orn1al. Abnottnal, non
proteolytic changes occur to proteins when they are heated, resulting in
•
what are called "denatured proteins."
The specific, unique qualities that make each protein special are lost
in the denaturing process. Consumption of denatured proteins has been
linked to arthritis, cancer, many organic degenerative processes, and
rapid aging. Denatured proteins, like denatured alcohol, are unfit for
human consumption.
Most animal proteins are at least fifty percent fat, calorically. As we
normally consume proteins with our starches, it becomes plain that we
are subjecting ourselves to triple jeopardy when we ingest this noxiotls
combination: free-radical-rich fat, denatured protein, and the nutrition
ally empty starch itself.
A poison is always poisonous,
regardless of the dose.
17 How can we take the fiber out of fruits and vegetables
to make juices in the belief that this is healthful,
yet add fiber to our breakfast cereals
in the belief that this, too, is healthful?
Nutrition: Fiber
The fiber in grains must be considered a health destroyer. Humans have
delicate digestive systems. Just look at the number of people with digestive
problems: nine out of ten in the United States. Our digestive systems
require the soft, soluble fiber found in fruits and tender vegetables. Grain's
fiber, however, is coarse and sharp like fmely ground glass. Ntttritionists
refer to it as insoluble fiber. It acts as an irritant in our system. Irritation of
the mucosa of the intestine is considered a risk factor in many different
diseases, including ulcers, diverticulosis, spastic colon, celiac disease,
Crohn's disease, colitis, irritable bowel syndrome, and colon cancer.
The presence of insoluble fiber in the intestines causes food to move
through the bowels more rapidly than normal, reducing nutrient
absorption. Coupled with the irritating quality of insoluble fiber, this
rapid ·movement of foods leads to malabsorption syndromes, nutritional
deficiencies, and overall loss of health.
In the production of refmed flour, bran is left over. This flavorless
and bowel-irritating waste prodttct is then sold, at an inflated ptice, as if
it were a health food.
We are being fed the leftovers
and being told that it is healthful.
18 If you cannot make a complete meal of it,
it is probably not people food.
•
Digestion
The human digestive system is complex, sophisticated, and highly sensitive.
Its existence is based on the fact that much of what we take in as food is not
of direct use to the body. Food must be broken down into simpler molecules
to be absorbed ; this is digestion. Improperly digested food and food that is
not of use to the body is eliminated. The colon absorbs water left over after
digestion is completed, thus solidifying the feces.
The digestive process can be divided into two main categories:
mechanical and chemical. We will focus on the chemical. Chemical
digestion, directed by the brain, happens in three major areas: the mouth,
the stomach, and the small intestine. This digestive action is dependent
upon receptors that send messages to the brain, telling it which type of
food is being worked upon. The brain then responds accordingly,
sequentially utilizing a barrage of water, digestive enzymes, enzyme
precursors, coenzymes, electrolytes, acids, bases, buffer salts, hormones,
extrinsic (vitamin B12) and intrinsic (mucoprotein) factors, and other
secretions far beyond the capabilities of our greatest chemists to
understand, let alone replicate.
In an orchard of ripe fruit,
you could eat to your heart's content.
In a ripe field of wheat, you would starve to death.
19 Your eating habits cannot be considered
''good for you'' if they result in indigestion.
Chemical digestion begins in the mouth with the secretion of
amylase, a starch-splitting enzyme. Stomach acid neutralizes the amylase
and effectively stops starch digestion. It resumes in the small intestine.
Protein digestion is purely mechanical in the mouth and nonexistent in
the intestines. Proteins are broken down from long to short chains in the
stomach, in the presence of hydrochloric acid.
When starches are consumed without proteins, the acidity of the
stomach approaches neutral, allowing starch digestion to continue. When
proteins are consumed without starches, the acidity of the stomach
becomes as strong as is huma11ly possible, thtts fostering proteolysis. The
pH of the mouth and intestines are also capable of varying from mildly
alkaline to mildly acidic, though predominantly alkaline, at about 7.4, is
considered healthiest.
I-Ierein lies the problem: when proteins and starches are consumed at
one meal, the body is asked to provide two opposing chemistries in the
same place at the same time. This cannot work, because they effectively
cancel each other out. The result is impaired or partial starch digestion
and impaired or partial protein digestion. The digestive process takes
Fermentation results in two products: alcohol and gas.
The alcohol is not good for you.
The gas is not good for anyone else.
20 If you wish to know whether your food
rotted while still inside yo11, use your nose
when yo11 see your food for the second time.
longer than it wottld to digest either substance on its own, and it requires
considerably more energy to do so.
Since animal proteins contain no fiber, they pass through the digestive
system more slowly than other foods. At one htmdred degrees, in a dark,
wet environment, tmdigested meat will go bad (rot) rather rapidly. The
partial digestion of meat that occurs when it is eaten with grains very often
accounts for the putrefaction so obvious when feces are expelled.
Grains, fortunately, do not tend to putrefy. They do, however, fe1n1ent.
F etmentation results from the mixture of sugar and starch found, for
example, in a raisin bagel, fruit pie, or dessert after a starchy meal.
Two products result from the fennentation of grain: alcohol and gas.
Alcohol quickly penetrates the gtlt lining and becomes blood alcohol,
giving rise to the phrase "food drunk." Drivers have actually failed
Breathalyzer tests for blood alcohol simply from the alcohol prodt1ced in
their digestive tracts! Alcohol is a protoplasmic poison, meaning that it
destroys every cell with which it comes into contact (the lining of the
mouth and digestive tract are spared this fate, because they are coated by
a protective mucosal layer). The production of alcohol within the gut is
Going ''against the grain''
may be the healthiest choice you ever make.
21 Grains are notoriously bland and flavorless.
The word milquetoast has earned
its reputation honestly.
never a good thing, as it is absorbed into the bloodstream where it does
its usual damage.
The gas formed during fermentation is eventually released via the
anus. While this may not inherently be health destroying for its creator,
the release of gas is generally considered undesirable by everyone else
present.
Grains drain our energy, our economy,
our environment, and our health.
22 Before we began farming grains, the human
population doubled approximately every twenty
thousand years. Today, our population is doubling out
of control: once every twenty years.
Energy
To produce grains for food, copious and redundant use of energy is re
quired. Land must be prepared, planted, fertilized, sprayed, watered, and
eventually harvested. Each of these procedw·es requires huge amounts of
energy. The extraction, refining, and provision of petrochemicals to run the
machinery are global in their detrimental effects. The production of pesti
cides, l1erbicides, fungicides, growth stimlllators (plant hormones), and
fertilizers are all energy intensive, and they then require even more energy
to be applied to the fields. After harvest, chaff must be separated from
grain, and still we do not have an edible product. To make grains digesti
ble, they must be well cooked, a procedure that requires yet more energy.
Upon consuming your starch meal, your body must petform many
complex processes to utilize what is left after cooking, which is, primarily,
only the calories.
Before cooking, we refer to these calories as complex carbohydrates,
an indigestible fotrn of sugar made palatable through the application of
heat. During cooking, chemically referred to as caramelization, some
starches are broken down into simpler sugars. The digestion of starch,
Every cell of your body is fueled
solely by simple sugars.
23 If you are not improving your diet,
• you are coast1ng.
You can only coast downhill.
however, is energy intensive and may take anywhere from thirty-six to
seventy-two hours. This immediate, high energy de1nand, coupled with
delayed energy return, explains why so many people feel lethargic after a
starch meal. All available energy is being used for digestion.
Starch


 are deepl y flawed
and ultimately dysfunctional. They may see m perfec t for a while, such as
when yo u are “in love,” but invariably that apparent perfec tion gets
disrupted as ar guments, conflicts, dissatisfaction, and emotional or even
physical violence occur with increasing frequency. It seems that most
“love re lationships” become love/hate relationships before long. Love
can then turn into savage attack, feelings of hostility, or complete
withdrawal of af fection at the flick of a switch. This is co nsidered
normal. The relationship then o scillates for a while, a few months or a
few years, between the polaritie s of “love” and hate, and it give s you as
much pl easure as it gives you pain. It is not uncommon for couples to
become addicte d to those cycles. Their drama makes them fe el alive.
When a balance  between the po sitive/negative polarities is lost and the
negative, destru ctive cycles occur with increasing frequency and
intensity, which tends to happen  sooner or later, then it will not be long
before the relationship finally collapses.
It m ay a ppear th at if you could only eliminate the negative or de structive
cycles, then all would be well and the relationship would flower
beautifully — but alas, this is n ot possible. The polarities are mutually
interdependent. Y ou cannot ha ve one without the other. The positive
already contains  within itself the as yet unmanifested negative. Both are
in fact dif ferent aspects of the same dysfunction. I am speaking here of
what are commonly called romantic relationships — not of true love,
which has no opposite because i t arises from beyond the mind. Love as a
continuous state  is as yet very rare — as rare as conscious human beings.
Brief an d elusive glimpses of lo ve, however, are possible whenever there
is a gap in the stream of mind.The negative side of a rela tionship is, of course, more easily
recognizable as dysfunctional than the positive one. And it is also easier
to re cognize the source of negativity in your partner than to see it in
yourself. It can manifest in many forms: possessiveness, jealousy,
control, withdrawal and unspoken resentment, the need to be right,
insensitivity and self-absorption, emotional demands and manipulation,
the ur ge  to ar gue, criticize, judg e, blame, or attack, anger, unconscious
revenge for past pain inflicted by a parent, and rage and physical
violence.
On the positive s ide, you are “in  love” with your partner. This is at first a
deeply satisfyin g state. Y ou fe el intensely alive. Y our existence has
suddenly become meaningful because someone needs you, wants you,
and makes you feel special, and you do the same for him or her. When
you are together, you feel whole. The feeling can become so intense that
the rest of the world fades into insignificance.
However, you may also have noticed that there is a neediness and a
clinging quality to that intensity. Y ou become addicted to the other
person. He or she acts on you like a drug. Y ou are on a high when the
drug is available, but even the possibility or the thought that h e or she
might no longer be there for y ou can lead to jealousy, possessiveness,
attempts at manipulation through emotional blackmail, blam ing and
accusing — fear of loss. If the o ther person does leave you, this  can give
rise to the most intense hostility or the most profound grief and  despair.
In an instant, loving tenderness can turn into a savage attack or dreadful
grief. Where is the love now? Can love change into its oppos ite in an
instant? W as it love in the first place, or just an addictive grasping and
clinging?
ADDICTION AND THE SEARCH FOR WHOLENESS
Why should we become addicted to another person?

