OSM
MINNESOTA
Minneapolis
Michael Dole, M.D. (D/C)
Suite 350
10700 Old County Road 15
Minneapolis, MN 55441
(612) 593-9458
FP,PM,YS
Jean R. Eckerty, M.D. (DIPL)
Suite 350
10700 Old County Road 15
Minneapolis, MN 55441
(612) 593-9458
CT,IM,NT,OME,PM
Tyler
Keith J. Carlson, M.D. (D/C)
210 Highland Court
Tyler, MN 56178
(507) 247-5921
AC,CT,GP
Wayzata
F.J. Durand, M.D. (D/C)
3119 Groveland School Road
Wayzata, MN 55391
(No Referrals)
M.S.C. Durand, M.D. 3119 Groveland School Road
Wayzata, MN 55391
(No Referrals)MISSISSIPPI
Coldwater
Pravinchandra Patel, M.D. (P)
PO Drawer DD
Coldwater, MS 38618
(601) 622-7011
CT,FP
Columbus
James H. Sams, M.D. (D/C)
1120 Lehmburg Road
Columbus, MS 39702
(601) 327-8701
AN,CT,GP
Ocean Springs
James H. Waddell, M.D. (P)
1520 Government Street
Ocean Springs, MS 39564
(601) 875-5505
AC,AN,AU,CT
Shelby
Robert Hollingsworth, M.D. (DIPL)
Drawer 87
901 Forrest Street
Shelby, MS 38774
(601) 398-5106
CT,FP,GYN,OBS,PD,S
MISSOURI
Festus
John T. Schwent, D.O. (D/C)
1400 Truman Boulevard
Festus, MO 63028(314) 937-8688
A,CT,FP,NT,OBS,OSM
Florissant
Tipu Sultan, M.D. (P)
11585 West Florissant
Florissant, MO 63033
(314) 921-7100
A,AR,CT,HGL,PM
Independence
Lawrence Dorman, D.O. (P)
9120 East 35th Street
Independence, MO 64052
(816) 358-2712
AC,CT,MM,OSM,PM
James E. Swann, D.O. (DIPL)
2116 Sterling
Independence, MO 64052
(816) 833-3366
CD,CT,DD,FP,IM,S
Kansas City
Edward W. McDonagh, D.O., F.A.C.A.M. (DIPL)
2800-A Kendallwood Parkway
Kansas City, MO 64119
(816) 453-5940
FAX (816) 453-1140
CD,CT,DD,FP,HO,PM
James Rowland, D.O. (P)
8133 Wornall Road
Kansas City, MO 64114
(816) 361-4077
AC,CT,DD,GP,HYP,OSM
Charles J. Rudolph, D.O., Ph.D., F.A.C.A.M. (DIPL)2800-A Kendallwood Parkway
Kansas City, MO 64119
(816) 453-5940
FAX (816) 453-1140
CD,CT,DD,FP,HO,PM
Springfield
William C. Sunderwirth, D.O. (P)
2828 North National
Springfield, MO 65803
(417) 869-6260
CT,DIA,GP,OSM,PM,S
St. Louis
Harvey Walker, Jr., M.D., Ph.D., F.A.C.A.M. (DIPL)
138 North Meramec Avenue
St. Louis, MO 63105
(314) 721-7227
CT,DIA,HGL,IM,NT,PM
Stockton
William C. Sunderwirth, D.O. (P)
307 South Street
Stockton, MO 65785
(417) 276-3221
CT,DIA,GP,OSM,PM,S
Sullivan
Ronald H. Scott, D.O. (P)
750 Pascal Street
Sullivan, MO 63080
(314) 468-4932
GER,GP,GYN,NT,OSM,PM
Union
Clinton C. Hayes, D.O. (D/C)
100 West MainUnion, MO 63084
(314) 583-8911
CT,GP
NEBRASKA
Omaha
Eugene C. Oliveto, M.D. (P)
Suite 208
8031 West Center Road
Omaha, NE 68124
(402) 392-0233
CT,HYP,NT,P,PM,PO
Ord
Otis W. Miller, M.D. (D/C)
408 South 14th Street
Ord, NE 68862
(308) 728-3251
CT,FP,NT,P,YS
NEVADA
Incline Village
W. Douglas Brodie, M.D. (D/C)
848 Tanager
Incline Village, NV 89450
(702) 832-7001
DD,FP,GP,IM,NT,PM
Las Vegas
Ji-Zhou (Joseph) Kang, M.D. (P)
5613 South Eastern
Las Vegas, NV 89119
(702) 796-2992
A,AC,GP,IM,NTPaul McGuff, M.D. Suite 903
3930 Swenson
Las Vegas, NV 89106
(Retired)
Robert D. Milne, M.D. (P)
Suite 446
501 South Rancho
Las Vegas, NV 89106
(702) 385-1999
A,AC,CT,FP,NT,PM
Terry Pfau, D.O. (P)
Suite 446
501 South Rancho Drive
Las Vegas, NV 89106
(702) 385-1999
A,AC,CT,OSM
Robert Vance, D.O. (DIPL)
Suite F2
801 South Rancho Drive
Las Vegas, NV 89106
(702) 385-7771
A,CT,HO,MM,OSM,PM
Reno
David A. Edwards, M.D. (P)
Suite A7
6490 South McCarran Boulevard
Reno, NV 89509
(702) 827-1444
A,AC,CT,DD,PM,YS
Michael L. Gerber, M.D. (DIPL)
3670 Grant Drive
Reno, NV 89509(702) 826-1900
CT,MM,OME
Donald E. Soli, M.D. (D/C)
708 North Center Street
Reno, NV 89501
(702) 786-7101
A,AR,CT,HGL,HO,PUD
Yiwen Y. Tang, M.D. (P)
380 Brinkby
Reno, NV 89509
(702) 826-9500
A,CD,CT,HGL,HO,PM
NEW JERSEY
Bloomfield
Majid Ali, M.D. (D/C)
320 Belleville Avenue
Bloomfield, NJ 07003
Cherry Hill
Allan Magaziner, D.O. (DIPL)
1907 Greentree Road
Cherry Hill, NJ 08003
(609) 424-8222
FAX (609) 424-1832
CT,NT,OSM,PM
Denville
Majid Ali, M.D. (D/C)
Institute of Preventive Medicine
95 East Main Street
Denville, NJ 07834
(201) 586-4111
FAX (201) 743-1354A,PM,Pathology
Edison
C.Y. Lee, M.D. (DIPL)
952 Amboy Avenue
Edison, NJ 08837
(908) 738-9220
FAX (908) 738-1187
A,AR,AU,CT,DD,OME
Ralph Lev, M.D., M.S., F.A.C.A.M. (DIPL)
952 Amboy Avenue
Edison, NJ 08837
(908) 738-9220
FAX (908) 738-1187
CD,CT,S
Richard B. Menashe, D.O. (D/C)
15 South Main Street
Edison, NJ 08837
(908) 906-8866
A,CD,CT,HGL,NT,YS
Elizabeth
Gennaro Locurcio, M.D. (P)
610 - 3rd Avenue
Elizabeth, NJ 07202
(908) 351-1333
A,AC,AU,CT,FP,HYP
Ortley Beach
Charles Harris, M.D. (P)
1 Ortley Plaza
Ortley Beach, NJ 08751
(908) 793-6464
A,BA,CT,DD,FP,GER
RidgewoodCon


others’ really arises. Thus, below 200, the lifestyle is self-centered in
both humans and animals. Q: In the spiritual literature, ‘one-pointedness of mind’ is considered
not only important but also a prerequisite for meditation or other
spiritual practices. A: That is simply the skill of concentration and unswerving volitional
focus. It is like keeping one’s eye of awareness focused on the road
while driving. It means to refuse distractions. The unskilled, unsafe
driver multifunctions by playing the radio, petting the dog, and eating a
sandwich as he or she talks on the cell phone and reads billboards while
driving. One-pointedness is like a skilled professional driver who knows
he will get fired from the job for having even one accident, no matter
how seemingly trivial. The willingness to establish the capacity for
focused attention arises out of spiritual intention, which results in
identification with the nonlinear field rather than linear content. In much of spiritual work, the question is not whether one is able but
whether one is willing. For example, one is faced with the temptation of
desire. Q: Could it be surrendered?A: Yes, but will it be? Yes/no. The excuse given is, “I can’t.” Then we ask,
“If a loaded gun were pointed at your head to comply or else die, could
you?” The answer, of course, is “yes,” because now one w i l l do it. Thus,
one really could have done it all along. Devotion means undistracted
focus and alignment without equivocation. It represents determination
and fixity of purpose and is merely inner discipline reinforced by
decision and inspiration. Q: The ego/mind and its emotions and feelings seem so strong and
habitual. A: True. Thus, it takes more than just a good idea to ‘get spiritual’ in order
to transcend them. The force of instincts and negative emotions
calibrates below 200. Above 200, one has the power of courage, the
nonresistance of neutrality, and by the 300s, there are faith, enthusiasm,
and willingness to which, in the 400s, are added intelligence, education,
and the guidance of the intellect. At level 500, there is an important shift
of paradigm, and values move from the tangible to the intangible, aided
by the transformative quality of Love. Devotion is a commitment to
Love as a guiding principle, reinforced by choice and the will. By
surrender of the personal will and invocation, there is the intervention of
Divine Will (the Self) invoked by alignment with spiritual purpose. With Divine assistance, the impossible becomes possible. Even that
which is most prized by the ego/mind can actually be surrendered. One-pointedness of mind means to focus on the crest of the wave of
witnessing/experiencing plus being willing to surrender perceived loss
or gain. That is the primary skill that is needed. Q: How should one envision spiritual work? A: The process is one of discovery and is thus directed within. It is by
influence of the Self that spiritual endeavor becomes chosen as a life
goal. It is primarily a decision. Q: But cannot spiritual commitment and endeavor be disruptive to
one’s customary lifestyle? A: Modification is ordinarily sufficient, at least in the beginning. Intensity
of focus may bring about changes that are seen as disruptive; however,
major life changes also occur as a result of lesser ambitions, such aschanges in relationships, occupation, locality, illness, or other life
circumstances. Q: People often have a stereotyped image and expectation of what a
spiritual teacher should look and sound like—usually with robes, a
pious manner, and so forth. A: The teaching style occurs spontaneously of its own. It is sometimes
confrontive to the ego, which likes to go on and on circuitously. The
information that has been provided beforehand is lengthy and detailed. To institute it, however, is a different matter. When resistance is
confronted and made conscious by challenge, it frequently loses its
attraction. A shift in the balance of energy is sometimes all that is
required. Occasionally, without prodding, the ego tends to drag its feet
or waste time chasing its tail by asking rhetorical questions. To hear
‘enough is enough’ can assist the letting go of such programs. Humor results from shifting context by which absurdity reveals itself. Humor is also confrontive to positionality—to laugh at oneself or help
others to do so relieves conflict and stress. Humor is therapeutic and
cathartic. It also minimalizes fear, anger, or resentment. Mistakes keep
us humble and therefore teachable. Abruptness is sometimes necessary
to spiritual economy to save time and energy. Q: Spiritual economy? A: Yes. It is necessary to develop respect for spiritual endeavor. “Straight
and narrow is the path, waste no time or effort.” Precision is discipline
that is innate to serious commitment. Some students may yet be in a
period of exploration, but once one gets the ‘fire in the belly,’ the urge
to reach God becomes like a drivenness or relentless drive, or even, in
the eyes of the world, a ‘madness.’ From that point on, there is no
patience for amusement or diversion. It depends on decision, will, the
level of consciousness, and karmic propensities. As it gets more intense,
the love for God and of God allows no delay. O c e a n o f P D F. c o mCHAPTER 10
Spirituality and the World
Serious inner spiritual work may sound tedious and demanding (to the ego),
but is exciting to the spirit, which is eager to return home. Consciousness
innately seeks its source. In so doing, it encounters obstacles from which it
may periodically retreat, and this may result in periods of reflection and
reorientation. Periods of resistance or even dismay are normal and to be
expected. Their resolution is often the consequence of recontextualization. Although the personal will and motivation, plus the mind and intellect,
are strong tools, in and of themselves they do not have the strength to
disassemble the ego because they are part and parcel of it. However, once a
seeker becomes devoted, the strength of the spiritual Will via the Presence
of the Self supplies the necessary power. The inner work that arises as a consequence of commitment to
Enlightenment is at times admittedly experientially difficult or even
arduous. Although this is due to resistance, the sheer seeming difficulty may
provoke discouragement or a temptation to abandon the goal. This,
however, is also to be expected and therefore merely included in the
material to be processed. Contemplation results in insights consequent to redefinition and
recontextualization. In the meantime, other spiritual practices continue,
such as meditation, prayer, service, and spiritual group activities. The
letting-go process encounters inner fixations and addictions to various ego
pay-offs and lures. Sometimes periods of retreat are helpful, and at other
times, active involvement in spiritual activities is beneficial. Frequently, the
seemingly impossible obstacle mysteriously and spontaneously disappears
and resolves itself. Aside from ordinary resistances that are innate to the ego itself and
therefore not really ‘personal’, there are inherited propensities as a
consequence of karmic factors. These can sometimes be intuited either by
prayer or even by specific investigation, such as with past-life recall
techniques. Persistent patterns indicate that the source of the problem is still
unconscious. A useful uncovering technique is to presume that there is a
repressed aspect in the unconscious, and that the unconscious is not onlypersonal but also collective, described by Carl Jung as the “collective
unconscious.” Thus, certain problems are merely the karmic inheritance of
being human. In practice, for example, if other people persistently seem cruel or rude,
it may be beneficial to forgive and pray for help for that hidden aspect in
oneself that is cruel, rude, and unforgiving. These aspects can be accepted
in that they are impersonal to some extent, yet one is responsible for them
as a participant human being. For example, if others seem selfish or stingy,
pray for that aspect in oneself that is that way. It is often surprising to
discover that there is such a deeply repressed hidden trend that may well be
just a consequence of human inheritance and experience. Asceticism
This is a useful practice at various periods by which one accomplishes
detachment from the senses and their endless search for pleasure and
sensation. Success brings a sense of accomplishment. The senses search for
pleasure via amusement, excitement, and the lure of enticements that
increase appetite and desire. Their origination was in the animal phase of
evolution and instinctual in origin. A useful technique to overcome them is
to delay gratification of sensory desires, and before seeking to satisfy them,
surrender either resisting or desiring the sensations themselves, for
example, the craving feeling, and not label them. Actually, one does not
experience ‘hunger’, which is actually a nominalization, a label, and a
diagnosis. The actual physical sensations are merely that and not a ‘need’. When ignored and surrendered, they recede and fade away. Therefore, if
there is a desire, ignore the desire and focus on the actual sensations
themselves. In a surprisingly few minutes, the craving recedes. Another
trick is to only eat when not hungry and to eat prophylactically in
anticipation so


