 knee-joints. Even after his
return from there, he continued drinking urine twice a day with
very good results. Now he is quite comfortable and happy.
AFTERMATH OF CASES
1. Shrimati Kalavati belongs to Punjab. She is a religious-minded
lady. She suffered from pain in her shoulders and there was stiffness
for three years. Doctors could not cure her but urine treatment with
regular drinking and massage cured her completely. Moreover she
got rid of her spectacles by applying urine drops in her eyes and by
washing them by urine. She has cured wounds and other ailments
by use o.f urine. She did all this at Shri Hans's suggestions.
2. Sflrimati X lives at Firozepur (Punjab) and is aged fourty-four.
She is somewhat fatty. Seven years before she had pain in her
knees, shoutders and other joints and slowly the pain covered the
wha}e body. There was swelling on alomst all joints. There was
diffculty in walking too. She started urine treatment on 12-5-66 at
Shri Hans's instance. She felt relief only in four or five days. Then
she fasred on urine for five days. There was an all-round reltfe to
her body. Her weight was reduced by about 12 lb.; constrpatk:m
disappeared; cold was no more; and now feels herself quite mormal.
3. Shrimati Y resides at Jadialaguru (Punjab). She is forty-five. Her
forehand used to become numb at night; such was her condition for
the last 12 years. Slowly numbness increased and there was a
sensation of heat too. On pressing the hand there was pain also.
She could not get any benefit by doctors' treatment. So she started
urine treatment in· 1965. She fasted on urine for five days and
massaged her hands with urine. She felt complete relief, cured SKIN DISEA5ES : 143
numbness of her hand and is quite normal now.
4 p· ·a N Bulsara (Bombay) wrote a letter to the edi~or,
Kais~r-e~~~nd a~d it is published in the 9th July issu~ of the da~y.
When she was fifty she accidE>ntally had some hard Impact on er
right knee and so the cartilages there were injure~.. She could ;:at
walk properly and afterwards she developed arthntls. It wa~ t en
d ct for a few mmutes. very difficult for her even to stan ere B
Bone-specialist gave a verdict that it was a very hard ~e.. y
chance she came to know about urine therapy and start unne
reatment She fasted on urine only for two days and massag~d her
tk cor.about two months and is quite all right now. If there IS any
nees,,. she can now
pain, she applies urine therapy an~ c~res It at. once. de t in urine
climb 300 steps in a very high bUilding. She IS an a p ~...
d ng woman of her tumour -uy treatment and she has cure a you
auto-urine!
CHA-PTER XIV
SKIN DISEASES ·
- 1 Bl'st...., due to Heat : Shri Juthabhai A. Shah, on Saba~ati
• 1 e.... h" body. in 1958~ He dectded Haritan Ashram, had heat erupttans o~ IS •... •. doctor
to make an experiment with auto-unne Without g<>l~g t~ a
nd an rubbing it on the whole body and drin1<1n~ It once or
a ic ~da During this period, yellow blistQrs of the Size of a.pea
tw e d y. h. hole body They were so close that even an 1nch appeare on IS w · · · h d
of skin was not free from their effect. There was much pam m an s
and feet. He fasted with urine for thre~ days and felt ~o ~::ena~~
The blisters· rendered massage impossible so h~ mere ~I became
his bod with urine. On the sixth day t e trou e.
er!ted and his feet were swollen. H~ noticed that sheer
exagg. h d ffect on the blisters So he requested b ·ng with unne a no e ·.
a e~~::r;riend to do the rubbing for him. The fri:nd did accordmgly
and the ripe blisters burst. The skin appeared.~htteh~s th~ f~~:z~~
out. It was as if his body was besmeared Wit w lte om. 144 : AUTO-URINE THERAPY
took a bath with warm water and cleaned his body. This relieved
him a good deal.
Within five or six days, pus was eliminated from all the blisters.
His new skin appeared bright. His body became perefectly well and
after a couple of days he started his usual work.
2. Blisters : An account of Shri Keshavalal Makanlal (Weaving
Master) who got rid of his chronic constipation with urine treatment
and had cured his skin disease also:
"In 1948, blisters appeared on my whole body. There was acute
pain and sitting or sleeping was rendered difficult. 1 started
?esm~aring my.whole body every day with six ounces ·of clay soakd
m unne. I earned on this experiment for twenty days and 1 was
restored to perfect health."
If stung by poisonous fly, mosquito or other harmful insect one
should ~nstantly.rub urine on it to_ get rea~~ relief. Even the pois~n of
a scorp1on subs1des by the rubbmg of unne and placing bandages
soaked in urine on the skin.
3. Ringworm and Nettle-rash : Shri Shamalbhai is the organizer
of th~ Gram-Rakshak Dal of Kaira district. He had an alergy.
lmput1ty of blood resulted in ringworm on his body and its worst
a~act "":as on his nose. He also suffered from diabetes. He began
With unne treatment on his own in a faulty way. Without full
conside:ati~n of his bodily condition, he did not abstain from taking
sacchanne m tea even during the course of treatment. Within a
coupl~ of days, nettle-rash appeared on his entire body along with a
few p1mples. I suggested to him to stop saccharine and do the
rubbi.ng of uri~e with slight pressur so that the pimples may burst.
He d1d accordmgly and all his troubles disappeared within a couple
of days..
. Urine is chemical but is a natural one. Saccharine is on the other
ha:nd artificially synthesized chemical. Such a foreign stuff cannot be
expected to be absorbed within the system, at least at the time of
treatment. SKIN DISEASES : 145
4. Eczema : Shri Rasiklalbhai of Patan, is an agent for some tea
company in Bombay. His wife suffered from eczema on the fingers
of her hands. She was treated for a number of months by doctors but
there was no cure. She started urine treatment. Within afortnight the
fingers were cleaned up and not a trace of the disease was left.
5. White Leporsy : Shri Ranjitbhai Baladeobhai Parikh i~ nea~ly
32. About 15 years ago he suffered from white leprosy on h1•s ent1re
body. There were several patches of leprosy, big and. sma~l on the
head, face, chest, abdomen, hands and feet. Even. ~1s ha1r tu~ned
white. He happended to read Hatha Yoga Prad1p~ca. Therem ~
mention has been made of Shivambu-Kalpa. He obtamed ~ Sansknt
text of Shivambu-Kalpa. It has described a number of expenments o.n
urine. Ranjitbhai himself performed sam~ of them. He cured h1s
eye-trouble by drinking urine through h1s nose. He also treated
himself with urine to get rid of white leprosy.
By systematic taking and rubbing of urine, his white lepr~sy was
gradually reduced. Some patches of leprosy however pe~s1s~ed on
his forearms and feet. But those patches do not trouble h1m m any
way. There is no burning sensation even in summer.
Thereafter he started the use of urine in his family. Gradually th~
neighbours were also benefited by this handly treatment for the1r
minor ailments. Ranjitbhai had also undertaken the treatment of
serious ailments with success. ·
6. Degenerative Leprosy : Late Mr. Arrpstrong was an ex~ert in
urine treatment, but he did not have a chance to treat any pat1ent?


She had nursed  over fifty cases of malignancy  in the course
of her professional  activities,  and it says little for the policy of
extirpating  cancerous  growths, that long before she herself developed
one, she had  vowed  that never would  she submit  to the knife. She was
one of many of those in a position to know  from the sufferings  she had
witnessed  that however painful a growth may  be before an operation,
the pain is mild in comparison  to what is experienced  after it when the
cancer recurs.
When I first  saw her, she had had  the growth for some months, and  it
had  already extended  from both breasts right over both shoulders.  It
gave her little trouble beyond occasional  twinges. She had  not
consulted  a doctor  about it, but one day, being laid up with influenza,
she was obliged  to send  for a medical man, who, while examining  her, 36
 discovered  the condition  of her breast, lamented  the fact that it was
already too late to operate‐ and gave her ten days more  to live!
The case  then came into my hands. A short fast on the patient's own
urine, plus water,  was undertaken.  It lasted ten days. Then a light diet
was prescribed  on the one meal a day plan, along with  the free  internal
use of the urine passed.  No effect on the growth was  observed;  but the
general health and  spirits of the patient i mproved  in an astonishing
manner.
Subsequently  the growth  itself  'gave her no further  trouble.  She retired
to a seaside place to live with a relative who scoffed  at my theories, and
though doctors had  failed to cure her of asthma, worshipped  at the
shrine of medical orthodoxy.  My erstwhile  patient died six years later,
two hours  after a physician  had given her some innocent looking pellets
for a cold. I had only seen her once  after  1918‐19.
This case, from my point of view,  was, of course, unsatisfactory.  But it
serves in some measure to show what many unorthodox  physicians
have maintained,  viz., that if growths are not interfered  with by the
knife, they do not necessarily  kill the patient, and  even may cause no
trouble.
A case  is cited in one of the medical books, relative to an old lady who
lived to 96, and had had a cancerous  growth  of the breast  since she was
forty! Various  doctors she had  called in for minor ailments had  wished
to excise it, but she had always refused on the grounds  that it gave her
no pain or inconvenience.  Moreover  she did not believe in the knife.
Since my first  " cancer" case, I have treated, in various stages of the
disease, a large  number  of further cases diagnosed  as cancerous,  and 37
 even after some of them had been treated either medically  or surgically
in consequence,  I have been enabled  to collect much interesting  data
on the subject‐most of which  conflicts with allopathic  theories and
popular assumptions.  Seeing,  however the dogma obtains that  genuine
cancer is incurable,  and  seeing that a law has been passed  prohibiting
any layman even to hint  that he can cure  (or presumably  has cured)
malignancy,  we must  assume that all those cases hereafter  mentioned
which  were alleged  by the  Profession  to be cancerous  had  been
wrongly diagnosed.
First I may briefly mention en masse the cases of five women  I will
classify as ABC, because all were unprejudiced  by any kind of previous
treatment,  and  every one of them was of recent development.  Their
cases at least suggest the wisdom of prompt  and  correct measures.  I
should stress, however,  at the outset, that not one of these patients
had  been labelled  cancer cases. Nevertheless  to be on the safe side, I
fasted  every one  of them my way, in addition to applying urine
compresses,  with complete  success; for in addition to the
disappearance  of the growths, the treatment  resulted in a state of
general health far in exce$s of that experienced  prior  to the fasts.  In
fact their growths disappeared  so completely  that they  were all
convinced  that they could not have been malignant;  especially  as I
make a point of never employing  such terms as cancer, malignancy  or
even tumour during my consultations.  Besides, it must be freely
admitted  that every lump or nodule that forms on the human  body is
not a malignant  growth‐ although only a surgeon is credited with the
ability or the authority  to label  it either malignant  or otherwise.  The
ruling unfortunately  results in many comparatively  harmless  lumps 38
 being labelled  as malignant  when such may  not be the fact, or it may
result in an operation  being advised  in case  they should become
malignant.  Thus, hundreds  of trifling lumps have been treated surgically
as a major  affliction,  and  cancer has eventually  developed,  because as
yet, neither doctors  nor laymen realise that the surest way to invite
malignancy  is the mutilation  of the female breast  or other  parts of the
human  body.  (*)
(*) For instance, San Francisco  is a surgically  ridden  city; it has few
physicians  but hundreds  of surgeons.  Therefore