The reason why the romantic love relationship is such an intense and
universally sought-after experience is that it seems to of fer liberation
from a deep-seated state of fear, need, lack, and incompletene ss that ispart of the hum an condition in its unredeemed and unenlightened state.
There is a physical as well as a psychological dimension to this state.
On the physical level, you are ob viously not whole, nor will you ever be:
Y ou are either a man or a woma n, which is to say, one-half of the whole.
On this level, the longing for wholeness — the return to on eness —
manifests as male-female attraction, man’ s need for a woman, woman’ s
need for a man. It is an almost irresistible ur ge for union with the
opposite ener gy polarity. The ro ot of this physical ur ge is a spir itual one:
the long ing for an end to duality, a return to the state of wholeness.
Sexual union is the closest you can get to this state on the physical level.
This is why it is  the most deeply  satisfying experience the physical realm
can of fer. But sexual union is no more than a fleeting gli mpse of
wholeness, an instant of bliss. A s long as it is unconsciously sought as a
means o f salvat ion, you are seeking the end of duality on the level of
form, w here it cannot be found. Y ou are given a tantalizing gl impse of
heaven, but you are not allowed to dwell there, and find yourself again in
a separate body.
On t he psychological level, the sense of lack and incompleten ess is, if
anything, even greater than on  the physical level. As long as you are
identified with the mind, you h ave an externally derived sense of self.
That is to say, you get your sense of who you are from things that
ultimately have nothing to do with who you are: your social role,
possessions, external appearance, successes and failures, belief  systems,
and so on. This false, mind-made self, the ego, feels vulnerable, insecure,
and is always seeking new things to identify with to give it a feeling that
it ex ists. But nothing is ever enough to give it lasting fulfillmen t. Its fear
remains; its sense of lack and neediness remains.
But then  that special relationship  comes along. It seems to be th e answer
to all the ego’ s problems and to meet all its needs. At least this is how it
appears at first. All the other th ings that you derived your sens e of self
from before now become relativ ely insignificant. Y ou now have a single
focal po int that replaces them all, that gives meaning to your life, and
through which you define your identity: the person you are “in love”
with. Y o u are no longer a disconnected fragment in an uncaring universe,
or so  it seems. Y our world now has a center: the loved one. The fact that
the center is outside you and that, therefore, you still have an externally
derived sense of self does not seem to matter at first. What matte rs is thatthe underlying feelings of incompleteness, of fear, lack, and
unfulfillment so  characteristic of the egoic state are no longer th ere — or
are they? Have they dissolved, or do they continue to exist un derneath
the happy surface reality?
If in your relationships you experience both “love” and the opposite of
love — attack, e motional violen ce, and so on — then it is likely that you
are confusing ego attachment and addictive clinging with lo ve. Y ou
cannot l ove you r partner one m oment and attack him or her the next.
T rue love has no opposite. If your “love” has an opposite, then it is not
love but a strong  ego-need for a  more complete and deeper sense of self,
a need that the other person temporarily meets. It is the ego’ s substitute
for salvation, and for a short time it almost does feel like salvation.
But there comes a point when your partner behaves in ways th at fail to
meet yo ur needs, or rather those of your ego. The feelings of fear, pain,
and lack that are an intrinsic part of egoic consciousness but had been
covered up by the “love relation ship” now resurface. Just as w ith every
other addiction,  you are on a high when the drug is avail able, but
invariably there  comes a time when the drug no longer works for you.
When those painful feelings reappear, you feel them even more strongly
than bef ore, and  what is more,  you now perceive your partn er as the
cause  o f those feeling s. This means that you project them outward and
attack th e other with all the savage violence that is part of y our pain.
This attack may awaken the partner ’ s own pain, and he or she may
counter your attack. At this point, the ego is still unconsciously hoping
that its attack or its attempts at manipulation will be suf ficient
punishment to induce your partn er to change their behavior, so that it can
use them again as a cover -up for your pain.
Every addiction  arises from an unconscious refusal to face a nd move
through your own pain. Every addiction starts with pain and e nds with
pain. Whatever the substance


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Schmiedeber g, H. “Herrmann


and died, just as the great festivals, based on religious
beliefs, ritual, dramas and magic, lost their ‘mystery’ in
the mystery religions and became merely occasions for
relaxation and holiday amusement. The Great Mother
carries her symbolism through alchemy, in which she is
dynamic as ﬁre and heat, transforming and purifying; but
in her other aspect she is destructive, consuming and
devouring: both life and death.Eliade writes of the magico-religious relationship
existing between man and matter and the importance of
this association in all initiatory rites, as illustrate d by the
‘creators,’ the potter, carpenter, mason, metal-worker,
smith and alchemist. As he says, all held matter ‘to be at
once alive and sacred, and in their labours they pursue the
transformation of matter, its perfection and its
transmutation.’ This close association with Nature and the
magico-religious element s shown in Chinese alchemy are
closely bound up with Taoism in both its philosophical and
popular aspects.
There was always an initiatory tradition in alchemy, both
eastern and western. The transmission of vital knowledge
could only take place from a master to a pupil, following
certain lines of working which were within a spiritual
environment—that is, the sacred and the intuitive, rather
than the profane and reasoning intelligence. Craftsmen
formed secret and initiatory societies and guilds and,
travelling from one place to another in search of materials,
carried their myths and lore with them. This initiatory
succession had existed from the beginning in Chinese
alchemy and was implicit in the Hermetic tradition in the
West.
Initiation is the archetypal pattern of transition from one
state to another, from life to death to rebirth, the return to
the darkness  of the womb before rebirth into the light. In
alchemy the ‘death’ of the metals, the black, nigredo
stage, is not only the death-experience of the initiation
rites; it is also psychologically the descent into the chaotic,
undiﬀerentiated realm of the unconscious, again, to return
to the womb, the embry onic state from which the new
person is born. To go through the initiation rites, both
physical and mental, often so severe as to amount to
torture, is spoken of in alchemy as the ‘torture’ of the
metals, or of the vermilion bird, the phoenix of Chinesealchemy. For the ordeal, rigorous dedication and strength
of character were required. Indian alchemy held the adept
must be ‘intelligent, devo ted to his work, without sin and
master of his passions.’ Initiation is essentially a ritual
confrontation with death that vouchsafes the know ledge of
immortality and kills fear of death.
Two of the artiﬁcers most concerned with alchemy and
necessary for its work were the miner and the smith. The
miner operat es in the early stages, bringing forth the ores,
helping and hastening the process of birth. That he was
involved in the sacred aspect of the work is shown by the
fact that the opening of a new mine required a religious
ceremony and elabora te ritual; fasting, prayer or
meditation, incantation, ritual cleanliness and sexual
abstinence were necessary as in any other branch of
alchemy. To interfere with the Earth Mother is to tread on
dangerous ground, indeed, in some cultures, such as the
Tibetan and Amerindian,  it was altogether prohibited by
sacred scruples. Even on the lower folk-level, mountains,
mounds and the underworld are treated with extreme
caution as the homes of spirits, fairies, dwarfs, trolls and
gnomes. These underground workers were always
mysterious and feared for being in touch with underworld
and dark powers.
‘There is a vast background of myth which incorporates
all transform ers; among these the smith occupies an
important but extraordin arily ambivalent position; he can
be venerated as a god or royalty, or despised as an outcast.
In some cases he is the First Ancestor who came down
from heaven to found civilization. Like Prometheus, he
brought the secret and use of ﬁre to humanity and had a
close association with the sky and thunder gods. These
were the white smiths. Among shamanistic tribes these
smiths were also descendants of a celestial smith who
came to earth to teach men the use of ﬁre and metals. Thesmiths’ sons married the daughters of earth and all smiths
are descende d from them. Smiths held a high position at
court, or were treated as royalty, on account of their divine
descent; they were the divine artisans and the smithy was
a centre of ritual and worship. Among Mongols  and in
Turkistan the smith was also a culture hero,  ‘a free
horseman.’ There is a tradition that Genghis Khan was a
smith before he rose to become ruler of the Mongols and a
world conqueror. There were also king-smiths in Africa. On
the other hand, also in A frica, among the Massai, the smith
was ‘an unclean one’ and it was dangerous to go near his
hut, while to sleep with a woman of the smith class could
cause a man to go mad or beget deformed oﬀspring.
It was largely the pastoral, nomadic and hunting tribes,
with the exception of the Mongols, who looked down on
the smith and regarded him as an untouchable. But in all
cultures the smith was held in awe and feared as a Master
of Fire. He could reduce solid matter to liquid, something
without form, and then could turn the pliable liquid into
the solid again. Like all ‘creation’ craftsmen, and like the
alchemist, he was a transformer and a transmuter of
matter and dealt with the mysterious and magical ; like the
potter he turned the pliable into form; like the carpenter
he brought form out of the formless, the prima materia. In
his ambivalent position the smith could be creator or
destroyer; he made both the weapons of death, the sword
and the spear, and the tools of life and growth, the spade
and plough. As the blacksmith he handled iron, an almost
universally disliked and feared metal, though it was sacred
in some cases as an apotropaic. This association with iron
was also ambivalent; the metal is everywhere dreaded by
the spirit world, evil spirits, witches or fairies will not go
near it or cross an iron object: ‘Iron scares spirits.’ As an
evil metal it was not allowed to be used in the construction
of any sacred place; but since it repels evil spirits, theshaman loads himself and his ritual robes with iron
articles and iron is used for this purpose in amulets. The
blacksmith, as a master of ﬁre, is naturally associated with
the hearth and this puts him in touch with the powers of
the underwo rld; the hearth gives access to the forces of
the dark regions and the blacksmith originally learned his
craft from an underworld divinity. In the Hebrew tradition
the craft was brought down to earth by the fallen angel
Azazel. With this connection with the powers of the
underworld it was natural that smiths were credited with
other magical powers, such as prophecy and healing.
Another reason for the fear of the smith was the practice
of blood sacriﬁce, both human and animal, in the smelting
of metal, although somet imes the sacriﬁce was voluntary.
Also he was constantly surrounded by evil spirits,
menacing him and against which he had to take every
precaution and there had to be absolute silence
accompanying his movements, all of which made him
worth avoiding. Then, again, his tools, the hammer, anvil
and bellows have magic powers of transformation, while
the stove, cauldron and furnace all have the function of
dissolution and death. Smelting is a work of fusion, the
abolition of individual identity, the return to primordial
chaos. The ores, regarded as male and female, yang  and
yin, becam e one in union. This has a sex symbolism which
is further accentuated by the ‘heat’ involved; a symbolism
also present in the hamm er and anvil, the hammer being
the formative, masculine force in nature, with the anvil as
the passive feminine. The hammer is the weapon of the
Thunder Gods, the Divine Smiths, with the anvil as the
earth, matte r. The striking of the hammer on the anvil
bringing down ﬁre from heaven, represents divine justice
and power; this is why oaths were taken on the anvil, a
practice which continu ed until recent times whenmarriages over the anvil, at such places as Gretna Green,
perpetuated the smith's ancient religious functions.
The power of ﬁre is also associated with the stove, oven
or athanor, in which transformation took place. In Chinese
alchemy the Deity of the Stove was frequently appealed to
for help in bringing about a successful transm utation,
especially when the recipe entailed roasting the mixture
for as many as ﬁve hundred times