 of  space. He  bears  knowledge  of  all  the  earth,  herbs,  and  plants. The  elephant,  as  preserver  of  our  sustenance,  holds  the  memory  of  our  beginning  in
space  and  our  existence  on  earth. Space  is  the  principle  of  vacuity,  the  resonance  of
sound. It  is  only  because  of  space  that  we  are  able  to  vibrate  in  harmony  with  the  earth. If  these  precious  mammals  become  extinct,  we  will  no  longer  be  able  to  maintain  the
vital  memory  for  sustenance  of  spirit  or  food  on  the  planet. As  it  is,  we  are  barely  holding
on  to  the  frazzled  threads  of  memory. I  chose  the  image  of  Airavata  for  the  cover  and  took  the  liberty  of  placing  on  his  back
a  lotus  bowl  of  effervescent  jade  laden  with  fruits,  vegetables,  grains,  and  herbs. It  is  my
fervent  hope  that  we  protect  this  species,  which  maintains  our  bountiful  sustenance  and
vibratory  link  to  the  earth. May  the  joyous  Airavata  transform  our  lives  with  health  and  gladness,  and  may  the
wise  Gaja  bless  the  earth  with  purity  and  firmness. THE  COMPLETE  GUIDE  TO
AYURVEDIC  NUTRITION  AND  BODY  TYPES
WITH  RECIPES
MAYA      TIWARI
4  1  I  ■  p
H . S* Healing  Arts  Press
Rochester,  Vermont
1  [ealing  Arts  Press
One  Park  Street
Rochester,  Vermont  05767
www.InnerTraditions.com
I  [ealing  Arts  Press  is  a  division  of  Inner  Traditions  International
Text  and  illustration  copyright  ©  1995  by  Maya  Tiwari
All  rights  reserved. No  part  of  this  book  may  be  reproduced  or  utilized  in  any  form  or  by  any  means,
electronic  or  mechanical,  including  photocopying,  recording,  or  by  any  information  storage  and  retrieval
system,  without  permission  in  writing  from  the  publisher. Note  to  the  reader:  This  book  is  intended  as  an  informational  guide. The  remedies,  approaches,  and
techniques  described  herein  are  meant  to  supplement,  and  not  to  be  a  substitute  for,  professional  medical
care  or  treatment. They  should  not  be  used  to  treat  a  serious  ailment  without  prior  consultation
with  a  qualified  healthcare  professional. Library  of  Congress  Cataloging-in-Publication  Data
Tiwari,  Maya. Ayurveda:  a  life  of  balance  /  Maya  Tiwari
p.  cm. Includes  bibliographical  references  and  index. ISBN  0-8928 1-490-X
1. Nutrition. 2. Medicine,  Ayurvedic. 3. Health. I. Title. RA784.T58       1995         94-29178
613.2— dc20  CIP
Printed  and  bound  in  the  United  States
10  9  8  7  6  5
Text  design  by  Virginia  L.  Scott
Line  illustrations  designed  by  Maya  Tiwari  and  illustrated  by  Marnie  Mikell
Cover  image  designed  by  Maya  Tiwari  and  illustrated  by  Ellen  John
This  book  was  typeset  in  Minion  with  Hiroshige  and  Snell  as  display  fonts
To  my  beloved  teacher,  Swami  Dayananda  Saraswati
j@p.
May  the  universe  never  abuse  food. Breath  is  food,
The  body  eats  food,
This  body  rests  on  breath. Breath  rests  on  the  body,
Food  is  resting  on  food. The  one  who  knows  this
becomes  rich  in  food  and  great  in  fame. Taittiriya  Upanishad  11.7
CONTENTS
Foreword  by  Lindsay  Wagner     ix
Preface  by  Barbara  Y.  E.  Pyle     xi
Acknowledgments     xiii
Introduction     1
PART   ONE:   THE    PRINCIPLES   OF   AYURVEDA
CHAPTER  ONE:   Cosmic  Roots       8
CHAPTER  TWO:  Ayurvedic  Anatomy     23
CHAPTER  THREE:  The  Body  Types     34
CHAPTER  FOUR:  The  Psychospiritual  Nature  of  the  Body  Types     43
chapter  FIVE:  The  Nature  and  Tastes  of  Each  Dosha     57
PART   TWO:    THE    PRACTICE    OF   AYURVEDA
chapter  six:  Eating  According  to  Your  Body  Type     72
Thf  Food  Charts  74
CHAPTER  SEVEN:  Eating  with  the  Cycles  of  Nature      131
Seasonal  Mknus  135
chapter  EIGHT:  Food  Sadhanas      14l>
PART  THREE:    UNIVERSAL    RECIPES    FOR    EACH    BODY  TYPE
Introduction  to  the  Recipes      192
Traditional  Ground  Dhals  and  Grains     200
Breakfast  Grains     220
Universal  Vegetable  Dishes     223
Universal  Bean  Dishes  and  Dhals     243
Grain  and  Bean  Combinations     252
Universal  Pasta  and  Sauces     257
Tofu  Dishes     261
Seitan  Dishes     267
Salads     270
Sauces  and  Dressings     276
Soups     281
Summer  Aspics     290
Seaweed  Dishes     292
Vedic  Herbs,  Spices,  and  Accents     295
Universal  Desserts     311
Nurturing  Brews  and  Beverages     32 1
afterword:  The  Dharmas:  Universal  Values     329
APPENDIX:  Ayurvedic  Resources  and  Supplies     336
Glossary  of  Uncommon  Ingredients     339
Bibliography     344
Index     346
FOREWORD
v. — sf  he  concept  of  holistic  health  acknowledges  that  a  human  being  is — and  must  be  related  to
t^^S  as — body,  mind,  and  spirit. This  concept  has  become  an  increasingly  popular  topic  of
conversation  in  Western  culture  over  the  last  two  decades. I  began  my  personal  journey  to  understand
and  embody  it  in  the  late  1960s  and  have  been  involved  in  public  education  on  the  subject  since  the
mid-1970s. What  I  have  noticed  over  the  years  is  the  frequent  mistaking  of  "alternative"  healing  for
"holistic"  healing. Alternative  simply  means  a  method  not  ordinarily  used  in  conventional  treatment. A  doctor  may  add  herbal  or  vitamin  therapy  to  a  patient's  treatment,  thereby  making  it  more  gentle
and  less  toxic  (which  is  wonderful  and  needed)  but  still  fail  to  take  into  consideration  the  patient's
state  of  mind  and  lifestyle,  which  are  inevitably  contributing  to  the  present  manifestation  of  "disease." Doctors  may,  through  "alternative"  treatment,  be  able  to  alter  the  body's  chemistry  and  eliminate
the  symptoms  of  disease,  but  have  they  righted  the  imbalance  in  the  body,  mind,  and  spirit? It  that
imbalance  is  not  addressed,  we  are  not  aligned  with  who  we


