 youself with this truly astonishing saga of uncon-
ditional love in action—you will feel the inspiration as you read this
remarkable story and you will know that you will be helping them out as
well, since all royalties go directly to these two divine souls. 109
WAYNE W. DYER
This concludes the sixth principle for manifesting. Unconditional
love is the cornerstone of your mental picturing. You refuse to allow
any contrary, ego-driven thought to enter the inner kingdom of love. If you activate this principle you will have revealed a truth that
eludes most people. It is with unconditional love that you find your
true connection to the divine energy that is in all things. It is a choice
you can make. You were given the choice to express your free will. It
is your gift from God. When you express love, you align with that same love that was
granted to you with the gift of your free will. When you express
anger, hatred, envy and violence, you have allied yourself with the
ego, and have prevented yourself from truly being a co-creator of
your life with the divine source of energy that we call God. 110
MEDITATING TO THE SOUND OF CREATION
The Seventh Principle
his seventh principle of manifesting will challenge your con-
ditioning more than any of the other eight principles. However, while
it contradicts your beliefs about how you fit into the universe, it also
expands your ability to create and attract the objects of your heart’s
desire. This principle describes a very practical application of mani-
festing at the same time that it invites you to open up to a new idea
and a very different practice each day. I can assure you that there is much to learn and gain from this
practice of sound meditation. I have been using it with wondrous
results. Others who have done this meditation on a regular basis have
experienced dramatic shifts in their lives, and have been able to man-
ifest what they previously believed to be impossible. WAYNE W. DYER
As you begin opening yourself to this soul-nourishing practice of
chanting to the sounds of creation, spend some time carefully reread-
ing the other eight principles. When you begin to practice these two
daily manifestation meditations, you need to trust in your highest self
and meditate with unconditional love. Reviewing the other eight prin-
ciples will help to make trust and love available. I carefully studied a great deal of spiritual literature before writ-
ing this seventh principle. Using sounds to change the vibrations of
our frequency is a spiritual practice that has remained obscure over
the centuries. Many of the ancient masters kept these secrets of
manifesting hidden because of the fear of misuse. In this time of
spiritual revolution, individual and collective receptivity is causing
these spiritual practices to reappear and reveal their value to us. Meditating with sound can work dramatically in your personal life
and can also facilitate a new awareness of our collective abilities to
manifest a world free of the demands and petty issues of the ego. I feel blessed to have a spiritual teacher, Shri Guruji, make these
meditations available to me to teach to others who are open to these
ideas. I have written about them as I have come to know them, and
I present this seventh principle knowing that many of my readers
will find it contradictory to their conditioned life experiences. Nevertheless, I know it to be valid and I encourage you to open your
mind to your unique capacity to become a manifester for yourself,
and more particularly, for the entire planet’s evolutionary spiraling
upward out of the grip of the ego, which emphasizes separating our-
selves from the very force of creation. This seventh principle is about using sound as a tool for opening
to the potential and power of your creative force. Sounds have the
power to generate your ability to attract to yourself that which you
desire. Three key words describing this principle are the title of the
following section. 12
Manifest Your Destiny
SOUNDS HAVE POWER
Sounds are a powerful energy. Every sound is a vibration made of
waves oscillating at a particular frequency. The frequency range of the
human ear is approximately sixteen thousand vibrations, up to
roughly forty thousand vibrations, per second. Higher up on the
scale, with increasingly faster vibrations, is electricity, at about one
thousand million vibrations per second. At two hundred billion
vibrations per second we find heat. Light and color are at five hun-
dred billion vibrations per second, and an X ray manifests at two tril-
lion vibrations per second. It is theorized that thoughts and the
unknown etheric and spiritual dimensions are in the realm of
increased vibrations beyond anything that is calculable at this point in
time. Vibrational frequencies are very clearly the very nature of our
material universe. Sound as we hear it is low on the scale, just above forms, or solids,
in its speed of frequency. Sound is the intermediary between the
abstract idea and the concrete form of the material world. Sounds
literally mold the abstract world of thought and spirit into shapes. “Let there be light, and there was light” is the biblical description of
creation. Or in other words “Let the vibrations of light emanate from
my command. ”
In ancient ceremonial rites, words, sounds and shapes combine to
achieve certain ends. Each letter in a word signifies a sound and
records the expression of a particular sound. Differing sounds were
written out for their own purposes. Sounds have an impact on us in myriad ways. An eidophone is an
instrument constructed of a tightly stretched drum surface upon
which a pasty substance is spread. Sounds and words are then uttered
below the surface, and different sounds produce different shapes and
forms in the paste. Some of these are replicas of animals, flowers and
other creations of nature. When sand is used rather than paste, the
113
WAYNE W. DYER
sand forms geometric shapes and designs that correspond to the let-
ters of the alphabet. When the sounds are strident and unpleasant,
they produce displeasing patterns. Experiments of this nature illus-
trate the impact that sounds can have on us. The discordant and harassing sounds of machines, such as thud-
ding, screaming and grating noises bombarding our consciousness,
make it difficult to be serene and peaceful. Discordant sounds can
cause internal illness. But sound has healing properties when it is
harmonious and soothing. Healing takes place to the accompaniment
of soothing harmonies and nature’s music interspersed with spiritu-
ally nourishing silence. In addition to healing, sound is used in the creation process,
which is the central concern of this seventh principle of spiritual
manifestation. When we use the sounds of nature that are most con-
sistent with the act of creation, we begin to attract the material form
that we desire from those much higher frequencies that our senses
cannot process. Keep in mind that sound is the vibrational frequency between the
world of solid matter or form as we know it and the higher vibra-
tional frequencies of the formless world of universal spirit. Learning
how to use sound is a way of harnessing its power for manifesting
thought into the world of form. Manifesting is knowing how to make
contact with that spiritual vibrational frequency while we are living
inside a body in a materialized world. Sound is the only vibrational frequency that we can utilize and
change with our senses. All other frequencies are beyond our ability
to harness and experience to change our vibrational frequency. Pay
attention to words and sounds because they can attract positive or
negative influences into your life. Harmonious sounds are the ones
that most contribute to a balanced and creative life. But before going into the actual use of meditation sounds it is nec-
114
Manifest Your Destiny
essary to learn how to prepare yourself to use sounds in your daily
meditation. Manifesting is not done by the mind. You need to gain
access to a method that will take you beyond the mind to a state of
consciousness that transcends your thoughts. This higher state of
consciousness beyond the mind is called siddhi awareness. UNDERSTANDING SIDDHI CONSCIOUSNESS
Siddhi consciousness is a perfect state of awareness in which there
is a complete absence of doubt and no delay between the origination
of a thought and its materialization into the world of form. It is an
unlimited state of being in which creation occurs instantly, without
any time lag from thought to form. When we contemplate this state
of grace, our minds immediately begin to challenge this idea and pro-
vide us with many reasons as to why it is impossible. Siddhi consciousness, however, has absolutely nothing to do with
the mind. Let that sink in. Siddhi consciousness is beyond the mind. This state of graceful being has nothing to do with the mind, whose
nature is a constant inner monologue. The mind frets continually
about an unlimited number of desires that can never be adequately
fulfilled. You can give your body great pleasures with booze and sex;
give it fancy automobiles and delectable gourmet meals; body mas-
sages and every other imaginable delight. The next morning, when it
recovers, your mind has a new list of demands taped to your fore-
head, asking for more and more of what it can never get enough of. This is the nature of the mind, which is ruled by the ego. Your mind, then, is only a barrier to experiencing siddhi conscious-
ness wherein you