 souls
And destr oy our bodies.
May war be no mor e.
Amen.DA Y 268
D e a t h  i s  b u t  a  v e i l,  n o t  a n  e n d.
W hile the body di es, the spirit does not. Let me not for get that those
whom I have loved but lost to death are not lost at all. Rather, th ey dwell
in th e pl acid rea lm beyond time and space. They are not lost to me and I
am not lost to them.
May a golden cord entwine my h eart to those I love who have passed
beyond the veil. May my inner e ye be opened, that I might see t he reality
of e ternal life. M ay death not t empt me to for get that what and whom
God creates is created forever.
Dear God,
I place in Y our hands my sorr ow
And grief
Over anyone’ s death.
May my mind be healed of the delusions of the world,
That I might truly see
That life goes on for ever.
May my heart be opened
T o the higher truth
Of life unending.
And so it is.
Amen.DA Y 269
I  a c c e p t  t h e  r e a l i t y  o f  w h a t  i s,  e v e n  w h e n  t h e
m o m e n t  i s  p a i n f u l.
T ears can come bearing important gifts. Often it is our saddest moments
that lead to our greatest growth. One of the most powerful lines in the
Bible is one of its simplest: “Jesus wept.”
My task is not to avoid painful emotion, but rather to transform it at
its r oots. I can not do this if  I don’ t move through my emotions
authentically, tru ly asking myself what lessons they hold for me. If I
would tr anscend my sadness, I m ust experience it first; I am ready to do
both.
T oday I allow myself permission to truly feel what is in my heart,
both the  happiness and the s adness ther e. I don’ t r esist th e
emotional waves  that rise up in me, but rather witness and accept
them an d surr ender them to Go d. That way they ar e alchemized
and turned into the bridge to my deliverance. Amen.DA Y 270
FOR REFLECTION
O n  H a v i n g  F a i t h  i n  M i r a c l e s
L ove’ s miracles are being created in every given moment, unobstructed
by anyth ing carried over from the past. That is the way the universe
operates. Faith in  love doesn’ t determine love’ s power, but it does
determine whether or not we  experience its power.
Y ou can  misuse  the power of your mind, but you can’ t eradicate the
power of your mind. Y ou can put your hands in front of your eyes and
complain the room is dark, but you can’ t turn of f the eternal light of God.
The universe is infinitely and eternally lit with the light of new
possibility, whet her we’re willing to consider it fact or not. W e can have
faith and have miracles, or we can deny faith and deflect th em. The
choice is huge but it is clear.DA Y 271
T h e  p r e s e n t  m o m e n t  h o l d s  t h e  k e y  t o  m y
d e l i v e r a n c e.
H ow often we move too quickly through life, running from moment to
moment as if afraid of too deep an experience of any single ins tant. Y et
what is my fear of the present? Why do I feel I must escape it and move
on to the future when the present is where my treasure lies?
If I seek to escape the present moment, I will never escape the
problems of the past. It is t he present that holds the key to my
deliverance, as I allow myself to dwell fully within it, embrace its
meaning, and respond to it from my heart.
I g ive the pr esent to God that I might dwell within it with gr eater
understanding. I stop seeking to get somewher e, and embrace
that in any moment I alr eady am somewher e. I allow the glory of
the pr esent moment to bring to m e its gifts. I r eceive them with a ll
my heart.DA Y 272
I  p u t  a l l  f e a r  o f  l a c k  i n t o  t h e  h a n d s  o f  G o d.
T oday I remember that we live in an abundant universe, in which any
worldly lack is automatically c ompensated for by spirit. Wherever I or
others h ave diminished my worldly good, the universe has an automatic
plan for my increase. T oday I will not be tempted to for get this.
It is my faith an d patience, not anxiety or impulsive action, tha t will
return to me m y good. The key to my external abundance is the
abundance of love in my heart.
Dear God,
I surr ender to Y ou
The fear in my heart,
That ther e is not enough,
That I will not be taken car e of,
That all things will go wr ong.
T ransform my thinking
That I might see that in Y ou
Ther e is only perfection and abundance
And I am at home in Y ou.
Amen.DA Y 273
R e l a t i o n s h i p s  a r e  l e s s o n s  i n  m y  s o u l  g r o w t h.
R elationships are spiritual assignments, people being brought together
who rep resent maximal potenti al for each person’ s soul growth. I can
walk aw ay from my assignments, but I cannot walk away from the
lessons they present to me.
I wil l lea rn the lesson of each re lationship, or the lesson will rea ppear
in my life until I do. My ego focuses on the faults of others, but my spirit
focuses on me. Where was I in ego, living from the past, blaming rather
than ble ssing? W here do I need to lighten up, get over myself, get of f my
high horse? Where do I need to  for give or ask for giveness? Where do I
need to atone or make amends? Am I releasing someone else to their
highest good and wishing them only peace?
Dear God,
I place my r elationship with _____________
In Y our hands.
Please lift our bond
Above the conflicts and illusions of the world.
May I see only the innocence in them
And they see only the innocence in me.
May for giveness wash us clean.
Amen.DA Y 274
N e g a t i v e  e m o t i o n s  n e e d  t o  b e  r e l e a s e d,  n o t
s u p p r e s s e d.
H aving negative emotions doesn’ t make me a bad person; it means only
that I’m  in need of healing. Healing is a detox process, in which things
come up  in order to be released. God can only take from us wh at we are
willing to give to Him, and how can I give to Him what I myself have
not first looked at?
Feelings need to be accepted as they are before they can trans form.
As I  release my negative feeli ngs in an appropriate context—neither
projecting them onto another person, nor condemning myself for having
them—I begin the inner work necessary to change them. I accept that
they are there, r elease them to God, and pray that He will ch ange my
mind about whatever situation has caused them. Thus my miracle begins.
Dear God,
I give to Y ou, not hide fr om Y ou,
My negative feelings
About anyone or anything.
I know you do not judge me,
But rather Y ou will deliver me
Fr om the insanity in my mind.
Amen.DA Y 275
FOR REFLECTION
O n  L i v i n g  i n  a n  E n c h a n t e d  W o r l d
W hen you  rememb er that you’re a  spiritual being, that God alone is the
source o f your power, and tha t the universe is inherently designed to
provide for your needs, then yo u are thinking in a miracle-min ded way.
Y ou are exercising dominion ov er the mortal plane by remembe ring you
are not of it. Y ou will find yourself livin g in an enchanted universe.
Y ou’ll just happen  to be seated ne xt to someone on an airplane who is
destined to be your new best friend. Y ou’ll just happen  to think up some
fabulous new project and attain ef fortless success in some non-tr aditional
way. Y ou’ll just happen  to  meet someon