 with Spirit again, with love again, with God again. Mind trainin g makes the unconscious mind  conscious. I call the
unconscious mind “the unwatched mind,” for it is constantly wandering
and distracting us from rememb ering our true identity. When the mind
wanders into an ego trap, it’s very important to come back to the present
moment and the sense of peace it brings. The practical spiritual  path is a
practice of finding and tapping into the Holy Spirit’ s thought system of
freedom and following it carefully. The practical tools I offer you
throughout this book will support you in finding and establishing this
thought system. Sometimes peop le ask me if they need to love the ego. We can’t
love the ego since the ego is the belief that there is no love. We can’t
love something that is the total denial of love! The ego doesn’ t really
exist since it is just a belief. So, we are not trying to heal or awaken the
ego. That is impossible. Self-improvement does not solve anything. The
Self that God created does not need to be improved; it is already perfect. What you can do is expose your ego beliefs, raise them to the light of the
Holy Spirit, and then watch them disappear. This is how you see that the
ego wasn’ t real, and you can have a good belly laugh at it. Until our belief system is deeply examined, the ego will continue to
have a grip on us. It has control over our roles and responsibiliti es. It has
control over almost everything we do and say. Until we have examined
our mind deeply enough to allow Spirit to use our roles and
responsibilities for a loving purpose, the ego will use them for its own
ends. There is nothing in betwe en: you either let your mind be used by
the Spirit or by the ego. By giving over the roles and responsibilities to
the Holy  Spirit,  they can be repurposed for the Spirit’ s healing  of your
mind. Your career, hobbies, talents, and relationships can all be used in
miraculous ways you never dreamed were possible. I’ve marveled as I
watched all the skills that I had developed be used in comple tely new
and different ways by the Holy Spirit. The practicality of it is amazing. It
is like the unwinding action of turning a screw out of a wall. The ego has
really wound us into this belief system, and that’s why it takes many
gentle turns to come out of it.I am very excited to start this journey with you. When I meet
someone, it is never a fleeting encounter. We are here to truly bless each
other ’s lives, to be of full support to one another. I feel like I am always
meeting my beloved Self. We have a lifelong link; we have a lifelong
connection of awakening to truth together. Even though our bodies seem
to be in different parts of the world, we have a communication link. We
can join together through the power of thought, through the power of
prayer, and through Spirit. It is in our hearts. The result of this journey is profound beyond imagination. In
spiritual practice, like any other  practice, the more you put in, the more
you will get out. Willingness goes a very, very long way! The tools I will
give you can help you see that the sticky and painful aspects of your
everyday life can ultimately be the springboards to a sustained
experience of profound freedom and joy. If you have a strong desire to know your beloved Self, know that
the feeling is mutual and that joining together in this unified purpose is
more profound than you might think. Let’ s begin.Part I
The Miracle of Moving Through
SeparationChapter 1
Judgment and Knowledge
One time I was walking with a friend when she spontaneously burst into
laughter and said, “You have a butterfly on your butt!” I looked back,
and, sure enough, there was a butterfly getting a free lift on my backside. I said, “Okay. Enjoy the ride!” We continued to walk down the road, and
it dawned on me that the butterf ly would be more comfortable riding on
my finger. So, I put my index finger in the air and told my friend that I
was going to call the butterfly to ride on my finger. She was all for it. I
called to it telepathically, “Com e on up. There is a great view here. The
butt is okay, but you’ll like it up here. You can be like a little hood
ornament.” And it did! It flew around, landed on my finger, and stayed
there with its little antennae out. Of course, my friend laugh ed even
harder. It was a fun walk, with the butterfly symbolizing our innocence. Like children, animals respond to defenselessness. When you are
meek, joyful, and innocent, you draw forth many reflections. At our
monastery, the chipmunks come right up our legs. It is like a Saint
Francis moment. Everything we see is innocent. I see this truth in people
and events. I am into not seeing error. I am into seeing innocence
everywhere and in everyone. This is why people and animals, and even
butterflies, want  to be near me. When the mind is whole and not split,
you see only innocence, and you feel happy and loving all the time! The Split
Imagine for a second an awake mind. This mind is used to the
wholeness, sameness, and constancy of Heaven’ s oneness. Suddenly, a
doubt thought seems to arise. Now the mind has two irreconcilable
thought systems —one of love and one of fear. The tension from trying to
hold this split together is intolerable since the two thought systems haveno meeting point and are total opposites of each other. There fore, the
mind attempts to see the split outside instead of within, where it was
conceived. Thus, a world of duality and opposites is made: a place with
opposing views and changing desires. The ego says, “I know how you can alleviate this terrible tension:
just get rid of your feelings of pain and guilt by projecting them  out onto
the world.” This is how pain, fear, doubt, and sorrow became the
common experie nce of this world. This is how the mind made a world of
duality, of up and down, of good and bad, and of right and wrong. The
only reason we seem to experience health and sickness, war and peace,
life and death, and all the variations, degrees, and extremes is simply
judgment. That is the trick of this world. Whenever we judge or
condemn, the mind is projecting, and says, “That person, thing, or
situation out there is at fault.”  It does this to cover the guilt of the
separation from God, which, believe it or not, is at the core of every
conceived problem in this world. It makes the world into a smokescreen
as it thinks it can be free of the guilt by putting it outside, while
believing it is actually within. It is only by believing there is darkness
within that our mind would ever attempt to project it outside. How Good Is Good Enough? Growing up in this world, there is a lot of pressure and high expectations
to do something constructive, develop skills, and gain special knowledge
to develop a life skill for self-suf ficiency. We’re told that it’s important
to get higher and higher degrees and accumulate more and more special
knowledge. This is stressful, and it’ s coming from a strong cultural belief
in perso nal responsibility, whic h has, at its core, a sense of guilt. It’s
built in to the system, and it seems noble and good, yet the pressure for
self-reliance is hurting us. Not many can escape the questions running in the back of our
minds: How good is good enough? Did I do enough? Did I fulfill
obligations? Did I live up to standar ds? The ego sets us up to be forever
stressed-out, always thinking that there is something we could change or
make better. This is rigid learn ed behavior, but another perspective isavailable, a perfectly different and perfectly gentle means and
perspective. A Course in Miracles  says, “In no situation that arises do you
realize the outcome that would make you happy.” Not in some—in none! But you’re not left hanging; the next lesson states, “Everything is for
your own best interests.” Everything! This can feel just as shocking as
the first message. All things work together for good with no exceptions except in the
ego’s judgment. Talk about undoing the analytical mind! Suddenly,
there’ s no point in trying to analyze or judge anything. What a relief! Our Deepest Problem
The deepest problem that we have is the thinking, the stereotyping, the
breaking-things-apart mechanism. I call this the “I-know” egoic mind. The ego is always fragmented; it made up a fragmented world, and it’s
always categorizing, analyzing, diagnosing, and fixing things. It’s very
much a dysfunctional thought system, based on the myth of separation. In the traditiona l Genesis story, God said to Adam and Eve, “Don’t
eat from the tree of the knowledge of good and evil.” But the serpent
lured Eve into taking an apple, and she gave


, including rheumatoid arthritis, involve autoimmune factors. 15
TREATMENT OF INTRACRANIAL HYPERTENSION
Writing in the June 1984 issue of the journal
Neurosurgery
, three neurologists
described their application of DMSO for the reduction or elimination of
intracranial hypertension (high blood pressure within the skull’s chamber) from
head injury. They discussed their experience in six patients, two who had received
a bolus administration (an intravenous “push” injection) of 10 percent dimethyl
sulfoxide and four who had received a 20-percent solution titrated (measured by
counting drops) against the intracranial pressure (ICP). Five of the patients in this series suffered from severe head injury, and one had
a cortical venous thrombosis (blood clot of a vein in the cerebral cortex)associated with pregnancy. The first two patients were treated with a rapid
infusion of a 10-percent solution of DMSO. Initially, the ICP was satisfactorily
controlled using this method. Over time, however, fluid overload, severe
electrolyte disturbances, and an ultimate loss of ICP control occurred. In
subsequent patients, a 20-percent solution titrated against the ICP was used. Although ICP control was better achieved using this method of administration,
problems with fluid management and electrolytes occurred again despite a high
level of vigilance on the part of the three clinicians. In addition, because of the solvent properties of DMSO and its propensity over
time to dissolve (reduce the potency or concentration of) most standard
intravenous infusion systems, mechanical difficulties in its administration were
encountered in all six patients. In their clinical journal report, the doctors wrote,
“The mechanism of action of DMSO is not well understood. It differs from the
barbiturates, but acts too rapidly to function solely as a diuretic. The drug is
extremely complex to use, and difficulties with its administration may make its
risks ultimately greater than its potential benefits. Until more laboratory data are
available concerning its use and better delivery systems are developed,
neurosurgeons are cautioned against treating intracranial hypertension with
DMSO.”
16
MULTIPLE SCLEROSIS SUCCESSFULLY TREATED
DMSO finds use in the treatment of multiple sclerosis, in Russia, as revealed by a
1984 clinical journal report. Thirty-four patients with multiple sclerosis were
treated with the Russian branded product named Dimexide (dimethyl sulfoxide). The use of the drug was found
to be desirable, since it had a positive effect on
immunity and antiallergic and reparative action on the injured tissues. The
treatment proved most effective in patients with a remitting course of the disease. In patients with a rapidly progressive course, the improvement was unstable. No
side effects were observed. The beneficial therapeutic effect of dimexide may be
explained by remyelinization (new growth of nerve sheaths), a reduction in the
edema (swelling), and neurodynamic improvement (improved movement of nerve
impulses). 17
NO DMSO TOXICITY IN CENTRAL NERVOUS SYSTEM
TREATMENTIn all of his group’s studies, Dr. de la Torre found no significant toxicity involved
with the drug, even with high intravenous doses. He explained, “We took a series
of rhesus monkeys that are phylogenetically very close to man, and injected high
doses of DMSO intravenously for nine days. Before and after, we tested these
monkeys for their serum chemistries, their cardiovascular responses, their
neurological signs, and their ophthalmological changes, if there were any. “Following the toxicity studies, which took eighteen weeks, we concluded that
there were no significant changes in the serum chemistry at any time during the
observation period. These changes were compared to a control series of animals. “There were no changes in the urine, and there were no neurological changes. There were no changes in the cardiovascular responses. There were no ocular
changes. We were curious to see if there might have been some changes in the
refraction or translucency of the lens, since some years previously this had been
reported to have been a problem in rabbits. “One of the ophthalmologists reviewed these animals before and after DMSO,
not knowing which animals had received the drug, and it was concluded that there
were no changes at all in the eyes of these animals. “Then following the experiments, the animals were autopsied and the tissues
examined histologically. No pathologic changes in the histology were found. “So, our conclusion, then, is that DMSO, at least as far as these events were
concerned, is an effective and relatively nontoxic drug as used intravenously. “Our results in spinal cord injury, brain trauma, and stroke have been
confirmed by at least three different groups of investigators in other parts of the
country for each project,” Dr. de la Torre said. “We feel that DMSO is a highly
effective drug in central nervous system injuries.”CHAPTER 10
DMSO Therapy for Mental
Disabilities
Melody Clark had her first psychomotor evaluation when she was six months old. Her parents, Mr. and Mrs. Dale Clark of Wenatchee, Washington, learned that
Melody would be so severely retarded that in all likelihood she would never
progress mentally beyond the age of six. She was born with an extra chromosome
21—a total of forty-seven chromosomes instead of the normal human forty-six—
making her a victim of Down’s syndrome or trisomy 21. Patients with Down’s syndrome are labeled trisomic mongoloids, because of
certain characteristics peculiar to an individual with three of a particular
chromosome rather than the normal pair of homologous chromosomes. Typically,
the affected child is born to an older mother, although the condition may also occur
in babies of mothers of any age. The overall incidence is about 1 in 700 live
births, but there is marked variability depending on the mother’s age. In the early
child-bearing years, the incidence is about 1 in 2,000 live births; for mothers over
age forty, it rises to about 45 in 1,000 live births. Close to 50 percent of infants
with Down’s syndrome are born to mothers over thirty-five years of age. The babies tend to be placid, rarely cry, and demonstrate lack of muscular
tone. Their physical and mental development is retarded; the mean intelligence
quotient (IQ) is about 50. Facial characteristics differ from the normal: an
unusually small head, flattened at the rear, and disproportionately short; slanted
eyes with folds of skin extending from the root of the nose to the inner termination
of the eyebrow are present. Gray to white spots resembling grains of salt clustering
around the periphery of the iris are usually visible in the period just after birth and
disappear during the first twelve months of life. The bridge of the
nose is flattened,
and the baby’s mouth is often held open by a large, protruding tongue that is
furrowed and lacks the central fissure. The hands of such children are short and broad, with a single palmar crease
(“simian crease”). Their fingers appear short with incurvature of the fifth finger,
which often has only two phalanges. The feet have a wide gap between the firstand second toes, and a furrow on the foot sole extends backward. X-rays of the
children’s hips disclose decreased acetabular and iliac angles, and prior to the
availability of chromosome analysis this was a major finding in confirming the
diagnosis. Congenital heart disease is found in about 35 percent of Down’s syndrome
patients. Thus, life expectancy is decreased by the threat of heart disease and by
susceptibility to acute leukemia. However, many youngsters without a major heart
defect survive to adulthood but not to old age. When Melody Clark was eleven months old, her parents placed her on DMSO
therapy under the supervision of Dr. Stanley Jacob. At that time, she couldn’t
stand because her legs were just like a rag doll’s. She could not roll from her back
to her abdomen. Her eyes were constantly out of focus; she was almost unable to
see. By age eight, Melody had progressed from a severely retarded child to one
who was only mildly retarded—a circumstance that is highly unusual for this
heretofore irreversible condition. After seven years of treatment with DMSO, Melody ran, jumped, turned
somersaults, and played on a trampoline. She was on a second grade level at
school and excelled in arithmetic. She had an excellent grasp of mathematical
problems and was a good reader and a fine speller. She had worked her way up
from a class for “trainables” to a special education class for educable children. She attended Sunday school with normal children and also enjoyed camp with
normal children during the summer of 1980. Equally important is that Melody was
quite popular with her classmates—she was very social-minded. Not only did she advance mentally, but the DMSO therapy brought about
actual physical changes. Her features altered. Melody was born with an extremely
high roof in her mouth, and now it is within the normal range. Her dentist, David K.
Priebe, D.D.S., of the Eye and Ear Hospital, Wenatchee, Washington, testified to
this change. Dr.


