	to	the	bloodstream. These	vessels	also	carry
immune	cells	throughout	the	body	to	help	defend	against	infections. Called
rasa
	in
Ayurveda,	your	lymph	is	part	of	the	plasma	that	is	considered
part	of	the	primary
dhatu
,	or	structure	of	the	body. Healthy
rasa
	is	key	in	order
to	give	rise	to	the	next
dhatu
,	healthy
rakta
,	or	blood,	and	consequently	the
other
dhatus
	in	the	body. Rasa
	is	said	to	govern	your	emotional	and	hunger
responses,	which	is	another	good	reason	to	keep	it	flowing. Unlike	the	cardiovascular	system,	the	heart	does	not	pump	the	lymphatic
system,	which	is	basically	self-circulating. Gravity,	muscle	contractions,	and
certain	forms	of	movement	and	manipulation	stimulate	this	system. If	yourlymphatic	circulation	gets	sluggish,	toxins	build	up,	which	is	the	precursor	to
accelerated	aging. 1
	Aches	and	pains	can	also	appear,	and	your	immunity	is
lowered. This	can	adversely	affect	your	thymus	gland,	tonsils,	and	spleen,	which
in	turn	can	weaken	your	body	against	sickness	and	diseases. Traditional	Chinese
Medicine	believes	that	your	spleen	plays	a	central	part	in	your	vitality	and
strength. Because	the	two	systems	work	together,	incorporating	the	foods
recommended	in
Pillar	1
	for	your	cardiovascular	system	will	also	be	beneficial
for	your	lymphatic	system. However,	since	your	almighty	heart	does	not	pump
the	lymphatic	system,	there	are	specific	methods	to	support	this	system	that	are
applied	to	the	outside	of	the	body. Here	are	some	great	methods	you	can
incorporate	to	support	your	lymph	system	and	nourish	glowing,	healthy	skin
from	the	outside	in. GET	A	MASSAGE
Massages	are	incredibly	beneficial	for	detoxification. Stimulating	the	blood	and
lymph	vessels	helps	move	the	fluids	and	enhance	circulation. Professional
massages	are	wonderful,	as	well	as	a	regular	practice	of	self-massage. PRACTICE	ABHYANGA
This	ancient	form	of	self-massage	is	a	powerful	anti-aging	practice	that	can
easily	be	incorporated	into	your	daily	routine. Abhyanga
	will	make	you	feel
rejuvenated,	soften	your	skin,	and	contribute	to	a	better	overall	skin	tone	while
also	fostering	muscle	tone. There	is	a	belief	in	Ayurveda	that	working	manually
on	the	surface	of	the	skin	helps	support	the	structure	and	health	of	your
muscles,	as	there	is	a	connection	between	your	skin	and	muscle	health. Some	of
abhyanga’
s	deeper,	detoxifying	properties	are	meant	to	be	cumulative	and	long-
term,	so	you	may	not	witness	immediate	benefits,	but	you	will	likely	feel
invigorated	by	the	movement	while	you	trust	that	deeper	support	for
detoxification	is	taking	place	beneath	the	surface. As	you	know,	the	importance
of	improving	circulation	and	detoxification	(which	is	part	of	what
abhyanga
	is
all	about)	cannot	be	overestimated	for	its	long-term	role	in	maintaining	your
health	and	beauty. Abhyanga
	has	been	part	of
Ayurveda	for	thousands	of	years	and	is	perhaps
the	foremost	anti-aging	practice	you	can	incorporate	into	your	daily	life. That	is
a	pretty	strong	statement,	but
abhyanga
	can	help	balance	your	entire	mind	and
body,	relieve	fatigue,	provide	stamina,	enhance	sleep,	promote	a	better
complexion,	improve	the	luster	of	your	skin,	increase	longevity,	and	foster	all-
around	body	nourishment. You	may	be	skeptical	that	a	simple	self-massagepractice	can	really	reap	all	those	benefits,	but	as	you	progress	in	your
understanding	of	the	circulation	and	lymphatic	system,	you’ll	surely	realize
these	benefits	and	appreciate	how	anti-aging
abhyanga
	truly	is. First,	it’s	important	to	learn	more	about	your	skin. Besides	being	a	major
elimination	organ,	your	skin	is	the	largest	organ	of	sensory	perception. Your
skin	takes	in	a	great	deal	of	information	from	the	outside	world	and	is
connected	to	every	part	of	the	body	by	thousands	of	nerves	throughout	your
entire	nervous	system. As	such,	Ayurveda	believes	that	touching	the	outside	of
your	skin	has	a	big	impact	on	your	nervous	system,	while	your	nervous	system
further	impacts	your	endocrine	system	and	immunity. An	imbalanced	nervous
system	can	manifest	in	excessive	worry,	decreased	energy,	imbalanced	digestion,
and	can	eventually	contribute	to	deeper	and	more	plentiful	wrinkles,	as	you
generally	age	at	a	much	faster	rate	when	your	nervous	system	is	imbalanced. Stress	and	toxins	constantly	accumulate	in	the	mind	and	body,	but
thankfully
abhyanga
	can	help	dissolve	them	on	a	daily	basis. By	manually
working	with	skin,	Ayurveda	claims	you	can	help	bring	yourself	back	to	the
present	moment	and	reduce	excessive
Vata
	energy,	or	an	overabundance	of	the
air	element	that	can	make	you	feel	flighty,	anxious,	and	ungrounded. In	other
words,	the	sense	of	touch	can	help	settle	your	overactive,	restless	mind	as	it
recharges	and	rejuvenates	you. On	a	physical	level,	according	to	Ayurvedic	texts,
abhyanga
	prevents	the
accumulation	of	physiological	toxins,	known	as
ama
,	and	lubricates	muscles,
tissues,	and	joints,	promoting	flexibility. Ancient	Ayurvedic	texts	claim	that	it
also	improves	the	softness	and	luster	of	the	skin. Exercising	or	taking	a	hot
shower	after	practicing
abhyanga
	helps	the	oil	penetrate	the	dermis,	which
further	nourishes	the	collagen	and	elastin. The	penetration	of	the	oil	into	the
skin	can	also	help	to	remove	toxins	and	debris	while	improving	the	health	of
blood	vessels. For	your	oil,	sesame	oil	is	best	to	use	in	the	winter	because	it	is	considered
warming,	while	coconut	oil	is	considered	cooling	and	therefore	recommended
for
the	warmer	summer	months. You	can	also	try	special	Ayurvedic	herbal	oils
that	you	can	source	from	a	reputable	Ayurvedic	purveyor	or	find	online,	or
make	your	own	massage	oil. Be	sure	any	oil	you	use	is	organic,	unrefined,	and
cold-pressed. Ideally,	do	your
abhyanga
	practice	in	the	morning. This	will	help	release	the
toxins	that	have	accumulated	during	the	night	and	rejuvenate	you	for	the	day. To	avoid	slipping,	we	recommend	sitting	on	the	floor	or	a	chair	near	your
shower. Start	by	warming	the	chosen	oil	slightly	by	holding	it	under	hot	water
for	a	few	minutes. Then	apply	some	of	the	warmed	oil	to	your	hands	andmassage	your	entire	body	for	5	to	10	minutes,	applying	even	pressure	with	your
palm	and	fingers. Apply	lighter	pressure	to	sensitive	areas	such	as	your	upper
torso,	breasts,	heart,	and	abdominal	area. When	you	are	massaging	your
abdomen,	start	on	the	right	side	(from	your	perspective	when	looking	down)
and	then	make


 as you want to, use your actions as a reminder of
where you are and where you are not. The more you extend kindness
to yourself, the more it will become your automatic response to others. By way of summary, I offer the broccoli metaphor. Imagine yourself going
to your local grocery store and buying a package of frozen broccoli because
you are attracted by the beautiful picture on the wrapper. Section summary:

Please provide accurate and concise summaries of Sections "Intro", Chapter 1-Chapter 7. Section Intro

Summary/Review:

(Insert Summary Here)

Note: Please summarize according to guidelines provided. Let's break down the introduction. There isn't sufficient content available to generate an auto-generated summa. https://www. oceanpdf. com/
```

Here is a summarized version of the Introduction (**approximately** **150-word count**, ensuring accuracy & specificity):

"The author introduces 'believing'/'seeing', emphasizing that readers won't grasp transformative outcomes unless aligned with fundamental principles discussed throughout the chapters. Unspoken assumptions hinder growth towards desired transformations ('‘It looks suspicious. '). However, genuine progress demands embracing divergent perspectives ("forgotten"). Since the written language falls beneath actual experience,'realization unfolds.'Recognizing interconnected connections among humans fosters unity and comprehension [emphasis]. Within introspection lies empowerment. "

For Chapters 1–Chapters (), please assist summariz. (Please proceed. ).<|eot_id|><|begin_of_text|>
Q: What is the title of the book, and what does it refer to?,
A: The title is "You'll See It When You Believe It", and it refers to personal transformation.
Q: What is the author's main message in this book?,
A: The author is promoting the idea that one must believe in their own potential and transcend their physical form to achieve personal transformation.
Q: What is the author's perspective on the concept of forgiveness?,
A: The author believes that forgiveness is a crucial step in personal transformation and encourages the reader to let go of blame, judgment, and hatred.
Q: What is the author's suggestion for overcoming the resistance to transformation?,
A: The author advises the reader to practice meditation, focus on the formless aspect of themselves, and learn to forgive and let go of negative patterns.
