amyloid proteins showed void-volume materials and lower molecular weight
components on a special urine test (the Sephadex G column elution profiles andthe guanidine-degraded amyloid protein
profile). While DMSO is the least potent
in dissolving amyloid fibrils among the various denaturating or reducing agents,
prealbumin-related proteins (proteins that are the source of albumin) were found
from the testing. This proved that scleroderma improves somewhat from oral
ingestion of diluted dimethyl sulfoxide. 1
In another case of familial amyloidosis—only of the polyneuropathic type
(related to a disease of multiple nerves)—two case histories were presented in this
1984 paper from Italy. DMSO produced a positive response for those patients
having peripheral nerve disease. 2
Other patients with the primary type of amyloidosis and the kind associated
with multiple myeloma usually have the immunoglobulin light-chain form of
amyloid fibrils. Patients with secondary amyloidosis have demonstrated the
presence of the unique AA protein that consists of non-immunoglobulin. In primary amyloidosis, the heart, lung, skin, tongue, thyroid gland, and
intestinal tract may be involved. Peculiar localized amyloid “tumors” may be
found in the involved patient’s respiratory tract or other sites. Parenchymal organs
of the liver, spleen, and kidney and the vascular system are frequently involved, as
well. Secondary amyloidosis tends to show up in the spleen, liver, kidney, adrenal
glands, and lymph nodes. However, no organ system is spared, and vascular
involvement may be widespread. The liver and spleen are often enlarged, firm, and
rubbery. The kidneys are usually enlarged. Sections of the spleen show large
translucent, waxy areas, where the normal malpighian bodies (normally present
inclusion cells) are replaced by pale amyloid, producing the “sago” spleen. Amyloid associated with certain tumors such as multiple myeloma and skin
diseases such as lichen planus may be widespread and may show unique sites of
involvement. Amyloid may have a strictly local occurrence in association with
some malignancies such as medullary carcinoma of the thyroid gland. In a 1985 clinical paper, the result of topical treatment by dimethyl sulfoxide in
a patient with lichen amyloidosis was reported. DMSO improved the patient’s
itching within five days of therapy. Remarkable flattening of the papules usually
present in this condition was obtained within two weeks. The clinical result was
confirmed by histological examination, which revealed partial disappearance of
amyloid deposits. 3
Characteristic standard symptoms or signs of amyloidosis are lacking. Manifestations are nonspecific and usually originate in the organ or systemaffected. Often they are obscured by the underlying disease,
which may be fatal
before secondary amyloidosis is suspected. The kidney’s nephrotic syndrome
(series of signs and symptoms present in a diseased kidney) is the most striking
manifestation. In the early stages only slight proteinuria may be noted; later the
distinctive symptom complex develops with massive swelling of the legs, trunk,
and genitalia due to retention of fluid, hypoproteinuria, and massive proteinuria. The urine sediment often contains red blood cells. All kinds of strange changes in
the body take place with amyloidosis. For instance, it caused a sudden whitening
and loss of hair, as described in an August 1987 Japanese case report. Yet, as
shown below, for this amyloidosis patient, treatment with dimethyl sulfoxide
solved his difficulty. Here, a sixty-seven-year-old Japanese man presented himself with rapid
progression of whitening and loss of his head hair within two months. It was
suspicioned by the attending medical specialists that he suffered with
hypothyroidism. He had been told that he had enlargement of the heart, a condition
suspected of being present for three years. Thyroid function for the man was
within normal limits, however. A prostate biopsy was performed on him because
of his obvious prostatic hypertrophy and mild elevation of serum acid
phosphatase. Then, amyloid accumulation was observed by the pathologist in the
biopsy specimen. Subsequent skin biopsies revealed the same result. The patient’s scalp hair and beard grew and turned to a black color gradually,
several months after DMSO treatment was administered to him. The researchers
came to the firm conclusion that some manifestations of amyloidosis such as show
up in skin, scalp, and hair pathology do respond well to DMSO treatment. 4
Amyloid disease of the liver produces an enlargement of this organ, but rarely
jaundice. Liver function tests usually are normal although an elevated alkaline
phosphatase may be observed. Occasionally, portal hypertension may occur with
varicose veins of the esophagus, and fluid in the abdomen. Massive liver
enlargement with a weight of 7 kg has been reported. Skin lesions as indicated by
the case of hair whitening and hair loss described previously may be waxy or
translucent; purpura may result from amyloidosis of small skin blood vessels. Cardiac involvement is common and may manifest itself as intractable heart failure
or show up as any of the common heart arrhythmias. Atrial standstill has been
found in several kinships. Gastrointestinal amyloid may cause bleeding and malabsorption in the bowel. A firm, symmetric, nontender goiter resembling Hashimoto’s or Riedel’s struma
may result from amyloidosis of the thyroid gland. Amyloid athropathy may mimicrheumatoid arthritis in some cases of multiple
myeloma. Peripheral neuropathy is
seen in a few cases of primary or myeloma-associated amyloid. It is common in
some familial amyloidosis. With all these amyloid-associated pathologies, DMSO demonstrates a positive
therapeutic benefit. It affects systemic amyloidosis efficaciously. In August 1986, three Japanese clinicians reported to the American medical
community on the positive response of systemic amyloidosis to dimethyl
sulfoxide. It was a case report of systemic amyloid pathology as a manifestation in
the skin. This sixty-five-year-old woman with systemic amyloidosis was given
DMSO orally for four years without her having experienced any side effects. Her
cutaneous lesions improved markedly after the treatment, and she still survived in
satisfactory condition at the time of the article’s publication. 5
Secondary amyloidosis should be suspected by the doctor when the condition
of his or her patient with a chronic suppurative (pus-producing) disease
progressively deteriorates and the common manifestations of amyloidosis, such as
spleen and liver enlargement and/or albumin in the urine appear. Biopsy of rectal
mucosa is the best screening test. Other useful sites for biopsy are gingiva, skin,
nerve, kidney, and liver. All tissue sections should be stained with Congo red dye
and observed with the polarizing microscope for green birefringence (color
shadings). A 1982 report in the
Annals of Rheumatic Diseases
 told of continuous oral
DMSO treatment of 7 to 15 g per day that was given to three patients with
amyloidosis of familial Mediterranean fever (FMF), three patients with idiopathic
amyloidosis—amyloidosis having no known cause—and seven patients with
secondary amyloidosis. The medically recognized kidney syndrome and various
degrees of renal insufficiency were the major clinical manifestation in all cases. Renal function was used as the main parameter for evaluation of the DMSO
therapy. DMSO treatment administered for seven to sixteen months produced no
effect in the FMF patients and in the patients with idiopathic amyloidosis; they all
ran the predictable clinical course of their disease and either died of cardiac
failure or have been maintained on chronic hemodialysis. In the seven patients with
secondary amyloidosis, an unequivocal improvement of the renal function was
observed following from three to six months of DMSO treatment. The improvement of kidney function was shown by a 30 to 100 percent rise of
creatinine clearance and a decline in the amount of protein in the urine
(proteinuria). This new equilibrium had been maintained for the patients as long as
DMSO was administered. No
serious side effects of DMSO were encountered;mild nausea and an unpleasant breath odor were the patients’ main concern. The
four medical researchers concluded that a therapeutic trial with oral DMSO
definitely is warranted in all patients with secondary amyloidosis. “This treatment
is unpleasant,” they write, “but bears no exceptional risks. It may significantly
prolong life, though its effect on amyloid deposits themselves is doubtful.”
6
In secondary amyloidosis, prognosis depends on successful treatment of the
underlying disease. All forms of amyloid renal involvement carry a poor
prognosis, but with supportive therapy such as the instillation of dimethyl
sulfoxide, patients may remain healthy. Amyloidosis associated with multiple
myeloma has the poorest prognosis, early death within one to two years being
common. However, localized amyloid tumors may be removed without recurrence. Myocardial amyloidosis may cause death from arrhythmias or intractable cardiac
failure. Prognosis in the familial amyloidoses varies with each kinship. An early report of the use of DMS


 leaders who
represent the primitive limitation of consciousness development. At
consciousness level 200, there is the emergence of awareness and the
recognition of the equal value and worth of others, signifying the
appearance of spiritual energy that transforms context, paradigm, and
intention. The interface of the processor/experiencer is the core of separation and
duality. It is also the focus of identity, and the separate ‘I’ sees the self,
therefore, as the source of life and existence. The core of spiritual work is to
undo this ancient programming. The self identifies not only with the
mind/experiencer but also with its content, which becomes ‘my’ memory, ‘
my’ senses, ‘my’ thoughts, ‘my’ emotions, ‘my’ property, ‘my’ success,
‘my’ failure, ‘my’ expectations, ‘my’ feelings, and so on. Identification
presumes ownership and authorship; thus, the ego sees and believes itself to
be a personal, separate causal agent and the inferred source of its own
existence. The self projects the duality onto the world where phenomena are
conceptualized in terms of cause and effect. Inasmuch as the self is
presumed to be a causal agent, it is therefore also the object of guilt, pride,
fear, and all the emotions. The self becomes equated with being the source
of life and thus having the qualities of Divinity. The ego/mind subtly
worships the self and treats it as though it were Divine. The inflated ego, such as is shown by the narcissistic personality,
demonstrates overtly the famous ‘king baby’ attitude that is the core of the
human ego. It surfaces in society as the narcissistic personality that expects
its whims, wishes, and inflated self-importance to be catered to. It
characteristically feels ‘entitled’, ‘made uncomfortable’, ‘sensitive’, and the
victim of perceived ‘slights’ and injustices and seeks redress by protest,
drama, and hand-wringing self-pity. In deprogramming the experiencer from the evolutionary development
of the ego with its multifunction complexity, it can be seen why spiritual
evolution takes time plus effort, awareness, and high motivation. To undo
this complex mind/ego/experiencer/self apparatus sequentially is not
possible without the motivation or assistance of a specific spiritual energythat has the necessary power. Traditionally, this spiritual energy was labeled
kundalini to indicate its serpentine course as it rises up the energy channels
of the spine through the ascending energy centers, traditionally termed
‘chakras’. This unique, transformative energy, which appears at
consciousness level 200, changes the physiology and dynamics of the brain,
including hemispheric dominance. Consequently, there is a shift in brain
hormones and neurotransmitters (see following chart). BRAIN FUNCTION AND PHYSIOLOGY

