	(or	a	little	more	or	less,
depending	on	the	size	of	the	banana)
Stir	the	banana	into	the	chickpea	flour	and	mix	in	the	sesame	oil. Apply	an	even	layer	to	your	face
and	neck,	leaving	it	on	for	15	to	20	minutes	while	you	relax,	before	rinsing	off. SHIFT	9:
Nourish	Strong,	Healthy
Hair	and
Nails
All	of	the	changes	you’ve	made	so	far	to	your	diet	and	self-care	routine	will
result	in	stronger,	more	naturally	beautiful	hair	and	nails. Like	your	skin,	the
strength	and	vitality	of	your	hair	and	nails	is	a	reflection	of	all	that	is
happening	inside	your	body,	and	there	are	many	ways	to	nourish	them	both
internally	and	externally. How	to	Grow	Healthy	Hair	from	the	Outside	In
If	you	want	strong,	healthy	hair,	it’s	essential	to	nourish	the	hair	follicles	that
grow	your	actual	hair	strands. Go	ahead	right	now	and	touch	your	scalp	with
your	fingers. Give	yourself	a	little	head	massage. It	feels	good,	right. Your	scalp
is	rich	in	nerves	and	blood	vessels. Get	familiar	with	touching	your	scalp	more
than	just	when	you	are	shampooing. It	likes	it	and	will	respond. Every	part	of
your	body	needs	love	and	attention	to	flourish,	and	that	includes	your	scalp. If
you	want	lovely	hair,	you	have	to	give	some	love	to	your	hair. This	includes
attention	from	your	hands,	not	just	from	products	you	buy. In	all	areas	of	life,
love	can’t	just	be	bought. Fluctuations	in	hormones	and	nutrition,	as	well	as	your	good	old	genes,	can
influence	the	quality	and	thickness	of	your	hair. The	dietary	advice	in
Pillar	1
,
Internal	Nourishment,	will	help	you	grow	more	beautiful	hair	over	time. However,	there	are	also	manual,	external	methods	that	you	can	combine	with
your	dietary	shifts	to	help	create	beautifully	healthy,	shiny	hair. Incorporating
these	methods	from	the	outside	and	the	inside	will	help	you	grow	the	beautiful
hair	that	is	your	birthright. Here	are	some	of	the	most	effective	ways	to	externally	nourish	your	hair. WASH	LESS	OFTENUnless	your	hair	is	incredibly	oily,	it	doesn’t	need	to	be	washed	every	day. Washing	a	few	times	a	week	will	keep	your	hair	clean	but	prevent	overdrying,
allowing	more	time	for	the	natural	oils	in	your	hair	to	moisturize	down	to	the
tips	of	your	strands. SCALP	MASSAGE
This	is	a	fantastic	and	highly	effective	way	to	stimulate	your	hair	follicles	and
foster	healthy	new	growth. This	can	be	incorporated	easily	into	your	daily
routine	as	part	of	your
abhyanga
	practice	(see
this	page
). When	you	are	doing
your	daily	oil	massage,	be	sure	to	take	a	few	minutes	to	massage	the	coconut	oil,
sesame	oil,	or	specialized	herbal	formula	oil	into	all	areas	of	your	scalp	to	help
stimulate	circulation	to	your	hair	follicles. If	you	want	to	add	a	few	drops	of
essential	oil	specifically	for	the	scalp-massage	part	of	your	treatment,	a	few	that
are	extra	stimulating	to	your	hair	follicles	include	lemon,	peppermint,	lavender,
basil,	and	rosemary	pure	essential	oils. Just	adding	a	few	drops	into	the	oil	will
suffice. (If	you	are	new	to	these	oils,	and	especially	if	you	have	sensitive	skin,	be
sure	to	check	with	your	dermatologist	or	test	a	tiny	area	to	see	if	they	irritate
your	skin. ) SOFTENING	HAIR	SCALP	TREATMENT
This	is	a	great	treatment	to	do	once	a	week	to	help	heal	and	nourish	your	hair. It’s	easy	to	make	and
use	as	part	of	your	hair-care	routine. Lavender	is	healing	and	nourishing	and	has	been	known	to
relieve	tension	and	headaches	when	massaged	directly	into	your	scalp. Olive	oil	makes	your	hair
incredibly	soft	and	will	improve	the	elasticity	of	your	hair	shaft	and	protect	against	breakage. ⅓	cup	cold-pressed	olive	oil
10	to	12	drops	lavender	essential	oil
Warm	the	olive	oil	in	a	pan	over	the	lowest	setting	possible. Turn	off	and	remove	from	heat	and	then
add	the	lavender	oil. Combine	well	and	massage	the	warm	mixture	into	your	scalp. Twist	your	hair
into	a	bun,	cover	with	a	shower	cap,	and	relax	for	20	to	30	minutes	before	shampooing. Use	Natural	Bristles
Brushing	your	hair	with	a	natural	bristle	brush	can	help	stimulate	your	hair
follicles	and	produce	more	natural	oils	that	lubricate	your	entire	head	and	all
your	beautiful	hair	strands. Start	from	the	top	of	your	head	and	work
systematically	down	the	length	of	your	hair. Gently	work	out	tangles	rather
than	being	aggressive;	you’re	not	plowing	through	an	overgrown	hiking	trail. Avoid	breakage	by	being	patient	and	using	even	strokes. Deep	Clean
It’s	important	to	occasionally	deep	clean	your	scalp	from	any	dirt	and	oils	that
can	build	up	and	block	your	hair	follicles. Try	periodically	using	a	cleansing
shampoo	made	from	natural	ingredients	or	applying	an	apple	cider	vinegar
rinse. Apple	cider	vinegar	is	an	excellent	rinse	to	use	occasionally	to	remove
impurities	from	hard	water,	accumulated	sebum,	and	waxy	buildup	from
products. Pour	the	apple	cider	vinegar	over	your	moistened	scalp	in	the	shower,
massage	it	in	for	a	couple	of	minutes,	and	rinse	very	well. Then	proceed	to
shampooing	and	conditioning. You
are
	rinsing	it	out	fairly	quickly,	but	as	your
scalp	can	absorb	so	much,	it’s	a	great	idea	to	try	to	source	organic	vinegar. Vinegar	can	also	help	balance	the	pH	of	your	hair,	which	affects	the
appearance	and	overall	health	of	your	hair. The	strands	of	your	hair	are	made
up	of	keratin	protein. When	the	pH	of	your	hair	is	properly	balanced,	your	hair
will	be	a	sealed,	flat	cuticle	layer	on	the	outside	of	the	strand,	which	makes	your
hair	more	shiny	and	bouncy. If	your	hair’s	pH	is	imbalanced	from	lots	of	heat
or	chemical	treatments,	your	hair	will	look	dull	and	frizzy	and	become	brittle
and	susceptible	to	more	breakage. Try	the	following
pH-Balancing	Hair	Rinse
once	every	six	to	eight	weeks	or	so	(depending	on	your	hair	type),	or	whenever
you	feel	excessive	buildup	in	your	hair. Don’t	do	it	too	often,	however,	or	it
will	dry	out	your	hair. PH-BALANCING	HAIR	RINSE
Apple	cider	vinegar	is	fantastic	for	restoring	your	hair’s	pH	balance	as	well	as	helping	remove	any
product	residue. Rosemary	helps	stimulate	the	scalp	and	promote	hair	growth. 1	cup	organic	apple	cider	vinegar
15	drops	rosemary	oil
¾	cup	warm	water
Combine	the	ingredients	and


 honored and
celebrated, not calculated and compartmentalized. Go beyon d
your enslavement to time and live fully in this, the only time you
have. In the Now, the working unit of your life. 2. Monday: There is no cause and effect. Today take time to
comprehend what it means just to be. You are not a human doing,
but rather a human being. While form follows all of the rules of
cause and effect, formlessness is acausal, just like the time you
spend dreaming. Now here, now there, your thoughts independent
of each other. You can get past pure cause and effect by tuning in
to your invisible  humanity. You need not continue to do the work
you trained yourself to do, simply because as a teenager, thirty
years ago, you made some decisions about what you were going
to appre ntice or major in. You need not remain governed by the
belief that past decisions cause you to be whatever you are today. You can be a creator without old rules governing your life. You
can be anything you choose, regardless of what anyone says or
does, and regardless of anything you have done or not done
before. If you can imagine it, you can be it, and your imagination,
your thinking, is not restricted to the rules of cause and effect. Today, Monday, work at not being the effect  of anything, but the
creator  of that which you imagine yourself to be. You do not need
a consultant in this matter; you simply need to put your form in
harmony with your thoughts and then just allow yourself to be it. 3. Tuesday: There is no beginning and no end. Practic e living this
day as if forever were all tied up in this day. This is forever right
here and now. Without time as a factor in this metaphysic al
experiment, today and a million years are the same. You are
eternal, and the invisible essenc e of you can never die. Knowing
this, all of the petty, worrisome areas will melt into insignificanc e. Attachment to things you can never own will also diminishsignificantly. Look into the mirror on this Tuesday morning and
say out loud, “I am not my form. I am something much more
divine than mere form. ” The fact that you can come and go in
your dreaming body independent of any time constraints gives
you evidence that the dimensio n of thought is not something to
fear, but something to savor. Today, Tuesday, live each moment as
if it were the eternity that it is, savoring everything there is to
appreciate in every moment. Make it a habit beginning today. One
moment at a time. One eternity at a time. And be patient and
loving with any fearful thoughts. Reassure your fears that you
understand their need to warn you of what they think is dange r,
and invite them to experiment with you just today, to try this new
way of thinking, safely and lovingly. 4. Wednesday: Every obstacle is an opportunity. Today, welcome
any disorderly or unpleasant behavior toward you from other
people, as an opportunity to remind yourself that they are only
talking to your form. Know that they cannot have your divinene ss
unless you choo se to share it with them, and then, perhaps for the
very first time, you will be able to see the divineness in them,
inside the form that is being unpleasant to you. Use the obstacl e,
the annoyance, as an opportunit y to connect with your inner self. Today, see how many times you can take what would have been
an uncomfortab le reaction within you and transform it into a
blessing for yourself and the other divine beings as well. Use the
incidents as opportunities to practice and experience
nonjudgmental observation of what is happening in the world of
form. Set judgment toward yourself and others aside, and instea d
observe what you are feeling, and let those feelings free you. Eventually, in this way, you will discover the blessing or
opportunity in what previously you allowed to be an obstacle to
harmony in your life. Today, Wednesday, you are becoming the
waking dreamer, turning obstacles into opportunities while in
your waking body, just as you do when you are in your dreaming
body. 5. Thurs day: You create everything that you need for the dream. As waking dreamers we know deep within that when we die our