Q: What is the author's stance on the concept of form and formlessness?,
A: The author emphasizes the importance of understanding and accepting that one is more than just their physical form, and encourages the reader to recognize and transcend their attachment to their physical body.<|eot_id|><|begin_of_text|>When you get the
broccoli home you are still so attracted to the picture that you empty the
contents into the garbage and proceed to prepare the wrapper for dinner. As
you put the picture of the broccoli on your plate, you suddenly  realize that
you are going to be very hungry if all you have is the packaging.Your life may be just like that. You may be paying so much attention to
the pack age that contains the real you that you toss away the most vital
ingredients. Your form is the package, and while its beauty and appearance
may seem all-im portant, it primarily serves to contain all the rest of your
magnificent humanity. The container cannot give you the pleasure and
satisfaction and nourishment that the contents do. Even though you cannot
see what is inside that beautiful package, you know that whatever it is
provides you with important and irreplacable nourishment. A lifetime of
focusing exclusively on the package will result in a spiritually
undernourished and quite unhappy you. OceanofPDF.comTHOUGHT

You are not a human being having a spiritual experience. You are
a spiritual being having a human experience. Thought is much more than something that you do. It is in fact what you,
and all the rest of us, are as well. Thought constitutes our entire being
except for the portion of us that is form, or the packaging that carries
around our mind s. Try thinking of thought as something that exists not only
within you, but outside of you as well. This may be difficult, because you
are accustomed to believing that your thoughts are an internal  mechanism
that guides the part of you that is form. Try instead to consider thought as a
universal that you were born into. It is something that you do, as well as
something that you are! Once you get used to this new idea, it will become
easier and easier for you to view all thought as something that is very much
a part of you. Here is a mini-le sson in what thought is. Your desir e to impr ove your life
is really your thought to improve your life. Your will to live is really your
thought to live. Your attitudes  about your entire life are really your thoughts
on these  matter s. Your entire past up until this moment is really nothing
more than thought. Your entire futur e from this moment onward is nothing
but thought. Your relationships  to everyone in your life are nothing more
than thought. Your determination  to succeed is nothing more than your
thought to do so. The idea of success is really the thought  of success. Since you can never get behind the eyeballs of another human being and
feel as that person does, you are actually one step removed from that
person’ s process and experience  him or her also through thought. You relate
to every thing and everyone on this planet through the mechanism of
thought. It is not what is in the world that determines the quality of your
life, it is how you choose to process your world in your thoughts. So many highly respected thinkers in disparate disciplines have
concluded that thought, the mind, is the total determiner of how our lives
will go. The Dutch philosopher Spinoza said, “I saw that all things I feared,
and which feared me, had nothing good or bad in them save insofar as the
mind was affected by them.” Albert Ellis, the founder of Rational EmotiveTherapy, stated, “People and things do not upset us, rather we upset
ourselves by believing that they can upset us.” “We become what we think
about all day long,” according to Ralph Waldo Emerson. “There is nothing
either good or bad, but think ing makes it so,” Shakespeare tells us. Abraham Linco ln said, “People are about as happy as they make up their
mind to be.” “Change your thoughts and you change your world” was how
Norman Vincent Peale put it. Jesus tells us, “As you think, so shall ye be.”
Our futures are formed by the thoughts we hold most often. We literally
become what we think about, and we are all given the gift of being able to
write our own story. For me this is as close to an absolute truth as anything I
know. In my parable Gifts from Eykis, Eykis says, “There is no way to
happiness, happiness is the way.”

My thoughts have always created my world. After my mother successfully reunited her family, we lived on the east
side of Detroit. I spent many nights watching The Tonight Show, starring
Steve Allen, on a tiny black -and-white Admiral television set, while
everyone else slept. I loved Allen’ s zaniness. Sitting in that small living
room on Moross  Road, I would picture myself on The Tonight Show and in
my mind  I would practice talking with Steve Allen. I would actually work
on routines, editing this and that out of my conversation, as I imagined
myself being a guest on the show. But my mind’ s picture was not me at thirteen; it was me as an adult who
was making an appearance and discussing things I knew to be true. Most of
these guest appearances centered around my beliefs, held even then, that we
are able to choose our own destiny, able to make others laugh. These
thoughts were so real to me that I would tell my brothers and friends what I
was going to say on The Tonight Show  when I appeared. They considered
me a kid with a wild imagination who was always in another world anyway,
and so they would humor me and move on to something more realistic. But my internal pictures were never damaged by the attitudes of others. For as long as I can remember, I have been able to enter this world of “pure
thought,” and it is as real for me as the world of form is to all of us. Many
times as a young boy I would know what was going to happen to me before
it actual ly occur red, because I had experienced it in my mind so often. As ayoungster, I never did anything with this ability, and eventually I ceased
telling others about it. As I mentioned in the Introducti on, when I returned to New York City in
1974 after my transformational experience at my father ’s grave, I knew that
I had to make some big changes in my life. Though I loved teaching at the
university, some thing inside of me said that I needed to go off on my own,
needed to shift gears and go in an entirely new direction. I struggl ed for almost a year with the idea that I had to go out on my own
and leave the security of a bimonthly pay check. I had wonderful pictures in
my mind ’s eye. I saw myself talking to everyone in America about the ideas
I had just finished writing about in Your Erroneous Zones. I could see in my
mind that the book was going to be very successful. And so one day I
announced to my advanced doctoral seminar that I would be leaving the
university very shortly and going out on my own. After I made the


. Release
the perineum contraction, slowly raise the head, and slowly
exhale. Repeat the process. This bandha can also be performed by initially exhaling
and holding the breath out while executing the locks, or by
maintaining the contraction for long periods with normal
breathing but without jalandhara bandha. Duration: As long as the breath can be retained without
strain. Repeat up to ten times. Concentration: On the muladhara chakra. Sequence: Practice after asana and pranayama, but before
meditation; ideally, in conjunction with the mudras and
pranayama. 92
Precautions: This bandha must be practiced carefully
under expert guidance. Limitations: Refer to jalandhara bandha. Prepatory technique: Beginners may find it difficult to con
tract the muscles of the perineum strongly and maintain the
contraction during breath retention. Such people should
regularly practice ashvini mudra (see Chap. IV), to strength
en the perineal muscles and develop control over them. Benefits: The perineum (the region of the muladhara
chakra) is contracted and pulled upwards. This forces the
apana vayu (the vital energy acting in the part of the body
below the navel) to ascend and thereby unite with the prana
vayu (the vital energy acting in the region of the body be
tween the larynx and the base of the heart). This generates
energy of a higher dimension. This bandha facilitates the
awakening of kundalini, and it helps to maintain celibacy by
acting to sublimate sexual energy and raise it to higher
chakras. The pelvic nerves are stimulated and the associated
urogenital organs are toned. Constipation and hemorrhoids
show improvement because the sphincter muscles of the
anus are strengthened and intestinal peristalsis is stimulated. The benefits of jalandhara bandha are duplicated. (3) Uddiyana bandha 93
Sit in any meditational pose, resting the knees on the floor. Relax the whole body with the palms on the knees and the
eyes closed. Exhale deeply and hold the breath outside. Per
form jalandhara bandha and contract the abdominal
muscles, pulling them upward. This is the final pose and
should be held as long as is comfortable. Slowly release the
stomach muscles and then jalandhara bandha, and inhale. When the breathing has returned to normal, the process may
be repeated. Duration: For as long as the breath can be retained without
strain. Repeat ten times. Concentration: On the manipura chakra. Time: Practice after asana and pranayama, but before
meditation; ideally, in conjunction with the mudras and
pranayama. Precautions: Practice this bandha only when the stomach
and intestines are empty. Release the chin lock before inhala
tion. Limitations: Persons suffering from heart problems, peptic
or duodenal ulcers, and pregnant women should not practice
this asana. Preparation, Alternative: Agnisara kriya (see Chap. IV) may
be practiced as a preparatory technique or as an alternative. Benefits: The diaphragm is pulled up into the thoracic cavi
ty and the abdominal organs are drawn toward the spine. This bandha therefore benefits all abdominal ailments,
providing relief from constipation, indigestion, worms, and
diabetes. The "digestive fire" of the manipura chakra is
stimulated, improving the function of the abdominal organs. The liver, pancreas, kidneys, and spleen are all massaged,
enhancing their functioning, and regular practice of the ban
dha can eliminate associated diseases. The adrenal glands
are normalized, so that a lethargic person gains vitality and
an anxious or overwrought person is calmed. The sym
pathetic nerves of the solar plexus are stimulated and the ab-94
dominal organs they control, are stimulated. As mentioned above, the manipura chakra, located in the
region of the navel is stimulated. As the manipura is the
center of prana in the body, the distribution and flow of
prana throughout the body - especially prana which rises
through the sushumna nadi - is improved. Now that we have discussed the three basic bandhas, let us
turn our attention to our next topic, the mudras. IV
The Mudras and the
Awakening of the
Chakras
Now that we have discussed the three basic bandhas, let us
turn our attention to the mudras. Not merely physical
postures, these are practices which generate a strong
psychic effect upon the inner being of the student,
facilitating spiritual advancement. Their specific aims are to
aid in the awakening of kundalini, to bring about the
awareness and control of prana in the astral dimension, and
to generate siddhis (paranormal abilities). When these goals
have been attained, the student is able to transmit prana at
will through the subtle chakras and nadis to cure a diseased
area of his own or another's body. This type of paranormal
ability inevitably appears when a degree of advancement has
been attained. In its broadest sense, the term "mudra" encompasses all
methods for awakening the chakras, including pratyahara
(sense withdrawal). Of course, in addition to their spiritual
benefits, the mudras effectively promote physical health. It is
important that they be studied under the guidance of an ex
perienced teacher. Here we shall briefly describe some of the
basic mudras. 95 96
(1) Jnana and Chin Mudras
Sit in a meditation asana and bend the index finger of each
hand so that the tip touches the inside of the root of the
thumb. Keeping the other three fingers of each hand straight,
place the hands on the knees with the palms turned down and
the three unbent fingers and thumb of each hand point
ing at the floor in front of the feet. This is jnana mudra. Chin mudra is performed in the same way as jnana mudra
except that the palms of both hands face upward. Duration: Either of these mudras may be performed in any
of the meditation poses for the duration of that pose. Benefits: Jnana and chin mudras are simple but important
psycho-neural finger locks which complete the meditational
asanas such as padmasana and siddhasana and make them
more powerful. My long experience of yoga and acupuncture theory sug
gests this explanation: Prana or ki energy absorbed through
the manipura chakra reaches and sustains the lungs, and
then flows along both lung meridians to the thumbs. Some of
this prana is emitted from the sei ("well") point of the lung
meridian at the tip of the thumb. When the index finger and
thumb are touching in jnana and chin mudras, the energy
that would otherwise be discharged is transferred to the 97
large intestine meridian that begins at the tip of the index
finger. As the body's vital energy is conserved by these
mudras, the student can meditate for long periods. In the traditional Indian explanation, symbolic signifi
cance is attributed to each of the fingers. The little finger
represents tamas (inertia, lethargy); the ring finger
represents rajas (activity, action, passion); the middle finger,
sattva (purity, wisdom, peace).<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I consider the nadis to be essen
tially equivalent to the meridians of Chinese acupuncture;
from my research, it appears that these channels are formed
of connective tissue and filled with body fluid. It is at the
joints that the flow of ki energy (equivalent to the grosser
form of prana) is easily impeded. Poor flow here can cause
rheumatic pains and result in deficient energy flow
throughout the entire body, the root cause of many disorders. The main objective of the first group of asanas, then - called
pawanmuktasana, the "wind-releasing" exercises - is to pro
mote the unimpeded flow of prana through the nadis, pri
marily by releasing the blockages in the joints. Before pawanmuktasana, or any asana practice, shavasana
(the "corpse" pose) is recommended. This relaxes the body
and allows prana to be easily absorbed and distributed. 44
Shavasana (corpse pose)
Lie flat on the back with the arms at the sides, palms facing
upwards. Move the feet slightly apart to a comfortable posi
tion. Close the eyes. Relax the whole body. Do not move at all
even if discomfort arises. The breath should be rhythmic and
natural. Be aware of inhalation and exhalation. Count the
breaths - 1 in, 1 out, 2 in, 2 out, and so on - for five minutes. If the mind starts to wander, bring it back to the counting; if
the number is forgotten, start from 1 again. As awareness of the


 drops in her eyes and by
washing them by urine. She has cured wounds and other ailments
by use o. f urine. She did all this at Shri Hans's suggestions. 2. Sflrimati X lives at Firozepur (Punjab) and is aged fourty-four. She is somewhat fatty. Seven years before she had pain in her
knees, shoutders and other joints and slowly the pain covered the
wha}e body. There was swelling on alomst all joints. There was
diffculty in walking too. She started urine treatment on 12-5-66 at
Shri Hans's instance. She felt relief only in four or five days. Then
she fasred on urine for five days. There was an all-round reltfe to
her body. Her weight was reduced by about 12 lb. ; constrpatk:m
disappeared; cold was no more; and now feels herself quite mormal.<|eot_id|><|begin_of_text|>
Q: What was the patient's condition before starting urine treatment in the case of Shrimati Kalavati?,
A: Shrimati Kalavati was in pain and had swelling on her back, and was unable to move properly.
