. Sometimes a person feels compelled to
try to shatter the entire body of experience he or she has creat ed over the
years; people who suddenly change jobs or plunge into divorce without
provocation are often motivated by an inability to revise their inner world.They may project the blame outward, onto an unsuitable job or unloved
wife. What has actually becom e intolerable, however, is their internalized
experience. Toxic memories have accumulated inside the person to the
point where perfectly neutral situations—meeting the boss at the water
cooler, watching the wife brush her teeth in the morning—arouse deep-
seated negative emotions. Running away is an attempt to relieve these
emotions, but the tactic rarely works because what we want to run away
from has become part of ourselves.
Time-bound versus Timeless Awareness
Throughout this book I’ve argued that how you age depends on how you
metabolize your experience. And in the final analysis, how you metabolize
time is the most  important aspect of this process, because time is the most
fundamental experience. A key lesson in the spiritual teachings of J.
Krishnamurti was this: “Time is the psychological enemy of man,” meaning
that we are psychologically undermined and deprived of our real selves by
the feeling that time is an absolute over which we have no control. We
somehow forget that we can choose whether to make time our enemy in the
first place.
It’s possible to have actual experiences of timelessness, and when that
happens, there is a shift from time-bound awareness to timeless awareness.
Time-bound awareness is defined by:
•  Exter nal goals (approval from others; material possessions; salary;
climbing the ladder of professional success)
•  Deadlines and time pressure
•  Self-image built up from past experiences
•  Lessons learned from past hurts and failures
•  Fear of change, fear of death
•  Distraction by past and future (worries, regrets, anticipations,
fantasies)
•  Longing for security (never permanently achieved)•  Selfish ness, limited point of view (typical motivation: “What’ s in it for
me?”)
Timeless awareness is defined by:
•  Internal goals (happiness; self-acceptance; creativity; satisfaction that
one is doing one’ s best at all times)
•  Freedom from time pressure; sense that time is abundant and open-
ended
•  Little thought of self-image; action focused on the present moment
•  Reliance on intuition and leaps of imagination
•  Detachment from change and turmoil; no fear of death
•  Positive experiences of Being
•  Selfle ssness; altruism; sense of shared humanity (typical motivation:
“Can I help?”)
•  Sense of personal immortality
Although I have described them  as opposites, there is in fact a whole
range of experience running from completely time-bound to completely
timeless awaren ess. A person who dreads his mortality, who is consumed
by success and deadlines and depends solely on external motivations, would
be almost pathologically time-bound, yet we can all see some of these traits
in ourselves. On the other hand, the saint who lives only for God, whose
experience of Being is constant and certain, represents the extreme freedom
of timel essness. Most people do not manifest either extreme; and yet in
many ways our deepest traits and attitudes are based on how we relate to
time and metab olize it. To discover where you are on the scale of time-
bound versus timeless awareness, answer the following questionnaire.
QUESTIONNAIRE: HOW DO YOU MET ABOLIZE TIME?
Read the following sentences and check off each one that applies to
you fairly often or that you generally agree with. Some of thestatements in Part 1 may seem to contradict others in Part 2, but that
doesn’ t matter. Even if you have seemingly opposed traits and
opinions, answer each statement on its own.
Part 1
  1.  There’s barely enough time in the day to do all the things I have
to.
  2.  I’m sometimes too exhausted at night to get to sleep.
  3.  I’ve had to abandon several important goals I set for myself
when I was younger.
  4.  I’m less idealistic than I used to be.
  5.  It bothers me to let unpaid bills sit around.
  6.  I’m more cautious now about making new friends and entering
serious relationships.
  7.  I’ve learned a lot from the school of hard knocks.
  8.  I spend more time and attention on my career than on my friends
and family.
  9.  I could be a lot wiser about how I spend my money.
10.  Life is a balance of losses and gains; I just try to have more gains
than losses.
11.  In a loving relationship, the other person should be counted  on to
meet my needs.
12.  It sometimes hurts to remember the people I have let down.
13.  Being loved is one of the most important things I can think of.
14.  I don’ t like authority figures.
15.  For me, one of the most frightening prospects about old age is
loneliness.
Part 1 score ______
Part 2
  1.  I do what I love, I love what I do.  2.  It’s import ant to have a greater purpose in life than just family
and career.
  3.  I feel unique.
  4.  Near -death experiences are very real.
  5.  I often for get what day it is.
  6.  I would describe myself as a carefree person.
  7.  It’s a good thing to bring sexual issues out in the open, even
when they are disturbing.
  8.  I work for myself.
  9.  It doesn’ t bother me to miss reading the newspaper or watching
the evening news.
10.  I love myself.
11.  I’ve spent time in therapy and/or other self-develop ment
practices.
12.  I don’t buy into everything about the New Age, but it intrigues
me.
13.  I believe it is possible to know God.
14.  I am more leisurely about things than most people.
15.  I consider myself a spiritual person; this is an area of my life I
work on.
Part 2 scor e ______
•   •   •
Evaluating your score. Although everyone usually checks at least a
few answers in both sections, you will probably find that you scored
higher in one section than the other.
If you scor ed higher on Part 1,  you tend to be time-bound. For you,
time is linear; it often runs short and will eventually run out. Relying
on outside approval, motivation, and love, you have not grappled
with your inner  world as much  as with the external one. You are
likely to value excitement and positive emotions more highly than
inner peace and nonattachmen t. You may cherish being loved by
others too much and lose the opportunity to find self-acceptance.If you scored higher on Part 2, you tend to be timeless in your
awareness. Your sense of loving and being loved is based on a secure
relationship with yourself. You value detachment over
possessiveness; your motivations tend to be internal rather than
external. At some time in your life you have had a sense of being
larger than your limited physical self; your life may have been shaped
by decisive experiences of God or your higher Self. Where others
fear loneliness, you are grateful for your aloneness—solitude has
developed your ability to know who you are.
Most people have very little notion of how much effort they expend to
keep themselves trapped in time-bound awareness. In their natural state,
both body and mind attempt to dischar ge negative energies as soon as they
are felt. A baby cries when it is hungry, thrashes when it chafe s, and falls
asleep when it becomes exhausted. Once you reach adulthood, however,
spontaneous expression has largely been squelched in favor of behavior that
is safe, socially  acceptable, calculated to get what you want, or simply
habitual. This loss of spontane ity is a result of not living in the present,
which I discuss ed earlier. But there is another result I haven’ t discussed : the
loss of timelessness.
When the human organism is dischar ging its negative experiences
efficiently, the mind is empty of past or future concerns; there is no worry,
anticipation, or regret. This means that the mind is left open to Being, the
simplest state of awareness. To support the mind in this open state, the body
must be relaxed and flexible. Without stored stress, the aging process
cannot gain a foothold. Thus, the most natural and easy experie nce anyone
can have is that of timeless mind and ageless body. Unfortuna tely, normal
life is far from this state. We are all time-bound, and only on the rarest
occasions—generally when we least expect it—do we manage to break in to
a conscious experience of our true nature. And in a world hungry for
spirit


constipated: Calc-c.
passingastoolwhenstanding:Caust.
Worse:
beforeamenstrualperiod:Sil.
duringamenstrualperiod:Nat-m.,Sep.,
Sil.
Causes:
alcohol:Nux-v.
drinkingmilk:Mag-m.
over-eating:Nux-v.
pregnancy:Nux-v.,Sep.
sedentaryhabits:Nux-v.
Convulsions Bell.,Cina,Cupr.
With:
bluelips:Cupr.
coldnessofhandsandfeet:Cupr.
INTERNALREPERTORY Cough•171
Causes:
worms:Cina
teethingchildren:Bell.,Cina,Cupr.
vexation:Cupr.
CornsAnt-c,Lye,Sil.
Onsolesoffeet:Ant-c.
Undernails:Ant-c.
Horny:Ant-c.
Inflamed:Ant-c,Lye,Sil.
Soft:Sil.
Pains:
pressing:Ant-c,Lye.
sore:Lye,Sil.
tearing:Lye,Sil.
CoughAco.,All-c,Ant-t.,Am.,Ars.,Bar-c,Bell.,
Bry.,Calc-c,Calc-p.,Calc-s.,Carb-v.,Caust.,
Cham.,Cina,Cocc-c,Con.,Cupr.,Dros.,
Dulc,Euphr.,Ferr-m.,Heps.,Ign.,lp.,
Kali-b.,Kali-c,Kali-m.,Kalis.,Lach.,Lye,
Mercs.,Nat-m.,Nats.,Nux-v.,Op.,Pho-ac
Phos.,Puis.,Rhus-t.,Rumex.,Sep.,
Sil.,Spo.,Stap.,Sui,Ver-a.
Inelderlypeople:Bar-c.
Breathing:
asthmatic:Ant-t.
abdominal/difficult: Ant-t.
difficult:Ant-t.,Ars.,Cupr.,Dros.,lp.,Lye,
Nux-v.,Op.,Phos.,Spo.
fast:Aco.,Ant-t.,Ars.,Bell.,Bry.,Carb-v.,
Cupr.,Dros.,lp.,Lye,Phos.,Sep.,Sul.
rattling:Ant-t.,Dulc.
rough:Spo.
slow:Bell.,Op.
snoring:Op.
wheezing:Ars.,Carb-v.,lp.,Kali-c.
Cough:
barking:Aco.,Bell.,Dros.,Heps.,Kali-m.,
Spo.
choking:Cocc-c.,lp.
assoonasfallsintoadeepsleep:Lach.
constant:Caust.,Lye,Rumex.,Spo.
whenlyingdownatnight:Sep.
intheevening:Puis.
croupyseeCroup
deep:Dros.,Ver-a.
disturbssleep:Bry.,Lye,Puis.,Sep.,Sul.
distressing:Caust.,Nux-v.
dry:Aco.,Ars.,Bell.,Bry.,Calc-c.,Calc-s.,
Con.,Dros.,Heps.,Ign.,Ip.,Kali-c.,Lach.