consciousness will live on in a new dimension, and that
everything experienced on our present level of wakefulness will
appear as an illusion. Thus, just as in the dreaming body,
everything that we need for the waking dream is created by us,
even the people whom we experience as difficult: they are in our
life because we put them there. They have important lessons to
teach us. Today, concentrate on asking yourself, “Why did I create
this in my life. ”  Take responsibility for everything that is in your
life, believing that you created it all. Dedicate this Thursday to
experimenting with this self-realization. Respond today as if
everything that comes your way was put there by you, just as
everything that you experienced in your dream last night was
created by you. Everything that happens to us is in some way a
mirroring of our inner beliefs. When you really and truly know
that you create every aspect of your daily life, then you will learn
to discontinue disharmony, or to discover its message. When you
no longer need to learn how to deal with disharmony in your life,
you will stop creating it, and you will create love and harmon y
virtually everyw here you turn. Today is your day to keep this
uppermost in your consciousness all day long. 6. Frida y: The reactions are real, the characters are all illusions. Today is the day to soar in a transformational sense. Look at how
you play out the reactions to all of the characters and events that
you create for your life. Remin d yourself that all of the feelings
that you experience within you, the anger, joy, fear, stress,
happiness, are all very very real for you, just as in your dream
when you find yourself panting and breathing hard because
someone has been chasing you, the panting and breathlessness are
real, but the characters are your creation. Your reactions are the
very stuff of which the quality of your life is made up. Today
study how you are reacting to all of the externals that you have
created for your life, concentrate  on how you are processing yourthoughts. Reacti ons to life are determined by our thinking. Begin
today to study the self-defeating reactions instead of the event or
person. Imagine  waking up from your dream and being upset all
day long because one of the characters in your dream did not
behave the way you thought he or she should. You know enoug h
to say simply, “That was a dream,” and then get on with living, or
examine this reflection of yours elf. Today, you can use that very
same strategy and refuse to be immobilized by the actions of
anyone else. 7. Saturday: The only way you know you are dreaming is to
awaken. Today you can practice awakening, that is, dying while
you are alive, and look back at what you judged you needed to do
for your life. Begin to realize that everything that you experien ce
is a thought. The cookie that you want to eat but that will not help
you is nothing more than a thought. The anger at your spouse or
children becaus e they refused to act in a certain way is only a
thought. You are awakening, and by doing so you are able to see
exactly how all of your self-deprecating actions are really
responses to what you are creating for yourself. From this
perspective, you are separated  from your body, and you are
watching how you behave in a variety of situations. Like an actor
on the stage, you see your body  go through the hoops and roles
that you have created for it, and you know that you are not
exclusively that physical form. You are invisible and impervious
to the senses for a day, and you can almost laugh at yourself for
acting so foolishly as to immob ilize yourself through the avenue
of thought. As an awakened being you know that you can only
give away what you have inside, and that whatever is inside is
there because of thoughts. If you give away any hate or anger
today, it is not because of anything outside of you, but rather what
you have inside to give away. Loving, harmonious thoughts
produce love and harmony to give away, regardless of what is
coming at you. Disharmonious hateful thoughts produce the hate
and anger that you have to give away. Both reflect your belie fs
about your world. In this life, in this dimension of wakefulness,you simply cann ot give away what you do not have. Watch what
you give away all day long, and realize that the only way you will
ever get a firm harmonious grip on how to live out this illusion is
to awaken to another dimension and view all of your actions from
the new perspective. So ends a week of working each day at being a waking dreame r. Knowing
that we only have moments to live, rather than weeks and months, we can
begin to use this awareness to


 not big, toe. Alambusa Nadi
According to Shri Jabala Darshana Upanishad the alambusa
nadi runs from the anus to Kandasthana (which encom
passes the manipura chakra); Shandilya Upanishad adds that
it courses upward through the tonsils. Yoga Cudamani
Upanishad and Gorakshashatakam state that it terminates in the
mouth, while Yoga-shikka Upanishad maintains that it con
tinues to the ear. In acupuncture theory, of the fourteen major meridians on
ly the conception vessel meridian starts in the anal area and
runs along the anterior median line to the mouth. The yin 148
Conception Vessel Meridian ICV)
cognate of the yang governor vessel meridian (shown earlier
to correspond to the sushumna), this conception vessel meri
dian plays a vital role as the central connecting channel for
all the yin meridians. Although the alambusa nadi is not con
sidered among the three most important nadis (sushumna,
ida, and pingala) in yoga theory, its position definitely shows
a strong correspondence to the conception vessel meridian. Kuhu Nadi
Again, according to Shri Jabala Upanishad and Shandilya
Upanishad, the kuhu nadi" is supposed to lie to the side of the
sushumna. The former also states that it starts at the bow-
shaped area between the sushumna and the raka (probably
near the pharynx; see below), runs downward and then up to
terminate at the nose tip. This account seems to imply that
the nadi lies to the front of the sushumna, rather than
parallel to it along the back. 149
Liver Meridian(LV)
On the other hand, other Upanishads, the Shandilya for in
stance, state that the kuhu nadi ends in the genitals. The
acupuncture meridian on the front of the body which passes
through the genitals is the liver meridian: it starts at the tip of
the big toe, runs up the medial side of the leg into the genital
area, follows a curved path to the side of the anterior median
line and then reaches the top of the head, passing through the
throat and eyes. If these Upanishad descriptions are followed,
the kuhu nadi may reasonably be assumed to correspond to
the liver meridian. Of course no path along the leg is de
scribed in these sources, but as we have previously noted, the
routes of the nadis in the limbs are not usually described. Shankhini Nadi
The descriptions of the shankhini nadi recorded in Table I
suggest that its pivotal point is in the throat, that it is con
nected with the muladhara chakra, anus, and penis, and that 150
it ends at the ears. This seems to correspond to the course
of the kidney meridian, which starts at the tip of the little toe,
passes up the medial side of the leg, through the pubic area,
and then runs slightly to one side of the median line up to the
throat to end at the root of the tongue. (A second branch con
nects the kidney itself with the main meridian line in the
pubic region.) In addition, abnormality in the kidney meri
dian is often associated with ear disorders, a fact which
might explain the shankhini nadi's reputed connection to the
ears. Kidney Meridian (KI)
However, we must note that Shri Jabala Darshana Upanishad
states the shankhini lies between the gandhan {behind the
ida to one side), and the sarasvati (probably on the left of the
sushumna). If the shankhini is in fact situated on the left side
of the back, it cannot correspond to the kidney meridian, as
only the urinary bladder meridian is located there. As Table I shows, our two most detailed sources - Shri Jabala
Darshana Upanishad and Shandilya Upanishad - describe an unex
pectedly large number of nadis as lying along the back, 151
parallel to sushumna, ida, or pingala. If these descriptions
are taken literally, one must conclude that these nadis all
correspond to the various branches of the urinary bladder
meridian (which has three on each side of the back). Here
we run into major difficulties in our efforts to match the
nadis and meridians, difficulties largely due to the scarcity
and ambiguity of the nadi descriptions. Perhaps many of the
nadis are described in relation to the sushumna, ida, and
pingala simply because these were the most widely known
and identifiable reference points. However, another impor
tant reason comes to mind. The nadis were originally iden
tified through extrasensory perception which, in humans, is
rarely developed to the extent of ordinary vision. When
observed in this way, the nadis usually appear in the form of
lines or bands of light. Therefore, beyond recognizing which
side of the sushumna, ida, or pingala a given nadi lies on, it
may have been difficult for the ancients to identify precisely
its location. Spleen Pancreas Meridian (SP) 152
Sarasvati Nadi
The sarasvati nadi is said to flow up one side of the
sushumna to terminate in the tongue or mouth. Only Shandilya
Upanishad states that it lies behind the sushumna. If this nadi
actually lies to the front of the sushumna, it probably cor
responds to the spleen meridian. The spleen meridian starts at
the tip of the big toe, goes up the medial side of the leg, and
enters the abdomen, where it circulates through the spleen by
way of the stomach. It then penetrates the diaphragm, rises
through the chest and throat, and finally disperses at the root of
the tongue. Varuni Nadi
Varying descriptions of this nadi are given. One source
says that it flows down between the yashasvini and kuhu
nadis, pervading all areas above and below kundalini. Another says it flows down from the navel to promote the