  same  acre  of
land  used  to  raise  cattle  produces  fifty  pounds  of
meat  per  year. Companion  Planting
A  small  garden  plot  divided  into  three  separate  divi-
sions will  generate  nearly  thirty  different  crops. The
following  recommendations  highlight  the  plants  that
will  exist  happily  together. Companion  planting  is
necessary  to  protect  the  soil's  minerals  and  to  mini-
mize infestation  by  insects,  worms,  and  so  forth. Caring  for  the  plants  requires  attention,  water,  and
good  natural  mulching  of  the  soil. Occasionally  bean
powder  may  also  be  used  to  protect  leafy  vegetables
from  worms  and  other  pests. In  the  rows  of  the  first  division,  the  bushy  plants
are  grown. From  May  until  the  end  of  the  vegetation
period,  runner  beans,  cucumbers,  cabbage,  broad
beans,  potatoes,  and  early  peas  are  planted. Each  item
is  planted  in  a  row  of  its  own,  with  rows  approxi-
mately two  feet  apart. In  the  rows  of  the  second  division,  two  full  crops
may  be  harvested  in  the  first  and  second  half  of  the
growing  season. Leeks,  onions,  black  salsify,  daikon,
cauliflower,  celery,  kidney  beans,  spring  greens,  (col-
lards,  kale,  mustard  greens,  lettuces,  arugula,  and
other  leafy  greens),  beets,  parsnips,  and  burdock  are
planted  in  separate  rows,  with  rows  approximately
two  feet  apart. In  the  rows  of  the  third  division,  the  plants  that
have  a  short  growing  season  and  low  growth  are  sown. Early  carrots,  bib  lettuce,  late  carrots,  onion  sets  raised
from  seeds,  red  lettuce,  endive,  kohlrabi,  fennel,  pars-
nips, and  leeks  are  planted  in  separate  rows,  with
rows  one  foot  apart. Around  the  perimeters  of  all  three  divisions,  an-
nual and  perennial  herbs  may  be  planted.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        While  vital  to  maintaining  the  health
of  all  body  types,  dhals  are  especially  nurturing  for
Pitta  and  Kapha. The  astringent  taste  helps  to  dissolve
stomach  acids  and  to  temper  the  digestive  fires,  func-
tions vital  to  the  balancing  of  the  Pitta  dosha. The
sweet  taste  of  dhals  lend  a  sattvic  (calming  and  har-
monious) energy  to  the  mind  and  moderate  the  ag-
gressive nature  of  Pitta. Because  of  their  astringent  action  within  the  body,
beans  do  not  contribute  to  Kapha's  weight  gain. Rather, the  rasa  derived  from  the  assimilation  of  beans  in  the
process  of  digestion  aids  in  the  breakdown  ol  exces
sive  fat  and  ama  gathered  in  the  bodily  tissues. The
combination  ol  the  sweet  and  astringent  tastes  pro vides  a  rush  of  stimulation  essential  to  the  Kapha
type. Vata  types  are  cautioned  to  use  the  smaller  beans,
such  as  mung  and  aduki,  and  occasionally  urad  dhal
and  red  lentils. Not  only  are  these  types  of  beans  more
sweet  than  astringent  in  nature,  their  protein  content
is  more  easily  assimilated  by  the  Vata  types. Vata-
nurturing  spices,  such  as  cardamom,  ginger,  black
pepper,  asafoetida,  and  cumin,  added  to  a  bean  dish
can  counteract  the  astringency  in  the  beans  and  alle-
viate their  gas-producing  potential. Aduki  Bean
This  bean  is  also  known  as  adzuki  or  feijao. If  mung
is  the  king  of  beans,  this  is  the  queen. A  small,  red-
dish-brown bean,  aduki  is  native  to  Japan  and  China. In  Japan,  the  aduki  is  coarsely  ground  and  used  as  a
facial  scrub. It  leaves  the  skin  glowing  and  silky. Rich
in  nutrients,  it  is  considered,  like  mung,  to  be  a
tridoshic  bean. Chana  Dhal
A  variety  of  the  small  chickpea,  which  is  husked  and
split. This  pale  yellow  dhal  is  among  the  most  popular
in  Indian  cuisine. It  is  roasted  or  fried  for  vegetable
dishes,  ground  for  chutneys,  or  fermented  and  ground
with  rice  for  making  dosas  (Indian  pancakes). Best
for  Pitta  and  Kapha  types,  chana  may  be  used  nu. i
sionally  by  Vata  types. Chowla
See  Lobya. Kabli  Chana
Chickpeas  or  garbanzo  beans. Best  tor  Pitta  and  Kapha
types,  these  beans  may  be  used  occasionally  by  Vata
types. Kala  Chana
A  smaller,  older  variety  ol  the  chickpea;  it  is  dark
brown. This  bean,  like  the  Japanese  aduki  and  Indian
mung,  is  ancienl  and  thus  much  more  potent  enei
getically  than  othei  beans. Besl  foi  Pitta  and  Kapha
types,  these  beans  ma}  In-  used  occasionally  1>\  Vata
types 171
^e,
THE    PRACTICE    OF    AYURVEDA
Lobya
Black-eved  peas  or  low  peas. The  split  dhal  is  called
chowla. Not  recommended  for  Vata  types. Best  for
Pitta  and  Kapha  types. Masoor  Dhal
This  small  legume  closely  resembles  the  red  lentil. Generally  it  is  used  hulled  and  split  in  North  Indian
cooking. A  relative  of  toor  dhal,  when  split  it  is  pink-
ish in  color. Best  for  Pitta  and  Kapha  types,  these
beans  may  be  used  occasionally  by  Vata  types. Matar  Dhal
The  common  split  peas  which  are  yellow  or  green. Mung  Dhal
This  dhal  has  been  used  since  Vedic  times. Also  known
as  masha  and  green  gram,  they  are  available  as  whole
mung  {sabat),  split  form  without  the  skin  (mung),
and  split  form  with  the  skin  (chilke). Mung  is  a
tridoshic  bean. Muth
Dew  bean. These  beans  are  used  fresh,  as  a  vegetable,
or  dried. They  are  greenish-brown  in  color. Muth
may  be  used  in  any  recipe  that  calls  for  lentils. Best  for
Pitta  and  Kapha  types,  these  beans  may  be  used  occa-
sion


 There were no marketing schemes to make
money. There were no robes or rituals, saintly affects or special
incantations. There were no theatrics or miracles performed on stage. The
true teacher, he said, has no interest in special clothing, dramatic
performances, names or titles, for there is actually no “perso n” left who
would care about such things. As you will learn in this book, the trademark of Dr. Hawkins’ s research is
his pioneering, internationally known Map of Conscio usness. It
incorporates findings from quantum physics and nonlinear dynamics,
thereby confirm ing the classical stages of spiritual evolution found in the
world’ s sacred literature as actual attractor fields. These spiritual levels
have been delineated by saints, sages, and mystics, yet there had never been
a scientific framework by which to understand the inner terrain. The Map of Consciousness is clinically sophisticated in its depiction of
each level’ s emotional tone, view of God, and view of life. For example,
Fear views God as punitive, whereas Love views God as loving. The Map
of Consciousness illumines heretofore unknown aspects of consciousness.With each progressive rise in the level of consciousness, the frequency or
vibration of energy increases. Thus, higher consciousness radiates a
beneficial and healing effect on the world, verifiable in the human muscle
response, which stays strong in the presence of Love and Truth. In contrast,
negative energy fields that calibrate below the level of integrity induce a
weak muscle response. This stunning discovery of the difference between
power and force has influenced numerous fields of human endeavor,
business, advertising, education, psychology, medicine, law, and
international relations. Susan Hawkins explains:
Nearly every day, I hear from someone who says that Dave’ s Map of
Consciousness changed their life. Some people have gotten free from
heroin, alcoholism, and other hopeless addictions. Others have healed
from various illnesses and emotional struggles. Whatever the life
problem, the Map gives them the way out of their suffering. — The
Map of Consciousness Explained: A Pr oven Ener gy Scale to Actualize
Your Ultimate Potential  (2020), Preface, p. xv. Throughout this book, you will come to understand why the most
important spiritual goal is to raise your level of consciousness. For example,
Dr. Hawkins explains that the positive levels on the Map are correlated with
greater immuni ty to disease, higher rates of happiness, higher job
satisfaction, and overall greater fulfillment in life. If these personal  benefits are not motivating enough, he also explains that
by raisin g our level of consciou sness, we benefit all of life. Even a single
forgiveness or a single act of kindness blesses everyone and everything. As
we surrender our small self, the intrinsic life energy of the Higher Self is
free to flow through us. As he says in this book: “The inner worth of every
human being is infinite. Its potential is infinite.”
Therefore, a prayer for readers of this book is to become  that innate inner
potential which is infinite. As Doc liked to say: “Straight and narrow is the
way. Waste no time!”
—Fran Grace, Ph.D.
OceanofPDF.comI N T R O D U C T I O N
Nearly 10 years ago, Dr. David R. Hawkins, M.D., Ph.D., died peacefully at
his home in Sedona, Arizona, and his profound message of spiritual truth,
enlightenment, and growth lives on to this day. In this book, you’ll explore the most classic teachings from Dr. Hawkins. In the followin g 10 chapters, his most important spiritual themes are
covered, amounting to an unfor gettable and life-changing experience. A natio nally renowned psych iatrist, physician, researcher, spiritual
teacher, and lecturer, Dr. Hawkins was the founding director of the Institute
for Spiritual Research Incorporated and the founder of the path of
devotional non-duality. He lectured widely at such places as Westminster
Abbey, Oxford Forum, the University of Notre Dame, the University of
Michigan, and Harvard Unive rsity. In addition, he was an advisor to
Catholic, Protestant, and Buddhist monasteries. He conferred with foreign
governments on international diplomacy and was instrumental in resolving
longstanding conflicts that were major threats to world peace. He was
featured in documentary films, magazines, and radio interviews, such as
Oprah Radio and the Institute of Noetic Sciences, for his work in the areas
of health, healing, recovery, spirituality and modern life, meditation, and
consciousness calibration. You’ll learn more about the specifics of the
calibration process and the Map of Consciousness® in Chapter 2 of this
book. However, Dr. Hawkins will refer to calibration levels (such as a
calibration level  of 190 or a calibration level of 210) throughout the book,
so it can be helpful to have the Map handy as you read. The Map of
Consciousness can be found online at https://veritaspub.com/map-of-
consciousness. At the end of this book, you will find a bonus chapter taken from one of
Dr. Haw kins’ s lectures, “The Most Valuable Qualities for a SpiritualSeeker,” in which he outlines the simple and powerful qualities that every
spiritual seeker will need on the path to Enlightenment. This is one of the
last lectures Dr. Hawkins delivered during his earthly journey. Are you ready? Let’ s get started. OceanofPDF.comChapter 1
MOVING
FROM THE
EGO TO SERVICE
The vast majority of self-help  teachers encourage people to follow
outwar d, assert ive, ego-oriente d methods to achieve long-lasting wealth
and happiness. But, having traveled that path himself early in his life, Dr.
Hawkins knew that the ego path was ultimately a dead end. In this section, Dr. Hawkins will encourage you to step off the ego path
onto a more rewar ding, fulfilling, and service-oriented enlightenment path. And as he explains, the path you will travel begins with your personal
choice. Everybody’ s aware when they are faced with a choice betwe en the high
road and the low road. That’ s a common experience. For example, you
could get a better grade by cheat ing or you could get an honest  grade by not
cheating. W e have to make those decisions over and over. To me, the dilemma of human existence is that you have to choose every
second. Every second of every minu te your mind is constantly making
choices. The challenge of human  existence is phenomenal when you look at
it. But because you’re used to it, you don’ t realize that. Every single moment, when I speak, my mind is choosing words—how
do I enunciate that word, how do I phrase my messages, contextualize them,amplify them. I’m deciding whether to explain myself more, or if I should
just let the other person worry about it. So for every single word I’m
choosing, there are probably 50 different possible options. I could suddenly
become comical and break the seriousness. And for some people, that
would help them ; other people would say, “Oh, I can’t believe what he’s
saying—he’ s just being lighthearted about things.” They don’t see the
spiritual value of humor. So the human, at every instant, every fractional instant, is choosing
between this thought and that thought, between this option and that option. Shall I shift in my chair? I just had to decide that; there are probably half a
dozen conscious options, and there’ s probably dozens of unconscious
options, ways that we could go. Should I encourage them to go in that
direction, or should I discourage them from following that track? We’re
always trying to influence, and we’re always making choices. I always feel
sorry for the human condition, in that you can never be content because the
minute you’re content, you’re even wondering if you should  be content. There’ s very little rest for humans, because our minds are constantly
presenting an endless array of options. People say they don’t believe in
karma. Well, you don’t have to use that word. What you can see is that your
mind is endlessly, constantly confronted with options, and your whole life is
going to change depending on which option you pick. It’s like a giant map,
an electr onic map, and if you choose this direction, you’re going to end up
hundreds of miles from if you’d chosen that other direction. So making
choices is the major human occupation. Yet nobody ever mentions it. The
major human preoccupation, and it eclipses all others, is the constant
making of choices. Should I look in that direction or not? Should I try to get
this job? Should I say this or say that? Should I wear this? Should I walk on
the other side of the sidewalk? Should I call so-and-so? Should I let this bill
wait another two weeks? • • •
What you see is a projection of your own consciousness. It’s what you
project out into the world, whether you see this world as sad, happy,
ludicrous, beneficial, beautiful, divine, frustrating, corrupt, evil, or an
infinite good. If man is to progr ess to realize the ultimate divini ty, which is
the core of his existence, then it would require progressively growing intothat