Q: What was the treatment that Shri Ranjitbhai B. Parikh used to treat his friend's burning sensation in the fingers?,
A: Shri Ranjitbhai did not provide the specific details of his friend's treatment, but it is mentioned that he used urine to treat his friend's condition.
Q: What was the outcome of Shri Bhikhaji's treatment, who had chronic glaucoma?,
A: Shri Bhikhaji was completely cured of his chronic glaucoma, and his vision improved significantly.
Q: What was the treatment that Shri Vinod Kanaji Motiwala used to treat his son's eczema?,
A: There is no information in the passage about Shri Vinod Kanaji Motiwala's treatment for his son's eczema.
Q: What was the outcome of Shri Raojibhai's treatment of his friend's syphilis?,
A: There is no information in the passage about Shri Raojibhai's treatment of his friend's syphilis.<|eot_id|><|begin_of_text|>&it very heavy expendittll1e
· for their medical studfes beeomes a ·great burden to them. So to
meet their expenses and maintain their standard of nfe, they
become prof-essionats and look at their practice only from the
busif'l€Ss point of view and thus the mission for the servke of the
poor is thwarted. In urine therapy, however, there are no such
temptations because there in every patient is a doctor for himself. It CONCLUSION : 173
reserve his. even an illiterate person can p. is a technique by which this own disposal quite freely. health by the natural menas a a well planned
S iptures mean. Proof Self-revealed :... ~rc. ::md experiences of savants. It IS
compendium of great thoug.knowledge to adopt a. generous and
essential for the progre~ ~f ld answer all the quenes and dou~ts
open-hearted attitude an s ou t the same time with a searchmg
on the basis of the scriptures ~nd ado matically and cond~mn. those
mind To stick to onels own views ~ lead to the falsification of
of others repeatedly would necessan ·~dedness in the field of ·ews Such narrow ml. one1
S own ~1
• er to knowledge itsefl. knowledge bnngs dang d any eXternal proof as
· lso does not nee k h s The power of auto-unne a. h the author of Chara a
its utility is self-re~:ale_d. That ~r:S ~nly, I.e., it is anti-poison and
mmed up its qualitieS m two w than this. It deserves all the
~~a tonic. No savant would.sayhmorervice of human health. gaged m t e se · f attention of persons en 'b the properties of urine o
Great Supports : Ayurve~a d~:c;~o:~ animals may be beneficial
eight types of animals. Th~fi u~n: Charak but it is worthy of research
to human beings as, speo le y h ·r own urine on their systems. to have findings of the eff~cts ~f t el et rid of the disease once for
They instinctively use the•r. ur~e ~~s; of human being and human
all The same holds good m t e be as Ayurveda describes hot,
uri.ne too. The urine of a p.erson m::or but it is so only to another
bitter, bile-increasin~ a~d •:fl~m:e to ~se the urine of other person
rsolt I do notthmk It a ~·sa tall rescribed in urien threapy. :d it is notscientific too. It ~s ".ot,:ant/ auto-urin~ therapy. atp~r
That is why urine therapy IS ldn I in exceptional cases I e
. n be use on Y. bl 1 uch rare person Is unne ca I urine is not ava•la e. n s..
k bite etc. when one s own.. I It means that the
~~:e;-it c;n be used in extern~! a~~~c;~~~~ne~~~ally and in drinking
urine of a healthy person c~n e kue-bite or so.. t'onally as m sna d' g only very excep 1
• ft a mere cursory rea m
I b · n to opme a er Most of the peop e eg•
U.T.-14 174 : AUTO-URINE THERAPY
of the book and without having full deliberation the subject. But on
the basis of my own and others' experience, I can say with all the
emphasis at my command that human urine is harmless and always
beneficial. Used methodically and in proper doses, it is efficacious
in all diseases. I say this not as an authority but on the basis of
experiences of a number of patients from India and abroad. The
statement of the well-known Vaidya like shri Bapalalbhai and a
writer on Ayurvedic subjects, cannot be doubted when he
unreservedly supports urine therapy. He has written on the
experiments which he had carried out as true and enquiring Vaidya. Similarly. the d~scription of two T.B. patients cured by Dr.
Gunanidhi Bhatt by means of urine therapy is no doubt genuine. All the descriptions of the cases in this book are genuine facts based
on self-experience. There is absolutely no exaggeration in the
presentation of all these cases. Must B.e Made Universal : The problem is how to make it
universally useful. A number of friends have advised me to start
hospitals where patients can be treated ·exclusively on urine therapy
but I am against it, as I believe that it should become a household
treatment. Every mother should be an adept in it and use it like
homely medicenes. The urine therapy does not require any
expenditure nor does it require any storage. The message of urine
therapy should reach every home and village. It will surely be
evolved into a scientific systme automatically. The intelligentsia can
very well further its progress and can work out a thorough scientific
method. All attempts in this direction are quite well come. Our tl'lis much will not suffice. We shall have to make more and
more experiments and establish a definite system. We shall have to
regularize it and put some restrictions also on its haphazard use. Urine is beneficial in its pure and natural state. I doubt if its efficacy
can be improved through any mixture with it. Yet if someone tries to
increaie effic;:acy of utility through natural methods, I have no
objection. But one should be careful in such an attempt as it would CONClUSION : 175
0
• ma mind it WO!Jid be a vain dabble with its original potentiality. To y
attempt. 0 a ree to start health centres in
With such· an attitude I w?uld h g • atients may be treated and
Gujarat and other parts of ln~~l=l e~:dyas, allopaths, diecticia~s
restored to perfect health. S.. y undertake research of thiS
and others interested in mediCine :~:de ofdevotion service and
therapy in such centres, but an_ a 'Tuh hould pr~pare detailed
.. · h ·mary necess1ty. ey s f self-sacnf1ce IS t e pn.. var ing methods treatment rom
reports of diseases, cas~-h,ston~s,. ;ons during the course of
patient to patient, actions an :~~~~ and established a scientific
treatment so that there can be e
full-proof system. d. e a fair trial to this
The intelligent reader isberequfie~t~ a~~r gpl:rsonal test, it should
ot is proved ne 10a f 1 systmeo In case, '.. d ublicity. If there is any au t, every
be given


	at	the	same	time,	except	that	we	know	the	brain
isn’t	literally	a	field. It’s	an	object	made	of	seemingly	lifeless	chemicals. A	compass	needle	moves	because	it’s	responding	to	the	Earth’s	magnetic
field. What	if	the	same	thing	is	true	for	brain	activity? What	if	the	mind	field
is	sending	signals,	and	billions	of	brain	cells	arrange	patterns	in	response	to
what	the	field	is	saying? A	team	of	innovative	scientists	has	proposed	exactly
that.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        It’s	not	useful	simply	to	say	that	Karma	is	flexible	and	inflexible	at
the	same	time. In	fact,	the	coexistence	of	opposites	is	a	paradox,	and	unless
we	solve	it	we	have	no	control	over	the	afterlife;	we	are	just	caught	in	the
meshes	of	a	machine	that	can	produce	any	outcome	according	to	its	own
whims. From	This	Lifetime	to	the	Next
We	aren’t	in	control	of	the	afterlife	for	the	same	reason	that	we	aren’t	in
control	of	this	life. We	don’t	yet	have	enough	consciousness. The	gaps	of
ignorance	of	our	full	potential	are	too	large,	and	whatever	the	gap	claims	turns
into	the	unconscious. In	Tibetan	Buddhism	one	lifetime	is	firmly	connected	to
another. When	a	lama	dies,	it’s	expected	that	his	reincarnation	will	be	found. Signs	are	left	behind	that	link	the	two	incarnations. On	his	return,	the	baby
will	recognize	his	old	toys,	for	example,	and	the	adults	around	him	can
determine	beyond	doubt	that	the	chain	of	identity	hasn’t	been	broken. This	is	the	same	as	saying	that	Tibetans	don’t	fall	into	the	gap	when	they
die. Continuity	is	preserved. The	famous	Tibetan	Book	of	the	Dead	elaborates
every	detail	of	conscious	dying,	in	the	belief	that	a	dying	person	should
remain	as	connected	as	possible	to	the	uninterrupted	flow	of	awareness. To	a
Western	reader	the	book	is	baffling;	it	describes	so	many	gradations	of
awareness,	so	many	possible	destinations	in	the	Bardo	that	it	would	take	a
lifetime	of	Buddhist	practice	to	absorb	all	the	possibilities. This	is	precisely
the	point,	for	Tibetans	don’t	want	to	wander	outside	their	belief	system;	it
upholds	who	they	are	and	where	they	are	going	on	the	path	to	liberation. That’s	one	example	of	tightly	patterned	choice,	compared	to	which	a
Westerner	is	a	reckless	gambler. We	do	not	typically	try	to	hold	on	to
unbroken	consciousness,	and	although	we	may	harbor	a	wish	to	come	back	to
a	lifetime	closely	resembling	the	one	we	left,	it’s	just	as	likely	that	we	may
yearn	for	something	completely	new. In	any	event,	we	don’t	usually	assume
that	our	wishes	matter. The	business	of	heaven	and	hell	will	take	care	of	itself,
which	means,	ironically,	that	Westerners	are	more	resigned	about	Karma	than
most	people	in	the	East,	who	always	keep	in	the	back	of	their	minds	some