process of excretion. In either case, this nadi seems to be
related to the functions of the lower abdomen. According to Yoga-shikka Upanishad, the varum nadi itself
conveys excrement, a statement which implies it comprises
the large intestine, colon, rectum, and anus. If this is true,
the nadi would be a gross physical structure, yet not a gross
nadi in the conventional sense of nerves and blood vessels
which convey physical energy. This is a possibility. In fact,
the Ayur Veda, an important Hindu scripture on medicine,
uses the term nadi in reference to the deferent duct in the
male and the uterine tubes in the female. Furthermore, Yoga-
shikka Upanishad implies that the deferent duct and urethra
are nadis, and that the citra nadi is the channel which con
veys and discharges semen. In light of these descriptions, it
is possible that the large intestine might be termed a nadi. If
this is the case, I don't believe there is any meaningful cor-153
respondence between the varum or citra nadis and the
acupuncture meridians. Payasvini Nadi Gall Bladder Meridian COB)
The Shandilya Upanishad states that the payasvini nadi
runs between the pusha and sarasvati nadis. If the pusha cor
responds to the third line of the urinary bladder meridian on
the right side, as discussed earlier, and if the sarasvati cor
responds to the spleen meridian in the front of the body, the
nadi between these two should correspond to the right
branch of the gall bladder meridian. According to Shri Jabala
Darshana Upanishad, the payasvini nadi terminates at the
edge of the right ear. In this respect it closely resembles the
gall bladder meridian, which also travels up to the ear. I
therefore believe that these two channels correspond. The
gall bladder meridian starts at the outer corner of the eye,
travels across the side of the skull - first above the ear, then 154
around it - and.next, passing through the neck, runs down
ward in a zig-zag fashion along the side of the trunk, the lum
bar area, and finally the outside of the leg to terminate at the
tip of the fourth toe. Shura Nadi
The shura nadi is mentioned only in Yoga-shikka Upa-
nishad. The brief description only states that it runs from the
navel wheel up to the point between the eyebrows. This
point lies on the governor vessel meridian, but as we have
seen, this meridian corresponds


acture : Miss Hemlata Hegishte stays in
Ahmedabad, She is 56 years old. She is well known social worker of
Guja:rat. She has so far adorned chairmanship or secretaryship of
severaLgovernment or national organisations working in the field of
women's welfare. She got her cramped legs relieved with urine
massage. She w.r:ote in reply to my request the following report of her
experiment:
-EDITOR
"On january 26, 1956 in a car accident both my leg-bones were
fractured. There was a compound fracture about an inch below the
right knee. The left also had similar but ~imple one. Both th~ legs
from thighs to soles were in plaster. After five weeks, plaster was removed, both the legs were found
to be utterly, immobile. They could not be folded even at a slight
angle. The knees pained with the slightest attempt at movement. 238 BONE COMPlAINTS : 239
Doctors opined that the fractures being at the knees it was difficult
to get the legs moving. Left leg could as best move a little beyond
90°, and the right could be even less mobile..
Several visitors would corne to inquireafter my health and would
suggest remedies. Many we're adopted; two of which were
prominent. First, to give steambath to both the legs in the mori1ing
and in the evening. The other, suggested by a well-wishing high
official, was to have auto-urine treatment. He assured with emphasis
that with urine massage both of my legs would be fully mobile~
I, therefore, started massaging with urine (kept ~vernight) for
fifteen minutes daily in the morning; and after about is minutes 1
woufd bathe. As I was frightened with doctor's opinion I followed
the treatment with firm faith. Had any defect remained in the legs. I
would have been inv~lid to do my daily chores. But I am pleased to
report that after 21 days of urine massage the legs. could move
freely. I can sit with folded legs and my heel can touch my thighs. Even doctors were much surprised to are my recovery. I wish others
also are benefited with my experience." 3. Fracture of Leg-bone : Shri Ravi jain is a clerk in the Punjab
National Bank, Civil Lines, Ludhiana. He is godfearing and upright
and takes keen interest in social work. I met him on 14-3-75. I was
informed of his tale of woe about a fracture in his right leg. Despite
foreboding on October 19, 1974 he travelled on a motorcycle with
his friend and at 8 P.M. met with an accident as they were knocked
down by a car that followed. The bones two inches above the ankle
were fractured and his right elbow also got injurd. He was at once
removed to Chandigarh hospital. He right leg was placed in plaster
after operation. For ten days he was in the hospital. In the same
place two elbows injury was healed with application of auto-urine
within one weak. When after 98 days the plaster was removed there were sores on
the leg and it was swollen and immobile. At the suggestion of his
guru Shri Jagdish Mishra he started massaging the leg ·with three-240 : AUTO-URINE THERAPY
month -old urine for twenty minutes daily. Within six weeks he had
75 % recovery -wounds were healed subsided, leg became flexible
and within further two weeks the leg was freely movable. It was
further cleaned and on guru's advice he began drinking urine from
february 1975. This gave his body activeness -and his movement
speed. He can move about the house with crutches. He w'tites in his letter of 17-6-1975. "I have now stopped going
in a rickshaw to my Bank. I take a city bus to work and on return I
walk_home. My movements also are faster now and the swelling too
has considerably reduced." When once he visited Ranian (Dist. Sirsa, Hariyana) for his
brother's wedding he found Shri Naginchandr• }ain walking on
cratches. On inquiry he found that his whole body has swollen due
to defect of the nerves. He could sit or get up with great difficulty. Doctors had declared him as living on borrowed time. Fortunately. he came across a Jain Monk t.-ho inspired him to adopt urine
treatment. He started massaging his whole body with his urine, and
within a few days regained the last strangth of stirring about. Once
he had even a fracture which he cured with wine packs. This
therapy alan~ could being him back from the jews of death. CHAPTER XVII
SOME VIEWS
Experiences ~f Dr. Arjun iingh
Dr. Arjun Sin'g!z is a retired!iub-assistant surgeon of the Punjab
and resides in Ajm~ He is 83 years old. From his experience he
believes, allopathy i.s ~ suppressive method of treatment. Again
allopathic medicineli o n give ri»e to new complaints. To know his
reaction to urine therap I r:net him ()n 12-4-1975.. 1. He was suffering from asthma since 1946, heart disease since
1948, eye trouble since 1955, for year!! pain in knees and shoulders SOME VIEWS : 241
and pyorrhea. Attending to all these comp.laints. with_ we~tem
mecicines he was frustrating. Homoepath Dr. M. 1<. tnadan1 adv1ced
him about urine therapy and he proposed to try it. From 9-9-1973 he began drinking his utine twice or thrice daily
and applying twice to the eyes also. He could not massage with
urine but he· followed the dietetic restrictions. Gradually all-the
complaints were cured. Within a year and a half some of them were
completely cured. Asthma was cured ~0%. He used to have beat
attacks tWice or thrice a month. Nttw they came once in five or six
months. The white leucodermic: spot on 1he tip of his nose has
contracted to a very small size. Soles of feet do not chop of crack. His heavi·ness has also decreased by about 12 lbs, body became
lighter and hance more active. His grand-daughter Tandeep Kaur is of 13 years. She was a
victim of colitis in 1973. For two months she took western
medicines and injections but th~re was no relief. At last for 15-20
da}:S daily twice of thrice urine-drinking restored her to her normal
health. Her niece Manmohan Kaur got her hand scalded with. her tea. Applying. urine twice or thrice at night to the affected part cured it
COI\lpletely. It did not leave even a sign. -EDITOR
2. Shri vijay Kumar Gupta's experience: Shri Vijay Kumar Gupta
(Raipura Road; Civil Lines, Ludhiana) is an elderly advocate of the
punjab High Court and the Supreme Court of India. He is ever eag~r
to help.his fellowmen. I met him on 15-3-1975 to know h1s
observations from years of urine treatment he gave to several
patients. From his narration I found that he follows Shri Raojibhlai
Mar>~ibhai Patel devotedly. He writes on 17 -5·1975 :
"From September 1945. I hav~ been taking active interest and
h?ving faith.in Nature Cure. t haw~ cured many patieRts by this
treatment. Hariyana's Chief r:lectrical Engineer, Shri H. G. Divan,
told me that Dr. Poddar of the Nature Cure Ashram, Jasidih (Bihar) 242 : AUTO-URINE THERAPY
applies to those who agree the treatment of urine therapy. I broke
into laughter and said it is next to impossible to drink urine. In 1972 vacation I went to Jasidih and stayed in the Nature Cure
Ashram for 20 days. Shri Poddar gave me a book on urine therapy,
which made me believe in its proposition. In order to dispel the
inhibition to drinking of urine. and thereby save hundreds from the
diseases, I resolved to drink urine next morning. ·With distaste and
yet prayerful devotion in a morning of the last week of August in
1972. I took my own urine for the first time. It proved natural and
very useful. I was being preyed upon by ulcer in the stomach. Doctor stated th<,rt the cause of this was overwork and tension in the
family. But from my naturopath's point of view, I ascribed my
· ailment to improper food. As a votary of naturopathy I would nvt
accept treatment at the local Christian Medical College nor at the
American Hospital. But for examination. I was kept at the said
hospital, I took nature cure treatment and got


ground. Near-death	experiences	were	introduced	to	the	public	in	the	1970s	through
