and may even develop a "toxic headache." Occasionally, you may also experience
swelling in the various lymph glands throughout you r body. The normal cells cleaning debris
from the system faster than the liver, kidneys, ski n and lungs can remove them from the body
bring about these toxic reactions. At this point yo u can do two things to help:
1. Discontinue the supplements for no more than a five -day period. Continue the
supplements again for ten to 25 days. This cycle of  five days off and ten or more days on
may have to be repeated several times, depending up on the depleted condition of your
body and the amount of repair which is needed at th e cellular level. 2. Take a coffee enema to stimulate the excretion of t oxins. The procedure for this is
explained earlier in this book. One or two a day ma y be taken depending upon the
severity of the toxic condition. In an extreme toxi c reaction, both the discontinuance of
supplements and the coffee enema should be used. Allergic Reactions
Sometimes you may experience an allergic reaction. This is particularly true when the
hydrochloric acid in the stomach is deficient and/o r when the liver and adrenal glands are in a
state of dysfunction or extreme exhaustion. The all ergic reaction is similar to the toxic condition. You may just not feel well, be nauseated and/or eve n develop a skin rash, shortness of breath,
etc. Taking too many supplements at once for the fi rst time can bring this about. If you tend to be
allergic, you should start your supplemental progra m by taking only one supplement for three
days, than adding the second one. Continue both for  three more days, then add the third
supplement. In three days, add the next one and so forth, until you can tolerate the complete
suggested supplemental program. Physiological Balancing
As you begin to physiologically balance your body c hemistry, other reactions may take place. It
is not easy to change from lifelong habits of fault y eating of devitalized, processed foods to a
new system of eating natural, life-giving foods and  taking individualized needed supplements. Following this metabolic program should bring about  a readjustment of body chemistry. The
body, meeting this changing situation, often respon ds in surprising ways to this process. The
longer the deficiencies have existed, the more prev alent the response is likely to be. Additional
reactions may occur as the body adapts and stabiliz es. The reactions that often occur are:
• Canker sores
• Constipation
• Craving for unusual foods
• Diarrhea
• Dizziness
• Dry mouth
• Excessive gas
• Fever blisters
• Headaches
• Increased thirst
• Insomnia
• Loss of appetite
• Migrating pains
• Nausea
• Nervousness
• Nightmares
• Rash or hives
• Running nose
• Various body aches and pains, both in the joints an d muscles. • Weakness
When these reactions occur, you can be assured your  body is responding and changes are taking
place. If you think of these as correcting crises, it will be easy to accept them as steps on the road
to better health. If they occur, they are only temp orary and are but a small price to pay for the
long-lasting benefits. *Chapter X* Cancer Heroes’ Testimonials
It is the nature of the Medical Establishment to sa y, "These Cancer cases did not have Cancer
and that is why they are still alive and cancer fre e." However many of these patients were
diagnosed by biopsy at the most prestigious institu tions in the United States and Canada. Furthermore, in 1985, the actual Biopsy Slides were  reviewed and confirmed by the renowned
Pathologist Dr. Robert A. Good, Ph.D., former Presi dent of the Memorial Sloan-Kettering
Cancer Center of New York City. The Medical Establishment often accuses their enemy  of doing exactly what they themselves do:
Lie, deceive, and cover up. The media then screams it so loud and long that many of the gullible
finally believe it to be true without any proof wha tsoever. However, in the case of my patients,
the Establishment cannot do this. This frustrates t hem to no end, and they have devised many
ways to destroy and discredit the Cancer Heroes. No where in the Orthodox or Alternative
Medical Communities are so many Cancer Heroes truly  documented with such long Cancer-free
life spans. Introduction To Dr. Kelley’s Cancer Heroes
We are bringing to your attention two groups of can cer heroes. These cancer heroes, except as
noted, were all alive and well and cancer-free in 1 986. I unplugged my computer on the 30th of
August 1986, and closed the doors on the Kelley pro gram. Many of these heroes are still alive
and well. I spoke to several in 1997 and 1998. I fe el many others will contact me when they find
this booklet. The Cancer Heroes are listed in two g roups as follows:
Group I
Dr. Carol A. Morrison, M.D., F.A.C.C. and Dr. Kelle y contacted these patients in late 1986. Group I patients were also written up by Nick Gonza lez for technical publication. Under the
direction of the former president of Sloan-Ketterin g Institute, Dr. Robert Good, Mr. Gonzalez
spent five years of serious investigation and revie w of the medical records of Dr. Kelley’s
patients. Of the thousands of cancer patients avail able, they narrowed the group down to 1,000
original patients


... If you’re ready to go on, drop down to... IT’S AFTER, NOT BEFORE
The point of everything I’ve been telling you here is that, while you may not be able to
use it to control your thoughts ahead  of time, you now have an extraordinary tool, a
powerful, powerfu l device, with which to change your thoughts after the  fact. Indeed,
almost instantly  after the fact. And that is nearly as good as doing it ahead of time. Think about it. If you could have changed most of the thoughts that created the negative
emotions th at you have had in the past twenty years within minutes, or even seconds, of
having them, transforming them on the spot  into something much more positive and
healing, wouldn’t you have loved to have been able to do that? I mean, do you think that
would hav e changed some important moments in your life, or what...??? Now think about this for your future —or even for the present moment in which you are
now living. If you could transform negative emotions into positive emotions right now, and
every day for t he rest of your life —even if you did it after you first felt  the negative
emotion —wouldn’t that be a wonderful gift? I promised you at the outset —and I meant it when I promised —that when you’re
through here you’ll be able to change Fear into Excitement, Wo rry into Wonder,
Expectation into Anticipation, Resistance into Acceptance, Disappointment into
Detachment, Enragement into Engagement, Addiction into Preference, Requirement into
Contentment, Judgment into Observation, Sadness into Happiness, Thought into  Presence,
Reaction into Response, and a Time of Turmoil into a Time of Peace. I didn’t say you would never have  fear, never have  worry, never have  disappointment or
sadness or turmoil. I said that you would be able to change them. And you will be able to. You’ll be able to change them fast. As fast as they arise. You can watch them come up, and
you can change them as fast as they appear. Or you can take your time with it. You can, as spiritual teacher Mary O’Malley suggests,
just look at them with simple c uriosity, and observe how it feels to have that particular
feeling. Then you can hang out with your emotion —and the Distorted Reality that it
generates —for as long as you want. You are in total control. You can create whatever
“aftereffect” you wish. After  you feel the first rush of emotion, how you wish it to affect you
is up to you. By the way, you can trust yourself on this. You will know  when you’re “done” having an
experience. You will know  when your period of mourning is over, your time of anger has
passed, your veil of tears is ready to be lifted, your fear seeks to subside, your unhappiness
feels complete. Again, you can decide that this will be just moments after the very first impulse of
negative energy flows through you —or you can choose to take w eeks, months, or years. (We all know people who have been bitter for decades over an event in their past.) But
now, at least, you cannot say that you have no control  over these emotions or the thoughts
that create them, that you have no control  over the wa y you are experiencing your life, that
you have no control  over the reality in which you find yourself. In my own life, I have reduced my experience of anger or frustration to about twelve to
fifteen minutes. I just toss it away after that. Sadness takes a  little longer. Sometimes a half -
hour or more. Fear, longer still. I can hang out in fear, or waft in and out of it, for periods of
time over days on end if I am not careful. And melancholy? Gosh, I could entertain
melancholy as a Constant State of Mind gi ven the slightest encouragement. (It’s apparently
too much fun for me to give up.) The point: I hold on to the experiences that serve me, and only as long as they serve me. And how I can tell when they are no longer are serving me? By my Happiness Meter. You see, I know myself pretty well. I can actually be happy  being angry —and I am willing
to admit that. I can be happy  being sad, and I can admit that. There are certain times when
it feels good  to feel bad. There’s a certain excitement attached to a partic ular kind of anger. (Self -righteousness is one of my favorites.) But when it no longer feels good to feel bad, I