 the things you love for what they are.” When you
forget this and process other people on the basis of what
you think they should be, or what they used to be, or how
they compar e to what you are, then you’ve sent love away,
and in your mind, the relationship has soured. You
experience every thing and every one in your thoughts. Change your thoughts, and you change what you carry
around in your head as pr oblems. The world is just the way it is. The economy is just as it
should be. The people who are behaving “badly ” in the
world are doing what they’re supposed to be doing. You can
process it in any way that you choose. If you’r e ﬁlled with
anger about  all of those “problems”, you are one more
person who contributes to the pollution of anger. Your desire to do something about the lowest energies will
motivate you to be more loving, more feeling, and more
peaceful. And in so doing, you may inﬂuence those who are
the farthest removed from God to return to their Source. This new agreement with yourself to always stay connected
to Spirit even when it seems to be the most diﬃcult thing to
do will allow whatever degree of perfect harmony that your
body was designed for to proliferate. Turn “diseases ” over to
God, and treat your body  to regular exercise, healthy food,large amounts of pure water, and plenty of rest to allow it to
function as a container for Spirit to ﬂow thr ough. Your new agreement with reality in which you’ve blended
your physica l self and your personality with your spiritual
God-connected self will begin to radiate a higher energy of
love and light. Wher ever you go, others will experience the
glow of your God consciousness, and dishar mony and
disor der and all manner of problems simply will not ﬂourish
in your presence. Become “an instrument of Thy peace,” as
St. Francis desir es in the ﬁrst line of his famous prayer. Move
up the ladder of human awar eness from the lowest to the
highest. Become a mystical being by simply changing your
mind from one that created and experienced problems, to
one that r esolves them. OceanofPDF.comThe Three Levels of
Consciousness
We saw yester day how changing our mindset and increasing
our human awar eness can help us to resolve problems. Today I’d like to introduce you to the three levels of
consciousness, which will help you to gauge wher e you are
on the ladder of awar eness. Throughout your life, you can measur e yourself on the
following three levels of consciousness. Few, if any of us,
ever stay at any one level all of the time. These levels of
awar eness ar e presented fr om lowest to highest.1. The ﬁrst level is ego consciousness. In ego
consciousness, your primary emphasis is on your
personality and your body. There’s an exceptio nally
strong belief in your separateness from everyone else,
from all that you’d like to attract into your life, and from
God. This attitude puts you into a state of competing for
your share as if your job is to get there ﬁrst. Winning
and being number one seem to be the most important
things you can do when you live at the level of ego
consciousness. You spend a lot of your time measuring
your success on the basis of how you stack up against
others. If you have more than others, you feel better about
yourself. Having more money makes you feel better. Accumulating more awar ds and prestige and climbing
higher on the corporate ladder encourage you to feel
good about yourself. Ego consciousness prods you to
compete, compar e, and conclude that you are the best,
so you concentrate on running faster and looking better
than others. It’s at this level of consciousness that
problems exist. This is wher e inner peace is virtually
impossible and success eludes you, because you must
always be striving to be someplace else. In order to walk comfortably along the extra mile, you
must tame this ever-demanding, impossible-to -satisf y
ego. Feelings of despai r, anger, hatred, bitter ness,
stress, and depression stem from the ego’s anxiety and
insistence on living up to an external standar d. The
result is the anguish of not measuring up or ﬁtting in
properly. The ego will seldom allow you to rest, and
demands more and more because it’s terriﬁed  that
you’ll be called a failur e. When you move beyond ego
and make your higher self the dominant force in yourlife, you’ll begin to feel that contentment and inner  glow
of peace and success that characterize the e xtra mile. 2. The second  level is group consciousness. Group
consciousness is very similar to ego consciousness  with
the e xception that you move past yourself as the central
focus of your life, and you now include others who are
members of your group or your clan. You suppr ess your
individual ego and join a larger organization, the group
ego. Your membership is based upon your family, your
heritage, your racial backgr ound, your religion, your
language, your political aﬃliation, and so on. You’re
requir ed to think and act like the group to which you’ve
been assigned. At the group consciousnes s level, you’r e often dedicated
to continuing social problems such as war, brutality, and
religious persecution, which originated in ancestral
enmities that have existe d for thousands of years. But it
also comes right down to daily living. Families insist that
you adopt their viewpoint, hate whom they hate, and
love whom they love. You have blind allegiance to a company that may be
making weapons of destruction, a concept to which
you’r e normally opposed, but you do it anyway because
“It’s my job.” Some policemen and soldiers victimize
their fellow human beings by behaving worse than the
criminals or so-called enemies they abhor so much. Our
inhumanity to our fellow human beings is often justiﬁed
on the grounds of a group-consciousness mentality. Members of gangs or societies will behave in horrid
ways, spurred on by a group or clan mentality. In short,
what the group dictates becomes your identiﬁc ation
card as a human being.Remember that, as we discussed yester day, you can’t
solve any pr oblem with the same mind that cr eated it. In
order to resolve a struggle that results from group
consciousness, you have to change your mind or
continue to have the problem haunt you. Resolving
problems related to group consciousness involves
moving into the highest level. 3. The third level is mystical consciousness. This level
of problem-fr ee consciou sness is distinguished by the
feeling of connectedness  rather than separatenes s. At
the level of mystical consciousness, you feel conn ected
to every individual, every creatur e, the entire planet,
and God. Feeling connected means you truly sense that we are all
one, and that harm directed at others is really harm
directed at ourselves. Here, cooperation supplants
competition; hatred is dissolved with love; and sadness
is reduced to nothingness  with joy. At this level, you’r e a
member of the human race, not a sub-gr oup. Here,
you’r e a nation of the world with a global awar eness,
rather than a patriot of any one country. In mystical
consciousness, you won’t feel separate from any one,
any thing, or God. You won’t be what you have, what
you accomplish, or what others think of you. You will be
the beloved, and you will have changed your mind! Problems will now be only illusions of the mind that you
no longer car ry around with you. As the great humanitarian Mahatma Gandhi put it, “Man
becomes great exactly in the degree to which he works
for the welfar e of his fellow man.” This is the level of
mystical or God consciousness. It is a place wher e you
can live a problem-fr ee existence by changing your
thoughts from ego and group consciousness to thehigher level of mysticism. Here, you truly understand
what Thoreau meant when he said, “Ther e is no remedy
for love but to love mor e.”
OceanofPDF.comThere Are No Justiﬁed
Resentments
You hear people say this all the time: “I have a right to be
upset because of the way I’ve been treated. I have a right to
be angry, hurt, depressed, sad, and resentful.” Learning to
avoid this kind of thinking is one of my top
recommendations for living a life of inner peace, success,
and happiness. Anytime you’r e ﬁlled with resentment,
you’r e turning the contr ols of your emotional life over to
others to manipulate. Today’s topic is taking responsibility
for everything (and I mean everything ) in your life. I becam e awar e of how powerful this lesson was many years
ago while sitting in on a meeting of 12 people who were in arecovery group for alcoholism and drug