 first felt truly prosperous. Those books were her Aladdin’ s lamps. They woke up a potential that
already existed in her. This potential was waiting for her to take the first
step on her healing journey. And here she is now, some 40 years later, one
of the best-selling authors on the planet. “When did you first feel truly prosperous. ” Louise asks me. “When I was 18 years old,” I tell her. “You were very young,” says Louise. “I elected to take my midlife crisis early,” I say. “We shouldn’ t compare our journeys, I know, but sometimes I wish I’d
learned what I know now a lot sooner,” she says. “‘There is a Divine Design for each man. ’” I say, quoting Florence
Scovel Shinn, which makes Louise smile. “So what happened when you were 18 years old. ” she asks. “I met A vanti Kumar, my first spiritual mentor. ”
“What did he tell you. ”
“Well, he gave me a lot of books to read. Books like the Tao Te Ching,
the Bhagavad Gita, The Dhammapada, and Autobiography of a Yogi, which
is where I first learned about af firmations.<|eot_id|><|begin_of_text|>
Q: Who encouraged Louise to draw the Buddha?,
A: Her teacher
Q: What was the first step that Avanti Kumar taught Louise?,
A: To recognize and work on her self-love
Q: What is the main message that Louise wants to convey to her students?,
A: That the universe loves and wants them to succeed at everything they do
Q: What is the core of Louise's work, according to the text?,
A: Teaching people to love themselves and receive love
Q: What is the main theme of Louise's book "Life Loves You"?,
A: The importance of self-love and the concept of the universe being a friendly and loving place<|eot_id|><|begin_of_text|>When Louise and I met
for the first time to discuss this book, I told her that I wanted to explore the
full meaning of her philosophy Life loves you. Here’ s what she had to say:
“To expe rience what Life loves you really means, I recommend you say this
affirmation to yourself: Life loves me, and I love life. You can change it
around if you like: I love life, and life loves me. This is what I say to myself
every day, and I intend to say it every day for the rest of my life.” Thisaffirmation is the inspiration for our seventh and final spiritual practice for
you. When you affirm Life loves me, and I love life, you paint in your
consciousness an unbroken circle of receiving and giving. Life loves me
represents the receiving princi ple, and I love life represents the giving
principle. The full affirmation supports you in receiving and giving love in
equal measure. In truth, giving is receiving. The giver and the receiver are
the same  person. What you give, you receive. And what you receive, you
can give. This awareness is what helps you to be a truly loving  presence in
the world. Your spiritual practice for this chapter is a meditation called Blessing the
World. It is inspired by the Buddhist practice of mettā, which is a Pali word
for loving-kindness, universal friendship, benevolence. The meditation has
five parts to it. We recommend  you take between 5 and 15 minutes to do
this practice. As with the other practices in the book, Louise and I
encourage you to do this once a day for seven consecutive days. The more
you do it, the better it gets. Blessing Y ourself:  “There is enough love in you to love the whole planet,
and it starts with you,” says Louise. Begin by affirming Life loves me, and I
love life. Say it out loud. Say it a few times. Complete the sentence One
way life is loving me right now is … Count your blessings. If you find this
difficult, affirm that you are willing to receive and that you are open to all
offers of help. Affirm Today I move into my greater good. My good is
everywher e, and I am safe and secur e.
Blessing Loved Ones:  Wish everyone you love a beautiful day today. Affirm for them Life loves you. Pray that they may know how blessed they
are and that they recognize the basic truth about themselves, which is I am
loveable. Be happy for their success, their abundance, their good health, and
their good fortun e. “Remember, if you want love and acceptance from your
family, then you must have love and acceptance for them,” says Louise. Affirm I rejoice in everyone’ s happiness, knowing that there is plenty for us
all. Blessing Your Neighbor hood:  Set up in your mind that you will bless
everyone you meet today. Send a blessing to all your neighbors on both
sides of the stree t. Send a blessi ng to all the parents you normally see at the
school gate. Send a blessing to the local shopkeeper, to the mailman, to the
bus driver, and to every other familiar face in your community. Send ablessing to the trees on your street. Send a blessing to your entire
neighborhood. Affirm Life loves you, and I wish you infinite blessings
today. Bless Your Enemies:  Send a blessing to the people  you’re tempted to
withhold love from. Bless the person you judge the most and affirm Life
loves us all. Bless the perso n you fight with the most and affirm Life loves
us all. Bless the person you complain about the most and affirm Life loves
us all. Bless the person you envy the most and af firm Life loves us all. Bless
the person you compete with the most and affirm Life loves us all. Bless
your enemies, so that you have no enemies. Affirm We are all loveable. Life
loves us all. In love, everyone wins. Bless the World:  Affirm Life loves me, and I love life. Imagine that you
hold the whole planet in your heart. “You are important, and what you do
with your mind makes a differen ce. Send out a blessing to the whole world
every day,” says Louise. Love the animals. Love the plants. Love the
oceans. Love the stars. Visualize newspaper headlines like “A Cure for
Cancer,” or “An End to Poverty,” or “Peace on Earth.” Each time you bless
the world with your love, you connect with millions of people doing the
same thing. See the world evolving in the direction of love today. Affirm
Together we ar e creating a world in which it is safe to love one another. OceanofPDF.comP o s t s c r i p t
Today, I’ve been working on the final edit of the manuscript for Life
Loves You. Christopher has been playing in my office with his new tracto r.
He’s so happy. “It’s the best tractor in the universe, Dad,” he tells me. His
old tractor sits on my desk now, next to the angel Bo gave me and the
picture of Christ holding the lantern. Hollie and I are still amazed at how
this picture appeared in our home. This morning I was thumbing through my copy of You Can Heal Your
Life. I was checking a quote for accuracy. It’s a well-worn copy, several
years old now, and I’ve only just noticed that Louise has inscribed it. The
inscription reads, “Remember, ‘life loves you.’ Tee Hee. Love  to Robert. Louise Hay.” The Tee Hee  is underlined for emphasis. Why did Louise write
Tee Hee? I wond er. Did she know something I didn’ t? I smile in gratitude
for the journey we have taken together. My sciatica has healed now. I am free of “sensations,” as Louise puts it. My physiotherapist gave me a clean bill of health a few weeks ago. The
timing of the sciatica was symbo lic. It began just a few days before I started
to write this book. Another coincidence! In You Can Heal Your Life, Louise
describes the probable cause of sciatica as hypocrisy. When I looked closely
at this, I found the place in me where I believe that life loves me, but I also
found shadows, doubts, fears, cynicism, and unworthiness. Life Loves You is a big inquiry. Louise and I took our dialogue as far as
we could together. And there’ s more to go, for both of us. In a recent
conversation, Louise told me, “I still get afraid, and sometimes I doubt that
life loves me, but it happens less now. I know, deep down, that a fear is only
a fear and not the truth. When I find a fear, I meet it with love. And I
remind myself that life is not judging me or rejecting me. Life loves me.”This book is nearly finished, but it feels like the inquiry has just begun. Each of us has a self-image, an ego, that we hope is loveable, but egos are
full of holes. These holes hide buried fears and doubts, and they cast a
shadow on the world as we see it. Life loves you asks us to dig deep, to
excavate the ground of our being, where our true nature lives. Here is our
buried treasure. Here is where we meet


 over me. The phase of hellish torment lasted a long time because every morning
his broken bones and flayed skin grew back. “Where is Mara?” Gautama
asked. “I need to see the worst that he can do too.” But for some reason
Mara hung back and never appeared. Gautama wondered if this was a trap,but after a while the torments became routine, and his mind grew bored. One morning the demons failed to appear, and then the scenes of hell
disappeared, giving way to dark, motionless silence. Gautama waited. He knew he had defeated every form of suf fering he
could imagine. His body no longer felt pain; his mind gave rise to not a
single desire. And yet no sign came that he had reached his goal. Like an
endless, calm night, the silence bathed him. Gautama decided to open his
eyes. At first there was only a dim sensation of being wrapped in a blanket,
which after a time he realized was his body. He looked down. It was
midday, but someone had positioned him under the jungle canopy where no
sunlight ever penetrated. Surveying himself, Gautama saw two crossed
sticks. Legs. T wo dried monkey paws. Hands. He noticed a pile of rotting
fruit beside him, covered with ants and wasps. Suddenly he realized that he
was thirsty. He reached for his water gourd, but the last inch of liquid inside
was green and filled with mosquito larvae. He could feel, as he grew used to being in his body again, that it could
endure no more. Y et all he could think about was finding the five monks to
tell them that he was enlightened. Gautama tried to uncross his stick legs
and get up, but when he moved them an inch, the wasted muscles screamed
with pain. He stared at them with a slight frown of disapproval, like a new
father who feels helpless when the baby cries. Gautama felt no sympathy for his body, but it would have to be dealt
with. He willed his limbs to move, and slowly he began to crawl along the
forest floor. It felt damp and hot; there were vermin that slid under his skin,
and fungi and rocks. He could hear running water nearby. He sensed his
body’ s desperate thirst. Maybe he would get to water in time, maybe not. He kept crawling, but the forest floor barely crept beneath him now. He
could practically count each beetle that his weight crushed. A small snake,
colored brilliant red, slithered away at the level of his face. The air became
very still, and moving any farther, even at a crawl, became impossible. Lying there, he never expected that enlightenment would be the last
thing to happen before he died.OceanofPDF.comPART THREE
BUDDHA
OceanofPDF.com16
While he lay motionless on the ground, Gautama became dimly aware
that a shadow had fallen over him. When it moved, he assumed it must be
the outline of a lar ge animal, a predator drawn by his smell. The animal
would most likely be hungry, yet it made no dif ference to Gautama how his
time on earth ended. “Please don’ t die.”
The girl’ s voice caused his eyes to look up, almost against his will. She
was startled and moved back shyly. She must have been all of sixteen, and
alone. Gautama closed his eyes and waited for her timidity to send her
away. Instead, he felt soft warm hands on either side of his face. The girl
raised his head slightly and wiped the grime away from his cheeks with a
corner of her sari. It was faded blue and threadbare, a poor girl’ s sari. “Here.”
She pressed something to his mouth. A bowl, and its edge hurt his
cracked dry lips. Gautama shook his head, and a croaked word came out of
his throat. “No.”
The girl said, “Are you a god?”
Gautama felt a wave of delirium; her words sounded meaningless. The
girl said, “I’ve come to the river to be blessed by the god who lives there. It’s my wedding day in a month.”A god? Gautama couldn’ t even smile. He shook his head slightly and let
his face fall back to touch the warm jungle floor. But from wasting away he
had become weaker than the girl, so he couldn’ t resist when she turned him
over and held him upright in her arms. She did this ef fortlessly. “You must.” She held the bowl to his mouth again. “Don’ t be stubborn. If my of fering is good enough for a god, you’re not better than him, are
you?”
Now a smile rose inside Gautama. “Go find your god,” he mumbled. He
clenched his jaw so that she couldn’ t pour the contents of the bowl into him. There was no purpose in her being there. “I won’ t leave you here,” she said. “I can’ t have people saying that
Sujata did something like that.”
In the midst of his torpor, Gautama’ s mind suddenly became alert. What
she said didn’ t seem possible. “T ell me your name again.”
“Sujata. What’ s wrong?”
The girl saw tears streaming down the dying man’ s cheeks. His
emaciated body began to tremble in her arms. She felt terribly sorry for
him. W eakly he opened his mouth, and Sujata poured a little food into it. She had cooked sweet rice in milk for the river deity. The dying man
accepted more. His stubbornness had vanished, though the girl had no idea
why. In a stricken voice he mumbled, “What have I done?”
“I don’ t know,” said the girl, confused. But she was no longer shy or
frightened by him. “W e have to get you home. Can you walk at all?”
“In a little while.” Gautama ate the rest of the sweet rice with painful
slowness. Then Sujata left him for a moment and returned with some water. He drank it greedily, his cracked lips bleeding slightly as he opened his
mouth.“I’ll carry you as far as I can, and then I’ll get my brother,” Sujata said. Gently she lifted Gautama to his feet. His brittle legs looked like they might
snap. He couldn’ t walk, but he was light enough so that the girl could prop
him against her shoulder. Together they hobbled their way up the narrow
trail she had taken to the river. They arrived at a road, and Sujata placed
him under a tree, propped up against the trunk like a limp doll. “Wait here. Don’ t let anyone move you.”
Tears started rolling down his cheeks again. Sujata found it hard to
watch; she hurried away and soon disappeared around the bend. Gautama
wished she hadn’ t gone. He suddenly felt alone and desolate. Sujata. He
hadn’ t heard that name in fifteen years. But he had not for gotten her. This
was the cause of his weeping, because five years of austerity hadn’ t wiped
out his memories. It all came back in a flood: his first sight of Sujata on his
eighteenth birthday when his robes were gaudy enough for an elephant. Winding his red turban. The excitement he suppressed when he felt stirrings
of desire for her. As soon as he recalled these things, it was as if a dead
flower in the desert received the spring rains. His mind unfolded in layers,
bringing back image after image from the past, and with them the emotions
he had wanted to extinguish. He was badly dehydrated, and soon his tear
ducts had nothing more to of fer. Gautama rolled his head back and stared at the jungle. It gave back
nothing. It was neither a friendly haven nor a dangerous wilderness. The
flowers weren’ t smiling, the air was not luxuriously moist and enveloping. The blank face of Nature was all he saw, and a sur ge of horror ran through
Gautama. He wanted to vomit, but with all his will he forced the sweet rice
and water to stay down. W eak as he was, he could dimly hear his thoughts,
and they told him he had to survive. Karma hadn’ t died, and neither had he. The light began to fade. Gautama knew it was close to noon, so he must
be fainting. His head grew light; a cold sweat beaded his chest. It was a
relief to lose consciousness, so he allowed himself to sink into the sensation
of falling and falling. Scarlet parrots scolded loudly overhead; he lay so still
that a couple of curious monkeys began to advance down the tree trunk with
caution. Gautama wasn’ t aware of this. His mind was captured by the faceof Ganaka, which he saw clearly. It wore an expression he couldn’ t read. Grief? Contempt? Compassion? Blackness swallowed up whatever it was. SUJATA’S HUT W AS FLIMSY, its mud walls cracked. There was almost no
protection from the weather, which meant that spring could enter as it
pleased. Gautama lay in bed, weak and feverish, for some weeks before he
noticed this. One morning a white sal blossom floated down from the trees,