several	bestsellers,	one	of	them	being	the	immensely	popular
Life	After	Life
by	Raymond	Moody	(Mockingbird	Books,	1975),	a	quick	read	that	still
retains	the	excitement	of	a	physician	who	has	just	discovered	a	remarkable
phenomenon. Since	then	the	literature	on	NDEs	has	grown	enormously. A
great	deal	of	it	is	summarized	and	updated	on	a	Web	site,
www.near-
death.com
. This	site	gives	details	of	some	of	the	most	prominent	and	widely
publicized	experiences,	but	it	branches	much	further	into	almost	every	aspect
of	death	and	the	afterlife. The	near-death	experiences	of	children	are	particularly	fascinating
because	they	are	considered	to	be	innocent,	unbiased	witnesses. Of	the	several
books	on	the	subject,	I	turned	to	another	physician’s	book,	Melvin	Morse,
Closer	to	the	Light:	Learning	from	the	Near-Death	Experiences	of	Children
(Ivy	Books,	1990). Dr.	Morse	has	several	other	titles	in	the	near-death	field. Another	notable	writer	is	P.	M.	H.	Atwater;
the
	book	of	hers	I	read	was
Beyond	the	Light:	The	Mysteries	and	Revelations	of	Near-Death	Experiences
(Avon	Books,	1994). The	mainstay	of	such	books,	of	which	there	are	dozens,
are	real-life	stories	told	firsthand	by	those	who	have	come	back	fromclinically	dying. The	best	clinical	study	on	NDEs	was	conducted	in	Holland	by	Dr.	Pim
van	Lommel. It	is	well	described	in	Mary	Roach,
Spook:	Science	Tackles	the
Afterlife
	(W.	W.	Norton,	2005),	a	book	told	from	the	perspective	of	a	bemused
journalist. An	even	more	detailed	account,	told	without	the	bemusement,	can
be	found	online	at
www.odemagazine.com/article.php?aID=4207&l=en
. T
EXT	NOTES:
p.	37
	The	percentage	of	Americans	who	tell	pollsters	they’ve	had	a	near-death
experience	is	cited	in	the	online	article	“Religious	Interpretations	of	Near-
Death	Experiences”	by	David	San	Filippo:
http://www.lutz-
sanfilippo.com/library/counseling/lsfnde.html
. The	doctoral	essay
contains	many	other	academic	references	to	the	NDE	phenomenon	as
well. p.	38
	The	story	of	the	historical	delog	Lingza	Chokyi	is	told	at
http://www.inference.phy.cam.ac.uk/mackay/info-theory/course.html
. p.	42
	“Science	isn’t	about	knowing	the	mind	of	God	…”	is	quoted	from	“What
Was	God	Thinking? Science	Can’t	Tell”	by	Eric	Cornell	(
Time
,	Nov.	14,
2005,	p.	100). p.	43
	“At	that	moment	these	people	are	not	only	conscious	…”	is	quoted	from
an	online	interview	with	van	Lommel	at
http://www.odemagazine.com/article.php?aID=4207&l=en
. Chapter	3:	Death	Grants	Three	Wishes
Religious	belief	is	a	vast	topic,	but	for	a	thumbnail	sketch	of	where	religion	is
headed	in	modern	America,	I	consulted	a	leading	poll,
The	Next	American
Spirituality:	Finding	God	in	the	Twenty-First	Century
,	by	George
Gallup
	Jr.
(Cook	Communications,	2000). The	Gallup	organization	is	dedicated	to
documenting	the	actual	beliefs	of	every	faith	around	the	globe,	which	is
especially	needed	in	the	Islamic	world,	where	reliable	data	has	been	scarce,
even	in	recent	years. You	can	do	your	own	browsing	of	opinions	across	the
board	on	Google,	entering	topic	phrases	like	“church	attendance”	or	“believe
they	will	go	to	heaven.”
T
EXT	NOTE:
p.	49
	Figures	about	church	attendance	in	the	United	States	come	from	an
online	article:
http://www.religioustolerance.org/rel_rate.htm
. Chapter	4:	Escaping	the	NooseI	didn’t	rely	on	any	specific	book	for	the	Christian	conception	of	heaven,	but
for	official	theological	answers	I	consulted
The	Catholic	Encyclopedia
,	which
“proposes	to	give	its	readers	full	and	authoritative	information	on	the	entire
cycle	of	Catholic	interests,	action	and	doctrine.”	The	home	page	for	the
encyclopedia	is
http://www.newadvent.org/cathen/
. I	did	not	explore	the
thicket	of	contrasting	beliefs	stemming	from	Protestant	theology,	although	as
always	there	were	many	helpful	articles	at	Wikipedia. For	anyone	who	wants	to	browse	the	religious	landscape,	the	easiest	way
to	begin	is	to	take	a	question	like	“Where	is	heaven?”	or	“What	is	heaven
like?”	and	enter	it	at	Google—innumerable	results	crop	up. One	can	browse
the	beliefs	of	various	denominations	online	at
http://www.religioustolerance.org/heav_hel.htm
. The	vagaries	of	the	Old	Testament	God,	with	his	many	faces	and	changes
of	mood,	are	thoroughly	covered	in	Jack	Miles,
God:	A	Biography
	(Vintage,
1996). The	book	is	nonreligious,	treating	the	Old	Testament	as	source
material	in	the	life	of	a	fascinating,	captious,	mercurial	person	who	happens
to	be	God. When	I	contend	that	Jesus	often	sounds	like	a	Vedic	rishi,	I	have	in	mind
the	Book	of	Thomas	and	other	Gnostic	gospels. The	fascinating	history	of
how	these	seminal	Christian	writings	came	to	be	unearthed	accidentally	by	a
wandering	Egyptian	shepherd	in	1945,	and	their	subsequent	suppression	by
the	Church,	is	told	best	by	Elaine	Pagels	in
The	Gnostic	Gospels
	(Vintage,
1989). Hers	is	one	of	those	exceptional	books	on	religion	that	hugely
influence	public	opinion;	it	came	as	a	revelation	that	the	Christian	tradition
had	an	early,	authentic	mystical	tradition	that	allowed	women	full	status	and
told	an	alternate	Christ	story	that	doesn’t	end	with	suffering	and	dying	on	the
cross. For	anyone	who	wishes	to	read	every	single	word	attributed	to	Christ	in
any	gospel,	official	or	unofficial,	an	invaluable	source	is	Ricky	Alan	Mayotte,
The	Complete	Jesus
	(Steerforth	Press,	1997). It	is	usefully	arranged	by	topics,
such	as	Commandments,	Parables,	Jesus	Speaking	About	Himself,	etc. Chapter	5:	The	Path	to	Hell
One	of	the	major	points	I	emphasize	throughout	this	book	is	that	the	afterlife
is	still	evolving,	as	it	must	since	life	as	a	whole	is	always	evolving. This	is
true	of	hell,	too,	as	described	in	Alice	K.	Turner,
The	History	of	Hell
	(Harvest,
1995),	a	readable	survey	compiled	by	a	freelance	journalist. Similar	surveys
on	both	heaven	and	hell	have	appeared	regularly,	but	a	more	in-depth
reference	is	Elaine	Pagels,
The	Origin	of	Satan
	(Vintage,	1996). Her	approach
is	to	trace	Satan,	not	as	a	real	personage	but	as	a	concept	whose	basis	can	be
found	in	anthropology,	psychology,	and	literary	analysis.<|eot_id|><|begin_of_text|>Summarize the following text


, unless you need help to relax at night. During the
day, just take any comfortable position and try to listen to it in its entirety. With practice, you may often be able to enter the alpha state by yourself
without the tape. Adjust the lighting so it is soft and restful. If possible, at least in the
beginning, use a quiet room and close the door so you will not be
interrupted. This alone says you are important, that you are willing to take
the time for healing. However, a quiet room is not always essential. Familiar noises may actually be restful, indicating you are in a safe
environment. Using the same place each time is helpful. Just getting into a
favorite chair can immediately set the mood and lead to rapid relaxation. You may find it helpful to play some gentle, soothing music—at low
volume. There are also many prerecorded meditation tapes and records
available that can help you. I especially recommend Pachelbel’ s Canon  in
the recording by Daniel Kobialka. Be sure these instructions from the
Simonton book are spoken quietly and slowly, with pauses where
appropriate. Take a comfortable position in a chair, with your feet flat on the floor, or
lying down on a couch or mat. Feel the pleasant pressure of the chair or
other surface on your buttocks and back. Gently pay attention to your breathing as you let your breaths come in a
natural rhythm, without hurrying them or trying to slow them. Now take a few calm, deep breaths, and as you exhale, think the words
“relax, let go. ”
Direct your attention to your face, eyes, and jaw. Feel whatever tension
is concentrated there. Now make a mental image of that tension, such as a
coiled spring, a stretched rubber band, a block of ice melting, or a rope tied
in a knot. Then picture that tense object relaxing, uncoiling, loosening. Feel
that relaxation in every part of your face. Momentarily contract every
muscle in your face, squeeze your eyes and mouth tightly shut, then let
them relax as you continue to see your spring, rubber band, or rope
becoming limp. Experience the relaxation in your face as the beginning of a wave that is
spreading throughout your body. You may experience this wave as a
sensation of heaviness, lightness, or tingling, of pleasant warmth or (in the
summer) delicious coolness. Move your mind now to each area of your
body—your neck, shoulders, arms, hands and fingers, chest, back,
abdomen, hips and genitals, thighs, lower legs, all the way down to your
feet and toes. Momentarily tense each part, then let go as you concentrate
on your mental image of relaxation. Experience the wave of relaxation
spreading throughout your body as you do this. Then remain in this
peaceful state for five minutes or so. When you are ready to arise, simply let your mind focus on the sounds
in the room, gradually let your eyelids become lighter, then open your eyes. Slowly get up and notice how you can combine the feeling of relaxation
with the alertness needed for your everyday activities. If your mind wanders or you feel tense, you have two choices. You can
respond to the thoughts that are leading your mind astray, such as “Did I
leave the dishwasher on. ” You can go look, then come back and finish your
meditation. Or you can decide not to answer those thoughts, and let go of
them. Just remember that relaxation will quickly become easier with
practice, then guide your mind gently back to the spoken directions. GUIDED VISUALIZA TIONS
You yourself, a friend, a family member, or a therapist can lead you in
visualization. Here are some sample visualizations that can easily be
adapted to your particular needs. Simply have someone you love and trustspeak the words in a calm, gentle voice, or speak them yourself into a tape
recorder, then play the tape as you meditate. Speak slowly and carefully,
and be sure to make the pauses long enough to fully experience the images
visualized. The pauses I’ve marked should be at least 15 to 20 seconds. Where I suggest a long pause, allow at least 30 to 60 seconds. The pauses
can be longer, and you need not follow the voice continuously. You may