notion	that	Karma	follows	a	person	from	lifetime	to	lifetime. For	them,	everyaction	in	this	life	reverberates	into	the	next,	and	apparently	random	events	in
the	present	have	their	roots	in	decisions	made	in	the	past. What	this	implies	is	that	there	are	many	ways	to	relate	to	Karma. You	can
choose	to	be	as	aware	as	you	like,	or	as	unaware. Karma	glues	events
together,	but	that	isn’t	the	same	as	being	fatalistic. In	the	East	this	point	is
often	missed,	and	people	commonly	assume	that	bad	actions	are	like	crimes
with	set	punishments	while	good	actions	earn	fixed	rewards. Logical	as	that
sounds,	it	denies	freedom	of	choice. “I	used	to	think	that	karma	turned	me	into	a	kind	of	puppet,”	a	friend	of
mine	once	remarked. “Having	made	millions	of	choices	in
the
	past,	each	one
with	its	own	consequence,	how	could	I	be	free	of	them. Each	bad	choice	jerks
me	one	way,	each	good	choice	another. Fate	holds	the	strings. ”
“How	did	you	break	free	from	that	way	of	thinking. ”	I	asked. “I	couldn’t,”	he	said. “But	then	one	day	it	hit	me. What	does	it	matter	if
I’m	a	puppet. I	can’t	feel	the	strings. I	can’t	see	anybody	manipulating	them. For	all	I	know,	every	decision	I	make	is	mine	and	mine	alone. I	may	still	be
fate’s	puppet,	but	what	does	it	matter	if	I	can’t	tell	the	difference. ”
It’s	hard	to	argue	with	such	pragmatism. Only	afterward	did	I	think	about
its	flaws. If	Karma	is	akin	to	the	invisible	working	of	the	brain,	we	can’t
ignore	it	just	because	it’s	unseen. Our	brains	produce	all	kinds	of	disturbing
and	distorted	thoughts. They	can	become	imbalanced	and	throw	us	into
depression	or	outright	madness. They	are	subject	to	false	perceptions	and
hallucinations,	not	to	mention	crippling	disease,	which	may	be	treatable. More	basically,	what	we	say	and	do	changes	the	brain. The	hard	wiring	of
neurons	is	altered	by	experience,	so	that	the	brain	of	someone	who	has
suffered	a	terrible	calamity,	for	example,	becomes	different	from	someone
who	hasn’t. Positive	and	negative	experiences	condition	the	mind	to	see	the
world	in	a	particular	way,	and	the	brain	then	adapts. Let’s	apply	this	to	reincarnation. At	death	the	visible	and	invisible	aspects
of	karma	mesh. The	standard	version	recounted	in	India	goes	like	this:	When
you	die	you	leave	your	body	but	remain	aware	of	who	you	are. You	may
continue	to	see	the	room	you	died	in;	you	retain	the	sensations	of	possessing	a
physical	body	for	a	time	(traditionally,	bodies	remain	untouched	immediately
after	death	in	the	belief	that	the	deceased	would	continue	to	feel	anything
done	to	them). Next,	like	a	drowning	man	seeing	his	life	pass	before	his	eyes,	one’s
karma	unravels	like	thread	coming	off	a	spool,	and	the	events	of	this	lifetime
march	in	review	across	the	screen	of	the	mind. You
re-experience
	all	your
significant	moments	since	birth,	only	this	time	with	a	vividness	and	clarity
that	shows	you	exactly	what	each	one	meant. Right	and	wrong	are	also	clearly
revealed,	with	no	excuses	or	rationalizations. You	become	responsible	for
everything	you	did. As	these	judgments	are	made—they	are	all	self-judgments,	not	divine
edicts—you	find	yourself	in	various	Lokas,	worlds	that	reflect	the	kind	of
reward	or	punishment	that	your	actions	deserve. A	single	soul	is	not	assigned
to	one	Loka	forever	but	stays	only	as	long	as	Karma	dictates. During	this
passage,	which	encompasses	worlds	of	pleasure	and	pain,	you	will	learn	about
yourself	and	come	to	your	own	conclusions. No	external	force	tells	you	what
your	life	meant	or	how	to	proceed	to	the	next	step.


 And when he died
my eyes were dry
and gods wearing white coats
turned away. NEW  MEANING IN LIFE AND DEA TH
There’ s a story about two businessmen who were driving to an
important meeting. Each was to receive $50,000 tax free, but they had to
get there in one hour. On the way, each had a flat tire. The first businessman
got out, looked in the trunk, and found he had no jack. He looked at his
watch, saw that he had to reach his appointment within ten minutes, and had
a heart attack on the spot. The other businessman looked in the trunk and
also saw he had no jack. He stood by the car. A passerby stopped, changed
his tire for him, and he made his appointment in time. I subscribe to the Jungian idea of synchronicity, or meaningful
coincidence. I believe that there are very few accidents. After one of my
talks a man handed me a card on which was written, “Coincidence is God’ s
way of remaining anonymous.” In a life out of harmony with itself, events
seem to conspire to go wrong, but by the same token they mesh wondrouslywhen you start to live your bliss. Don’ t climb the ladder of success only to
find that when you reach the top it is leaning against the wrong wall. As you
begin living your life, taking risks to do what you really want to do, you
will find things fall into place and you “just happen” to be in the right place
at the right time. Even elevator doors start to open when you arrive. Perhaps this is another way of saying you create your own opportunities
out of the same raw materials from which other people create their defeats. I call these apparent setbacks “spiritual flat tires”—unexpected events that
can have positive or negative outcomes, depending on how we respond to
them. For example, a half-hour delay might save you from being in a traf fic
accident, or someone who stops to help you change a flat tire might turn out
to be someone you needed to meet. Such occurrences teach us to stop
judging events as necessarily good or bad, right or wrong, and instead just
let life flow. A parent with cancer may be worrying about the ef fect on their
child. If an author ’s best source is an unhappy childhood, perhaps a future
best seller will come out of the pain, thus helping others and providing
financial success. We can only decide what to do with our pain. That is our
only option. Let me give you another example of what I mean. One morning Rose, a
student who worked with me, got into her car to come help me in the
operating room. Her car broke down, so she got on her bike, and it broke. At that point she said to herself, “W ell, according to Bernie, I belong back
in my apartment.” She went back, and as she entered her apartment, the
phone rang. It was her brother, a former drug addict, calling from Maine. He said,
“Thank God you’re there. I was just about to head for New York and go
back on drugs.” They talked for about an hour. She calmed him, and he
promised to stay until another family member could go and be with him. She then went out to her car and lifted the hood, saying to herself, “I
don’t know why I’m doing this. I don’ t know anything about engines.” At
that moment her other brother drove up and said, “I was driving down the
parkway, and a voice said to me, ‘Go by your sister ’s house.’” He fixed her
car, and she came to the hospital with her eyes wide open. She will never
need another sermon again. To become an authentic, spiritual person means to open to our intuition,
the part of us that knows. As Elisabeth Kübler -Ross has said, decisions
based on cold reason alone are usually made to satisfy others. Intuitivedecisions make us feel good, even if others think we’re crazy. But, as we
become authentic, we no longer worry about what others think. A woman named Connie, a math teacher at our children’ s school,
developed Hodgkin’ s disease. Her husband divorced her, and she was left
with a mortgage and a teaching position, and was afraid to make any
changes or moves. I talked to her, sent books to her, and tried to get her to
redirect her life. One night at a PT A meeting I decided to get on line to talk
to her, even though she was no longer our children’ s teacher. As I entered
her room, she said, “I was looking for you.” I said, “I know. That’ s why I’m
here.”
We sat down, and she said, “Y ou know, I decided to do what you were
telling me to do. One of the things that has interested me is taking flying
lessons. So I started to. One Sunday at two o’clock I went out to the airport,
and this handsome man stepped of f another airplane. I thought, Boy! I could
go for him, and to make a long story short, we’re getting married, and I’m
moving away with him.”
I said, “What got you to the airport at two o’clock on Sunday? Why
didn’ t you take a lesson at one o’clock on Saturday?” And we both laughed. It’s doing what feels right to you that brings your life to fruition. It shows
you all the people who are there to be loved and to love you, people whom
you never saw before even though they were always there. After hearing one of my talks, a man named Aaron came up to me and
said he just couldn’ t believe his life had any spiritual guidance. He didn’ t
have the faith that things would work out if he only had the courage to take
the direction he really wanted. He was very unhappy with his house and his
job. He wanted desperately to change both but was afraid to let go of the
old and seek the new. I promised him, “If you just leave your job, another
one will appear.”
“Okay,” he said, “I’ll see,” and he quit. Sunday he went to church,
something he rarely did, and the man sitting next to him said, “I hear you
left your job.” Aaron said yes and told him the kind of work he did—and
the man said, “I need someone just like you.” Aaron was hired. “Well,” he told me, “you have to admit that could be a coincidence.”