Lye,Nat-m.,Nux-v.,Pho-ac.,Phos.,
Rumex.,Sep.,Spo.,Sul.
dryintheevening,looseinthemorning:
Calc-c.,Heps.,Sul.
dryatnight:Ars.,Calc-c.,Cham.,Dros.,
Heps.,Phos.,Puis.,Sul.
loosebyday:Sul.looseinthemorning:Puis.
dryduringfever:Aco.,Phos.,Puis.
exhausting:Ars.,Bell.,Caust.,Sep.
night:Puis.
hacking:All-c.,Ars.,Dros.,Lach.,Nat-m.,
Phos.,Sep.
eveninginbedafterlyingdown:Ign.,Sep.
worsecoldair:All-c.
worseafterdinner:Heps.
fromticklinginthelarynx:All-c.,Ars.,
Dros.,Lach.,Nat-m.,Phos.
hard:Bell.,Kali-e,Kali-m.
hollow:Bell.,Caust.,Spo.,Ver-a.
infits:Bell.,Bry.,Carb-v.,Cina,Coce,
Cocc-c.,Ferr-m.,lp.,Puis.,Rumex.,Spo.
inlongfitsatirregularintervals:Cupr.
irritating:Aco.,All-c.,Bell.,Bry.,Cham.,
Cocc-c.,Con.,Dros.,Heps.,Ign.,Ip.,
Kali-e,Lach.,Lye,Nat-m.,Nux-v.,Pho-ac,
Phos.,Puis.,Rhus-t.,Rumex.,Sep.,Sil.,
Spo.,Stap.,Sul.
loud:Ant-t.
loose:Ars.,Kali-c,Sep.
painful:All-c,Bry.,Lye,Sul.
racking:Bell.,Bry.,Carb-v.,Caust.,Cocc-c,
Ign.,Kali-c,Mercs.,Nux-v.,Phos.,Puis.,
Sul.
rattling:Ant-t.,Caust.,Dulc,Ip.,Kalis.,Sep.
short:Aco.,Ign.,Kali-m.,Rhus-t.,Sep.
suffocative:Carb-v.,Cina,Cupr.,Dros.,
Heps.,Lach.,Nux-v.,Sul.
ticklingseeirritating
tight:Phos.
tormenting:Ars.,Bell.,Caust.,Dros.,lp.
uninterrupted: Cupr.
violent:Bell.,Carb-v.,Caust.,Cocc-c.,Con.,
Cupr.,Heps.,Ign.,Kali-c,Lach.,Pho-ac,
Phos.,Puis.,Sep.
violentfits:Dros.,Nux-v.
voicehoarse:Aco.,All-c,Bell.,Carb-v.,
Caust.,Dros.,Heps.,Kali-b.
vomitingwithoraftercough:Ant-t.,Bry.,
Dros.,Heps.,lp.,Kali-c.
wakensfromthecoughatnight:Caust.,
Kali-c,Phos.,Sep.,Sul.
whooping:Ant-t.,Am.,Carb-v.,Cocc-c,
Cupr.,Dros.,Ip.,Kalis.
Chestcongested:Sul.
Daytimeonly:Euphr.,Nats.
ExpectorationseeMucus
Larynx:
raw:Nux-v.,Phos.,Rumex.,Sul.
tickling:All-c,Ars.,Cocc-c,Dros.,Nat-m.,
Phos.
Mucus:
bloody:Ip.,Phos.
a
172•Cough INTERNALREPERTORY
copious:Ars.,Calc-c,Calc-s.,Cocc-c,Euphr.
Heps.,Lye,Phos.,Puis.,Sep.
aftereachcoughing fit:Cocc-c.
inelderlypeople:Bar-c.
difficulttocoughup:Caust.,Con.,Ip.,
Kali-b.,Kalis.,Puis.
hastoswallowwhatcomesup:Caust.,
Con.,Kalis.
eggwhite:Nat-m.
frothy:Ars.
green:Carb-v.,Lye,Mercs.,Nats.,Phos.,
Puls.,Sul.
lumpy:Calcs.,Sil.
smelly:Calc-c.
sticky:Cocc-c,Heps.,Kali-b.,Puis.
ropy/stringy: Kali-b.
tastes:
bitter:Cham.,Puis.
sour:Calc-c,Nux-v.
sweet:Calc-c,Phos.
salty:Ars.,Lye,Phos.,Puis.,Sep.
thick:Heps.,Kali-b.,Sil.
tough:Calc-c,Heps.,Kali-b.
transparent:Nat-m.,Phos.
white:Lye,Nat-m.,Phos.,Sep.
yellow:Calc-c,Calc-p.,Calc-s.,Heps.,Lye,
Phos.,Puis.,Sep.,Sil.
yellow-green: Puis.
Paininchest:Am.,Bell.,Bry.,Caust.,Dros.,Ign.,
Kali-b.,Kali-e,Phos.,Spo.
burning:Phos.,Rumex.,Spo.
cutting:Kali-e
mustholdchesttocough:Am.,Bry.,Dros.
racking:Ign.
raw:Caust.
sharp:Bell.
short:Ign.
sore,bruised:Am.,Kali-b.,Rumex.,Spo.
stitching:Bry.,Ign.,Kali-c,Rumex.
Paininstomach:Bry.
With:
bloodshoteyes:Am.
blueface:Dros.,Ip.
drythroat:Cocc-c.
lumpsensationinthethroat:Lach.
nausea:Ip.,Kali-e,Puis.
nosebleeds:Am.,Dros.,Ip.
retching:Carb-v.,Cina,Dros.,Heps.,Ip.,
Puis.
sleepiness:Ant-t.
splittingheadache:Bry.
sweating:Ars.,Heps.,Phos.
vomiting:Ant-t.,Bry.,Dros.,Heps.,Ip.,
Kali-c.
whenhawkingupmucus:Nux-v.
vomitingofmucus:Dros.voicehoarse:Aco.,Bell.,Caust.,Dros.,
Heps.,Kali-b.,Spo.
Better:
drinking/eating: Spo.
freshair:Bry.,Cocc-c.,Puis.
heat:Phos.
hotdrinks:Ars.,Lye,Nux-v.,Rhus-t.,Sil.
lyingdown:Euphr.
lyingonpainfulside


ieves  kidney stones. Visnaga  seeds were used to  clean the teeth.
Myrrh (Commiphora
molmol, p. 85) exudes an astringent resin that is used to treat sore throats.The therapeutic use of medicinal plants in Africa dates back to the
earliest times. Ancient Egyptian writings confirm that herbal medicines
have been valued in North Africa for millennia. The Ebers papyrus  (c. 1500 bce), one of the oldest surviving medical texts, includes over  870 prescriptions and formulas, 700 medicinal herbs—including gentian (Gentiana lutea, p. 99), aloe (Aloe vera, p. 60), and opium poppy  (Papaver somniferum, p. 244)—and covers conditions ranging from  chest complaints to crocodile bite. The medicinal arts put forward  in this and other Egyptian texts formed the intellectual foundation  of classical medical practice in Greece, Rome, and the Arabic world.
Trade & the Arabian Influence
Herbal medicines have been traded between the Middle East, India,
and northeastern Africa for at least 3,000 years. Herbs widely used
in the Middle East, such as myrrh (Commiphora molmol, p. 85), originally
came from Somalia and the Horn of Africa. From the 5th century ce  to the 13th century, Arab physicians were at the forefront of medical advancement, and in the 8th century, the spread of Arabic culture across northern Africa had an influence on North African medicine that lasts  to this day. In the mid-13th century, the botanist Ibn El Beitar published  a Materia Medica that considerably increased the range of North African plant medicines in common use.
Ancient Beliefs & Indigenous Herbs
In the more remote areas of Africa, nomadic peoples, such as the Berber
of Morocco and the Topnaar of Namibia, have herbal traditions that remain largely unaffected by changes in medicine in the world at large.  For these peoples, healing is linked to a magical world in which spirits influence illness and death. In Berber culture, possession by a djinn (spirit)
is a major cause of sickness, and herbs with “magical” properties are given to restore health. If the patient fails to recover, their condition is likely to be attributed to a curse or to the “evil eye.” The Topnaar formerly depended completely on their environment for
medicines, using the few medicinal plants that grow in such harsh and arid conditions. Although they are now heavily influenced by the Western way
of life and have lost much of their plant lore, they continue to employ many indigenous plants medicinally. The stem of the seaweed Ecklonia maxima,  for example, is roasted, mixed with petroleum jelly, and rubbed into wounds and burns, while Hoodia currori, a low-lying cactus, is stripped of its thorns and outer skin and eaten raw to treat coughs and colds.
 Throughout Africa, thousands of different wild and locally grown
medicinal plants are sold in the markets. Some are prescribed as medicines for home use. Others, such as kanna (Membryanthemum spp.) and iboga Africa
In Africa there is a greater variety of herbal traditions
than on any other continent. During the colonial period, native herbal practices were largely suppressed, but today, in a marked turnaround, practitioners of conventional medicine often work closely with traditional healers.
Devil’s claw
(Harpagophytum
procumbens, p. 103)
is anti-inflammatory,
and is now widely
used in the West.Visnaga seeds
Visnaga leaves
Devil’s claw
rhizome
Devil’s claw chopped rhizome
US_044-045_Africa.indd   44 26/02/16   4:42 pm45Afric A
Kola nut powder
Senna decoction
Senna podsKola nut (Cola
acuminata, p. 192) is
taken in western and
central Africa to
relieve headaches.
Grains of paradise
(Aframomum melegueta )
are used as a condiment
in Africa and are taken
medicinally as a warming
remedy for nausea.
Pellitory (Anacyclus
pyrethrum, p. 166)
has an acrid, irritant
root that stimulates
the circulation when
applied to the skin.
Senna (Cassia senna, p. 75)
contains anthraquinones—
constituents that cause
the bowel to contract—
hence the plant’s laxative
effect. The plant’s first
recorded medicinal use was
in Arabia in the 9th century.
Aloe vera (Aloe vera,
p. 60) contains two
medicinal substances,
each with a markedly
different use. The clear
gel from the center of
the leaf speeds the
healing of wounds. Juice
from the base of the leaf,
known as “bitter aloes,”
has laxative properties. (Tabernanthe iboga ), are chewed to combat fatigue, and are taken as
intoxicants in religious ceremonies. According to local accounts in the
Congo and Gabon, iboga’s stimulant effect was discovered when observers
saw wild boars and gorillas dig up and eat the roots, and subsequently
become frenzied.
Traditional & Conventional Care
Conventional Western medicine is well established
throughout Africa, but in rural areas, far from
medical and hospital services, traditional medicine
remains the only form of health care available.
Even in urban areas conventional health care
services can be limited, and in this situation
traditional providers of care such as spiritualists,
herbalists, and midwives are the main
source of treatment available for
the majority of the population.
The World Health Organization
aims to achieve a level of health
care that will permit all people
to lead socially and economically
productive lives. In an attempt to
meet this, African countries have
pioneered the training of traditional
medicine practitioners in simple
medical techniques and basic
hygiene procedures. In one center
in Mampong, Ghana, conventionally
trained medical staff work hand
in hand with traditional herbal
practitioners, encouraging the
safer use of herbal medicines and
researching them in detail. In nearby Kumasi, the university now offers a
BS degree in herbal medicine. This represents a remarkable change in
attitude. In the 19th and much of the 20th centuries, colonial governments
and Christian missionaries viewed traditional herbalists as witch doctors,
whose practices were best suppressed.
The Discovery of New Herbal Cures
Along with encouraging the safer use of herbal medicines, medical centers
are researching their use in detail. The benefits of pygeum ( Pygeum africanum,
p. 260) have been conclusively established. This tree is traditionally used in
central and southern Africa to treat urinary problems. Today, it is regularly
prescribed in conventional French and Italian medicine for prostate problems.
Of the plants under investigation in Africa, Kigelia ( Kigelia pinnata, p.
225)—a sub-Saharan tree, and Sutherlandia ( Sutherlandia frutescens )—a
small South African shrub, are of particular interest. Kigelia has a marked
ability to prevent and heal skin lesions, including psoriasis, while
Sutherlandia is an adaptogen with anticancer activity.
 The reevaluation of traditional herbal medicine in Africa may result in
the acceptance of additional plant-based medicines. Today, the opportunity
exists to combine the best of traditional practice with conventional medical
knowledge, for mutual gain.This Nigerian divination bowl was used by traditional
healers in the diagnosis of illness via the interpretation
of magical signs.