en
the healing of canker sores. Related Species  Quinoa ( A. caudatus, also
known as Inca wheat) is a nutritious Andean grain. It is used to make bread and is eaten in salads. The
seeds of A. grandiflorus  are used as a foodstuff by
Australian Aborigines.Marshmallow infusion,
made from the flowers,
soothes sore skin.Amaranth’s  long-lasting flowers gave rise to its name,
meaning “unwithering” in Greek. Althaea officinalis (Malvaceae)
Marshmallow
Description  Downy perennial growing to 7 ft
(2.2 m). Has thick white roots, heart-shaped leaves,
and pink flowers. Habitat & Cultivation  Native to Europe,
marshmallow is naturalized in the Americas. It
prefers marshy fields and tidal zones and is
cultivated for medicinal use. The aerial parts are
gathered in summer as the plant begins to flower
and the root is unearthed in autumn. Parts Used  Root, leaves, flowers. US_158-179_Abies_balsa_Boswe_serratta.indd   165 26/02/16   12:47 pm
166
other medicinal PlantsAmmi mA jus
Ammi majus (Apiaceae)
Bishop’s Weed
Description  Erect annual herb growing to
32 in (80 cm), with tangled leaflets and umbels
of small white flowers.The true fruit hangs just below this stem and contains the nut, which is encased in red or  yellow flesh. Habitat & Cultivation  This tree is native to
tropical American forests and grasslands. It is now cultivated for its highly prized nuts throughout the tropics, especially in India and eastern Africa. Parts Used  Nuts, leaves, bark, root, gum. Constituents  The gum contains anacardic acid,
which is bactericidal and fungicidal, and kills worms and protozoa. History & Folklore The “apple” is made into
jams, and, in Brazil, into a liquor called cajuado. The gum exuded by the stem wards off ants  and other insects. Medicinal Actions & Uses Though many
parts of the plant are used medicinally, cashew nut is chiefly a food—after removal of its toxic lining. The nut is highly nutritious, containing 45% fat and 20% protein. The leaves are used in Indian and African herbal medicine for toothache and gum problems, and in West Africa for malaria. The bark is used in Ayurvedic medicine to detoxify snake bite. The roots are purgative. The gum is applied externally for skin conditions such as corns and fungal infection. The oil between the outer and inner shells of the nut is caustic and causes an inflammatory reaction even in small doses. In
folk medicine in the tropics, the oil is used very sparingly to eliminate warts, corns, ringworm,
and ulcers. Research  Research at the University of Berkeley
(California) has shown anacardic acids to have significant antibacterial activity against Heliobacter pylori, the bacterium thought to be the main cause of stomach ulcers. Caution  The shell oil and its vapor are highly
irritant—do not use in any form.of lozenges to relieve dryness of the mouth. It  was also taken to help ease neuralgia and paralysis of the tongue or lips. Medicinal Actions &  Uses  Pellitory root
is taken as a decoction or chewed to relieve toothache and increase saliva production. The decoction may also be used as a gargle to soothe sore throats. In Ayurvedic medicine, pellitory root  is considered tonic and is used to treat paralysis and epilepsy. Diluted pellitory essential oil is used  in mouthwashes and to treat toothache. Caution  Do not take the oil internally except
under professional supervision. Anagallis arvensis (Primulaceae)
Scarlet Pimpernel
Description  Creeping annual growing to
2 in (5 cm) with oval- to lance-shaped leaves  and salmon-red flowers on long stems. Habitat & Cultivation  Scarlet pimpernel
is found in Europe and in temperate regions generally. It prefers open areas and untended sandy ground, and is gathered in summer toward the end of its flowering period. Habitat & Cultivation  Bishop’s weed is
native to the Mediterranean region and as far  east as Iran. It is cultivated for its seeds, which  are harvested in late summer. Parts Used  Seeds. Constituents  The seeds contain
furanocoumarins (including bergapten), flavonoids, and tannins. History & Folklore  Bishop’s weed has
been grown as a medicinal plant since the Middle Ages, but has been less often used than visnaga  (A. visnaga, p. 62). Medicinal Actions & Uses  Bishop’s weed
produces strongly aromatic seeds. In an infusion  or as a tincture, they calm the digestive system. They are also diuretic, and, like visnaga, have been used to treat asthma and angina. Bishop’s weed reputedly helps treat patchy skin pigmentation  in vitiligo. It has also been used for psoriasis. Cautions  Bishop’s weed increases sensitivity
to sunlight and can provoke sunburn and sunlight-related allergic reactions. Side effects can include nausea, vomiting, and headaches. It is subject to legal restrictions in some countries. Anacardium occidentale
(Anacardiaceae)
Cashew
Description  Evergreen tree growing to a height
of 49 ft (15 m). Has large oval leaves and pink-
streaked yellow flowers on long spikes. Its greenish-grey “fruit” or “apple” is in fact a thickened stem. Scarlet pimpernel
was called “poor man’s weather glass” because  its flowers close before rain.Bishop’s weed, like most members of the carrot family,  has highly aromatic seeds. Anacyclus pyrethrum
(Asteraceae)
Pellitory
Description  Perennial herb growing to 1 ft
(30 cm). Has smooth alternate leaves and large
white flowers with yellow centers. Habitat & Cultivation  Pellitory is native to
the Mediterranean region as far east as the Middle East. It is cultivated in Algeria, and the root is unearthed in autumn. Parts Used  Root, essential oil. Constituents  Pellitory contains anacycline,
inulin, and volatile oil. History & Folklore  The herbalist Nicholas
Culpeper wrote in 1652 that pellitory “purgeth  the brain of phlegmatic humours… easing pains  in the head and teeth,” It has been listed in the British Pharmacopoeia and was used in the form
US_158-179_Abies_balsa_Boswe_serratta.indd   166 26/02/16   12:47 pm167 other medicinal Plantsandrographis paniculata
Parts Used Aerial parts. Constituents  The herb contains saponins
(including anagalline), tannins, and cucurbitacins. The latter are cytotoxic (damaging to cells). History & Folklore  Classical Greek writers
believed scarlet pimpernel helped melancholy. In her Modern Herbal  (1931), Mrs. Grieve quotes
an old saying: “No heart can think, no tongue
can tell/The virtues of the pimpernel.” It has
been employed in European folk medicine as
a treatment for gallstones, liver cirrhosis, lung
problems, kidney stones, urinary infections, gout,
and rheumatism. This pattern of use suggests a
detoxifying action for the plant. Medicinal Actions & Uses  Little used by
medical herbalists today, scarlet pimpernel has
diuretic, sweat-inducing, and expectorant
properties. As an expectorant, it was used to
stimulate the coughing up of mucus and help
recovery from colds and flu. It has been used to
treat epilepsy and mental problems for 2,000 years,
but there is little evidence to support its efficacy. Caution  Scarlet pimpernel is not recommended
for medicinal use for more than 2–3 weeks.ananas comosus (Bromeliaceae)
Pineapple
Description  Herbaceous perennial
growing to 3 ft (1 m). Has a short, sturdy
stem; spiny, lance-shaped leaves; and succulent
reddish-yellow fruit. Habitat & Cultivation  Pineapple is native
to South America. It is cultivated throughout the
tropics for its fruit and, to a lesser extent, its
leaf fiber. Parts Used  Fruit, leaves. Constituents  Pineapple fruit contains bromelain,
a protein-splitting enzyme that aids digestion. It has
significant levels of vitamins A and C.
Medicinal Actions & Uses  The sour,
unripe fruit improves digestion, increases
appetite, and relieves dyspepsia. In Indian herbal
medicine, it is thought to act as a uterine tonic. The ripe fruit cools and soothes, and is used
to settle gas and reduce excessive gastric acid. Its
significant fiber content makes it useful in relieving
constipation. The juice of the ripe  fruit is both a digestive tonic and a diuretic. The leaves are considered to be useful in
encouraging the onset of menstrual periods
and easing painful


 relatively stronger action than infusions or decoctions. They are convenient to use and last up to two years. Tinctures can be made using a jug and a jelly bag, instead of a wine press. Although mainly used in European, American, and Australian herbal medicine, tinctures play a part in most herbal traditions. Capsules & Powders
Powdered herbs are most easily taken as capsules but can be sprinkled on food or taken with water. Externally, they can be applied as a dusting powder to the skin or mixed with tinctures as a poultice (see p. 295). Standard Quantity
200 g dried or 300 g fresh herb chopped into
small pieces to 1 quart (1 liter) alcohol—vodka of 35–40% alcohol is ideal, although rum hides the taste of bitter or unpalatable herbs
Standard Dosage
T ake 1 tsp (5 ml) 2 –3 times a day diluted in  1 tbsp plus 1 tsp (25 ml) of water or fruit juice. Storage
Store in sterilized, dark glass bottles in a cool dark place for up to 2 years. Standard Quantity
Fill size 00 capsules, which contain approximately 250 mg of powdered herb
Standard Dosage
T ake 2 –3 capsules twice a day. Storage
Store in airtight, dark glass containers in a cool place for up to 3–4 months. 1Place the herb in a large, clean glass jar and pour on
the alcohol, ensuring that the herb is covered. Close and
label the jar. Shake well for 1–2 minutes and store in a cool dark place for 10–14 days, shaking the jar every 1–2 days. 2Set up the wine press, placing a muslin or nylon mesh bag securely inside. Pour in the mixture and
collect the liquid in the jug. 3Slowly close the wine press, extracting the remaining liquid from the herbs until no more
drips appear. Discard the leftover herbs. 1Pour the powder into a saucer and slide the  capsule halves toward one another, scooping
up the powder (or use a capsule-making tray). 2When the halves of the capsule are full of powder, slide them together without spilling the powder,
and store. 4Pour the tincture into clean, dark glass bottles using a funnel. When full, stopper with a cork
or screw top and label the bottles. Making Capsules
US_292-293_Tinctures. indd   292 26/02/16   4:43 pm293 herbal remedies for home use
A simple and effective way to make a tonic wine
is in a jar or a ceramic vat with a tap at the base to
enable the wine to be drawn off without disturbing
the herbs. Wine can be added periodically to
keep the herbs covered, although, in time, this
will reduce the wine’s tonic effectiveness. If
exposed to the air, the herbs may get moldy,
making the remedy not only ineffective but unsafe
to take. Herbal Wines
Herbal wines are made by fermenting the herb
in the same way that wine is produced from
grapes. With the correct equipment this is
a simple process, but fermentation alters the
activity of the herbs and tends to reduce their
medicinal value. A syrup is made with equal proportions of an
herbal infusion or decoction and honey or unre
fined sugar. When making an infusion or decoction
for a syrup, it needs to be infused or simmered for
the maximum time to optimize its medicinal
action. Infusions should be infused for 15 minutes
and decoctions should be simmered for 30 minutes. Press the soaked herb through the strainer or sieve
to remove as much liquid as possible. Small amounts
of neat tincture can be added to the cooled syrup to
increase its effectiveness. Syrups Made with Tinctures
Syrups may also be made with tinctures instead of
infusions or decoctions. Combine 500 g of honey
or unrefined sugar with 1 cup (250 ml) of water. Gently heat until all the sugar or honey has
dissolved and the mixture has thickened. Remove
from the heat. Once cool, stir 1 part of the
tincture, or mixture of tinctures, into 3 parts of the
syrup and bottle as directed opposite. Tonic Wines
Tonic wines are an agreeable way to take strengthening and tonic herbs to
increase vitality and improve digestion. Neither strictly medicinal, nor simply
appealing to the palate, they are easy to prepare at home. Tonic wines are
made by steeping tonic herbs, such as dong quai ( Angelica sinensis, p. 63), or
bitter herbs, such as southernwood ( Artemisia abrotanum, p. 172), in red or
white wine for several weeks. Syrups
Honey and unrefined sugar are effective preservatives and can be combined
with infusions or decoctions to make syrups and cordials. They have the
additional benefit of having a soothing action, and therefore make a perfect
vehicle for cough mixtures as well as relieving sore throats. With their sweet
taste, syrups can disguise the taste of unpalatable herbs and are therefore
greatly appreciated by children. Standard Quantity
100 g dried or 200 g fresh tonic herbs or
25 g dried bitter herbs and 1 quart (1 liter) of
red or white wine
Standard Dosage
Drink 1/3 cup (70 ml) each day before a meal. Storage
Use a ceramic vat with a tap at its base, or a
sterilized glass jar. Store for 3–4 months, ensuring
wine covers the herbs. If the herbs become
moldy, discard the remedy. Standard Quantity
2 cups (500 ml) infusion or decoction (see p. 291), infused or heated for the maximum time
(see left); 500 g honey or unrefined sugar
Standard Dosage
T ake 1–2 tsp (5–10 ml) 3 times a day. Storage
Store in dark glass bottles with cork tops in a
cool place for up to 6 months. 1Place the herb in a large, clean jar or vat. Pour in enough wine to cover the herb
completely. Close the jar securely, shake
carefully, and leave to stand. 1Pour the infusion or decoction into a pan. Add the
honey or sugar. Gently heat, stirring constantly
until all the honey or sugar has dissolved and the
mixture has a syrupy consistency. Remove from the
heat and cool. 2Pour the cooled syrup into sterilized glass
 jars using a funnel and store in a cool, dark
place. Seal the jars with cork stoppers, because
syrups are prone to ferment and may explode if
kept in screw-topped bottles. 2Allow the wine to mature over 2–6
weeks, then take a dose from the
tap or jar. Regularly top off the mixture
with wine. US_292-293_Tinctures. indd   293 26/02/16   4:43 pm
294
herbal remedies for home useHot Infused Oils
Although hot infused oils can last up to a year,
they are most potent when used fresh. If only
using infused oils occasionally, make a smaller
quantity than the standard amount with the same proportion of herb to oil. The wine press may be replaced with a jug—when cool enough to touch, squeeze the oil through the jelly bag as illustrated in Cold Infused Oils below. Many herbs make effective hot infused oils,
especially spicy herbs such as ginger (Zingiber officinale, p. 155), cayenne (Capsicum frutescens,  p. 74), and pepper (Piper nigrum, p. 250). These oils can be rubbed into the skin to relieve rheumatic and arthritic pain, improve local blood flow, and relax muscles. Other hot infused oils from leafy herbs, such as comfrey (Symphytum officinale,  p. 138), speed wound healing. Oil infused with mullein (Verbascum thapsus, p. 281) is used for earache and ear infections, and chickweed (Stellaria media, p. 272) ointment may be produced from
a hot infused oil (see p.<|eot_id|><|begin_of_text|>
Q: What is the recommended storage method for ointments?,
A: Store in sterilized, dark glass jars with lids for up to 3 months.
Q: What is the recommended dosage for using herbal remedies?,
A: The standard dosage is not to exceed the stated dose, and it is recommended to consult a professional practitioner before taking any herbal remedy.
Q: What is the purpose of using a wine press in the tincture-making process?,
A: The wine press is used to extract the liquid from the herbs, allowing the creation of a concentrated tincture.
Q: What is the recommended method for storing infused oils?,
A: Store in sterilized, airtight, dark glass bottles for up to 1 year.
Q: What is the recommended method for making ointments?,
A: Melt the petroleum jelly or soft paraffin wax in a glass bowl, add the herb, and simmer gently for 90 minutes.<|eot_id|><|begin_of_text|>Herb Comfrey ( Symphytum officinale, p.