need to follow other imagery that appears in your consciousness. You may
include:
1. going to a masquerade. 2. participating in a circus. 3. moving through a dark tunnel and emer ging into the light to be greeted
by family and significant others. 4. experiencing holding on and letting go physically and emotionally. 5. seeing yourself as a child when sad and happy, and how you as an
adult respond to that child. 6. achieving your chosen career, and what it means to you. 7. confronting fears or choices present in your life and seeing a
successful outcome. 8. performing for others on stage and seeing their reaction. 9. floating in healing water. 10. rowing with others helping you and building your support system. 11. finding a message or gift in the depths of a pond. 12. being reborn. 13. weaving the fabric of your life. The choices are limitless and your own unconscious is your best therapist. I refer those who are interested in pursuing hypnotic techniques further
to the work of Dr. Milton Erickson. Each session can be introduced and/or accompanied by music or sounds
of nature, such as a recording of the ocean, that you find especially
relaxing. Just be sure to keep the volume low enough during the meditation
itself so as not to distract you from the spoken words or the images in your
mind. You may want to use one of our ECaP  tapes, recorded with
background music. If you or a friend plan to record your own tape, I
suggest you use two tape recorders. Play some soft, soothing music, such asPachelbel’ s Canon, on one machine, while recording both the music and the
voice on the other. The visualization sessions do take time, but this is a “live” mes sage. You are worth the time. Thus I recommend that most of my patients do
them three or more times a day and take fifteen minutes at three or more
other times throughout the day for quieting relaxation. The benefits spill
over into the hours afterward, and you maintain a reserve of calm while
facing the stress of other activities. The ideal is going through the whole
day in a sort of guided trance, so that serenity remains at all times. We
should try to be like Danielle, a patient who told me, “I meditate all day. If I
wash the dishes, I think of my cancer being washed out of my body. If I
take a walk and a breeze blows, I see it blown away. ” She connects
everything she does back to healing. A hypnotherapist can be valuable in the beginning, especially if the
patient has trouble entering the state of deep relaxation. No matter who sets
the course for the first meditative sessions—doctor, counselor,
hypnotherapist, or the patient—care should be taken to appeal to the
person’ s dominant sense. In other words, for someone who responds to the
world primarily through the eyes, the guided imagery should consist mainly
of visual images—seeing a rose in all its color and beauty. If the person is
auditory-dominant, as most musicians are, the directions should appeal to
the ear—hearing a bee buzzing in the center of the rose. Those who place
great emphasis on the olfactory sense should concentrate on smelling the
rose. For those with a tactile, “hands-on” approach to the world, touch and
feeling need to be emphasized—the rose’ s silken petals. Remember that you do not have to follow the voice. If you are
experiencing some significant imagery of your own, stay with it while the
voice goes on. You’ll be able to catch up with the voice later. A problem often arises when patients try to visualize their disease as
receding when laboratory tests tell them it’ s spreading. They may be unable
to keep the image clear, or they may feel as though they’re lying to
themselves. It’ s crucial to remember the dif ference between an objective
picture and the desired outcome, between the present and the future. The
images represent what you want to happen, and there is no contradiction
between seeing your hopes clearly and facing the facts of the present. The
more clearly you can see the future you desire, the more likely it is to come
true. Visualization 1
Take a comfortable position. It’ s generally better to uncross hands and
feet, so there’ s no pressure. Begin to become aware of your breathing, and
the motion of your chest and abdomen as you breathe deeply in and out. Sometimes repeating a word like “peace” or “relax” to yourself with each
breath will help. Just deep breaths, letting the peace in and the tension out. And the music, and my voice, and the sounds in the room will all help relax
you. When you’re ready, you may look upward and let your eyes close
gently, although you may do this meditation with your eyes open, if you
like. Unwind, erase the blackboard of your mind, and just feel yourself
settling down. Perhaps let a wave of peace move down through your body,
relaxing the tense muscles,


 squash, follow
these steps:
1. Wash, pat dry, and cut into 1- or 2-inch pieces. 2. Measure 2- or 4-cup amounts into freezer bags, label the
bags, and freeze. Store for up to 9 to 12 months. V egetables (medium)
To freeze medium vegetables, such as asparagus, beans,
broccoli, Brussels sprouts, cauliﬂower, or peas, follow thesesteps:
1. Wash, trim, sort, or cut into uniform sizes. 2. Leave whole or cut into 2-inch lengths. 3. Blanch in boiling water for 3 minutes, and then plunge
into cold water for 3 minutes. 4. Pat dry and place in freezer bags, label the bags, and
freeze. Store for up to six to nine months. Gr eens
To freeze greens, such as beet greens, collards, kale, mustard
greens, spinach, Swiss chard, or turnip greens, follow these
steps:
1. Remove tough stems and imperfect leaves. 2. Blanch in boiling water for 2 minutes, and then plunge
into cold water for 2 minutes. 3. Pat dry, coarsely chop, and place in freezer bags; label
the bags; and freeze. Store for up to four to six months.Chapter 5
Catering to Special Needs
In This Chapter
 Getting the nutrients you need at every age
 Knowing what you need when you’re pregnant
 Addressing the needs of diabetics
No matter how old you are, you can beneﬁt from juices and
smoothies because the quality of your life depends on the
quality of the food that sustains it. Children get off to an
excellent start with pure, organic purées and juices; teenagers
fuel active bodies with nutrients and energy; and seniors
maintain a healthy immune system and memory while ensuring
that their muscles and bones are strong. This chapter offers everyone the potential to live long, healthy
lives. It shows how a consistent diet of fresh whole foods and
pure fruit and vegetable juices, along with a wide range of
smoothies and supplemental ingredients, provides essential
nutrients at each stage in your growth and helps you and those
you care for to grasp the vitality that is everyone’s birthright. The chapter also addresses the special needs of pregnant
women and people with diabetes. I can’t cover everything nutritional related in this
chapter, so if you want to really dig into the details on
nutritional requirements, check out Nutrition For Dummies,
5th Edition, by Carol Ann Rinzler (Wiley).Choosing Healthy Drinks for
Childr en
Infancy and childhood are times of rapid cell division and
growth. Requirements for all nutrients are higher during this
stage of life than at any other developmental phase. In fact, a
baby is expected to triple its birth weight and increase its
length and head size by 50 percent by the end of the ﬁrst year of
life. This accelerated expansion of muscles, bones, and tissue
continues through childhood and puberty. Infants require up to 18 times the number of calories that
sustain adults. The best “drink” you can give an infant is breast
milk — it provides energy, protein, and improved immune
function. Mothers who breastfeed are giving their babies the
very best start in life, and breastfeeding mothers need the best
nutrients for their own bodies and the milk they’re producing
(see the “Pumping Up the Nutrients When You’re Pregnant or
Breastfeeding” section, later in this chapter). Requirements for fatty acids are higher in infants than in adults
due to their role in the development of the central nervous
system. Polyunsaturated fats and fats high in omega-3 fatty
acids, such as those found in plant foods, are essential to the
diets of both the breastfeeding mother and her baby. Although
babies can’t drink smoothies, breastfeeding mothers can
supplement their omega-3 fatty acids by adding ﬂax seeds,
walnuts, tofu, and even ﬁsh oil to boost this important nutrient. As children grow, vegetable protein, vitamins, minerals, and
phytonutrients are all essential in order to meet their needs. The energy needs for children ages 1 to 3 are still very high,
running around 990 calories per day. After age 3, their needs
drops off so that between the ages of 6 and the time they hitpuberty, kids’ caloric needs are based on weight, height, and
physical activity. Children ages 1 to 3 can be given pure vegetable or fruit
juices that have been diluted with an equal amount of pure
water. Water can be gradually reduced in the pure juice
drinks for children ages 4 and older. After age 4, you can
start to introduce high-energy smoothie drinks with
vegetable protein from nuts, seeds, bran, avocadoes, wheat
germ, and whey protein. Start giving your kids juices and smoothies now, and
you’ll establish habits that will last them a lifetime. T ackling the Needs of T eenagers
For teenagers, protein and energy are essential, but everything
from vitamins A and C for skin and calcium and phosphorous
for bone growth are important to maintaining an equilibrium as
hormones and outside stresses take their toll. With junk food and soft drinks so much a part of teens’ life, they
don’t always care that pizza and soda don’t make for a balanced
diet. And yet, it’s at this stage in their lives that teens can
beneﬁt most from establishing lasting healthy food habits that
include juices and smoothies. Pure vegetable juice is perhaps
the single most important food that teens can have that will
ensure that they get the nutrients they need for development. Low-fat dairy smoothies slide into the number two slot in terms
of delivering protein and calcium.When menstruation starts for females, they need more iron. In