 f e  t o d a y,  I  m i g h t
a l s o  m e n t i o n  h o w  I  a m  f e e l i n g  a b o u t  i t,  a n d  b o t h  a r e
c o n s i d e r e d  r e l e v a n t. B u t  w h e n  i t  c o m e s  t o  o u r  c o l l e c t i v e
e x p e r i e n c e,  p u b l i c  d i a l o g u e  a l l o w s  f o r  l i t t l e  d i s c u s s i o n  o f
e v e n t s  o f  e q u a l l y  p e r s o n a l  m a g n i t u d e. “ W e  a c c i d e n t a l l y
b o m b e d  a  s c h o o l  t o d a y,  a n d  f i f t y  c h i l d r e n  d i e d. ”  H o w  d o
w e  f e e l  a b o u t  t h a t? U h - o h,  w e  d o n ’ t  g o  t h e r e …. S o  w e  c o n t i n u e  t o  t a l k  m a i n l y  a b o u t  o t h e r  t h i n g s,  a t  a
t i m e  w h e n  t h e  n e w s  o f  t h e  d a y  i s  a s  c r i t i c a l  a s  a t  a n y  t i m e  i n
t h e  h i s t o r y  o f  t h e  w o r l d. N o t  d e a l i n g  w i t h  o u r  i n t e r n a l
d e p t h s,  w e  e m p h a s i z e  e x t e r n a l  s u p e r f i c i a l i t i e s. R e p o r t s  o n
t h e  h o r r o r s  o f  w a r  a p p e a r  i n t e r m i t t e n t l y  b e t w e e n  r e p o r t s  o n
b o x  o f f i c e  r e c e i p t s  f o r  t h e  l a t e s t  b l o c k b u s t e r  m o v i e  a n d  a
H o l l y w o o d  a c t r e s s ’ s  v i n t a g e  V a l e n t i n o. I  s e e  t h e  s a m e
b e h a v i o r  i n  m y s e l f,  a s  I  j u m p  f r o m  w r i t i n g  a b o u t  t h i n g s  t h a t
d e m a n d  I  d i g  d e e p  t o  o b s e s s i v e l y  c h e c k i n g  m y  e - m a i l s  f o r
s o m e t h i n g  l i g h t  a n d  f u n  t o  d i s t r a c t  m e. I t ’ s  l i k e  a v o i d a n c e
b e h a v i o r  i n  t h e r a p y — w a n t i n g  t o  s h a r e  t h e  g o s s i p  b u t  n o t
w a n t i n g  t o  d e a l  w i t h  t h e  r e a l,  m o r e  p a i n f u l  i s s u e s. O f  c o u r s e
w e  w a n t  t o  a v o i d  t h e  p a i n. B u t  b y  d o i n g  s o,  w e  i n e v i t a b l y
c a u s e  m o r e  o f  i t. T h a t  i s  w h e r e  w e  a r e  t o d a y. W e  a r e  a c t i n g  o u t  o u r  a n g e r
a n d  f e a r  b e c a u s e  w e  a r e  n o t  f a c i n g  t h e  d e p t h  o f  o u r  p a i n. A n d  k e e p i n g  t h e  c o n v e r s a t i o n  s h a l l o w  s e e m s  a  p r e r e q u i s i t ef o r  k e e p i n g  t h e  p a i n  a t  b a y. T h o s e  w h o  w o u l d  e n g a g e  i n  a
d e e p e r  c o n v e r s a t i o n  a r e  s y s t e m a t i c a l l y  b a r r e d  f r o m  t h e
m a i n s t r e a m :  f r o m  n e w s p a p e r s  a n d  m a g a z i n e s,  f r o m  T V,  a n d
e s p e c i a l l y  f r o m  p o l i t i c a l  p o w e r. O n e  n i g h t  I  w a s  w a t c h i n g  a  n e w s  b r o a d c a s t  a b o u t  t h e
l a t e s t  v i d e o t a p e  p u r p o r t e d l y  s e n t  b y  O s a m a  b i n  L a d e n  t o  a n
A r a b  t e l e v i s i o n  n e t w o r k. T h e  f o c u s  o f  t h e  A m e r i c a n  n e w s
s t o r y  w a s  n o t  o n  b i n  L a d e n ’ s  m e s s a g e  b u t  r a t h e r  o n  t h e
t e c h n o l o g y  b y  w h i c h  A m e r i c a n s  h a d  v e r i f i e d  t h e  r e c o r d i n g. H i s  m e s s a g e  w a s  t o o  h o r r i f y i n g ;  i t  w a s  a s  t h o u g h  w e  w e r e
t r y i n g  t o  e m o t i o n a l l y  d i s t a n c e  o u r s e l v e s  f r o m  i t  b y  h a v i n g  a
b e a u t i f u l  n e w s  r e p o r t e r  d i s c u s s  t h e  t e c h n o l o g y  o f  t h e  t a p e
r a t h e r  t h a n  i t s  c o n t e n t s. V i s i t i n g  a  m e d i c a l  o f f i c e  o n e  d a y  r e c e n t l y,  I  a s k e d  m y
d o c t o r,  a  m e m b e r  o f  t h e  “ g r e a t e s t


 o s t e r i n g  i t,  i s  t h e  s i n g l e  m o s t  p o w e r f u l  t h i n g  w e  c a n  d o. H o w  m a n y  t i m e s  h a v e  w e  m a d e  a  m i s t a k e  t h a t  a f f e c t e d
t h e  r e s t  o f  o u r  l i f e  s i m p l y  b e c a u s e  a t  t h e  m o m e n t  w e  m a d ei t  w e  w e r e  m o v i n g  t o o  f a s t,  a t  t h e  e f f e c t  o f  o u r  s t r e s s  o r
a n g e r  o r  f e a r? W o u l d  w e  h a v e  m a d e  t h a t  m i s t a k e  h a d  w e
r e m e m b e r e d  i n  t h a t  m o m e n t  w h o  w e  r e a l l y  a r e  i n  a  s p i r i t u a l
s e n s e  a n d  w h o  o t h e r s  a r e  i n  r e l a t i o n  t o  u s? A t  t h e  m e r c y  o f
n e g a t i v e,  s h a l l o w  t h o u g h t s,  w e  a r e  b o u n d  t o  m i s p e r c e i v e
o u r s e l v e s  a n d  o t h e r s. W h a t  h a p p e n s  i n  l i f e  d e p e n d s  o n  w h o  w e  a r e  i n  l i f e. W h a t  w e  e x p e r i e n c e  t h r o u g h o u t  t h e  d a y  h a s  e v e r y t h i n g  t o
d o  w i t h  w h o  w e  a r e  t h r o u g h o u t  t h e  d a y. A n d  w h o  I  a m
d u r i n g  t h e  d a y  h a s  a  l o t  t o  d o  w i t h  h o w  I  s t a r t  i t. F i v e  m i n u t e s  s p e n t  w i t h  t h e  H o l y  S p i r i t  i n  t h e  m o r n i n g
g u a r a n t e e s  H e  w i l l  b e  i n  c h a r g e  o f  o u r  t h o u g h t  s y s t e m
t h r o u g h o u t  t h e  d a y. *  I n  e v e r y  s i n g l e  m o m e n t,  w e  c h o o s e
b e t w e e n  l o v e  a n d  f e a r,  y e t  t h e  e g o  s p e a k s  f i r s t  a n d  t h e  e g o
s p e a k s  l o u d e s t. T h e  v o i c e  f o r  G o d  w i l l  n o t  i m p o s e  i t s e l f ;  i t
h a s  t o  b e  r e c e i v e d,  m a d e  s p a c e  f o r,  a n d  w e l c o m e d  i n t o  o u r
m i n d s. W h e n  w e  r e a c h  o u t  t o  G o d  a n d  w e l c o m e  H i s
c o m f o r t  a t  t h e  b e g i n n i n g  o f  t h e  d a y,  t h e n  s o m e t h i n g
h a p p e n s. I t ’ s  n o t  t h a t  w e  b e c o m e  p e r f e c t,  b u t  w e  b e c o m e
m o r e  a w a r e. A n d  t h a t  a w a r e n e s s  m a k e s  u s  m i r a c l e - r e a d y  i n
a  w a y  w e  w o u l d  n o t  o t h e r w i s e  b e. E v e r y  m o r n i n g  w h e n  I  w a k e  u p,  I  t r y  t o  r e m e m b e r  t o
g i v e  p r a i s e  a n d  t h a n k s. T h a n k  y o u,  G o d,  f o r  m y  l i f e  t o d a y. T h a n k  y o u  f o r  m y  f a m i l y  a n d  f r i e n d s,  t h a n k  y o u  f o r  m y
h o m e,  t h a n k  y o u  f o r  m y  m a n y  b l e s s i n g s. T h a n k  y o u  f o r
Y o u r  h e a l i n g  p o w e r,  n o w  p o u r i n g  f o r t h  u p o n  m e. I  c l a i m  i t
n o w,  a n d  p r a y  f o r  m i r a c l e s. P l e a s e  b l e s s  t h i s  d a y,  f o r  m e  a n d
e v e r y o n e. A m e n. M e d i t a t i o n

I n  a d d i t i o n  t o  p r a y e r,  w e  n e e d  q u i e t  t i m e  w i t h  G o d. A n d
t h a t  i s  t h e  p u r p o s e  o f  m e d i t a t i o n. M e d i t a t i o n  i s  l i k e  s o a k i n g
a  d i r t y  p o t  i n  s o a p y  w a t e r. S o m e t i m e s  f o o d  g e t s  s t u c k  o n  t h e
s u r f a c e  o f  a  p o t  a n d  t h e  o n l y  w a y  t o  c l e a n  i t  i s  t o  l e t  i t  s o a k
o v e r n i g h t. T h r o u g h  s o a k i n g,  t h e  d r i e d  f o o d  s o f t e n s  a n d
f i n a l l y  r i s e s  t o  t h e  s u r f a c e. Q u i e t  t i m e  w i t h  G o d  i s  l i k e  a
s p i r i t u a l  s o a k  i n  w h i c h  f e a r f u l  t h o u g h t s  t h a t  a r e  c l i n g i n g  t o
t h e  s u r f a c e


 n c e  i f  y o u  y o u r s e l f  a r e  s t u c k  f o c u s i n g  o n  h i s  g u i l t. “ A n d  t h a t ’ s  n o t  t o  s a y  i t ’ s  a l w a y s  e a s y,  e i t h e r. B u t  t h e
p r i m a r y  r e s p o n s i b i l i t y  o f  t h e  m i r a c l e  w o r k e r  i s  t o  a c c e p t  t h e
a t o n e m e n t  f o r  h i m s e l f. Y o u ’ r e  n o t  h e r e  t o  m o n i t o r  t h e
s p i r i t u a l  p r o g r e s s  o f  o t h e r  p e o p l e. T h e  i s s u e s  G o d  w a n t s  u s
t o  a d d r e s s  f i r s t  a r e  o u r  o w n. ”T h e  m i r a c l e  i s  n o t  t h a t  h i s  d a d  w i l l  b e c o m e  d i f f e r e n t  b u t
t h a t  h e  h i m s e l f  w i l l  b e c o m e  d i f f e r e n t. T h e  i r o n y,  o f  c o u r s e,
i s  t h a t  h e  i s  p r o b a b l y  j u d g i n g  h i s  f a t h e r  f o r  b e i n g
j u d g m e n t a l. O n l y  w h e n  h e  i s  n o  l o n g e r  j u d g i n g  h i s  d a d,  b u t
a c c e p t i n g  h i m  a s  h e  i s,  a r e  m i r a c l e s  p o s s i b l e. I  b e l i e v e  i t  w a s  M a r t i n  L u t h e r  K i n g  J r. w h o  s a i d  t h a t  w e
h a v e  n o  m o r a l l y  p e r s u a s i v e  p o w e r  w i t h  s o m e o n e  w h o  c a n
f e e l  o u r  u n d e r l y i n g  c o n t e m p t. W h o s e  t h o u g h t s  a r e  w e  m o r e
l i k e l y  t o  i n f l u e n c e  i n  a  l o v i n g  d i r e c t i o n :  s o m e o n e  w h o  f e e l s
j u d g e d  b y  u s  o r  s o m e o n e  w h o  c a n  s e e  t h a t  a l l  t h a t  l o v e  w e
s a y  w e  b e l i e v e  i n  a p p l i e s  t o  t h e m  a s  w e l l. E t e r n a l  P e r f e c t i o n