US_044-045_Africa.indd   45 26/02/16   4:42 pm
46THE DEVELOPMENT OF HERBAL MEDICINE
Opium
poppy seeds
Kava rootOpium poppy (Papaver somniferum, p. 244) is cultivated commercially in Australia. It is used extensively in both conventional and herbal medicine  as a sedative and  is a very potent painkiller.
Australian wattle  (Acacia decurrens, see  A. nilotica, p. 159) is
a strongly antiseptic
herb used to treat conditions where
the skin or mucous membranes need tightening or protecting.
Vervain (Verbena
officinalis, p. 149) was brought to Australia by early British settlers. It is a tonic and restorative  for the nerves  and digestion.The cradle of the oldest continuous culture on earth, Australia is also
the home of an ancient herbal tradition. The Aborigines, believed to
have settled in Australia over 60,000 years ago, developed a sophisticated
empirical understanding of indigenous plants, many of which, such as eucalyptus (Eucalpytus globulus, p. 96), are unique to Australia. While much of this knowledge has vanished with its keepers, there is currently  a high level of interest in native herbal traditions.
Aboriginal Herbal Medicine
The Aborigines probably had a more robust health than the early European
settlers who displaced them. They had very different ideas of health, disease, and illness, in which the influence of the spirit world played a major role. In common with other hunter-gatherer societies, the Aborigines devoted much time to


marins, alkaloids, vitamins, and porphyrins.
The isoflavones and coumarins are estrogenic.
US_224-245_Jasmine_Harmala.indd   233 26/02/16   12:47 pm
234Melaleuca leucadendronOther medicinal plants
History & Folklore  Though mostly used as
an animal feed, alfala seeds have been consumed
as food for thousands of years. Pliny (23–79 ce) records that alfalfa was brought to Greece by Darius, King of Persia (550–486 bce), during his attempt to conquer Athens.
Medicinal Actions & Uses  Alfalfa is perhaps
more therapeutically useful as a food than a medicine as the seeds are taken to help lower cholesterol levels. In view of alfalfa’s estrogenic activity, it can prove useful in treating problems relating to menstruation and menopause.
Cautions  Do not take alfalfa alongside the
anticoagulant medication warfarin. Avoid sprouted seeds in compromised immune states. Using large amounts is not advisable in pregnancy or in autoimmune diseases.
Melaleuca leucadendron
(Myrtaceae)
Cajuput
Description  Aromatic, evergreen tree growing
to 130 ft (40 m). Has peeling bark, pale green
oval leaves, and clusters of small white flowers  on long spikes.
Habitat & Cultivation  Native to Southeast
Asia, cajuput is cultivated for its essential oil and timber. The leaves and twigs are gathered throughout the year.
Part Used  Essential oil.
Constituents  The volatile oil contains
terpenoids, mainly cineole (50–60%), beta-pinene, alpha-terpineol, and others. Cineole is strongly antiseptic. Early investigations suggest the fruit  may have antiviral properties.
Medicinal Actions & Uses  Cajuput is
normally combined with other essential oils such as eucalyptus (Eucalyptus globulus, p. 96). Its antiseptic properties treat colds, sore throats, coughs, and, especially, chest infections. The diluted oil may either be steam-inhaled or applied to the chest  or throat to treat laryngitis, tracheitis, and bronchitis. As cajuput stimulates the circulation and is antispasmodic, it is used as a friction rub
for rheumatic joints and neuralgia.
Related Species  Niaouli (M. viridiflora), of New
Caledonia, has properties similar to those of cajuput. See also tea tree (M. alternifolia, p. 112).
Cautions  T ake internally only under
professional supervision. Do not use during pregnancy. Cajuput essential oil is subject to legal restrictions in some countries.
Self-help Use  Chest coughs & bronchitis,
p. 310.
Melilotus officinalis
syn. M. arvensis (Fabaceae)
Melilot
Description  Biennial herb growing to about 3 ft
(1 m). Has 3-lobed leaves, spikes of yellow flowers,
and brown seedpods.
Melilot is an
effective remedy for
venous disorders.Habitat & Cultivation  Melilot is native to
Europe, North Africa, and temperate regions
of Asia, and is naturalized in North America. It grows in dry and open areas. It is harvested in
late spring.
Parts Used  Aerial parts.
Constituents  Melilot contains flavonoids,
coumarins, resin, tannins, and volatile oil. If allowed to spoil, the plant produces dicoumarol, a powerful anticoagulant.
History & Folklore  The Irish herbalist
K’Eogh reported in 1735, “a gentlewoman of my acquaintance … had a swelling for a year or more on her right side, which was cured by three or four times rubbing the grieved part with an oil made of this herb.”
Medicinal Actions & Uses  As with horse
chestnut (Aesculus hippocastanum, p. 58), long-term use of melilot—internally or externally—can help varicose veins and hemorrhoids. Melilot also helps reduce the risk of phlebitis and thrombosis. The plant is mildly sedative and antispasmodic, and is given for insomnia (especially in children) and anxiety. It has been used to treat flatulence, indigestion, bronchitis, problems associated with menopause, and rheumatic pains.
Cautions  Do not take melilot if using
anticoagulants. If harvested from the wild,  melilot should be dried or used immediately,  as the spoiled plant is toxic.Alfalfa has been cultivated for centuries for its nutritional
and medicinal properties.
Mentha haplocalyx (Lamiaceae)
Bo He (Chinese),
Corn Mint
Description  Perennial herb growing to 2 ft
(60 cm). Has a square stem, oval toothed leaves,
and whorls of pale lilac flowers growing from  the leaf axils.
Habitat & Cultivation  Bo he is native to
temperate regions of the northern hemisphere, and is widely cultivated in China. Harvested 2–3 times a year, the best crops are in early summer and early autumn.
Parts Used  Aerial parts.
Constituents  Bo he contains a volatile oil
comprising mainly menthol (up to 95%) with menthone, menthyl acetate, camphene, limonene, and other terpenoids.
History & Folklore  Bo he was first mentioned
in Grandfather Lei’s Discussion of Herb Preparation  (c. 470 ce). A 15th-century Chinese prescription recommends bo he for dysentery with blood.
Medicinal Actions & Uses  In Chinese
herbal medicine (see pp. 40 –43) bo he is a popular treatment for colds, sore throats, sore mouth and tongue, and a host of other conditions ranging from
US_224-245_Jasmine_Harmala.indd   234 26/02/16   12:47 pm235 Other medicinal plantsMitchella repens
toothache to measles. Like peppermint ( M. x piperita,
p. 114), it helps to lower the temperature, has
antimucus properties, and may be taken for
dysentery and diarrhea. The juice has also been
used to treat earache. Bo he  is often combined
with ju hua  (Chrysanthemum x morifolium,  p. 78)
to treat headaches and bloodshot or sore eyes.
Related Species The Japanese variety of bo he
(M. arvensis ) is widely cultivated as a source of
menthol. The closely related spearmint ( M. spicata )
native to Europe and Asia, is used mainly as a
flavoring and culinary herb. See also peppermint
(M. x piperita, p. 114) and pennyroyal ( M. pulegium,
following entry ).only distantly related, has constituents similar
to those of pennyroyal. American pennyroyal is
traditionally used as a remedy for colds, headaches,
and delayed menstrual periods.
Cautions  Do not use the essential oil, which
is highly toxic. Do not take pennyroyal during
pregnancy, or if menstrual periods are heavy.
Self-help Uses  Digestive headaches &
biliousness, p. 309; Nausea with headache, p. 306
Menyanthes trifoliata
(Menyanthaceae)
Bogbean
Description  Perennial aquatic plant growing
to 9 in (23 cm). Has trefoil leaves and spikes of
pink and white flowers with fringed petals.
Habitat & Cultivation  Bogbean is native
to Europe, Asia, and America. It is found in shallow
fresh water. The leaves are picked in summer.
Parts Used  Leaves.
Constituents  Bogbean contains iridoid
glycosides, flavonol glycosides, coumarins, phenolic
acids, sterols, triterpenoids, tannin, and very small
amounts of pyrrolizidine alkaloids. The iridoids are
strongly bitter and stimulate digestive secretions.if there is abdominal discomfort. This herb is also
used as an aid to weight gain. Bogbean is thought
to be an effective remedy for rheumatism, especially
when this condition is associated with weakness,
weight loss, and lack of vitality. Mostly, bogbean is
prescribed in combination with other herbs such
as celery seed ( Apium graveolens, p. 64) and white
willow ( Salix alba,  p. 129).
Cautions  Do not take if suffering from
diarrhea, dysentery, or colitis. Excessive doses
may cause vomiting.
Bogbean  leaves are gathered in summer, after the plant
has come into flower.
History & Folklore  Long used as a folk remedy
for rheumatism and arthritis, bogbean has also been
taken to treat fluid retention, scabies, and fever. In
the past, because of the herb’s pronounced
bitterness, it was used as an adulterant of, or a
substitute for, hops ( Humulus lupulus, p. 104).
Medicinal Actions & Uses  Bogbean is a
strongly bitter herb that


 (ine ffective) pancreas.
19.  Radiation Damage such as from therapeutic procedures, etc.
20.  Spiritual  weakness.
Racial Gene Pools
The pure white race, Aryans, and in particular, the  Anglo-Saxon, Celtic, Scandinavian,
Germanic, French, Scottish, Irish and British peopl es, genetically appear to have a much higher
incidence of cancer than other races. The Jewish ra ce, as well as Blacks, Asians and mixed races
have a much lower incidence of cancer than the Arya n race.
Other races have cancer of course, but in proportio n to the pancreatic damage from malnutrition,
viruses or infection. In addition, the percentage o f cancer within the other races can be correlated
to the percentage of white blood mixed in the indiv idual’s gene pool. Cancer Recovery
All persons who have cancer die of starvation, unle ss
they are first killed — usually by their physician.
In attempting to find help and in helping others, o ne must comprehend the four basic parameters
one confronts:
First, the stricken cancer victim and their family members have been so deceived by the
Establishment that they are completely brainwashed and put in overwhelming fear.
Second, another parameter we often forget is, once a cancer victim or family member has
awakened from this imprisoned condition — they trus t no one.  All too often, the mindset of
the cancer victim is to demand an immediate, notice able, positive, measurable response. When
this is not forthcoming, they usually flip and flou nder around, in and out of all forms of therapies
that are claimed by their promoters as "the cure." Usually, most of the individuals who finally
find Dr. Kelley’s Metabolic Medicine’s Cancer Cure Program are these disappointed and
disillusioned persons; without hope and adequate fu nding for recovery. Such persons must have
at least 6 months of life and follow the Metabolic Program most carefully. Then, if they survive
that long, there is a chance of recovery. This reco very period is a long and tedious one, usually
lasting at least 2 years. After that, they must tak e a form of metabolic support for the rest of their
lives.
Third, most of these individuals expect and demand immediate results or they go on to
other therapies.  This, however, is not the way one recovers from ca ncer. It is not the way they
developed cancer.
It requires the failure of the pancreas from 2 to 4  years to develop a Malignant Tumor
Mass — which the medical community in error calls " Cancer."