Below 200 Above 200
Left-brain dominance Right-brain dominance
Linear Non-linear
Stress – Adrenaline Peace – Endorphins
Fight or flight Positive emotion
Alarm – Resistance – Exhaustion Support thymus
  (Selye – Cannon: Fight/Flight)
Killer cells and immunity
 Killer cells
Thymus stress
 Immunity
Disrupt acupuncture meridian Healing
Disease Balanced acupuncture system
Negative kinesiological response Positive kinesiological response
Neurotransmitters – Serotonin
Track to emotions twice as fast as Track to emotion
  through prefrontal cortex   slower than from prefrontal
  to emotions   and etheric cortexesImportance:
Spiritual endeavor and intention change the brain function and the body’s
physiology and establish a specific area for spiritual information in the
right-brain prefrontal cortex and its concordant etheric (energy) brain. Of interest is that the altered brain chemistry is also influenced by
facilitating mechanisms that are activated by experience. Certain genes
become expressive only as a result of stress, and others activate only under
favorable experiences, thus demonstrating the influence of both nature and
nurture. A positive shift in brain physiology is also favored by positive
early-life experiences, such as exposure to classical music, beauty, esthetics,
and religious upbringing, which further activate genetic propensities and
neuronal patterning. (As mentioned in earlier works, these favorable, early-
life experiences reduce criminality by approximately ninety percent.) The problem with the processor/experiencer ego is not just its
composition but also its dominance, which only becomes diminished by the
influx of spiritual energy. With the onset of the kundalini spiritual energy,
there is, for the first time in evolution, the development of an etheric brain
consisting solely of energy. This spiritual-energy etheric brain identifies
with context rather than content, whereas the animalego/narcissistic-
processor self relates to content. Animal-brain processing sees things in
terms of cause and effect and sees self as causal. The spiritual etheric brain
sees self as a participant and is capable of seeing phenomena as the
activation of potentiality. The spiritual energy’s effect is the capacity to
comprehend nondualistically and thus to eventually develop the capacity to
discern essence from appearance. Q: The spiritual seeker of today is advantaged by having information
that was not available in the past. On the other hand, there seems to
be more data to assimilate. Is it necessary to comprehend all of it? A: No, it is supplied primarily for the sake of utility to facilitate success on
the journey that historically has been described as quite difficult. With
the addition of new information and the advancement of consciousness
overall, the likelihood of reaching advanced states of consciousness is
one thousand percent greater than before. To even decide on such a
mission is already a sign of major spiritual evolution. The purpose of supplying a great deal of supportive data is to providethe means of corroborating the truth of the information. Thus, it
provides a bulwark against misinterpretation, which historically has
frequently been the fate of spiritual truth. Q: Why is truth itself, and especially spiritual truth, so subject to
distortion and misinterpretation? A: The ego’s survival relies on the defeat of truth because it is dependent
on allegiance to falsity and illusion. For one thing, spiritual truth
challenges the ego’s presumption that it is sovereign. This is seen
socially in the rising popularity of secularism, which seeks to eliminate
all references to Divinity or spiritual truth, or even the basics of
morality or ethics. The current appeal of relativism (cal. 180-190) is that
it subserves the ego’s wish to reign supreme by virtue of the statement
that there is no absolute truth at all. This currently promoted philosophy
is actually based on nihilism (cal. 50) and is the rationale for the social
promotion of nonintegrity by political distortion. Truth therefore has
opponents from both within and outside religion. Q: The total content of the mind, including its memory, is vast and
includes multimillions of bits of information as well as a dazzling
multitude of complex operational functions. The task of overcoming
its dominance seems overwhelming and even intimidating. A: It does indeed seem like a Herculean task when viewed from a linear
perspective; however, the foundations of its content and operations are
similar to a computer’s motherboard that, when disconnected, unplugs
entire, sizeable sets of operations. One could also say that, analogously,
each level of consciousness is orchestrated by its own predominant
energy attractor field (see “nonlinear dynamics” in Power vs. Force,
[Hawkins, 1995]), which is thereby the operational ‘motherboard’ for
that field. To choose to forgive by giving up the ‘juice’ of justified resentments
and grudges disconnects all the associated thoughts and grievances from
them, along with their multiple rationalizations and memories. Thus,
each level has its basic props, and when these props are surrendered, the
level no longer dominates. By removing the motherboards of each level,
one witnesses that everything merely is just what it is, and
judgmentalism is surrendered to God. Each level has its associated negative feelings, including guilt, shame,
fear, etc., so removing its fulcrum allows the whole stack to collapse. Each step along the way is self-rewarding and reinforces dedication to
the process. With removal of the positionality that results in a whole
level of consciousness, the negative energy disappears and is replaced
by the positive spiritual energies. As the process proceeds, there is
therefore less and less resistance. Q: What is the most useful information to know? Is there a major key
understanding? A: Resistance subsides when there is a clear understanding that what is
being surrendered is not of intrinsic value but is instead imagined to be
of value solely because of the juice or payoff the ego extracts from that
position. The principle of willingness need only be applied to the ego’s
payoff and not to the object or condition desired. One can ask oneself the question, Is this worth giving up God for? Thus, ego positionality has a price, which is where the willingness
should be addressed. Each positionality is based on the presumption that
its fulfillment will bring happiness. Thus, nothing is really valued aside
from the illusion that it will bring that about. This reinforces the importance of keeping in mind Socrates’ dictum
that all men choose only what they perceive to be the good. It is just that
they do not know what is the ‘real’ good. It becomes evident by
consciousness


 equilibrium, and ther efore it is essentially
99. 999% empty space. We can see, detect or sense the matter composed from such
atoms, only because their energy interacts with us as observers, i. e. for example reflects
light that is visible to us. On that level of understanding, even physic ist agree, that there
is essentially no difference between thought and matter. Thoug ht can become matter
and matter can become a thought. Deepak Chopra gives some stunning e xamples of
such transformations not from the mysterious past, but from within t he contemporary
India. If you need more explanations from the modern Quantum Physics point of view, and do
not feel an expert in physics, please read an excellent book “Super force”, by Paul
Davies, listed in the references. Paul Davies is a respected pr ofessor of physics, and
does a wonderful job of explaining achievements of modern physics to non -experts. It
is really worth the effort to read his book. Another excellent book in this area is “The Brief History of T ime” by Stephen
Hawkins, also listed in the references. 14 Modern medicine: a summary

This chapter is not by any means a complete critical analysi s of modern medicine. Perhaps it could serve as a friendly warning to many of us t o be careful, treasure our
health, and to analyse critically any advice (including mine) because medicine does not
have all the answers. Also, by showing selected limitations of conventional medicine, this chapter invites the
reader to increase his/her awareness of other healing techniques available to all of us
today. 15  • ALTERNATIVE MEDICINE

People have been curing themselves in various ways for many thousands of years. Over this time, some techniques have proved to be quite effective and popular. Almost every civilization in the past had its own selection of the  best medical
practices. We are very fortunate today, that some of this informat ion is still
available and we can take advantage of the accumulated wisdom of man y
generations of talented and enlightened people. Please let me point out, that the original principles of orthodox medic ine essentially
support the view, that the patients should be able to seek another opinion. A growing number of people, especially when confronted with a diagnosi s of a
disease considered “incurable” by orthodox medicine (such as advanc ed cancer for
example) turn to alternative forms of treatments, which were prove n through
centuries. To the surprise of orthodox doctors, many of such patients s ucceed in
greatly improving their state of health and surviving for many y ears, against all
predictions and expectations based up on medical statistics. The alternative techniques include, among others:
• Acupuncture
• Massage
• Herbal therapies
• Nutrition and diet
• Fasting (an extreme form of diet)
• Ayurvedic (ancient Indian ) therapies
• Spiritual healers
• Oxygen and ozone therapies
• Meditation and relaxation therapies
• Radionics and electro-magnetic therapies
• Going to famous mineral springs in the mountains (Lourdes in France  for
example), drinking the water and bathing in it. • removing some blood from the body
• going to bed and inducing sweating
• taking sauna

This list is probably not complete, but nevertheless, just by takin g a look at it, it is hard
to notice the extreme diversity of healing techniques. They range from purely physical
methods concentrating on the physical body (herbs, diet, oxygen, massage,
physiotherapy etc. ) to purely spiritual methods, totally ignoring  the physical body
(spiritual healing, meditation etc. ). Several techniques (Acupuncture,  Ayurveda)
combine the extraordinary accurate and detailed knowledge of both the mi nd and the
body. 16  To me, the most striking is the absence of surgery. I think, there  is a reason for it. The
design of our body is actually perfect. The mind-body system as a whole has been
designed to function perfectly, to defend itself against disease, and to rebuild any
damaged parts for as long as we wish. Our wise ancestors did  not try to improve the
design by removing or changing parts. For orthodox scientists, the most controversial are all spiritual m ethods, in which some
external healer (or even the “patient” himself) controls the he aling of the body by
influencing the state of mind of the patient, and showing his (usually severely inhibi ted)
“subconscious” mind how to perform the required repair job in the most efficient way. I do not like to use the term “subconscious” here. In my experience, such a state of
mind is in many ways superior to our normal conscious state we ar e used to in our
everyday lives. In my opinion, a better description of it would be a “s tate of higher
consciousness” or a “state of connection to a higher intelligence” or  perhaps a “super-
conscious” state. No words can adequately describe such a state, whic h in itself has
many levels, some quite close to our physical body and some very far from it. Some
initial states of higher consciousness are quite easy to learn, while access to advanced
super- conscious states may require many years of or even a li fe time of practice with
an expert guidance. Spiritual healing can be the most spectacular of all healing met hods, but only when the
healer is gifted, that is, he has access as well as a comm and of higher state of
consciousness. Examples of such healing experiences are so memor able, that many of
them have been described in the most important documents of human civil ization such
as the Bible and other scriptures, attracting generations of people over many centuries
to create and support various religions. In more recent times, the reader can find many cases of such heal ing from books
written by professional spiritual healers, like Betty Shine for  example, (see the
References). Researchers and scientists hate deny and ignore such healing, beca use they cannot
“see” the healing mechanism using their instruments, and they ca nnot create such
healing in their laboratories so they can study it. If only they could attain the “super-
conscious” state themselves – they would not only understand the process  of spiritual
healing, but perhaps they would also change their job. The last statement requires some explanation. Those scientists w ho negate the existence
and consequences of the state of higher consciousness do so simply beca use they do not
have to access to it. On the other hand, those who are fully enlightene d – never become
scientists, because they see very little purpose in developing the physical scie nces as we
know them today. To explain this, consider for example why the same scientists, representing the elite of
human knowledge at some stage of development (today), would never think of tr ying to
teach bees to make a perfect nest from carbon fibre. Similarly, after graduating from a  17  university, you would have very little motivation to enroll once again in pr imary school
in order to improve your marks. Attaining higher levels of understanding permanently
changes our perception of reality and direction of development. Most of the healing techniques listed above, require visits to highly skilled and
informed practitioners. This severely limits access of potential  patients of them,
especially when the medical education system favors certain doc trines and the legal
system creates a tight monopoly for practitioners of such doctri nes by making all other
practices illegal. For example, the newly amended Australian health legislation, eff ective from 1 July
1994, threatens to severely penalize doctors incorporating into their pra ctice techniques
of natural health such as nutrition, herbal medicine, homeopathy, ayurvedi c medicine
and relaxation as well as meditation therapy. In many countries it is illegal to practice medicine without  a license issued by the
system, supporting the prevailing medical doctrine. In view of this, the best choice for all people is learn to heal  themselves as well as learn
how to avoid diseases in the first place. The purpose of this chapter is not a comparison or assessment of var ious healing
techniques. Each of them has a deep background in the wisdom and knowledge of
many generations of gifted and enlightened people. Rather than compar ing various
healing techniques, I will try to show the missing link, a common de nominator, uniting
al healing techniques, thereby explaining a key to healing. I will try to explain how and why the study of all known healing t echniques in one way
or another helped me to understand the fundamental principles of heali ng, resulting in
the method presented further in this book. I will refer to various aspe cts of each of the
healing techniques listed above whenever appropriate. 18