. I have an idea for you. I think you are ready.”  I was quite excited, because over the course of our Cosmic Wealth
 74
many meetings together, they did not often give me direct
guidance or solutions per se. I animated a little, and found
myself poised at the ready, fo r this promising and mystical
solution. The spirit guide proceeded to say that when I was feeling the heart of my darkness each day, that I could say  to myself, “My Mother Earth and My Father God love me perfectly. My life is perfect.”  I blinked. I paused and blinked
again, waiting for more. But that was it. That was the
“profound guidance.”  I remember thinking that they had lost
their collective mind. At the time, I could not even imagine
how those words were going to help me survive the hours, days, and years ahead of me. I did not know then, but I kn ow now, that they had
given me something very powerful. It was an affirmation. As powerful creators, our affirmations to ourselves send out  a command to the universe to bring that very thing into our experience. This was a profound offering, tool, and blessing
from Spirit. At the time, I was confused and frustrated at the
message I received - because I simply did not understand or respect its power. But over time, I learned to appreciate the energetic power of affirmations. How? By investing them. By
investing in them. And several years later, I now essentially eat
affirmations for breakfast, with  regular affirmational “meals”
throughout the day. It feeds my  spirit, at non-physical levels
that often must be experienced  in order to be known. Some of you may be reading this book, feeling similar initial feelings and questions as to how the words on the pages of this book are going to help you. I can only share my belief that so much of this journey is ex periential, for that  is simply the
divine design of how we expand our inner light. There is great fun in consciously tweaking our inner thoughts, feelings, beliefs, and actions in the chosen direction we want to go. But it requires a willingness to believe. It requires a willingness to
imagine. It requires an invested  desire to play, or to learn, or to
simply feel better. We are the only ones who can really do the
fine-tuning within, for we each ha ve a unique read on our inner
guidance system, that is wired just for us and that can be “read”
only by us. Hearing others’ s tories inspires us, which helps to Affirmations 75
ignite our desire - to feel our or iginal ease, light, wealth, health,
and flow. But in the end, it is up to each one of us to make the
choice to consciously turn in the direction of light-full  expansion, deliberate creation, and seamless divine flow. When I began to apply this ba sic formula for affirmations
in my life, there was a lot of trial and error at first. I wrote down things that other people said and affirmed, that initially
sounded inspirational to me;  only  to realize some time later,
that I wasn’t really connecting with their suggested affirmations
and words (because I had my own unique vibrations and desires). Eventually, I got into the flow of creating ones that felt good to me, for me. As I felt the truth of each one more deeply,
because they were my truth, I could access the feeling energy
behind them much more easily. And I saw more and more things, that I regularly affirmed, come into my experience. It is
miraculous to see these conceptual desires take flight into our physical experiences. When only we ourselves  know that we
have planted these affirmatio nal seeds, and we see them
blossom into their physical form, we allow a truer, deeper
sense of belief into our experiences. Additionally, I found a bette r framework that helped me
to connect with the affirmation process more clearly. I found it helpful to see the declaration  of my desires as its own distinct
process. It helped me to see the declaration of my desires, in
sentence form, as the “hardware”  and foundational structure for
my life experiences. And then it helped me to view the routine
ingestion of chosen affirmations (the soft seeds that make me
feel good every day), as the “softwar e” that fulfills my inner life. As I committed to regularly f ill my inner life with this
affirmational software, trusting the core foundational hardware,
I began to release my prayer requ ests to Spirit more easily and
more completely. My ability to trust expanded, and my ability
to receive physical mani festations did as well. In our inner life, we all have an inner child to feed. That inner child is the essence of Source energy. That inner child likes to play, laugh, be inspired, and feel delighted every day. It is nourished through our experiences of feeling good. The more we become conscious of this inner self, this inner child Cosmic Wealth
 76
of the Creator, the more we begin to understand its creative,
delightful, imaginative, and fruit ful nature. The more we play,
the more we prosper. Quite the opposite of what the current concrete outer world often suggests. Yet, it remains the truth of  the divine design. Many are affirming things every day, as /G12/G0C /G13/G07/G03/G16/G13/G02/G07/G08/G16/G01
creators, unaware of wh at they are drawing to themselves with
their own creative power. I myself, in past years, was among this community of people. When we turn our attention and focus on the dread of the reported news, the negatives we see around us, and anything else that we would not claim to
consciously choose in our experience, we in fact are affirming  it with our attention, feelings, and conversations about it. I admire, on a regular basis, what an art it truly is to relax into
trust, truth, and the divine design of this vibrational universe. I appreciate more and more what an interactive tool this earth
plane is, across all lives and experiences. Each one of us is the creator and the choice-maker of our lives, as to what we vibrationally are aligning with, as a result of where we place
our feeling focus and thoughtful attention. When things show up in my experience that I do  not want now, I can often see
quite clearly either a default truth at work that I need to
consciously release, or an overt habit in which I affirmed it, without a great deal of consciousness about what I was doing. The beauty is that, either way, I le arn and expand. As do we all. This process of life becomes so much more gentle, once we understand its language and it s design. It is very loving,
and in fact, very forgiving. In  the transparency of truth,
where we can choose to live, there remains no shame in any experience. Only lessons and ex pansions. Affirmations in our
lives, when conscious, add a very  delicious depth to the creation
of our desires. There are a number of ways to expand this gift of affirmations in our lives. Some people find it helpful to create
/G08/G02/G1A/G04/G03/G0D/G0F/G10 /G01/G02/G03/G16/G0D/G02/G05/G12/G10/G02/G07/G03/G12/G0C/G01/G0F/G04/G16/G16/G12/G0E/G04/G16/G09/G01/G10/G07/G01/G0B/G04/G0C/G0D/G01/G10/G0B/G04/G0F/G01/G22/G04/G10/G10/G04/G05/G01/G0F/G07/G03/G02/G10/G07/G05/G01
their flow of thought, feeling, and energies. These could be a vision board, where you take a pie ce of cardboard, and decorate
it with pictures, images, affirm ations, declarat ions, and props Affirmations 77
that inspire you - by arousing the feeling within you - of already
having your desires. You can also create a written lifescript, in which you write out your story with positive intention and language, in a way that reflects that you /G0F/G10/G09/G05/G0F/G11/G1A/G06/G02/G0F/G13/G05 /G01 /G1C/G0B/G12/G10/G01/G19/G07/G08/G01
are desiring. Some people like to take the lifescript, and record
it on a compact disc (CD), so that they can listen to its powerful  vibrational messages. It adds a different strength of vibration,
when you hear your /G07/G14/G0C /G01/G14/G07/G02/G13/G04/G01 - telling /G1A/G07/G12 what you already
have - that you are presently desiring. It inspires belief. Belief is
the key to becoming what we desire, that we already are. These
are just some suggestions, to expand the gifts of affirmations within your life experiences. Ther e are many ways to do this. Have fun with it. Be creative. In the remainder of this chap ter, I will include two lists. The first is a “quick list” of affi rmations, that you can re-write
or tweak


als Soba  noodles
Barley  flour Oat  bran Udon  noodles
Cornmeal Pasta,  whole  wheat
LEGUMES, BEANS, PEAS,  AND  SOYBEAN  DERIVATIVES
Major
Aduki  beans Lima Pinto
Black  beans Muth  beans Split  peas,  yellow  or  green
Black-eyed  peas Navy
Urad  dhal
Chickpeas
Minor White  beans
Lentils Tofu,  cooked Toor  dhal
Mung  dhal,  split  or  whole
Kidney Regressive
Soybeans  and  soy  by-products,
except  cooked  tofu
123
m
THE    PRACTICE    OF    AYURVEDA
K  APHA-PITTA
NUTS  AND  SEEDS
Minor
Coconut Pumpkin  seeds,  roasted Sunflower  seeds,  ro
astei
Poppy  seeds
Regressive All  nuts Sesame  seeds
DAIRY
Major
Ghee Goat's  milk
Minor
Cottage  cheese Yogurt,  mildly  spiced
Regressive
Buttermilk Dairy  products,  commercial Ice  cream
Cheeses,  hard  or soft or  powdered Sour  cream
Cow's  milk,  certified  raw
OILS
Major
Canola Sunflower
Minor
Almond Mustard Soy
Corn Safflower
Regressive
Apricot Coconut Sesame
Avocado Olive Walnut
SWEETENERS
Sweeteners  are  to  be  used  sparingly  by  K  types. Major
Dried  sweet  fruits  Fruit  juice  concentrates  Honey,  raw  and  uncooked
(apples,  apricots,  figs,
mangoes,  and  raisins)
124
jmir
EATING    ACCORDING    TO   YOUR    BODY   TYPE
KAPHA-PITTA
Amasake  (rice  milk)
Barley  malt
Brown  sugar,  unrefined
Dates
Fructose
Honey,  cooked Minor
Brown  rice  syrup
Regressive
Molasses
Sucanat
Sugarcane  juice Maple  syrup
Sugar  substitutes
(saccharin,  Sweet  'n  Low, and  NutraSweet)
White  sugar
HERBS,  SPICES,  AND  FLAVORINGS
Allspice
Anise
Bay  leaf
Black  cumin
Black  pepper
Caraway
Cardamom
Cinnamon
Cloves
Coriander
Curry  leaves
Curry  powder
Cumin
Ajwan
Asafoetida
Fennel
Mango  powder Major
Dill  leaves  or  seed
Garam  masala
Garlic,  cooked
Horseradish
Mace
Marjoram
Mint
Mustard  seeds Nutmeg
Orange  peel
Oregano
Paprika Parsley
Minor
Fenugreek
Garlic,  raw
Ginger,  dried
degressive Peppermint
Pippali Rosemary
Saffron Sage
Spearmint Star  anise
Tarragon
Thyme
Turmeric
Vanilla
Wintergreen
Kudzu Savory
Tamarind
Black  pepper
Cilantro,  fresh
Daikon,  fresh CONDIMENTS
Major
Mint  leaves
Orange  peel Rose  water
Sprouts
125
m
THE    PRACTICE    OF    AYURVEDA
KAPHA-PITTA
Chili  peppers
Chutney,  coconut  or  mango
Coconut,  fresh  or  roasted
Coconut  milk
Gomasio,  mild
Black  sesame  seeds
Garlic,  raw
Ketchup
Mayonnaise
Miso Minor
Lemon  juice
Mustard,  noncommercial
Pickles,  mild
Rock  salt
Sea  salt
Regressive
Olives,  black  or  green
Onions,  raw
Pickles,  strong
Salt,  iodized
Salty  condiments,  in  excess Vinegar,  brown  rice  or
mild  herbal
Wasabi
Yogurt,  mildly  spiced
Sour  condiments,  in  excess
Soy  sauce Tamari
Yogurt,  plain
SEAWEEDS
Use  seaweeds  sparingly  and  mostly  in  the  fall  (September  to  end  of  November). Rinse  and  soak  thoroughly  before  use. Agar-agar
Arame
Dulse Minor
Hijiki Kelp
Kombu Riverweeds
Seaware
Wakame
BREWS  AND  BEVERAGES
All  fruit  juices  should  be  diluted  with  water  or  milk  for  K-P  types
Major
Chicory  drinks
Cranberry  juice
Goat's  milk,  spiced
Grape  juice
Lemonade
Mixed  vegetable  juice
Orange  juice
Papaya  juice Aloe  vera  juice/drinks
Apple  juice
Apricot  juice
Banana  drinks
Berry  juice
Carob  drinks
Carrot  juice
Carrot-ginger  juice
Cherry  juice
Almond  drink  or  milk
Amasake  (rice  milk)
Caffeinated  drinks Minor
Coconut  milk
Lassi  (sweet  yogurt  drink) Peach  nectar
Pear  juice
Pineapple  juice
Pomegranate  juice
Prune  juice
Vegetable  broth
Yogurt  drinks,
mildly  spiced
Mango  juice
Soy  milk,  warm  spiced
126
Jfffr
EATING   ACCORDING    TO   YOUR    BODY   TYPE
KAPHA- PITTA
Alcohol
Carbonated  drinks
Chocolate  drinks Regressive
Fruit  juice,  sweetened
Iced  and  very  hot  drinks Salted  drinks
Tomato  juice
TEAS
Do  not use  chamomile  if  you  are  allergic  to
Major
Ajwan Cornsilk
Alfalfa Dandelion
Bancha  (twig) Elder  flowers
Barley Eucalyptus
Basil Ginger,  dried
Blackberry Hibiscus
Borage Hops
Burdock Hyssop
Cardamom Jasmine Catnip Lavender
Chamomile Lemon  balm
Chicory Lemon  grass
Chrysanthemum Mexican  bark
Cinnamon Mormon  tea
Cloves Nettle
Minor
Fennel Lotus
Ginger,  fresh Sarsaparilla
Ginseng Sassafras
Regressive
Comfrey Licorice
Marshmallow to  ragweed. Orange  peel
Osha
Passionflower
Pennyroyal
Peppermint Raspberry
Red  clover
Rose  flower
Saffron Sage
Spearmint Strawberry
Violet
Wild  cherry  bark
Wintergreen
Yarrow
Yerba  mate
Rosehips
127
^Cr
THE    PRACTICE    OF    AYURVEDA
TRIDOSHA
TRIDOSHA  CHART
77ns  chart  lists  some  of  the  foods  common  to  all  constitutional  types. While  these  foods  may
be  used  when  cooking  for  large  groups,  this  chart  should  not  be  used  by  any  one
body  type  exclusively. It  lacks  variety  and  thus  does  not  have  the  healing
potential  that  can  be  derived  from  the  chart  appropriate  to  your  particular  type. VEGETABLES
Use  fresh  and  seasonal  vegetables. Artichoke Jerusalem  artichoke
Spinach Asparagus Jicama
Sprouts Bok  choy Kale Summer  squash
Broccoli Landcress
(yellow  crookneck
Broccoli  rabe Mustard  greens or  zucchini)
Carrots Onion,  cooked Sweet  potatoes
Collards Okra Watercress
Corn,  fresh Parsley
Winter  squash
Daikon Parsnips
(buttercup,  butternut,
Green  beans Potatoes,  white
spaghetti)
FRUITS
Use  seasonal  fruits. All  fruits  should  be  tree-ripened and  fresh. Apricots Lemons Pomegranate
Berries Limes Raisins
Cherries Mango
Strawberries,  sweet
Grapes,  dark Peaches Tamarind
GRAINS
Since  most  dry  goods  are  available  throughout  the  year,  grains
are  categorized  by  season. Winter/Spring  (December  to  end  of  April)
Barley  Millet
Basmati  rice,  brown Quinoa
Barley
Basmati  rice,  brown Spring/Summer  (May  to  end  August)
Basmati  rice,  white Wheat
128