cut it off. I will not disserve myself. You do not have to disserve yourself, either. So look at what is going on in your life right
now, and s ee how you’re feeling about it. As long as you feel good about feeling whatever
you’re feeling —as long as you are, at some level, getting a payoff out of it, enjoying the
experience you are having —it is serving you. (The question is whether you will be abl e to
admit that, even to yourself.) As soon as you become clear that you are done feeling a certain way... when you hear
yourself saying to yourself, I’m finished with this. I’m through with this. I don’t want any
more of this!, then you can use the too ls that are being described on these pages to be done
with it. Instantly. That’s the gift you’re giving yourself here. Let’s make no mistake about something. You brought yourself to this book. You opened
it. And it’s you who’ve stayed with it through all o f these deep explorations. You’ve  done
this. You have given yourself this gift. Nice going. Nice, nice going. You’ve needed it. You
deserve it. And you got it. Now I am going to show you exactly how all of this works in real life. Not on paper. Not
in a le cture. In real life. They don’t set out to do anything grand. They play, the three of them:
Black and Burr -ridden,
Speckled and Bright -eyed,
Sleek and Questioning. Every morning the play continues,
tugging one another this way and that
along throughout a day. If He sits, scratching and gazing out across
the great divide of valleys,
She will bring Him an enduring piece of hat
or garden hose or
the last fourth of a plastic ball
and drop it at His feet. If the One with the moon -colored eyes
lies in the ivy, with sun on Her ribs
and leaves in Her ears
the other two will attack mid -dream
with nip and tug at
neck and tail. It is pure genius and heart. Three dogs living out the Mystery
every moment
while it slips like water
thro ugh all of my grasping. —‘Three Dogs Knowing’  © 2005 Em Claire  11. NOTICE THE MOMENT
I’M GOING TO DEMONSTRATE  to you how you can —how any person can —move to a new inner
truth about anything; how you can upshift from Imagined Truth to Apparent Truth in
minut es. You can use this technique either before  a moment occurs (as in the case of stepping into
something that you know is likely to happen) or after  a moment occurs (as will be the case
most often, I should think). Elevating your inner truth is a matter of changing your perspective, and this is easier
than most people realize. In fact, it can be done very quickly. As my demonstration here I’m going to use an example from one of the Changing
Everything workshops that I present around the world. In this worksh op I use a process
with people that I call Notice the Moment. (It is just one of several processes that I have
created to invite the mind to a new level of awareness.) The Notice the Moment  tool awakens the mind and allows it to restart the thought
process  by inviting the mind to notice that Then  is not Now  and that Now  is not Tomorrow,
but that Now  is NOW. In other words, the mind is invited to pay attention to what is readily
apparent, rather than to what is clearly imagined. This process shows the mind t hat there’s nothing going on  except what’s going on. It
instructs the mind to stop adding things to that. The data that is then considered is limited
to the data that is observed, that is readily apparent. This creates a new starting point for
thought: the  Apparent Truth. From this new thought arises a new emotion. The new emotion produces a new
experience, the Observed Reality, to replace the Distorted Reality that is causing so much
inner turmoil. All of this transformation is occurring in a person’s inte rior. The exterior
event has not changed. I use the Notice the Moment  process when I find that someone in my workshop is
continually using a false starting point for their thought about what is happening in the
moment, thus creating a distorted experience of Now. Classic examples of this are the people in a retreat or workshop who become angry
because something has changed in the room. They came into the workshop feeling all
excited and happy to be there. They’re filled with the anticipation of having a pow erful
experience. Then something happens. Something


 For
example, says  Martin, he adopted a “direct awarene ss–type
method. This involves placing your attention on awareness itself. Now that sounds simple, but as I’m sure all of these folks will tell
you, it’s rather tricky. ”
From students’ feedback, he quickly learned that some
practices work ed better than others for each person. He also
mixed in techniques: “It’s not all ancient practices. We also
include some of the gold standard exercises from positive
psychology. ” In a general way, the course had two aims, to
increase well-being as quickly as possible and to deepen
awareness. The success that  resulted sounds remarkable : “More
than 70 percent of participan ts who completed the course report
having persistent forms of an ‘awakening’ experience, and
100 percent say that they ar e happier than they were w hen the
course began, even those who rated themselves as ‘very unhappy’
at the start of the course. ”
Paul, the near-suicidal manager of a garden center, offers
personal testimony to that: “It was the dropping away of sloth;
that wa s the biggest single thing that I noticed. The chatter was
going, the general day-to-day worries and anxieties were dropping
away at a terri fic rate. That was what resonated for me initially. The lack of fear, of worry, of anxiety. That was the biggest impact
for me initially. ”
So do we have a final answer—has metahuman become
accessible through a cocktail of psychotherapy, group sharing,
self-help, meditation, and a program as personalized as a fitness
regimen at the gym. There’s no cut-and-dried answer. Too many
people f ind too many paths to waking up. Martin’s researc h is only
one version of a trend to ma ke the mind a kind of techie project,
and although he claims that 70 percent of participants who
experienced some form of awakening continued to have the
experience, only time will tell. An intensive lifestyle change that
includes hours of practice a day will attract only the dedicated few. The mystery of awakening in cludes the 14 percent in Martin’s
surveys who awoke spontaneously. One day, without w arning,they found themselves fully se lf-aware or they eased into th at state
over time but without effort. We’ve already touched on a  similar
phenomenon i n sudden genius syndrome (see this page ), and
there are rare c ases where people discover suddenly that they have
total recall of everything t hat has happened in their life (a
phenomenon known as “su perior autobiographical memory”). Such people can get together and chat about things like “W hat was
the best Tuesday in your life. ” or recall the theme song to a TV
series that aired only a few times in the seventies. In all these cas es, a person’s awareness doesn’t accept imp osed
limitations as normal. Under hypnosis, ordinary people can
uncover detailed memories they can’t otherwise retrieve, such as
knowing the number of roseb ushes in a garden from child hood or
how many stairs led to the basement in their parents’ home. Is it
normal to remember or forget. Both, of course. Unfiltered raw
data bombards  us in waves too overwhelming to absorb, so we
selectively forg et and remember. The point of waking up is to
remove some barriers created by memory and other barriers
created by forgetting. Happiness is blocked if you keep
remembering and rehashing old hurts, but just as effective ly if you
forget how happy you once w ere—it’s a matter of perspective. You
can even say th at virtual reality makes us forget to remember who
we really are. At its most universal, enlightenment is simply expanded self-
awareness. W e go beyond stories, beyond fixed bou ndaries,
beyond the rickety construct  of “I,” and, in doing so, awareness
effortlessly expands. It expands naturally, of its own accord,
because storie s, boundaries, and limitations were artificial to
begin with. T9

T H E  D I R E C T  P A T H
he g uides of humanity who urge us to undergo radical
change use many tactics, including the religious promise of eternal
peace and unbounded happi ness, either here or in the afterlife. The carrots lure us on, but there’s also the stick—the persistence of
present suffering and fear of more suffering to come. The stick
doesn’t work in getting people to change, because even the
ultimate threat, unending suffering in hellfire and brimstone, can’t
compete with the urges of d esire and the reckless behavior that
follows. The carrot isn’t muc h better. Why should we be lieve in
divine rewards. Anyone can  see that virtue very often is not
rewarded whil e sin is. Soldie rs are told that God is on th eir side,
which gives divine vindicatio n for going to war. But, at the same
time, urging soldiers to wi pe out the enemy contradicts the
teaching that God forbids killing. When G od is used to justify k illing and condemn it at the same
time, w e are almost too dee p in the spell/dream/illusion to be
rescued. Every religion has tried to make the rewards of salvation,
redemption, enlightenment, waking up, or whatever you want to
call it more e xtravagant. Consider the Parable of the Burning
House, which appears in an a ncient Buddhist scripture, the Lotus
Sutra. A rich man’s house is on fire  and, to his dismay, his children
refuse to leave. They are so absorbed in playing with th eir toys
that the y ignore the flames a ll around them. Frantically, the rich