THE HUMAN BODY – THE  PERFECT HEALER

If you cut yourself with a sharp object, the wound heals  itself  in a few days. If the
damage is not excessive, the repair job is so perfect, that in few weeks you cannot even
find the location of the cut. All you need to do is not disturb  the healing process – protect the wound from getting
dirty and keep the separated parts together. Now let us analyse in more detail, what exactly happens in such a healing process. When you cut yourself it hurts. The pain informs you, which part of your body requires
attention. When you attend the wound promptly by cleaning it with clean water or your
own saliva and covering it perhaps, the pain is greatly reduced. If y ou do not clean the
wound, it would be automatically cleaned by the blood flowing from it, a nd then


a  types,  as  an  accent  rather
than  a  daily  cooking  oil;  Vata  types  may  also  use  as  an
occasional  cooking  oil  by  first  heating  to  near-smok-
ing point  to  decrease  pungency. Olive  Oil
A  rich,  thick,  and  mildly  pungent  oil  pressed  from
ripe  olives. Introduced  by  Mediterranean,  Spanish,
and  Italian  cuisines,  it  has  gained  tremendous  popu-
larity throughout  the  world. Olive  oil  is  available  in  a
wide  range  of  colors,  densities,  and  qualities. The
greenish  virgin  or  extra-virgin  varieties  may  be  used,
unheated,  by  both  Vata  and  Kapha  types  in  salad
dressings,  herbal  pasta  sauces,  and  chutneys. The
blond-colored  varieties  may  be  used  occasionally  tor
cooking  by  Vata  types  and  sparingly  (because  of  its
richness)  by  Kapha  types. Safflovjcr  Oil
A  light  and  mild-flavored  oil  pressed  from  the  seeds
of  the  safflower  plant,  or  the  flowering  saffron  thistle. Because  of  its  high  smoking  point,  it  is  ^ood  for
deep-frying. May  be  used  occasionally  by  all  bod)
types. Sesame  Oil
A  rich,  thick,  and  warm  oil  pressed  from  sesame  seeds
It  has  been  used  since  ancienl  times  in  both  China
dnd  India  (where  it  is  known  as  tila  ml  or  gingelly  oil). It  is  available  in  a  light  ambei  color,  pressed  from  the
buff-colored  seeds,  oi  a  deep  brown  when  pressed
from  the  black  seeds,  when  pressed  from  roasted
seeds,  it  is  a  deep  tan  color. Sesame  oil  is  used  exten
sively  in  Ayurvedic  medicine  and  is  considered  the
mam  cooking  oil  loi  Vata  types,  Ma)  >\\^>  be  used
spai  i ugly  by  Kapha  a\x.\  Pitta  types. Sunflower  Oil
A  golden  oil  pressed  from  the  seeds  ol  the  sunflowei
175
^e,
THE    PRACTICE    OF    AYURVEDA
plant. It  is  hailed  as  the  best  all-round  oil  for  all  body
types,  and  especially  for  the  Pitta  types  because  of  its
gentle,  cooling  nature  and  mildly  sweet  taste. Walnut  Oil
A  deep  amber-colored  oil  pressed  from  walnuts. It  is
delicate,  nutty,  and  aromatic  and  may  be  used  spar-
ingly by  all  types  to  accent  salads,  dresings,  greens,
and  desserts. Like  almond  oil,  it  is  best  for  Vata  types. THE   SADHANA  OF   MILK
And  it  will  come  to  pass  in  that  day ... the  hills
shall  flow  with  milk. Joel  3:18
The  cows  yield  butter  and  milk  inexhaustible  for
thee  set  on  the  highest  summit. Rig  Veda,  IX  2.7
I  grew  up  in  an  idyllic  village  not  far  from  the  sea. In
the  still  afternoons,  women  gathered  on  their  kitchen
verandas  and  sifted  through  grains  and  dhals,  or  picked
nits  off  the  hair  of  their  children. The  young  ones
gamboled  under  the  relentless  sun  as  the  cool  breezes
wafted  over  the  surface  of  the  murky  marsh  waters. The  occasional  half-clad  farmer  with  his  sickle  and
hoe  dotted  the  dirt  roads  on  his  way  home. The  lithe,
ebony  milkman,  whose  feet  were  always  in  flight,
would  arrive  before  tea  and  fill  the  milk  buckets  that
were  waiting  for  him  on  the  landing  below. The  milk
was  delivered,  buff-colored  and  foaming,  within  the
hour  of  the  milking. It  was  never  preboiled. Milk  was
a  vital  and  living  food  for  as  long  as  the  ancestry
could  remember. The  cows  were  gentle  and  happy. They  grazed  in  the  green  pastures  of  fertile  and  rich
land. They  roamed  by  instinct,  with  their  own  rhythm. No  one  questioned  why  they  should  seek  shelter  from
the  blazing  sun,  or  why  they  sat  and  gazed  with  those
stupendous  lotus  eyes. It  was  the  norm  to  find  them
sleeping  in  the  middle  of  the  roads. Bicycles  and  other
vehicles  careened  around  them  until  they  were  cov-
ered with  dust. No  child  felt  threatened  by  the  pres-
ence of  the  cows. They  were  part  of  the  dynamism  of our  life. A  field  without  grazing  cows  would  have
been  inconceivable  in  those  evanescent  afternoons. We  lived  with  a  large  extended  family. Among
father's  many  trades  was  his  priesthood. His  father,
who  was  from  a  prestigious  lineage  of  Brahmins,  was
one  of  the  many  transported  by  the  British  from  North
India  to  British  Guiana. Most  of  the  villages  along  the
Corentyne  Coast  became  little  replicas  of  our  moth-
erland. The  values  of  sadhanas,  still  intact  in  India
during  the  time  of  my  grandparents'  migration,  were
maintained  with  stoic  observation. They  were  the  heart
of  the  tradition. Millions  of  hearts  were  broken  in
that  relatively  short  period  of  exodus. These  ancient
customs  were  the  only  salve  for  the  bleeding  journey-
men. Every  day  the  milk  was  boiled  three  times  and  the
cream  was  removed  to  make  fresh  yogurt,  buttermilk,
and  butter. Ghee,  the  elixir  of  Vedic  foods  and  an
important  carrier  of  herbs  and  medicines  in  Ayurvedic
remedies,  was  made  by  a  process  of  heating  the  fresh
sweet  butter. On  special  occasions,  the  milk  would  be
ordered  twice  daily  for  preparation  of  ceremonial  foods
for  the  various  pujas,  the  ceremonies  of  worship. Oc-
casionally, fresh  goat's  milk  would  be  ordered  for  a
young  child  or  for  a  special  health  condition. Even  the
most  rare  tiger's  milk  was  used  from  time  to  time  for
a  serious  health  problem. The  tenets  of  the  Vedas
were  practiced  effortlessly  by  the  village  elders. These
sadhanas  were  handed  down  and  perpetuated  until
the  country  was  swallowed  in  a  miasma  of  political
wars  following  her  independence  from  Britain. Years  later,  during  my  stay  at  an  ashram  in  Penn-
sylvania, I  was  taking  my  daily  walk  past  a  cow  pas-
ture. I  saw  for  the  first  time  what


 t o
blend —just s w al lo w, letting t he
sug ar and tur pentine mi x tur e g o do w n y our
t hr oat. T ak e as man y sips of w at er as y ou need
t o in or der t o g et e v er y t hing
do w n. If y ou w eig h 241 pounds or o v er, y ou ma y ha v e mor e C andid a t han ot her s and
y ou should
ac tual l y use less tur pentine. A half -t easpoon amount w i l l g i v e less
die-off and disc omf ort. If
t his dose does not g i v e an y benef it, it’ s f ine t o inc r ease
t o 1 t easpoon o v er a per iod of 4
doses. Instructions for Pe ople Who Hav e Had Candida Sy mptoms for More than 2
Years
If y ou f al l int o t his c at eg or y, y ou ma y benef it f r om t ak ing t he C andid a C leaner
onc e a d a y f or
4 d a y s, t hen t w ic e a w eek unti l y ou r eac h y our pr e-C andid a st at e.
T he long- t er m dosing is
onc e a mont h, or t w ic e a y ear, as our anc est or s did. FREQUENCY
R epeat t his dosing t w ic e a w eek, on eit her M ond a y and F r id a y, S atur d a y and
T uesd a y, et c.
T his c omplet es t he 5 st eps, and al lo w 1 w eek t o c omplet e eac h of
t he 5 st eps. In ot her w or ds,
st art w it h st ep 1. A f t er 1 w eek, add st ep 2. T hese st eps must be done t hor oug hl y, or t her e w i l l
be C andid a
die-off c aused b y C andid a t hat ar e tr apped and unable t o lea v e
y our bod y. In
ot her w or ds, y ou ma y f eel w or se inst ead of bett er.2 4
S pec i al C as e s
Di e-o f f
P eop l e with C an di d a S y mpt o ms
f o r  m o r e th an 2 y ear sDizin e ss
T his is a head ac he or w or sening of an y
s y mpt oms. T his is c aused
b y not enoug h
w at er in y our s y st em. D r ink t he
r ec ommended
amount of w at er in st ep 1 f or
at least 1 w eek bef or e att empting
tur pentine
and w hi le y ou ar e t ak ing tur pentine. T he sec ond c ause
is t oo muc h w ast e in t he
s y st em. T his means t hat t he int estines
ha v e
t oo muc h w ast e and w i l l not al lo w t he
C andid a t o e x it as t he y
w ish. T he solution is
t o st op t he tur pentine and c lear t he bo w els,
using t he sug g estions in st ep 1. T he t hir d
c ause is t oo muc h
tur pentine. R educ e y our
dose. T he number one c ause of t his is t oo muc h
tur pentine or
t oo litt le sug ar. W hen pour ing t he tur pentine ont o t he
sug ar,
pour onl y enoug h t o ent er t he bott om c ube. If
y ou
pour so muc h tur pentine t hat e v er y
g r anule of sug ar is
soak ed, y ou need t o t hr o w
t hat sug ar a w a y and st art
o v er. DO NO T E A T T H A T SUG A R.
T he sug ar ac t s as t he
disper sing ag ent and
slo w s t he absor ption of tur pentine. T his
means t hat y ou must use mor e sug ar t han
tur pentine or t he tur pentine g et s absor bed
t oo quic k l y. If y ou f al l int o t his c at eg or y, y ou ma y benef it f r om
t ak ing t he C andid a
C leaner onc e a d a y f or 4 d a y s,
t hen t w ic e a w eek unti l y ou r eac h y our
pr e-
C andid a st at e. T he long-t er m dosing onc e y ou
r eac h y our
desir ed st at e of healt h is onc e a mont h
or t w ic e a y ear, as our
anc est or s did.15
Hist o ri cal E vi d e n ce
S o ho w do tur pentine and sug ar help, and ho w does one t ak e it? O r ho w has it been
t ak en in t he past,
I should sa y. M y f ir st inc lination t o use tur pentine and sug ar w as f or people w ho had c hr onic,
se v er e,
long-st anding i l lness, f or w hic h not hing had w or k ed. A nd w hat c omes t o mind
ar e c onditions suc h
as lupus, multiple sc ler osis, and r heumat oid art hr itis. N o w, man y
of y ou w i l l r ec og nize t hese
c onditions as aut oimmune disor der s. W hat I f ound w as t hat t hese people benef it ed g r eat l y f r om g oing on an or g anic, v eg an,
w hole-f ood
diet f or a c ouple of w eek s, instituting enemas, and f ol lo w ing it up w it h a
w at er f ast of 5 t o7 d a y s, at
w hic h point t he y w er e g ener al l y out of t he w oods. B ut one pr oblem t hese people uni v er sal l y had is t hat t he y w ould ha v e sug ar c r a v ing s,
t he y w ould
ha v e meat c r a v ing s, and t hese c r a v ing s int er f er ed w it h t heir c ompli anc e
and healing. F or t hese
people, tur pentine and sug ar t w ic e a w eek c ut out t heir
c r a v ing s, pr e v ent ed t heir r el apses, and w as
of g r eat benef it. S o t hose w er e some
ar eas w her e it pr o v ed v er y helpf ul. I w i l l shar e t he st or y of one per son w ho w as helped b y it. His w if e did t ak e tur pentine f or her c ondition and r ec ei v ed r elief, but af t er about 3
doses, she f elt
t hat tur pentine w as just not somet hing she r eal l y w ant ed t o t ak e.
N o w, t he ot her t hing I f ound about
tur pentine is t hat not onl y does it k i l l w or ms, but it
appear s t o k i l l bac t er i a and f ung i as w el l.