It requires at least the same length of time to cle an up a ravaged body. Then the process of
rebuilding the body can take place, which usually t akes an additional two to four years of hard
work and living right.
Then, for the rest of one’s life, one must keep a c onstant vigil to remain free of Malignant Tumor
Masses.
Fourth, one must realize that physicians are forbid den to treat CANCER.  The Enemy
controlled Medical Establishment has several method s and techniques to prohibit a physician
from treating cancer.
Physicians are only allowed to treat Malignant Tumo r Masses and one’s purse.  Dr. Morrision
and I have experienced most of these diabolical act s of injustice, not only to the cancer victim,
but also to the physician.
Cancer Is A "Process" — Not An "Object"  Daily, everyone produces Malignant Tumor Cells and daily, most everyone’s pancreas produces
adequate pancreatin to digest the food they eat and  these Malignant Tumor Cells. It is when
one’s pancreas fails to produce the necessary pancr eatin to accomplish these tasks that a
disease "Process" takes place which we correctly ca ll Cancer.
When this disease process occurs, one is not aware of it. It is so subtle it must progress for 2 to 4
years before one or one’s physician realizes he or she is in trouble. The things one often
complains about to his or her physician during this  time are indigestion and weight loss at first
then, a few months later, excessive weight gain, ey e trouble and pyorrhea. Eventually a large
enough Malignant Tumor Mass forms — which is the "O bject" or the result of the disease
process that we correctly call Cancer — that the Ca ncer Victim and his or her physician can
observe and in error calls Cancer.
The objective of Metabolic Medicine’s Cancer Cure P rogram is to supply the body with adequate
pancreatin to properly digest food, stop this disea se process and to rid the body of any and all
Malignant Tumor Masses. This is the proper, normal,  physiological method of taking care of the
disease process we correctly call Cancer.
Cancer Markers Become Temporarily Elevated and Mali gnant Tumor Masses Continue to
Grow Temporarily
Pancreatin digests the Malignant Tumor Masses and C ells into liquid debris. This debris is then
gobbled up by your white blood cells and removed fr om your body by way of bile from the liver,
which goes into the colon and out, and urine from t he kidneys, which goes into the bladder and
out. A small amount of this debris leaves the body by way of skin perspiration as well as hair and
nail growth.
Upon starting Metabolic Medicine’s Cancer Cure Prog ram two measurable things occur:
1.  White blood cells increase in number, which is cons idered by everyone to be a good sign.
2.  Cancer Markers become temporarily elevated, which o ften scares both the Cancer Victim
and his or her doctor. Dr. Kelley considers elevate d Cancer Markers to be a good sign for
the following reason:
The Malignant Tumor Mass debris consists, in part, of Cancer Marker components. Until now
most of this Cancer Marker material has been held i n the tissue surrounding the Malignant
Tumor Mass and usually increases when Malignant Tum or Masses continue to develop. Upon
starting Metabolic Medicine’s Cancer Cure Program t he Cancer Markers are released into the
bloodstream as the Masses are digested. This causes  a high volume of Cancer Marker material to
appear in the bloodstream temporarily and is the mo st misinterpreted part of the Metabolic
Medicine’s Cancer Cure Program. The second most mis interpreted part is that often the
Malignant Tumor Masses continue to grow temporarily  before one’s normal metabolic function
can take over.
Why You’ll Feel Bad During Recovery  When the organs of detoxification become overloaded  with debris one feels lousy — like you
were run over by a freight train (see page 77).
This lousy feeling is how you will know that Dr. Ke lley’s Metabolic Medicine’s Program is
working.
If you do not feel lousy one of two things is happe ning:
1.  You are not taking enough pancreatin of the correct  quality or quantity
2.  You have a very small amount of Malignant Tumor Cel ls and/or Masses
We expect all cancer victims taking pancreatin to f eel toxic (sore, headachy, no energy,
nauseous, irritable, elevated temperature, flu-like  symptoms, etc.). When this occurs it indicates
one’s metabolic functions are working well. At this  time we recommend that you stop taking the
Metabolic Nutrients for 5 days to allow your organs  of detoxification time to remove this debris
from your body.
Many Cancer Victims have only a small Malignant Tum or Mass and experience only mild
discomfort while other Cancer Victims have very lar ge Malignant Tumor Masses like the actor
Steve McQueen (see page 131). If your physician sur gically removes most of such masses one’s
recovery time speeds up.
*Chapter II*
Do I have Cancer?
Have you ever asked yourself...
If our nation can put a man on the moon and place a  satellite in orbit for the banks and stock
markets to transfer money and assets out of the cou ntry — tax free — why hasn’t the cure for
cancer been found?
It has!
Biopsy
The only accepted legal medical diagnosis of cancer  is by biopsy. This is not 100% accurate, for
there are false positives as well as false negative  biopsies.
We, that is you and I, are not permitted to make a diagnosis of cancer. Nor are we permitted by
law to use any system of diagnosis except biopsy fo r cancer diagnosis. The Medical
Establishment tightly controls the diagnosis of can cer.
Everybody Has Cancer  Each day each one of us has a "Cancer" start and de velop in our body. This is a normal ongoing
process each one of us experiences. Usually, our no rmal metabolic defense system takes care of
these wayward cancer cells and we go about our dail y lives unaware that any of this is taking
place. It is when our normal metabolic defense syst em or clean-up crew cannot handle this
normal body process that we begin to develop a tumo r or mass which can eventually be found by
ourselves or our physician. Before this happens, yo u can easily determine the failure of your
defense system and the beginning of "Cancer" — Mali gnant Tumor Masses — by using the
following simple Pancre


babies.
Golden Grace.
Wings, meant to Fly.
We are delicate, an d pregnant
with goodness.
We are each made of such a quiet
that the entire Universe
can hear us.
There is only the unfolding, the opening
ever happening.
All else are thoughts —
lollipops for the mind.
We, are Lightbabies
parading
as Humankind.
—‘Lightbabies’  © 2007 Em Claire  6.
THE SECOND CHANGE
THERE ARE SIX THINGS  that create your reality in this physical experience that we call life. I
just named them a moment ago. They are, again: Events, Data, Truths, Thoughts, Emotions,
and Experience. If a ny of these six elements change, your reality will change. That means
that if you want your current experience of the current change in your life to change, you
have to change one of the elements. All of which brings us to...
CHANGE #2:
Change your choi ce of emotions
What I want to tell you is that you can change your choice of emotions —and thus, change
how you’re experiencing change itself. I can’t tell you all about how you can do that in this
one chapter, because there’s more to it than I can put in a few lines here. And it’s all
intrinsically tied in with Changes 3 and 4 —so we really  have to consider all three together.
But for now, let me just say that you can change your emotions about anything. About
what’s happening in your life right now, about yourself, about this book.
About anything.
Now you may not think this it is possible. You may even feel that it is bordering on
smugness or arrogance for me to so much as suggest it. I also know that you’ve heard all
this before, in “self -help” books, in lectures... so you may be thinking, listen, if it’s all that
simple, why can’t the a verage person just do it?  Isn’t it cruel to hold it out there like a
carrot, when you know it’s on a stick and most people can’t get to it?
Yes, if that were the case, it would be cruel. But I would never do that. I would never put
something in front of yo u that it is utterly impossible for you to reach. I’m not trying to
make you crazy, I’m trying to make you happy.
So, even though you’ve heard some of this before, this time I’d like you to really think
about it. No, really. I mean, please, just close your  eyes and think about this. Because what
I’ve said here is one of the most important (and revolutionary) things anyone will ever say to
you. And even if you have  heard it before, you may not have deeply explored the possibility
of its being true. So, will you do that now?
I mean, is it possible that this is something you simply do not completely understand...
the understanding of which could change everything?
This time I’m asking  you to stop reading. Just for a second. Just for a brief pause. Just
time enough to decide how you want to feel about this.
Did you catch the irony there? I want you to choose  how you wish to feel about the idea
that you can choose how you wish to feel.
So please go ahead. Close the book and think about it. Ask yourself some que stions. What
would my life be like if I thought I could actually select  my emotions, rather than be
subjected to them? Is it possible to change an emotion after I’m already having it? Not ignore it or operate “on top of it,” but actually, really and truly change the emotion I’m
having. Can I do that? At will?
Please ponder that question —and what it would mean if the answer were yes —and take
some...
Breathing Space
Breathe into what you’ve just read, then... decide now if you want to go on, or rest wit h
it for a while and meet with me here later... or not at all.
If you’re ready to go on, drop down to...
THE SPONSOR OF ALL EMOTIONS
Okay, so we’re talking here about emotions. Well, I’m talking about emotions.
Meanwhile, you’re having them. All that  you’re trying to do is deal with the changes that are
occurring in your life, with the very threatening calamities that may be happening, while
I’m launching into a small lecture on human psychology and what causes emotions and
how we can change them.
But you know what? I wouldn’t dare do such a thing, I wouldn’t even bring any of this
up, if I didn’t think it was going to help you. Right here, right now. No matter what’s  going
on. Yes, even if you’ve lost your job. Even if you’ve lost your house. Even if you feel you are
in danger of losing everything.
As I’ve said, I think I know a little about what you’re going through. I’ve been there. And
it took me years to figure out what I’m going to be telling you now. I just didn’t get it. I just
didn’t understand. Until I did. (With a little help from a Friend....)
So now, let me double back just a bit and reinforce the point I just made about emotions.
And I promise you, you’ll see how this all ties together and how this relates directly to you.
.. as well a s how it can make a real difference in this moment of your life. I mean, that’s the
idea here, yes? That’s the point of us having this conversation, right? Otherwise I’m just
flapping my gums here.
So... let’s dive back in. Let’s look at that one specif ic emotion of fear (I use this one
because it is so powerful) and see how we can change that.
Fear is an emotion that you have that is sponsored by a thought that you have, which
produces an experience that you have of an event that has occurred in your li fe. Most
people think that fear is produced directly by the event. That is, most people think that the
sequence is: event=experience. This is not true. The proof that it’s not true is that emotion
does not arise uniformly. The same things do not produce fe ar, for example, in two
different people. They sometimes do, but they just as often do not.
A roaring lion can produce fear in one person and not in another (say, a lion tamer).
Heights can produce fear in one person and not in another (say, the star of a high -wire act).
Giving a speech can produce fear in one person (it has been listed in survey after survey as among the single biggest fears faced by many human beings) and not in another (say, a
lecturer or an entertainer).
So we can agree that no two peop le can be guaranteed to have the same experience
(fear) when faced with the same exterior event, yes? Heck, the same event does not even
produce the identical experience in the same  person every time.
So what does  produce the fear? If it is not the roaring  lion or the height of the ladder or
the audience waiting to hear you, then what is it?
It’s something inside  you. It’s your ideas and your memories and your projections and
your concepts and your apprehensions and your understandings and your desires and your
conditioning and more. And all of these things fall into one broad category.
Thoughts.
It is your thoughts  that sponsor your fears, and nothing else. Thoughts sponsor all
emotions.