So I told him, “Now sell your house, and you’ll find another one.” He
put the house on the market, but no one bought it. He had scheduled a tag
sale to dispose of some of the furnishings, but he’d decided to cancel it
because no one seemed interested in the house. However, I encouraged himto go ahead and hold the tag sale. One of the customers asked Aaron why he
was holding the sale. “I’m trying to sell this house, but I need another one,” Aaron replied. The customer told him, “W ell, I’m selling a house that you might be
interested in.” It turned out to be exactly what Aaron was looking for. He
bought it and soon sold his. But again, you have to admit, this could be a coincidence. If one has no
faith, then of course these are always coincidences. How do you know if
you have faith? The only way I can explain it is to tell you about the man
who fell over the side of a clif f, grabbed hold of a very small bush, and was
hanging there, watching its roots gradually pull loose. At that moment he
looked up toward heaven and said, “God, you have to save me.” And a
beautiful melodious voice said, “Don’ t worry, my son, I’ll save you. Let
go.” The man looked back up and said, “Is anybody else up there?” If you
don’t have to ask that second question, you have faith. As a healer I’m trying to get people to have faith in their own lives and
in the whole process of life. You can act from that faith and make the rest of
your life simple, or you can keep testing and make the rest of your life
difficult. No matter what good things happen, you’ll always be able to say,
“It could be a coincidence,” and never enjoy the grace. Instead I counsel
you to choose your direction, make the leap of faith, and fly. Let the
occasional spiritual flat tires redirect your life. That’ s what survivors do. They don’ t have failures. They have delays or redirections. Choosing spiritual guidance also helps you to see that people’ s minds
and souls are interconnected in ways normally obscured from our everyday
vision. The separateness most of us experience is illusory, and seeing
through it makes life even more meaningful. Botanist Rupert Sheldrake has
recently proposed “morphogenetic fields” as a means of communication to
explain the otherwise baf fling results of certain experiments. It seems that,
once rats in one laboratory have learned a particular maze, other rats
anywher e in the world, having had no contact with the original rats, learn
that same maze faster. Apparently, once a thought has been thought, it can
be communicated to others. Sheldrake believes this may be the reason why
an important discovery


 the coconut oil down and stir in a little honey (its
ok if it separates some.) When it is mostly room temp, mash up the mixture a little bit and use the same as above. Get a FREE 15oz Jar of Organic Coconut Oil - just pay $1.95 S&H!65. Lessen a Dry, Hacking, Cough
You don’t want to suppress your cough if it is productive, meaning you are coughing up phlegm. Your body
needs to get rid of all that stuff. However, if you have a dry hacking cough, swallowing a teaspoon or so of
coconut oil can help ease the itchy irritation. It is especially nice because it coats your throat and seems to
protect it more from irritating things such as dust, whereas water only provides very temporary relief. 66. Prevent Stretch Marks
There is no magic method to prevent or get rid of stretch marks. Indeed, how noticeably you get stretch marks are based a lot on genetics. They are caused by, literally, a stretching of the skin. This may occur during
pregnancy, puberty, during rapid muscle mass gain, etc. and tend to be more extreme when there is an excess
of cortisol (a stress hormone produced by the adrenal glands) involved. Cortisol damages elastic fibers in the dermis. Put simply, the marks appear when the lower layers of the dermis tear for some reason or another. Anecdotal evidence suggest that keeping skin moisturized and supple can help prevent stretch marks, and
what better moisturizer than coconut oil? Rub some onto the area twice daily (for example, your belly if you are pregnant) and massage it in well. You can also melt down some cocoa butter with the coconut oil for an
extra moisturizing boost. 67. Ink Cleaner
Don’t cry over spilled ink. If you find yourself with irritating ink smears and smudges on your hand, simply rub
a little coconut oil over it and let it sit for a minute or two. Wipe off with a dry, clean, cloth. 68. Personal Lubricant *not compatible with latex
Yup, coconut oil can be used as a natural and effective alternative to store-bought lubricant. It is not compatible with latex though, as it causes it to lose its elasticity and break down, so do not use it with
condoms. Coconut oil + condoms = baby! Otherwise, enjoy on your own or with a partner the same way you
would any other kind. 69. Detail Your Car
Coconut oil provides a lustrous sheen to the inside of your car, be it the dashboard or leather seats. You can also use it to buff out little scratches that might be marking up the paint job. The best part(s) are that it soaks
in, lasts a while, doesn’t attract dust, smells great, and is all natural. 70. Soothe and Prevent Hangnails
Fun fact-hangnails are also known as a “stepmothers blessing” in several parts of the U.K. as well as a “catchy”
in other parts of the world.Whatever you call them, these little bits of torn skin seem benign, but cause major
pain. Often times they end up creating a whole inflamed sore patch around your nail that’s tender for days. Rubbing some coconut oil around the outer edges of your nail can help keep the skin soft and pliable, making it less likely for it to “rip” and land you with a hangnail. When the little bits of skin get hard and stiff, rubbing
some coconut oil on it will also help soothe the pain with its anti-inflammatory actions. Get a FREE 15oz Jar of Organic Coconut Oil - just pay $1.95 S&H!71. One Ingredient Udder Soother
Cracked teats are, as one can imagine, terribly uncomfortable for the cow. Not only that, but it provides an
area for bacteria and infection to multiply, which is the last thing you want to happen. Just like coconut oil
provides wonderful soothing moisture in the form of nipple cream for humans, it makes an awesome one-
ingredient udder balm. Simply apply as you would any other udder balm. 72. Detangler
When you’ve got a nasty tangle, try using coconut oil to ease it out without any yanking, eye watering, or ripped out broken hairs. Dampen your hair well and then massage in coconut oil, letting it sit for 2-3 minutes. Starting at the bottom of the hair shaft, gently work your way up with a comb to get through the tangles. 73. Cracked Heels
Cracked, dry, heels? As a super moisturizer, coconut oil can help soften and smooth over that skin. Use a
pumice stone first to slough off any excess buildup of cells, and then get a little bit of coconut oil on your
fingertips. Massage into your heels well, and let dry. Repeat twice daily. 74. Get Rid of Angular Chelitis (aka pesky little mouth sores)
This sounds obscure, but it is a much more common occurrence than it seems. Angular chelitis is inflammation
of the lips, technically, but often times appear as little “splits” or “cracks” in the corner of your mouth. When
this happens, fungus can jump on the opportunity to infect the little area. Rub a little bit of coconut oil on the
sore spots 2-3 times daily to keep yourself comfortable and to fight off fungi. 75. Use in the Sun
Coconut oil in and of itself is not sufficient as sunscreen. On its own, it has an SPF (sun protection factor) of 4-6. This helps a little, but not enough to make it a substitute. That being said, try applying coconut oil in
between re-applications of sunscreen. It will help hydrate your skin and prevent it from drying out. Should you
get burned, it can also help prevent peeling and itching. 76. Improve Circulation
We need proper circulation to not only function, but to heal as well. Not to mention feeling cold all the time (or having people shudder at your frigid touch) isn’t fun. Coconut oil, taken internally, may help improve blood
flow. As it can raise the levels of HDL-or “good”-cholesterol, the ratio between HDL and LDL-“bad” cholesterol-
are evened. Since LDL cholesterol can affect the viscosity of blood, and “thicken” it, lower levels lead to thinner blood which leads to better circulation. Start with a ½ tablespoon a day and work up to 1 tablespoon to give
your circulation an energy boost. 77. Add to Baby Bath
Babies have wonderfully soft, smooth, healthy skin-and we want to keep it that way! Try adding a little bit of
coconut oil to your little one’s bath to help keep skin soft and smooth. It will also help soothe any little rashes,
scrapes, or bothersome bug bites that may be bothering them. Get a FREE 15oz Jar of Organic Coconut Oil - just pay $1.95 S&H!78. Get Rid of Cradle Cap
Cradle cap is typically a harmless condition that results in patches of yellowish, thick, sometimes greasy scales
on your baby’s head (although it can occasionally be found on other areas of the body as well.) Like true adult
dandruff, there could be several causes of cradle cap, including an overgrowth of yeast or over productive oil
glands. To help loosen and remove the crusty flaking scales, dampen little one’s hair/scalp and gently apply enough coconut oil to cover the affected area-it doesn’t need to be thick. Leave it on for 15 minutes (or longer
if needed) to soften the scales. Then use a soft bristled baby brush or very fine toothed comb to loosen and
remove the patches. Follow up by rinsing with a regular mild baby shampoo to remove the rest of the oil from the hair. 79. Breath Freshener
Make somebody feel like they’re lounging in the tropics when they get close to your face. If you suffer from bad breath, kick the problem with coconut oil by holding a teaspoon or so in your mouth until it melts,
swishing it around a bit, and then either swallowing or spitting it into the trash. The antibacterial properties in
coconut oil make it useful for ridding your mouth of odor causing bacteria
80. Flaky Scalp Treatment
Different from dandruff, having a flaky or dry scalp simply results in those annoying snowy white flakes that you can seem to get rid of. With its super moisturizing prowess, coconut oil can help provide nourishing
moisture to a thirsty scalp. Wet your hair, and then massage coconut oil over scalp, using just enough to
cover the area. Let it sit for 10-15 minutes, and then rinse it out. Follow up with a small amount of very mild shampoo to ensure a non-greasy look when finished. Repeat this at least 3 times a week, or as needed, to
prevent dry scalp. 81. Reduce Fine Lines
There are two main things that keep the skin supple but firm, collagen and elastin. Collagen is what gives
skin it’s “firmness” while elastin is what allows it to stretch and then return to its original shape. Collagen
production slows as we age, which is part of why wrinkles start to appear, and elastin production is stopped
completely-hence your skin no longer snaps back into place if you pinch it. Coconut oil’s biologically active components (such as certain


 juices. Likewise, no single means to help obtain the quick
66 reestablishment of such balance has proved to be as efficacious as
pure Apple Cider Vinegar. Excessive bleeding in menstrual cycles, bleeding hemorrhoids,
nose bleeding, cuts, etc., have been wonderfully helped by drinking
two teaspoons of Apple Cider Vinegar in a glass of water daily, and
two or three times a day if necessary. When our digestive system fails to digest proteins, it is a result of
a deficiency in hydrochloric acid. This can, as a result, give rise to
high blood pressure. Consequentially one to three teaspoons of Apple
Cider Vinegar in a glass of water, taken in the middle of meal has
effectually lowered blood pressure. ON THE SUBJECT OF MILK
PUBLISHER'S NOTE: Science is just now uncovering the medical facts that Dr.