O ne per son c ame t o me w it h a book, and t he book w as tit led T he Y east C onnec tion. She c ame int o
t he of f ic e w a v ing t his book and y el ling, “ D oc t or, D oc t or, do y ou k no w
about y east? D o y ou k no w
about t he y east s y ndr ome? I ha v e c andidi asis t hr oug hout
m y w hole bod y, and I ’v e been t o I don ’t
k no w ho w man y doc t or s, and no one has been
able t o help me. I don ’t e v en w ant t o see y ou unless
y ou ar e an e x pert in y east. " I said, " W el l,


 class when  he was in town, and he gave me the
assignment of drawing the Buddha,” she told me. Louise hadn’t done
anything like that before. “Drawing the Buddha took great preci sion. It was
like taking a class in mathematics. I had to erase a lot of lines,” she said
with a big smile.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        In the end, I tried to be an invisible
child in order to make myself safe. ” Whatever act we choose, it causes us to
feel estranged from our basic goodness. The basic fear I am not loveable
morphs into a belief that I must deserve love. When we identify with this
erroneous belief, love ceases to feel natural and unconditional. Instead, we
fear that love is a prize that must be earned, deserved, and achieved
somehow, but only if we are worthy. We take our childhood acts into adulthood with us. These acts turn into
roles we play out in relationships. Without our basic goodness, we are lost. We search outsi de of ourselves for love. We look for a prince or princess
who can save us from our basic fear of being unloveable. We are trapped in
a dungeon of unworthiness, hoping someone will rescue us. In the movie Shrek the Third, Sleepin g Beauty, Snow White, Rapunzel,
Cinderella, Doris the Ugly Stepsister, and Princess Fiona and her mother,
Queen Lillian, are imprisoned in a tower by Prince Charming. Fiona wants
the ladie s to plot their own escape. “Ladies, assume the position. ” says
Snow White. Instantly, Sleeping  Beauty falls asleep, Snow White lies down
in a coffin pose, and Cinderella gazes dreamily into space. “What are you
doing. ” shouts Princess Fiona. Sleeping Beauty snaps awake and says,
“Waiting to be rescued,” and then falls back asleep again. “You have got to
be kidding me. ” says Princess Fiona. In Pretty Woman, a modern-day fairy tale, Julia Roberts plays Vivian
Ward, a Hollywood prostitute hired by a wealthy businessman, Edward
Lewis, played by Richard Gere, to be his escort for some social
engagements. Business soon turns to love. Lewis thinks he is rescuing
Ward, but Ward has other ideas. In the final scene, Prince Edwa rd arrives in
a white limo calling out to Princess Vivian. He climbs the fire escape to hertop-floor apartment. When he finally reaches her, he asks, “So what
happened after he climbed up the tower and rescued her. ” Vivian replies,
“She rescues him right back. ”
The victim and the rescuer are both playing a role in an effort to win
love. The point is, there can be no happily-ever -after in any of these stories
—or in any of our relationship s—until we claim our basic goodness for
ourselves. Everyone can help us with our quest. Indeed, we will need help
along the way. Ultimately, however, it must be our decision to reclaim our
basic goodness. This decision is a journey in itself. It is a journey of
forgiveness, a journey that takes us back to love again. “Loving the inner child is about forgiving ourselves for our loss of
innocence and loss of goodness,” says Louise. “The truth is, we all did the
best we could with what we knew at every stage of our childhood. And yet,
we may still be judging ourselves and punishing ourselves for not having
done it better, for making mistakes, for abandoning ourselves, for upsetting
others, and for not being a good enough boy or girl. Until we forgive
ourselves, we will be trapped in a prison of righteous resentment. Forgiveness is the only way out of this prison. For giveness sets us free. ”
Louise and I close our conversation about forgiveness and loving the
inner child with a meditation in front of the mirror. This meditation
happened spontaneously, but I’ve reconstructed it here. You might like to
follow it for your own inner -child meditation. “Encourage everyone to do
this meditation in front of the mirror,” Louise tells me. I assure her I will
put it in writing. We recommend that you do this meditation sitting in front of a mirror. Place your hand s over your heart. Take a deep breath. See yourself through
the eyes of love. And speak to yourself with love. I am loveable and life loves me. I forgive myself for all the times I’ve been
afraid I am not loveable.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the Forgiveness Scale exercise?,
A: To help you cultivate the willingness to forgive and release the past, allowing you to heal and move forward.
Q: What is the importance of gratitude, according to Louise Hay?,
A: It helps you to stay present, appreciate what you have, and see the good in your life, which in turn helps you to heal and move forward.
Q: What is the main message of the Buddha, according to Louise Hay?,
A: We are born blessed, and we have been given everything; we just need to receive and acknowledge it.
Q: What is the significance of the present moment, as emphasized by Eckhart Tolle?,
A: It is the only real time, and by focusing on it, you can transform your life and find happiness.
Q: What is the goal of the gratitude exercise in the Daily Gratitude practice?,
A: To help you appreciate and focus on the present moment, which can lead to a new perspective and a more positive outlook on life.<|eot_id|><|begin_of_text|>“It was my teacher ’s idea that I draw the Buddha, and I
couldn’ t have done it without his gentle encouragement.”
Louise finished drawing the Buddha after many sessions and then set
about painting the figure. “I started to paint it by myself, but I wasn’ t happy
with it,” she said, so she set the drawing aside. It sat on an easel in her
painting room for a couple of years. “One day I remember thinking, When
the student is ready, the teacher appears,” Louise recalled. “Shortly after
that I met my next teacher, Linda Bounds.” Louise formed a close
friendship with Linda, a local artist. “Linda brought out artistic abilities inme that I didn’ t know I possessed,” Louise told me. “We took a journey
together that I will treasure forever.”
Linda taught Louise to paint by brushing layer upon layer of color onto
the canvas. Painting Blessing Buddha  took about two years. It was during
this time that the painting became a meditation for Louise. She began to
tune in to the life of the Budd ha. She was struck by what she called “a
universal benevolence” that moved through him, and this gave her the idea
to name her painting Blessing Buddha. “I began to have a conversation with the Buddha,” Louise told me. “What did you talk about?” I asked. “Everything,” she said with a smile. “Be specific,” I said. “I asked the Buddha to help me with my painting,” she said. “Wise move.”
“I told the Buddha I was afraid I couldn’ t do the painting,” she added. “What did the Buddha say?”
“He said, ‘Remember that the Universe loves you and wants you to
succeed at everything you do.’”
Each time Louise worked on the painting, she tuned in more to the
Buddha’ s experience of enlight enment. “First I asked the Buddha to help
me paint the Buddha. He was very helpful with that, and so I started to ask
for help with other things. I asked for support with loving myself more,
forgiving others, being grateful, and being open to guidance. I didn’t ask the
Buddha for material things; I asked for help with my mind. I see the
Buddha as very compassionate and as a universal friend who is here to help
us all.”
When I asked Louise to sum up her experience of painting  Blessing
Buddha, she said, “Blessing Buddha  taught me to be very patient with
myself and also very kind. To paint this picture I had to find the little-girl
me—the girl I call Lulu—who paints without any fear or self-criticism or
self-doubt. Above all, I had to be more open and more willing to receive. This painting was done through  me, not by me. That’ s why the full name
for my painting is Blessing Buddha: Ask and Y ou Shall Receive.”
The Alr eady Principle“I remember when I first discov ered I was truly prosperous,” Louise tells
me. “When was that?” I ask. “It was when I realized I could afford to buy any book I wanted,” she
says. “How old were you?”
“I was in my mid-40s or so,” she says. “Why books?”
“I had very little money. I didn’ t even own a watch. Books felt like a
luxury, but they were af fordable,” she tells me. “What were you reading?”
“Florence Scovel Shinn’ s book The Game of Life and How to Play It was
a big inspiration. I liked her practical, no-nonsense approach,” says Louise. “You and Florence could easily be soul sisters,” I tell her. “I’ve always felt a strong kinship with her,” Louise says, smiling.