 bigger than just food. It is clear that ou r food struggles are not limited to food. Food struggles are
indicative of other bigger struggles in your life that also need resolving. When we begin to heal one area  of our life, we heal the whole of our life; it
happens natural ly and simultaneously. No extra ef fort is required but
allowance is a must. In the meantime, you can find some gentle, healthy
ways to soothe yourself other than with food. Feeling exhausted? T ake a hotbath or a nap. S et up a bedtim e routine. Have a cup of tea. Light some
candles. Slow down and just be. Sit with a warm blanket and a cup of tea
and enjo y lookin g out the wind ow. Feeling anxious and worried? Learn to
pray. Create an altar in your ho me to “physicalize” your prayers. T alk to a
friend, g o for a w alk. Y ou get th e picture. Y ou can do this, one tiny step at a
time! 8. M O V E,  M O V E,  A N D  M O V E
I can ’ t s tress thi s enough! Our b ody represents the sub-stratum of our mind. Moving and breathing is how w e circulate the ener gy of stagna nt thoughts
and feelings and help them trans form. W ithout involving our body, we can’ t
experience freedom or peace, we can only talk about it. Both breathing and
meditating are inner movements  that do the trick. Outer movements which
engage the physical body, such as walking, running, swimming, yoga,
biking, playing sports, and gym activities are all wonderful ways to move. Everything is ener gy and freque ncy is one way to measure it. O ur thoughts
and emotions are also ener gy. A sedentary body creates a dif ferent thought
than a body that is in motion. Give it a try! Dif ficulty getting out of bed in
the mor ning is a classical symptom of depression. The bod y has been
mostly still during sleep at night, but the situation gets better once the
person begins to move. Going for a brisk walk can immediately change
your mood. A body in moti on gives motion to your thoughts and feelings, allowing
them to transform. One of the principles of ener gy is that like a ttracts like. The mor e we remain stuck in ou r negative thoughts and emotions, the more
of the same we attract into our life. T o change our outer environment, we
need to change the inner environment i.e. the ener gy of our body. W e can’ t feel di f ferent from the experience of our body at the cellular and
molecular level. It is this environment that we need to change, and we can
change it by moving, breathing and meditating. Negative emotions may
arise, bu t they won’ t hold your interest. They won’ t stick, as the y no longer
match th e vibra tion of the inne r environment. This is one of the reasons
why talk therapy is not suf ficien t to bring about a lasting change. W e can’ ttalk our way through our challenges, we must experience a dif ferent way of
being and know that there is so mething else that is available for us to feel. Meditation (a way to build mental stamina) and physical exercis e (a way to
build ph ysical stamina) are both powerful ways to ef fect change in the
mind. Put the technolo gy to good us e here. Find an app for walking, dancing,
meditating or whatever you fancy. I am sure there is an a pp for it. I
frequently use a running app that trains me in interval running. There are
group classes of all kinds out there—try them. Find one that you like. Switch t hings ar ound so your ro utine holds your interest. T ake char ge, this
is your opportunity! Every now and then as the need may be, I meet clients at a nearby running
track for their fo llow-up appoint ment. I check on the progress they’ve made
since th e previo us week, inquire as to what worked and what didn’ t, and
discover what the obstacles to success for them were, if any, all while we
are walking together around t he track. Before they know it, they are
stretching, doing jumping jacks or shuf fles and much more. A n hour goes
by q uickly. They sweat, breathe and move. The end result is th at they feel
better, which af fects their eating and food choices, and that inspires them to
do m ore. For t he same reasons, I will also schedule follow-ups in my
kitchen. Sometimes, we need a little taste of how we can  feel, and that gets
us inspired to do more. So, even if you hate moving, try it one time and give
it your all, and allow yourself a  dif ferent experience of yourself. Y ou just
might like it! 9. E N G A G E  I N  Y O U R  L I F E
Developing an interest in all that matters to our health tends to keep that
which is not healthy away. Having curiosity about how food can heal or
how to cook healthily are some  of the ways we can engage i n our lives. Being engaged isn’ t about be ing busy or distracted, rather it is about
immersing yourself in something so much that it fulfills you. In a  world fille d with entertainment, excitement and option s, we have
for gotten—or we devalue—the simple things that we must do. Finding theextraordinary in an ordinary life is the ultimate sophistication, where we
can engage in th e ordinary day-to-day tasks of cooking our mea ls, cleaning
up a fter ourselves, and simply  sitting and doing our work, instead of
constantly looking to distract ourselves. Being endlessly busy does not
necessarily get us anywhere. W e d on’ t always have to paint th e town red or have a blast with  our friends. More often than not, we need to be fulfilled just being with ourselves. There
is something that happens when we are totally comfortable in our own skin
and can  be totally engaged in ourselves. W e become creative, we get to
know ourselves, we become introspective. This de-stresses our nervous
system, gives it an opportunity to digest our life, unwind, and, in turn, it
reduces our stress. The easiest thing to do is to be endlessly distracted with a list of
meaningless to-do’ s that fail to bring fulfillment into our lives. When we are
not internally engaged, we seek distractions, and food of fers that
distraction. Food can provide an instant gratification, a feeling of love and
warmth. W e can over -focus on food when we don’ t have much else going
on in our lives. I h ave found that when our liv es are purpose-driven, we are not overly
focused on food all the time but eat according to what we need. Again, the
solution lies in evaluating your life from a lar ger context and assessing
where the gaps are. Learning t o cultivate presence of mind, patience and
grace is worth th e ef fort. Doing what is easy makes life harder in the future;
doing what’ s right may be harder in the short term, but it makes life easier
in the long run. Boredom is not necessarily about the lack of a to-do list, it is the  inability of
the mind to immerse or engage in what we are doing. Interestingly enough,
this has become more of a modern-time phenomenon than it ever used to
be. W e are ove r -stimulated and entertained to the extent that we have
for gotten how to just “be.” See mingly engaged, we are totally disengaged
from ourselves. The nature of th e mind is such  that it wants to be somewhere other than
where it is! It continuously seeks enjoyment and entertainment. But thegood news is, o ur mind can be entertained by anything. W e can be totally
engrossed in watching a bug, a TV show or cutting our toena ils. In other
words, the activity does not mat ter to the mind. It is our ability to engage in
whatever it is that we are doing that matters. It is nothing more than a
perception that one thing is mor e exciting than another. As long as the mind
is en gaged, it is excited, which is why each of us finds that dif ferent things
are exci ting and  fun. The point is that the more we engage on an internal
level, the more we will move in a healthy direction in all aspects of our life. Ther e was a lot in this chapter. What point stuck out for you that you
would like to explor e?C H A P T E R  3O u r  D i s c o n n e c t i o n  f r o m  F o o d
As many of my clients turn their health around with food and ot her lifestyle
changes, they desire for their lo ved ones to do the same. They often share
with me the comments that they are met with:
“Oh, I don’ t believe in this food stuf f.”
“Y ou mean I had a bad night with my knee pain because I a te all those
cupcakes? Are you crazy