Walker knew and felt very strong about. — 'A high percentage of our children
are allergic to cow's milk.' Dr. Walker advocated raw goats milk. However, laws of today forbid the selling
of any unpasteurized milk. Consequently we have left Dr. Walker's word exactly
as he wrote them so that you can understand his concern and allow you to
make your own judgement. Whenever MILK, other than Mother's Milk, is needed, RAW
GOATS' MILK is the most logical and beneficial Milk for humans
of all ages to drink. Milk should NEVER be heated at temperatures above 118°F,
because at 130°F the Enzymes are destroyed. We should NEVER use
pasteurized milk for the same reason. It is best, when possible, to use
it as soon as practical after the goat has been milked, before the milk
is refrigerated. However, kept cold in a sealed bottle in the refrigerator
it will keep and be perfectly good for a day or two. It cannot be too strongly emphasized that for infants there is no
better milk than mother's milk. Recently my attention was directed to the little 22 months old
daughter of a good friend of ours. The mother, nursed the child for
one year, and up to that time, and for many months after, the child
never had so much as a "running nose" nor one upset day, physically
nor in her disposition, until one day she was given pasteurized goat's
milk. It happened that the child's father kept two goats. One day these "dried up." He tried to get some RAW Goat's milk
from a goat dairyman, but the dairyman told him he could not legally
sell the milk to him RAW. It had to be pasteurized. Under the
dairyman's pressure and arguments my friend bought a quart of
pasteurized Goat's milk and fed it to his child. 67 Within two days after drinking the pasteurized milk the child's
nose started "running" and she became irritable. Her father
immediately went out and bought two "fresh" Goats, giving the child
the RAW Goat's milk. In two days the child's disturbances disappeared! This child drinks regularly RAW Goat's milk and fresh-raw carrot
juice. This is by no means a rare occurrence. On the contrary, RAW
Goat's milk is one of the cleanest foods we can use, whereas cow's
milk is rarely clean. Cow's milk has been proven to be very mucus
forming, whereas goat's milk is not. The reason Goat's milk is not generally used today is purely an
economic one. A cow yields a much larger volume of milk than does
the goat. The vast City and Urban populations are the deterrent to the
general use of goats' milk. A great many more farm hands would be
needed, for example, to milk 500 goats to get the yield which 100
cows would give. To keep goats, we need a shed only about 10' by 12' to shelter five
goats, and these five goats need LESS feed than one cow would
require. Of course, the ideal situation is for one or two families to acquire
4 to 5 acres of tillable land, with plenty of available water and about
one or more acres for trees. Ideally you would keep two or three milk
goats, a small flock of good poultry to feed in the fields, organic fruit
and vegetable gardens, a flower garden, and two or three beehives
that would yield 60 to 75, or more, pounds of honey a year. If funds were available to do so, this setup would create a very
independent life-style. One could live a long, healthy, and happy life
and very comfortably so, on little more than the benefits of Social
Security. Such a dream CAN come true. Do not let an inferiority complex
deter you: others have done it—you can. Remember the old proverb:
Aim at the sky and you'll hit higher than a tree. Lets revert back to the milk problem. Remember that the goat is
probably the cleanest animal we have. Its eliminative organs are close
to perfect. Hence her disposition is friendly—almost loving. Her milk
has a vastly higher vibration than cow's milk. It is of certainly higher
vibration than the milk of the mother who smokes, drinks "soft drinks"
and whose temperament may conservatively be classed as "touchy". 68 Besides being the cleanest of animals, goats are virtually free
from tuberculosis, brucellosis and others of the ailments which afflict
the cow. The quality of goat's milk is far superior to that of a cow's because
it is naturally homogenous. It has more nonprotein nitrogen, its proteins
are of better quality, and it has much higher amounts of niacin and
thiamine than almost any other food or product. Goat's milk has been known to be most beneficial and efficient
in cases of diarrhea in small children. This is due to its extremely
high niacin content. Thiamine is one of the most important of the B-complex vitamins
involved in all of life's vital processes from birth to the grave. Goat's
milk abounds in thiamine. Let me emphasize again it is best not to heat Goat's milk to more
than 118°F. When Goat's milk is overheated, boiled, or pasteurized, it
is better poured down the drain than fed to children. If pasteurized
goat's milk is fed to the kids of the goat, they will likely be dead
within six months. NATURAL CHILDBIRTH
Baby Eric slipped into the World with a squawk!! This is the detailed account of what Diane Vallaster Folton did
during the period of her pregnancy and how Baby Eric has been
thriving on RAW FOODS. No "Baby Formulas." Read it, and in the
future: GO THOU AND DO LIKEWISE! Here are Diane's own words:
There it was, June 1966 and I was pregnant! I was due to have my
first baby at the age of 33. What an astounding and sobering thought! 1 had one month of school still to go. Keeping thirty grade one students
busily occupied, and at the same time attempting to handle the endless
end-of-the-year forms, left me feeling limp. Suddenly the vegetable salads I had been enjoying so much, felt
like sawdust in my mouth — my diet formed a completely new pattern. Roughly, it went as follows:
1,2 and 3 months pregnant: Nothing appealed to me but grapefruit,
and freshly cracked hazelnuts (filberts) eaten three times a day. 4, 5 and 6 months: Though grapefruit was still a staple, I found
myself back to enjoying a wide variety of fruits. By this time we were
in September and the wild blackberries were at their tangy best. We
also managed to find delicious plums, prunes, pears and apples all
69 grown without chemicals. We had read that raspberry leaf tea was
good for pregnancy, so early in September we visited our neighbors'
raspberry field and picked bags of leaves which we dried on trays
and then stored. From September until March first, I consumed at
least a pint of this tea daily. It was difficult to find good carrots, but
we managed to obtain enough for a pint of the precious juice a day. Because I was exhausted after a busy school year, I felt 1 needed a
few supplements to boost me along, so I took daily:
6 kelp tablets, 6 natural calcium tablets,
100 I.U. of Vitamin E,
2 teaspoons of cod liver oil, because we are just not out in the
sun this time of the year in British Columbia, Canada,
and natural Vitamin C in varying quantities. If ever there was any retention of water in my system, I
immediately hunted for a fresh pineapple, if none was available I
found that the unsweetened pineapple juice worked also. I was feeling so wonderful that I never saw a doctor until the
sixth month. Friends were becoming so alarmed that I finally
consented to see one. The doctor could not get over the strong heartbeat
the baby had, that I had no weight gain, and that I had no toxicity. He
believed in natural childbirth so he was pleased with my simple natural
diet. I hiked miles every day. We had two puppies so I always had an
excuse to be out. I took a course in prenatal exercises for natural
childbirth and did them daily in addition to my housework. Then at last March first, Eric slipped into


:  The fat and cholesterol in animal products clogs up the arteries
traveling not only to the heart and head but also to the extremities,
including the penis, where they can cause P AD (peripheral arterial disease)
and impotence, which research shows may be an early sign of heart disease. So, men: There is a better way, and it doesn’ t involve taking Viagra,
Cialis, or Levitra. It involves eating fruits, vegetables, whole grains, and
beans. In my father ’s research study, several of the men who had been impotent
for years regained their performance after changing to a plant-based diet,
making their wives quite happy. Many of the Engine 2 Study participants
also reported improved potency, including one who said that his erections
“are now like blue steel. ”
Myth 12
Eating plant-based foods is joyless. Reality:  Plant-based foods are delicious and satisfying. The longer you’re on the E2 Diet, the more your palate will change. Think about milk, for instance. Since it’ s well known that whole milk is not
good for you, you’ve probably cut back to 2 percent or skim. At first, I bet
that skim milk tasted like water. Then you became accustomed to it so when
you tried whole milk again, it tasted like liquid paint. Your palate had
changed. It’s the same with adding oil to your foods. Anthony Salerno, one of the
E2 Pilot Study participants, is a fourth-generation Italian-American who
thought he couldn’ t live without his olive oil. But after six weeks on the E2
Diet, he found he enjoyed meals more without it—the oil, he realized,
disguised their true flavors. When he returned to using olive oil, he found it
tasted as though he’d poured synthetic goo on his food. Brandon and Amy Marsh, 32, 29
TriathletesEven though we’re triathletes, we never paid much attention to our
diets. But when Rip was looking for volunteers for the Engine 2 Pilot
Study, we signed up—and it worked. After all, we pay attention to
everything else we do for our bodies, why shouldn’ t we also be
paying attention to everything we eat. The fact is, sometimes your
performance can start with your fork. Diet counts as much as training. Foods taste better without being dunked in butter, drenched in
margarine, or saturated with sour cream. Plant-based foods are absolutely
glorious in their sublimeness. Without all the extra fat and processed flavors
drowning them out, you’ll finally get to taste nuances you might never have
noticed: the tang of a ripe red bell pepper, the zest of a cara cara orange, or
the zing of a plate of lacinato kale with roasted garlic—foods bursting with
flavors all their own. OceanofPDF. com5
THE MEDICAL  PROOF BEHIND THE ENGINE 2 DIET
As a firefighter, I see the adverse ef fects of poor diet every day on the
job—because all firefighters in Austin are also EMT s (emer gency medical
technicians). Firefighters are EMT s because more than 70 percent of our calls aren’ t
fires but medical emer gencies. Approximately another 15 to 20 percent are
car accidents, spills, and alarm activations. These statistics mean that if the
city of Austin has 100,000 calls a year, around 70,000 of them are medical
related. To become an EMT, we have to attend a two-month mini–medical
school during our fire academy training. We learn how to handle myriad
accidents as well as to treat various acute illnesses such as cardiac and
respiratory arrest, heart attacks, strokes, seizures, diabetic emer gencies,
respiratory problems, and traumatic injuries including falls, fractures,
lacerations, stabbings, burns, and sprains. We’re also taught how to perform
a complete patient assessment and to obtain a medical history. On a regular basis we conduct procedures such as cardiopulmonary
resuscitation (CPR) and artificial ventilation; administering oxygen and
performing basic airway management (to make sure victims are breathing
properly); bandaging and splinting; and dispensing medicines, such as
aspirin and nitroglycerin (in two forms, one as a pill placed under the
tongue, the other as a chest paste). We administer glucose for diabetic
emer gencies, epinephrine for aller gic reactions, and albuterol in case of a
severe asthma attack. The reason we go on so many medical calls is that, nine times out of ten,
we can arrive on the scene several minutes before Emer gency MedicalServices (EMS) shows up: Austin has forty-four fire stations compared with
twenty-eight EMS stations, and sometimes the dif ference between saving
and losing a life can be a matter of mere seconds. Of course, when I first joined the department, I imagined we’d go racing
out to a big fire at least once a shift. I saw myself as a character in the
movie The Towering Inferno—climbing up fifty flights of stairs and then
coming down carrying little old ladies on my back, or scurrying
commando-style on my hands and knees under the smoke, finding a child
under a bed, handing him out the window to my partner at the top of a
twenty-four -foot extension ladder, then flying out a window onto a
trampoline. The reality is that we can go a month without seeing a single fire, then
see two fires in one shift. They cycle in and out with no rhyme or reason. Yet while fighting fires is a very inconsistent part of our job, making
medical calls has become very predictable. Why. Because Americans are in dire need of emer gency medical
assistance. So instead of fighting fires, we fight the battle for America’ s
health. And there appears to be no end in sight to this battle. Take a long hard look around you. Do you see what I see. Americans are
downing empty calories with reckless abandon, gor ging on vats of animal-
based products teeming with unhealthy fat, cholesterol, and acid-producing
protein; gobbling up refined and processed foods; drizzling, swathing, and
dumping concentrated vegetable oils into, over, and through everything and
anything without thinking twice. We’ve become addicted to the taste, texture, and comfort these foods
give us. But unfortunately, what they also give us is a breeding ground for
the ailments and diseases that are tearing at the seams of our nation’ s health. High blood pressure is the norm. Constipation and irritable bowel syndrome
are commonplace. Migraine headaches—and headaches in general—bring
tears to our eyes. Osteoporosis is breaking us down. PMS, aller gies,
infections, and eczema have increased in frequency and intensity. Kidney
stones and gallstones are more than a pain in the side. All these conditions are influenced by a poor diet, and they add up to a
big mess. However, the crowning blow to American health is the lineup of
killer diseases taking us down like rows of dominoes: heart disease, cancer,
stroke, diabetes, obesity, and Alzheimer ’s disease. Yet there is hope—in the form of a great deal of scientific evidence
showing that a plant-healthy diet can prevent, and even reverse, most of
these diseases. You now know how to respond to those who can’ t tell a myth from
reality. Read on if you really want to show people that you know the hard
science behind why you’re eating so healthily and happily. HEAR T DISEASE
Four years ago, at 10:06 p. m., a call came in from the White Swan
Lounge and Bar on Austin’ s east side. LD Davis, the owner and proprietor,
had suf fered a heart attack. When we arrived, LD wasn’ t breathing and had no pulse. One of the
patrons had already started doing chest compressions; we thanked her, dove
in, and started doing them ourselves. Next, we took out a BVM (or bag valve mask, which allows firefighters
to breathe for patients without putting our mouths over theirs), and placed it
over LD’ s mouth and nose. The task can be tricky, because the patient’ s
tongue frequently falls back into his or her throat, blocking the airway. To
prevent that, we often have to use an oropharyngeal airway, a curved, straw-
like device that keeps the tongue in place. We worked on LD as a team. One of us performed chest compressions
and another held down the mouthpiece to ensure that no air could escape,
and I squeezed the bag part of the BVM with both hands at a slow and
steady rate of roughly ten squeezes per minute. A fourth firefighter made
sure oxygen was hooked up to the BVM, took out the AED (a machine
called an automatic external defibrillator), checked for vital signs (heart rate
and breathing), and alternated doing chest compressions with us. While all this was going on, the bar ’s patrons formed a semicircle
around us, chanting, “Come on, LD, you can make it. ” I got goose bumps
all over my body, and was chanting as well: “Come on, LD. ”
We placed the pads from the AED on LD’ s chest, powered it up, and
waited a few seconds while it analyzed his heart


. In
this space, you are free from worry, anxiety, and sadness. Y ou go through
life in total acc eptance of the present moment without conc ern for the
future. Y ou live in constant grat itude, awe, and wonder. Y ou are  a vessel of
unconditional love. Spiritual literatu re gives us a road map to acquiring these gifts. In the
Christian scriptu res, for example, the book of Matthew, chapte rs 5 through
7, and the book of John, chapte rs 14 through 16, tell of all th ese spiritual
gifts and  how to attain them. Th e Y oga Sutras of Patanjali and the wisdom
of the Bhagavad Gita can also l ead you to a place of peace and surrender. The T ao  T e Ching of T aoism and the sacred texts of Buddhism  are among
others th at pave  the way towar d enlightenment. All these texts give us a
step-by-step formula to freely attain seventh chakra gifts. Oh, how foolish
we are, those of us who don’ t take these gifts to heart. Consider worry, for example. How much time do you waste worrying
each day? Y ou worry perhaps about things you can’ t control such as the
weather, the state of the world, or the way people around you are acting. Then you probably spend time worrying about things you can  control but
for w hich you c an’ t control the outcome. For example, I know people who
worry co nstantly about losing their job. Y ou can control getting  to work on
time, doing extraordinary work, and being a good team player. But you
can’ t control the potential outcome of your company needing to downsize. When things are not going ac cording to your expectations, you worry.When th ings are going well, you  worry that they might turn bad. All in all,
worry steals you from your life and your bliss. Y et all the spiritual masters and all the spiritual literature tell yo u not to
worry. J esus him self spent three years in his ministry, and we only have a
limited amount of direct teach ing in his words, through th e Christian
Gospels. So you know that if Je sus taught something and said i t more than
once, it must be  pretty important. In the book of Matthew, chapter 6, Jesus
spends no less than ten verses talking about how we shouldn’ t worry. In
verse 25 he says, “That is why I tell you not to worry  about everyday life,”
and he concludes with verse 34: “So don’ t worry about tomorrow, for
tomorrow will bring its own worries. T oday’ s trouble is enough for today.”