man gropes for a solution, and one occurs to him. He tells his
children that waiting outside  the house are even better toys. Their
fondest wish was for a pretty goat-drawn cart, and one  is right
outside the door. Enticed by their father’s promise, the children
run out of the burning house, and what they find isn’t an ordinary
goat-drawn cart, which would have made them happy, but a far
more splendid reward, a jewe l-encrusted cart pulled by two snow-
white bullocks. This carrot, like the promise of a heavenly feast prepared by
God with Christ sitting at the head of the table, demonstrates how
far relig ions wi ll go to win adherents. But, for many, these  inflated
promises have  lost their power to inspire devotion. I don ’t think
modern secular people are less faithful—they’ve simply shifted
their faith from religion to science. The spell/dream/illusion keeps
changing. In prosperous societies, most people live in an u pgraded
illusion filled with the wonders of technology. Why should they
give tha t up. In sheer exasp eration, the great Persian poet Rumi
looks at humanity and pleads, “Why do you stay in prison when
the doo r is wide open. ” The honest answer is that we like it  here. It
took enormous creativity t o devise the current state of our
collective dream. But the key isn’t wealth and comfort. At a very
deep level, humans agreed to a life of high drama. The drama is
driven by the warring opposites of pain and pleasure, desire and
repulsion, good and evil, light and darkness, us versus them, my
God against your God, and so on. There’s no sign that the drama will ever end. The direst threats,
like global climate change, only exacerbate it. As for new carrots, I
doubt t hat waking up can compete with going to Heaven or
finding a jewel-encrusted ca rt. There has to be a way t o reach
metahuman th at isn’t either c arrot or stick. Such a way does exist;
it’s known as the “direct pat h. ” It offers no punishment and no
reward. What else is there. W holeness. This answer doesn’t seem
very enticing at first. We’re too used to the system of rewards and
punishments meted out by the war of opposites. But wholeness is
healing—it overcomes the wounds of separation and the dividedself. Wholenes s is unshakable and eternal. It is the only th ing that
no one and nothing can take away from you, not even death. I don’t want to make these things seem like another set of
rewards. The direct path isn’t a sneaky tactic for dressing up
Heaven in a new costume. Reality is whole already, needing no
human beings to validate it. Wholeness is totally real. The direct
path ex ists to show the way t o the same reality. If it succeeds, the
outcome will be unpredictable. Reality is confronted here and
now, in  the midst of constant change. The here and now can’t be
pictured or described. But  by ending the war of opposites,
wholeness erases a false reality—no reward we can possibly
imagine compares with this. The dir ect path, also known as the direct method, aims to shift
a perso n’s sense of self. Inst ead of “I am X,” which forces us to
identify with bits and pieces  of experience, we become content
with “I am. ”


	get	enough	protein. Remember,
the	goal	here	is	balance. You	can	enjoy	some	animal	protein	if	you	choose,	but
try	to	have	more	plant-based	meals,	which	will	provide	you	with	plenty	of
protein	but	with	less	of	a	digestive	burden	and	fewer	by-products. Make	it	yourgoal	to	limit	animal	protein	to	a	few	times	a	week	or,	at	the	most,	once	a	day	to
achieve	Radical	Beauty. Let	your	beauty	shine	forth	with	lots	of	nourishing,
beautifying	plant-based	meals	and	foods. Here	are	some	great	plant-based
sources	of	protein:
•
Spirulina
•
Hemp	seeds	and	hemp	protein	powders
•
Chia,	sunflower,	and	other	seeds
•
Almonds	and	other	nuts
•
Green	veggies	(These	have	a	surprising	amount	of	protein,	so	keep	having
your	Glowing	Green	Smoothie;	see	recipe	on
this	page
.) •
Lentils	and	beans,	soaked	overnight	for	better	digestion
•
Quinoa,	millet,	teff,	and	other	gluten-free	grains
•
Tempeh	(a	fermented,	easier-to-digest	form	of	tofu,	which	can	be	sourced
organic	and	plain,	and	is	relatively	free	from	additives,	unlike	fake
meat
products	that	mock	a	type	of	animal	food)
•
Mushrooms,	Brussels	sprouts,	and	other	whole	veggies
•
Vegan	protein	powders
STEAK	VS.	CIGARETTES
We	are	well	aware	that	millions	of	people	are	attracted	to	popular	high	protein	/
high-
fat	diets,	especially	the
Atkins	diet,	which	advocates	weight	loss	through	the
total	elimination	of	all	sugar	and	carbohydrate	foods	and	a	reliance	on	butter,
cheese,	eggs,	poultry,	meat,	and	fish. Paleo	is	a	newer	high	protein	iteration,	albeit
without	dairy. While	the	human	body	can	adapt	to	the	special	process	(known	as
ketosis)	that	turns	protein	and	fat	into	blood	sugar,	the	bald	fact	is	that	our
ancestors	didn’t
evolve	on	such	an	extreme	diet. Compared	with	us,	they	actually
ate	more	nuts,	fruits,	berries,	and	vegetables	than	we	do,	and	always	in	a	whole,
ripe	form. It’s	remarkable	that	the	human	body	can	get	its	needed	blood	sugar
(glucose)	the	fast,	normal	way,	by	eating	natural	sugars	and	carbohydrates,	which
quickly	break	down	into	glucose,	or	the	roundabout	way,	by	using	extra	calories	to
break	down	fats	and	proteins,	the	macronutrients	that	normally	are	stored	and
employed	for	cell	building. The	roundabout	way,	or	ketosis,	leads	to	weight	loss	thanks	to	the	extra	calories
it	burns,	but	there	are	no	holistic	studies	that	tell	us	the	overall	health	effect	of	such
a	diet	when	practiced	for	years	at	a	time	by	adults	who	might	have	all	kinds	of
potential	disease	risks. Furthermore,	as	mentioned	previously,	the	buildup	of
ketones	can	cause	an	imbalance	that	leads	to	excessive	acid	production,
46
	which
can	bring	about	acidosis	in	your	body	and	quicken	aging. No	extreme	diet,	especially	one	that	excludes	an	entire	macronutrient,	is	part	ofRadical	Beauty. While	these	diets	may	be	effective	in	helping	you	lose	weight,	at
least	in	the	short-term,	the	overall	effect	of	eating	steak	is	to	deposit	toxins	from
the	meat	itself—especially	if	it	was	raised	under	current	artificial,	antibiotic-laced,
hormone-enhanced	conditions—as	well	as	acidic	metabolic	by-products	into	your
body. This	isn’t	the	direction	you	want	your	body,	or	your	diet,	to	go	in. The	way	you	cook	your	meat	can	make	it	even	more	toxic. Grilling	and	barbecuing
involve	converting	(burning)	animal	fats	into	worrisome	chemical	residues. The
amount	of	benzo[a]pyrene,	a
cancer-stimulating	agent,	in	barbecued	meat	has
been	pinpointed	in	studies	to	be	around	4	nanograms	(ng)	per	gram	(g),
47
	while	the
content	of	the	benzo[a]pyrene	of
cigarettes	is	estimated	to	be	between	4	and	30
ng	per	gram. 48
	In	restaurants,	the	average	steak	size	is	8	ounces	(250	g). This
means	that	eating	a	steak	could	be	the	carcinogenic	equivalent	of
smoking	33	to
250	cigarettes	(depending	on	the	exact	cigarette). Research	reported	in	the
Proceedings	of	the	National	Academy	of	Sciences
shows	that	advanced	glycation	end	products,	or	AGEs	(what	a	fitting	acronym! ),
occur	naturally	in	our	body	in	low	levels	but	are	present	in	high	levels	in	heated
animal	products,	such	as	grilled	or	broiled	meats. 49
	Such	AGEs	can	cause	damage
to	your	brain
50
	and	destroy	your	collagen	and	elastin,	which	is	needed	to	help	keep
your	skin	spongy	and	resilient. When	your	skin	is	damaged	due	to	AGEs,	it	ages	and
wrinkles	faster. Think	of	a	Thanksgiving	turkey	after	it’s	been	broiled	for	a	while	in
the	oven. It’s	withered	to	a	crisp,	which	is	obviously
not
	the	kind	of	skin	you’d	like	to
have. A	study	in	the	journal
Cell	Metabolism
	found	that	a	person	with	high	animal-
protein	consumption	(over	20	percent	of	calories	coming	from	meat)	is	four	times
more	likely	to	die	from
cancer,	which	is	a	similar	rate	as
cigarette
smoking. 51
	The
same	study	found	that	high	protein	consumption	led	to	an	increased	risk	of
diabetes	and	overall	mortality,	and	that	proteins	derived	from	plant
foods	were
associated	with	lower	mortality	levels	than	animal-derived	proteins. 52
	A
contributing	factor	might	be	the	heterocyclic	amines	(HCAs)	that	are	produced
during	the	cooking	of	meat,	which	might	be	carcinogenic,
53
	as	well	as	the
carcinogenic	compounds	nitrosamines,	which	are	present	in	processed	meats
54
(yes,	you	read	that	right,	carcinogenic	compounds	in	foods	you	might	find	at	your
local	deli	or	market). Yet	cooking	meat	at	higher	temperatures,	even	if	the	meat	is
organic	or	nonpreserved,	can	still	increase	nitrosamine	formation. 55
You	don’t	have	to	become	a	vegan	if	you	choose	not	to	be	at	this	time	in	order	to
achieve	Radical	Beauty,	but	don’t	overdo	the	red	meat	and	steak	either. Choose
more	beautifying,	whole-food,	plant-based	meals. Limit	red	meat	eating	to	only
occasionally—a	few	times	a	month	at	the	very	most—and	choose	organic	meat	on
those	occasions	when	you	do	want	to	eat	it.SHIFT	4:
Feel	a	Connection	to	Your
Food
It’s	easy	for	all	of	us	just	to	stuff	food	into	our	mouths,	enjoy	the	temporary
taste,	and	not	really	think	about	what	goes	on	after	that. Out	of	sight,	out	of
mind,	right? But	this	approach	will	not	help	you	reach	your	goal	of	building
your	Radical	Beauty. In	order	to	do	that,	you


(2000):	682–92. 33. Quoted	in	Campbell,
The	Low-Carb	Fraud
,	54. K.	Milton,	“Hunter-
Gatherer	Diets:	A	Different	Perspective,”
American	Journal	of	Clinical
Nutrition
	71	(2000):	665–67. 34. K.	Milton,	“Nutritional	Characteristics	of	Wild	Primate	Foods:	Do	the
Diets	of	Our	Closest	Living	Relatives	Have	Lessons	for	Us?”