 a guru was teaching his students, when a student said, “Master, you have been
teaching us for months a nd none of us seem to be getting any closer to enlightenment. What does it take?”
The guru smiled and said, “You must take a sieve to the ocean and fill it with water.”
The students did not understand. They grumbled, “This is not a real guru. Everyone
know s you cannot fill a sieve with water. It runs right out. That’s the problem with what he
teaches, too. It sounds good, but it runs right out.” So his students deserted him. All but one. A young woman said, “Master, I know the problem is not in your teachin g,
but in my understanding. Help me to understand.”  Filled with compassion, the guru replied, “Come with me.” He took her to a store and
bought a sieve. Then he took her to the shore. “Here,” he instructed, “fill this sieve with
water.”
Eager to learn, she  went to the water’s edge and dipped the sieve into the water. But
when she brought it to him, all the water had run out. He only smiled. “Fill the sieve with
water,” he said quietly, and so she tried again, knowing that he would not ask her to do
somethin g she could not do. But it was no use. She ran back to him as fast as she could with
the sieve, but the water ran out. “Fill the sieve with water,” he said simply, and she tried once more, this time dipping the
sieve and turning and running back to him so fast that she lost her breath. Still, no water
remained in the sieve. “To hell with this!” she screamed then. “I’m done  with this! I’m done
with this whole life  of being a spiritual student! ” She threw the sieve fiercely into the air and
stomped away. “Wai t!” the guru called. “Look.”
The young woman turned just in time to see the sieve riding the ocean waves... then
sinking beneath the surface and disappearing. The guru approached the student. “You
cannot just dip in here and dip in there. This is not ab out dipping and running. You have to
throw yourself in. You have to be totally immersed.”
And the student understood. 5. The way to make it easy to get where you want to go is to travel with others who are
also going there. You do not have to “go it alone. ” First you can get help, then you can give
help, by joining an online community of people from all over the world who are going
where you are going —and helping each other get there. Em and I have created just such an online community. I have spoken about this several
times in the text, and I will now mention it once again. It is the Changing Change Network,
and it is located at www.Chan gingChange.net. Here you will find many resources that could serve you wonderfully in this moment and
for a long time to come, including:
• Question & Answer section, where you can post any question that came up for you
as you moved through this text and g et an answer from members of the Changing
Change Network. • Personal Interactive Area, your private “desk,” where you can move into a direct
personal experience of this message through individual study online, tracking
your encounter in your own online jou rnal. • Changing Change Message Board, where you can interact with others in the
Changing Change Network, sharing comments and observations and both offering
and receiving  suggestions and support during life -changing moments. • Video and audio clips from m e about many subjects relating to the Conversations
with God series of books, from which this text has emerged. • An Additional Resource Section listing books, people, and organizations that can
be of enormous assistance to those facing major changes in th eir lives. • Articles of interest posted periodically, relating to some facet of the information
found here. • Schedule of all upcoming Changing Everything Workshops, and an opportunity to
attend them at a discount as a member of the Changing Change Networ k.
• Network Support Center, where anyone can ask for information, assistance,
references of books, or people or organizations that could make a life transition
easier. • Frequently Asked Questions (FAQ) and Additional Explanation Area, where
material in t his text is explored in even greater detail. • “How I Survived the Big Change in My Life” area, where members of the network
can post their own stories. All of the above features are free. You may move into an even higher level of interaction
by ordering t he Changing Change Workbook and Study Guide, available for purchase by
Network members at the website, or, to get on the fast track, by enrolling in the fee -based
Changing Change Personal Program —an eighteen -week online course which includes the
Workbook a nd Study Guide, as well as other exercises, reading assignments,
mental/spiritual projects to complete, daily life experiments, applications technologies,
weekly questions to ponder (and answer), and inspirational excerpts from the 3,000 -plus
pages of the Conversations with God material, all packaged into three six -week Units,
focused on the Mental, Physical, and Spiritual aspects of personal transformation. The
Network also offers opportunities to receive personal spiritual coaching on the phone or by
emai l as a supplement to the Program. And, you can place into the Personal Program someone who is on the waiting list for a
full scholarship by bringing them along with you through the I Want to Share project, the
part of the Program that implements one of its  core teachings: What you wish to experience
yourself, give to another. Here is what I know about all of this: We are all in this Moment of Change together. The
work we are invited to do is our work, not just your work or mine. If we do this work of
person al transformation together, we can transform not only ourselves, but the world
entire. If we only  transform ourselves but not anyone else, we will not have moved very far
in what we came here to do. For we are all one (the very first message of Conversatio ns with
God). What we do for another we do for ourselves, and what we fail to do for another we
fail to do for ourselves. I do not lift up the Self if I lift up only the single part of the Self that I call “me.” That is a
start, and it is a good start, but  it is only the beginning. In the end, if no one else is uplifted, I
have healed but one of more than six billion parts. That is like trying to heal your body by
healing a cell at the tip of your finger. It’s a start. It certainly is that. But it is not th e end of
things. That’s why I like to say: “It’s our work, or it won’t  work.”
And now here’s the good news. Healing is exponential. Energy moves not in a 1 -2-3-4
progression, but in a 2 -4-8-16-32 progression. Therefore, moving an entire culture to a new experience of itself is not only possible (and today, with the speed of communication, ever
more so), but probable. That is, it is going to happen. The only question, then, is, what kind
of culture will we move to? That is, what is the future we are creating? Everything is already changing, and if we want it to change in the direction that we
choose, we have to change everything. So start with yourself, then touch others. So here I’ve offered some final thoughts, but do not say goodbye. I sincerely hope you
will use the many resources available to members of the Changing Change Network and
that we can stay in touch. Just go to the website above and interact  with us! I also offer you here these additional resources:
www.EmClairePoet.com
The website of the poet whose works appear in this book
www.MaryOMalley.com
An amazing teacher and guide on the journey through life
www.NealeDonaldWalsch.com
The personal website of this book’s author
www.cwg.org
The website of the Conversations with God Foundation
www.Free2BU.com
The website of the global educational movement based on the messages of Conversations
with God
I will close with items that are usually placed by authors in the front of their books —my
Acknowledgments and my Dedication. These have been moved to the back in this text so that you could get right into the
conversation I wished to have with you, without wading through a lot of front matter. My
placement of this material here does not, however, in any way indicate reduced importance
to me. I so deeply appreciate all those I have ackno wledged here, and my book dedication is
the sincere expression of a grateful heart. ACKNOWLEDGMENTS
It is important to me that I publicly acknowledge the breathtaking and experience -
altering contributions that have been made to my life by those whose work and teachings I
have studied deeply, some of whom I have had the honor of knowing personally. If any of
the ideas found here are considered valuable, it is not because I am in any way brilliant, but
rather, because I have been blessed to have been led to p eople of true wisdom, searing
insight, and breathtaking clarity, and am standing on the shoulders of giants. These include... Alan Cohen


ro und you
expands. Waking up expands reality even more. YOUR EXPERIENCE:

 DAY 3

All biological organisms have their own unique
bandwidth of sensory experience. Experience defines us all, and since we are tuned in to only one
bandwidth of reality—call it the Me Channel—our identit y is also
narrow. Other living things are tuned in to different bandwidths,
giving them an existence we can barely imagine. But humans can
change the channel at will. Reality is only as narrow as our
awareness. Wh en you wake up, you are tuned in to the entire
bandwidth. Then reality is unlimited. For Today
Take a mome nt to listen to  the birds singing. Each bird is
telling its story. Birdsong communicates information from parent
to c hick, announces the limit s of territory, attracts a mate, signals
danger, and identifies which  species the bird belongs to. Notice
that you do not understand a single thing on Bird Channel. If it is
winter o r you hear no birds, consider a dog sniffing the air. A dog’s
nose can tell i t who has wa lked by, what was on that person’s
shoes, and when the incident occurred. Notice that your nose
gathers none of the information that comes across Dog Channel. YOUR EXPERIENCE:

 DAY 4

Our physical body is also a perceptual experience. The Me  Chann el tells you th at you have a body. The body you
see and feel, th e sensations that come through the nervous system,
the locations of pleasure and pain—these signals are constantly
broadcast on the Me Chann el. The body is not a thing; it is a
confederation of perceptions. Your mind unites these frag mented
perceptions int o a coherent im age in time and space. If your mind
didn’t do that, the Me Channel would just be transmitting noise. For Today
Take a momen t to perceive y our body directly. Close your eyes
and sit  quietly. Let your attention roam from sensation to
sensation. Lift your arm and feel its weight. Rub your fingers
together and feel their softne ss and the texture of the skin. Hear
your breath and your heartbeat. It doesn’t matter how many
signals you pick up, or wheth er your body feels nice to you or not
nice. You have contacted the real body you have. The experience of
the body is  the body. Everything else is mental interference. When
you wak e up, you will accept and enjoy the experience of t he body
for itself, which is blissful. YOUR EXPERIENCE:

 DAY 5

By itself each perceptual experience is a unique,
evanescent, ungraspable, momentary sensation. Our
senses take snapshots of reality. Life gives us a constant flow of perceptions that we live by. The
five sen ses are the pipeline through which everything flows. But
it’s not like a continuous flow of water from a faucet. Sensations
are muc h more like rain, whi ch falls one drop at a time. W e make
sense of life using fleeting t houghts and sensations. We ignore
how ev anescent every perception really is—each sensation starts
to fa de as soon  as it is noticed. Every thought has already v anished
by the time it registers. By w aking up, we stop ignoring what is
actually happe ning all the time. The need to turn fleeting
sensations into a running movie or story fades away. For Today
Put a grain of s alt or sugar on  your tongue. Notice how the  taste
starts to diminish after the first strong taste sensation. Pay
attention to how your saliva ry glands quickly reacted and how
your throat wanted to swallow. This puts you in touch with how
brief and temporary experien ce is. But here’s the real point. Try to
taste what was on your tongue before  you  pla ced the  salt or sugar
on i t. You can’ t. That taste, which you probably didn’t ma ke note
of w hen it occu rred, has fled forever. Fleeting perceptions  are the
texture of life. YOUR EXPERIENCE:

 DAY 6

The only constant in every snapshot of perception is the
presence of being and awareness. Snapshots don’t take themselves—there has to be a
photographer behind the camera. No matter how many thousands
of photos a professional photographer takes, he is the constant
behind the lens. His job is to  look, arrange the setting, p lace the
lights, focus, and decide if the image satisfies him. You do the
same with reality. Your senses deliver snapshots of raw data,
which change in endless ways. The only constant is you, seeing,
arranging, turn ing random bursts of perception into so mething
you can relate to. Most of this happens automatically, but when
you wake up, you see what you’re doing. Then you hav e much
more freedom to create. For Today
Get bac k in touch with the b asic units of experience. Sit for a
moment and be with your simplest experience of light, warmth,
the sme lls wafting your way, the taste in your mouth. Relax into
the experience. Notice each sensation spontaneously, w herever
your att ention wanders. The more you are able to relax, the more
effortless wakin g up will be. Waking up in itself is a totally  relaxed,
spontaneous state, open to whatever happens here and now. YOUR EXPERIENCE:

 DAY 7

The stringing together of perceptual snapshots creates a
sense of continuity, the same way a movie is created from
the rapid sequence of still frames. When the invention of motion pictures revealed that our eyes
can be fooled b y stringing together a series of snapshots at  twenty-
four frames per second, a d eeper truth about reality was also
revealed. The human brain w orks by the firing of neuron s. Each
firing is  a burst of energy, followed by a pause, then the ne xt burst. The bursts slice reality into bits of information from the five
senses. When a train races past you, you are not seeing it in
motion. You are seeing bursts of information in your brain that
give the illusion of motion. Likewise, you don’t hear con tinuous
sounds. The con tinuity of your life is  a necessary illusion. We have to
see the world in motion so that we can live in motion, no t frozen
bits of sensation. Right now you are experiencing pictures and
stories created in your mind through the same piecing-together
process. When you wake up, these pictures and stories will  be seen
for wha t they are: artificial constructs of the mind. You will live
from th e “real” reality that is beyond pictures and s tories—
consciousness itself. For Today
Sit in front of a moving image on your TV or computer—this
can be anythin g, from people walking around to a news or sports
event. Focus on something m oving across the screen from left to
right. In reality there is no person moving across the screen; not a
single p hoton of light is movi ng across the screen. Instead, burstsof color are ha ppening, each one totally stationary. By s tringing
these bursts in a sequence, th e illusion of motion is creat ed. Now
notice how hard it is to see the actual process taking place before
your very eyes. Your mind m ust see motion because, since you
were bo rn, the world has been a series of pictures in moti on—this
is how conditioned you are to accept an illusion as reality. YOUR EXPERIENCE:

 DAY 8

The physical body and the appearance of the physical
world are created in the mind as constructs from
sensations that are intermittent and ephemeral. In daily life we do not investigate how the mind creates a three-
dimensional world out of random, meaningless bits of sensation. Starting with the simple world a baby experiences, everything gets
more an d more complicated. A newborn cannot focus on its hand,
which l ooks like a pink blob floating in the air. In time the blob
becomes a hand attached to the body; it acquires a name; it
develops many  skills. Medicine studies it down to every tis sue and
cell. This buildup of knowledge occurs in the mind and is created by
the min d. A naked hand has  no story to tell; it has no developed
skills. E verything a hand can become when it belongs to a skilled
painter, sculptor, circus performer, chef, or welder is mind-made. The same goes for the whol e body and the physical world. We
construct virtual reality so that we can have the pictures and
stories that are necessary for being human. For Today
Take a  sheet of ordinary 8 ½ × 11-inch paper and poke a
pinhole in the center. If you hold the paper close to your eye, you
can see the wh ole room through the pinhole—this is your mental
picture of the room. Now hold the paper one or two inch es from
your eye, until you see only p arts of familiar objects—just pieces of
lamps, chairs, windows, and so on. Try to walk around the room
seeing only these bits and pi eces. It is quite difficult. Deprived of
the picture your mind makes,


	a	circular	motion	up,	across,	and	down	the	left	side. This
supports	the	natural	pathway	of	digestion. Spend	a	few	moments	conducting
this	circular	pathway. Next,	take	more	oil	and	spend	time	massaging	the	soles	of	your	feet,	the
palms	of	your	hands,	and	the	base	of	your	fingernails,	where	there	are	many
nerve	endings. Don’t	forget	about	your	face,	ears,	and	neck. Be	sure	to	give
them	some	love,	too. Don’t	worry;	pure,	organic	oils	should	not	make	you
break	out. (If	you	have	excessively	oily	skin	and	are	worried	about	breakouts,
you	can	always	avoid	your	face. ) On	days	when	you	are	going	to	wash	your	hair
(which	could	be	one	to	five	times	a	week,	depending	on	your	hair	type),	spend
some	time	massaging	your	entire	scalp. Use	circular	motions	over	rounded
areas	such	as	your	feet	and	scalp	and	straight,	longer	strokes	on	your	limbs. If
you	don’t	have	much	time,	focus	on	your	feet	and	scalp;	Ayurveda	teaches	that
these	are	the	most	important	areas	to	stimulate	with	touch. When	you’re	done,	make	sure	you’ve	rubbed	the	oil	in	as	much	as	possible,
especially	on	your	feet;	be	very	careful	to	rub	in	all	oils	on	the	bottom	of	your
feet	before	attempting	walking	or	showering. It’s	common	to	use	too	much	oil
at	first,	but	you	will	soon	reach	the	right	amount. Towel	off	with	a	fresh	towel. Then	you	can	choose	to	work	out	or	go	straight	into	a	hot	shower. The	heat
from	your	workout	(or	the	shower)	will	help	the	oil	penetrate	transdermally. This	will	strengthen	the	connective	skin	tissues	and	help	your	skin	stay	supple
and	healthily	beautiful. In	the	shower,	only	use	soap	on	your	private	parts	and
underarms. Excessive	use	of	soap	can	strip	your	skin	of	moisture,	and	coconut
and	other	oils	have	antibacterial,	cleansing	properties. If	you	still	feel	oily	or
greasy,	use	a
natural	soap	sparingly. After	you	towel	off,	you’ll	find	a	thin	film
of	oil	on	your	skin. This	will	help	your	skin	stay	moisturized	and	protected,
while	keeping	your	muscles	warm	throughout	the	day. BEAUTY	SECRET	IN	A	TINY	SEED:
SESAME	OIL
Coconut	oil	is	all	the	rage	right	now	(and	for	good	reason),	but	sesame	oil	is	another
great	natural,	nongreasy	moisturizing	oil. Don’t	worry;	you	don’t	have	to	smell	like
your	neighborhood	Chinese	take-out	joint. In	fact,	Asian	cooking	oils	are	not	the
right	kind. Pure,	cold-pressed	sesame	oil	is	what	you	want;	it	has	a	mild,	pleasant
scent	and	is	absorbed	readily	into	your	skin. If	you	purchase	sesame	oil	that	has	a
strong	odor,	it’s	probably	roasted	or	toasted	sesame	oil. Unroasted,	cold-pressed
sesame	oil,	on	the	other	hand,	is	highly	lubricating	and	fantastic	for	both	your	skin
and	scalp,	promoting	vitality	and	healthy	hair	growth. Keep	it	refrigerated	exceptfor	the	daily	amounts	you	set	aside	for	your	massage. Sesame	oil	is	highly	nourishing	and	healing	and	contains	vitamin	E	and	B
vitamins,	amino	acids,	and	minerals	such	as	magnesium,	calcium,	and	phosphorus. It	helps	soften	your	skin	and	hair,	keeping	them
hydrated	by	locking	moisture	in. Sesame	oil	will	effectively	penetrate	deeper	into	the	epidermis	to	moisturize	and
repair	skin,	especially	if	heat	is	applied	after	sesame	oil	application	(as	from	a	hot
shower	after
abhyanga
). Sesame	oil	is	particularly	protective	against	pollution	and
effective	at	revitalizing	damaged	hair	from	deep	within. DRY	BRUSHING
Like
abhyanga
,	dry	brushing	is	a	manual	treatment	that	is	great	for	improving
circulation	and	rejuvenating	your	skin. You	can	actually	integrate	dry	brushing
into	your
abhyanga
	routine	by	dry	brushing	for	just	a	few	minutes	right	before
applying	the	oil	and	starting	the	self-massage. This	heightens	the	benefits	of
abhyanga
	even	more. Like	other	forms	of	sloughing	the	skin	to	exfoliate,	dry	brushing	has	been
practiced	widely	around	the	world,	from
Japan	to
Sweden. Manually	working
with	the	skin—our	largest	organ	of	sensory	perception	made	of	multiple	cell
layers,	glands,	and	densely	packed	nerve	cells—has	amazing	whole	body	benefits. It	helps	remove	dead	skin	cells	and	clear	out	clogged	pores,	allowing	your	body
to	eliminate	wastes	and	toxins	more	efficiently. This	also	activates	waste
removal	via	your	lymphatic	system,	draining	wastes	through	your	lymph	nodes
and	lymphatic	drainage. Increasing	circulation	to	your	skin	allows	metabolic
wastes	to	clear	from	your	body	more	efficiently,	making	dry	brushing	a	great
detoxifying	aid. Like	a	light	massage,	dry	brushing	also	provides	some	anti-stress	benefits	and
may	even	help	with
bloating. Massaging	the	lymph	nodes	can	help	the	body
shed	excess	water	and	toxins,	improving	kidney	function	and	flushing	out	your
system. Dry	skin	brushing	rejuvenates	the	nervous	system	by	stimulating	nerve
endings	in	the	skin,	and	it	feels	pretty	great,	too. (Well,	it	can	feel	a	little	rough
at	first	when	you	are	getting	used	to	it,	but	it	will	leave	you	feeling	revitalized
and	with	a	great	memory	of	the	experience. ) Last	but	not	least,	dry	brushing	will
almost	certainly	help	make	your	skin	glow	and	become	tighter. Try	it	for
yourself	and	see	what	kinds	of	benefits	you	experience. To	do	it	yourself,	all	you	need	is	about	2	to	3	minutes	a	day	(ideally	layered
into	your
abhyanga
	practice)	and	a	long-handled	brush	made	from	dry	bristles,
which	you	can	generally	purchase	for	under	$20	online	or	at	a	health	market. Starting	at	your	feet,	brush	your	skin	in	long	strokes	toward	your	heart. Be	sure
to	brush	your	legs,	arms,	chest,	back,	and	stomach. Avoid	sensitive	areas,	such
as	your	face,	and	be	very	careful	with	delicate	areas	like	varicose	veins	(thoughgentle	dry	brushing	can	be	great	for	flat	spider	veins). Be	firm,	but	don’t	press
too	hard. Your	skin	should	be	pink	when	you’re	done	but	certainly	not	red	or
irritated. Afterward,	be	sure	to	engage	in	your
abhyanga
	practice	or	apply	a
natural	moisturizer	or	emollient	oil,	such	as	shea	butter	or	coconut	or	sesame
oil. Since	dry	brushing	helps	slough	off	the	dead,	outer	cells,	your	skin	will	be
able	to
hydrate	more	efficiently	and