teen males, vitamins C, K, and some of the B vitamins, along
with choline, magnesium, zinc, chromium, and manganese,
become important. Short of taking supplements, vegetable and
fruit smoothies and juices are the perfect foods for keeping
teenagers healthy inside and out. In terms of daily requirements, one or two pure
vegetable or fruit juices and at least one smoothie that
includes a protein and a calcium source are essential for
teens. It’s never too late to get your kids started drinking juices
and smoothies, so don’t worry if you have teenagers today
and you’ve never juiced or made smoothies before. Start
today! Getting the Nutrients Y ou Need as
Y ou Age
Unless you’re ﬁt and active or, at the other end of the spectrum,
suffering from loss of appetite because of surgery or some other
cause, you don’t need as much energy from food than you did
when you were younger. But that doesn’t mean you don’t need
nutrients. Intake of high-quality nutrients in pure juice and
whole foods is essential for a wide variety of health functions,
including immunity, infection and disease prevention, and
strengthening of muscles and bones. Keeping ﬁt and participating in low-impact exercise
designed to maintain bone density is absolutely essential
after 50. Vitamin D is a key nutrient for those older than 70. According to the National Institutes for Health, the daily
requirement is 600 IU per day from birth through the age of
70. Over the age of 70, it jumps to 800 IU per day. As you get older, be careful not to load up on high-
calorie ingredients in smoothies unless you’re
undernourished or underweight. Low-fat dairy and plant
sources of protein (nuts, seeds, oatmeal, tofu) and vitamin
D–enriched dairy foods are excellent ingredients for
smoothies as you get older. Pure vegetable juice is better
than fruit juice because of the high nutrient value and lower
sugar content. You can easily take nutritional supplements and
medications in smoothies because they blend in so well
and don’t add an unpleasant taste to the drink. Juices and smoothies for Fido and Fluffy? Fresh, whole foods provide the same nutritional  beneﬁt s to Fido and Fluffy
as they do to you. Chemicals and empty-calorie foods  have nothing in
them to build bones and muscle and maintain your pet’s eyes, ears,
internal organs, and coat. Pets thrive on fresh veget ables and fruits;organic chicken, lamb, or beef; and legum es and whole grains, such as
brown rice, oatmeal, barley, or millet. That said, I’m not recommending that you actually serve your dog or cat
juices or smoothies. But your precious four-legged friend can beneﬁt  from
the roughage that’s left over from the extraction of the juice from whole
fruits and vegetables. You can use this pulp to suppl ement your pet’s wet
or dry kibble, or you can mix it with cook ed meat, legum es, and whole
grains. In general, a balanced meal for a dog is made up of about  25
percent fruits and vegetables, 25 percent  meat and legum es, and 50
percent cooked grains; for cats, it’s about  25 percent  fruits and
vegetables, 55 percent meat and legum es, and 20 percent  cook ed grains. Before setting out to revamp your pet’s diet, do a bit of research into the
amounts and kinds of whole


neys or bladder. (See chapter on Oxalic Acid.) EPILEPSY:
Nervous spasms sometimes resulting from 61 15 2 30
excessive toxemia and starvation of the nervous 40
system. It is sometimes caused by the presence of
worms in the colon. One such instance was that of a
young woman about 26 years of age. After the 28th
consecutive daily colonic irrigation, a mass of worms
as large as a man's fist passed. A few more colonics
made a clean sweep of them, and her epileptic
seizures never recurred. This may have been a
coincidence, but many more such cases were
definitely educational. ERYSIPELAS:
Same as Eczema but accompanied by fever. The 61 2 30 40
cause of both is the same. EYETROUBLE:
See paragraph on Cataracts and read section on 1 61 50
Endive Juice. FATIGUE:
An indication that the cells of the body are not 1 61 30
getting sufficient live atoms in the food to furnish
the constant flow of new energy needed. Fatigue is
one of the precursors of disease. The cumulative
effect is the destruction of tissue cells and the
consequent accumulation of waste in the body; if
not removed, this will be scavenged by germs and
bacteria. Rest, sleep, cleansing of the colon, and
plenty of juices have been found to be the best
method to overcome fatigue. FATTY DEGENERATION:
Excessive formation of fatty cells and tissues 61 15 30 42
around an organ. FEVER:
The name orthodoxically given to body 22 23 24
temperature which rises above normal when Nature
attempts to burn up or incinerate waste matter in
99 the system. When there is no excessive waste matter
and the body cells are properly nourished there is
no need for fever. It has been found that by the use
of enemas the fevered condition has been alleviated
within an amazingly short time. GALL BLADDERTROUBLE and
GALLSTONES:
Cooked fats and fried foods are the most common 30 61 40 29
cause of a disorganized gall bladder function, see 23
paragraph on Biliousness. Gallstones and gravel, (in glass of
however, are the accumulation of inorganic calcium hot water)
and other inorganic matter collecting in the gall
bladder due to the inability of the system to
assimilate them. All starch, bread and grain products
are full of such inorganic calcium. Eating plenty of
these may tend to furnish a plentiful crop of
gallstones and gravel. The juice of a lemon in a glass
of hot water, without sweetening taken several times
a day for 3 or 4 weeks has helped to dissolve these
stones, when the other juices indicated herein were
used daily over the same period of time. Nature never
intended that man's gall bladder be removed by an
operation.The gall bladder is essential to the proper
functioning of the liver. Our body is our own,
however, and if we are, through ignorance of its
functioning, ready and willing to submit it to the
practicing of surgery, there is no one we can blame
but ourselves. GASTRITIS:
Distress due to excessive formation of gas in the 61 15 30
system as a result of the improper combination of
foods. All flour, grain, and sugar products may have
a tendency to cause gastritis, and alcohol may do it
quicker than any of these. Hot condiments,
consisting of hot peppers, mustard, vinegar, tobacco,
etc., are also responsible for this condition. Raw
foods, grated or chopped as finely as possible, have
been found repeatedly to be more beneficial than
cooked foods. 100 GLANDS:
Every gland in the body has a definite relation
to every other gland, either stimulating it, inhibiting
it or in some way or another exercising a controlling
influence on it. Please read carefully the section on
the ENDOCRINE GLANDS. Understand the
influence of the various Glands on one another. It
would be foolish for anyone to have a "Gland
Operation" without realizing what effect this would
have on the rest of the body. It would also be wise to
learn how to nourish the glands so that a complete
balance may be established between them. Learn
about the mineral and chemical elements composing
the glands and the juices which have been found to
be most efficient in nourishing them. Send for a copy
of the ENDOCRINE GLAND CHART alluded to
in the preceding chapter above referred to, frame it,
and hang it where it can be studied constantly. It has
saved many an unnecessary operation. GOITER:
Enlargement of the thyroid gland due to lack of
organic iodine in the diet.The use of chemical iodine,
and chemically prepared potassium iodide, is
detrimental to the system as they are inorganic, and
may sooner or later result in deposits which may
cause damage to tissues in the body. The finest
organic iodine is found in dulse, sea lettuce, and
kelp. (See chapter on Seaweed.) GONORRHEA:
The result of the propagation of the gonococcus
germ due to an impure blood stream and the presence
of morbid matters as its feeding ground in the body,
usually centering in the region of the genitals. Physicians in France have found that Sandalwood
Oil in soluble capsules has proved of much benefit. GOUT:
Inflammation of the ligaments of a joint or bone,
or bone lining, due to excessive use of alcohol and
other stimulants. Gout and rheumatism are almost
identical twins. 6159 2
(with the
addition of
'/4 teaspoon
of Powdered
Kelp, Sea
Lettuce or
Dulse)
61 15 30 40
76 59
61 2 30 29
15 40 59
101 GRAVEL:
Inorganic matter, principally the calcium of 30 40 59 23
breads and other concentrated starches, forming (in glass of
granular secretions in the kidneys. hot water)
HAIR:
Read the section on ALFALFA JUICE. 53 66
HALITOSIS:
This word means "bad breath". It results from 61
the retention of fermented and putrefied food waste
in the body. The decay of teeth and so-called
infection of tissues is purely coincidental, also
resulting from such retention of waste. HAY FEVER:
Abnormal secretions of mucus in the eyes, nose, 61 11 30 40
and air passages due to the excessive use of milk, 15 50 41
starches, and grain products. We have found that it
is much more constructive to avoid hypodermic
injections than it is to avoid fresh air. See paragraph
on Asthma, which applies equally to. Hay Fever. HEADACHES:
Any one of more than 200 manifestations that 61 2 30 55
the body is overloaded with waste matter. Nature's 15
warning to give the body a thorough cleansing, thus
reestablishing the equilibrium of the blood and
releasing its excessive pressure in the regions of the
head. HEARTBURN: See PYROSIS. HEART TROUBLE:
Usually results from impurities clogging up the 61 2 30
blood vessels which in turn place an excessive strain
on the heart. After all, the heart is only about the
size of one's fist, it weighs only about 10 ounces,
but nevertheless pumps 6 ounces of blood every time
it contracts. This does not seem much, but
cumulatively it amounts to about 5,000 gallons every
24 hours under normal conditions. Under stress,
however, this volume may reach as high as 25,000
gallons in the 24 hours. During the normal sedentary