self knows how to reverse the process, but for some
reason, equally unknow n to science, it doesn’t always
succeed. It is only a matter of time, once the process
begins, before the cancer cells overwhelm a vital organ,
crowd out its normal cells, and cause death. When the ﬁnal
crisis comes, the cancer  cells perish with the rest of the
body, doomed by their ungoverned appetite for self-
expansion.
Medicine has so far not ﬁgured out a way to send a
message to the cancer cells in time to ward oﬀ the tragic
fate they have created. The chemicals a physician might
use against cancer are not at all eﬀective on the level of
intelligence. Cancer is endowed with mad genius, while
drugs are simple-minded. So the oncologist resort s to a
much cruder assault, a form of poisoning. The anti-cancer
drug that is administere d is generally toxic to the entire
body, but because cancer cells are growing at a much
faster rate than normal cells, they ingest more of the
poison and die oﬀ ﬁrst. The whole strategy is a calculated
risk. The patient must be fortunate; his physician must be
extremely knowledgeable about the dosage and timing of
the chemotherapy, both of which are absolutely vital. Thenthe cancer may be defea ted, adding years of useful life to
the patient’s existence.
Ironically, the therapy may fail because it strips the body
of the very intelligence that usually guards it from  disease.
Many anti-cancer drugs are extremely damaging to the
body’s immune system; they directly suppress the bone
marrow, which manufa ctures our white cells, with
devastating eﬀect on the white-cell count in the blood. As
the course of chemotherapy continues, the patient  becomes
more and more susceptib le to new forms of cancer, and in a
certain numb er of cases—as high as 30 percent for breast
cancer—new cancer appears and the patient dies.
Moreover, it is sometimes not statistically possible to kill
every malign ant cell. It has been estimated that a typical
cancer patient may have 10 billion cancer cells. If his
chemotherapy is 99.99 percent eﬀective, there would still
be 1 million survivors, more than enough to start over
again.
Cancer cells are not created equal; some are hardier than
others and therefore more diﬀicult to kill. It may be that
destroying the weaker cells acts as a kind of Darwinian
selection, leaving the ﬁttest to survive. In that case,
chemotherapy would actually promote a more virulent
disease than it cured. (Likewise, the persistent
staphylococcus infections  that patients come down with in
hospitals are often highly resistant to antibiotics, because
only the most vicious bacteria can live in the sterile
environment of operating rooms and withstand the
continual bombardment of penicillin injections.) One can
easily conceive of a strain of “super cancer” that might
arise from one or two malignant cells that had the
strongest resistance to treatment.
In any case, the early promise that chemotherapy would
wipe out cancer in our generation, widely believed in the
1950s, has sobered. Now a few cancers at a time aredefeated, such as lymph ocytic leukemia in children and
some kinds of Hodgkin’s lymphoma, while other major
killers, such as lung and brain cancers, are virtually
untouchable through chemotherapy.
—
Nothing I have said so far about the body’s know-how is
hypothetical. We have all been informed, doctors and public
alike, about the body’s wondrous intricacy. Yet we persist in
thinking of the body in an obsolete mold, as basically
matter, but with a smart technician inside who moves the
matter around. This technician was once called a soul; now
it tends to be demoted to a ghost inside the machine, but
the same emphasis remains. Because we see and touch our
bodies, carry  their solid weight around with us, and bump
into doors if we don’t watch out, the reality of the body
appears to be primarily material—such is the bias of our
world.
But the bias has a huge blind spot in it. Despite the
overwhelming superiority  of the body’s know-how, which
scientists freely acknowledge, a minute amount of time and
money is spent trying to grasp the living body as a whole,
and for very good reason. The Greek philosopher
Heraclitus made the famous remark, “You cannot step into
the same river twice,” because the river is constantly being
changed by new water rushing in. The same holds true for
the body. All of us are much more like a river than anything
frozen in time and space.
If you could see your body as it really is, you would never
see it the same way twice. Ninety-eight percent of the
atoms in your body were not there a year ago. The skeleton
that seems so solid was not there three months ago. The
conﬁguration of the bone  cells remains somewhat constant,
but atoms of all kinds pass freely back and forth throughthe cell walls, and by that means you acquire a new
skeleton every three months.
The skin is new every month. You have a new stomach
lining every four days, with the actual surface cells that
contact food being renew ed every ﬁve minutes. The cells in
the liver turn over very slowly, but new atoms still ﬂow
through them, like water in a river course, making a new
liver every six weeks. Even within the brain, whose cells
are not replaced once they die, the content of carbon,
nitrogen, oxygen, and so on is totally diﬀerent today from a
year ago.
It is as if you lived in a building whose brick s were
systemically taken out and replaced every year. If you keep
the same blueprint, then it will still look like the same
building. But it won’t be the same in actuality. The human
body also stands there looking much the same from day to
day, but through the processes of respiration, digestion,
elimination, and so forth, it is constantly and ever in
exchange with the rest of the world.
Certain atoms—carbon, oxygen, hydrogen, and nitrogen
—pass through the body very quickly, being an essential
part of the things we use up the fastest—food, air, and
water. If it were up to only these four elements, we would
be creating new bodies for ourselves literally every month.
However, the pace of renewal is slowed by other elements
that do not ﬂow through us very rapidly. The calcium bound
into our bones can take a whole year to replace itself—
some authorities extend the time to several years. Iron, the
component that makes red blood cells red, is held onto
quite tenaciously, being lost mainly through the sloughing
of dead skin cells or the actual loss of blood.
Even though  the rates of change may diﬀer, change is
always there. What I am calling “intelligence” takes on the
role of guidin g this change so that we do not collapse into a
heap of brick s. That is one of the most obvious facts aboutthe physiology, but intelligence is so changeable, so quick
on the move—in other  words, so alive —that medical
textbooks devote almost no space to it at all.
To get an idea of how limited our current knowle dge is,
consider the structure of a neuron. The neurons that
compose the brain and central nervous system “talk” to one
another across gaps called synapses. These gaps separate
the tiny branchlike ﬁlaments, the dendrites, that grow at
the ends of each nerve cell. Everyone possesses billions of
these cells, divided between the brain and the central
nervous system, and as we saw, each one is capable of
growing dozens or even hundreds of dendrites (the total
estimated at 100 million million), meaning that at any one
time, the possible combi nations of signals jumpin g across
the synapses  of the brain exceed the number of atoms in
the known universe. The signals also communicate with
one another at lightning speed. To read this sentence, your
brain takes a few milliseconds to arrange a precise pattern
of millions of signals, only to dissolve them instantly, never
to be repeated again in exactly the same way.
In medical school, we were taught a simple model of how
neurons communicate: an electrical charge forms on one
side of the synapse, and when the charge is large enough,
it jump s like a spark across the gap to deliver a signal to
another nerve cell. Assuming that this is the correct
mechanism (in reality it isn’t), the description we learned in
our neurology textbook in 1966 told us next to nothing
about how neurons act in real life; the book model makes
sense only for a single nerve cell, isolated, stopped in time,
and stripped of context. In truth, the action taking  place at
the gaps in the nervous system is like that of a cosmic
computer reduced to a microcosmic scale. This awesome
computer operates continuously, handles hundreds of
programs at a time, deals in multiple billions of “bytes” ofinformation every second, and, most miraculous ly of all,
knows how to run


After your bath, drink something warm. It can be a cup of warm milk
with nutmeg and honey, or some chamomile or valerian root tea. If you
desire, have a small cookie or...
If your mind is very active, journal for a few minutes before bed,
“downloading” some of your thoughts and concerns so you don’ t needto ruminate about them when you shut your eyes.
Read inspirational or spiritual literature for a few minutes before bed.
A void dramatic novels or distressing reading material.
Do not watch television or do any work in bed.
Once in bed, close your eyes and simply “feel your body”—this means
focus on your body and wherever you notice tension, consciously relax
that area.
Then, simply watch your slow easy breathing until you fall asleep.
Contingency Plan
If you still have trouble falling asleep, try putting something warm on
your belly in the area of the solar plexus. Use a warm water bottle or
heating pad to soothe your body and calm your mind.
T ry silently repeating the sleeping mantra: Om Agasthi Shahina (Om
Ah-gah′-stee Shah-ee′-nah).
T ry sleeping on your stomach with your feet hanging over the edge of
the bed. On cold nights, wear socks so your toes stay warm.
If you wake up during the night and have trouble getting back to sleep,
try reclining in a soft, comfortable chair with a blanket. Y ou may find
it easier to drift of f in a slightly upright position.
If all else fails and you continue to have disrupted sleep, try staying up
all night and avoid napping the following day. By nine P.M. the next
evening, your mind and body will be ready to sleep. This can often
reset your biological rhythms.
It is  helpful to remember that if you are lying still in bed, silently
repeating the sleeping mantra, y our metabolic activity is nearly as low as ifyou were in dee p sleep. Even i f your mind is still somewhat active, your
body is getting the deep rest it n eeds. Therefore, do not worry if you are not
immediately falling asleep; by not worrying, you will quickly drift of f into a
deep slumber.
Lack of r estful sleep accelerates aging.
Restful sleep accelerates healing,
minimizes entr opy, and enlivens r enewal.