Nutrition
	15,
no. 6	(1999):	488–98. 35. K.	K.	Carroll,	“Experimental	Evidence	of	Dietary	Factors	and	Hormone-
Dependent	Cancers,”
Cancer	Research
	35	(November	1975):	3374–83;
World	Cancer	Research	Fund	/	American	Institute	for	Cancer	Research,
Food,	Nutrition,	Physical	Activity,	and	Prevention	of	Cancer:	A	Global
Perspective
	(Washington,	DC:	American	Institute	for	Cancer	Research,
2007). 36. L.	D.	Youngman	and	T.	C.	Campbell,	“Inhibition	of	Aflatoxin	B1-
induced	Gamma-Glutamyl	Transpeptidase	Positive	(GGT+)	Hepatic
Preneoplastic	Foci	and	Tumors	by	Low	Protein	Diets:	Evidence	That
Altered	GGT+	Foci	Indicate	Neoplastic	Potential,”
Carcinogenesis
	13,	no. 9
(1992):	1607–13. 37.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Stress	experts	often	refer	to	how	ancient	the	stress	response	is,	because	the
chemical	triggers
for	it	are	located	at	the	base	of	the	skull	in	the	oldest	section
of	the	brain,	known	as	the	reptilian	brain. The	reptilian	brain	doesn’t	think
about	what	is	causing	a	sense	of	threat. The	example	is	often	given	of	someone
stuck	in	a	traffic	jam	on	the	way	home	from	work. The	frustration	of	the
situation	causes	the	secretion	of	the	same	fight-or-flight	hormones	as	our
ancestors	experienced	at	the	approach	of	a	saber-toothed	tiger. The	lower	brain
doesn’t	register	the	difference,	which	means	that	our	response	is	primitive	and
chemical,	not	intelligent	and	rational. Therefore,	even	when	you	think	you	are	doing	something	quite	harmless	and
necessary,	such	as	criticizing	another	person	for	poor	performance,	the	lower
brain	doesn’t	register	anything	reasonable—it	just	feels	threatened. The	same
holds	true	outside	the	workplace	in	how	we	behave	with	our
family	and	friends. It’s	often	said	that	modern	life	is	stressful	because	we’re	exposed	to	so	much
noise,	speed,	and	complex	tasks	compared	with	our	grandparents’	generation. Those	are	stressful	factors,	no	doubt,	but	the	worst	stress	is	psychological. We
fall	into	the	careless	habit	of	putting	pressure	on	others	without	realizing	it. Psychological	Stress—It’s	All	in	the	Family
The	stressful	habits	of	everyday	life	include	the	following:
Constant	teasing,	putting	others	down,	picking	on	the	weak
Blaming	someone	else
Harping	on	someone	else’s	faults	and	mistakesNot	listening
Not	letting	everyone	have	their	say
Being	disrespectful
Using	verbal	or	emotional	abuse
Resorting	to	physical	violence
Refusing	to	take	responsibility	for	your	own	actions
Putting	pressure	on	children	to	perform
Making	seniors	feel	old,	useless,	and	unwanted
Creating	an	atmosphere	of	resentment	and	complaint
Filling	the	air	with	constant	arguments
Repeatedly	rehashing	old	grievances
Imposing	rigid	rules
Making	someone	feel	inferior	or	unwanted
Being	a	harsh	authority	figure,	or	living	under	one
Creating	an	atmosphere	of	emotional	repression,	where	genuine
feelings	cannot	be	expressed
Unloving	behavior	in	general
As	before,	when	you	read	over	this	list,	you	need	to	ask	the	following
questions:
Are	you	creating	the	stress. Are	you	reacting	to	stress	from	the	outside. Are	you	helping	to	reduce	and	heal	the	stress. Millions	of	people	would	say	that	they	have	a	loving	family	while	the	reality
is	that	stressful	behavior	is	going	on	under	their	roof. It’s	easy	to	forget	that	the
family	is	a	place	that	should	be	as	stress-free	as	possible. It’s	not	the	place	where
you	go	to	dump	your	“stuff”—the	complaints,	negativity,	anger,	and	frustration
accumulated	during	the	day. We	hate	to	say	it,	but	many	people	who	sincerely	believe	that	they	are	on	a
spiritual	path	remain	oblivious	to	the	stressful	behavior	they	exhibit	or
encourage	in	others. They	lack	self-awareness,	which	is	what	the	spiritual	path	is
really	all	about. Once	you	understand	how	low-level	stress	is	affecting	you	and	those	around
you,	you’ll	want	to	break	the	cycle. You	don’t	have	to	adopt	the	role	of	victim. At	the	same	time,	you	don’t	have	to	adopt	the	opposite	role	of	abuser	oraggressor. The	cycle	of	stressful	behavior	affects	everyone	equally. Ultimately,
your	goal	is	to	find	your	inner	love,	truth,	and	beauty,	letting	them	shine	all
around	you. Stress	is	incompatible	with	this	goal,	leaving	aside	all	the	other
damage	it	creates. How	to	Be	a
Healer	of	Stress
If	stress	can	go	viral,	so	can	beauty. Radical	Beauty	is	about	radiating	your
beauty	so	that	it	uplifts	those	around	you. This	is	a	form	of	spiritual	healing. Stress
	and
spiritual
	aren’t	two	words	you	see	together	very	often—one	seems	very
worldly	while	the	other	is	very	unworldly. But
healing,	whole
,	and
holiness
	come
from	the
same	root	word. When	you	are	healed	of	the	damage	created	by	stress,
you	find	your	wholeness	and	your	holiness. To	become	a	healer	of	stress,	you	stop	pressuring	others—and	yourself—at	the
psychological	level. Thinking	psychologically	doesn’t	come	easily	for	most	of
us. Let’s	return	to	the	workplace	again. If	you’ve	been	taught	that	a	hard-boiled
attitude,	confrontational	tactics,	and	constant	pressure	are	good	for
productivity,	studies	in	the	workplace	do	not	bear	this	out. The	best	workplaces
give	workers	their	personal	space,	encourage	creativity,	allow	flexible	work
hours,	assign	tasks	according	to	everyone’s	unique	strengths,	and	create	an
atmosphere	of	general	respect. This	is	basic	psychology	turned	into	practice. If	you	don’t	put	much	stock	in	psychology,	look	around	you. If	you	are	the
focus	or	cause	of	stress	in	other	people,	the	following	things,	either	a	few	or	a
lot,	will	be	evident:	People	don’t	look	happy	around	you	or	working	for	you. They	avoid	direct	eye	contact. They	seem	nervous	in	your	presence. The
atmosphere	grows	quiet	and	tense	when	you	enter	a	room	or	give	orders. There
is	silent	resistance	to	giving	you	what	you	ask	for—you	have	to	ask	a	second
time,	and	even	then	there	are	delays. People	under	you	make	excuses,	or	else
they	have	lost	their	m


 work. She didn’ t want to
be a burden to her family, and so she had made up her mind to throw herself
in the river—unless God gave her a sign that he didn’ t want her to.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You would put the book down after careful study and say,
“Profound indeed. ” But we are not there yet, at least I am not. So, as a
writer, I find myself writing about that which cannot be described, here in
this territory of synchronicity, the dimension of thought. If memory (thoughts) cannot be stored in our brain, then we have to be
open to the possibility that they are outside the brain in some way. The
mysterious happenings that seem so inexplicable may somehow come under
the heading of thoughts meeting thoughts. If there are invisible connections
between thought s and form, then why not between thoughts and thoughts as
well. And if thoughts do indeed meet with other thoughts, and we are the
source of thoughts, then it seems possible that we create synchronistic
situations. Consider though t as something that we create all the time. We are the
source of this creative process through our connection to the divine and the
infinite. With this awareness we can dismiss “coincidence” and believe in
the divine intelligence operating in our universe. Of course, once you
believe it, you will truly see it working every day. Synchronic ity is not a
passive speculative principle. It is here, it works, and you are a part of it. Believe it or not. See it or not. WHA T ARE THESE CONNECT ORS MADE OF. When we examine the connecto rs between form and form, we can clearly
delineate precisely what makes up these bonds. But once we move to the
area of formlessness, we must stop relying on our senses and use intuition
to tell us how connections link thoughts to form, and thoughts to thoughts. Three possibilities for what constitutes thought are (1) energy that resonates
in the universe; (2) invisible waves, vibrating so fast that we cannot
perceive or measure them; (3) part of morphogenetic magnetic-like fields
that surround members of a species. But in spite of a great deal of speculation and research and many books
devoted to analyzing these subjects, there is still no agreeme nt on what
constitutes thought and how thoughts are transmitted. And so I suggest that
we shift from analysis to synthesis. Analysis is a form of intellectual
violence wherein we break up an object of study, look for patterns, try to
put it into a scientific mode, and come up with a formula. Synthesis is a
way of bringing  everything together, by starting from what is obvious. Thoughts are formless. They exist in our universe. We partici pate in this
process. We do not need a formula to tell us that there is a connection
between thought and everything that we do. We know that we cannot storethoughts in a container. Thoughts are in some way a part of the invisible
world that exists, though hidden from us. Reshad Feild, writing in his thought-provoking novel The Invisible Way,
presented this brief dialogue:
“I understand what you are saying, John,” Nur replied. “There was a time when I could see that other world. Each idea was a shape that could be understood, rather than seen
with the eyes. ”
Reshad Feild’ s words suggest a world that we have been impervious to
because of our experience of living almost exclusively in form: the world of
ideas, of thought; this amorphou s formless stuff called thought, which both
originates with a person and simultaneously is that person. Thought is out
there and in there  at the same time. It is everywhere. Energy. Perhaps. A
resonance.<|eot_id|><|begin_of_text|>
Q: What is the author's view on the nature of thought?,
A: The author believes that thought is not just a product of the brain, but rather a universal energy that exists outside of it, and that we are a part of it.<|eot_id|><|begin_of_text|>That