lifetime of threescore years and ten there would be
about 3,000,000,000 (three billion) heartbeats, with
102 an added 30% for so-called stress and strain during
that period. No man made mechanism could carry
on day-in-and-day-out without completely
disintegrating within a very short time if it did not
get any better care than we give to our heart and the
rest of our body. The blood carries everything it picks up in the
system, through the heart. Thus, the starch molecules
of bread and flour and of grain products, not being
soluble in water, have a tendency to clog up the blood
stream. In such a condition it places an excessive
strain on the pumping mechanism of the heart, and
trouble results. Gas pressure in the region of the
Splenic Flexure on the left hand side of the
transverse colon has been known to be the
contributing factor in heart trouble. My FOOT
RELAXATION CHART, referred to towards the end
of this book, has assisted many students to be helpful
in such conditions. HEMORRHOIDS (Piles):
The coagulation of blood fibrin in


 that this number represents the food’ s total
percent calories from fat content. It doesn’ t. For example, that Amy’ s Black Bean Chili can mentioned earlier has a
total fat content of 2. 0 grams. Sounds almost fat-free, right. But 1 gram of
fat contains a little more than 9 calories, or to make the math easy, we’ll
round that up to 10. Multiply 2. 0 grams by 10 calories and you’ll get 20
calories. This result means 20 calories of fat are in each serving. In order to figure out the percentage of fat per serving, take the total
number of calories per serving and divide it by the calories from fat per
serving. Amy’ s chili has 200 calories per serving, divided by 20 calories
from fat—that means the chili gets 10 percent of its calories from fat. Remember, the E2 rule is to keep the total calories from fat in each food
below 25 percent, and to find that, we divide the calories from fat by the
total number of calories per serving. Added No-No’ s: Sodium, Sugar, Fats
Companies list their products’  ingredients in descending order by weight. The first ingredient weighs the most, the last ingredient weighs the least. Our goal is to avoid products that contain too much junk in the first half of
the list. Added Sodium
According to the Institute of Medicine, a division of the National
Academy of Sciences, the recommended sodium intake for adults is
between 1,200 and 1,500 milligrams per day. This may sound like a lot, but the average American actually consumes
4,000 milligrams per day. After all, just a teaspoon of table salt contains
2,200 milligrams. Too much sodium in the diet is associated with hypertension (high blood
pressure), a major risk factor for heart disease and stroke. Take a look at the amount of sodium in some of the packaged, canned,
and boxed goods in your home and you’ll be blown away. For example, any
can of commercially produced soup will have upwards of 500 to 1,000milligrams—per serving. And most cans contain two to three servings per
can. Here’ s an easy rule of thumb to control sodium: Limit the amount of
sodium per serving to the number of calories per serving—and of course the
fewer, the better. Let’s go back to our can of Amy’ s Black Bean Chili with its 200 calories
per serving. Check the nutritional label for sodium—you’ll see that the can
has 680 milligrams per serving. This figure is more than three times higher
than we want (200 milligrams to match the 200 calories). And if you were
to consume the whole can, which has two servings, you would be taking in
1,360 milligrams of sodium. Added Sugars
Americans are overconsuming refined and simple sugars at an
astonishing rate. This trend only contributes to the obesity epidemic and all
the other diseases associated with it. Sugars occur naturally in many foods such as fruits, vegetables, grains,
and legumes. There’ s nothing wrong with these foods, despite their sugar
content, as they are filled with fiber, vitamins, minerals, and nutrients. However, when sugars are refined, adulterated, and processed, they
become empty calories: They contain almost no nutritional value, can raise
cholesterol levels, and make a beeline for your waistline. These simple sugars can appear on a label as evaporated cane juice,
evaporated cane juice syrup, sugar, brown sugar, fructose, high fructose
corn syrup, corn syrup, molasses, honey, barley malt, and beet sugar. Four
grams of any of these devils is the equivalent of 1 teaspoon, which equals
16 calories. Many people, especially kids, drink three to five sodas a day. Each soda
has the equivalent of 10 teaspoons of sugar in it, meaning you’re consuming
30 teaspoons of sugar (or 510 to 850 empty calories) if you drink three
sodas a day. Excessive sugar is found not just in snack foods, but in foods we rely on
for meals. For example, it’ s difficult to find a boxed cereal that doesn’ t have
four to six dif ferent types of sweeteners in the first half of the ingredient
list. Kellogg’ s Low Fat Granola with Raisins lists five dif ferent types of
sugar in the first half of its ingredient list: sugar, corn syrup, molasses, high
fructose corn syrup, and malt flavoring. Cheerios, on the other hand, is awhole grain product and has just one sweetener: sugar. This is a better
choice. Still, my preference is that you eat a cereal containing no added sugars,
such as Grape-Nuts or Bob’ s Red Mill Thick Whole Rolled Oats, and add a
natural sweetener such as sliced fruit. Now that’ s a winner. Besides the number of dif ferent sugars found in food products, also bear
in mind the quantity of sugars. As mentioned, 4 grams of sugar equals 1
teaspoon. Knowing this fact gives you a way to measure the number of
teaspoons per serving. So when you look at the label of our Kellogg’ s Low
Fat Granola with Raisins and see 18 grams of sugar per serving, just
perform a simple calculation: 18 grams divided by 4, or 4. 5 teaspoons of
sugar per serving. Would you really sprinkle that much sugar on a bowl of
plain flakes. I doubt it. Added Fats
The first added fats to look for on a label are saturated animal fats. Saturated fats may include butter, eggs, lard, cheese, chicken fat, and/or
beef fat. All are dangerous because they’re major players in raising blood
cholesterol levels and laying down plaque deposits. Next, pay attention to added trans fats (trans fats are formed as a by-
product of the hydrogenation process). You won’ t find the term “trans fats”
listed on the ingredient list but they are produced in the manufacture of
hydrogenated oils, so look for and avoid “hydrogenated” and “partially
hydrogenated” vegetable oils in the ingredient list. Trans fats are man-made gunk. Food companies take real vegetable oils,
which are liquid at room temperature, and saturate them with hydrogen
molecules to make them solid at room temperature—thus the term
“hydrogenated. ”
The companies add these hydrogenated, and resulting trans fats to bread,
crackers, cookies, and other packaged goods to increase the product’ s shelf
life (and decrease yours). Trans fats, which should be avoided like the plague, have been
implicated in raising LDL  cholesterol, lowering HDL  cholesterol, are a
major contributor to plaque formations and heart disease, and promote
cancers and tumors. Last, snif f out hidden added fats such as monoglycerides and
diglycerides. These substances go by fancy scientific terms, but they’re fatsand contain 9 calories per gram. Food companies slide these into the ingredient list hoping you’ll have no
idea what they are. Steer clear. Because fats are so prevalent, I’ll give you some wiggle room by
allowing you to eat products containing some fats, especially if they’re
minimal (appearing near the end of the ingredient list). But I still draw the line that the total calories from fat in the product
must represent no more than 25 percent of a food’ s total calories. Also make
sure that any fats present are the healthier unsaturated ones rather than
saturated or trans fats. Back to our can of Amy’ s Black Bean Chili: The second-to-last
ingredient is or ganic high oleic saf flower and/or sunflower oil. I’m not a big
fan of added oils. However, because this ingredient comes second to last in
the ingredient list, and the total fat per serving of the soup is 10 percent,
we’ll approve this product, fat-wise. When shopping, remember: The best sources of fat are whole foods,
such as nuts, seeds, greens, grains, and vegetables, rather than added oils,
meat, dairy, or man-made trans fats. Fiber
Fiber is a type of carbohydrate that your body can’ t digest, and therefore
must expel. But that’ s good news. Fiber rocks. It helps fill us up so we eat less. It keeps our gastrointestinal
tract regular and our stools airy and light. It helps us to stabilize our blood
sugar, maintain constant ener gy levels, and prevent disease. Fiber acts like a little internal janitor, wielding scrub brushes that clean
and then carry of f disease-promoting substances such as cholesterol,
throwing the nasty stuf f in its garbage bag and hauling it to the dump. Fiber is found exclusively in plant-based foods. One reason why the
Engine 2 Diet recommends that you eat whole fruits and vegetables instead
of drinking fruit and vegetable juices is because they contain fiber. An eight-ounce glass of orange juice, for example, contains zero fiber,
120 calories, and 23 grams of sugar (giving you a huge glucose spike
immediately followed by a bigger insulin rush). And it does little to satiate
your appetite. Two oranges, on the other hand, give you 7 grams of fiber,
124 calories, don’ t cause the sugar and insulin spikes, and make you feel
full. Ya. Consuming a vast variety of fruits, vegetables, and legumes, as well as
whole grain breads, cereals


	·
Published	and	distributed	in	Australia	by:	Hay
House	Australia	Pty. Ltd. :
www.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book being shared with parents and teachers?,
A: Wayne W. Dyer
Q: What is the main concept that the author has taken from his previous book "Wishes Fulfilled" and adapted for children?,
A: The idea that God is not separate from us, but is an energy living inside of us.