Performing a Self-Massage
A massage gives you access to your inner pharmacy. Y our skin is a
rich source of age-reversing hormones that can be released through
massage. A slow, calming massage releases natural relaxing chemicals. A
brisk, invigorating massage releases natural ener gizing chemicals. W e
recommend self-massage as a valuable age-reversing component of your
daily routine. T o help you sleep at night, perform your massage with
gentle, soothing strokes. T o help you get going in the morning, perform
your massage more vigorously. If you are trying to lose unwanted
pounds, you can also do this massage using a loofah, a defoliating scrub
mitt.
FULL MASSAGE
This entire massage requires just a few tablespoons of warm oil. Begin
by massaging your scalp, using small circular strokes as if shampooing
your hair. W ith gentle strokes apply the oil to your forehead, cheeks, and
chin, and then move to your ears. Slowly massage the back of your ears
and your temples—this has a soothing ef fect.
Massage a small amount of oil onto the front and back of your neck
and then move to your shoulders. When massaging your arms, use
circular motions at the shoulders and elbows, and long back-and-forth
motions on the upper arms and forearms.Using lar ge, gentle circular motions, massage your chest, stomach, and
abdomen. Use an up-and-down motion over your breastbone. Applying a
bit of oil to both hands, gently reach around to massage your back and
spine as best you can.
As with your arms, massage your legs with a circular motion at the
ankles and knees, using a straight back-and-forth motion on the long
parts. Use whatever oil remains to massage your feet, paying extra
attention to your toes.
MINI-MASSAGE
Y our head and feet are the most important parts of your body to
massage in preparation for restful sleep. Using a tablespoon of warm oil,
gently rub it into your scalp, using the small, circular motions described
above. Soothingly massage your forehead from side to side with your
palm. Gently massage your temples, then the outside of your ears. Spend
a little time massaging the back and front of your neck.
W ith a second tablespoon of oil, slowly but firmly massage the soles
of your feet. W ork the oil around your toes with your fingertips. Sit
quietly for a few moments to soak in the oil, and then take your warm
bath.
Harmonize Y our Biological Rhythms with the Rhythms of
Natur e
Nature o perates in seasons, cycles, and rhythms. Everything in this world
moves th rough periods of activity and rest, including your physiology. Our
planet has cycles of day and ni ght, as well as seasonal cycles. When your
biological rhyth ms are aligned with the rhythms of nature, your  body/mind
system feels invigorated and healthy. When your biorhythms are not aligned
with natural cycles, you generate wear and tear in your body and mind,
accelerating the aging process.T echnology that  runs on electri city has been around for only a century,
and yet many people’ s daily sch edules revolve around late-night television
shows, all-night  markets, microwave ovens, and alarm clocks. Their daily
routines are out of synch with nature. Just as jet lag results in mood
changes, concentration problems, and digestive disturbances, an irregular
daily routine af fects your mind  and body. Depression, insomnia, anxiety,
constipation, bloating, and weakened immunity are the result.
Y ou can  align your biological rhythms with those of nature by paying
attention to a few basic principles. These are:
Morning Routine
W ake up without an alarm clock. The best way to do this is to leave
your bedroom shades or curtains partially open so the morning
sunlight arouses you.
Empty your bladder and bowels first thing in the morning. Drinking a
glass of warm water will help stimulate elimination.
Perform your morning exercise routine (see Chapter 7).
T ake your shower preceded or followed by an oil massage.
Meditate for twenty to thirty minutes.
Eat your breakfast when you are hungry.
Midday Routine
Eat your lunch consciously.
Eat a bigger meal at noontime compared to your dinner.
T ake a ten-minute walk after lunch.Early Evening Routine
Meditate for twenty to thirty minutes before you eat your dinner, and
then follow the evening routine described earlier in this chapter.
Y ou can  also benefit by aligning yourself with the seasonal cycles. As the
days become shorter during the late fall and winter months, make some
dif ferent choices to balance the changes in your environment.
Harmonizing your biological r hythms with the r hythms
of natur e minimizes entr opy and r everses aging.

W inter Routine
Get to bed earlier.
Increase your intake of warmer foods—soups, casseroles, hot cereals
—to balance the coldness of winter.
Drink plenty of warm liquids—ginger and other herbal teas.
Perform your daily oil massage, leaving a thin layer of oil on your skin
to protect against dryness.
Keep your head covered when you go outside to prevent chills.
If you get frequent colds during the winter season, try using a Neti pot
and Nasya oil to cleanse and protect your nasal passages (see
description below).
Using a Neti Pot and Nasya
Using a Neti pot and Nasya is a traditional method to purify and
revitalize the breathing passages. In the same way that massage nourishesand rejuvenates the skin, Neti and Nasya nourish and rejuvenate the
breathing passages. This process can reduce aller gies and decrease your
chances of contracting upper -respiratory infections. It is also useful
before traveling on a plane, to keep your breathing passages moist.
A Neti pot is a small container with a spout that can be gently placed
into your nostrils through which warm salt water is administered. Usually
made from a ceramic material, continued a typical Neti pot holds about ⅔
of a cup of water to which ⅛ of a teaspoon of salt is added.
Place the spout of the Neti pot in one nostril and gently pour in the
warm salt water. Y our head should be positioned so the water runs out the
other nostril. Any remaining liquid in your nasal passages is expelled and
the process is repeated on the other side.
Nasya involves the application of a few drops of oil to the nasal
membranes. The oil should be an edible grade of sesame, almond, or
olive. Herbalized aromatic oils that contain small amounts of camphor,
eucalyptus, and menthol can also be used. Place a drop of the oil on your
pinkie finger and apply it inside your nostril. Then gently snif f it up and
repeat on the other side. This can be repeated four to six times a day.
Neti PotDuring t he warm er summer


.
In the healthy life of every human being there must be exchange,
intimacy, communication, sharing, mutual love, mutual pleasure,
and the giving as well as the receiving of warmth and openness.
Also, every human being needs recognition of what he or she does.
But there is an enormous dierence between wanting this
recognition in a healthy way and depending on outside recognition
to such an extent that you are unable to do without it at all times. In
the latter case, the self begin s to sacrice its integrity in tragic ways
that cost much too much. Then the real self is betrayed and the
seeking of recognition defeats itself. This path is geared to nding
your center, the deep, inner spiritual reality, and not some illusory
religious escape. Quite the contrary, this path is immensely
pragmatic, for the true spiritual life is never in contradiction to
practical life on earth. There  must be a harmony between these two
aspects of the whole. Forsaking everyday living is not true
spirituality. In most cases, it is merely another kind of escape. For
many it is easier to sacrice something and to chastise themselves
than to face and deal with their dark aspects. The guilt for the latter
is constantly atoned for by self-deprivations that are supposedly
doorways to heaven. Yet this guilt cannot be wiped out unless the
personality deals directly with the darkness within. Then sacrice
and deprivation become not only unnecessary but even
contradictory to true spiritual unfoldment. The universe is abundant
in its joy, pleasure, and bliss: Human beings are supposed to
experience them, not forsake them. No amount of forsaking will
wipe out the guilt for avoiding the purication of the soul.
I would  like to mention another specic feature of the inner
obstructions that must be met so they can be transcended. It is
necessary to rst understan d that all thoughts and feelings are
powerful agents of creative energy, regardless of whether the
thoughts are true and wise or false and limited. Likewise, whether
the feelings are loving or hateful, angry or benign, fearful orpeaceful, their energy must create according to their nature.
Thoughts and opinions create feelings, and both of them  together
create attitudes, behaviors, and emanations, which in turn create
the life circumstances. These sequences must be connected with,
understood, and fully recogn ized. This is an essential aspect of the
pathwork.
Your fear of your negative feelings is unjustied. The feelings in
themselves are not terrible or unbearable. However, your beliefs and
attitudes can make them so. This process is constantly being veried
by those who follow this path, because they nd that the deepest
pain is a reviv ifying experience. It releases contracted energy and
paralyzed creativity. It enables people to feel pleasure to the degree
they are willing to feel pain.
The same applies to fear. To experience fear in itself is not
devastating: once experienced, the fear instantly becomes a tunnel
through which you travel, not letting go of the feeling of fear until it
carries you to a deeper level of reality. The fear is a denial of other
feelings. When the original feeling is being accepted and
experienced, the knot dissolves. Thus, it is never the feeling itself
that is unbearable. However,  your attitude has the power  to make it
so.
Fear of your feelings makes you cut them o. Thus you cut
yourself o from life. Your spiritual center cannot evolve and
manifest and unify with your ego self unless you learn to fully
embrace all your feelings, allow yourself to be carried by them, and
learn to take responsibility for them. If you make others responsible
for your feelings, you will be in a bind because you will either deny
them or act them out destructively against others. Neither one of
these two alternatives is desirable or can bring any solution.
Freeing Your Spiritual Self
Your spiritual self cannot be freed unless you learn to feel all your
feelings, unles s you learn to accept every part of your being no
matter how destructive it may be right now. No matter hownegative, mean, vain, or egotistical you may nd a corner of
yourself to be—contrary to other, more developed aspec ts of your
personality—it is absolutely necessary that every aspect of your
being be accepted and dealt with. No aspect should be left out or
covered over in the wishful hope that it would no longer matter and
would someho w just go away. It does matter, my friend s. Nothing
that exists in you is powerless. No matter how hidden a dark aspect
might be, it creates life conditions that you must deplore. This is one
reason why you must learn to accept the negatively creating aspects
in you. Anothe r reason is that no matter how destructive, cruel, and
bad it may be, every aspect of energy and consciousness is in its
original essence both beautifu l and positive. The distortions must be
reconverted into their original essence. Energy and consciousness
can become creative again in a positive way only when the light of
cognizance and positive intentionality are brought to bear on them.
Unless you do this, you cannot come into your creative core.
Giving Up Illusions
This is basically the pathwor k. Your only diculty is you cling to
illusions about how you are and how you should be, and to another
illusion that you should not have certain problems. Unless you give
up these illusions and take stock of whatever is in you, you must
remain alienated from your own spiritual essence. That essence is
constantly self-renewing; it is constantly conciliating apparently
insoluble conicts. Your spiritual essence furnishes you with all that
you could ever need for living your life and for completin g the task
you came to fulll through your birth. It is your divine center. You
are thus an expression of all that exists—the all-consciousness. As
long as you remain disconnected from it because you are too afraid
of giving up your little vanity, your longing can never be fullled,
for there is no panacea that can give you what you need and
rightfully wish for without taking the path into and through your
own darkness. Spiritual practices alone cannot fulll your longing,
no matter how much you sit in meditation and concentration.Meditation, and creative visualization, however, can be very helpful
tools when used in conjunction with self-confrontation.
Very, very few people on this earth are willing to undertake the
kind of path I have describe d to you. But for those who have the
courage to go all the way, relentlessly and patiently, what glory
awaits them in their innermost center!
Being Lived Through by the Spirit
The path is glorious when you have progressed beyond the initial
stages in which you battle with your own false ideas that always
create two unacceptable alternatives. When the path opens up from
within you, you begin to experience, maybe for the rst time in
your life, your own potential of being, your own divinity. You will
feel your potential for pleasure and security, awareness of yourself
and others, and therefore your innitely greater power to relate to
others, comprehend them and be with them without fear.
The initial decision to enter a path such as this must be made
realistically if it is to work. Are you willing to give up your illusions
about yourself and your expectations—which come from your
resistance to giving up self-delusions—of what others should do for
you? Are you willing to shed your false fears about what feelings
you should or should not, could or could not experience? If you
make your commitment to yourself to fully accept everything you
now are and to proceed to get to know yourself where you do not
yet know yourself, you will nd it is the most exciting, signicant,
and meaningful journey into your own depth. You will have all the
help you can possibly need, for no one can undertake this journey
alone. The help will be given to you; it will come to you.
When your spiritual center begins to manifest, your ego-
consciousness integrates with it and you begin to be “lived
through,” as it were, by the spirit. Your living becomes a
spontaneous, eortless ow.
Now, are there any questions?QUESTION : In what way was this path dierent in former eras and
cultures?
ANSWER : Humanity’s development in former times necessitated a
dierent appro ach. For example, people in the Middle Ages were
apt to act out their cruel impulses. They were not capable of
separating themselves suciently from their impulses in order to
identify them, own up to them, and assume responsibility  for them.
They felt compelled to give vent to them and becam e wholly
enveloped by them. Therefore people required strict authority from
the outside to keep their lower natures in check. Only when the
human personality became capable of using self-control could the
next evolutionary step be taken. That over-control must now be
loosened up.
In former times the average person was too far removed from his
or her core to seek spiritual life from inside; it had to be projected
outside. This inability to assume responsibility for the self then led
to the creation of an outer devil who would