Now this is both a revolutionary and controversial statement that I am making here,
because standard brain science says that is it just the other way around. Neuroscientists
tell us that emotion comes before  thought, as a product of the brain’s limbic syst em, and
that “thought” occurs in the higher regions of the brain, which analyze the emotions we are
having. I am saying here that the opposite is true. I am saying that the limbic system
produces what I call a Truth (an overall mental concept  of something), from which emerges
a Thought, which generates an Emotion.
Every time you display any kind of emotion you can say, “And now, a word from our
sponsor!” Like the sponsors on television, thoughts stop the show.
That fact that thoughts sponsor emotions is the greatest news you could ever hear.
If we accept the view of scientists that it is the other way around, we accept as a matter
of fact that each of us has a built in handicap: an utter inability to decide objectively which
emotions we are go ing to feel. We accept that we are subject to our emotional reactions  and
then have to overcome them  with our thoughts if we want them to be different.
My thesis here is that it is not a question of overcoming our emotions to get them to be
what we want th em to be, but of creating them that way from the start. This idea may be
new to medical science, but it is not new to spirituality, which insists that we are more than
biological machines, and that the Mind is not the same as the brain, but is far


 sounds tempting to
witness with calm detachme nt the death of a loved one, rather
than being plunged into grief.
The river follows its own cou rse no matter how we might  wish
it to  move diff erently—it one day moves into grief, sorrow, pain,
and suffering—the whole lot. Then it keeps moving. That’s not
simply sorrow, it’s the inexorable flow that brings us to freedom.
We onl y have to allow it, rather than struggling against it. Even
struggle is just another aspect of the river, a small eddy that has no
significance in  the river reac hing the sea. Allowing  is one of the
key words in descriptions of the direct path, but it is another word
I he sitate to mention. People will wind up trying to allow, getting
frustrated that they aren’t allowing when they want to, and so on.
In pure form, the direct path is just experiencing the sense of
self and letting it do its wor k without interference. Yet there is
another stage, where silence and flow and the experience of “be
here now” is over and done with. They aren’t the goal, only a
platform for launching the next stage. With the next stage, you no
longer witness the flow—you are  the flow. The play of
consciousness and the self merge into one. Krishnamurti called
this merging “the first and last freedom,” a beautiful phrase. To
make it more than beautiful, you have to experience it—let’s start.
We will overturn the cosmos and everything in it.H12

C H O I C E L E S S  A W A R E N E S S
omo sapiens  i s the only species that must try to be
happy. Among all the mysteries that surround being human, this
is one of the most intractable. For centuries our struggle against
the enemies of happiness—violence, anxiety, despair,
hopelessness, a nd depression—has been the price we pay for being
conscious. We suppose, but d o not know with any certain ty, that
other creature s don’t experience these states. When it can no
longer r un with  the pack, an old wolf lies down to die, defeated by
age and  the raw elements of Nature. A human being at any age can
be warm, secure, and physically healthy, yet on the inside has
given up on life.
Trying to be happy looks  harder the more deeply you
investigate human nature. Sigmund Freud, who devoted a lifetime
to in vestigating  what makes people tick, ended his days in  London
in 1 939 as a refugee after Hitler brought Austria under German
rule in 1938. As early as 1933, when Hitler first came to power,
Freud’s writings were banned, and as a Jew he was personally at
risk.
To a disciple i n England he wrote bitterly, “What progress we
are making. In the Middle Ag es they would have burned m e. Now,
they are  content with burning my books.” Insisting on staying inVienna, Freud was finally persuaded to flee in the spring  of 1938
when the Gestapo arrested and interrogated his daughter Anna.
After paying an extortionate “flight” tax by which th e Nazis
ruthlessly stripped Jews of their money and property, the founder
of psychoanalysis left for England in a state of pessimistic gloom,
wondering as fear and terror  blossomed like a poisonous flower if
it w as asking too much simply to prevent humans from
committing murder.
Psychoanalysis has largely faded from the scene, replaced by
drug therapies for mental disorders. No pill for happiness is in the
medicine cabinet, however. In times of relative peace, people
content themselves with a kind of happiness that skims the
surface, findin g love and pleasure when they come along and
doing their best not to get trapped in the bad stuff.
Attempting to reshape human nature by probing what makes
us t ick hasn’t succeeded. The direct path is about something
different, sorti ng out what isn’t essential in our lives. P ain and
suffering are not essential. They are part of the drama we’ve
constructed—a very stubborn part—but the drama can be left
behind. There is a level of consciousness that transcends p ain and
suffering. The great insight of the direct path is that everything
depends on your level of consciousness because everything is  a
level of consciousness. Metareality lies right next to everyday
reality, being only a level of consciousness away. (Christian
theology teaches that Heaven is where the soul finds eternal bliss,
but long ago t heologians abandoned the notion that Hea ven is a
physical place, despite the images carried around in our heads of
angels sitting on clouds playing harps or of lambs gamboling
through green meadows—that’s one of the most c ommon
descriptions given when people come back from a near-death
experience, claiming to have seen Heaven. The Catholic
Encyclopedia  d efines Heaven as a state of being attained through
grace. State of being  and state of consciousness  seem synonymous
to me.)
So far we’ve taken the dir ect path through two realms of
awareness, the  body and the active mind. You might supp ose that
the journey has nowhere else to go. What more is there to life
beyond the physical and the mental? There actually is so methingdeeper, a department of existence that makes things turn out the
way the y do—g ood or bad, su ccessful or a flop, a dream fulfilled or
a dream denied. Here we discover that everything happens for a
reason, but the reason is very different from the stories  we tell
ourselves. Pur e consciousne ss organizes every event, including
every possible event. It sees and knows all. From this vie wpoint,
everything happens for a reason because there is only one thing.
Yet the  parts of life we work  so hard to get right—job, family,
relationships, morality, religion, law, politics—are not expressions
of one thing.  They are compartmentalized constructs. What
happens in one can be alien or even anathema in another. It is
against the law to take a life, but political leaders can win mass
popularity by starting a war and taking an enormous number of
lives. Nature ignores compartments at every level. A cell thrives as
one thing, not a collection of parts. It eats, breathes, manu factures
proteins and enzymes, divides, and expresses the knowledge
compressed into DNA’s double helix. To a cell, these are not
compartments described in a medical textbook—parts don’t
matter. What matters is the life of the cell, which is one thing.
Can we get hum an life back t o one thing, and, if we can, will it
solve the problem of pain and suffering? The direct path affirms
that thi s is possible. The one thing, as it applies to human  beings,
is pure conscio usness, but giving it a label takes us further away
from one thing, not closer. The great mystery of pure
consciousness is that it has nothing that can be formulated, turned
into a good way to exist, and trusted to bring happiness.
For example, in the Indian tradition pure consciousness is
eternal, conscious, and blissful ( Sat Chit Ananda  in Sanskrit). This
formulation led someone to think, “Aha, bliss is the key. What is
happiness but bliss?” On tha t basis, “Follow your bliss” b ecame a
widely popular phrase. Wh en put into practice, it had the
advantage of pointing people  inward, telling them that how they
feel abo ut their lives is more important than external rewa rds. Yet
“Follow your bliss” is useless if you can’t find your bliss in the first
place, or if a tragedy or natural disaster has struck. It is worse than
useless if, like Freud, you fin d yourself the target of unstoppable,
malignant persecution.The direct path doesn’t rely o n any formulations or fixed ideas
about how to l ive. Confronte d by the mystery of being human, it
says, “Let the mystery solve  itself. You are here to watch this
happen. In that role, you are the living expression of the mystery.”
This is the closest anyone has  ever come to living the one thing the
way a cell lives one thing, which is itself. When distilled to its
essence, the direct path asks you and me to dedicate our lives to
the kno wledge that we, in ou rselves, are the mystery of life as it
unfolds.
Beautiful word s, but what d o we do when we get out o f bed
tomorrow morning? The actions and thoughts that occupy our
days ar en’t at issue. Tomorrow morning you will get out of bed
and do what y ou want to do or have to do. Following you around
with a video camera might  detect nothing special about your
everyday existence; it could seem like a typical existence followed
by someone who has never heard of the direct path.
Yet on the inside the thing yo u have dedicated your life t o will
be v ery different. In every c ulture where people have seriously
investigated o ne thing (a philosophy technically known as
“monism”), the


up	of	cooked	quinoa	with	1	cup	of	broccoli;	side	of	green	salad:	11	grams
1	ounce	dark	chocolate	(at	least	72%	cacao):	1	gram
DAILY	TOTAL:	51	GRAMS	OF	PROTEIN
SAMPLE	MEAL	PLAN	#2
MORNING
Hot	water	with	lemon:	0	grams
16	ounces	Glowing	Green	Smoothie	(
this	page
):	6	grams
Apple:	:	1	gram
Coconut	yogurt	with	¼	cup	gluten-free	granola:	4	grams
LUNCH
Gluten-free	veggie	and	quinoa	wrap	(wrap	made	from	teff):	6	grams
SNACK
Power	Protein	Smoothie	(see
kimberlysnyder.
com
):	24	grams
*
*
Could	be	more	or	less,	depending	on	protein	powder	used
DINNER
Lentil	and	Kale	Soup	(
this	page
):	9	grams
Grilled	portobello	mushrooms	with	large	mixed	green	salad:	6	grams
Almond	milk-based	hot	chocolate:	2	grams
DAILY	TOTAL:	58	GRAMS	OF	PROTEIN
A	study	from	the
Journal	of	Applied	Physiology
	showed	that	it	is	best	to
consume	amino	acids	and	carbs	up	to	3	hours	post-workout	to	increase	muscle
synthesis.
38
	The	other	macronutrient—
fat—was	not	found	to	be	part	of	this
equation,	perhaps	because	fat	can	slow	the	uptake	of	the	key	nutrients.	If	you	are
engaging	in	endurance	sports	or	workouts,	some	research	has	shown	that
consuming	fat	before	exercise	helps	improve	results	of	conserving	muscle	glycogen
levels,	or	fuel	needed	to	supply	your	muscles	with	energy,	for	these	longer	exerciseperiods,
39
	but	it	should	be	forms	of	fat	that	are	easy	to	digest,	such	as	avocados
and	chia	seeds,	and	consumed	with	enough	time	to	allow	for	digestion	(ideally	at
least	2	hours	before	workouts).
So	exactly	how	much	do	you	need?	Though	it	really	depends	on	your	size	and	the
type	of	workout	you	do,	around	20	grams	of	protein	should	suffice	post-workout
(research	has	shown	that	for	the	average	adult,	muscle	protein	synthesis	saturates
at	20	grams	of	protein	and	increasing	to	40	grams	does	not	make	a	difference,
40
which	would	be	at	least	as	much	as	you	get	in	the	Power	Protein	Smoothie	or	in	a
typical	shake	made	from	almond	milk	and	vegan	protein	powder).
SHIFT	17:
Practice
Breathing	and	Yoga
Exercises	for
Beauty
Pranayama:
	Secrets	to	Breathing	for	Beauty
Breath	is	perhaps	the	subtlest	form	of	movement	that	we	engage	in	minute	to
minute,	even	while	we	sleep.	Since	we	all	breathe	automatically,	many	of	us
don’t	pay	attention	to	our	breath	and	take	it	for	granted.	Yet	one	of	the	secrets
to	youthfulness	and	energy	is	proper	breathing.	There	are	specific	breathing
techniques	that	can	be	used	to	enhance	the	efficiency	of	your	exercise	and
movements	and	circulate	oxygen	and	vitality-enhancing	energy,	or
prana
,	more
efficiently	around	your	body.	This	increases	your	Radical	Beauty.