  of  love,  and
the  second  one  of  compassion. I  discovered  the  nature  of  compassion  during  my
cancer  years. My  first  instinct  was  to  distance  myself
from  everyone. My  family  was  already  far  away,  and
this  made  the  distancing  of  myself  from  my  friends
much  easier. I  knew  that  in  the  limited  and  crucial  time
which  I  had,  I  could  not  deal  with  the  fervent  sympa-
thies and  helpless  fears  of  those  close  to  me. It  was  an
entirely  selfish  act,  but  in  the  long  run  it  gave  me  back
my  life  and  also  helped  my  friends  and  family. I  was  not
fortunate  enough  to  have  someone  who  had  survived
cancer  available  to  me,  but  I  found  the  privacy  within
my  self-imposed  isolation  to  be  fundamental  to  my
getting  better. I  had  only  the  burdens  of  my  own  self-
discovery  to  deal  with. It  would  have  been  a  nightmare
to  have  my  family  and  friends  around  at  that  time. For
as  a  victim,  I  stood  closer  to  the  truth  of  my  own  being,
and  thus  to  my  disease,  and  as  such  I  had  the  intrinsic
consolation  of  knowing  that  I  could  uncover  and  dis-
cover the  anger  within  me. This  distancing  gave  me
courage,  support,  and  the  fuel  to  endure. In  these  situ-
ations, family  and  friends  are  always  in  a  seemingly
unfair  position,  for  even  their  love  is  not  an  answer  to
the  victim's  problems. In  such  instances,  it  is  that  very
love  which  deepens  the  chasms  of  pain  and  hurt,  and
this  becomes  a  further  burden  to  the  patient. Throughout  my  stay  in  hospitals,  I  found  compas-
sion to  be  the  salve  that  helped  me. I  was  fortunate  to
have  in  Barbara  Pyle  a  friend  with  this  rare  quality. She
delivered  the  necessities  such  as  bindi  bhaji  and  samosas
(adroitly  under  wrap)  to  my  room  and  never  lingered
332
AFTERWORD
beyond  the  time  it  took  to  greet  me. It  was  years  later
that  I  realized  how  frightened  she  was  for  me  and  how
courageous  she  was  in  hiding  her  fears. This  is  compas-
sion. And  it  is  the  most  selfless  and  divine  action  that
we  can  give  to  those  whose  lives  depend  upon  it. The
suspension  of  norms  and  distancing  of  relationships  do
not  infer  a  finality  to  those  whom  we  love. These  are
temporary  measures,  and  invariably  we  return  to  our
relationships  with  inner  strength  and  more  clarity. SADHANA   OF   TRUTH
Tavat  satyam  jagat  bhati  suktikarajtam  yatha  yavat  na
jnayate  brahma  sarvadhistanam  advayam. The  world  of  duality  is  real  until  the  truth  of  the  supreme
whole  is  recognized  by  you,  like  even  the  silver  on  the
mother  of  pearl. Atmabodha,  Verse  7
The  perception  of  the  external  world  is  neither  direct  nor
immediate,  but  is  dependent  upon  the  sense  and  the  mind
and  is  always  colored  by  them. Swami  Nikhilananda has  its  basis  in  something  else. For  example,  gold  bangles
have  their  primary  nature  in  the  original  material  of
gold,  and  not  in  the  many  forms  of  the  bangles. Essen-
tially, that  which  we  assimilate  through  the  mind,  senses,
and  experiential  memory  appears  to  be  real  to  us,  but
these  appearances  are  often  deceiving. Ultimate  truth
can  only  be  known  through  the  cognate  knowledge  of
the  eternal  self. To  know  the  many  without  knowledge  of  the  One  is
ignorance,  whereas  to  know  the  One  is  knowledge. Ramakrsna
The  method  prescribed  by  the  Vedas  to  determine
the  absolute  nature  of  truth  is  threefold:  through  the
cognition  of  sruti  (scriptural  authority),  yukti  (reason-
ing), and  anubhava  (personal  experience). Any  one  of
these  three  means  will  render  a  partial  truth,  but  when
all  three  means  vivify  the  same  conclusion  we  arrive  at
the  infinite,  absolute  reality  of  truth. Like  even  the  silver  on  the  mother  of  pearl,  what  is
perceived  as  silver  by  the  sight  may  be  only  a
sea  shell. Swami  Dayananda  Saras wati
Truth  is  intertwined  in  all  the  dharmas,  and  all  dharmas
coalesce  in  the  discovery  that  the  self  is  the  cosmic
light — formless,  unassailable,  impenetrable,  and  un-
born. Ultimate  reality  is  a  recognition  of  the  One  con-
sciousness without  the  instruments  of  the  senses  and
the  mind. Our  perceptions  are  led  by  our  fears  and
desires  and  are  conducted  by  the  mind  and  senses. Our
profound  sense  of  duality  creates  infinite  opportunities
for  self-deception,  and  so  the  seers  established  a  method
of  cognizing  the  absolute  truth. Vedanta  does  not  al-
lude to  our  perceptions  of  dualism  as  an  illusion. It
defines  the  observation  of  the  senses  and  mind  to  be
partial  truths,  since  ultimate  reality  is  that  which  is  self-
evident  and  nonpolemic. Through  the  teachers  of  great
knowledge,  it  has  set  certain  criteria  for  the  methodical
unfolding  of  the  knowledge  of  the  true  self. We  perceive
a  division  between  ourselves  and  the  planet,  the  planet
and  the  universe,  and  so  on. These  conclusions  of  what
appear  to  be  truth  are  referred  to  as  mithya,  that  which The  seers  encourage  us  to  refrain  from  absolute
conclusions  unless  we  have  arrived  at  the  whole  of  the
truth  according  to  the  three  criteria  of  observation. In
our  daily  lives,  the  closest  we  come  to  the  recognition
of  truth  is  when  we  sit  in  our  selves. Contemplation  as
a  daily  sadhana  is  essential  for  the  truth  of  all  situations
to  emerge  at  its  own  level. Since  we  cannot  wholly
depend  upon  our  physical  and  emotional  perceptions
to  guide  us,  it  is  essential  to  develop  our  instinctual  sell
This  instinct  will  always  direct  us  to  contemplate  all
situations  of  incongruence. It  is  essential  that  we  learn
to