"water of life. "
Blackwater  Fever.
Case related to me by the erstwhile  victim.  Army man  (Major) found by
natives in the backwoods  to be in a state of delirium due to blackwater
fever. They  cured him by fasting him for 10 days, by the applyin f packs
and  by inducing him to take his own urine, and  plain water. I mention
this to stress that I am not the discoverer  of urine‐therapy.
In this chapter I have limited myself to reciting only one case  history of
the various  fevers mentioned,  merely  because to do otherwise  would
be to enlarge  the bulk  of this book to unwieldly  proportions.  I will now 67
 conclude with some remarks about fever in general,  and acute diseases
attended with fever.
When doctors  try to bring down a patient's temperature  by unnatural
means, they  are frustrating  Nature  and  may  be endangering  the
patient's life, or at best laying up seeds for future troubles. A fever is
really a curative process on the part of Nature  to burn  up certain toxins
in the body.  Oh yes, we hear of the "miraculous"  ternperature‐ reducing
effects of wonder  drugs for pneumonia,  but we do not hear so much of
the many people who die of heart‐trouble after the fever has been thus
miraculously  cured! Experience  has taught  me that there  is only one
safe way to treat a fever, which, being a curative process, is neither
incurable  nor need prove  fatal if rightly handled. The modus  operandi
will by now have become so familiar  to the reader that it need not be
repeated here. I need merely  say that not only have I never  seen a
failure with the urine‐fast  plus tap water therapy  (all the urine  passed
should be drunk) but that the fall of temperature  has taken place  withir
any time from 36 to 72 hours, followed by complete  recovery within a
few days.
As to why the urine is so thick, foul and  scanty in cases of fever, that is
not the result of the fever itself but of the condition  in the body‐the ill
forces so to saywhich  cause the fever. The state of the urine is the
result of the loss of valuable salts, tissues, etc., from the body, and
largely  explains the great weakness  of the patient, his light‐ headedness,
rambling,  nightmares  and so on; it also explains  the long convalescence
and  bad  after‐effects in the case  of patients who have been treated in
the orthodox  suppressive  manner. The rational  method of avoiding all
this  is urine‐therapy so that the lost  tissue may  be replaced.  I have 68
 proved it again and again to be successfully  accomplished  in diphtheria,
chickenpox,  scarlet fever, influenza,  rheumatic  fever,  and  other  acute
disorders  where  the temperature  is high;  and  there  have been none of
those baneful and chronic after‐effects which  so often  accrue after
wrongly treated scarlet‐fever or rheumatic  fever; all of which  are due to
suppressive  measures.
 69
 CHAPTER  XI.
A CASE  OF ORCHITIS

Orchitis  is a most agonising  complaint  in which the testicles swell, and
sometimes  become ulcerated.  It may  be caused by injury, by
gonorrhoea,  or it may  occur during an attack of mumps. In its most
severe form, however,  it is a comparatively  rare  disorder  in this country
(England).  The doctor who was called  in took a very serious view of this
case,  and gave the victim  only a few days to live. When, after a journey
away  from home, I first  saw the victim ‐ aged  19 ‐ his  bowels  had  not
functioned  for a week, and his kidneys for 72 hours. One side of his
body was swollen as though someone  had  placed half  a football under
the flesh.  His testicles were as large  as tennis  balls, and the glans penis
was 14 inches in length, as solid as a lead pencil and twisted round like
a corkscrew;  moreover,  it had  turned black.  The victim's groans  and
writhings  in agony  were heartrending.  Although for three  days he had
eaten nothing and  had  merely  drunk  pints  of plain water,  the swellings
and  distortions  had only increased,  As he had  passed no urine of his
own to drink, I was obliged  to give him a pint of mine to take.
Two hours after the first draught, the glans penis showed signs  of
becoming  so far normal  that he was able to pass some urine in small
drops ‐ about two egg‐cups  full in all. It was thick, muddy and  as
concentrated  as gruel mixed with blood., very dark and exceedingly
malodourous.  Nevertheless  he drank it without a grimace or a murmur.
Four hours later  he passed  nearly a pint  of the same evil‐looking and
evil‐smelling water; which  he also drank without a grimace. He 70
 informed  me that he could not taste it owing to the state  of his palate
due to the acids  which rose from his stomach.  This, by the way, is liable
to occur  in the course of a fast.
Two hours later  the patient had  a very copious and  offensive stool, the
equal