long beard. Gautama moved as silently as he could, and he didn’ t speak in
greeting to the old ascetic, who made no motion, not even the flutter of an
eyelid, to acknowledge his visitor. Finding the shade of a nearby tree,
Gautama sat under it and folded his legs. For ten years now he had been
meditating, and just as Asita promised, it had become his refuge from the
outside world. At first he had found it hard to settle down completely. As the scriptures
say, the mind is like a runaway coach, and the driver never stops whipping
the horses. But from inside the coach a voice whispers, “Please stop.” At
first the team and driver ignore the voice. It is very soft; it never insists. Over time, however, the voice wins obedience, and the driver and horses
stop wildly galloping. Bit by bit they slow down until the mind is at rest. Thus Siddhartha learned a basic lesson: whatever can run can also stand
still.Gradually the tree shade moved away, and he began to sweat. He could
see an orange glow in his eyelids and knew, if it was this near sunset, that
hours must have passed. Gautama took a peek, but the hermit was still
motionless under his lean-to. There was no guarantee that he possessed any
wisdom or could be a useful teacher. But Gautama had promised himself
that he would seek out someone like Asita. How can freedom be taught
except by someone who is free? Darkness descended, and still there was no sign of activity. Gautama got
to his feet and headed toward a stream he’d crossed near the clearing. Stooping to drink, he realized that waiting could take longer than he’d
thought. He collected some fruit from the trees and headed back to the
clearing. He fashioned a bed of boughs and went to sleep. The hermit
became a black outline against the nearly black night sky. In this way three days passed. The hermit’ s ability to remain as still as
one of the Shiva statues outside Canki’ s temple impressed Gautama deeply. His own body ached from the hours he had put in sitting and waiting for
something to happen. He fidgeted, obeyed the call of nature, ate and drank
when he had to. Like a force of nature, the wiry old man remained
immobile. Once or twice Gautama gave a soft cough to make his presence
known. On the second day he ventured to say “Namaste” in a quiet voice. On the evening of the third day, he walked over to the ascetic, squatted on
his heels beside him, and said, “Sir?”
The hermit opened his eyes. “Y ou talk too much,” he said. His voice
was clear and alert; the trance he was waking up from was no ordinary kind. “Can you teach me?” Gautama asked, wanting to seize the moment
before the hermit retreated back into his deep samadhi  once more. But he
was too late. The hermit closed his eyes, and soon the sun set. Gautama
stretched out on the ground for the night, having no idea if he’d made any
progress. Apparently he had. When he woke up the next morning the hermit
was standing over him. “Maybe,” the hermit said. Gautama sprang to his feet. “What shall I do first?”“Be quiet.”
The hermit went back to his place under the lean-to and resumed his
meditation. Gautama suspected that he wouldn’ t open his eyes for another
three days. It took four. In the meantime, however, the new disciple wasn’ t
bored. Gradually he began to be filled with his teacher ’s presence. It
happened invisibly. Gautama was obliged to meditate along with his master. Imitating the guru was the main path for a disciple: you ate when the guru
ate, slept when the guru slept, listened when the guru spoke. Y et the greatest
teachers, so Siddhartha had been told when he interrogated visitors to court,
taught in complete silence. Apparently Gautama had run into one of those, for whenever he closed
his eyes, something new would happen. He found stillness, as before, but
now it was vibrant and alive, as if a shower of sparkling white light were
falling inside him. Its ef fervescence caused his body to tingle gently, a
delicious sensation that made it ef fortless to sit in meditation for hours at a
time. In between, when Gautama found that his limbs were too stif f and his
body too restless to sit any longer, he puttered around the clearing,
sweeping away debris, placing a gourd of water beside his master, gathering
fruit and firewood for the night. He was eager to ask the hermit how he
managed to enter a disciple and fill him with his presence. Then he
remembered his master ’s rebuke about talking too much. On the evening of
the fourth day the hermit surfaced from his samadhi. His first word was, “W ell?”
Gautama prostrated himself at the hermit’ s feet. He could have said, “I
am satisfied,” but his gesture of obeisance was enough. His teacher had
given him a taste of all that was to come, and when he said, “W ell?” he
meant, “Do you accept me?” The bond between a guru and a chela,  or
disciple, exists deep in the heart. Gautama had become so sensitized that
this one word, “W ell?” said everything. It said, This is how things will be. If
you want praise and smiles, go to someone else. I’m not her e to flatter you. The routine at camp was soon established. The disciple performed the
small duties that kept the necessities of life going. Most of the time the two
of them simply sat, facing each other across the clearing like two life-sizeicons abandoned by a sculptor in the forest. Then the face of Y ashodhara
began to appear in Gautama’ s mind. She was smiling, and he couldn’ t help
looking at her smile. The scriptures give permission to meditate upon
various divine images, so why not his wife? If love is divine, can’ t a woman
also be? Y et the moment Gautama fixed his mind’ s eye on Y ashodhara’ s
face, her body appeared, and it was not clothed. The young monk squirmed,
praying that his master didn’ t see the physical reaction this caused, which
wasn’ t his fault. He fought his reaction. Meditating on arousal wasn’ t in the scriptures. Yashodhara’ s face changed; it began to mock him. Her hands moved down
her body. He fought harder. Perhaps if he focused on the purity of his love
for her. Gautama thought about the day he chose her to be his wife. She was
sixteen, he was nineteen. He had given up on finding Sujata but was far
from losing her memory. When it was announced that he was to be
betrothed, eager fathers drove a long distance to present their daughters in
faraway Kapilavastu. Nobles, princes, and kings of neighboring domains
crossed the border with elaborate entourages of slaves and horses. Siddhartha sat on the ramparts looking down at the scene with Channa. “If the interviews are too much for you, I can always take a few of f your
hands,” Channa said. Some of the younger girls were barely twelve; it
wasn’ t expected that he would live with them im mediately—arrangements
would be made. But delay was only temporary. Suddhodana couldn’ t be put
off. “Choose a girl who plays with dolls, choose an old maid of nineteen,”
the king said. “But you can’ t walk away without choosing someone.” They
both knew that the future of the dynasty was at stake. On the ceremonial day when all the hopeful brides were assembled at
court, Siddhartha entered the hall in the same elaborate coat and plumed red
turban he had worn when he turned eighteen. Each girl was prostrate on the
floor, and as the prince walked down the line, he would catch a fetching or
shy glance, a glint in one eye that promised sensual delight, in another a
darting shyness that spoke of innocence and even bewilderment. Only one
girl didn’ t look up at him, keeping her veiled face to the floor. She made
Siddhartha curious.“A great day!” declared Suddhodana in a loud, jovial voice. But when
his son walked into his embrace, he whispered in his ear, “None of your
tricks. They’re not here so you can pray with them.”
Siddhartha knelt. “I know my duty, father.” As he turned around, a
chamberlain ran up and handed him a garland of gold necklaces. Siddhartha
pulled out a strand and approached the first girl. “You are very beautiful. Why do you wish to marry me?” he asked,
lifting her from the floor. Her direct gaze told him she wasn’ t shy. “Because you are kind and good. And handsome.” She gave him a
seductive look, one that was well practiced. Siddhartha knew it was


 his subconscious, no one would die if he stayed
awake. He also had a knee-jerk reaction to be overly kind and caring to people
when saying goodbye, even if they were near strangers or he didn’ t like
them. The underlying belief here was: “I need to be nice and say goodbye
because otherwi se they might die.” He had not had a chance to say goodbye
to his father. He worked through his unresolved grief from so long ago. His
anxiety decreased significantly. His “goodbye” compulsion ended, and he
no longer had problems saying goodbye. He completed college free of
insomnia and went onto a wonderful teaching career. Letting Go of Dreams
Letting go of what you dreamed you would have but that never happened is
a form of grieving, too. If being married is your dream and it doesn’ t seem
to be happening, you may have grief to tap on. If you are divorcing, you
may have the grief of not spend ing your lives together and everything that
meant to you. There’ s grief over the loss of health or over aging. There’ s
grief over not being able to have your own biological baby if that has been
your expectation and your identity has been wrapped up in it. The tapping
might extend in this case to events like how painful it is to be around
pregnant women  or to listen to colleagues at work discuss their children. Once you collap se the grief around lost dreams, you’ll find it’s much easier
to open up to new ones. In Conclusion
We’ve explored  how you can begin to poke around the edges of grief and
loss, as well as how to use EFT to gently release and navigate through the
small and big losses in your life. You now have a sound foundation from which to continue your tapping
practice. You’ve  learned one-point tapping and Gold Standard EFT. You’ve
tried the exercises and gotten results. Y ou’ve probably been surprised a timeor two at how quickly tapping  works. And you’ve likely shared tapping
with a friend, or ten. You know you can tap any time, anywhere, and on anything. You know
EFT terminology and how to look under your big tabletop issues to uncover
the specific even ts holding a problem in place. You know how to aim EFT
at one event at a time, tapping on one aspect at a time, until the whole event
collapses. You know that if you tap enough events through to neutrality, the
whole issue will collapse and you’ll experience relief. You’ve built on the basics to include Tell the Story technique, which
gives you a syste m to dismantle the charge from bad memories step by step. You’ve learned how to resolve physical symptoms and uncover emotional
contributors to pain through Chasing the Pain. And you know how to begin
to use EFT to address a broad spectrum of challenges, includin g changing
unhealthy life-stress patterns, resolving self-sabotage, clearing cravings,
restoring body confidence, addressing excess unresolved grief, ending
phobias, clearing the emotional contributors to physical illness, obtaining
pain relief, and more. As you continue to grow in your practice you’ll continue to experience
wow! moments as longtime issues dissolve with as few as one round of
tapping. You also know that to get results, you have to be persistent! May
this book be a resource for you time and again. [contents]
OceanofPDF.comAppendix A
Tapping Summary
EFT basic recipe
1. Identify a tapping target—a troubling feeling, sensation, though t, or bad
memory. 2. Rate the current intensity of the issue on the 0 to 10 scale. Zero is
completely neutral, 10 is the most intense. 3. Insert the tappin g target into the EFT template to create the EFT setup
statement. 4. Express the EFT setup statemen t one or more times while continuously
tapping the Karate Chop point. 5. Create an EFT reminder phrase, shorthand for the tapping tar get. 6. Tap the eight points of the EFT tapping sequence while repeating the
reminder phrase, start top of head to under arm. 7. Test the 0 to 10 intensity number again after tapping one or two
sequence rounds. 8. Adjust for changes in intensity by tweaking your setup phrase or creating
a different setup phrase, and start the process all over again until all
references to the upset are wholly dissolved.Figure 6: The Karate Chop point (top); the EFT
sequence (bottom)
Additional T apping Points
Fingertip PointsAfter performin g the EFT basic recipe, including the tapping down the
points, you add finger points tapping five to seven times on each point
below:
Outside humb at base of nail
Inside index finger
Inside middle finger
Inside baby finger
Karate Chop point
Next Is Nine Gamut SeriesLocate the gamu t point between the ring and pinkie fingers, about one inch
back from the knuckles. Tap this point gently and continuously through the
nine-gamut series. Holding the associated problem in your mind:
1. Close your eyes. 2. Open your eyes. 3. Eyes only, look hard down to the right. 4. Eyes only, look hard down to the left. 5. Move your eyes clockwise a full circle. 6. Move your eyes counterclockwise in a full circle. 7. Hum two seconds of a song. 8. Count rapidly from 1 to 5. 9. Hum two seconds of a song again. Repeat the EFT sequence. You can start with the EFT basic recipe, continue with tappin g fingers,
the gamut points, and one more EFT sequence as a full round. Do it as one
whole flow. Below Nipple Point or Liver PointLocated one inch below the nipple on a male, and where the breast attaches
to the chest for a female. It’s not as easy to access especially in public, but
it’s very useful. Wrist Points
You can tap the wrist point of each hand either with fingertips or by just
tapping both wrists together. [contents]OceanofPDF.comAppendix B
Taking a Wayside Rest from the Tough
Stuff
Is it time for a wayside rest? Do you need to take the edge off all this
serious stuff we are talking abou t and try a positive tapping exercise? Here
are a few ways you can take a break from the serious stuff when you need
to step away. Wayside Rest 1
Note these taps offer the equivalent of an emotional wayside rest when you
need it. They are a variation of traditional EFT. Let’s have a quick
restorative moment. Step 1. First, breathe deeply for a count of four, double your exhale to a
count of eight. Repeat four times before going to the next step. Step 2. Tap on your thymus/collarbone  points while expressing these
words or any phrases that give you a good feeling:
“Isn’ t life grand? I’m learning how to tap. I’m learning a lot about
myself. It’s possible to heal, and I’m healing now. I love the idea of feeling
better. I love feeling good. I love sunrises. I love the colors of the sunset. I
love the sound of the crickets on a midsummer ’s night. I love the sound of
my favorite song. I love the song of my soul.”
Good! We can move on now. Feel free to take a wayside rest like this any
time you’re feeling even a little overwhelmed as you read throug h the book. Wayside Rest 2
It’s useful to know that we can dip in and out of big feelings and that they
are not the boss of us, so to speak. What were your favorite upbeat songs
growing up? Compile a list and then access that music in a playlist. Listento it, sing it, play it, dance it, enjoy it now. Play it when you need a “now
for something completely dif ferent” moment. The resting space can allow you the space to remember that the troubling
event is not all of you and will not swallow you up. These rests serve as
reminders of what a wonderful and amazing human being you are just as
you are right now, problems and all. Wayside Rest 3
How do you feel right now? Tap your finger points or the tap-d own points
while reliving a super positive event that happened in the past. Be specific
and relive the wonderful details about that good experience. Savor it. Juice
it. Now notice if your mood has changed. If you’re ready, go back now to
your tapping target, equipped with the most effective tool in the universe:
an open heart. [contents]OceanofPDF.comAppendix C
EFT Resources
Here’ s information directly and indirectly related to tapping or heal- ing
I’ve found helpful. This is not a comprehensive resource section, just a
selection of items you may find useful or that I have enjoye d. Websites
evolve quickly, so some may no longer be available. Tapping V ariations and the
Evolution of Energy Therapy
When EFT was developed by Gary Craig in 1995, his open-handed,
generous appro ach, coupled with the technique being so easy and
profoundly effective, helped spread meridian therapy throughout the world. An online newsletter that began with twenty people fairly rapidl y had some
500,000 subscribers. Work