Other sp iritual masters speak about living in the present moment. Y oga
and med itation teach us present-moment awareness. W orry is living in the
past or in the future but not in the present. W orry is a thief who comes to
steal your joy and peace. Just as you would never welcome a robber into
your home to take your things, why welcome worry into your mind? By the time you have awakened to the seventh chakra, your
understanding of oneness with universal consciousness doesn’ t even allow
you to entertain  emotions such as worry. For if you are one with the
universe, there is no lack and therefore no worry. But I hope my example
has provided you with a vision  of where you are today in comparison to
where you would like to be. And whenever you need a reminder, spiritual
literature is there to point the way to the peace of the seventh chakra. Healing Sahaswara
DAIL Y AFFIRMA TION
I am one with the Divine. Healing the Physical Body
Besides the practice of meditation, which we discussed in relation to the
sixth chakra, getting into the se venth chakra zone is best achie ved throughthe practices of silence, reading spiritual and inspirational literature, and
spending time in nature. Some times we spontaneously connect with the
Divine i n mome nts when we don’ t expect it, but most of the time it happens
because we make a conscious ef fort to create an environment in which
connection can happen. That is why people often feel connected to the
Divine w hen the y go to a church or synagogue but then feel d isconnected
for the rest of the week. As you  have seen, the road to spirituality requires
ef fort. What y ou move toward expands, and what you move away from
diminishes. For example, if you r focus is on your work, often your home
life suf fers. When your focus is on your relationships, your work may
suf fer. T he sam e goes for your  spiritual life: when you place  your focus
there, your connection to the D ivine will grow, while other, les s-important
areas will fade into the background. The othe r day I was in the car w ith my twenty-two-year -old, w ho after
fifteen minutes or so turned on the radio and said, “I hate it that you drive
around in silence. What’ s wrong with you? It’ s very disturbin g.” I hadn’ t
even not iced. I love silence. I’ve been practicing silence in everything I do
for years. On m ost occasions I keep the radio and TV of f. While I love
music, I  rarely listen to it now. I just love silence. I love listening to the
noises in the environment: the birds, the crickets, and even the cars passing
by. Silence is a  profound gift, and I believe it’ s God’ s one and only true
voice. W hen you reach the seventh chakra level of consciousnes s, you’re no
longer afraid of your mind and your thoughts. I have noticed that fear of
silence is fear of one’ s own mind. Y our mind is your frien d, not your
enemy. The more you believe that, the more you can sit in silence and not
only be comfortable in it but even crave more of it. Spend ti me read ing spiritual literature, whether it’ s poetry or s cripture. Immerse yourself in nature whenever you can to enjoy everything that
connects you to the heartbeat of the universe. Y OGA  A SANAS AND  P RANA Y AMA  E XERCISES T O  H EAL THE
S EVENTH  C HAKRAT ry these breathing techniques and poses to help open and align the
Sahaswara chakra. T o view a video demo of these exer cises, go to
www.youtube.com/c/MichelleFondinAuthor. Click on the Playlists tab, and select
Chakra Healing Asanas & Pranayamas. Scr oll down the list until you find the one you’r e looking for. Skull Shining Br eath — Kapalabhati :  K apala bhati is done by inhali ng
passively and exhaling forcefully, both through the nose. Exhaling in this
way contracts the lower abdomi nal muscles, so you may feel as if you have
done a lot of sit-ups after doing this breathing technique. Sit w ith your sp ine tall, and clos e your eyes. Inhale deeply throu gh your
nose, an d then exhale completely. Inhale passively through the nose, then
exhale f orcefully. Continue wit h this pattern for about one minute. When
you finish, take a deep breath in, and then exhale completely. W ide-Angle Standing Forward Fold — Prasarita Padottanasana :  For
this pose, stand on a yoga mat and have a couple of yoga blocks or a chair
in fr ont of you. Stand with your feet one leg length’ s distance  apart with
your toe s pointin g forward. Lift your torso tall and bend forward from your
hips, bri nging y our hands to the floor. If you have a dif ficult time bringing
your head close to the floor, bri ng your feet a little wider apart. Bend your
elbows a nd brin g the crown of your head toward the floor. T o assist you,
you can either p lace your head on top of the yoga blocks or on the chair
seat. Stay in the forward fold for at least five breaths. T o come up, bend at
your knees and gently roll up to standing. Fish Po se — Matsyasana :  L yi ng o n your mat, bend both knees with your
feet flat on the  floor. Lift you r hips, bring your arms unde rneath your
buttocks with your palms pressing into the floor, and lower your hips back
down to  the mat so you’re sitting  on your hands. Straighten your  legs on the
floor, an d bring your feet together so your big toes touch. Pre ss down on
your elbows and forearms, and lift your chest and head. T ilt your head back,and place the cro wn of your head on the floor. Hold for five breaths. T o get
out of the pose, press down on y our elbows and lift your head of f the floor. Bring yo ur head gently down i nto alignment with your spine, and release
your arms. As a  counterpose, lie in savasana, or rela


 se ven colours, like a rainbo w.
◼The first layer of the energy, closest to our physical body, is
associated with the muladhara (base root) chakra and is known as
our etheric bod y. It shows up as r ed in the ener gy field. ◼The second layer is associated with the swadhisthana (sacral) chakra
and is known as our emotional body. It shows up as orange in the
energy field. ◼The third layer is associated with the manipura (solar plexus) chakra
and is known as our mental body. It shows up as yellow in the
energy field. ◼The fourth layer of energy is associated with the anahata (heart)
chakra and is known as our astral body. It shows up as green in the
energy field. ◼The fifth layer is associated with the vishuddhi (throat) chakra and is
known as our etheric template body. It shows up as blue in the
energy field. ◼The sixth layer is associated with the ajna (third eye) chakra and is
known as our celestial body. It shows up as indigo in the energy
field. ◼These layers are all enveloped with the seventh layer, which isassociated with the sahasrara (crown) chakra and is known as our
causal or ketheric body. It shows up as violet, white or gold in
ascended master s.