announcement, I was in shock. Here I was only in the talking  stages with
my family, and yet I was making a public announcement. Apparently my
form was following the invisible force of my inner world. The morning came when the picture was very clear in my mind. I saw
myself all alone in my venture, without any guarantees, and yet as peaceful
as I had ever been in my lifetim e. I knew that this was the day, that within a
few hours I would officially be out on my own, no longer able to rely on a
paycheck. When I arrived on campus, I went immediately to the dean’ s office. I had
not told my wife or family members that this was the day. It was the vision I
had had that morning that made it clear for me. The entire process of my
entering the dean’ s office was a mental one. All thoughts. All visions that
were private to me. All images  of myself that I could no longer erase. I
could hardly believe it myself. Here I was waiting to announce to the dean
that I was resigning, effective within a few weeks at the end of the current
semester. Our conversation was brief. I said I wanted to go out and do something
that I genuinely believed in. She asked me to reconsider and discuss it with
my family and some of my colleagues, but I told her that it was already
accomplished in my mind—my thoughts—and that I was now simply going
through the formality of making it real in the physical world as well. She
pointed out all of the risks, how unlikely it was that I would be able to make
a living writing and speaking, and that jobs such as the one I held wereexceedingly difficult to come by in the 1970s because of a glut of
professors and very few openin gs in the academic world. I told her that I
was aware of the risk, and that was one of the big reasons why I was taking
this turn in my life. I was head ed down the path that Robert Frost called
“The Road Less Traveled.”
Two roads diver ged in a wood, and I—
I took the one less traveled by,
And that has made all the dif ference. When I left the dean’ s office, I walked to my own with an inner glow. I was
free, free to advance confidently in the direction of my dreams. I cleane d out my desk, made some announcements to my students and
doctoral advisees, and drove home along the expressway knowing that I
was taking the biggest step of my lifetime. Here I was, complete ly unknown
to the media, leaving my secure position to go out and tell the world about
the ideas  in my new book. Yet, I was ecstatic, for I had seen all of it in my
mind before experiencing it in the world of form. I discussed my new adventure with my wife and daughter, and they gave
me their full support and encouragement. Since I had always been a
responsible person, had always met my financial obligations, I relied on this
history, rather than creating in my mind some kind of impending disaster
concerning my family obligation s. We would use our accumulated savings;
I would borrow money if need be; and we would scale down some of our
expenditures if that became a necessity. My family was in complete
agreement with me: money was not going to be the reason to avoid
following my bliss. They seeme d to know that this was something that I had
to pursu e, and, as is almost alwa ys the case when people love you, they not
only encouraged me, but also seemed to have the same intuitive  feeling that
everything was going to work out just fine. They too were willing to take
the risks, in the knowledge that we would all be happier for the ef fort. Every obstacle that came my way became an opportunity. I was told that
there were a minimal number of copies of my book in print, and that even if
I did go out and talk to people in the media, it would do no good because
most bookstores  would not have my book in stock. So I decided  to buy up a
large quantity of books and take them out to the people myself. I literally
became my own distributor initially.I left my books  on consignment with store owners across America in
1976, and I had the great fortune to have some wonderful peopl e come into
my life at just the right time. One such person, Donna Gould, became such
an ardent believer after reading my book that she worked on her own time
to help me get bookings all across the country. Donna knew I was paying
most of my own expenses, and she contributed many many hours of her
time and tons of her energy to help me. My publisher became more of a
believer as he saw the results of my excitement about this project. Before
long I was out in my own car, traveling from small city to smaller city
appearing on talk shows and doing local newspaper interviews. First I went up and down the East Coast, then to the Midw est, and
ultimately on a long cross-country tour with my wife and daughter, paying
my own expenses, staying in cheap motels, and, most important, enjoying
every single minute of this new adventure. I seldom thought about making
money. I had published three successful textbooks and many professional
articles without financial profit; consequently, I was not motivated now by a
desire to make a fortune. I was simply doing something that I loved to do
and answ ering to no one along the way. Since I was using my own savings
to finance this trip and to purchase the books, I had total contro l over every
aspect of this promotion. As the months rolled by, my interview schedule increased to as many as
fifteen a day. Bookstores in cities that I had visited began to reorder from
the publisher. At the start, I had been able to get bookings only in the
smaller cities, but now the medi a in larger cities were beginning  to book me
on their shows. I had been told by an “expert” in publicity and publishing that the only
way to talk to everyone in America in the 1970s was on networ k television,
but that this option was pretty much closed to me because I did not have a
national reputati on. He suggested I should be happy if I sold a few thousand
books in the local New York area, had a couple of printings, and got a
publication credit toward a promotion at the university. This was the view
of many  others who knew the publishing industry inside out. They seemed
to me to be unaware of the great truth of Victor Hugo: “Nothing is more
powerful than an idea whose time has come.”
What is an idea but a thought? The experts had their own ideas, and they
acted on them. I too had my idea. I agreed that the easiest way to talk with
everyone in America was throug h the network media, but I believed it wasnot the only way. I could reach everyone in America if I was willing to take
the time, spend the energy, and absorb the risks that go with such an
approach. I was willing and very eager as well. I would use every barrier as
an opportunity to see if I could get past it. And it worked every single time. As much as I was making things happen through my thoughts, I was also
letting things happen by not fighting anyone or anything, by doing it all
with good cheer and love. It was great fun, every single day, every
interview, every new city, every new friend. All very exciting. The months became a year, and my family and I were still on the road. Somehow the financial stuff took care of itself, and then one day, while I
was appearing on radio station KMOX in St. Louis, I received a call from
Arthur Pine, my friend and agent, who informed me that my book would
appear on the New York Times nationa l best-se ller list the following week,
debuting at position number eight. I had accomplished what almost
everyone said was impossible. Without one national television or radio
appearance, I had been able to go to the people of this country and have
enough of those people buy my book to put it on the national best-seller list. I was in awe and in shock. But this was only the beginning of how my internal images, my thoughts,
began manifesting. I was becoming in form what I had been thinking about
each day, and most important, I was opening myself to allowing my
purpose to find me. I had begun clearing myself of the negativity and
judgment that had previously interfered with the flow of my process. Other changes started then. I began exercising each day. Slowly at first,
but very much an everyday thing. In August of 1976 I ran my first mile
without stopping. At the end I was huffing and puffing and in a state of
exhaustion, but nevertheless I finished with a wonderful sense of inner
satisfaction. The next day I made the effort to accomplish this task again. Then again on the following day, and within one week I was running a mile
comfortably. Two months later, I ran eight miles without stopping, and thus
began my running streak, whic h continues today, of eight miles per day,
every day witho ut fail, since October 7, 1976. I became more attentive to
my eatin


 breathing process continues, you will
experience increasing physical and mental relaxation. Pawanmuktasana (wind-releasing exercises)
Starting Position 45
(1) Toe Bending
Sit erect on the floor with the legs fully extended. Place the
hands palms down on the floor beside the hips and lean
backwards, using the straight arms for support. Focus atten
tion to the toes. Move the toes of both feet slowly backwards
and forwards, without moving the legs or ankles. Repeat ten
times. (2) Ankle Bending
Remain in the starting position described in (1). Move both
feet backwards and forwards as far as possible, bending at
the ankle joints. Repeat 10 times. 46
(3) Ankle Rotation
Remain in the starting position. Separate the legs slightly. Keeping the heels in contact with floor, rotate the right foot
clockwise at the ankle ten times, and then counter-clockwise
ten times. Repeat with the left foot. Then repeat the exercise,
rotating both feet together. (4) Ankle cranking
Sitting in the starting position, place the right ankle on the
left thigh. While holding the right ankle with the right hand,
rotate the right foot with the left hand clockwise ten times,
then ten times counter-clockwise. Repeat the procedure with
the left foot on the right thigh. 47
(5) Knee bending
Sitting in the starting position, bend and raise the right
knee, clasping the hands under the thigh. Straighten the leg
without allowing the heel or toe to touch the ground, keeping
the hands under the thigh. Return the leg to its previous posi
tion, bringing the heel near the right buttock. Repeat 10
times, then do the same with the left leg. (6) Knee rotation
Sitting in the starting position, clasp the hands under the
right thigh near the trunk and lift the left leg off the floor. Rotate the lower leg in a circular motion about the knee ten
times clockwise, then ten times counter-clockwise. Repeat
with the left leg. (7) Half butterfly
Place the right foot on the left thigh. Hold the left knee with
the left hand and place the right hand on top of the bent right 48
knee. Gently move the bent leg up and down with the right
hand, relaxing the muscles of the right leg as much as possi
ble. Continue until the right knee touches, or nearly touches
the floor. Repeat with the left knee. After some days or weeks
of practice, the knees should comfortably touch the floor. As a
result of this increased suppleness and range of movement in
the hip joints, prana and blood flow in this area are improved. (8) Hip joint rotation
Sitting in the same position as in (4), hold the right toes
with the left hand and the right knee with the right hand. Rotate the knee around the hip joint ten times clockwise and
then ten times counter-clockwise. Repeat the same process with the left knee. (9) Full butterfly 49
In the sitting position, place the soles of the feet together
and bring the heels as close to the body as possible. Push the
knees toward the ground with the hands, allowing them to
bounce upwards again. Repeat twenty times. (10) Crow walking
Squat on the floor, place the palms on the knees, and walk
while maintaining the squatting position. You may walk
either on the toes or on the soles of the feet, whichever is
more difficult. Continue for a short time without strain. As a
variation, you can touch the knee to the ground at each step. Crow walking is a very good exercise to prepare the legs
for meditation postures, and it is useful for those who have
poor prana and blood circulation in the legs. It is also recom
mended for constipation sufferers, who should drink two
glasses of water before doing one minute of crow walking,
followed by two more glasses of water and another minute's
walk. If this is done three or four times, the constipation
should be relieved. 50
(11) Hand clenching
Sitting in the starting position, extend the arms forward at
shoulder level. Alternately extend and clench the fingers of
both hands. Close the fingers over the thumbs to make a tight
fist.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the first group of asanas, also known as pawanmuktasana?,
A: To promote the unimpeded flow of prana through the nadis, primarily by releasing blockages in the joints.
Q: What is the benefit of practicing the "wind-releasing" asanas, according to Chinese medicine?,
A: It stimulates the flow of ki energy and promotes the circulation of blood and body fluids.
Q: What is the purpose of the "wind-releasing" asanas in the context of Indian yoga?,
A: To promote the unimpeded flow of prana through the nadis by releasing blockages in the joints, which can cause various disorders.
Q: What is the purpose of the second group of asanas, as explained in the text?,
A: To correct vertebral displacements, which can cause disorders in the nerves and internal organs.
Q: What is the purpose of the "yogic breathing" mentioned in the text?,
A: To absorb and distribute prana, which is essential for the practice of meditation.<|eot_id|><|begin_of_text|>*
The index finger represents the jivatma (the individual soul in
each person) and the thumb signifies the paramatma (the all-
pervading Supreme Consciousness). The position of the index
finger and the thumb symbolizes the ultimate goal of yoga - the
union of the individual soul and the Supreme Consciousness. (2) Shambhavi mudra (Eyebrow-center gazing)
Sit in a meditation asana with the spine erect and the
hands on the knees in chin or jnana mudra. Gaze forward at
a fixed point and then upward as high as possible, without
moving the head. Then focus the eyes at a point directly be
tween the eyebrows and concentrate on that point. Let the
thought process cease and meditate on the self (Atman) or
the Supreme Consciousness (Paramatma). * According to yogo theory, in its unmanifest state prakriti (the primordial
energy of the universe, the most basic substance} is composed of three
gunas, or qualities, which are: tamas, rajas, and sattva. When observed by
purusha [Pure Spirit], these gunas begin to act, influencing and combining
with each other, so as to create the material aspect of the universe. 98
Duration: As long as possible. At first, for a few minutes;
but with practice, the time can be slowly extended. Benefits: This is one of the most highly regarded practices
in yoga. One who is proficient in the technique of shambhavi
mudra can transcend the mind, the intellect, and the ego,
entering the psychic and spiritual realms of consciousness. It is a powerful technique for awakening the ajna chakra, the
seat of union between the lower and higher consciousness. This mudra brings calmness of mind and removes tension
and anger. It also strengthens the eye muscles. (3) Akashi mudra (Consciousness of inner space)
Sit in a meditation pose and fold the tongue back against
the palate, as in khechari mudra (See Chapter IV p. 101). Prac
tice ujjayi pranayama and shambhavi mudra. With the head
tilted backward somewhat, but not to the fullest extent,
breathe slowly and deeply. At first, ujjayi pranayama in this
position may irritate the throat, but with practice it will
become more comfortable. Duration: Maintain the final position for as long as possi
ble. If it is difficult for more than a short time, stop practic
ing ujjayi pranayama, khechari mudra, and shambhavi
mudra; rest for a short time, then repeat. 99
Concentration: On the ajna chakra. Precautions: As with all mudras, it must be learned
gradually under expert guidance. Benefits: When this mudra is perfected, the student goes into
a kind of trance. This is not a trance in the Western sense
but in the yogic sense, one in which the student achieves a
state of heightened consciousness. Calmness and tranquility
of mind result, and the benefits of ujjayi pranayama, sham-
bhavi mudra, and khechari mudra are duplicated. (4) Bhujangani mudra (Snake breathing)
Sit in a meditation pose, relaxing the whole body. In this
mudra, the student must try to 'drink' air through the mouth
into the stomach (not the lungs), as if he were gulping water. Expand the stomach as much as possible, hold the air inside
for a short period of time, then expel the air by belching. Repeat the process. Duration: Do as many times as desired, though three to five
times is usually sufficient. It may be repeated more often to
ease specific ailments. This mudra can be performed at any
time, though it is more effective when performed after the
hatha yoga practice of sh