 surmount and transcend the common human
failings that are inher ent in the structur e of the human ego. Whatever defects you have are not just personal—they’re not just
yours. They are the problem of the human ego itself. And the problem
is one of evolution that mankin d at this point has evolved only to a
certain point. One would like to think they are personal. However, the
ego itself is not personal. Peopl e would like to think, Oh, me and my
progress, or me and my sins, or me and my difficulties. And what
you’re talking about is not your personal self. The problem is that of
the ego itself. And so, you stop taking the ego personally. When we
realize it’s really a collective problem that you share with all of
mankind, that makes you feel a little less guilty. It’s not the personal I,
it’s the human ego, which comes  out of the structure of the brain itself,
plus the human experience of life on this planet. We want to surmount
and transcend the common human failings, they’re inherent in the
structure of the human ego. The human ego, not your ego, but the
human  ego. So you say, well, that is characteristic of the human ego. The ego was inherited along with becoming a human being. The
ego is a product of the brain and the function of the brain. And details
differ based on past karma of how this expresses itself. The ego is one
thing, the brain function is another, and then you add to it past karma. Now, karma is not that well known in the Western world, but once you
grab on to karma, you’ll find that it’ s a very handy tool. Intense prayer augments dedic ation and inspiration and facilitates
progress. We give lovin g service to all those who are around us,
intense dedication, prayer, and an appeal to God: “Dear God, please
help me in this endeavor. ” You call upon all the good karma you can
think of, all the people you’ve been nice to, all the money you’ve put
into the collecti on plate at church, all the old ladies you helped cross
the street, all the starving little doggies that you gave something to eat. The grace of God is availa ble to everyone. That’s the most
encouraging one of all. When you ask God for help, God’ s grace is
available to everyone. Historical ly, the grace of the sage is avail able tothe committed spiritual seeker. The consciousness of a spiritual
teacher, especial ly the sage, radiates forth into the world. The grace of
the sage is transmitted by the actual physical presence of the
consciousness of the teacher. I wished it would go via the written page,
but the laws of consciousness are that the power of the teacher
transmits into the consciousness of the student. And therefore,
unfortunately, one does have to be in the actual physical presence of
the teacher at some point in one’s spiritual evolution. Happily, there’ s
enough power in the teachers that are available, because it accum ulates
over time. So, the spiritual power of the great teachers who once  lived,
but are no longer in the living body, is still available, because it’s
transmitted down from one sage to the consciousness level of the next. But there is a definite value to being in the physical presence of the
consciousness of the teacher. The strength of the ego can be quite formidable. And without the
assistance of the power of a higher spiritual being, the ego cannot of
itself be transcended, though one indirect benefit one gets from being
in the physical presence of the consciousness field of an enlig htened
teacher is that it diminishes the hold of the ego and increase s your
power to transce nd it. This is because of your own intention. With a
person who does not wish this to happen, it will not happen. You say,
“I refuse to listen to this guy. I’m not going to pay attention—he  is full
of bunk. ” Then that is what it will be with you. And things will remain
the same. Skepticism and doubt,  therefore, are not of any great service. The strength of the ego can be formidable. And without the assistance
of the power of higher spiritual beings, ego cannot of itself transcend
itself. Fortunately, the power of the consciousness of every great teacher or
avatar who has ever lived still remains and is available. To focus on a
teacher or their teachings by meditation makes the power of that teacher
available to the seeker. So down through the centuries, the power of the
consciousness of the great beings is now present and calibrates true. It is
now available to every student and is their karmic right. It is your right, by virtue of your declaration, to benefit from the
consciousness of all the great teachers who have ever lived. OceanofPDF. comABOUT THE AUTHOR
David R. Hawkins, M. D., Ph.<|eot_id|><|begin_of_text|>
Q: What is the focus of the speaker's message?,
A: The focus of the speaker's message is on the importance of recognizing and maintaining awareness of the silence within oneself, which is the infinite context and the reality of God's presence.
Q: What is the speaker's view on the concept of God?,
A: The speaker views God as love and peace, and not as a judge or a parent figure.
Q: What is the key to spiritual growth and evolution, according to the speaker?,
A: According to the speaker, the key to spiritual growth and evolution is to focus on the silence and maintain awareness of it, and to seek the assistance of higher spiritual beings.
Q: What is the role of the ego in spiritual growth, according to the speaker?,
A: The speaker states that the ego is a product of the brain and past karma, and that it is necessary to transcend it in order to achieve spiritual growth.
Q: What is the importance of being in the physical presence of a spiritual teacher, according to the speaker?,
A: According to the speaker, being in the physical presence of a spiritual teacher can help diminish the hold of the ego and increase one's power to transcend it.<|eot_id|><|begin_of_text|>1,500˚	 Broiling temperature for hig h-en d ovens [7]. 1,000˚	 Drip pans in stovetop burner
	     	 Gas flam e on range top [8]. 800˚	 Electric coil on rang e top [8]. 750˚	 Surface temperature of PTFE-coated pan after
	 heating  for 8 minutes on
	 conventional stove [9]. 700˚	 Preheated g rill [10]. 536˚ 	 Birds killed in DuPont lab experiments [5]. 500˚	 Searing  temperature for meat in oven or g rill
	 Maximum temperature for many ov ens
396˚ 	 Temperature of PTFE-coated light bulbs
	 under w hich Missouri birds died [11]. 350˚ 	 Common baking  temperature
325˚ 	 Birds died from preheated oven [12]. All temperatures are in degrees Fahrenheit.Teflon can't stand the heat...
1,202˚	 CF4 (carbon tetrafluoride): Global w arming  gas; affects
heart, lung s, and nervous system [1]. 1,112˚	 CF3COF (trifluoroacetic acid fluoride): deg rades to HF & TFA
OFCB (octafluorocyclobutane): Linked to heart palpitations
PFB (perfluorobutane): Global w arming  gas [1]. 932˚	 COF 2 (carbonyl fluoride): fluorinated v ersion
of chemical w arfare agent
HF (hydrog en fluoride): Corrosive gas. Kills tissue on contact [2]. 887˚	 PFIB (perfluoroisobutene): Chemical w arfare agent [3]. 878˚	 SiF4 (silica tetrafluoride): hig hly toxic by
inhalation and ing estion [1]. 680˚	 Toxic gasses released:
TFE (tetrafluoroethylene): animal carcinogen
HFP (hexafluoropropene): w orker toxicant
TFA (trifluoroacetic acid): poisonous to plants
DFA (difluoroacetic acid): Animal kidney toxicant
MFA (monofluoroacetic acid): lethal to humans at low  doses
PFOA (perfluorooctanoic acid): an imal carcinogen [4]. 554˚	 Ultrafine particulates released
(oxidized Teflon particles) [5]. 464˚ Low est temperature at w hich Teflon
particles have been measured [6].Chemical Releases Common cooking temperatures
References[g]yritobNHNandNSodabNRdNgpnndNPyrolysisNproductsNofNpolytetrafluoroethyleneNandpolyfluoroethylenepropyleneNwithNreferenceNtoNinhalationNtoxicitydNynnNOccupNHygNhf[i]rNhknclld[h]ScheelbNLDdbNLanebNWCNandNColemanbNWEdNgpmodNTheNtoxicityNofNpolytetrafluoroethyleneNpyrolysisproductsNincludingNcarbony


 minnow shuddered once and was still, its eyes open and shiny
even as it died. Siddhartha shuddered along with it. Why did he feel the
pain of such a tiny, insignificant creature? “A very good question. Maybe it’ s your gift.” Startled, Siddhartha stood
up to see an old man in front of him, a hermit. His skin was brown and
weather worn. He wore a flimsy silk shawl thrown over his torso and a
rough hemp skirt. The hermit was leaning on his staf f by the waterside,
gazing at the boy, his eyes unreadable in their depth.The hermit said, “Y ou found me. And very quickly at that.”
“I didn’ t find anyone. I was just here,” Siddhartha protested. The hermit smiled, which made papery creases at the corners of his
eyes, something Siddhartha had never seen before. Everything about the
stranger made him seem like an apparition. “These things don’ t work quite
the way you suppose. I am Asita.”
An older boy, or a very dif ferent one, would have wanted to know how
someone else’ s voice got into his head. Siddhartha accepted that something
inexplicable could still be real. “Why are you here? Does my father know?”
“Another good question. T o which I can give a simple answer, since
your other question is more complicated. Y our father would be very
displeased to see me here. Does that matter?” Before Siddhartha could
reply, Asita said, “Of course it does. He’ s the one you look up to.”
Siddhartha took this as a criticism. “Everyone looks up to him. He’ s
king here.”
“Let’ s not worry about that for the moment. Have you heard other
voices in your head? T ell me the truth.” Siddhartha hung his head. “I
thought as much. Y ou have a feeling nature, a very deep one. Y ou will sense
things that other people can’ t. Unfortunately, not all those things will be
good for you. There’ s nothing I can do about that, do you understand?”
“I don’ t want to be dif ferent, but you say I have to be. No, I don’ t
understand.”
Asita took a step toward him and laid a rough hand on his shoulder. “No
mother, and a father you trust completely. We have to take that into
account.”
Siddhartha grew more uneasy. “I can hear the guards coming. Y ou have
to go. Y ou said you shouldn’ t be here.” Soldiers were shouting at each other
from the far side of the pond, and the voices were getting closer.The stranger shook his head. “I can take care of them.”
Whatever he meant was a mystery to Siddhartha, because Asita did
nothing that he could see. Y et when three guards came combing the tall
reeds, they didn’ t see the two of them standing there in plain sight. The boy
hesitated. “It’s your choice,” said Asita calmly. “Call for them, or stay and listen
to me.” W ithout a word, the boy waited until the guards were safely away. “Good,” Asita said. “I am only here to show you a few things. If I keep
protecting you, you won’ t find your own way, and you must do that.”
“How have you been protecting me? Are you the one who keeps me
here, inside these walls?”
“No. I have been protecting you in many ways, but not physically.”
Asita bent down and looked the boy in the eye. “Y our father wants to
live through you. But he doesn’ t have that right. Believe me.” Siddhartha
looked away, biting his lip. “Y ou are so young. I only wish—” Asita’ s voice
trailed of f, and he stood up again. “No one’ s fate was ever decided by
talking. I have something to show you, and now it’ s time.”
Overhanging the water was a lar ge rose-apple tree in full bloom. “I told
you that you have a gift, but it’ s not a simple one. Already you have begun
to experience it, but each time you do, you are tempted to run away. Does
this tree remind you of anything?” Siddhartha shook his head. “You were barely four years old. It was time for the spring plowing, and
your father held a feast like this one. It was his role to go out into the fields
and plow with the common farmers, a great sight. Everyone wanted to see
it, including your nurses. So they left you under a rose-apple tree, just like
this one. Y ou don’ t remember at all?”
Siddhartha didn’ t know what to say. A strange sense inside him, like a
clearing mist, made him uncertain. Asita went on. “Nobody realized it, but
you were watching closely, and as the plow blades turned the fresh earth
over, you saw something very tiny but very disturbing. The bodies ofinsects and worms had been chopped into bits by the plow, along with other
small newborn creatures. How did you feel?”
“I can’ t remember how a baby feels.”
Asita’ s gaze didn’ t waver, and Siddhartha hung his head. It took a
moment before he murmured, “I wanted to cry. Why should I cry over a
half a worm?”
“You felt as if you had seen your own family hurt, and this frightened
you, didn’ t it? No need to answer. We both know. The feeling was too big
for you. But something else happened next—”
At that instant Siddhartha lost the sound of Asita’ s voice, because the
clearing mist inside him revealed the scene the hermit was describing. Siddhartha saw himself in his baby’ s robes sitting under the tree. He saw
himself look up at the overhanging blossoms, and suddenly he was back
there again. But what he felt was no longer anguish at the small creatures
cut to bits by the plow. Something new had washed over him. The beautiful
tree, the immense blue sky, the inrush of the spirit of spring—they made
him hurt again, but this time with a pang of pure joy. And yet somehow the
two things were connected. The sight of violence, which hurt so much,
transformed into a joy that wanted to burst out of his chest. Siddhartha came back to himself, gazing at Asita, who seemed to be
reading his thoughts. “That was your gift. Y ou mustn’ t run away from it.”
“Did I run away then?”
“No, you didn’ t have a conscience then.” Asita said. “Y ou didn’ t know
enough to feel ashamed or dif ferent. Y ou fell into that beautiful thing for
hours, and when they found you, everyone was astonished that you hadn’ t
moved from the same spot all day. They were so astonished they didn’ t
even notice something much more interesting.”
Siddhartha held up his hand. “Don’ t say it.”
“Ah. So someone did notice.”Although he had sat under the rose-apple tree all day, the tree’ s shadow
hadn’ t moved. It stood in the same place overhead. And so the child was
shielded against the sun’ s fierce heat until his nurses ran back again. “Is that what you call protecting me?” asked Siddhartha, unsure whether
to look upon this as a miracle or just one more thing that made him not like
other children. “You are troubled, and you shouldn’ t be. Come.”
Asita sat down under the tree now. Siddhartha watched as the hermit
crossed his legs and straightened himself until his spine was perfectly erect. From long practice he made this look ef fortless. “Now, you try,” Asita said. The boy imitated the position, which felt strangely comfortable
considering that he had never seen it before. “Hands like this.” Asita held one hand on each knee and circled his
thumb and forefinger. Siddhartha followed and then closed his eyes after he
saw the hermit close his. They were both quiet. At first the boy was only
aware of his surroundings. The air was cooler under the tree; the noon sun
filtered lazily through the still canopy of leaves and flowers. Siddhartha felt
drowsy, and for a moment he might have nodded of f. But he was awake
when the voice in his head said, Can you be still, without thinking? Don’ t
talk to yourself. Just br eathe gently. These words came into his head like his own thoughts, but he knew that
they must be Asita’ s. The two of them seemed to be connected. Siddhartha
accepted this fact without questioning it. The old hermit wasn’ t like anyone
he had ever met. Certainly not like Canki, whom the boy vaguely feared. Then Siddhartha caught himself. He wasn’ t supposed to think. After a
moment his mind stilled. This happened naturally, like a breeze calming
over a cool lake. He became aware of his breath going in and out in a soft
rhythm. The whole thing was pleasant, soothing. He had the