U n t i l  w e  r e m e m b e r  w h o  w e  a r e,  w e  a r e  t e m p t e d  t o  t a k e  o n
t h e  s h a m e  a n d  g u i l t  o f  t h e  e g o. W e  s e e  i t  i n  o u r s e l v e s  a n d
p r o j e c t  i t  o n t o  o t h e r s. W e  i n t e r n a l i z e  t h e  j u d g m e n t  a n d
b l a m e  t h a t  a r e  e n d e m i c  t o  t h e  w o r l d. I  l o v e  t h e  l y r i c  f r o m
t h e  C h r i s t m a s  c a r o l  “ O  H o l y  N i g h t ” :  “ L o n g  l a y  t h e  w o r l d  i n
s i n  a n d  e r r o r  p i n i n g,  ’ t i l  H e  a p p e a r e d  a n d  t h e  s o u l  f e l t  i t s
w o r t h. ”  I f  G o d ’ s  p l a n  c a l l s  f o r  u s  t o  r e m e m b e r  o u r  o w n
e t e r n a l  p e r f e c t i o n,  t h e n  w o u l d n ’ t  H e  b e  a s k i n g  u s  t o
r e m e m b e r  i t  i n  o t h e r  p e o p l e  a s  w e l l. T o  t h e  e g o,  t h e  n o t i o n  o f  e t e r n a l  a n d  u n c h a n g e a b l e
i n n o c e n c e  i s  b l a s p h e m y. G u i l t  i t s e l f  i s  t h e  e g o ’ s  g o d. B u t  i fw e ’ r e  t o  e v o l v e  b e y o n d  t h e  e g o,  w e  h a v e  t o  e v o l v e  b e y o n d
o u r  b e l i e f  i n  t h e  s a n c t i t y  o f  g u i l t. A n d  t h e  p l a c e  t o  b e g i n  i s
i n  r e g a r d s  t o  o u r s e l v e s. T h a t  d o e s n ’ t  m e a n  w e  h a v e n ’ t  m a d e  m i s t a k e s  o r  t h a t  w e
d o n ’ t  n e e d  t o  t r y  t o  m a k e  t h e m  r i g h t. B u t  a s  i t ’ s  o f t e n  s a i d,
G o d ’ s  n o t  f i n i s h e d  w i t h  a n y  o f  u s  y e t. W e ’ r e  n o t  p e r f e c t  o r
w e  w o u l d n ’ t  h a v e  b e e n  b o r n,  b u t  i t ’ s  o u r  m i s s i o n  t o  b e c o m e
p e r f e c t  h e r e. *  O n e  s t e p  a t  a  t i m e,  o n e  l e s s o n  a f t e r  a n o t h e r,
w e ’ r e  g r o w i n g  c l o s e r  t o  t h e  e x p r e s s i o n  o f  o u r  d i v i n e
p o t e n t i a l. W h a t  i s  r e a l  i s  t h a


 s  I  h a v e  i n v e n t e d  f o r  m y s e l f,  I  a m
d e f i n i t e l y  s t o p p e d  s h o r t. L e c t u r e  d a t e s,  n e s t  e g g,  e n o u g h  f o r
E m m a,  b o o k  c o n t r a c t s — a n d  t h e  l i s t  g o e s  o n. T h e  w o r l d  h a s
b o t h  r e w a r d e d  m e  a n d  i m p r i s o n e d  m e. L i k e  m a n y  o f  u s,  I
b u i l t  a  p r i s o n  a r o u n d  m y s e l f  a n d  n o w  h a v e  t h e  a u d a c i t y  t o
c o m p l a i n. S o  w e  g e t  c a u g h t  i n  a  l o o p :  w e ’ r e  t r y i n g  t o  e s c a p e  t h e
p a i n  o f  a  w o r l d  t h a t  i s  t h e  p a i n. T h e  i n n o c e n c e  o f  i g n o r a n c e
— w h e n  w e  w e r e  p u r e  o f  h e a r t  b e c a u s e  w e  s i m p l y  d i d n ’ t
k n o w  a n y t h i n g  e l s e —  s u r e l y  m u s t  b e  b e a u t i f u l  t o  G o d. B u t
t h e r e  i s  a n o t h e r  k i n d  o f  i n n o c e n c e  a s  w e l l :  a n  i n n o c e n c e  l o s ta n d  t h e n  r e g a i n e d,  h a v i n g  b e e n  c o n s c i o u s l y  c h o s e n  b y  o n e
w h o  d o e s  k n o w  s o m e t h i n g  e l s e. I t ’ s  o n e  t h i n g  n o t  t o  c o v e t
b e c a u s e  w e  w o u l d n ’ t  e v e n  k n o w  w h a t  t h e r e  i s  t o  c o v e t,  a n d
a n o t h e r  t h i n g  n o t  t o  c o v e t  b e c a u s e  w e ’ v e  b e e n  t h e r e,  d o n e
t h a t,  a n d  i t  d i d n ’ t  f i x  u s  a n y w a y. T h i n k  h o w  u s e f u l  w e  a r e  t o
G o d  t h e n,  w h e n  o u r  g o a l s  h a v e  b e e n  s u p e r s e d e d  b y  H i s. O f t e n  w e  t r y  t o  g e t  c l e a r  a b o u t  w h a t  o u r  g o a l s  a r e,
f i g u r i n g  o u t  a  f i v e -  o r  t e n - y e a r  p l a n,  m a k i n g  t r e a s u r e  m a p s,
i d e n t i f y i n g  t h o s e  w e  w i s h  t o  e m u l a t e. B u t  w e  s h o u l d  t h i n k
a b o u t  o u r  s p i r i t u a l  g o a l s  a s  w e l l. T h e  q u e s t i o n  s h o u l d n ’ t
j u s t  b e,  “ W h e r e  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s. ”  I t
s h o u l d  a l s o  b e,  “ W h o  d o  I  w a n t  t o  b e  i n  f i v e  o r  t e n  y e a r s. ”
H o w  l o n g  u n t i l  I  m o v e  b e y o n d  j u d g m e n t  a n d  b l a m e. H o w
l o n g  u n t i l  I  s t o p  p l a y i n g  v i c t i m. H o w  l o n g  u n t i l  I  f o r g i v e
m y s e l f  a n d  m a k e  t h e  m o s t  o f  t h e  l i f e  I  h a v e. O u r  g o a l  i n  a n y  s i t u a t i o n  s h o u l d  b e  t h a t  G o d ’ s  w i l l  b e
d o n e. *
W e  w i l l  b e  t o l d  e x a c t l y  w h a t  w e  n e e d  t o  k n o w  i n  e v e r y
i n s t a n t  t h a t  o u r  h e a r t s  a r e  o p e n. *  G o d  s p e a k s  t o  u s  t h r o u g h
w h a t  i s  c a l l e d  “ t h e  s m a l l  s t i l l  v o i c e  f o r  G o d. ”  T h r o u g h
f o r g i v e n e s s,  p r a y e r,  a n d  m e d i t a t i o n,  w e  c a n  q u i e t  t h e  m i n d
e n o u g h  t o  b e  a b l e  t o  h e a r  i t. O n e  o f  m y  f a v o r i t e  p r a y e r s  i n  A  C o u r s e  i n  M i r a c l e s  i s
t h e  f o l l o w i n g :

W h e r e  w o u l d  y o u  h a v e  m e  g o. W h a t  w o u l d  y o u  h a v e  m e  d o. W h a t  w o u l d  y o u  h a v e  m e  s a y,  a n d  t o  w h o m. * W i t h  t h a t  p r a y e r,  w e  a r e  a s k i n g  G o d  t o  u s e  u s — t o  u s e
o u r  h a n d s  a n d  f e e t  a n d  t h o u g h t s  a n d  f e e l i n g s. A n d  o n c e  w e
h a v e  s u r r e n d e r e d  o u r s e l v e s  t o  b e  u s e d  f o r  a  h i g h e r  p u r p o s e,


s and institutions, realizing
attract to us that which we emanate. eventually arise for every questioner -the
500, material possessions and worldly
they often simply do not have the
Consequences may come in an biggest question of all: "Who am I. " needs become irrelevant, which is why
requisite power to accomplish their tasks. unsuspected way. W e are kind to the
true teachers neither seek nor desire
Condemnation disappears withelevator man, and a year later a helpful
8. THE SOURCE OF POWER
material gain. understanding, as does guilt. All
stranger gives us a hand on a deserted
THE UL TIMA TE OBJECT of our
Appropriate use of the system will
judgment reveals itself to be self-
highway. An observable "this" does not
investigation is a practical rather than an
always lead to self-discovery and growth. judgment in the end, and when this is
cause an observable "that. " Instead, in
academic or philosophical understanding,
Eventually it can lead us to compassion
understood a lar ger comprehension of the
reality, a shift in motive or behavior acts
although certain philosophical
for everyone, when we see how we all
nature of life takes its place. on a field which then produces an
conclusions can immediately be drawnmust struggle with the downside of
That which is injurious loses its capacity
increased likelihood of responding in a
from even a brief analysis of power and
human nature. Everyone is crippled in
to harm when it is brought into the light. positive way. Our inner work is like
force. From a practical viewpoint, before
some area, and everyone is somewhere
And now nothing need remain hidden. building up a bank account, but one from
proceeding we need to know what is the
on the path of evolution, some ahead of
Every thought, action, decision or feeling
which we cannot draw at will. The
intrinsic source of power and how it
us and some behind. In the steps we have
creates an eddy in the interlocking, inter -
disposition of the funds is determined by
operates. What accounts for its greater
walked are the old lessons of life, and
balancing, ever -moving ener gy fields ofa subtle ener gy field which awaits a
strengths. Why is it that force always
before us are new teachings. life, leaving a permanent record for all of
trigger to release this power back into our
eventually succumbs to power. There is nothing to feel guilty about and
time. This realization can be intimidating
own lives. In this respect the Constitution of the
nothing to blame. There is no one to hate,
when it first dawns on us, but it becomes
Dickens' A Christmas Carol is the story
United States can provide a rewarding
but there is that which is better avoided,
a springboard for rapid evolution. of all our lives. W e all are Scrooge. W e
study. This document calibrates at about
and such blind alleys will become
In this interconnected universe, every
are all T iny T im. All of us are both
700. If one goes through it sentence byincreasingly apparent. Everyone has improvement we make in our
private selfish and lame in some areas. W e are
sentence, the source of its power appears:
chosen his own level of consciousness,
world improves the world at lar ge for
all victims like Bob Cratchit, and we are
it is the concept that all men are equal by
yet nobody could have done otherwise at
everyone. W e all float on the collective
all as indignantly moralistic as Mrs. virtue of the divinity of their creation,
any given point in time. W e can only get
level of consciousness of mankind, so
Cratchit refusing to toast Scrooge. The
and human rights are intrinsic to human
"there" from "here. " Every leap has to
that any increment we add comes back to
Ghost of Christmas Past haunts all of our
creation and therefore inalienable. 51
52
enlightenment at age sixteen, never lefthave a (104) platform from which to
us.<|eot_id|><|begin_of_text|>
Q: What is the relationship between the concept of power and the material world?,
A: The text states that power originates from the mind, not the material world.
Q: What is the purpose of examining our society's true power?,
A: The text suggests that it is to recognize that our choices have consequences and that we are all interconnected, and that our inner work is like building up a bank account, but one that cannot be taken away.
Q: Can power be used for selfish gain?,
A: No, the text states that true teachers do not seek or desire material gain.
Q: What is the relationship between the universe and the concept of power?,
A: The text suggests that the universe favors the powerful and that the powerful attractor patterns can be used to create a transformational force that transcends the built-in limitations of the human
Q: Can the universe be understood through the use of computer simulations?,
A: The text states that computer simulations are not a reliable method for understanding the universe, as they can create a false sense of security and lead to a lack of self-awareness.<|eot_id|><|begin_of_text|>Every act or decision
overcame the (126) British Empire, then the
you make that supports life supports all
greatest force in the world, ruling two-Principled - Expedient
(122) Simply having read over this list, you
life, including your own. The ripples we
thirds of the face of the globe.l
Privileged - Entitled
are no longer the same person; merely to
create return to us. This, which may once
become acquainted with the dif ferences
Gandhi not only brought the British
Prolific - Barren
have seemed a metaphysical statement, is
between these poles begins to increase
Empire to its knees; he ef fectively rang
Purposeful - Desirous
now established as a scientific fact.3
one's inner power. W ith these
down the curtain on the centuries-old
distinctions in mind we will start to
drama of colonialism, and he did it by
59
60
simply standing for a principle: thenational socialism only to establish a
One characteristic of force is arrogance;
self-evident. That "all men are created
intrinsic dignity of man and his right to
virtual (127) tyranny. A distinctive
power is characterized by humility. Force
equal" requires no justification or
freedom, sovereignty and self-
characteristic of force in politics is that it
is pompous; it has all the answers. Power
rhetorical persuasion. That it is wrong to
determination. 2 Fundamental to this
cannot tolerate dissent. Both rules
is unassuming. Stalin, who strutted gas people to death in concentration
principle, in Gandhi's view, was the fact
depended on the pervasive use of force
military autocracy, has gone down in
camps is self-evident; it requires no
that such rights derive to man by virtue
through secret police; Stalin, who also
history as an arch-criminal. The humble
ar gument. The principles upon whichof the divinity of his creation. Gandhi
put millions to death, relied on his KGB,
Mikhail Gorbachev, who wore a plain
true power is based never require
believed that human rights are not
as Hitler his Gestapo. suit and easily admitted to faults, has
vindication, as force inevitably does-
granted by any earthly power, but are
Adolph Hitler assembled the greatest
been awarded the Nobel Prize for Peace. there are always endless ar guments about
inherent in the nature of man himself
military machine the world had ever
(128) Many political systems and social
whether force is "justified" or not. because they are inherent in his creation. seen. On the simple level of force, his
movements begin with true power, but as
It is clear that power is associated with
3
military was unbeatable; yet he could nottime goes on become co-opted by self
that which supports life, and force is
V iolence is force; because Gandhi was
defeat a tiny island across the English
seekers and end up relying increasingly
associated with that which exploits life
aligned with power, rather than force, he
Channel because of the power expressed
on force until they finally fall in disgrace. for the gain of an individual or an
forbade all use of violence in his cause.4
by W inston Churchill, who unified the
The history of civilization demonstrates
or ganization. Force is (129) divisive and,
And because he expressed universal
will of his people through principles of
this repeatedly. It is easy to for get that
through that divisiveness, weakens,
principles (which calibrate at 700) he was
freedom and selfless sacrifice. Churchill
the initial appeal of communism was
whereas power unifies. Force polarizes.able to unite the will of the people. When
stood for power, Hitler for force.7 When
idealistic humanitarianism, as was that of
The jingoism that has such obvious
the will of the people is so united by and
the two meet, power always eventually
the union, movement in the United States
internal appeal to a militaristic nation just
aligned with universal principle, it is
succeeds;