Pranayama
,	which	in	a	very	simplified	definition	translates	to	“breathing
exercises,”	is	really	a	deeper	concept	that	has	to	do	with	consciously	controlling
your
prana
.	It	is	one	of	the	most	beneficial	and	effective	techniques	to	help
dissipate	stress	and	balance	your	mind.
Prana
	is	the	universal	life	energy	that	permeates	the	entire	universe.	By
becoming	aware	of	it	and	working	with	it	deliberately	through
pranayama
techniques,	you’ll	be	able	to	expand	your	energy	beyond	any	perceived
limitations.	Your	rejuvenation	will	expand,	as	will	your	magnetic	energy	and
true	beauty.	A	grounded,	calm,	yet	tangibly	magnetic	energy	is	possible	to	attain
through	regularly	practicing
pranayama
	(and
meditation,	which	we’ll	talk	about
in
Pillar	6
).	These	are	among	the	most	powerful	practices	available	to	us.
Pranayama
	is	considered	alkalizing	and	cleansing	since	it	promotes	efficient
elimination	of	toxins	through	the	lungs.
Pranayama
	practices	work	best	in
tandem	with	a	cleansing,	alkaline	diet	(see
Pillar	1
).	This	helps	open	up	the
channels	for	more
prana
	to	enter.	Deep	inhales	and	exhales	can	move	toxins
through	the
lymph,	acting	as	a	pump	for	the	lymphatic	system.	Tibetan	yogis
demonstrate	the	extreme	power	of	breath	and	mind	control.	Using	these
dynamic	practices,	they	can	generate	such	intense	heat	that	they	are	comfortablein	cold	temperatures	and	can	even	melt	the	snow	around	them.
Breathing	techniques	can	certainly	ramp	up	your	beauty	potential.	Imagine	if
you	breathed	improperly	day	after	day,	year	after	year.	You	wouldn’t	get	the	full
potential	of	nourishing	oxygen	to	all	of	your	cells,	which	can	accelerate	aging.
Deeper,	more	efficient	breathing	that	results	in	improved	circulation	equals
better	distribution	of	oxygen	and	nutrients.	This	in	turn	will	help	create	more
glowing,	youthful	skin	and	help	you	feel	more	naturally	energized.
The	first	step	to
pranayama
	is	to	become	aware	of	your	breath	in	the	first
place	and	start	to	slow	it	down.	When	you	slow	down	your	breath,	you	tend	to
breathe	more	fully.	This	helps	you	become	more	efficient	at	ingesting	oxygen
and	expelling	waste.	You	will	also	feel	calmer	and	more	balanced	as	you	release
stress	and	absorb	fewer	of	its	toxic	effects.
States	of	Breathing
There	are	three	states	of	breathing	we	all	naturally	do	throughout	the	day	and
night.
PURAKA:
	This	is	the	state	of	inhalation,	when	your	lungs	are	filled	with	air.
Work	to	take	deeper	inhales,	filling	your	upper	and	lower	lungs	to	pull	in	the
maximum	amount	of	oxygen	possible	and	allowing	your	stomach	to	expand
like	a	balloon.	Also	take	care	to	breathe	in	slowly,	probably	much	more	slowly
than	you	are	used	to.	You	can	even	try	counting	to	four	as	you	inhale	to
consciously	slow	down	your	breath.
KUMBHATA:
	This	is	the	state	of	retention.	In	normal,	everyday	breathing,	this
equates	to	the	very	subtle	pause	between	your	inhales	and	exhales.
Prana
	and
oxygen	from	the	lungs	enter	the	bloodstream	to	be	delivered	to	all	of	the	cells
in	your	body	as	gases	from	the	cells	enter	the	lungs	and	prepare	for	expulsion
out	of	the	body.
RECAKA:
	This	is	the	state	of	exhalation	of	toxic	substances	from	the	body.	It’s
important	to	exhale	very	deeply,	perhaps	even	more	deeply	than	you	inhale,	to
ensure	that	you	fully	expel	wastes	and	by-products	of	the	breath	out	of	your
body.	Your	belly	should	pull	in	slightly	toward	your	spine.
Basic
Pranayama
	Techniques	That	Promote
Beauty
These	practices	are


 come to mean the
means by which man thinks and feels. Psychology has also
similarly defined the mind. In tantra and yoga, however,
mind means something quite different. Here, mind is termed
as chitta which literally means awareness, and this term en
compasses awareness on all the different levels of existence.
The objective awareness is one of these levels; subjective
awareness is another; absence of awareness is another.
Mind is not thought, emotion, or memory as is commonly
believed. Individual mind is part of the universal mind, a
part of what we know as total mind. What is this total mind?
It is composed of a type of proto-matter and has two opposite 13
poles known as time and space. Time and space are actually
only categories of the mind. It is only in the orthodox or con
ventional way of thinking that time and space are considered
to have a separate existence, different from the universal
mind. Every form of matter has a nucleus, and so also has the
mind.
On the material plane scientists have managed to liberate
energy from the nucleus of matter by a process of fission. In
the same way, yogis and spiritual adepts have been exploring
ways similarly to liberate the energy from the nucleus of the
mind and the material body. So long as time and space re
main separated, nothing can emerge from the universal
mind, but when time and space come close to each other,
then the universal mind becomes a creative force. Although
the individual mind is a part of the universal mind, never
theless it still preserves its own nucleus. When this is explod
ed the individual attains enlightenment. Tantra and yoga
have been practiced in India for aeons, in order to explode
this nucleus and directly experience the universal mind.
The re-emergence of tantra
The subject matter of consciousness, its investigation and
discovery, is known as tantra. It is a vast science in which
every method of expanding the conscious experience has
been explored. It has always been with man, ever since he
began to probe the mysteries of his own existence. Tantra is
not an Indian philosophy. There was a time when tantra was
the spiritual practice of men and women of every continent.
Evidence exists that prior to the Atlantean civilization, tan
tra was practiced in order to gain a greater vision and ex
perience of reality. Tantra is the ancient spiritual heritage of
mankind. Through accidents of history, civilization lost
touch with the tantric tradition during the dark ages of the
kali yuga. Now the Western civilizations are emerging from
several hundred years of darkness, when a climate of 14
distrust, fear, and hatred prevailed and during which tantra
was suppressed. Now the religious and political climate is
changing and tantra is re-emerging around the world.
Tantra has survived the tests of time and history because it
is not a philosophy but a scientific system whereby man can
improve the structure and quality of his body and mind, and
through which he can transform his ailing personality.
Although the system of tantra is most controversial and has
been widely misrepresented, this great and sublime science
has not been truly and accurately presented. It is necessary
to explain how tantra brings about a metamorphosis in the
entire structure of the personal consciousness.
What is expansion of consciousness? Expansion means the
breaking down of the limitations of the individual mind. The
senses provide the stimuli and the mind functions on the
basis of their stimuli. This is the limitation of the ordinary
human consciousness, because the sense perceptions are
dependent on the quality of the sensory nervous system. Is
cognition a quality of the mind or is it dependent on the
stimuli that are sent to the brain? According to tantra, con
sciousness is considered a homogeneous entity. Even
without the association of the senses it is possible to have
knowledge, cognition, and perception. Normally, we don't
possess this supersensory perception because our con
sciousness is not given the opportunity to experience its
homogeneous nature. The mind, the consciousness, is
homogeneous, but the whole consciousness is not function
ing. If we know how to activate the silent areas of con
sciousness, the homogeneous state of the universal mind can
be experienced and we can achieve total awareness.
Within this physical body there is a mundane source of
energy through which the brain, the body, and mind func
tion. In addition to this, there is a transcendental source of
energy known as kundalini. In tantra, kundalini yoga is prac
ticed in order to liberate this energy and illumine the entire
consciousness. It is a system which activates the entire 15
psychophysiological structure. Dr. Motoyama's experiments
clearly define the existence of the chakras which act as
switches for the higher centres in the brain.
Call to scientists
Today kundalini is being discussed in every society,
language, and country in the world. Young scientists
especially should dedicate themselves to recognizing and
understanding the effects of kundalini - in themselves and
in others. The scientists and medical men must form a bridge
between the subjective inner dimension of spiritual
awareness and the empirical dimension of science as Ein
stein, Itzhak Bentov, and Dr. Motoyama have done. Now it is
time to step boldly forward and investigate scientifically the
experience of kundalini. Its awakening is a psycho
physiological event as well as a spiritual reality. Investiga
tion into its vast potential is the newest frontier of science.
Imagine the far-ranging benefits in the treatment of diseases
when it is scientifically revealed that specific sounds and
forms (mantras and yantras) can activate the physiological
and physical body systems.
Scientific experiments to evaluate and determine the ef
fects of the practices of tantra and yoga will vastly accelerate
man's evolution. 1 have absolute conviction and faith in the
far-ranging effects of yoga to heal man's sick body and refine
his personality and transform his level of conscious aware
ness. Dr. Motoyama has bridged the gap and demonstrated
the scientific reality of kundalini and the resulting boon for
mankind.
Yoga will emerge as a mighty world power and will change
the course of world events.
Hari Om Tat Sat.
Swami Satyananda Saraswati,
Founder, Bihar School of Yoga,
Monghyr (Bihar), India
30 June 1981 Acknowledgements
I am truly grateful that this book is now appearing in
English, published by the Theosophical Publishing House.
In the United States, material civilization has reached a
highly developed state, perhaps the most advanced in the
world; now it is time for Americans to realize the importance
of spiritual advancement, to cultivate true spiritual growth.
It is my fervent wish that this book will help further this goal,
in America and throughout the English-speaking world.
This book could not have been written without the work of
my predecessors - Arthur Avalon, C. W. Leadbeater, and
others who first presented the chakras to the reading public.
I am especially grateful to Ganesh and Company of Madras,
India for their kind permission to quote from Avalon's The
Serpent Power, and to Swami Satyananda Saraswati, whose
Bihar School of Yoga publications form the basis of the
chapters of Yoga practice, and also Chapter VIII.
The manuscript was completed through the cooperation of
many people. I would like to thank especially Dr. Toshiaki
Harada, ex-staff researcher, and Miss Kiyomi Kuratani, the
Head of the Translation Department at the Institute, for
preparing the original translation, and also the latter for her
diligent editorial help; Mr. Arthur H. Thornhill III of Har-
17 18
vard University, who delayed work on his doctoral disserta
tion to rewrite the manuscript; and Mrs. Rande Brown
Ouchi, who assisted in the rewriting and made many
valuable suggestions. I would also like to express gratitude
for her efforts in presenting my work to Western readers in
Science and the Evolution of Consciousness, published by
Autumn Press, 1978. Finally, special thanks to Ms.
Rosemarie Stewart of the Theosophical Publishing House for
her editorial services and helpful advice.