. F o r  t h e  l e v e l  o f  c o n s c i o u s n e s s  i s  t h e  l e v e l  o f
c a u s e ;  a d d r e s s i n g  p r o b l e m s  a t  t h e i r  c a u s e  m e a n s  a d d r e s s i n g
t h e m  i n s i d e  o u r  o w n  s e l v e s. A d d r e s s i n g  p r o b l e m s  o n l y  o n
t h e  l e v e l  o f  t h e i r  e f f e c t s — i n  t h e  o u t s i d e  w o r l d — i s  f a i l i n g  t o
a d d r e s s  t h e m  d e e p l y  a t  a l l. T h e  P o w e r  o f  L o v e

W h e n  m y  s i s t e r  w a s  d i a g n o s e d  w i t h  b r e a s t  c a n c e r  i n  1 9 8 9,
s h e  s a i d  t o  h e r  o n c o l o g i s t,  “ M y  s i s t e r  s a y s  I  s h o u l d  g o  t o  a
s p i r i t u a l  s u p p o r t  g r o u p. ”  H e  r e s p o n d e d,  “ A n d  w h a t  m e d i c a l
s c h o o l  d i d  y o u r  s i s t e r  g o  t o. ”
T h e  g o o d  n e w s  i s  t h a t  t o d a y  s u c h  a  p a t r o n i z i n g,
c o n d e s c e n d i n g  a t t i t u d e  t o w a r d  t h e  p h y s i c a l  b e n e f i t s  o f
s p i r i t u a l  p r a c t i c e  i s  h a r d  t o  f i n d  a m o n g  d o c t o r s. I f  s o m e o n e
i s  d i a g n o s e d  w i t h  a  l i f e - c h a l l e n g i n g  d i s e a s e,  t h e i r  d o c t o r  i s
n o w  l i k e l y  t o  b e  t h e  f i r s t  p e r s o n  t o  s a y,  “ G e t  o v e r  t o  o n e  o f
t h o s e  s p i r i t u a l  s u p p o r t  g r o u p s. ”  W h y. B e c a u s e  t h e  m o s t
p r e s t i g i o u s  a c a d e m i c  i n s t i t u t i o n s  h a v e  s c i e n t i f i c a l l y
s u b s t a n t i a t e d  t h a t  a m o n g  p e o p l e  w h o  h a v e  b e e n  d i a g n o s e d
w i t h  a  l i f e - c h a l l e n g i n g  i l l n e s s,  t h o s e  w h o  a t t e n d  s p i r i t u a l
s u p p o r t  g r o u p s  l i v e  o n  a v e r a g e  t w i c e  a s  l o n g  a f t e r
d i a g n o s i s. T h e  f a c t  w e  t h i n k  l o v e  i s  a  f i e r c e  a n d  a w e s o m e  p o w e r
d o e s n ’ t  m e a n  w e ’ r e  w i m p y  t h i n k e r s. I  w a s  o n c e  i n t e r v i e w e d
o n  a  T V  t a l k  s h o w,  a n d  t h e  i n t e r v i e w e r  i n t r o d u c e d  m e  b y
m a k i n g  s o m e  s n i d e  c o m m e n t  a b o u t  h o w  I  w a s  a  p a c i f i s t  a n d
t h o u g h t  t h e r e  s h o u l d  b e  n o  a r m y. I  l o o k e d  a t  h i m,  s t u n n e d,
a n d  a s k e d  h i m  w h e r e  i n  t h e  w o r l d  h e  g o t  t h a t  i d e a. “ W e l l,  I
j u s t  a s s u m e d  i t. ”  h e  s a i d. “ Y o u  t h i n k  l o v e  i s  t h e  a n s w e r  t o
e v e r y t h i n g,  s o  I  f i g u r e d  y o u  t h i n k  a  m i l i t a r y  w o u l d  b e  a  b a d
t h i n g. ”I t ’ s  a m a z i n g  h o w  m u c h  r i d i c u l e  t h e  t o p i c  o f  l o v e  c a n
a t t r a c t  w h e n  i t  d o e s  a n y t h i n g  o t h e r  t h a n  s u p p o r t  t h e  s t a t u s
q u o. T o  g o  f r o m  “ S h e  t h i n k s  l o v e  i s  t h e  a n s w e r ”  t o  “ S h e
t h i n k s  w e  s h o u l d n ’ t  h a v e  a  m i l i t a r y ”  i s  t o  t r i v i a l i z e  t h e  m o s t
p r o f o u n d  p h i l o s o p h i c a l  a n d  s p i r i t u a l  t r u t h  e v e r  e x p r e s s e d  o n
e a r t h. A  C o u r s e  i n  M i r a c l e s  s a y s  t h e  w o r l d  i s  a n  u n h a p p y
d r e a m,  w h i c h  m u s t  b e c o m e  a  h a p p y  d r e a m  b e f o r e  w e  c a n
a w a k e n  f r o m  i t. *  T h a t  m e a n s  t h e  w o r l d  m u s t  b e
t r a n s f o r m e d  b e f o r e  i t  c a n  b e  t r a n s c e n d e d. I t  i s  t h e  p u r p o s e
a s c r i b e d  t o  s o m e t h i n g  t h a t


 r e  v i c t i m s  o n
b o t h  s i d e s  o f  t h e  g u n. T h a t  r e a l i z a t i o n  l e d  A z i m  t o  r e a c h  o u t  t o  t h e  g r a n d f a t h e r
o f  t h e  b o y  w h o  k i l l e d  h i s  s o n,  w i t h  w h o m  t h e  b o y,  T o n y,
h a d  b e e n  l i v i n g  a t  t h e  t i m e  o f  t h e  m u r d e r. T h e  g r a n d f a t h e r,
P l e s  F e l i x,  w a s  a  G r e e n  B e r e t  w h o  h a d  s e r v e d  t w o  t o u r s  i n
V i e t n a m  a n d  h a d  a  m a s t e r ’ s  d e g r e e  i n  u r b a n  d e v e l o p m e n t. T o n y  h a d  g o n e  t o  l i v e  w i t h  h i s  g r a n d f a t h e r  a t  t h e  a g e  o f
n i n e,  a f t e r  s u f f e r i n g  f r e q u e n t  v i o l e n t  a b u s e  h i m s e l f  a s  w e l l
a s  w i t n e s s i n g  t h e  m u r d e r  o f  h i s  c o u s i n. B y  t h e  t i m e  h e  w a s
n i n e,  T o n y  w a s  a l r e a d y  r a c k e d  w i t h  a n g e r. R e a d i n g  i n  t h e
p a p e r s  a b o u t  t h e  b o y  a n d  a b o u t  h i s  g r a n d f a t h e r,  A z i m  f e l t
c o m p a s s i o n  f o r  t h e i r  s t o r y. A z i m  a s k e d  t h e  d i s t r i c t  a t t o r n e y  t o  i n t r o d u c e  h i m  t o  P l e s,
a n d  t h e y  m e t  i n  t h e  o f f i c e  o f  t h e  p u b l i c  d e f e n d e r  w h o  w a s
r e p r e s e n t i n g  T o n y. A z i m  t o l d  P l e s  h e  f e l t  n o  a n i m o s i t y
t o w a r d  T o n y  o r  h i s  f a m i l y,  a n d  h e  r e a l i z e d  t h a t  b o t h
f a m i l i e s  h a d  b e e n  t r a u m a t i z e d  b y  t h i s  t r a g i c  i n c i d e n t. H e
w a s  c o n c e r n e d  a b o u t  T o n y  a n d  a l l  t h e  o t h e r  c h i l d r e n  w h o
a r e  t r y i n g  t o  c o p e  w i t h  s u c h  a  v i o l e n t  w o r l d,  i n  w h i c h  t h e
a v e r a g e  A m e r i c a n  c h i l d  h a s  s e e n  1 0 0, 0 0 0  i m a g e s  o f
v i o l e n c e  o n  T V,  m o v i e s,  a n d  v i d e o  g a m e s  b e f o r e  e n t e r i n g
t h e  f i r s t  g r a d e. A z i m  t o l d  P l e s  h e  h a d  s t a r t e d  a  f o u n d a t i o n  i n  t h e
m e m o r y  o f  h i s  s o n,  t o  h e l p  s t o p  c h i l d r e n  f r o m  k i l l i n gc h i l d r e n. P l e s  s a i d  h e  w o u l d  d o  w h a t e v e r  h e  c o u l d  t o  h e l p. A s  h e  e x t e n d e d  h i s  c o n d o l e n c e s,  P l e s  t o l d  A z i m  t h a t  e v e r
s i n c e  t h e  d a y  o f  t h e  m u r d e r,  t h e  K h a m i s a  f a m i l y  h a d  b e e n  i n
h i s  d a i l y  p r a y e r s  a n d  m e d i t a t i o n s. A z i m  i n v i t e d  P l e s  t o  t h e  s e c o n d  m e e t i n g  o f  t h e
f o u n d a t i o n  a  c o u p l e  o f  w e e k s  l a t e r,  w h e r e  P l e s  m e t  t h e
e n t i r e  K h a m i s a  f a m i l y. P l e s  s p o k e  p a s s i o n a t e l y  a b o u t  h i s
o w n  e x p e r i e n c e,  s a y i n g  t h e  f o u n d a t i o n  w a s  a n  a n s w e r  t o  h i s
p r a y e r s. A  S a n  D i e g o  t e l e v i s i o n  s t a t i o n  f i l m e d  T a r i q ’ s
g r a n d f a t h e r  s h a k i n g  h a n d s  w i t h  T o n y ’ s  g r a n d f a t h e r :
“ C l e a r l y, ”  t h e y  r e p o r t e d,  “ t h i s  i s  a  d i f f e r e n t  k i n d  o f
h a n d s h a k e. ”
T o d a y,  A z i m  i s  c h a i r m a n  o f  t h e  T a r i q  K h a m i s a
F o u n d a t i o n ’ s  b o a r d  o f  d i r e c t o r s,  a n d  P l e s  i s  t h e  v i c e
c h a i r m a n. T h e  m e n  h a v e  g r o w n  c l o s e,  a n d  A z i m  s a y s  t h a t  i f
h e  w e r e  t o  c h o o s e  t e n  p e o p l e  w h o  a r e