 bliss.
    Question:  Does this  mean that  sex is now som ething  that you
can have  with yourself?
    Answer:  Yes. Almost like a  twenty-four-hour- a-day experie nce
of my  being  alive  as a sexual being.  That energ y is now  there  and
available  to me constantly. Before  I was stuck in  a bit of a polarit y:
I was either  blocking  the sexual energy  if I wasn’t in a relationshi p in
which I could  express  it, or  feeling  impelled to get  involved  in a
relationship  in orde r to experience  it. Now  I feel  more sexually
aroused  and alive.  I feel my energ y is at its fullest  potential,  and are
more “turn ed on” by life all the tim e. No w I don’t  feel that  I always
have  to interact  with a man in order  to express  it. Because  my
sexual  energy  flows in clearer  channels,  I can tolerat e a higher
level of  energ y without feeling  an urgency  to discharge  it.
    Question:  What happ ens with the sexual ener gy when you are
not interacting  and making love?
    Answer:  When I first  began  doing  Ovarian  Breathin g, I discovere d
immediatel y that I could  move the  sexual  energy  easily  from  my
genitals  throug hout my whole body. It’s very  simple, but ver y
powerful. I can increase  my ability  to be connect ed and present  in
life. Over  time I have  been  able to refine  it so that  I can  share  more
energy  with other  people  in my  work and daily relationshi ps. It
doesn’t  com e across  necessa rily as purel y sexual,  but I know  it is
my sexual  energ y that I have  transformed  into healing  and loving
energy.
    Question:  Do you think  that men are  more attracte d to you now
that you do the Ovarian  practice?
    Answer:  They seem to be.
    Question:  Has it change d the kind  of me n that  you attract?
    Answer:  I would say that I see m to be  more attractive  to people
in gener al. Although  I see m to be mo re attractive  to men, judging
by the feedback  that I get,  I am  attracting  in a way that feels
- 287  -Interview
comfortable.  I do not  feel that men are  leering  at me. I used  to feel
that whenever I wa s strongl y in touch  with the full po wer of my
sexual  energy  that I was somehow  putting  out a strong  sexual
message,  inviting  a kind  of respons e that I reall y didn’t  want. Now I
feel that peopl e are intereste d in me as a w hole person.
    Question:  Would you call this a perso nal magnetism?
    Answer:  Yes. A perso nal magnetism.
    Question:  Have y ou ever  practiced  Ovarian  Kung  Fu with a man?
    Answer:  Yes. I practiced  by myself  for about  three  months, and
then I was very fortuna te in attracting  a ma n who had been  doing
the Taoist  sexual  practices  for a period  of tim e.
    Question:  During  those  first three  months,  did you see any
changes  in yo ur menstrual  period,  or did y ou experienc e any other
physical changes?
    Answer:  My periods  had been  healthy  and trouble -free so I reall y
didn’t  notice  any change.  But friends  who have  begun  the practice
who have  had any kind  of difficult y before  have  experienc ed dramatic
improve ment  in term s of a relief  of menstrual  cramps, a  shorter
flow, and fewer pre-menstrual  symptom s.
    Question:  What about  emotions?  Sexuality  is supposed  to be
linked  with emotions  in ma ny differe nt ways. Once y ou began  this
practice,  did change  your connection  to your emotions?
    Answer:  Yes. Since at the  time I began  Ovarian  Kung  Fu I was
already  involved  with other  Taoist  practices,  it’s difficult  to
differentiat e which was having  the effect  on my emotions. I  know
that the Fusion  of the  Five  Elements, Part  I. had  a profoun d effect
on my em otional  state  since  it involved  recycling negative  emotions
into a purer  form of ener gy. Com bining  that with the Taoist sexual
practice,  I gaine d a tremendous  sense  of person al responsibilit y of
being  in charg e of and able  to direct  both  my sexual  and emotional
energy
    Question:  Do you feel the Fusion  and Ovarian  Kung  Fu practices
go together?
    Answer:  Yes. It is wo nderful to do  the Taoist sexual  practice  with
a partne r but it is extremely  helpful  to do the Fusion  practice  because
it keeps  the emotional  energ y so clear.  It puts  a relationship  on a
wholly differen t level  without the normal kind  of emotional confusion
that often  comes into  a ma le-female relations hip.
    Question:  Do you feel it is danger ous for som eone  to do just the
sexual  practice  if it is not  balanced  by clearing  out all the  negative
emotions?
- 288  -Chapter  IX
    Answer:  I would say that really  depends  upon  the person.  If tw o
people  are very responsi ble about  their  emotions,  ackno wledging
them so that  they are able  to let them  go, then  they will probabl y do
well with just the  sexual  practices.  But they  would still benefit  from
doing  the rest of the  meditation  practices  as w ell. For couples  who
have  any emotional  confusion,  I would say it is essential  to do Fusion
at the  sam e tim e as the regula r sexual  practices.
    Question:  Do you know  of anyone who is doing  these  practices
who has had problems w ith them?
    Answer:  No, I don’t.  Every one I know  who has practiced  them
has been  quite  enthusiastic  about  the benefits.
    Question:  And there  are no side effects?
    Answer:  I have  never  know n anyone, male or female, w ho has
had any side effects.  This practice  allow s sexual  energy  to be
trans muted  and not just conserved.  It also  refines  and spreads  it
through out the body, revitalizing  the whole body  in mi nd and  spirit.
So the  practice  itself  removes the  negative  side  effects  of sexual
desire,  which for most peopl e appea rs as sexual frustra tion. Sexual
frustration  is simply  blocked  sexual  energ y.
    Question:  Once  you became involved  with your lover;  did you
find a big  difference  betw een the other  lovers  you’ve had who were
not doing  these  practices?
    Answer:  Yes. It wa s quite  dramatically  and wonderfully different.
This relationship,  which continu es happil y, has all the  elements
that had been  wonderful in my  other  relatio nships  in term s of
closeness  and pleasur e, but goes  far beyond anything that I  have
ever experience d befor e. The w hole qualit y of the relationship  is
very clear.
    We experie nce very clear  com munication,  a flow, and a true
bonding  on many, many levels that I  hadn’t  experienc ed before.
We are connecte d emotionall y, mentally and psychicall y, and are
often  able  to know  what the other  is thinking.  We feel that  even  at
long distances  we are able to ma ke love.  We have  a feeling  of the
spiritual  connectio n that is ver y, very  satisfyi ng.
    Question:  What about  wome n who learned  the practices  but
who have  been  unable  to find  a ma n who would do these  practices?
Do you have  any friends  like that?
    Answer:  I think  ever yone I have  know n who has learned  the
practices  has wanted to find a partne r. It is interesti ng to me  that
people  I speak  with about  the benefits  of the  practice  are all initially
- 289  -Interview
cynical and suspicious.  Most  of us exper


 had a mastectomy when shewas 38. Dr. Platt was very interested in this. It’s one of the reasonswhy he placed me on progesterone, which is erroneously thought ofas a female hormone. But according to him, progesterone willprotect me from the excess estrogen I’m putting out. He knew thatwas true even before he did my blood work, just from my familymedical history.
I was also started on testosterone, and the amounts were very
carefully monitored by Dr. Platt’s office. It certainly helped with117 ADUL T-ONSET DIABETES AND LOUIS R.  my libido (interest in sex). According to the blood work my DHEA
is that of a 30-year-old. Dr. Platt wanted to know if anyone inmy family had lived a long time. My grandfather lived to almost90, and my mother was almost 90 when she died.
Dr. Platt also thought my thyroid was not putting out as
much hormone as it should, so he has me on a couple of thyroidmedications. This makes a difference. I’ve noticed since I’ve beenon this diet that I don’t get that late afternoon letdown I used toget. I think that’s due to the thyroid medications and the proges-terone, which Dr. Platt states is stabilizing my blood sugar.
So far I’ve lost 32 pounds, and I’ve weaned myself off one of
my medications for diabetes. As we go along we’re fine-tuning mymedications. It seems to be a rather sensible approach. I’m verypleased with the results.
DIABETES AND INSULIN
Louis has a strong family history of both obesity and adult-
onset diabetes. This means everyone in his family over-produces insulin, and insulin is the hormone that creates fat.
A simple way of thinking about insulin is to understand
that insulin will take any sugar the body’s not using and store itprimarily in the fat cells. Once the sugar is absorbed into the fatcells, it is converted into fat. People have a limited number offat cells, which therefore can only contain a limited amount offat. As these cells fill up with fat, it gets harder for insulin to getthe sugar into them. This is what I refer to as “insulin resist-ance”; there are other types of insulin resistance that also play asignificant role in diabetes. Whichever type is in effect, thebody responds by producing even more insulin. This is called“hyperinsulinemia.” Insulin not only creates fat, it prevents fatfrom getting out of the fat cells—it is a fat-storing hormone.118 THE MIRACLE OF BIO-IDENTICAL HORMONES  One can easily see that if you have too much insulin, you
are going to have a weight problem.
Eventually the fat cells get completely filled up and sugar
can no longer get into the fat cells—so it builds up in thebloodstream and the patient is told he or she has diabetes.While in fact diabetes is frequently a disease of too muchinsulin, doctors approach diabetes as if it is a disease of highblood sugar. So they give their patients medications tostimulate the pancreas to make even more insulin. This extrainsulin literally pushes the sugar into the fat cells, creating evenmore weight gain.
The exception to this is the medication Glucophage, which
goes by the generic name metformin. Glucophage doesn’tactually lower blood sugar; it acts by increasing the sensitivityof tissues in the body to insulin, leading to a lowering ofinsulin levels. Needless to say, I do not necessarily wean peopleoff this particular diabetic medication.
Many patients with type II (adult-onset) diabetes may
inappropriately wind up on insulin injections. Since probably90 percent of people with adult-onset diabetes already have toomuch insulin to begin with, placing them on insulin oftenexacerbates their weight problem
.
HYPOGLYCEMIA AND INSULIN
If my patients are having hypoglycemic reactions, usually mani-
fested as afternoon fatigue, sleepiness after eating, sleepiness whilein a car either as the driver or as a passenger, this tells me that theyare over-producing insulin, irrespective of blood sugar levels.
If I have a patient who has been diagnosed with diabetes
and has symptoms suggesting hypoglycemia, I can assume theyare producing an adequate amount of insulin. These patients119 ADUL T-ONSET DIABETES AND LOUIS R.  can often be cured of their diabetes by lowering their insulin
levels and changing the way they eat to a fat-burning mealplan. Once a certain amount of fat has been eliminated, thereis room in the fat cells for the sugar to be taken in, and thediabetes condition is gone.
In my opinion, there is one major cause for hyperinsuline-
mia (too much insulin), namely, too little progesterone. Louis’family history is classic for this condition—which underscoresthe importance of spending time talking to patients. Muchinformation can be gleaned from a family history. In the firstplace, the prevalence of diabetes in the family was suggestive ofSyndrome X, the form of hyperinsulinemia associated withhigh triglyceride levels and low HDL cholesterol. The strongfamily history of estrogen-related cancers also suggested lowprogesterone levels.
HORMONAL INFLUENCES
Louis had significant hormone problems. Besides indicating
low progesterone levels, his family history was consistent withevidence of estrogen dominance. The history of colon cancerand breast cancer among the women in his family would havebeen related to estrogen. The low progesterone led to problemswith hyperinsulinemia, with resultant obesity.
Blood tests indicated that Louis also had low levels of
testosterone. This too is a hormone that lowers insulin levels,just like progesterone. T estosterone is probably the mostimportant hormone to replace in a male, for multiple reasons.It treats and prevents osteoporosis (as we have seen, fracturedhips are associated with a 25 percent mortality rate in men). Itappears to help prevent Alzheimer’s disease. And a man is notable to perform sexually with low levels of testosterone.120 THE MIRACLE OF BIO-IDENTICAL HORMONES  T estosterone also helps keep the heart healthy: The heart
muscle has more testosterone receptor sites than any othermuscle, which means the heart uses more testosterone thanany other organ. T estosterone is now being used to treatcongestive heart failure in men. A man cannot build musclewithout testosterone. It has been found that many men (andwomen) have very low levels of testosterone after a heartattack. Could it be a contributing factor?
DIABETES AND WEIGHT MANAGEMENT
Louis will probably have to restrict the carbohydrates in his diet
for the rest of his life. Making Louis aware of how his metabo-lism works—how sugar and insulin throw his energy levels outof whack, and how he can use protein to stabilize his system—has made all the difference. With his hormones balanced andwith an informed approach to his diet, Louis is able to managehis weight and avoid the pitfalls of diabetes.
We have a nationwide epidemic of obesity and type II
diabetes. Both of these conditions are strictly hormonalproblems. Understanding this connection, one can appreciateonce again the miraculous benefits of restoring hormonalbalance with bio-identical hormones.121 ADUL T-ONSET DIABETES AND LOUIS R.  PSYCHOGENIC MEDICATION
AND GREG C.
chapter FOURTEEN
When Greg C. walked into my office, I saw a handsome 32-
year-old whose body had become distorted by weight gain. Hetalked earnestly and honestly about a recent nervousbreakdown and the four powerful psychogenic drugs—almostall of them lipogenic (causing the body to store fat)—doctorssaid he needed for mental balance. I want him to tell his storyfor the benefit of the millions of people taking anti-depressantsand other psychogenic drugs who could live normal, happylives if their hormones were balanced.
I’ve always been a high achiever. I set goals for myself and
then I pursue them with everything I’ve got. For a long time thisworked well for me. My achievements were pleasing to myparents, who gave me a lot of approval and made me want toachieve even more. My father was very successful financially ata young age and placed a lot of value on worldly status andpossessions. So did my mother, and, of course, so did I.
By my mid-20s I was making a lot of money working in the
hospitality business in Las Vegas. I had a responsible job atCaesar’s Palace and I gave it everything I had, so much so thatI was losing my balance. I worked so much that I stopped doing
123very much of anything else. Las Vegas is a 24-hour-a-day, 365-
days-a-year place, a city that never sleeps, and demands aremade on you constantly to keep the machinery running. I wouldalways go the extra mile to troubleshoot an emergency, accommo-date unexpected guests … whatever came up.
Somehow, amidst all this work I did manage to meet a
woman I wanted to spend my life with. Stephanie and Imarried when I was 30 and she got pregnant soon afterwards.This added even more responsibility, and although I didn’tunderstand it then I began showing signs of nervous exhaustion.
I began to lose my appetite. I’m a wonderful cook—I went
to school to become a chef early in my life—and every day afterwork I’d come home and cook a healthy meal for my wife whileshe was pregnant, but I found I couldn’t eat. After the baby wasborn—he’s a boy—I cooked for each of them the kinds of nutri-tious