Hiroshi Motoyama
Institute for Religious Psychology, Tokyo
July, 1981 Introduction
This introduction is intended primarily for those approach
ing the subject matter of this book for the first time, in the
hope that it will help clarify the content of what follows.
In India, the techniques and practices of Tantra Yoga - an
esoteric branch of yoga - have been handed down for thou
sands of years. Among them, there is a group of methods for
awakening the Kundalini and the chakras. Through this
awakening, the practitioner is said to be able to transcend or
dinary human limitations and to evolve into a free and
immortal being fully aware of the world and of an existence
where there is no death. In the course of Indian history, a
number of great saints have appeared who have attained this
highest stage of spirital enlightenment through the methods
of Tantric Yoga or their equivalents (Shakyamuni Buddha,
for instance). It is precisely these methods that this book at


r~g~lar conduct also. As the sour and saltish food increases bile
Sl.mJiarly anger_ too produces the same effect. Dry, cold an.d heav/
diet cause'\ ~xcess of gas, similarly sorrow and anxiety, etc, are
also_ r~sponslble for it. Sweets increase phlegm similarly inertia,
~tupldlty and let~argy ~av~ also the same effect. In short, prevention
mculdes everythmg-dady life, mental attitude, seasonal life, diet and
c~nduct. They must be taken into account while considering a
d1sease. ·
, O~ly _righ~ condu~t can eliminate disorders. It is well said _
~edlcatlon IS u~n~cessary if right conduct is adopted', because
disease can be ellmmated if life is controlled and regulated.
. Urine treatment is useful in the diseases of bile as well as
d1sorders of cough and gas. In· case of disease arising from bile the
treatr_"ent of blood as well as of bile should be adopted. for,this
~axat~ve~ and fasts along ":'it~ elimination of sour and stringent food
In diet IS ~ecessary. ·If this IS neglected during the treatment urine
therapy will prov~ ineffective. It is needless to say that' urine
treatment along w1th fast, fruit Eliet or milk diet is a sure remedy in I
I HUMAN URINE AND IMPORTANCE ('f D!tiiNG : 191
ail troubles cre.ated by impure blood and bile.
Ayu(veda mentions 20 diseases caused by phlegm. The troubles
like drowsiness, excess of sleep, lethargy, wateriness of mouth,
desire ·for hot· food-stuffs, er.'"'e!'s of urine, dullness, absence of
hunger are the effects of phlegm. In these disorders urine treatment is
very advisable. In them repeated vomiting and fast and a fatless diet
excluding milk, ghee, cheese, oil and sweets are useful.
According to Ayurveda a number of diseases are caused by the
trouble of the gas. The gas or the Prana has been called •fuel for the ·
machinery of the body' and it sustains the body. In the medical
terminology it is equivalent to nervous system and nerve-force. Any
, kind of gas-disorders results in diseases of the sense organs. Gas
trouble is dominant even in the diseases of bile and phlegm.
Needless to say that urine treatment is useful in all these troubles.'·
Gas is caused by sleeping in day-time, strenuous physical labour,
sex-indulgence, waking in the night, worry, mourning, neglecting
natore's call, eating sour things, loss of appetite and injury to the
tender parts of the body. Dry, cold and insufficient food also cause
gas trouble.
Urine treatment is extremely useful in troubles due to phlegm.
Permanent.cold, chronic asthma, heart-trouble, loss of appetite and
indigestion can be effectively treated by urine if it is accompanied
with fasting, vomiting and dry food. Once should not be scared of
fasting. The organism can very well withstand fast as long as
foreign matters are present in the body. The foreign matter is
completely eliminated when heaviness in the body, loss of appetite,
indigestion, congestion of urine and stools are removed and the
patient develops good appetite' for food. At this stage light diet can
taken. This is why treatment prescribes fast.
Naturopathy is generally regareded as. a foreign system of
healing. Its techniques are also more of'less similar to urine therapy.
Naturopathy has beEm w€11 adovocated in Ayurveda. also. It is
unfortunate that we do not understand the simple principles of 192 : AUTO-URINE THERAPY
Ayurveda. There was a time when fasting cure was commonly
practised in India as a natural way of healing. But fasting did not
mena only abstaining from food. Charak says-
11The fasting cure includes four kinds of purification, (vomiting,
purgation, douche and elimination of impure blood), control of
excessive thirst, airbath, sunbath, treatment by digestion-stimulants,
fast (abstention from food) and physical exercise." (Charak Sutra
Ch. 22. Verse 18) ·
A second meaning of 1Langhan1, -the Sanskirt synonym of fast,
is, any metho::l by which lightness is acquired by the body. But
nowadays, as said earlier 1Langhan1 is taken for fast only. If fast is
necessary for a patient, the physician should look into his vitality.
Fasting should not b~ prolonged for such a long period as it may
sack 1thc life substance1 itself. Care should also be taken to preserve
the strenght ofthe patient because it gives the power of resistance.
Fasting can serve no real purpose ifth2 strength of the patient fails.
A disease is like a red signal to a moving train. In is nature1s
warning for rest. The patient should therefore suspend all activties
of visiting, sefvice, study, etc. and take rest in bed with a peaceful
mind to relax the bodily organs.
Orange juice is generally prescribed these days during any
illness. But sweet juice should be avoided in the diseases due to
phlegm as it is cough-producing. It is contra-indicated in cases of
asthma, cold, catarrh and ir.diges~ion. Moreover the poor cannot
easily affo~~· fur.h costly fruits. In the Indian system of medicine, in
the place of orange juice, lentil soup and vegetable soup containing
garlic, ginger, black pepper, Dhania, Gira, etc. is prescribed.
Ginger, garlick and black pepper are extremely useful for patients
suffering from phlegm.
Bitter juices are advisable for patients suffering from excess of
bile. S11ch ::. patient should take vegetables like Methi, karela, milk
and sweet fruits. ~weet, bitter and pungent juices are beneficial.
Diet should be light and in moderate quantity so that it may be THE BEST MEANS TO PHYSICAL HEALTH : 193
easily digested. Tea and coffee should be avoided during treatment.
It is good to take a boiled extract of Tulsi, Phudina, green tea,
pepperi-mu/ and black pepper.
CHAPTER VI
THE BEST l\1_EANS TO PHYSICAL HEALTH
By Dr. Maganlal 0. Sa/aria
When Rudra cut off Daksha1s head,.the Ashvinikumaras rejoined
it at the request of the gods. Shankar also joined the head of his son
which he had cut himself. Such examples are plenty in Ayurveda
and mythology. It indicates that both gods and demons possessed
the knowledge of Ayurveda. There was a competition between them
and each party tried to excel the opponent in the developm~nt of ·
Ayurveda. They were in search of a method whereby every d1sease
could be cured with the minimum of medicine. The sag~ Atrey in
Charak Samhita has specified the uses of urine and herbs for curing
diseases.On the other hand Lord Shiva and his· foliowers have
prescribed iron, poisons, pearls, jewels, ruby etc. in their system of
treatment. At the end, they have proved that mercury alan can cure
all diseases.
In Europe they have done a good number of experiments and
researches in order to reduce the number of medicines. First of all.
Dr. Hanemann created the system of homoeopathy. He showed to
the world, that the medicines prescribed by allopathy and taken in
large doses has the opposite effect than when taken in very small
quantity (in high potency) as prescribed in homoeopathy. For
example op1u-m is useful for stopping motions but the same taken
according to the system of homoeopathy removes constip~ti_on. Later
on his disciple Suschler confined himself to twelve med1cmes only
fer· treating all diseases. In America Dr. Burgess invented
Epsompathy and successfully cured many types of maladies by 194 : AUTO-URINE THERAPY
epsom salt. Out of this salt, he made seven preparations which are
applicable to-all types of diseases. In 1921, when lwas a student in
National Medical ~allege (Bombay), I knew a famous Vaidya
treating· all the diseases with only three medicines. While sitting' in
his clinic, he u~d to keep only three bottles on his table labelled
as Vataghna (cure for bile trouble) Pittaghan (cure for bile. trouble)
and. Kaphaghna (cure for phlegm.) He·used to feel patient's pulse
and prescrible a mixture of the three in due proportion for internal'
and external use. I tried my best to know the' secret of the above
three medicines but he did not disclose it till the end. This mentality.


 That way all I have to do is get a babysitter for the
week I’m in the hospital.” At the other extreme are those I call exceptional
patients, or survivors. They refuse to participate in defeat—like one woman
in my care, a blind diabetic amputee with cancer, who has lived longer than
statistics would have predicted and now spends much of her time on the
phone cheering up other  patients. She and other exceptional patients have
taught me that the mind can dramatically af fect the body and that the ability
to love is not limited by bodily illness.Freud’ s theory that our instinct for self-preservation is opposed by some
sort of death instinct has been rejected by many later psychologists.
However, we all know that many people live their lives as though trying to
cut them short. Exceptional patients have overcome the pressures, conflicts,
and habits that lead others to act from this conscious or unconscious “death
wish.” Instead, their every thought and deed advances the cause of life. I
personally feel that we do have biological “live” and “die” mechanisms
within us. Other doctors’  scientific research and my own day-to-day clinical
experience have convinced me that the state of the mind changes the state
of the body by working through the central nervous system, the endocrine
system, and the immune system. Peace of mind sends the body a “live”
message, while depression, fear, and unresolved conflict give it a “die”
message. Thus, all healing is scientific, even if science can’ t yet explain
exactly how the unexpected “miracles” occur.
Exceptional patients manifest the will to live in its most potent form.
They take char ge of their lives even if they were never able to before, and
they work hard to achieve health and peace of mind. They do not rely on
doctors to take the initiative but rather use them as members of a team,
demanding the utmost in technique, resourcefulness, concern, and open-
mindedness. If they’re not satisfied, they change doctors.
However, exceptional patients also are loving, and thus understand the
difficulties a physician faces. In most cases, my advice to a dissatisfied
patient is to give the doctor a hug. Usually this makes the doctor more
willing to respond to the patient’ s needs, because you become  an individual
to your physician and are treated  as an individual, not a disease. You
become what I af fectionately term “crazy.” One patient told me she went
back to her doctor with my advice but couldn’ t bring herself to hug him.
“Instead,” she said, “I gave him the most compassionate look I could. And
you know what? He sat down, told me he needed to lose weight and get
more exercise, and then he hugged me!” If the hug doesn’ t work, however,
then it’ s time to get another doctor, because I know patients who are
literally being killed by their relationship with their doctors.
Everyone can be an exceptional patient, and the best time to start is
before getting sick. Many people don’ t make full use of their life force until
a near -fatal illness goads them into a “change of mind.” But it doesn’ t have
to be a last-minute awakening. The mind’ s power is available to us all the
time, and it has more room to maneuver before disaster threatens. Thisprocess doesn’ t require allegiance to any particular religious belief or
psychological system. Since cancer is the most common threatening disease
in my practice, most of the experiences herein concern cancer, but the same
principles apply to all diseases.