bouquet had literally saved her life. How many “chances” were involved in this one incident? If that couple
had not decided  to take flowers to a rehearsal, if the husband had not taken
a byroad, if they had not arrived at the river just as the old woman was
approaching it, if she had not recognized their gift as a sign, she would havelost the last several years of her life, and her family would have been
deprived of their happiness in caring for her. Let me end this chapter with one final story. It happened to me in
February 1959, when I was nineteen years of age. On a particularly  cold evening I was hitchhiking home to Michigan from
Patuxent River Naval Air Station in Lexington Park, Maryland. My oldest
brother would be visiting too, and I would be seeing him for the first time in
two years. I had reached an isolated rest stop somewhere in the middle of
the Pennsylvania Turnpike. The temperature hovered around minus twenty-
five degrees, and the wind was blowing so hard that I could stand hitching
at the edge of the entrance ramp for only ten minutes or so at a time. It was
about 3:00 in the morning, and I was walking out to do another stint of
hitching when I passed another sailor returning to warm himse lf in the gas
station. It was too dark to see anything but the outline of his uniform, but
since we were both in uniform we briefly exchanged words. “Be careful out there, buddy,” the freezing sailor said to me. “It’s so cold that you can only stay out there a few minutes.”
“Thanks,” I said, “I appreciate it.”
That was it. I went out to see if I could snare a ride, and the sailor
returned to the comfort of the rest area. After fifteen minutes of standing
there with no “luck,” I had to return to the rest area. As I walked into the
warm room, I saw the sailor with whom I had just talked in the dark. It was
my oldest brother, Jim, who was hitching home from Norfolk, Virginia, to
be with his family and to see me. How many variables had to be precise to bring us together in the middle
of nowhere, talking to each other in the dark, stranded in a freezing
windstorm? I don’t pretend to know the answer, but I do know that there are
no accidents in a perfectly synchronized universe. You will see it only when
you believe it. OceanofPDF.comFORGIVENESS

To for give…you must have blamed. Achieving an awakened life is virtually impossible until we put the
universal princi ple of forgiveness to work in our daily lives. I include a
chapter on forgiveness because I know that an inability to forgive truly is
the cause of many many people’ s suffering. In working with thousands of
individuals over the years I have  come to the conclusion that an absence of
forgiveness is tantamount to staying imprisoned in an unawakened life. It is
as important to learn and practice as are all of the other principles. We cannot become awakened and truly live an enlightened life as long as
we believe that we are restricted to form. As we have seen, enlightenment
and abundance go hand in hand. For an awakened life, we must transcend
our bodies, must learn to be detached, and to tune ourselves more finely to
the synchronicity of the universe. But if we have not learned forgiveness,
we may master all of the other principles and still remain prisoners. To
genuinely feel forgiveness is to understand and apply all that you have read
in this book. Forgiveness is the ultimate test for the person who is willing
and able to live the enlightened life. In the introduction to this book I included a story about visiting my
father ’s grave in 1974. That story is a story of forgiveness. And that act was,
without question, the catalyst for moving me into a new life of abundance
and love. It was the most freeing and loving thing I had ever done. Once I
rid myself of the hatred and anger that I had been storing inside myself for
this man whom I did not even know, I had inner space to be receptive to an
entirely new way of living and perceiving my world. That new world-view,
devoid of judgment and hatred, became the turning point in my life. If you want to walk the path of higher consciousness, then you must take
a hard look at your own willingness to forgive. Most of us simply are not
very good at it. Most of us hang  on to our judgments and hatreds. Most of
us are very good at blaming others for the shortcomings of our own lives. Forgiveness—I mean true 100 percent forgiveness—involves  a dramatic
shift. Here we go again; back to the very stuff of the universe, and the verystuff of our existence. Thought! Not to forgive is not to understa nd how the
universe works and how you fit into it. THE UNIVERSE DOES NOT  FORGIVE BECAUSE IT  DOES
NOT  BLAME

Life is a series of events which we have created and attracted to ourselves. The universe is also a series of events, all of which occur indep endently of
our opinions about them. It all just is, and it is perfect. The stars


, he will have to increase the duration of the fast to
·make up the_ deficiency_. In such a case, urine passed duri~g night
can b~ used for rubbig. Water also can be taken during the fast
ac_co~d1ng ~o requirement. It should be pure and hygienic. While
dnnkmg unne, one may fell nausea. In that case, drinking should be THE METHOD OF URINE THERAPY: 35
stopped for a while and on restoration of normal condition, the
remaining urine should be taken at once. Rubbing with urine should
not be missed during the fast because there would be no desired
result without rubbing. During the fast on urine, the palpitation of heart and beating of
the pulse go up. One need not lose one's heart because of this. In
the course of time, the movements of heart and pulse, would be
automatically normal. If rubbing is continued regularly and
vigorously, the palpitation will not increase too much and the
patient will not feel any weakness. As the alkalies contained in food
exist in their pure form in urine and provide sufficient nourishment
to the patient, he cannot feel any weakness due to hunger. He gets
nourishment in proportion to the urine taken in. The urine washes out accumulated waste matter, layers of
harmful toxins, the injurious substance sticking in the intestines,
mucus deposited in the chest, lungs and stomach and other foreign
deposits. They come out by way of vomiting, or by loose motions. There is nothing to be alarmed at these reactions. One should think
that the poisons deposited in the body are thus coming out and the
body is becoming more and more clean. All such _actions and
reactions should be viewed with a cool mind. Nature should be
allowed to do her work. One should not lose heart and resort to
medicines, internal or external. No medicine should be taken to
suppress or remove the reaction. In case, confidence is lost in this
method, other treatment should not be taken l:mless this treatment is
already discontinued. During the urine treatment, particular caution
is necessary for at least a week after breaking the fast than even
during the fast. Control on diet and habits is necessary for a number
of days even after the fast. Ordinarily, the fast should be broken with
a sip of boiled mung water or juice of orange or sweet lemon. Sour
lemon should not be taken. In its place boiled water of mung is
better. juice may be prepared from dates and black grapes biJt not
for diabetic patients. In the evening about five-seven dates or about
two ounces of grapes (seedless) may be soaked in half a pint of 36 : AUTO-URINE THERAPY
water. On the following morning they may be crushed and squeezed
properly. This juice should be filtered. through a clean cloth before
giving to the patient. At noon, the patient may be given fruit juice
and in the evening juicy fruits like papaw, chiku, etc. The next day,
the same men'u may be followed at noon and in the evening in
increased quaAtity. On the third day, he may be given the juice of
orange or sweet lemon in the morning, lentil soup mixed with a
pinch of salt at noon and cow's milk in the evening. Thus the diet
can be increased according to the appetite and the digestion of the
patient. The mouth may have a mild swelling when salt is taken after
a gap of ten days or ~o. There is nothing to be anxious about it as it
would subside by itself. (4) The Method of Urine Pads : In the case of big boils, the
wound caused by a weapon, any inflammation, burn, swelling by
cancer or other eruptions, or the inflammation of the eyes, a pad of
fourfolq doth soaked in urine should be placed on the affected part. The pad should be kept wet by pouring urine on it at some intervals
and this may be contir.ued for hours according to necessity. This can
be applied during fast also. In this process the antibodies of urine
would enter into the body and would destroy the disease from
within and witOOut. lf auto-urine is insufficient, urine of a healthy
man can be u~d for external application. But in no case urine oftlie
opposite sex qe used, i.e. a male patient should be given the urir,c of
a healthy male only while femal patient that of a health)' female
only. ·
The Use of ~iltutcd Substances with Urine :
Experience has taught me that elements of t::drth, water, etc., also
can· be used with benefit along with urine. I would like to describe
the method of using other substances abng with urine. 1. The loamy clay free from stor.cs and rubbish may be soaked in
urine and be placed on t! "l2 stomach, navel, head, etc. 2. Urine may be mixed ·. ;~ith water and be used in enema. 3. Urine may be w?.med before use. ~----~-------------------- ------ ---THE METHOD OF URINE THERAPY : 37
A. Fomentation with hot urine. 5. Steam-bath of urine-mixed water. f h k pt in bottles
6. Urine may be exposed to the rays o t e sun, e
and used thereafter.. Bottle half-filled with urine may be shaken briskly to mcrease 7.