 g down in a peaceful, quiet, friendly
setting. Food eaten on the run disturbs Vata. Avoid any kind of
dieting, fasting,  or spending any length of time with an empty
stomach.
• If you have an irregular appetite—a common problem when Vata is
imbalanced—try eating several small meals throughout the day (the
last one should be at sundown, or at least a couple of hours before
bedtime).
• Avoid prolonged travel without rest in between flights or long
drives. In cases of jet lag, take adequate time to rest and/or sleep as
soon as you have reached your destination. Drink plenty of fluids enroute; herb tea or plain hot water is helpful on jets; liquor and cold
drinks tend to aggravate the jarring ef fect on V ata dosha.
• Aroma  therapy or warm baths  with a few drops of fragrant oil help
soothe Vata. Choose scents that are warm, grounding, and soothing,
such as winter green, sandalwoo d, camphor, cinnamon, basil, orange,
rose geranium, and clove.
• In cooking, herbs and spices should be sweet and/or heating in
quality: ginger, black pepper, turmeric, cinnamon, mustard, mint,
cayenne, horser adish, cumin, nutmeg, cardamom, green coria nder,
fennel, basil, oregano, rosemary, sage, and thyme.
* Pranayama forms an important part of the traditional Ayurvedic procedures I emplo y in medical
practice. The interested reader may refer to my earlier book, Perfect Health  (New York: Harmony
Books, 1990), which details the complete  program of Maharishi Ayurveda, a revival of the most
powerful knowledge from India’ s ancient “science of life.”
OceanofPDF.comPART
FIVE
Breaking the Spell of Mortality
By your art, Spirit, you defeat
the withering of death.
RIG VEDA
OceanofPDF.comTHE UL TIMA TE BOUNDAR Y to human life is death, and for thousands of years
we have tried to travel beyond that boundary. Despite the obvio us mortality
of our bodies, moments arise when the clear perception of immortality
shines through. The poet Tennyson wrote of experiences he had in his youth
when his individual self “seemed to dissolve and melt away into boundless
being.” This radical shift out of ordinary experience “was not a confused
state,” he recalled, “but the clearest of the clear, the surest of the sure,
utterly beyond words—when death was an almost laughable impossibility.”
Because they are totally subjective, such immortal feelings do not fit in to
the worldview of science, and therefore we tend to label them religious. But
thousands of people have been privileged to catch glimpses of the reality
that encloses space and time like a vast multidimensional bubble. Some
people seem to have contacted this timeless realm through near-death
experiences, but it is also accessible in everyday life. Peeking through the
mask of matter “we have a certain feeling, a certain longing that we can’t
quite put into words. It’s a strivi ng…a wish for something greater or higher
in ourselves.” With these words  the philosopher Jacob Needleman pointed
to what he called “our second world,” which anyone can access under
special conditions.
Our first world, Needleman wrote, is “the world we live in every  day, this
world of action and activity and doing,” ruled by everyday thoughts and
emotions. But like flashes of spiritual lightning, there are moments when
the second world makes itself known, full of peace and joy and a clear,
unfor gettable sense of who we really are—“vivid moments of being present
in oneself,” Needleman called them. If the second world is inside us, so is
the first, because ultimately there is nothing verifiably “out there.”
Everything to be seen, felt, and touched in the world is knowable only as
firings of neuronal signals inside our brains. It all happens in here.
Who you are depends on what world you see yourself living in. Because
it is ruled by change, the first world contains sickness, aging, and death as
inevitable parts of the scenery;  in the second world, where there is only
pure being, these are totally absent. Therefore, finding this world withinourselves and experiencing it, even for a moment, could have  a profound
effect on the process of sickness and aging, if not death itself.
This possibility has always been accepted as fact in the East. In India and
China, some spiritual masters are believed to have lived hundre ds of years
as a result of achieving a state of timeless awareness. This is considered one
of the options open to a spirit who has attained Moksha,  or liberation,
although not every master takes  the option of extending his life span. In the
West, such powers are viewed with extreme skepticism. But the new
paradigm assures us that there is a level of Nature where time dissolves, or,
to turn it around, where time is created.
This level is extremely enigmatic, even by quantum standards, since it
existed before the creation of space and time. The rational mind can’t
conceive of such a state, because to say that something existed before time
began is a contradiction in logic. Yet the ancient sages believed that direct
knowledge of timeless reality is possible. Every generation has affirmed
that assertion. Einstein himself experienced episodes of complete liberation
from space-time  boundaries: “At such moments one imagines that one
stands on some spot of a small planet gazing in amazement at the cold and
yet profoundly moving beauty of the eternal, the unfathomable. Life and
death flow into one, and there is neither evolution nor eternity, only Being.”
It has taken three generations for the new paradigm to show us that Being
is a very real state, existing beyond change and death, a place where the
laws of Nature that govern change are overturned. Death is ultimately just
another transformation, from one configuration of matter and energy to
another. But unless you can stand outside the arena of change, death
represents an end point, an extinction. To escape death ultimately means
escaping the worldview that gives death its terrible sense of closure and
finality.
“I’m very afraid  of death,” an Indian disciple once confessed to his guru.
“It’s haunted me since I was a child. Why was I born? What will happen to
me when I die?”
The guru considered the matter thoughtfully and said, “Why do you think
you were born?”
“I don’ t understand your question,” the disciple stammered.“Why do you think you were born?” the guru repeated. “Isn’ t it just
something your parents told you that you took for granted? Did you actually
have the experie nce of being born, of coming into existence from a state of
nonexistence, or didn’ t it happen that one day in childhood you asked where
you came from, and your parent s told you that you were born? Because you
accepted their answer, the idea of death frightens you. But rest assured, you
cannot have birth without death. They are two poles of the same concept.
Perhaps you have always been alive and always will be. But in accepting
your parents’ system of belief, you entered into an agreement to fear death,
because you think of it as an ending. Perhaps there is no ending— that is the
possibility most worth exploring.”
Naturally the disciple was shocked, because, like the rest of us, he didn’ t
see death as a belief he had agreed to. What the guru was pointing out is
that birth and death are space-time events but existence isn’t. If we look
inside us, we find a faint but certain memory that we have always been
around. To put it another way, no one remembers not existing. The fact that
such metaphysic al issues arise shows how unique humans are. For us, death
isn’t just a brute fact but a mystery, and it must be unraveled  before the
mystery of aging—the process that leads to death—can be solve d. The very
deepest questions about who we are and what life means are wrapped up in
the nature of existence.
When the spell of mortality is broken, you can release the fear that gives
death its power. Fear of death reaches much further into our lives than our
conscious minds are willing to concede. As David Viscott wrote, “When
you say you fear death you are really saying that you fear you have not
lived your true life. This fear cloaks the world in silent suffering.” Yet by
seeing through the fear you can turn it into a positive force. “Let your fear
of death motivate you to examine your true worth and to have a dream for
your own life,” Viscott encouraged. “Let it help you value the moment, act
on it, and live in it.”
I want to go even further and suggest that when you see yourself in terms
of timel ess, deathless Being, every cell awakens to a new existence. True
immortality can be experienced here and now, in this living body. It comes
about when you draw the infusion of Being into everything you think anddo. This is the experience of timeless mind and ageless body that the new
paradigm has been preparing us for.
OceanofPDF.comTHE METABOLISM OF TIME
One of Einstein’