 e d  v e r y  m u c h,  a n d  h e  w a s  b r i n g i n g
h e r  h o m e  f o r  a  v i s i t. I  w a s  h a p p y  h e  h a d  m e t  s o m e o n e,  b u t  I
f e l t  s o m e  f e a r  r e g a r d i n g  o u r  l i v i n g  a r r a n g e m e n t. W a s  s h e
g o i n g  t o  l i v e  i n  t h e  h o u s e  w i t h  u s? W o u l d  s h e  l i k e  m y
d a u g h t e r,  a n d  w o u l d  s h e  l i k e  m e? W o u l d  I  s t i l l  f e e l
c o m f o r t a b l e  i n  m y  h o m e? W h a t  i f  s h e  d i d n ’ t  l i k e  u s  a n d
w a n t e d  u s  t o  m o v e  o u t? I  a l l o w e d  m y  m o n k e y  m i n d  t o  d o  w h a t  i t  n e e d e d  t o  d o,
y e t  I  r e m e m b e r e d  t h a t  m y  o n l y  m i s s i o n  i s  t o  l o v e. F o r  h o u r s
b e f o r e  I  m e t  h e r,  I  s i m p l y  p r a y e d  t h a t  o u r  m e e t i n g  w o u l d  b e
b l e s s e d. I  a s k e d  t o  b e  a n  i n s t r u m e n t  o f  l o v e  i n  h e r  l i f e. I
a s k e d  t h a t  m y  h e a r t  b e  o p e n e d  t o  h e r,  t h a t  o u r  r e l a t i o n s h i p
r e a c h  i t s  h i g h e s t  p o s s i b i l i t y. I  k n e w  t h a t  i f  I  p u t  m y  h e a r t
a n d  m i n d  i n  t h e  r i g h t  p l a c e,  t h e  f u t u r e  w o u l d  r e a c h  i t s
h i g h e s t  e x p r e s s i o n. I  a m  n o t  h e r e  t o  d e s i g n  G o d ’ s  u n i v e r s e
b u t  t o  a l l o w  H i m  t o  s h o w  m e  t h e  d e s i g n  H e  h a s  a l r e a d y
c r e a t e d. I t  w a s  c r e a t e d  i n  t o t a l  l o v e,  f o r  m e  a n d  a l l  l i v i n g
t h i n g s. M y  m i s s i o n  i s  t o  t r u s t  t h a t.L o v e  i s  i n f i n i t e,  a n d  i n f i n i t e l y  c r e a t i v e. I f  t h a t  w o m a n  i s
c o m i n g  i n t o  t h e  h o u s e,  t h e n  t h a t  i s  m y  b l e s s i n g  f o r  t h e  d a y. I t  i s  p a r t  o f  m y  s p i r i t u a l  c u r r i c u l u m. I t ’ s  w h a t ’ s  u p,  a n d
t h a t ’ s  h o w  I  k n o w  i t ’ s  i m p o r t a n t. R e a l i t y  n o w  i s  t h e  r e a l i t y
t h a t  m a t t e r s. W h a t e v e r  i s  h a p p e n i n g  i s  o u r  o p p o r t u n i t y  t o
h e a l  o u r  w o u n d e d  p a r t s,  s h o u l d  o u r  h e a r t s  a n d  m i n d s  b e
o p e n  t o  G o d ’ s  l o v e. I t  w a s  g o i n g  t o  b e  a  l e s s o n  n o  m a t t e r  w h a t :  e i t h e r  a
l e s s o n  i n  b e i n g  o p e n  t o  a  n e w  s i t u a t i o n  o r  a  l e s s o n  i n  s e t t i n g
b o u n d a r i e s  w i t h  c o m p a s s i o n. B u t  t h e  k e y  t o  l e a r n i n g  t h e
l e s s o n  l a y  i n  o p e n i n g  m y  h e a r t. O n l y  i n  t h a t  w a y  w a s  I
d o i n g  m y  p a r t  t o  m o v e  t h e  u n i v e r s e  a n d  m y s e l f  t o w a r d
d i v i n e  r i g h t  o r d e r. R u n n i n g  m y  m i n d  a l o n g  t h a t  t r a c k,  I  p r e p a r e d  t h e  w a y
f o r  h i g h e r  t h i n g s  t o  u n f o l d. A n d  t h e y  d i d. W e  w e r e  f r i e n d s
b y  t h e  e n d  o f  t h e  e v e n i n g. G o d  I s  N o t  Y o u r  G o f e r

S o m e t i m e s  w e  t a l k  t o  G o d  a s  t h o u g h  w e ’ r e  g i v i n g  H i m  o u r
s h o p p i n g  l i s t. P l e a s e  d o  t h i s  f o r  m e,  a n d  t h a t. A m e n. W h i c h  i s  n o t  t o  s a y  w e  s h o u l d n ’ t  a s k  f o r  w h a t  w e  w a n t,
b u t  e v e n  m o r e  i m p o r t a n t,  w e  s h o u l d  a s k  G o d  w h a t  H e
w a n t s. P l a c i n g  o u r s e l v e s  i n  s e r v i c e  t o  G o d  i s  t h e  s i n g l em o s t  i m p o r t a n t  k e y


 Nobel Prize, calibrates at
"memories" elicited in response to Though this chapter has dealt
primarily sell their belongings, and follow the
300, as does the acknowledged Indian
suggestion. Freud concluded that most
with secular uses of this tool, it should be
charismatic spiritual con man down a
spiritual saint, Ramana Maharshi, who
reports of childhood incest he pointed out that applications of the
path to eventual disillusionment. The
died in 1956. (He went into a state of
4950
enlightenment at age sixteen, never left
have a (104) platform from which to
us. W e all add to our common buoyancy
lives; the Spirit of Christmases to come
the mountain where he lived and led a
originate. Pain exists to promote
by our ef forts to benefit life. What we do
beckons us all to make the choices that
life of humble simplicity, eschewing
evolution; its cumulative ef fect finally
to benefit life automatically benefits all
will enhance both our own existence and
money, prestige and followers, and forces us in a new direction, though
the of us because we are all included in that
that of others. (If we calibrate the ener gy
would have remained unknown had not a
mechanism may be very slow. How
which is life. W e are life. It is a scientific
level of Christmas, by the way, it
well-known American writer's
many times is it necessary to hit bottomfact that "what is good for you is good
becomes obvious that power resides
description of Ramana's enlightened state
before a lesson is learned? Perhaps
for me". within the human heart itself.) brought seekers from all over the thousands, which may account for the
(105) Simple kindness to one's self and all
All avenues of questioning lead to the
world. )2
sheer quantity of human suf fering, so
that lives is the most powerful same ultimate answer. The discovery that
Nowhere is spiritual fraud more vast as to be incomprehensible. Slowly,
transformational force of all. It produces
nothing is hidden and truth stands
prevalent than in the world of channelers
by inches, does civilization advance. no backlash, has no downside, and never
everywhere revealed is the key to
and psychics. It is informative to check
It is an interesting exercise to use our
leads to loss or despair. It increases one's
enlightenment about the simplestout the level of truth these mediums
technique to reassess our society's
own true power without exacting any
practical af fairs and the destiny of
express as well as the level of the
scapegoats-for example, to calibrate the
toll. But to reach maximum power such
mankind. In the process of examining our
"source" on the "other side." Sometimes
current power level of the United Nations
kindness can permit no exceptions, nor
everyday lives we can find that all (106) our
a surprisingly high level of truth is in fact
and then ask what level would be
can it be practiced with the expectation
fears have been based on falsehood. The
being taught. A level of truth which
required to successfully do the job for
of some selfish reward. And its ef fect is
displacement of the false by the true is
calibrates at 500 is worth listening to
which it was designed. When we seeas far reaching as it is subtle. the essence of the healing of all things
regardless of its origin, because the
such discrepancies spelled out in plain
In a universe where "like goes to like"
visible and invisible. inability to love is at the root of most
numbers we may stop berating
and "birds of a feather fly together," we
And always a final question will
human problems. Beyond the level of
individuals and institutions, realizing
attract to us that which we emanate. eventually arise for every questioner -the
500, material possessions and worldly
they often simply do not have the
Consequences may come in an biggest question of all: "Who am I?" needs become irrelevant, which is why
requisite power to accomplish their tasks. unsuspected way. W e are kind to the
true teachers neither seek nor desire
Condemnation disappears withelevator man, and a year later a helpful
8. THE SOURCE OF POWER
material gain. understanding, as does guilt. All
stranger gives us a hand on a deserted
THE UL TIMA TE OBJECT of our
Appropriate use of the system will
judgment reveals itself to be self-
highway. An observable "this" does not
investigation is a practical rather than an
always lead to self-discovery and growth. judgment in the end, and when this is
cause an observable "that." Instead, in
academic or philosophical understanding,
Eventually it can lead us to compassion
understood a lar ger comprehension of the
reality, a shift in motive or behavior acts
although certain philosophical
for everyone, when we see how we all
nature of life takes its place. on a field which then produces an
conclusions can immediately be drawnmust struggle with the downside of
That which is injurious loses its capacity
increased likelihood of responding in a
from even a brief analysis of power and
human nature. Everyone is crippled in
to harm when it is brought into the light. positive way. Our inner work is like
force. From a practical viewpoint, before
some area, and everyone is somewhere
And now nothing need remain hidden. building up a bank account, but one from
proceeding we need to know what is the
on the path of evolution, some ahead of
Every thought, action, decision or feeling
which we cannot draw at will. The
intrinsic source of power and how it
us and some behind. In the steps we have
creates an eddy in the interlocking, inter -
disposition of the funds is determined by
operates. What accounts for its greater
walked are the old lessons of life, and
balancing, ever -moving ener gy fields ofa subtle ener gy field which awaits a
strengths? Why is it that force always
before us are new teachings. life, leaving a permanent record for all of
trigger to release this power back into our
eventually succumbs to power? There is nothing to feel guilty about and
time. This realization can be intimidating
own lives. In this respect the Constitution of the
nothing to blame. There is no one to hate,
when it first dawns on us, but it becomes
Dickens' A Christmas Carol is the story
United States can provide a rewarding
but there is that which is better avoided,
a springboard for rapid evolution. of all our lives. W e all are Scrooge. W e
study. This document calibrates at about
and such blind alleys will become
In this interconnected universe, every
are all T iny T im. All of us are both
700. If one goes through it sentence byincreasingly apparent. Everyone has improvement we make in our
private selfish and lame in some areas. W e are
sentence, the source of its power appears:
chosen his own level of consciousness,
world improves the world at lar ge for
all victims like Bob Cratchit, and we are
it is the concept that all men are equal by
yet nobody could have done otherwise at
everyone. W e all float on the collective
all as indignantly moralistic as Mrs.
virtue of the divinity of their creation,
any given point in time. W e can only get
level of consciousness of mankind, so
Cratchit refusing to toast Scrooge. The
and human rights are intrinsic to human
"there" from "here." Every leap has to
that any increment we add comes back to
Ghost of Christmas Past haunts all of our
creation and therefore inalienable. 51
52
enlightenment at age sixteen, never lefthave a (104) platform from which to
us. W e all add to our common buoyancy
lives; the Spirit of Christmases to come
the mountain where he lived and led a
originate. Pain exists to promote
by our ef forts to benefit life. What we do
beckons us all to make the choices that
life of humble simplicity, eschewing
evolution; its cumulative ef fect finally
to benefit life automatically benefits all
will enhance both our own existence and
money, prestige and followers, and forces us in a new direction, though
the of us because we are all included in that
that of others. (If we calibrate the ener gy
would have remained unknown had not a
mechanism may be very slow. How
which is life. W e are life. It is a scientific
level of Christmas, by the way, it
well-known American writer's
many times is it necessary to hit bottom
fact that "what is good for you is good
becomes obvious that power residesdescription of Ramana's enlightened state
before a lesson is learned? Perhaps
for me". within the human heart itself.) brought seekers from all over the thousands, which may account for the
(105) Simple kindness to one's self and all
All avenues of questioning lead to the
world. )2
sheer quantity of human suf fering, so
that lives is the most powerful same ultimate answer. The discovery that
Nowhere is spiritual fraud more vast as to be incomprehensible