: 25 March 1992
It was in the spring of 1991 when I first learned from a member of the Foun dation For the Simple In  Medicine t he
value of water as a form of medication. Six months before, I had suffered two heart attacks a nd had undergone
angioplasty surgery. Afte r the operation, I was prescribed heavy dosages of calcium and beta blockers, baby
aspirin, nitroglycerine (for pain), and cholesterol-reducing medicine for recovery. The angiogram before the
angioplasty had shown one of the arteries of my heart was 97 percent blocked by cholesterol deposits. I was t old my
heart had been damaged. After six months of strict attention to my prescribed "recuperation" program, I noticed that my condition was rapidly
deteriorating, to the extent that I had difficulty sleeping because of pain in my left arm, back and chest, and also felt
these same pains whe n I took my daily walks. I visualized myself going for bypass sur gery at the sche duled time for
reevaluation of my condition. By this time, I also suffered from serious side effects caused by th e medications, su ch
as: my p rostate created retention and blocking problems; I had also developed problems with  my v ision and
memory recall. I first began my rehabilitation through diet by a regular intake of six to  eight 8-ounce glasses of water each day for
three days. I was told to drink water a half-hour before eating my daily meals. I cut off my anti-cholesterol pills,
aspirin and nitroglycerine pills. Judging by the effect of the water, it seemed I did not need them. I also started taking
orange juice and started using salt in my diet again (I had been on a sodium-free diet). After the first three days, I
was fee ling more comfortable about all of that added water. Afte r three weeks of gradually reducing the calcium and
beta-blockers, I noticed som e very favorable/ changes. Whenever I felt pain, I would drink water and /get instant
relief. My diet remained the same—fruits, vegetables, chicken, fish, orange juice, and carrot juice. To get more
tryptophan, I was asked to add cottage cheese and lentil soup to my d iet. Dr. Batmanghelidj requested that I take two one-hour walks (25 min. mile) a day. After the second month, I noticed
no more pain—even walking up steep hills. After the fifth month, I changed my walks to  1/2 hour and increased my
pace to a 15-minute mile. No constrictions wer e noticed during my walks and my energy had increased two-fold. Much  of my p ower to recall had been reestablished, and my vision returned to normal. In Octo ber 1991, I had a series of chemical and physical tests, including x-rays, so nogram, echocardiogram and
electrocardiogram, to determine the state of my heart. The tests sh owed that my h eart had restored to its normal
state and I did not need any form of medication to cope with my daily routine. My doctor could not believe how
simply all this change had taken place. John 0. Fox
Bates-Fox Natural Visio n Training
Adding the statements of Mr. Wahby to the results presented by Mr. Fox, Mr. Paturis, Mr. Liguori, Mrs. Johnson,
Col. Burmeister and Mr. Peck, one begins to recognize the fact that common tap water has medicinal values
hitherto unrecognized. Water is a readily avail able natural medicine f or some of the pr evalent a nd very serious
medical conditions that are known to kill many thousands of people every year. Is it heart disease or dehydration
that is killing people? In my professional and scientific view, it is dehydration that is the biggest killer, more than any
other condition you could imagine. The different aspects and "chemical idiosyncrasies" of each individual's body
reaction to the same pattern of dehydration have received different professio nal labels and have been treated
differently—and i neffective ly. Dehydration is the common factor. It is the difference in the "chemical blueprint" in the design of each body that
initially demonstrates the signs of chronic dehydration by different outward indicators. Later in the process, other
indicators of the same dehydration become apparent. The reason for this difference in the initial pattern may well be
the selective process of "shower-head" emergency hydration of some cell types in the body. If you take a second
look at the letters by Mr. Peck, Mr. Paturis and Mr. William Gray (p age 152), you will see that the individuals in
question had multiple problems that got better by the regulation of daily water intake. You are now privy to
information on whe re the mistake lies in the creation of monstrous problems with in the health care systems in
scientifical ly advanced countries. They see m to allow the arrogant treatment of a simpl e dehydration of the human
body by chemical mallets until real diseases a re born. EXCESS BODY  WEIGHT
"The secret of caring for a patient is car ing for the patient." Sir William Osier
Q: Why are 30 percent of Americans overweight? A: Because of a most basic confusion! They don't know when they are thirsty; they also don't know the difference between "fluids" and "water." Let us discuss the letters from Mr. Peck, Mr. Paturis, Priscilla Preston, and Donna Gutkowski that follow. Al l of themstated they lost between 30 and 45 pounds in weight when they switched to water as their preferred beverage. There is another person who  gradually lost 58 pounds in less than a year, weight she had gained in six yea rs. As
you read on, you will see how sim ply we gam weight. You would think it "simplistic" if you did not have the proof in
front of you. The central control system in the brain happens to recognize the low e nergy levels available for its fun ctions. The
sensations of thirst or hunger also stem from low, r eady-to-access energy levels. To mobilize energy from that
which is sto red in/the fat, one needs hormonal release mechanisms. This process/ta kes a while longer (and some
physical activity for energy release) than the urgent needs of the brain. The front of the brain either gets energy from
"hydr oelectricity" or from sugar in blood circulation. Its functional needs for hydroelectricity are more, urgent—not
only the energy formation from water, but also its transport system within the microstream flow system that depends
on more water. Thus, the sensation of thirst and hunger are generated simultaneously to indicate the brain's needs. We do not
recognize the sensation of thirst and assum e "both indicators" to be the urge to eat We eat food even when the
body should receive water. In these people who lost wei ght, by drinking water before eating food, they managed to
separate the two sensations. They did not overeat to satisfy an urge for the intake of water. Overeating Further Explained
The human brain is roughly 1 /50th of the total body weight. It is said to possess about nine trillion nerve cells
(computer chips). Brain cells are said to be 85 percent water. Twenty percent of blood circulation is allocated and
made available to the brain. This means that the brain gets to pick and choose from the circu lating blood what is
needed for its normal functions. The brain is the only part of the body th at is constantly active. It processes all
information from different parts of the body, as well as that which enters it from daily exposure to physical, social,
and electromagnetic e nvironment. To process all these inputs and alert all parts of the body for coordinated response, the brain spends a vast quantity
of energy. At  the same time, it spends energy in manufacturing primary ingredients and different brain chemical
messengers (neurotransmitters) that are made in the brain cells and have to be transported to the nerve endings
wherever they are. The transport system uses a vast quantity of energy. This high rate of energy consumption by
the brain is the main reason why it receives about 20 percent of blood circulation. Brain cells sto ckpile energy in two main forms: ATP a nd GTP r eserves—like the coal and coke dumps next to
power plants. Ce rtain actions are supplied with energy from ATP sto ckpiles that are located in different parts of the
cell, mainly within its m embranes. The cell membrane is where the information enters and where an action is
initiated. There is a system of energy rationing in operation in each cell. Not all stimulation will achieve an allocation
of energy from the ATP sto ckpile to get registered and invoke a response. There is a threshold for energy re lease for some "inputs." The brain calculates and understands what is important
and what is not for its energy expenditure. When ATP reserves are low, many stim uli do not invoke a response. This
low ATP r eserve in some overactive brain cells will become reflected as a fatigue state in functions controlled by
those brain cells. Exa ctly the same process is in operation for the GTP sto ckpiles. In certain emergency actions,
some energy from GTP stockp ile can be diverted to boost the ATP sto ckpile to sustain some of the most essential
functions that would otherwise suffer from lack of local energy.