the potency of the urine. 8. Urine may be inhaled through notstrils like snuff.. h. nd the disease of the patient
The constitution, age, P ys1q~e a 1 in the above methods. must be taken into accoulnt wh!l~ a~~viseJ but the fundamentals
Similarly, other methods a so can e
must always be kept in mind.. Important Warning: Sometimes it is dangerous for a ~at~e;~et~
h h h e low blood-pressure or w o
fast-specially fort o~e w oh a;d t fast They should take light food
weak heart. Such patients s ou no · · rolong
I with drinking of urine and urine-massage. ~his may p
~h~n;eriod of treatment but in such cases, it is essential to d~ s~).. In short, the following procedure should be followe~... h ld be followed according to instructions. 1. Treatments ou. No other medicine should be taken.. 2. One should not be afraid, if during the treatmen~l t~ere ~~
3. vomiting, loose stools, or skin eruptions. They are a Signs o
the body being cleansed. Tobacco or wine should not be taken. 4.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The holy man of
every faith have replied that the intellect is meant to work in
co-operation with Nature. It means that God has bestowed every
human being with intellect for the purpose of helping Nature. This
world would become full of happiness if intellect is used for
cumrnon welfare and trr~ service of others. If it is used for selfish
motives only, the world would turn into a jungle. An altruistic mind
keeps equilibrium and beautifies Nature. On the contrary,
selfishness disturbs the equilibrium, makes Nature rough or ugly and
brings calamity, not only to human beings but to the entire living
creation. The intellect works in accordance with the past
impressions of rhe mind. If the mind behaves well with
discrimination, purification and austerity, the intellect can well be
directed towards the welfare of humanity. On the contrary, if the
mind is selfish, ambitious, greedy, sensual and of hot terripera ~nent,
it will dirP. ct the intellect for the destruction of humanity. We can conclude from the above discussion that intellect helps
Nature if it works in unison with Nature's laws. Then only, it is URIN'· THU<·\P\-1 'I~I·. RN IR. 'Il)ll•ON: 7 1 Hl fRAI) I f. UNS Of c. d can serve the world in the benefical to all ltvmg nemgs an ·. d
5. l 'bl way But what do we actunlly see nowa ny. J)est poss1 e ·. · h th hum<tn mind. The intellect is highly developed along wIt e. ~,. I I t. ordinary man IS wonucr-lt has become so powl' ~rfu t ld an. :1'. l
struck by its extraordinary performances. The lntelle~t stuc. lee
' found out her St'crets and discovered ere new
Ndtun'. ~. t N· t re with the wry potentialities, but It has worked agalns. au. power so obtained. That power is SCience. SCience ~s t~:
outcome of developecl intellect. Even the ~emory _o :
destruction caused by the atombomb in H iroshlma dunng hthc
last war causes shudder<; in us. The incident clearly Jho~s do~
h


	in	reality	so
selectively,	freedom	is	a	remote	possibility. In	this	regard	death	is	a	great	gift,	because	it	throws	open	all	the	doors	and
windows. Dying	forces	us	outside	the	wall. Instead	of	seeing	the	familiar
things	we’ve	assiduously	collected	and	labeled	as	reality,	we	must	start	over. However,	the	rishis	assert	that	we	don’t	enter	the	Akashic	field	empty-handed. Whatever	our	dream	is	right	now,
that	dream	continues. Consciousness	is	tied
by	thousands	of	threads	to	old	memories,	habits,	preferences,	and
relationships. Whenever	someone	really	presses	the	issue	of	what	happens	after	we	die,
my	response	comes	in	the	form	of	a	question:	“Who	are	you. ”	You	have	to
know	where	you	are	right	now,	in	order	to	know	where	you	will	be	tomorrow,
and	the	afterlife	is	just	a	special	kind	of	tomorrow. Here	are	the	things	necessary	to	knowing	“Who	am	I. ”:
1. What	is	your	story. Your	story	is	more	than	just	a	list	of	the	events	inyour	life. It’s	about	your	self-image,	how	you	see	yourself,	what	shaped	your
mind,	which	memories	imprinted	themselves	on	you. Taken	altogether,	your
story	tells	you	where	you	are	in	the	cycle	of	life. 2. What	are	your	expectations. Expectations	are	seeds. Once	planted,
they	manifest	into	those	things	we	gain	from	life,	or	lose. When	you	become
aware	of	your	own	expectations,	you	discover	the	unspoken	limits	you	have
set	on	yourself. There	is	a	huge	difference	between	those	who	expect	great
things	and	those	who	don’t.<|eot_id|><|begin_of_text|>
Q: What does Jesus' teaching seem to suggest about the nature of the kingdom of heaven?,
A: It suggests that it is an inward experience, and that we should not focus on the external world.
Q: What is the concept of karma in Vedanta and Christianity?,
A: In Vedanta, karma is a continuous process that affects our experiences in the afterlife, whereas in Christianity, it is seen as a single event that determines one's fate.
Q: What is the significance of the story about the monkey in the forest?,
A: The story illustrates the idea that the soul is the source of our experiences, and that our connection to the soul is the key to freedom and growth.
Q: What is the role of the shaman in the story?,
A: The shaman helps individuals navigate their inner selves and the Akashic field, and find their true nature.
Q: What is the difference between the concept of the afterlife in Vedanta and Christianity?,
A: The afterlife in Vedanta is seen as a continuation of the journey of the soul, whereas in Christianity, it is seen as a destination.<|eot_id|><|begin_of_text|>It	was	primarily	through	the	spiritualism
of	the	late	nineteenth	century	that	reincarnation	began	to	be	embraced	by
popular	culture. By	contrast,	some	versions	of	the	afterlife	have	no	wish	to	overlap	with
any	other. When	Mel	Gibson	was	being	interviewed	about	his	controversial
movie,
The	Passion	of	the	Christ
,	with	its	emphasis	on	ultra-violence	and	its
almost	total	neglect	of	Christian	love,	he	freely	admitted	his	belief	in	an
exclusive	heaven. Gibson	was	being	interviewed	by	the
Herald	Sun
newspaper	in	Australia	when	he	was	asked	if	Protestants	are	denied	eternal
salvation. “There	is	no	salvation	for	those	outside	the	Church,”	Gibson
replied,	referring	to	the	Catholic	Church. “Put	it	this	way. My	wife	is	a	saint. She’s	a	much	better	person	than	I	am. Honestly. She’s,	like,	Episcopalian,
Church	of	England. She	prays,	she	believes	in	God,	she	knows	Jesus,	she
believes	in	that	stuff. And	it’s	just	not	fair	if	she	doesn’t	make	it,	she’s	better
than	I	am. But	that	is	a	pronouncement	from	the	chair. I	go	with	it.”