 of the head through under the arm. Here’ s
our example: “ frustrated with my body because  it won’ t do what I want it to
do.” You might tap through several sequences as you hold the feeling in
mind until you sense a shift in intensity. Step 5. What is the intensity surrounding your tapping target now? If it
has gone down  to zero, has something else come to mind that is more
specific about your tapping target? For example, with “frustrated with my
body,” maybe the person, Chris, is frustrated because his knees have been
bothering him for about six months now and they haven’ t gotten any better. The problem with his body is preventing him from playing basketball,
running, and biking, the main ways he used to socialize, relax, and exercise. He can choose to tackle the next aspect, such as “no matter what I do, they
don’t get better,” or “I really miss being active,” and so on. A key question for physical ailments is: What was going on in your life
just before or after the issue you’re experiencing now? When Chris asks
that question, he remembers it’s about the time his “difficult” and elderly
father who lives across the country got very sick. Chris was conflicted
about staying with him and takin g time off work to care for and love him orsteering clear and doing what he’s done most of his adult life—staying
away and feeling guilty. He aims EFT at “the conflict,” a few specific and
troubling events  during the time, and how he wanted it to be different but
couldn’ t change  how he felt about his dad. As he taps on these issues and
some key early “Dad-bad” memories, his knees lighten up, he begins
exercising again, and his feelings about his father completely transform to
love and for giveness. What’ s underneath your intensity about your body issue? Ask yourself
questions again: What is your body “preventing” you from doing? When is
the first time you felt this way about your body? What have you tried that
didn’ t work? What was happe ning in your life around the time things
changed or you became aware of the unhappiness with your body? Any of
these questions will likely elicit some specific events relating to your
emotion surrounding your body. And remmeber, just tracking symptoms
also brings relief. Step 6. Did a specific event come to mind? By answ ering the previous
questions, you likely have a few specific events in mind relating to
“frustrated with my body,” or whatever tapping phrase you chose to work
on, so choose one. Is the event under two or three minutes in length? Give it
a title as if it were a scene in a movie, then tap on the event using Gold
Standard EFT, tapping all aspects down to zero until that one event no
longer bothers you. Now, drop your awareness into your body and ask
yourself how your body feels right now. As we continue, you can choose  to tap and read, by continuously tapping
on one or more of the tapping points or tapping on the finger points (see the
figure in Appendix A  to locate them if you’re not sure.) The Body and Love
We take our physicality for granted and don’t typically consid er what an
exquisite instrument our body really is. We conveniently manage to forget
that we need our body to live. For many of us, it’s only when we suffer a
problem with our body such as a scratchy throat, serious illness, acuteinjury, or chronic pain, or when difficult emotions or stress tighten our
muscles, that we begin to pay more attention, and that attention is mostly
negative. We want to get better right now! We get mad at our bodies:
“Hurry up and heal already!” “My body has let me down.” We talk about
our bad leg, problem shoulder, or how we must get rid of the pain right
away. Is it any wonder that addiction to painkillers is on the rise? Emotional
pain is also something we tend to avoid. One in ten Americans now take an
antidepressant, and one in four women in their forties and fifties are on
antidepressants.20
But what if some types of emotional and physical pain are stemming
from the same energy disruption—remember the zzzt! that happens when
we experience an event as traumatic that leads to negative emotions? Big
feelings are beneath our conscious mind but alive and well in our
subconscious, the larger part of the mind. And those big feelings take a toll
on our bodies. What if, for example, the pain is emotional that has been
stored in the body and is now physically manifesting as well? What if we
asked ourselves, regarding a sore throat, for example, questions like these:
“What is it that I can’t seem to express that hurts my throat,” or “What is
that lump in my throat saying, ” or “What are these emotions  that are so
painful in my throat?”
When we deman d healing and dislike our bodies, it’s like erecti ng a dam
in the exact place where you want healing to flow like water. We are
slowing down the healing proce ss and blocking our path back to health and
well-being.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Even though I’m not sure I’ll ever be able to make the changes I want
in my life, I deeply and completely accept myself anyway. Tapping softens up the hard feelings around sabotage. You can tap EFT
rounds on all the various feelings you find. Ask yourself how you would treat your best friend if they had done what
you did again. Would you condemn your friend for having a problem or
support and embrace them in their need. Model the same compassionate
behavior toward yourself. When you have to get rid of the problem behavior right now, this is your
panic button talking, and nothing else is going to happen while that panic
button is on, including resolving  the roots of your self-sabotage. Once you
begin to realize how sabotage is affecting you, it can be deeply troubling to
your conscious mind and ego. Rather than fixing it right away, acknowledge
that you’re working on it and accept your situation—you’re understanding
more about your life and your self, right. Once acknowledged, your panic
button can switch of f. Here are some phrases to consider:
Even though I want this (name your sabotage) gone right away, and I
can’t believe I haven’ t resolved  it yet, I love myself, and I’m trying to
be grateful for the opportunity to gain a deeper understanding of myself
and who I am. Even though I need to get rid of this right now, I want to include all of
me in this process, even this part of me that I can’ t stand. If You’ve Got Shame, Blame, and Guilt in the W ay, Work with It. Use what you’ve got—it’ s great material for change. Shame, blame, and
guilt are the glue holding many unhelpful behaviors in place. When you
mess up, do you believe that you deserve everything you get, or that
somehow you earned it. When you fall into these common booby traps ofshame, blame, and/or guilt, it’s hard to get to the root origins—the
emotional drivers and ener gy disturbances—that compel the sabotage. Did a central figure in your growing up years regularly tell you “You
ought to be ashamed of yourself. ” But seeing that through an adult’ s eyes,
does it make sense for a 5 or 6 year old to be ashamed of being curious, or
for wanting to eat all the cake. Our culture is laden with shame,  blame, and
guilt. Many of our ancestors also suffered and were kept in line using those
same negative ideas. Luckily we can begin to change all that with EFT. Here are some simple starters for working with these three troublesome
ideas:
Even though I’m ashamed/guilty/humiliated at what just happened,
what if I’m still a good person. Even though I’m so guilty for making that mistake again, what if I
could offer some compassion instead, since beating myself up has
never worked. Even though I feel really ashamed of myself for messing up again,
would I be so hard on my frien d or partner if they had “fallen off the
wagon” again. Even though I’m hearing Mom/Dad/the teacher ’s voice saying “You
ought to be ashamed of yourself” or “Shame on you,” I choose to be
proud and love that younger me. Even though I messed up again, I am still a good person, worthy of
love, respect, care, and compassion. General as they are, these phrases are starting points for you. Make Y our Self-T alk W ork for Y ou
Tune into a specific area of your life that you are currently sabotaging. Listen for those negative though ts, the inner critic, the constant  self-talk in
the back ground. They are there; we have up to 60,000 thoughts a day and a
majority of these can be negative. Here’ s some examples to get you started:I can’t do that. It will never work. Who do I think I am. Why would they
pick me. I’m not good enough. What if they see


 f  w e  r e a l l y  w a n t  o u r  l i v e s  t o
c h a n g e. W i t h  e v e r y  i n s p i r a t i o n a l  r e a d i n g,  t i m e  t a k e n  t o
m e d i t a t e,  o r  a c t  o f  f o r g i v e n e s s  o r  c h a r i t y  o r  l o v e,  w e  a r e
s h r i n k i n g  t h e  i n f l u e n c e  o f  f e a r  i n  o u r  l i v e s. W e  c a n ’ t  c h a n g e
o t h e r  p e o p l e ’ s  t h i n k i n g,  b u t  i n  f a c t  w e  d o n ’ t  n e e d  t o  b e c a u s e
a l l  m i n d s  a r e  j o i n e d. *  A l l  w e  h a v e  t o  d o  i s  c h a n g e  o u r  o w n
t h i n k i n g,  a n d  a s  w e  d o,  t h e  w o r l d  w i l l  c h a n g e  w i t h  u s. W e ’ r e  n o t  s e p a r a t e  f r o m  G o d ;  w e  j u s t  t h i n k  w e  a r e. W h a t
G o d  c r e a t e s  i s  o n e  w i t h  H i m  f o r e v e r,  a s  a n  i d e a  c a n n o t
l e a v e  i t s  s o u r c e. *  H e  i s  l o v e,  a n d  H e  i s  A l l  T h a t  I s. *
T h e r e f o r e,  w h e n  w e ’ r e  n o t  t h i n k i n g  w i t h  l o v e,  w e ’ r e
a c t u a l l y  n o t  t h i n k i n g  a t  a l l. *  W e ’ r e  h a l l u c i n a t i n g. *  A n d
t h a t ’ s  w h a t  t h i s  w o r l d  i s,  i n  f a c t :  a  v a s t  h a l l u c i n a t i o n  o f  t h e
m o r t a l  m i n d. W e ’ r e  s e p a r a t e d  f r o m  o u r  o w n  r e a l i t y  b y  a  v e i l  o f
i l l u s i o n,  a n d  w i t h i n  t h a t  i l l u s i o n  w e  f e e l  g r e a t  f e a r. I m a g i n ei f  G o d  w e r e  h o l d i n g  y o u r  h a n d  o n e  m o m e n t,  a n d  t h e  n e x t
m o m e n t  y o u  c o u l d n ’ t  f i n d  H i m. H e  s e e m e d  t o  h a v e
d i s a p p e a r e d. W o u l d n ’ t  f e e l i n g s  o f  p a n i c  s e t  i n  i m m e d i a t e l y. S u c h  i s  o u r  d e s p a i r. A l l  r e l i g i o n s  p r o p o s e  t o  c u r e  o u r  d e s p a i r  b y  l i f t i n g  t h e
v e i l  o f  i l l u s i o n. Section summary: The passage discusses how we must encourage each other to dream together as one with God; however,
we are often suppressed by our contemporary thought police who tell us what is right or wrong without truly knowing. The author emphasizes that this way of thinking leads only to destruction in its various forms such as depression, insecurity,
and fear because it doesn't allow for true connection between people. This process also prevents individuals from recognizing their own identity within themselves;
instead they become like children playing Lego's unawarely mimicking others' actions rather than creating something new on my [own] initiative. "

(1) Provide an accurate concise summarization

**Note:** There seems some grammatical errors & typos which might be caused during copy-paste operation so please make sure you correct them while writing your answer

Please note down any assumptions made if necessary when rewriting/summarizing these texts. **Assumptions**: No major changes were assumed except correcting minor spelling mistakes. Final Answer:
Here’s an excerpted version summarized into approximately 150 words:

We need encouragement not suppression to change individually and collectively towards love-based living through mutual support instead of competition fueled self-righteousness, ignorance, hate-filled worldviews based solely upon human analysis but neglecting divine guidance. We cannot escape being partakers nor ignore God since He created humanity intentionally designed flawed systems where there can never exist perfect peace due to internal contradictions inherent flaws. It highlights individuality and acknowledges unity under shared consciousness transcending mortal boundaries leading toward spiritual growth mirroring biblical principles emphasizing empathy over mere existence. However, most likely misunderstandings occur owing lack comprehension regarding reality causing further division among beings making reconciliation impossible. This notion encourages reflection about inner selves ensuring awareness evolves allowing progress beyond limited viewpoints resulting existential confusion. In essence, seeking truth fosters empowerment fostering harmony ultimately aligning ourselves before entering eternal life. "