. We pay a rupee for medicine which should
cost no more than a pie. Most manufacturers generally do not let us
know what the drugs are made from. A drug-manufacturer recently
brought out a book entitled Secret Medicines, his object being to
ensure that people ·are not misled. He reveals therein that the
ingredients of sarsaparilla, fruit salt, syrup and other well-known
patent medicines, for which we pay from three to seven shillings a URINE THERAPY -ALREADY A SCIENCE : 183
bottle cost from a farthing to a penny. This means that we P~Y from
36 to' 336 times the actual cost of the medicine. The proftt to the
dealer is thus 3500to 35000 per cent. The reader ought surely to see from all this that it is unnecessa~
for a patient to rush to a doctor or buy drugs in a hur~. But few WI~ I
so forbear. All doctors are not dishonest. That every time the drug IS
harmful, the common man wi.ll not admit. To such persons, one may
say: n Forbear as much as you can. Do not bother a do_ctor as long
as you can help it. If you must call in one, get only a reliable_ person
and, having called him, stick to him. Consult another onl~ ~f h~ so
advises. Your disease is not under your doctor's control. If It IS given
to you to live, you will get well and if, in spite of all that you ~ave
done death comes to your or to your relatives, know that death IS no
I. more than a transition."...
(From Gujarati : Indian Opinion, 11-1-1913)
The Coll~cted Works of Mahatma Gandhi, Vol. XI
(March 1964), pp. 434-36
CHAPTER Ill
URINE THERAPY -ALREADY A SCIENCE
I have ~ust now read the book Water of Life. T~e autho~ has
mentioned human urine itself as water of life. The unn_e of ant_m_als
also is water of life, i.e. the water produced ~y life or ltvtng
organism. The new system of urine therapy cl_alms that ~ good
number of ailments can be cured with human unne. The ~als~.avas
will disagree with this. They would ask -'Is urine also a ~nnk. But
the author says that while on one hand the human betng spends
thousands of rupees for medicines, on the other they do n?t car~ to
have any benefit from this supreme medicine. Eve~ybody IS advtsed
to drink aut~-urine. It is a panacea for diff~_rent. dtseases. Any~y
can come to me and see that book. Shri RaOJibhal Patel, an assoetate 184 : AUTO-URINE THERAPY
of Gandhiji in South Africa, has written a book in Gujarati entitled
Ma~av Mutra (The Human Urine) on the basis of the book. This
subject ~as also become a science. It is, therefore, advised that in
future urrne and stools should no more be objects of hate. From an address by Saint Vinoba on 4-4-1959
CHAPETER IV
THE FOLLOW-UP WORK
..E~ery mission. requires a follow-up work. But unlike politics,
m1~S1onary work 1tsefl creates its own missionaries and workers. u.nne therapy is a missionary work and it has created its own
p1oneers for its development anc;J propagation. It is a universal
remedy and it is developed in different countries to a greater or
lesser e~tent. From the foregonig chapters it can be seen that it was
kn.own.m En~land and Armstrong gave it a scientific form. Protestant
prrests 1n Afnca used to cure the natives by urine therapy of their
own and they had two books on this therapy with them. They gave
them to Dr. Manubhai Patel, District Medical Officer of Mehasana
when he was in Africa. In lnd,ia this therapy was commonly known
to the ~randmothers and the artisans. It is very well mentioned in
Ayurved1c.and other texts. Shri Raojibhai took up Armstrons's thread
a~d experrmented not only on himself but on his relatives and
frrends and the mission spread automatically. So urine therapy
bega~ to ~evelop. Shri Raojibhai was not alone to do
experrmentat10n in the field of urine therapy. Shri Juthabhai Shah
gave Raojibhai Armstrong's book and intorduced him to this
thera~y and at the same time carried on his own experimentation
on urrne. Dr. M~n~bhai. Patel also knew about this therapy from
the Protestant ~ISSionanes in Africa. Some allopathic doctors also
kn~w about th1s therapy and they used it to cure thousands of
pat1ents during the first and second World Wars. All these facts THE FOLLOW-UP WORK : 185
prove the universality of urine cure. But somehow it could not
become popular. It required missionaries for its develpment and
propagation. Armstrong in England did a real pioneering work in this
field. shri Raojibhai took up his mission and gave it a great impetus
not only to. its propagation but to its development by
experimentation. Urine therapy by its very nature is in a way easy
for a trial and hundreds of people took up his suggestion to cure
themselyes by auto-urtne. There were hundreds of successful cases
of urine experiments and the experimenters gladly wrote and
informed Shri raojibhai of their successful urine treatments. It was a
self-styled propagation of urine therapy. But there was the moving
and guiding spirit of Shri Raojibhai to gave impetus to the self-styled
experimenting patients whenever they required guidelines at the
time of difficulty. So the idea of urine therapy caught fire ·and
began to spread automatically. It was as if in the air and at that very
time there were others too, who were independently thinking and
trying to propagate this therapy. Such a worthy person was and still is Dr. Paragjibhai D. Desai. He had read Armstrong's book of his own in 1955. He first tried
this therapy on himself and found it very useful. Himself being a
doctor and an eye-specialist, he could very well understand the
limitations and abuses of medical science. He was t.he only popular
eye-specialist in this area of South Gujarat during the years between
the two great World Wars. Being a very experienced doctor and
having an altruistic attitude of mind, urine therapy caught his
imagination and he began to use it on some willing patients and
thus he began to gather sufficent material in support of this therapy. When Shri Raojibhai began to propagate this therapy he heartliy
welcomed his activity and so naturally after Shri Raojibhai's demise,
his mantle fell on Dr. Paragjibhai's shoulders. Now he is 82, but he
works so hard for its propagation and development that it seems the
spirit of Shri Raojibhai has entered his body! Once somewhat shy,
he has now become an active prapagandist of urine therapy! Dr. Paragjibhai has already started two urine therapy centres at 186 : AUTO-URINETHERAPY
Bulsar and at Bombay for the last seven years. For sometime he
used to visit Poona and Baroda and Ahmedabad to give guidance to
patients in urine treatment. He was honoured for this philanthropic
work in an assembly at Bombay presided by Shri K. K. Shah, the
present Governor of Tamil Nadu. Dr. Paragjibhai desires to start a
research hospital of about ten beds if monetary donations come
forward. He has already moved the matter with Sate Government
Dr. Sal aria's silent and steady work cannot be forgotten while the
follow-up work after Shri Raojibhai is being described. He has his
own humble hospital at Ahmedabad but he tries urine therapy on
willing patients only. He is very enthusiastic about this therapy and
does silent but concrete work in the propagation of this therapy. Similarly Shri Hansraj 'Hans' too is a silent worker who has great
faith in urine therapy and has translated Shri Raojibhai's book
Manav Mutra into Hindi with a devotional spirit. He naturally does
his best in the propagation of this therapy among friends and
acquaintances. Bharat Sevak Samaj (Gujarat Branch), its President Shri Pannala
Zaveri and his associates are doing splendid work in the
propagation of urine therapy. They gudie by correspondence the
patients who ask for instructions. They publish. books on urine
therapy and the. present book too is an outcome of their efforts and
good~will. CHAPTERV
HUMAN URINE AND IMPORTANCE OF DIETING
By Bapalal Vaidya
In the Water of Life, armstrong has described his own
experiments and that


. They	choose	to	reincarnate	with	complete	self-awareness
—we	call	them	enlightened. The	rest	of	us	fall	somewhere	else. We	cherish
being	free,	but	we	also	want	new	experiences. So	we	let	Karma	weave	a	new
story	for	us. We	keep	some	self-awareness	and	sacrifice	some. We	agree	to
acquire	amnesia	about	“I	am”	in	exchange	for	the	drama	of	being	a	separate
person	with	likes	and	dislikes,	challenges	and	opportunities. The	new	life	we	clothe	ourselves	in	will	contain	its	unique	measure	of
connection	and	disconnection. This	is	hardly	the	perfect	way	to	relate	to
mind,	Karma,	and	the	world. The	perfect	way	is	freedom. But	in	our
imperfect	way	we	become	part	of	a	mystery. We	accept	a	role	in	this
fascinating	play	of	light	and	darkness,	and	once	again	the	physical	world
becomes	our	reality. We	return	to	a	belief	that	death	is	a	fearful	thing,	that
struggle	is	necessary,	that	pleasure	is	worth	pursuing	and	pain	worth	avoiding. We	forget	the	knowledge	that	our
souls
	have,	or	that	we	had	when	we	were	in
the	gap. We	keep	only	a	bit	of	the	truth	close	by	so	that	we	have	something	to
aspire	to. I	have	a	feeling	that	we	also	keep	a	measure	of	sorrow	for	the
decision	we	made	to	leave	truth	behind. Our	half-truth	has	one	virtue,
however. As	long	as	we	believe	in	it,	the	soul	will	never	give	up	on	teaching
us	the	rest. For	that	purpose,	the	dream	continues. Part	Two
T
HE
	B
URDEN	OF
	P
ROOF