Fundamentalism	is	often	criticized	for	its	inflexible	and	literalist
interpretations	of	Scripture. The	great	advantage	of	believing	in	this	kind	of
exclusivity,	as	millions	of	devout	Christians,	Muslims,	and	Jews	do,	is	its
unalloyed	simplicity. Dying	is	as	cut-and-dried	as	winning	a	football	game—or	losing	it,	in	the	case	of	hell—and	just	as	irrevocable. Good	and	bad	deeds
are	added	up	with	a	specific	weight	assigned	to	each	one. A	petty	theft	or
adultery	can	be	offset	by	penance	of	equal	value,	while	some	sins,	such	as
murder,	cancel	all	good	deeds	and	buy	a	ticket	directly	to	eternal	damnation. In	traditional	Hinduism,	however,	the	arithmetic	of	good	and	bad	deeds	is
infinitely	flexible. For	every	act	that	earns	bad	karma,	sending	the	soul
downward	in	its	next	rebirth,	there	is	a	chance	to
balance
	the	scale	through
good	karma. Reincarnation	also	allows	a	soul	to	experience	one	heaven	or
hell	after	another	without	limit	until
Moksha
,	or	liberation,	is	achieved. Moksha	ends	the	entire	cycle	of	heaven	and	hell	forever,	at	which	time	the
soul	returns	to	its	original	state	as	pure	consciousness,	a	drop	of	bliss	in	the
ocean	of	bliss. Here,	the	quarrels	of	religion	end. Like	all	earthly	attachments,
they	fall	away. According	to	Vedanta,	eternity	isn’t	a	smorgasbord. If	“God	is	one”	as	so
many	faiths	declare,	there	must	be	a	deeper	layer	to	the	Akashic	field	where
disagreements	and	multiple	choices	end. Consciousness	is	consciousness	no
matter	who	is	interpreting	it. Akasha	exists	beyond	choice,	beyond	mind. This
state	of	unity	attracts	the	dying	person	toward	it. Through	the	magnetism	of
the	soul,	one	is	drawn	to	the	next	stage	of	a	personal	dream	that	is	universal	at
the	source.8
S
EEING	THE
	S
OUL
THE	MOMENT	SHE
	woke	up,	Savitri	saw	that	they	were	back	at	the	banyan	tree
where	they’d	started. She	sat	up,	squinting	at	the	sun	overhead. How	could	it
be	so	high	in	the	sky? Then	she	saw	Ramana	standing	over	her. He	wore	a
mysterious	look. “We	haven’t	left	yet,”	he	said. “There	are	still	hours	to	go	before	Satyavan
returns	home.”
Weakly	rising	to	her	feet,	Savitri	gazed	at	the	monk	as	if	he	were	a
magician. “What	did	you	do?”
Ramana	shrugged. “You	were	exhausted. You	slept. I’m	not	responsible	if
you	had	a	productive	dream.”	Without	another	word	he	picked	up	his	flute,
exactly	as	he	had	before,	and	set	off. This	time	Savitri	followed	him	without
hesitation. They	did	not	take	the	trail	up	the	mountain	but	the	path	down,	and
after	a	while	Ramana	said,	“When	I	was	young	there	was	a	traveling	fortune-
teller	who	set	up	his	tent	by	the	Ganges. Every	devout	person	wants	to	die	in
Benares. Their	families	come	to	the	funeral,	and	a	fortune-teller	can	make	a
good	living,	particularly	this	one,	since	his	specialty	was	predicting	the	day
that	a	person	will	die. But	I	refused	to	go.”
“Why?”	asked	Savitri. Ramana	laughed. “I


 otherwise reaches some level of happiness
based outside the self. He is unable to take any credit for this turn of events. It seems like pure luck, more than he deserves, but for the time being all is
well. As an adult, he is still characterized by a poor self-image and passivity
regarding his own needs, but he shows extreme devotion to the one other
person, cause, or group that has become his life. Sooner or later—it may be a few years, it may be decades—the external
meaning vanishes. The friends move away, the job disappears or becomes
less satisfying, the loved spouse leaves or dies. These changes happen to us
all, and they are always painful, but to someone who has put all his eggs in
one basket, the loss is disabling. Yet it usually doesn’ t appear to be. Others
think he is “taking it remarkably well,” but inside there is a hollowness. All
the old feelings of unworthiness come flooding back, and all feeling of
meaning in his life is lost. The routine usually goes on. Having been a compulsive giver since
childhood, the future cancer patient continues going through the motions
with whoever remains in his life, until depleted and exhausted. Over and
over again I hear friends and relatives say, “He was a saint. Why him?” The
truth is that compulsively proper and generous people predominate among
cancer patients because they put the needs of others ahead of their own. Cancer might be called the disease of nice people. They are “nice” by other
people’ s standards, however. They are conditional lovers. They are givingonly in order to receive love. If their giving is not rewarded, they are more
vulnerable to illness than ever. It generally shows up within two years of the
time when their psychological mainstay has disappeared. The broadest, most complete picture has come from therapists working
one-on-one with cancer patients and thus able to get an in-depth knowledge
of the person’ s life as related to the disease. However, now there is also a
rapidly increasing body of experimental evidence, focusing on specific
aspects of the profile. By using a simple psychological test on a lar ge group of women, some
of whom had cervical cancer, Arthur Schmale was able to pick out 36 of the
51 who had malignancies (already diagnosed but unknown to him), by
looking for hopelessness and a recent emotional loss. Other research groups
have since gotten even better results. Marjorie and Claus Bahnson have
developed a questionnaire that is 88 percent accurate in identifying those
who turn out to have a biopsy-confirmed cancer. Most of these
psychological tests are now more accurate than physicians’  physical exams. By the same token, the receptionist in my of fice is a pretty good
diagnostician, basing her suppositions merely upon her contact with the
new patient. Some of the most valuable work has been done by Dr. Caroline Bedell
Thomas of Johns Hopkins University Medical School. Beginning in 1946,
she took personality profiles of 1,337 medical students, then surveyed their
mental and physical health every year for decades after graduation. Her
goal was to find psychological antecedents of heart disease, high blood
pressure, mental illness, and suicide. She included cancer in the study for
the sake of comparison, because she originally thought it would have no
psychological component. However, the data showed a “striking and
unexpected” result: the traits of those who developed cancer were almost
identical to those of the students who later committed suicide. Almost all
the cancer patients had throughout their lives been restricted in expressing
emotion, especially aggressive emotions related to their own needs. She
also found that, using only the drawings they made as one of the tests, she
could predict what parts of their bodies would develop cancer. Certain other diseases also stem from a lifelong pattern of self-denial. In
chronic rheumatoid arthritis, for example, there is often a conscious
restriction of one’ s own achievements. When I mentioned this to my
mother, who has arthritis, she agreed: “Y es, that’ s me. I’ve belonged tomany or ganizations, and I would work my way up to be vice-president, but
when I was of fered the presidency, I would say, ‘No, I’m too involved with
my family. I have to refuse.’”
It’s important for a patient to understand the lifelong pattern, but for the
immediate purpose—getting well—the problem must be put in terms that
can be dealt with now. In most cases, this involves a recognition of conflict. For cancer patients it usually means finding out how the needs of others,
seen as the only ones that count, are used to cover up one’ s own. Often a real power struggle develops. I saw this most clearly and
tragically in the case of Norma, an ECaP  member with an abusive husband. Her disease started to disappear as she became more “self-caring.” Then her
husband developed heart disease and was hospitalized. Norma was faced
with a choice. Rather than force her husband to choose between growing
with her or fostering his illness, she chose to return to her old self. He
resumed his abuse and got well, while she went home to die, telling the rest
of the group there was to be no “funny business”—i.e., no attempts to
change her mind—if we came to visit her. Each of us has more or less the same choices. Norma’ s husband could
have learned to love, or she could have asserted herself and gone on to live. But old patterns, though painful, are easier. Change is dif ficult,
uncomfortable, and frightening. That’ s how we know we’re changing. It is often extraordinarily hard for the compulsive giver to stop, to say
no without feeling guilty. Many of my female patients have come to group
meetings saying, “I’ll do anything to get well.” Then I outline our program,
including time for exercise and meditation, and they say, “Oh, but then
dinner will be late.” A patient named Sharon told us her husband’ s secretary
had left, so she “had” to go in and work for him until he could find a
replacement. The trouble was she hated the job. I told her, “You can’ t
survive cancer if you get up every morning thinking how you hate what
you’ll be doing all day.” Still it took her two or three months to, as she put
it, “give her husband notice.”
When individuals think about saying no, the thing that most often helps
them do it is the sense of a time limit in their lives. If you knew you had a
day to live, would you spend three hours lying in the x-ray department
waiting for a test to be done? Hell, no. You’d say, “Take me back to my
room. This is the last twenty-four hours of my life, and I’m not going tospend one-eighth of it in the x-ray department.” Then they’ll probably get
the test done in five minutes. I tell all my patients to make their choices based on what would feel
right if they knew they were going to die in a day, a week, or a year. That’ s
one way of giving people an immediate awareness of how they feel, even if
they have never paid any attention to feelings. We don’ t have the luxury of
five years of psychoanalysis when someone may not live that long. We have
to begin change immediately, and the best way is by asking what you’d
want to do with this short period of time. INDIVIDUAL  REACTIONS
Any psychological picture of cancer can only be a general one, of
course, and examples from other people can only serve as guideposts. Though the broad features are the same, the specifics are dif ferent for each
individual. However, many of our cancer patients are astonished when other
cancer patients outline their personalities and life stories without ever
having met them before. That can be a key motivating factor. The patient
may think, “W ow! If you know all that, I guess I’d better change my life.”