The fundamental problem most patients face is an inability to love
themselves, having been unloved by others during some crucial part of their
lives. This period is almost always childhood, when our relations with our
parents establish our characteristic ways of reacting to stress. As adults we
repeat these reactions and make ourselves vulnerable to illness, and our
personalities often determine the specific nature of the illnesses. The ability
to love oneself, combined with the ability to love life, fully accepting that it
won’ t last forever, enables one to improve the quality of life. My role as a
surgeon is to buy people time, during which they can heal themselves. I try
to help them get well and at the same time to understand why they became
sick. Then they can go on to true healing, not merely a reversal of one
particular disease.
This book is a guide for such a transformation, as well as a record of my
own education by my patients. I try to act as a conduit through which their
painfully acquired talent for life can show you how to fight ef fectively for
your own health. The book is not merely advice about what to do; that is
plentiful. Rather it is a guide to the part of yourself that can choose your
own best advice and then muster the will to follow it. I hope to reach
beyond your rational mind, for miracles don’ t come from the cold intellect.
They come from finding your authentic self and following what you feel is
your own true course in life.
If you are suf fering from some life-threatening disease, the change I’m
talking about may save your life or prolong it well past medical
expectations. At the very least it will enable you to get more out of your
remaining time than you now think possible. If you have a minor disorder,
or if you’re not sick but not really enjoying life, the principles I’ve learned
from exceptional patients can bring you joy and help you avoid illness in
the future.
If you are a physician, I hope this book will give you some strategies for
which you may have long felt a need, techniques that weren’ t covered in
your education. Physicians rarely realize how dif ferently they talk to cancer
patients, compared with their other patients. We tell a heart-attack patient
how to change his or her lifestyle—diet, exercise, and so on—thus of feringhope that he or she can participate in getting well. But if the same patient
were to put on makeup and a wig, then come back the next week and say, “I
have cancer,” most doctors would say, “If these treatments don’ t work,
there’ s nothing else I can do for you.” We must learn to give patients the
option to participate in recovery from any type of disease.
I’m not using these pages to say, “I’m a better doctor than you,” Rather
I’m trying to explain why I felt like a failure until my patients taught me
there’ s more to medicine than pills and incisions. I know your of fices are
filled with people who drain your ener gy and don’ t do well. I know the pain
physicians feel. We have all of the problems other people have, as well as
the one drummed into us in medical school: the role of mechanic-lifesaver,
which defines illness and death as our failure. No one lives forever;
therefore, death is not the issue. Life is. Death is not a failure. Not choosing
to take on the challenge of life is. Let me show you the minority of patients
who can restore your energy, the ones who get well even when they’re not
supposed to. Let me show you how to learn from your successful patients
and help the others reawaken the “life wish” within. The process will
inevitably help you heal yourself and make you a more successful healer.
We must remove the word “impossible” from our vocabulary. As David
Ben-Gurion once observed in another context, “Anyone who doesn’ t
believe in miracles is not a realist.” Moreover, when we see how terms like
“spontaneous remission” or “miracle” mislead and confuse us, then we will
learn. Such terms imply that the patient must be lucky to be cured, but these
healings occur through hard work. They are not acts of God. Remember that
one generation’ s miracle may be another ’s scientific fact. Do not close your
eyes to acts or events that are not always measurable. They happen by
means of an inner ener gy available to all of us. That’ s why I prefer terms
like “creative” or “self-induced” healing, which emphasize the patient’ s
active role. Let me show you how exceptional patients work to heal
themselves.
BERNIE  S. S IEGEL, M.D.
New Haven, Conn.
April 1986
OceanofPDF.comKostoglotov [said], “All I’m saying is that we shouldn’ t behave
like rabbits and put our complete trust in doctors. For instance,
I’m reading this book.” He picked up a lar ge, open book from
the window sill. “Abrikosov and Stryukov, Pathological
Anatomy, medical school textbook. It says here that the link
between the development of tumors and the central nervous
system has so far been very little studied. And this link is an
amazing thing! It’ s written here in so many words.” He found the
place. “‘It happens rarely, but there are cases of self-induced
healing.’  You see how it’ s worded? Not recovery through
treatment, but actual healing. See?”
There was a stir throughout the ward. It was as though “self-
induced healing” had fluttered out of the great open book like a
rainbow-colored butterfly for everyone to see, and they all held
up their foreheads and


is gives good strength to the intestines and improves the capacity
of the digestion.
Medicated Milk of Fenugreek for Lactating Mothers
5–8 Grams of fenugreek seeds are soaked in water overnight. Next day
this is cooked well with 200 ml of milk. If one likes, jaggery can be
added. is helps to increase breast milk production and hence
recommended for lactating mothers.
Fenugreek Decoction (Herbal Tea) with Ghee in Constipation and
Haemorrhoids7.
8.5–10 Grams seeds are taken and cooked well with a cup of water and
decoction is made. is is consumed while it is lukewarm along with
half spoon of ghee. is eases the bowel and hence relieves constipation
as well as hemorrhoids.
Traditional Oil of Fenugreek for Hair Fall
30–40 Grams of fenugreek seeds are powdered well and taken in a
wide mouthed steel vessel. To this 150 ml coconut or sesame oil is
added and kept under sun for 6 days. en it is ltered and stored.
Regular application of this oil (Adityapaka taila) acts as a good hair
tonic.
Fenugreek Paste as Hair Conditioner
8–10 Grams of fenugreek seeds are taken and soaked in water and kept
overnight. is is made into ne paste and this is applied over scalp as
hair mask. is is retained for 30–45 m inutes and rinsed with water.
is acts as a natural hair conditioner.1.
2.
3.118. 8 Traditional Home
Remedies Using Tamarind
Leaves, Fruit, Seeds
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Tamarind seeds, leaves, bark and owers are also useful in various forms as
home remedies in treating many diseases. In India a side dish, soup or curry
without tamarind is diﬃcult to imagine.
Tamarind Fruit Paste in Maturation of the Abscess
1 part Tamarind fruit pulp (partially ripened, fully ripened or even the
old tamarind can also be used) and 1/4 part dehydrated calcium
(Choona in Hindi) are taken together and ne paste is made by mixing
them together. is is applied over the abscess. is helps in early
maturation of the abscess (suppuration and pus formation, after which
the abscess is incised to let out the pus).
Leaf Paste in Joint Pain
1–2 stful of mature leaves are collected and ne paste is made. is is
applied over the joints and wrapped with a cloth. is is very eﬀective
against the arthritis and relieves joint swelling.
Bark Ash in White Patches of the Skin
e tree bark is taken in iron pan and made into ash by burning in
open air. is is sieved well and ne ash obtained is collected and4.
5.
6.
7.stored. To this little sesame oil is mixed and applied over the white
patches due to fungal infection. 5–6 days application usually pacies
the complaint. It is useful in treating eczema as well.
Seed Coat in Premature Ejaculation
Tamarind seeds are collected and fried a little in a pan. is helps to
take away seed coat. is seed coat is made into ne powder and
administered in the dose of 250–500 mg in cases of premature
ejaculation and nocturnal emission.
In non specic leucorrhoea cases also this has signicant benets.
Flower Decoction in Nausea, Tastelessness and Distension of
Abdomen
A stful of tamarind owers (fresh) are collected and its decoction is
made. To this fried cumin seeds are added and given to the patients in
the dose of 50–60 ml two or three times a day. is relieves nausea,
tastelessness, mild abdominal pain, diarrhoea and distension of
abdomen.
Leaf Juice Oil in Joint Pain
Leaf juice 100ml (decoction of the leaf can also be used for this
purpose) and 200 ml sesame oil are taken and oil is cooked in mild
intensity of heat on constant stirring. On conrmation that it is free
from moisture content this oil is taken out of re, ltered and stored.
is oil is eﬀective in degenerative joint disorders associated with
severe pain.
Tamarind Fruit Pulp Processed Oil in Muscular Pain
In the above said method tamarind oil can be prepared even by its
pulp. While doing this oil, 50 grams of fruit pulp, 200 ml sesame oil
and 800 ml water are to be added.8.is oil is useful in muscular pain.
In some of the Indian villages this oil is used to apply the ladies after
delivery.
Leaf Juice Soup as a Carminative, Digestive and Anti Flatulent
Mature leaves are taken and cooked well along with little salt and
pepper powder (Even the ginger powder or garlic paste, cumin and
coriander seeds can also be added). is can be used during lunch or
else it can be taken as a soup as a starter too.119. 9 Jaggery (Sweet
Molasses) Home Remedies
for Liver, Sinusitis, Painful
Periods
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Jaggery (gur) is one among the earliest known natural sweetening agent. It is
appreciated due to its nutritional value as well as taste benets. Further, several
medicinal/health benets also found which surely makes one to use it daily.
Jaggery is unrened sugar, obtained from raw, concentrated sugarcane juice,
by the process of boiling it.
Jaggery facilitates ease bowel movement, tonic, anti ageing, cardiac tonic and
increases urine volume. Excess intake of jaggery causes weight gain and
increase of Kapha Dosha. In Ayurveda, jaggery is used as ingredient in many
formulas and also as binding agent in herbal jams and tablets.
As per the nutrition and dietetics jaggery is rich in several important
vitamins and minerals like potassium, magnesium, iron, zinc, selenium,
calcium and phosphorus and antioxidants.
Ayurvedic Medicines with Jaggery as Base
Guda hareetaki – A combination of Haritaki – Chebulic myrobalan –
Terminalia chebula – fruit rind and jaggery. It is indicated in inammatory1.
2.
3.
4.
5.conditions, cough, cold, piles etc have taken unique position and prescription
in Ayurvedic system of medicine.
Jaggery Home Remedies
Jaggery with Cumin Seeds in Indigestion and Flatulence
Equal quantity of jaggery and cumin seeds are taken and pounded well.
is is stored in air tight containers (or else it is liqueed in due course
of time). According to the necessity, in the conditions like indigestion,
atulence, burping etc this can be taken in a dose of 3–5 grams, once
or twice a day, with lukewarm water, before food.
Ginger Juice and Jaggery in Chronic Cough and Cold
5 ml of ginger fresh juice is mixed with jaggery. is is licked twice or
thrice a day. is relieves chronic cough and cold eﬀectively.
Jaggery and Ghee as Tonic
ese two ingredients are mixed together and taken especially along
with the breakfast like Chapati, Dosa, Idly etc. is serves as a good
tonic and it gives good strength and stamina.
In earlier days people used to take jaggery, ghee and coconut/tender
coconut so as to improve the sexual virility too.
Jaggery Water Containing Pepper and Salt in Fatigue and General
Debility
5–10 Grams of jaggery is dissolved in warm/hot water. To this,
powdered pepper is added and mixed thoroughly. is is called Panaka
in traditional system and it relieves fatigue especially caused during
summer and winter seasons.
Ginger Juice and Jaggery as Nose Drops in Sinusitis – Headache6.
7.
8.
9.Fresh ginger juice is mixed with jaggery and ltered through a cloth.
is is instilled to the nostrils in cases of headache associated with
sinusitis.
Katukarohini Powder with Jaggery in Jaundice
2–3 Grams of powdered Katukarohini (Picrorrhiza kurroa) is taken
along with jaggery in cases like obstructive jaundice.
Jaggery and Mustard Oil in Respiratory Disorders
Equal amount of jaggery and mustard oil are taken and mixed well. In
cases of asthmatic attack (breathlessness)