UNTIL	THIS	CENTURY
	the	burden	of	proof	in	spiritual	matters	lay	with
disbelievers. Religion	had	such	a	powerful	hold	upon	the	human	imagination
that	for	whole	cultures—the	ancient	Egyptians	and	medieval	Christians	come
to	mind—the	material	world	was	much	less	real	than	the	world	of	the	gods	or
God. Most	modern	people	can	barely	fathom	this	worldview,	because	we	are
as	immersed	in	materialism	as	they	were	in	idealism—the	belief	that	nature
begins	in	subtle	realms	of	spirit. In	idealism	the	earth	is	a	lower	world	while
heaven	is	higher. Thus	everything	about	earthly	life—its	physicality,
appetites,	sexual	drive,	disease,	suffering,	and	old	age—is	further	from	God
or	spirit	than	heaven. Science	did	not	overturn	this	view	by	disproving	it. Idealism	was	simply
outmoded	by	a	new	worldview—materialism—that	was	more	practical. Materialism	brought	about	technology,	with	its	attendant	comforts,	and	it
explained	many	phenomena	that	religion	preferred	to	regard	as	a	mystery
known	only	to	God. Like	any	worldview,	the	old	one	overstepped	its	bounds
when	it	claimed,	for	example,	that	diseases	were	acts	of	God	to	punish
sinners. Once	germs	were	discovered,	this	explanation	seemed	pointless	and
ultimately	irrational. But	by	the	same	token,	the	new	worldview	would
overstep	its	bounds,	as	it	has	today,	when	science	claims	that	without	physical
proof	we	can	abolish	all	notions	of	God,	angels,	ghosts,	spirit,	the	soul,	and
the	afterlife	itself. Just	as	religion	had	no	competency	in	physics	and
chemistry,	science	has	no	competency	in	spiritual	issues. The	burden	of	proof	has	shifted,	and	now	it	is	the	believer	who	must
prove	that	God	and	the	soul	are	real. For	many	people,	the	triumph	of
materialism	is	so	complete	that	even	showing
why
	we	should	care	about	God
and	the	soul	is	a	tough	challenge. If	skepticism	carries	the	day	in	some	circles,	in	popular	culture	the	burden
still	lies	with	proving	that	the	afterlife
doesn’t
	exist. Consistently	polls	show
that	90%	of	people	believe	in	heaven,	and	almost	that	many	believe	they	are
going	there. Belief	in	hell	suffers	a	sharp	decline	to	75%	and	only	68%
believe	in	the	devil. This	leaves	most	people	in	a	quandary,	dividing	their
allegiance	between	faith	when	it	comes	to	spirituality	and	science	when	it
comes	to	the	material	world. No	less	than	Sir	Isaac	Newton	was	a	devout
Christian	who	wrestled	his	whole	life	with	the	schism	he	saw	between	science
and	metaphysics. There	is	another	way,	however. In	this	book	I’ve	tried	to	present	a	view	of
the	afterlife	based	on	consciousness,	and	issues	about	consciousness	can	be
settled,	at	least	partially,	through	science. The	evidence	we’re	looking	for	isn’tphotographs	of	supernatural	phenomena	(these	already	exist	in	abundance	but
only	lead	to	more	skepticism). The	most	helpful	evidence	would	be	in	support
of	the	major	claims	that	underlie	Vedanta,	which	is	consistent	on	its	own
terms. The	primary	claim,	of	course,	is	that	reality	is	created	from
consciousness. We	will	have	our	proof	if	we	can	answer	the	following
questions:
Is	Akasha	real. Does	the	mind	extend	beyond	the	brain. Is	the	universe	aware. Does	consciousness	have	a	basis	outside	time	and	space. Can	our	beliefs	shape	reality. These	are	fundamental	questions	that	science	has	touched	upon,	even
though	few	researchers	had	the	afterlife	in	mind	when	they	made	their
findings. It’s	fair	to	say	that	physics	never	set	out	to	prove	that	the	universe	is
self-aware. But	so	many	mysteries	remain	unsolved	if	the	universe
isn’t
	self-
aware	that	cutting-edge	theories	are	starting	to	include	that	once	unthinkable
idea. Looking	at	unsolved	mysteries	is	our	best	hope,	in	fact,	because	only
those	things	that	science	hasn’t	explained	offer	room	for	radically	new
thinking. At	present,	neurology	doesn’t	know	how	memory	works,	or	how
brain	cells	turn	raw	data	into	complex	thought,	or	where	identity	is	located. If
we	knew	these	things,	there	might	be	no	need	to	speculate	about	“extended
mind,”	the	notion	that	thinking	can	occur	outside	the	brain. Fortunately	or	not,
we	find	ourselves	with	a	rich	store	of	enigmas	that	provide	room	for	the	Vedic
rishis	and	their	deep	understanding	of	consciousness. On	the	frontier	of	many
mysteries	lies	the	answer	to	one	mystery. 13
I
S
	A
KASHA
	R
EAL. THE	USE	OF
	the	word	“Akasha”	has	lingered	around	the	fringes	of	physics	for
at	least	a	century. The	reason	for	this	is	that	an	ancient	and	supposedly
outmoded	belief	refuses	to	die—the	belief	that	empty	space	is	not	empty	at
all. Akasha,	the	Sanskrit	word	for	space,	has	an	English	equivalent:	the	ether. Up	until	a	few	generations	ago,	if	you	had	gone	to	school	and	asked	what
filled	the	infinite	void	between	the	stars,	you	would	have	been	told,	whether
in	ancient	Greece	or	medieval	France	or	Harvard	at	the	time	of	Abraham
Lincoln


 is often made simultaneously by several people
working independently in dif ferent areas of the world. There are hidden channels of communication from the unconscious to
our conscious minds. As I previously mentioned, Jung has written, “Thefuture is unconsciously prepared long in advance, and therefore can be
guessed by clairvoyants.” Since I’ve made patients understand that it’ s safe
to tell me any experience they’ve had, I’ve encountered cases of
precognition many times. Some patients draw or describe the exact details
of upcoming sur gery, down to the precise placement of equipment and
personnel, despite having no knowledge of the room or the procedure. Several years ago I was asked to see Janet, a pregnant woman whose
husband had just been killed in an auto accident. At one point during our
conversation, I said, “Y our husband knew he was going to die.”
“Do you really believe that?” she asked. “I certainly do.”
It gave her some comfort, for then she understood better why her
husband had insisted she become independent by earning a nursing degree. She also recalled that, several weeks before her husband’ s death, they’d
been talking about accidents, and he said, “If I ever have brain damage, I
wouldn’ t want to live. I can lose an arm or a leg and I would still go on, but
if I have brain damage I wouldn’ t want to live.” The autopsy had shown
extensive brain damage. I also told Janet I believed her husband’ s spirit exists.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        However, a significant number of ECaP  members had already exceeded
predictions before joining the group, so there is a self-selection process at
work that is hard to keep from skewing the results. At the end of
Morgenstern’ s study, he noted that new patients entering ECaP  do begin toshow a higher survival rate and that this deserves careful observation and
follow-up, which we are now planning. It isn’ t easy to put love under a microscope, and because I’m a
practicing physician trying to help people here and now, I prefer to deal
with individuals and ef fective techniques, and let others take care of the
statistics. There is also a lack of grant money for this research, but that will
surely change as psychoneuroimmunology becomes more widely accepted. Research gradually improves medical care, and I believe that someday we
will understand the physiological and psychological workings of love well
enough to turn on its full force more reliably. Once it is scientific, it will be
accepted. When doctors and patients understand the healing power of love, we
will begin to add another dimension to medicine. Then we will be well on
our way to the glorious revelation predicted by Teilhard de Chardin in these
famous words:

Someday, after we have mastered the winds, the waves, the tides and
gravity, we shall harness for God the ener gies of love. Then for the second
time in the history of the world, man will have discovered fire. EMOTIONAL  SUPPOR T
We encourage spouses, relatives, and friends of patients to attend ECaP
meetings, because it’ s much harder for one person to change while loved
ones continue in the old patterns. Ideally, the entire family or extended
family should be treated as a unit. We have to understand that, in a sense,
everyone  has the disease when it strikes one family member. In a group
setting, we can often help people see how destructive behavior patterns
interact to reinforce each other, and how love heals. It’s also well known that a focus outside the self helps people survive a
crisis. London sociologist Geor ge W. Brown reported in 1975 that, based on
psychiatric testing, “an intimate and confiding (but not necessarily sexual)
relationship with a husband or boyfriend” reduced the likelihood of
depression among women who had recently under gone severe stress of any
kind. In 1979 L. F. Berkman and S. L. Syme reported long-term work with
4,725 adults in Alameda County, California. They studied the ef fects of
marriage, church and club memberships, and friends, with controls forsmoking, obesity, and other previous health problems. The researchers
found that those with the fewest social contacts had a death rate two and a
half times higher than those who had the most social contacts. Those who
have pets live longer after heart attacks than those who don’ t, and nearly
everyone knows someone who has postponed death until after Christmas, a
reunion, or a birthday. Love of other people always is a sustaining factor. In a sense, however,
living for others is a “gimmick,” a stopgap measure like sur gery or
chemotherapy, which can buy time until people learn to live authentically
for themselves. We all know that one of our basic needs is someone in whom to confide,
and recent research is proving that confession is good for the body as well
as the soul. Several statistical studies have shown that people in
psychotherapy visit physicians less often than people not in therapy. In experiments spanning the early 1980s, James Pennebaker, a
psychologist at Southern Methodist University, has shown that sharing
sorrow with someone else protects people from the stress of loss. Pennebaker studied men and women whose spouses had committed suicide
or died in auto accidents and found that those who bore their grief alone had
a much higher than average rate of illness, while those who could talk over
their troubles with someone else had no increase in health problems. In
another experiment, Pennebaker told volunteers he would ask them to talk
about a traumatic event in their lives, either into a tape recorder or in a
simulated confessional booth. When he had them describe some trivial
event instead, physiological measurements showed them to be tense, but
when later they were asked to reveal the tragedy after all, their bodies
relaxed completely, even though many cried and expressed powerful
emotions. Writing apparently works, too. Students who wrote about their traumas
made fewer visits to physicians in the ensuing six months than did others
who wrote about less important subjects. Keeping a diary gets us in touch
with our thoughts. It’ s really a type of meditation. When I suggest keeping a
diary, I don’ t mean where you went that day, but what you thought that day. It makes us aware how active our minds are while we’re paying no attention
to our thoughts, as we shower or eat. A diary can help us become conscious
of all these ideas and learn from them. The people in a patient’ s emotional support network often need to be
educated, too. Many people simply don’ t know how to relate to someone
who has a life-threatening illness. The only essential, really, is an honest
optimism. Patients need people to help them keep sight of their hopes and
the joys that are possible as long as life goes on. But patients sometimes
need to gently remind friends and loved ones that a false determination to
be constantly upbeat, no matter what the situation, is destructive. It springs
from the fears of disability and death that illness evokes in those who are
well. It’ s a natural reaction, but it must be faced, and it’ s one area where
group sessions can be enormously helpful. Beyhan Lowman, who died of
cancer at thirty-one in 1978, left behind A Spirit Soars, a booklet that serves
as a marvelous guide to those facing the same challenge. In it she wrote
poignantly of the patient’ s need for honesty:

Although everyone around me was trying his best to be light-hearted
and optimistic, somehow the ef fect on me was just the opposite. Suddenly
being thrust into a situation where everyone behaved only positively while
around me made me realize to what extent I was no longer part of that
world. The doctors and nurses who cared for me could not always have a good
day. They must have been tired of turning me over in bed or hearing me
complain. But, I never saw that. The lab technician taking a blood sample
must have been frustrated because my veins were so hard to find. But, she
always smiled through gritted teeth. Many times I heard the medical staf f
outside my door talking in agitated tones. But then, they always appeared in
my room as if they were actors going onstage in a well-rehearsed role. The same was true of my family and friends. Everyone tried to help by
telling me how wonderful and courageous I was. Even the man in my life
treated me dif ferently. I knew he must have felt some sense of injustice at
being involved with a dying woman—a development he never bar gained
for. Yet, he never expressed it to me. Of course, his intentions were to
protect me, but I would have had a lot to say to him. Instead of probing his
emotions, which would have included me in the life process, I allowed
myself to feel excluded by his silence. Since disease has usually fulfilled some psychological need for the
patient, it’ s also important to encourage change by doing things that reward
health, not continued illness. As adapted from a list given by the Simontons,
these include:
1. Encourage the patient to be active and do things for himself. 2. Comment when the patient improves. Don’ t get so involved with
diff