The work of uncovering conflicts is the most important job facing the
patient, for when the outer choices match the inner desires, ener gy formerly
tied up in contradictions becomes available for healing. My job as a physician is not only to find the right treatment but to help
the patient find an inner reason for living, resolve conflicts, and free healing
energy. Although the mind is incredibly powerful, it often takes something
equally powerful to turn it on. That’ s why I ask patients to mobilize their
faith in everything they can possibly believe in. Patients who want to get
well through the doctor alone or God alone are minimizing their chances. More often than not, such people are really thinking, “I’m not so sure I
want to survive, so I’ll limit myself to the comfortable choices.” The
frequency of passive suicide remains unknown, but it’ s definitely a factor. The one crucial question is what approach will work for each person. Never underestimate the value of the truth, even if it’ s a shock. I remember
a patient who was in congestive heart failure, not taking her medicine,
smoking like a chimney, and then coming to me for a gallbladder operation. I asked her, “Did you come here to have me kill you?”The question surprised her. She said, “Nobody has talked to me like that
since I gave up psychotherapy.” I


 or tulsi seed powder (holy basil)
is added to a cup of hot water and it is used for gargling – 3–4 times in
a day, preferably after food. Gargling for Anorexia, Tongue Coating
In anorexia and thick tongue coating, a tablespoon of lemon juice is
added with half a teaspoon of salt and water and used for gargling. In Heel Pain, Calcaneal Spur, Numbness of the Sole etc
Fomentation with Salt
5–10 teaspoon of table salt is taken on a cotton cloth and 1–2
teaspoon of sesame oil is sprinkled over it. It is warmed over a pan and
applied over painful joints/numb skin areas for 3–5 m inutes.4. 5. 6. 7.Fatigue Due to Swimming, Back Ache, Stiﬀness of the Hip Joint etc
Management with Salt Water Fomentation
e person is asked to lie down. A big cotton bath towel is taken and it
is dipped in salt dissolved hot water. en the cloth is made into 2–3
folds and with this gradually and gently fomentation is given to the
relative area of pain or stiﬀness. is can be repeated 2–3 times in a
day. It is very useful in frequent leg cramps seen in swimmers. Toothache Management with Salt
Salt is slightly warmed and placed near the aﬀected teeth where the
toothache is caused. is reduces severity of the pain. Insect Entry Into the Ear – Management with Salt Water
In case of insect or y enters inside ear, salt water is instilled into the
ear. is forces the insect out of the ear. Management of Nasal Congestion with Salt Water Instillation
5 Grams of salt is dissolved in 40 ml of water and ltered. is is used
to instil to the nostrils in the condition of nasal congestion. is is also
useful in headache.115. 8 Black Gram
Remedies for Vigor,
Stamina, Head Lice, Joint
Pain
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Black gram (seeds of Vigna mungo) is a rich source of iron, calcium,
phosphorous, potassium, and magnesium. Regular consumption of certain
amount of black gram in various forms of food certainly boosts the energy and
it fulls the body’s iron and protein demand. Ayurveda refers black gram as Masha and it is considered as a good food for
weight gain. Also pulses of they – husked black gram improve digestion (even
though it is heavy for digesting food) due to its rich ber content. In addition,
due to its rich bre content it acts as laxative. Black gram is one of the highest used pulses in Asian subcontinent area. Mostly in Dosa, Idly, Vada, Dhokla, Daal, Chakli etc it is used as the base
material. Black gram is appreciated for its rich nutritional benets and being a
rich source of energy. Charaka Samhita contributed separate chapter in its name (Mashaparna
bhriteeya adhyayaya) – one among the Rasayana (rejuvenation way) method is
explained where the cows are fed with the whole and fresh plants of Black
gram and patient is asked to drink such cow’s milk for health and longevity.1.Also, in Shraddha karma/Pitru karma (funeral ceremonies) the dishes
prepared out of black gram are mandatory. e pulses are rich with phosphorus content which is nearly 8–10 times
more than any other pulses. Protein and carbohydrate s are also rich in black
gram. As the black gram possesses a special kind of protein it helps in the
strengthening of the muscle bres. As per Ayurveda, black gram is heavy – unctuous and motile in nature. Also,
it is sweet in taste and bio-transformation (Vipaka). Due to these qualities black gram stabilizes body, eases bowel movements,
urination, provides body with nutrition, improves qualities of semen, acts as
aphrodisiac, promotes lactation and balances Vata Dosha. e texts recommend black gram in the cases like haemorroids,
constipation, facial paralysis/paralysis, asthma, pain in the anks etc. Many Ayurvedic oils with black gram as main ingredient promote muscle
and joint strength. ese oils are used for treating muscle wasting and
paralysis. Eg: Mahamasha taila, Masha taila. Black Gram Home Remedies
Fine Powder of Black Gram, Sesame and Jaggery
Equal quantity of black gram and black sesame seeds are taken and
dried well or fried a little. is is made into ne powder and mixed
thoroughly. 2–3 Grams of this powder is mixed with a teaspoon of jaggery and
taken daily along with milk, after food. is acts as a very good energiser. It is traditionally used as a tonic to
improve libido.2. 3. 4. 5.is remedy can be continued for a period of 4–6 weeks time and is
not suitable for diabetic patients. Oil Prepared Out of Black Gram
30 Grams of black gram seeds are taken and oil is cooked with 100 ml
sesame oil and 30 ml of water. is oil is used to apply over the scalp in
cases like head lice. is is used for applying over joints in cases of degenerative joint
pain. Note: In the lice of pet animals also this is used with good results. Fine Paste of Black Gram in Joint Pain
Black gram powder is taken and ne paste is made by adding little
sesame oil. is paste is applied over the joints to reduce the swelling as
well as to relieve the pain. Useful in both rheumatoid arthritis and
osteoarthritis. Sprouted Black Gram for Sexual Strength
5–10 Grams of black gram is taken and soaked in water. When it is
germinated (sprouted) this is cooked with milk and later it is
macerated well (as per ones desire sugar can be added). is is consumed during the evening hours. is serves as an energy drink and it improves the reproductive
health in men. Fine Powder of Black Gram for Constipation
Fried seeds of black gram are made into ne powder. is is consumed
along with sour butter milk. is improves the bulk of the stool. ose
who are suﬀering from improper bowel habit and irregular passage of
the stool are advised well to take this simple recipe.6. 7. 8.Black Gram Flour Along with Sugar Candy and Jaggery for Sexual
Health
Fine powder of the black gram (obtained on frying the black gram) –
approx 4–5 grams is mixed with sugar candy or
Traditional Laddu of Black Gram for Strength and Energy
is is a winter season special sweet in Orissa, Gujarat and
Maharashtra. Black gram our is fried with ghee and added to
sugar/jaggery syrup. en it is rolled into bolus and stored. is is
taken daily in winter season as to strengthen the body and to overcome
the cold. Decoction of Black Gram, Ashwagandha (Withania somnifera)and
Bala (Sida cordifolia) for Brachial Neuralgia
e drugs Black gram, Ashwagandha and Bala are taken in coarse
powder form in equal amount and decoction is made. In case of
decreased appetite small amount dry ginger can be added. is
decoction is used twice daily in the conditions of neuralgia and back
ache. It eﬀectively manages the above said complaints.1.116. 8 Kokum Butter
Remedies: Dizziness, Weak
Digestion, Vomiting
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Kokum (Garcinia indica) fruit in Ayurveda, is recognized by the name
Vrikshamla. e fruits are considered as excellent source of anti-oxidants and
several micro nutrients. Usually it is well known for its cooling properties as
well to pacify high Pitta disorders. Kokum is rich in dietary bre, Vitamin C. Hence it is a powerful anti
oxidant. It also contains magnesium, potassium and manganese which are
useful in cardiac disorders, and liver diseases. Kokum contains hydroxycitric acid (HCA); it acts as an appetite
suppressant. at is the reason, in acid peptic disorders it is a herb of choice. HCA also lowers cholesterol. Apart from fruit, the stem, tender leaves, fruit seeds and even the tender leaf
buds of Kokum are useful in various ill health conditions. Kokum Remedies
Kokum Fruit Juice in Bilious Headache, Indigestion, Nausea,
Vomiting, Morning Sickness
10 ml of fresh fruit juice