The chakra/colour vibrations are not distinct layers, but are
intermingled in the energy field. When an aura picture is taken, the colour
dominant in the aura represents the dominant chakra at that moment. The
seven energetic layers together with the skeletal system and the skin make up
a total of nine layers. At the time of death the soul leaves the physical body
along with all of the ener gy layers. OceanofPDF.com3
Tantra
‘Kundalini is the biological basis of... genius.’ — Gopi
Krishna
There are many misconceptions about just what tantra is. It is not about
sensory gratifications or sex, nor it is a religion or a cult; it is a philosoph y. The word ‘tantra’ comprises two words: tanoti, meaning ‘expansion’; and
trayati, meaning ‘liberation’. Ayurveda and yoga are part of tantric
philosoph y, working together hand in hand and laying down a complete
system of practical understanding of human beings. The chakra system is a
part of the same philosoph y. Tantric practices incorporate yoga, breath work,
yantras and mantras. According to tantra, the range of our mental experiences can be
broadened with the help of the senses. Our mind can have an experience of
an object within the framework of time and space, or even beyond the
framework of time, space and object when the mind expands beyond its
defined boundaries. There is a release of energy and a shift in consciousness. This latent energy within all of us is described as our kundalini in tantra and
yoga. From the beginning of creation mankind has witnessed many
transcendental happenings: child geniuses, people with various supernatural,
psychic or intuitive abilities, able to read minds, make true predictions or
perform miracle healing. We all have different capabilities: the ability to write
highly inspiring poems, to create beautiful music or paintings, or anincredible intellect. Humankind came to understand that within every
individual there is a special form of energy that is dormant in most, evolving
in some and fully awakened in a few. This energy was originally named after
gods and goddesses, angels and the divine, while some called it prana shakti,
or rising consciousness. Ancient sages, yogis and tantrics recognised this dynamic force in human
bodies and ter med it kundalini shakti, the essential conscious power responsible
for human development and all life functions. It is also manifested in
personal development, non-or dinary states and spiritual transf ormation. The yogi Gopi Krishna described kundalini as being a biological
mechanism present in every human being. According to him, the human
cerebrospinal system is capable of an amazing activity that is yet to be
defined by science and can be accelerated through the disciplines of yoga
and meditation or by certain spiritual practices. The correct practice of
meditation carried on regularly for a sufficient duration of time tends to force
a normally silent region in the brain to an astonishing activity; in a state of
meditation a person connects with universal energies and is able to receive
cosmic vibrations. Tantra explains how under the direct influence of the
cosmic energies our brains, which are still in a state of organic evolution, are
able to expand psy chic abilities. Kundalini yoga considers the physical body to be a vessel filled with
consciousness. It considers that supreme consciousness represents the highest
possible manifesta tion of physical matter in this body. A kundalini
experience, considered from the viewpoint of individual transformation, is
said to be the path to enlightenment. The matter of the physical body is
transformed into subtle forces such as feeling, thinking, reasoning,
remembering, postulating and doubting. In this gradual process of evolutionthe psyche — suprasensor y or transcendental power — is the ultimate point
in human e volution. In spite of its conscious awakening, sometimes kundalini remains in one
of the higher chakras for many years or lifetimes. This blockage at a
particular chakra may sometimes result in a person realising certain psychic
powers (siddhis) associated with that chakra. Instead of understanding that
they are on a path of spiritual growth and need to work further to clear
karmic blocks for further ascension, sometimes the sadhaka (spiritual
practitioner) will start displaying this psychic power, thus nurturing their ego
and hindering their further spiritual jour ney. The awakening of kundalini and its ascension process through the
chakras is important for the evolution of mankind, as our present state of
mind is not capable of handling all of the aspects of life. The essence of our
relationships with people, the love and the hatred, is formed by our mental
states. Our agonies, pains and frustrations are not due to life circumstances
but more to our mental conditioning, temperaments and responses to life
situations. In his Yoga Sutras, Patanjali mentioned that all pains and sufferings arise
out of the modification of mind and from attachments to people and things. Possessiveness, jealousy and self-centredness are traits that arise when
consciousness gets stuck in the mundane. During the process of the
awakening of kundalini the mind is automatically stabilised and our
perception of the world changes. Though the world remains the same the
changed perception leads to a change of values in life, improving the quality
of love and relationships and enabling us to balance out the disappointments
and frustra tions. Kundalini awakening is the awakening of consciousness. Kundalini shakti
travels through sushumna nadi, activating all of the chakras on its way up, tobecome one with higher consciousness at the sahasrara (crown) chakra. At
that time the entire store of energy in man is unleashed, activating the higher
centres in the brain and enabling us to attain enlightenment. During this
process, the energy, which can be used to heal, transform and energise,
evolves into higher a wareness. There is a great deal of mysticism around the concept of kundalini, and
anybody who knows even a little about it wants their kundalini to be
awakened; if a large number of enlightened people were to appear in society
it would result in a transformation. Kundalini awakening cannot be the sole
objective of any spiritual practice; in fact, it is the by-product of all spiritual
practices, yoga or meditation and also our karma. It will happen only when
we are destined f or it. Gunas
The word ‘kundalini’ comes from the Sanskrit word ‘kundal’, meaning a coil,
and is represented by a serpent coiled three and a half times and with its tail
in its mouth. The comparison of a serpent with kundalini comes from the
nature of its movement, which is spiralling and serpent-like. The three full
coils represent the three gunas or the three states of consciousness: waking,
sleeping and dreaming. These relate to the three types of experience:
subjective, sensual (objective) and no experience. The half-coiled tail in the
serpent’s mouth represents the ego. According to tantric and Ayurvedic texts the human body is composed of
five elements: earth, water, fire, air and ether. An Ayurvedic practitioner
assesses the combination of these five elements, and according to the
dominance of certain elements categorises the body types into one of three
doshas: vatta, pitta and kapha. This is done mainly from a health perspectiveso that diet, exercise and even medication can be prescribed to correct the
imbalances. From a spiritual perspective, tantra describes the combination of
the five elements into three levels of consciousness, called gunas: tamas, rajas
and sattva. Our consciousness evolves from the lower to the higher chakras,
from gross to subtle or fr om tamas to sa ttva. Tamas Darkness


always gotten a certain tonal  quality that my peers hear as gorgeous
but that I now hear as annoyingly shrill. It’s become so annoying
that I can’t stand to play anymore.”
Stan’s haggard, drawn face looked up at me. “And this all
happened out of the blue?” I asked. “Completely.”“Without any warning? Think back,” I urged. “All I can tell you is that everything seemed to be going all right
in my life when a psychiatrist told me that I shouldn’t keep on
taking a certain antidepressant. I had relied on it for a period last
year after I broke up with my old girlfriend. When my psychiatrist
told me to go o it cold turkey, I said, ‘Is that really okay?’ He said,
‘Sure.’ The next morning I woke up with my ears zooming and
ringing, as if someone was playing the ute inside my head.”
Stan’s psychiatrist has carefu lly explained to him that the sudden
change in his hearing could not be blamed on discontinuing his
medication, but Stan is not reassured. He has consulted various
specialists, all of whom are baed by the peculiar mixture of the
physical and the psychological in his symptoms. “Whenever I
swallow,” Stan told me, “I get the sensation that my ears are lling
up with uid. It’s like there are trees in my body with branches, and
as I swallow, they crackle and ll with uid. I went to four ear
specialists. Two said there wasn’t any uid, two said there was. Only one thought he could treat it, but the medicine he gave me
didn’t work. My hearing tests come back normal or above normal,
just like before, but I know I’m not right anymore.”
“Since so much of your life is tied up with your sense of hearing,”
I pointed out, “do you think some kind of emotional problem could
have become localized through this symptom in your ears?”
“I don’t  know, ” he replied. “A few months ago I began to think,
‘Maybe it’s not physical at all. Maybe there’s something I need to
work through.’ People said to me, ‘Go talk to someone,’ so for
months it’s been talk, talk, talk, but the psychologists aren’t telling
me anything I don’t already  know. Let’s assume that my problems
are neurotic. Well, Merry Christmas, we have an answer, but I still
feel like I’m doomed.”
Stan’s audiences apparently hear nothing wrong with his playing. To them, his music sounds the same as before, and his peers still
praise him specically for his sensitive, expressive tone. The fact
that he now hates his own playing has therefore becom e a deep,
dark secret.“Perhaps it’s temporary. No one has complained to you yet,” I
pointed out. “No, but they might,” Stan said anxiously. “I keep dreading that
someone will catch on and begin to hear my sound the way I do. It’s
bound to happen, isn’t it?”
“I don’t know,” I said, feeling as puzzled as he was. As things stand, Stan nds it harder and harder to uphold his
integrity, both as a person and a musician. Palming o his dissonant
sound on others is a constant source of guilt. More than that, he has
depended on the ute for his happiness ever since he was a boy
growing up in Brooklyn and his teachers discovered his musical
talent. I can imagine the small, defenseless thirteen-year-old he must
have been. Today, at thirty-ve, Stan is still small. He wears fragile wire-
rimmed glasses and has a full lower lip that curls outward just so,
making a perfect perch for the edge of a ute. He speaks in a
nervous whirlwind of words, barely touching ground before rushing
o to something new. I can’t help but think that he was lucky to
nd the ute when he did. A boy like Stan could easily have been
trampled on the streets of Brooklyn. Without the pleasure of his ute, he is growing more moody and
isolated every week. “I’m playing a concert on Sunday with an
orchestra that is mostly doctors and lawyers. There’s a cello player
who’s very wonderful. She’s cute, and I think she kind of eyed me. I
would like to get together with her. We could have a lot of fun, both
of us musicians. I am as good a player as she is, if not better. But I’m
afraid to pick up my ute and play duets with her, so I can’t ask her
out.”
For a man who sees dating a woman as basically “playing  a duet,”
not being able to perform has proved catastrophic. One could glibly
point to the sexual overtones in what Stan is saying. He is like a
sharpshooter without his pistol, a policeman without his nightstick,
but I don’t think the sexual overtones are nearly as important as the
drastic loss of purpose that he has suered. “It has never mattered if anyone else liked my playing, so long as
I enjoyed it. You can impress people for ten minutes and get a quickhigh, but those endorphins or whatever they are up here”—Stan
pointed to his head—“they’re just morphine. I want to feel it for
myself. I want fulllment; otherwise my playing has no meaning.”
He sighed wearily. “Maybe it’s like meeting a woman for the rst
time. You’re so elated, but then you learn that she’s just a person. The magic gradually wears o, and your perception shifts. Maybe
the ute is just a ute to me now. I’ve already had my love aair
with it, and now I’m hearing it the way it really is—who knows? “Every day I start to play, hoping it will sound beautiful again,
but then I’ll hear that shrillness. I try to talk myself out of it by
saying, ‘Stan, your sound couldn’t have changed. Your ears are just
plugged up.’ But my symptom s tell me something else. I rationalize
to myself, ‘Look, people are walking around with multiple sclerosis
and things that are much worse,’ but it doesn’t help. I just don’t
want to live this way.” Stan stopped, and his face looked more
morose and baed than ever. Hurled out of paradise like a fallen
angel, he cannot get over the shock of where he has landed. Now and Forever
The dierence  between Stan and a fallen angel is that paradise is
handed to the angels while humans have to create their own. Not
that anyone has ever succeed ed. Stan was privileged just to create a
corner of intense happiness through his music. As every true artist
must, he lived from the creative core of himself, until the sinister
day when the ow of creativity was interrupted. A gap appeared
between the maker and the thing made, and even though the thing
made was still beautiful, it was not his beauty that others admired. In that gap, that emptiness, all his earlier happiness was lost. This problem is not unique to Stan, or to artists as a class. No
matter how gratifying one aspect of life becomes, its satisfaction is
limited. It wears itself out unless one nds a way to remain
connected to the source of renewal. Renewal is one of life’s primary
urges, like love and freedom, but even more important, since all of
life needs renewing to keep ahead of the tireless process of
destruction. There is never pure destruction in nature but creationand destruction together, so closely spliced that they cannot be
separated. We are constantly  dying and being born at the physical
level. Each minute, millions of our cells divide, sacricin g their old
existence in a death that gives birth to two new cells. The impulse of
creation pushe s life ahead even while the past is gobbl ing up life
from behind. We all have a deep psychological drive to keep pace with this
process. Alice Miller puts it with beautiful conciseness: “There are
needs that can and should be satised in the present.… Among
these is every human being ’s central need to express himself—to
show himself to the world as he really is—in word, in gesture, in
behavior, in every genuine utterance from the baby’s cry to the
artist’s creation.”
The key to this inspiring armation is that life needs to be
satisfying in the present. It is not that easy to den e “the present,”
however. From  one perspective the present is the thinnest possible
slice of time, the eeting instant that allows the future to ip-op
into the past. From the oppo site perspective, the present is eternal,
because it is ever-renewing, like a river that is never the same twice. “The present is the only thing that has no end,” Schrödinger once
declared. To create paradise could mean nothing more or less than living in
the present, enjoying the happiness that is both now and forever—
but who can manage that? The boundaries that the human mind
l