Let me know If anything needs improvement.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting is the most significant?,
A: The author is suggesting that the most significant thing is to recognize and understand one's true nature and identity, and to love and forgive others.
Q: Who are we as a creation of God?,
A: The author is emphasizing that we are not just children of the world, but rather children of God.
Q: What is the significance of recognizing our true selves?,
A: The author emphasizes the importance of recognizing one's true nature and identity, and not just accepting one's own flaws and limitations.
Q: What is the illusion?,
A: The author is describing the illusion of thinking that we are the only ones who are thinking, and that we are separate from God.
Q: What is the most important thing to do?,
A: The author is stating that the most important thing is to stop projecting our own thoughts and desires onto others, and to accept and love others as they are, rather than trying to change them.<|eot_id|><|begin_of_text|>S o m e  o f  t h e m  s a y  i t  w i l l  l i f t  a f t e r  w e  d i e ;
o t h e r s  s u g g e s t  i t  c a n  b e  l i f t e d  w h i l e  w e  a r e  s t i l l  o n  e a r t h. F r o m  a  m i r a c l e - m i n d e d  p e r s p e c t i v e,  t h e  g l o r y  o f  G o d  l i e s
n o t  j u s t  i n  w h a t  H e  w i l l  r e v e a l  t o  u s  l a t e r,  b u t  i n  w h a t  H e
c a n  a n d  w i l l  r e v e a l  t o  u s  n o w. L e t ’ s  s a y  G o d  h a s  g i v e n  y o u  a  t r e m e n d o u s  g i f t — o n e  y o u
f e e l  c o u l d  b e  v e r y  h e l p f u l  r i g h t  n o w  i n  t h e  t r a n s f o r m a t i


 s,  a n d  t h o u g h  s o m e  o f
o u r  e r r o r s  a r e  g r a v e,  e v e n  w i c k e d,  t h e r e  i s  n o  e n d  t o  G o d ’ s
f o r g i v e n e s s  a n d  l o v e. W h e n  s o m e o n e  m a k e s  a n  e r r o r,  w e ’ r e  o f t e n  t e m p t e d  t o
f o c u s  a l l  o u r  a t t e n t i o n  o n  t h a t  p e r s o n ’ s  w r o n g d o i n g,  e v e n  i f
w e  p r e v i o u s l y  e x p e r i e n c e d  t h e i r  g o o d n e s s. T h e  e g o  i s  l i k e  a
s c a v e n g e r  d o g,  e v e r  o n  t h e  l o o k o u t  f o r  t h e  s l i g h t e s t  b i t  o f
e v i d e n c e  t h a t  s o m e o n e  h a s  m a d e  a  m i s t a k e  o r  w r o n g e d  u s
i n  a n y  w a y. *  N o t i c e  h o w
m u c h  l e s s  v i g i l a n c e  w e  a p p l y  t o  s e e k i n g  o u t  t h e  g o o d  i n
p e o p l e. T h e  e g o  m i n d  i s  o n  a n  i n s t i n c t i v e  r a m p a g e  t o  f i n d
t h e  g u i l t  a n d  p r o c l a i m  t h e  g u i l t,  i n  a n y  a n d  a l l,  e v e n
o u r s e l v e s. I t  i s  a  m e n t a l  a t t a c k  m a c h i n e. I t s  m e s s a g e  t o
a n y o n e,  s p o k e n  o r  u n s p o k e n,  i s,  “ Y o u  s c r e w e d  u p. Y o u ’ r e
n o t  g o o d  e n o u g h. ”  J u d g m e n t,  b l a m e,  a n d  g u i l t  a r e  t h e  e g o ’ s
f u e l. T h e  H o l y  S p i r i t,  o n  t h e  o t h e r  h a n d,  i s  t h e  v o i c e  f o r  l o v e. I t  g u i d e s  u s  t o  k e e p  f a i t h  w i t h  t h e  t r u t h  o f  G o d :  t h a t  a l l  o f  u sa r e  i n n o c e n t  b e c a u s e  t h a t  i s  h o w  H e  c r e a t e d  u s. T h i s  d o e s n ’ t
m e a n  t h a t  w h a t  p e o p l e  d o  d o e s  n o t  m a t t e r  o r  t h a t  e v i l  d o e s
n o t  e x i s t. I t  s i m p l y  m e a n s  t h a t  o u r  t a s k  a s  m i r a c l e  w o r k e r s
i s  t o  e x t e n d  o u r  p e r c e p t i o n  b e y o n d  w h a t  o u r  p h y s i c a l  s e n s e s
p e r c e i v e,  t o  w h a t  w e  k n o w  t o  b e  t r u e  i n  o u r  h e a r t s. *
W h e n  p e o p l e  d o  t h i n g s  t h a t  a r e  n o t  l o v i n g,  i t  m e a n s  t h e y
h a v e  l o s t  c o n t a c t  w i t h  t h e i r  t r u e  n a t u r e. T h e y  h a v e  f a l l e n
a s l e e p  t o  w h o  t h e y  r e a l l y  a r e,  d r e a m i n g  t h e  d r e a m  o f  a n
a n g r y  s e l f  o r  a n  a r r o g a n t  s e l f  o r  a  c r u e l  s e l f,  a n d  s o  f o r t h. O u r  m i s s i o n  a s  m i r a c l e  w o r k e r s  i s  t o  r e m a i n  a w a k e  t o  t h e
b e a u t y  i n  p e o p l e  e v e n  w h e n  t h e y  h a v e  f o r g o t t e n  i t
t h e m s e l v e s. I n  t h a t  w a y,  w e  s u b c o n s c i o u s l y  “ r e - m i n d ”  t h e m
w h o  t h e y  a r e.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        ”

E m b r a c i n g  t h e  R e a l

S o m e t i m e s  I  h e a r  p e o p l e  s a y,  “ I ’ m  r e a d y  t o  c h a n g e  m y
t h i n k i n g,  b u t  I ’ m  a f r a i d  t h a t  o t h e r s  a r o u n d  m e  w o n ’ t  c h a n g e
t h e i r s,  s o  i t  w o n ’ t  d o  a n y  g o o d. ”  P e r h a p s,  b u t  n o t  f o r  l o n g. A s  s o o n  a s  y o u  c h a n g e  y o u r  m i n d,  o t h e r s  w i l l  b e g i n  t o
c h a n g e  t h e i r s,  a n d  t h o s e  w h o  d o  n o t  w i l l  b e g i n  t o  f a l l  a w a y. I  w a s  h a v i n g  a  c o n v e r s a t i o n  w i t h  a  y o u n g  m a n,  A n d r e w,
w h o  w a s  a b o u t  t o  r e e n t e r  h i s  h o m e t o w n  h i g h  s c h o o l  a f t e r
h a v i n g  a t t e n d e d  a n  o u t - o f


 d  t o  b e  c l o s e  t o  y o u. B u t  t h a t  d o e s n ’ t  l e s s e n  t h e  a m o u n t  o f  l o v e  t h a t ’ s  a v a i l a b l e
t o  y o u. R e l e a s e  t h e m,  b l e s s  t h e m,  f e e l  y o u r  l o s s,  a n d  r e l e a s e
i t  t o  G o d. I  p r o m i s e  y o u —  t h e r e ’ s  a  m i r a c l e  u p  a h e a d. ”
W e  s a i d  a  p r a y e r  i n  w h i c h  w e  s u r r e n d e r e d  t o  G o d  h e r
r e l a t i o n s h i p  w i t h  t h o s e  g i r l f r i e n d s  a n d  a s k e d  t h a t  h e r  h e a r t
b e  o p e n e d  t o  r e c e i v e  t h e  l o v e  t h a t  G o d  i n t e n d e d  f o r  h e r. A
c o u p l e  o f  m o n t h s  l a t e r  I  s a w  H a y l e y  a s  s h e  r a n  i n t o  h e r
h o u s e,  c h a t t i n g  a w a y,  o b v i o u s l y  h a p p y. S h e  w a s  t a l k i n g
w i t h  h e r  m o t h e r  a b o u t  g o i n g  t o  a  m o v i e  w i t h  a  c o u p l e  o f
f r i e n d s. I  a s k e d  i f  t h e r e  h a d  b e e n  s o m e  c h a n g e s  o n  t h e
f r i e n d s h i p  f r o n t. “ W e l l,  k i n d a. ”  s h e  s a i d. “ B u t  m a i n l y,  I  h a v e  t h e s e  n e w
f r i e n d s. I t ’ s  f a n t a s t i c. ”  I  s p o k e  w i t h  h e r  f o r  a  m o m e n t  a b o u t
h o w  t h e  f i r s t  s i t u a t i o n,  a n  a p p a r e n t  l o s s,  l e d  t o  s o m e t h i n g
g o o d. S h e  h a d  l e a r n e d  t o  r e l e a s e  w h a t  w a s  a p p a r e n t l y  n o
l o n g e r  h e r s  s o  t h a t  s o m e t h i n g  n e w  a n d  w o n d e r f u l  c o u l d
m a k e  i t s  w a y  i n t o  h e r  l i f e. S h e  a g r e e d  a n d  t h e n  s a i d  t o  m e,  “ I  t h i n k  I  h a d  a
m i r a c l e. ”
I  k n o w  s h e  d i d. R e l a t i o n s h i p s  T h a t  M e n d  t h e  H e a r t

T h e  H o l y  S p i r i t  h a s  m a n y  w a y s  o f  p a v i n g  a  p a t h  f o r  u s,
s a v i n g  u s  f r o m  t h e  p a i n  o f  o u r  o w n  d e l u s i o n s. S o m e t i m e si t ’ s  a  t e a c h e r  o r  a  b o o k. A n d  o f t e n  i t ’ s  s i m p l y  a n o t h e r
h u m a n  b e i n g. I ’ m  o f t e n  g r a t e f u l  f o r  h o w  m u c h  h e l p  I  r e c e i v e  f r o m
p e o p l e  a r o u n d  m e  w h o  c a n  s e e  s o m e t h i n g  I  c a n ’ t  s e e  a t  a
t i m e  w h e n  I  m o s t  n e e d  t o  s e e  i t. S o m e o n e  w i l l  j u s t  h a p p e n
t o  c a l l,  a n d  I ’ l l  j u s t  h a p p e n  t o  t e l l  t h e m  w h a t ’ s  g o i n g  o n,  a n d
t h e y ’ l l  j u s t  h a p p e n  t o  s h a r e  t h e i r  t h o u g h t s  i n  a  w a y  t h a t
b r i n g s  t h e  c l a r i t y  m y  m i n d  w a s  s e e k i n g  o r  t h e  p e a c e  m y
s o u l  w a s  l o n g i n g  f o r. T h e  c l o s e r  w e  g r o w  t o  G o d,  t h e  c l o s e r  w e  g r o w  t o  o u r
n a t u r a l  t a l e n t  a t  p r o t e c t i n g  o u r  b r o t h e r s. *  T h e  m o r e  a l i g n e d
w e  a r e  w i t h  t h e  l o v e  o f  G o d,  t h e  b e t t e r  w e  a r e  a t  b e i n g  t r u e
f r i e n d s. W e  k n o w  h o w  t o  b e  t h e r e,  t o  s a y  t h e  r i g h t  t h i n g s,  t o
g i v e  c a s u a l  c o u n s e l  t o  t h e  p e o p l e  w e  l o v e. T h e r e  a r e  t h r e e  p e o p l e  I  o f t e n  t a l k  t o  o n  t h e  t e l e p h o n e
l a t e  a t  n i g h t. I f  s o m e o n e  w e r e  t o  a s k  m e  t o  w r i t e  d o w n  o n  a
p i e c e  o f  p a p e r  m y  m o s t  s i g n i f i c a n t  a c t i v i t i e s,  I  p r o b a b l y
w o u l d n ’ t  w r i t e,  “ T a l k i n g  t o  R i c h a r d,  V i