969. Douglas, Nik, and Penny Slinger. Sexual Secr ets. New York: Destiny, I979-
Franzblau, Abraham N. Ero tic Art £?{China. New York: Crown, 1977. Ishihara, Akira, and HowardS. Levy. The Tao of Sex : An Annotate d Translation of
the z8th Section £? {''The Esset1cc £? {Medica l Pres criptions. " New York: Harper &
Row, 1968. ]ou Pu Tr4an: A 17th Centur y Erotic Novel, trans. Richard Martin, from a German
trans. by Franz Kuhn. New York: Grove, 1963. The Kama Sutr a of Vatsyaya na, trans. Sir Richard Burton and F. F. Arbuthnot. New York: G. P. Putnam's Sons, I984. Kinsey, Alfred Charles, Wardell Pomeroy, and Clyde E. Martin. Sex ual Beha vior
in the Hm natl Femal e. Philadelphia: W. B. Saunders, I953·
---. and Paul H. Gebhard. Sexu al Beha vior in the Human Male. Philadelphia:
W. B. Saunders, 1948. Kline-Graber, Georgia, and Benjamin Graber. Women s Orgasm. New York:
Bobbs-Me rrill, I975·
Ladas, Alice K., Beverly Whipple, and John D. Perry. The C Spot-a nd Other Re
cent Discor,eri es About Human Sexua lity. New York: Dell, I 98 3. Mcllvenna, Raymond L. The Plea sr4re Que st. San Francisco: Specific Press, 1988. Masters, William H., and Virginia E. Johnson. Human Sexua l Inadequacy. Boston: Little, Brown, 1970. ---. Humat l Sext 4al Respons e. Boston: Little, Brown, I 966. ---. The Plea sure Bond. Boston: Little, Brown, I975-
---, and Robert C. Kolodny. Masters and Johnson on Sex and Humat l Lovin g.
Boston: Little, Brown, I986. Mookcr jce, Ajit, and Madhu Khanna. The Tantr ic Way. Boston: New York
Graphic Society, 1977. Needham, Joseph. Science and Cir,ili sation in Chitw. Cambridge, England:
Cambr idge Universit y Press, 1956-. Ovid. Tht· Art of Love. New York: Grosset & Dunla p, 1959. Tht· Pe�fumed Gar de�� of the Shaykh Nefzau•i, trans. Sir Richar d Burton. New
York: G. P. Putna m's Sons, 1964. Raws on, Phil ip. The Art,�f Tautra. Greenwich, CT: New York Graphic Society,
1973·
243 Bibli ograp hy
---. Erotic Art of the East. New York: G. P. Putna m's Sons, 1968. The Secret of the Golden Flower-A Chinese Book of Life, trans. Cary F. Bayne s,
from a German trans. by Richard Wilhel m; com mentary by Carl G. Jung. New York: Causew ay, 1975. Scvely,Josep hine Lowndes. Eve's Secrets: A New Theory of Female Sexuality. New
York: Random House, 1987. Tavris, Carol, and Susan Sadd. The Redbook Re port on Female Sexuality. New
York: Delacort e, 1977. Temple, Robert. The Gen ius of China. New York: Simon & Schuster, 1986. Van de Velde, Theo dore H. Ideal Marriage. London : William Heinemann Medi
cal, 1953 (origi nally pub. 1928). Van Guli k, R. H. Sexu al Life in Anc ient China. Leid en, Netherl ands: E. J. Brill,
1961. CHINESE SouRcEs
This book is based for the most part directly on ancient Chinese sour ces; for
practical reasons, only the best-known sexol ogy classics and a few erotic novels
arc listed here. The authors of many of these anci ent texts are not known; since
the texts are not protected by copyright, they have been copied and reprinted by
various publ ishers. Dates are the near est estimates given by scholars. The Classic of the Arcane Maid (Hsuan Nu Chit1g), c. fifth century
The Classic of the Elemental Maid (Su Nu Chin g), c. first century A.D. The Classic of the Iridescent Maid ( Tsai Nu Ching), c. fifth century
Collected Works of the Dark Image of Dou ble Plum Trees (Shu ang Mei Chitrg Atr
Tsung Shu), by Yeh Teh-hui, 1914
The Drea m of the Red Chamber (Hung Lou Men g), by Tsao Hsu eh-ch in, mid
eight eenth century
The Essence of Medi cal Prescriptiotrs (I Shim Po, or I Shit��� Fan,\!). ed. and comp. Tamba Yasuyo ri, 984
Esse ntials C!_{thl'jade Chamber ( Yt1 Fan.� Chih Yao), c. 6th century
Gold f.tase Plum (Chin Pitl.l! Md), later sixteenth century
Tlu· Masta Who Embraces Sim plicity (P ao Pu Tzu), by Ko Hung, c. 300
Materia Mt•dica, by Li Shih-chen, 1 578
The AJystic A1asta,�f thr Grotto (11m,(! Hsuatl Tzu), c. 5th-7 th centuries
Tlu· Pot·tical Essay tltl tht• Suprt'mt' }t1y,�f the Plt·asur,lblt• Ut1iot1,�f Hetwftl atrd Earth,
a11d l'it1 11r1d }�m.l! (111 Ltl Fu), by Po Hsing -chie n, ninth centur y
Tht' f>r11 ya Cush iotr,�f Flt'sl1 Uou Pu 1i•,m). also known as Tht• Zen t?f Latter-Day
Et�li.l!htt'tlt iH'II t (Chum Hou Chat l), by Ching Yin, 1034
Tlu· St'tHt Art 4tht·Jrdr CJ1,1mba (}'II Ftm.l! J>i Clwt'lr). c. sixth century
Slu·11 N1m.l! s Mt·dical Ht·rb C/,rssit-, c 5 50 Index
Acupressure, 44, 173
to avoid ejaculation. 119
love points, 157-58, 179, 194,
196, 204-10, 218
Perineum Press, 179
Sacral-Coccygeal Press,
178-79
Acupuncture. 13, 85. 147,
179, 204
Aging, sex and, 162-63
An Loh-shan, 4 7
An Teh-hai, 39-40
Anan ga Rmzga, 81
Animal symbols/beliefs,
33-34
Aphrodisiacs/sexual nutrients,
6-8, 16, 34, 49, 85, 160
Bald Hen Mix, 135
deer horn, 142-43
Five-Mineral Mix, 131
gingko, 143-44
ginseng, 139-41
huang-chi (yellow vetch), 143
I To Mix. 136-37
jou-tsung-ywz L� (broom rape),
132, 135
ling-ch ih ("divine mushroom "),
141-42
plant of lustful sheep, 137-38
recipes, 134-38
search for, 130-34, 138-39,
144-45
so-yan.� (squaw root), 132
wu-c lz ia-pi ( wu-clzia), 143
Arcane Maid. See The Class ic of
the Arcane Maid
Art, erotic, 75-77
Art of Love (Ovid), 81
Aston, William, 165 Bacon, Francis, 11
Bald Hen Mix. 135
Ballads, erotic, 63-64, 73-75
Bamboos by the Altar (intercou rse
position), 110
Bodyquake (exercise), 181
Book of Chat�ge, The (I Chin.�). 10, 18
Book of Odes, The (Shih Ching),
55-56, 73. Boxer Rebellion, 21
Breast Circles (exercise), 180, 209
Broom rape (jou-tsung-yun g),
132, 135
Buddhi sm, 13,


	take	your	Control	Pause. Reduced	your	breathing	for	four	minutes. Wait	two	minutes	and	take	your	Control	Pause. Measure	your	pulse. Your	CP	taken	at	the	end	of	the	four	sets	should	be	about	25%	higher	than	the
one	taken	at	the	start. Your	pulse	as	measured	at	the	end	of	the	20	minutes	should	be	a	couple	of
beats	per	minute	lower	than	your	pulse	measured	at	the	start. If	your	pulse	is
higher,	then	rest	for	a	few	minutes	and	re-measure. If	it	is	still	high,	then	this
is	a	sign	that	you	were	stressed	during	the	exercise. The	next	time	you
practice,	ensure	that	you	experience	a	shortage	of	air	but	place	more	emphasis
on	relaxation. The	normal	resting	pulse	for	an	adult	should	be	between	60	and	80	beats	per
minute. A	child’s	pulse	will	be	higher	than	this	and	will	decrease	as	he	or	she
gets	older. Twenty	to	thirty	minutes	first	thing	in	the	morning	is	an	excellent	way	to
reverse	the	heavy	breathing	from	the	night	before. Repeat	the	same	process
during	the	day	and	as	the	last	thing	that	you	do	at	night. Reducing	your
breathing	before	going	to	bed	will	ensure	a	calm	and	restful	sleep	and	will
give	you	very	good	energy	levels	when	you	wake	in	the	morning. While	doing	your	four	sets	of	four	minutes,	experience
an	air	shortage	for	the
entire	four	minutes. Reducing
your	breathing	for	the	first	30	seconds	andthen	breathing	heavily	for	the	remaining	three
and	a	half	minutes	is	not	useful. You	might	find	it	difficult	to	set	aside	twenty	minutes	three	times	a	day;	do
your	best. Know	that	every	minute	of	reduced	breathing	is	also	a	minute	that
you	give	your	mind	to	rest	from	its	normal	activity. Your	mind	also	needs	a
rest	from	its	incessant	and	repetitive	thoughts. Watching,	feeling	and	reducing
your	breath	create	quiet	time	for	your	mind. (Please	note:	To	assist	with	continuous	relaxation,	the	enclosed	CD	is	slightly
different	to	the	above	approach	as	it	runs	without	any	interruptions)
	Informal	routine	for	correcting	your	breathing	volume	(easy	and	detailed
approach)

If	you	feel	that	you	can	practice	reduced	breathing	as	part	of	your	daily	life,
then	reduce	your	breathing	and	create	an	air	shortage	for	blocks	of	about	four
or	five	minutes	several	times	throughout	the	day. Reducing	your	breathing	for	90	minutes	throughout	the	day	helps	restore	your
breathing	volume	to	normal	levels. This	is	easier	done	than	you	may	think. If
you	like	walking,	then	breathe	through	your	nose	and	reduce	your	breathing
for	the	entire	walk. If	you	like	to	meditate,	reduce	your	breathing	during
meditation. If	you	like	to	drive,	reduce	your	breathing	while	driving. If	you
watch	TV	or	read,	reduce	your	breathing	while	doing	these	activities. If	you
work	on	a	computer,	reduce	your	breathing. Placing	your	finger	under	your
nose	to	reduce	your	breathing	is	not	a	requirement. All	that	is	required	is	that
you	relax	your	chest	and	diaphragm	and	breathe	less	than	what	you	normally
do. You	are	breathing	less	when	you	feel	a	tolerable	air
shortage. Sustain	this	feeling	for	blocks	of	four
minutes	several	times	throughout	the	day	(informally)
or	during	four	four-minute	blocks	(formally). If	your	tummy	gets	tense	or	jumpy,	then	your	air	shortage	is	too	great	and	can
create	tension. If	this	happens,	distract	yourself	for	a	few	seconds	and	return
to	gentle	reduced	breathing. With	practice,	your	breathing	will	become	calm,
quiet	and	still. Your	other	option	is	to	continue	with	the	heavy	breathing,	have
all	of	your	attention	in	your	head	and	deprive	your	brain	of	oxygen,	resulting
in	increased	thought	activity.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Anxiety	free:	stop	worrying	and	quieten	your	mind

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All	rights	reserved. No	part	of	this	publication	may	be	copied,	reproduced	or	transmitted	in	any
form	or	by	any	means	without	permission	in	writing	from	the	publishers. This
book	is	sold	subject	to	the	condition	that	it	shall	not,	by	way	of	trade	or
otherwise,	be	lent,	resold	or	otherwise	circulated	without	the	publishers’	prior
consent	in	any	form	of	binding	or	cover	other	than	that	in	which	it	is
published	and	without	similar	condition,	including	this	condition,	being
imposed	on	the	publisher. The	information	contained	in	this	book	is	not	intended	to	serve	as	a
replacement	for	professional	medical	advice. Any	use	of	the	information	in
this	book	is	at	the	reader’s	discretion. The	author	and	the	publisher
specifically	disclaim	any	and	all	liability	arising	directly	or	indirectly	from	the
use	of	application	of	any	information	contained	in	this	book. Consult	a	health
care	professional	regarding	your	specific	situation. Contents

Prologue

Chapter	1	–	What	determines	your	happiness. Control	your	mind	or	allow	your	mind	to	control	you
Quietening	the	mind

Chapter	2	–	The	Buteyko	Method
Normal	Breathing	Volume
Chronic	over	breathing
What	increases	breathing	volume. How	to	recognize	habitual	over	breathing
Carbon	dioxide
Over	breathing	causes	depression,	stress	and	anxiety
What	is	the	fat	file	syndrome. Stress,	anxiety	and	anger	causes	over	breathing
How	many	of	the	following	symptoms	of	hyperventilation	do	you	have. Chapter	3	–	Applying	Buteyko	Breathing
How	to	interpret	breathing	exercises
Measure	Breathing	Volume	–	Your	Control	Pause
Three	steps	to	increasing	your	CP
Compare	our	lifestyles
Note	of	Caution
Cleansing	reactions
How	to	stop	panic	attacks,	anxiety	and	stress	with	Many	Small	Breath	Holds
Nasal	Breathing	for	good	health
Correcting	breathing	volume	(easy	approach)
Correcting	breathing	volume	(a	more	detailed	approach)
The	diaphragm
Relaxation	of	respiratory	muscles
A	formal	routine	for	correcting	your	breathing	(easy	and	detailed	approaches)
Informal	routine	for	correcting	your	breathing	volume	(easy	and	detailed
approach)
Bringing	reduced	breathing	into	your	way	of	life

Chapter	4	–	Physical	exercise	to	still	the	mind
The	importance	of	exercise
Nasal	breathingFeel	the	need	for	air	and	do	enough	exercise	to	create	a	sweat
Feel	relaxed	throughout
How	to	determine	if	you	are	breathing	correctly	during	physical	exercise
People	who	exercise	are	more	relaxed
Breath	Hold	During	Exercise
Maintain	control	of	your	breathing	throughout

Chapter	5	–	Further	stilling	the	mind