"stressor" maintains its unabated influence. Prolactin will make sure that the lactating mother will continue to produce milk. Al l species have it. Prolactin will
prime the gland cells in the breast to continue milk production even if there is dehydration or stress that will cause
dehydration. It will prime the gland cells to regenerate and increase in quantity. We should remember that although we concentrate on the solid composition of the milk, it is its water content that is
of primary im portance to the growing fetus. Every time a cell gives rise to a daughter cell, 75 percent or more of its
volume has to be filled with water. In short, growth depends on the availability of water. When "water" is brought to
the area, the cells will be able to access it s other dissolved contents. This hormone is also made in the placenta and
stored in the amniotic fluid surrounding the fetus. In short, this hormone has a "mamotrophic" action. It makes the
breast glands and their ducts grow. Growth hormone has much similarity to prolactin. They have similar actions,
except that prolactin mainly targets the organs of reproduction. It has been shown in mice that increased prolactin production will cause mammary tumors. In 1987,1 proposed in
my guest lecture address of an internationally gathered select group of cancer researchers that chronic dehydration
in the human body is a primary causative factor for tumor production. The relationship between stress, age-
dependent chronic dehydration, persiste nt prolactin secretion, and cancer transformation of the glandular tissue in
the breast should not be overlooked. A regular adjustm ent to the daily water intake in women—particularly when
confronting stresses of everyday life—will at least se rve as a preventive measure against possib le development of
stress-induced breast cancer in the age group of wom en predisposed to this problem and prostate cancer in men. Vasopressin regulates the selective flow o f water into some cells of the body. It also causes a constriction of the
capillaries it activates. As its name implies, it causes vaso-constriction. It is produced in the pituitary gland and
secreted into the circulation. While it may con strict blood vessels, some vital cells possess receiving points
(receptors) for this hormone. Depending on the hierarchy o f their importance, som e cells seem to possess more
vasopressin  receptors than others. The cell membrane—the protective covering of cell architecture— is naturally designed in two layers. Tuning-fork-
like solid hydrocarbon "bricks" are held together by the adhesive property of water (see Figure 14, page 85). In
betwee n the two layers there is a connecting passageway whe re enzyme s travel, selectively react together, and
cause a desired action within the cell. This wat erway works v ery much like a moat or "beltway,"  excep t that it is a
water-filled "beltway"  and everything has to float in it. When there is sufficient water to fill all the spaces, the moat gets filled and water will also get into the cell. There
may come a time when the rate of water flow into the cell may not be sufficient, and some of the cell functions m ay
become affecte d. To safeguard against such  a possible catastrophic situation, nature has designed a magnificent
mechanism for the creation of water filters through the membrane. When vasopressin  hormone reaches the cell
membrane and fuses with its spe cially designed receptor, the receptor converts to a "shower head" structure and
makes possible filtration of only water through its holes. The important cells manufactu re the vasopressin receptor in greater quantity. Vasopressin  is one of the hormones
involved in the rationing and distribution of water according to a priority plan when there is dehydration. Nerve cells
seem to exercise their priority by manufacturing more vasopressin receptors than other tissue cells. They need to
keep the waterways in their nerves fully functional To make sure the water can pass through these tiny holes (which
only allow th e passage of one water molecule at a time), vasopressin  also has the property of causing
vasoco nstriction and putting a squeeze on the fluid volume in the region. Thus, the hypertensive property of the neurotransmitter vasopressin —better known as a hormone—is needed to
bring about a steady filtration of water into the cells, only whe n the free flow and direct diffusio n of water through the
cell membrane is insufficient Figure 10 is designed to explain this mechanism. For more information on the cell
membrane, read the section on cholesterol. ALCOHOL
Alcohol will suppress th e secretion of vaso pressin from the pituitary gland. Lack of vasopressin in circu lation will
translate to general dehydration of the body—even in the brain cells. Now, a  previously slig ht and easier-to-adjust-to
dehydration will translate to a very severe drought in the "sensitive cells" of the brain. To cope with this "stress,"
more of the various hormones are secre ted, including the body's own addictive endorphins. Thus, prolonged use of alcohol may be instrumental in promoting addictive tendencies to endorphin secretion in the
body— triggering the secretion of excess endorphins. Women, because of their natural tendency to increased
endorphin production to cope with childbirth and their monthly menstruation, seem to become addicted to alcohol
more readily than men. It seems that women become addicted to alcohol in about three years compared to men,
who may become compulsive drinkers in about seven years. Figures 10 and 11 will explain som e of the possible contributory factors to the development of chr onic fatigue
syndrome during an expanding chronic dehydration. It can occur from the regular intake of caffeine-containing and
alcoholic beverages in place of water. Vaso pressin receptor is naturally designed to keep the waterways in the
nerve systems fully topped up. Naturally, in dehydration of the nerve system, the energy and volition to do new work
is drastically reduced. In severe dehydration, produced by th e habitual intake of alcohol and caffeine, when water has to be urgently
pumped into the "waterways" in the nerves, more blood circulation has to be brought alongside the nerves. Th e
process will  involve the release of histamine from the cells in the lining that cover the nerves. This will, at some
point, cause an "inflammatory" situ ation that will eventually damage the lining of the nerves in the vicinity—at a pace
faste r than they can be repaired. The outward manifesta tions of such  a "regional" process have been labeled as
different nerve disorders, including multiple sclerosis (MS). Now, their prevention and treatment become clear. I
have seen it work in MS. See John Kuna's letter on page 70. RENI N-ANGIOTENSIN SYSTEM
Renin-Angiotensin (RA) system activity (see Figure 12) is a subordinate mechanism to histamine activation in the
brain. The RA sy stem is also recognized to be very strongly active in the kidneys. This system is activated whe n the
fluid volume of the body is d iminished. It is activated to retain water, and to do so, it also promotes the absorption of
more salt. In either water or sodium depletion of the body, the RA system becomes very active. Until water and sodium content of the body re ach a preset level, the RA sy stem also brings about the tightening of
the capillary bed and the vascular system. It is designed to do this so there is no "slack" and empty space in the
circulation system. This tightening can reach such a level that it becomes measurable, and we call it hypertension. You think a reading of 200 points is high? I have seen the blood pressure of a man without prior history of
hypertension reach a level of 300 millimeters of mercury, 300 points, whe n he was a rrested and taken to one of the
Iranian political prisons to be shot. The reason for this tightening of the blood vessels during stress is sim ple to understand. The body is a highly
integrated and efficient com plex multi-system. When there is stress, som e of the available water is used for the
breakdown of sto red materials, su ch as proteins, starch (glycogen)\and fat. To compensate for the lost water and to
put the system into a squeeze, the RA sy stem will also coordinate work with vasopressin and other hormones. The
kidneys are the main site of/RA sy stem activity. The kidneys are responsible for urine production and the excretion of excess hydrogen, potassium, sodium, and
waste  materials. All of these functions have to be maintained proportionate to the sufficient availability of water to be
used to make urine. It is true the kidneys have the ability to concentrate the urine. However, this ability is not to be
used to its extreme at all times, or it will eventually produce kidney damage. The RA sy stem is the pivotal mechanism for the restoration of fluid volume in the body. It is one of the subordinate
mechanisms to histamine activity for water intake. It regulates the vascular bed to adjust for the fluid content of the
circulation system. Its activity is decreased by the presence of more salt and water to fill the fluid capacity of the
vascular bed. In the kidneys, it senses the fluid flow and the filtration pressure for its urine-making system. If the
filtration pressure is not adequate for urine filtration and secretion, the RA sy stem