Q: What is the author's intention with the book "I Am"?,
A: To help children understand that they are a part of God and God is a part of them.
Q: What is the author's suggestion for creating a sentence?,
A: The author suggests that the words you use to finish the sentence are important, as they can either take you further away from the part of you that is God or bring you closer to it.
Q: What is the URL for the website where one can find life-changing wisdom and news?,
A: www.HealYourLife.com<|eot_id|><|begin_of_text|>CONTENTS
Cover
About the Book
About the Author
Also by Deepak Chopra
Title Page
Epigraph
1. REVIVING A LOVE ST ORY
2. THE P ATH
3. THE SPIRIT OF ROMANCE
THE SECRET OF  ATTRACTION
INFATUA TION
TENDER  COUR TSHIP
INTIMACY : THE INNOCENCE OF  DESIRE
4. HOW T O SURRENDER
5. IS A TTACHMENT REALL Y LOVE? 6. WHY WE NEED P ASSION
7. ECST ASY
IN CONCLUSION:  “YOU ARE LOVED”
Index
Acknowledgments
Copyright
OceanofPDF.comABOUT THE BOOK
DO YOU NEED T O LOVE AND BE LOVED? In this groundbr eaking and helpful book, influential teacher and
physician, Deepak Chopra, explor es how our hearts have lost their
centr e and why love so often falls short of filling a deep, aching need
within us. He also explains how we can rediscover the love we long for, one which is
rich and meanin gful, satisfying and lasting – by restoring to love its missing
element: spirituality. In presenting the long-for gotten, timeless laws of love, together with
practical sugges tions for bringing them to fruition, Deepak Chopra shows
us how to transform our lives for ever – and the lives of those whom we
love. OceanofPDF.comABOUT THE AUTHOR
Deepak Chopra, M.D., has established a distinguished career as writer,
lecturer and physician. He is the author of twenty-one books and thirty tape
series, including  the breakthrough bestsellers Ageless Body, Timeless Mind
and The Seven Spiritual Laws of Success. From 1996 he has headed the
Chopra Center for W ell Being in Carlsbad, California. OceanofPDF.comAlso DEEP AK CHOPRA
Creating Health
Return of the Rishi
Quantum Healing
Perfect Health
Unconditional Life
Ageless Body, Timeless Mind
Journey into Healing
Creating Af fluence
Perfect W eight
Restful Sleep
The Seven Spiritual Laws of Success
The Return of Merlin
Boundless Ener gy
Perfect Digestion
The W ay of the W izard
Overcoming Addictions
Healing the Heart
The Love Poems of Rumi
The Seven Spiritual Laws of Success for Parents
Everyday Immortality
OceanofPDF.comThe Path to Love
Spiritual Lessons for Creating the Love You Need
Deepak Chopra
OceanofPDF.comEVERYTHING IN THE UNIVERSE IS WITHIN YOU. ASK ALL FROM YOURSELF. —Rumi
OceanofPDF.com1
REVIVING A LOVE STORY
ALL OF US need to believe that we are loved and lovable. We began life with
confidence on both points, bathed in a mother ’s love and swaddled in our
own innocence. Love was neve r in question, but over time our certainty
clouded. When you look at yourself today, can you still make the two
statements every infant could if it had the words? I am completely loved. I am completely lovable. Few people can, for looking at yourself honestly you see flaws that make
you less than completely lovable and less than perfectly loved. In many
ways this seems right to you, for perfect love is supposedly  not of this
world. Yet in a deeper sense, what you call flaws are really just the scars of
hurts and wounds accumulated over a lifetime. When you look in the
mirror, you think you are looking at yourself realistically, but your mirror
doesn’ t reveal the truth that endures despite all hurt:
You wer e created to be completely loved and completely lovable for your whole life. In a way it is amazing that you do not realize this, because underneath
everything you think and feel, innocence is still intact. Time cannot blemish
your essence, your portion of spirit. But if you lose sight of this essence,
you will mistake yourself for your experiences, and there is no doubt that
experience can do much to obliterate love. In an often hostile and brutal
world, maintaining innocence seems impossible. Therefore, you find
yourself experiencing only so much love and only so much lovability. This can change.Although you perceive yourself in limited terms, as a mind and a body
confined in time and space, there is a wealth of spiritual teaching that says
otherwise. In spirit you are unbounded by time and space, untouched by
experience. In spirit you are pure love. The reason you do not feel completely loved and completely lovable is
that you do not identify with your spiritual nature. Your sense  of love has
lost one thing it cannot afford to do without: its higher dimen sion. What
would it be like to restore this lost part of yourself? Mind, body, and spirit would unite—this union cr eates the love you have to give. You and your beloved would unite—this cr eates the love you have to shar e.
In our deepest nature each person is meant to be the hero or heroine of an
eternal love story. The story begins in innocence, with a baby’ s birth into a
mother ’s loving  arms. It procee ds through stages of growth, as the young
child steps out into the world. With more and more experience the circle of
love widens, including first family and friends, then intimate partners, but
also taking in love of abstract things, like learning and truth. The ripening
journey brings us to love of giving, and the blossoming of higher values,
such as compassion, forgivenes s, and altruism. Finally there is the direct
experience of spirit itself, which  is pure love. The journey climaxes in the
same knowledge that a baby began with, although it couldn’ t voice that
knowledge: I am love. You know that you have fully experienced love when you turn into love—that is the spiritual goal of
life. Not many people find the spiritual goal of life. The aching need created
by lack of love can only be filled by learning anew to love and be loved. All
of us must discover for ourselves that love is a force as real as gravity, and
that being upheld in love every day, every hour, every minute is not a
fantasy—it is intended as our natural state. This book is about reviving love stories that should never have faded. The union of self and spirit is not only possible but inevitable. The spiritual
meaning of love is best measured by what it can do, which is many things. Love can heal.Love can renew. Love can make us safe. Love can inspire us with its power. Love can bring us closer to God. Everything love is meant to do is possible. Knowing this, however, has only
made the gap between love and non-love more painful. Countless people
have experienced love—as pleasure, sex, security, having someone else
fulfill their daily needs—withou t seeing that a special path has opened to
them. Socially, the “normal” cycle of love is simply to find a suitable
partner, marry, and raise a family. But this social pattern isn’t a path,
because the experience of marriage and raising a family isn’t automatically
spiritual. Sad to say, many people enter lifelong relationships in which love
fades over time or provides lasting companionship without growing in its
inner dimension. A spiritual path has only one reason to exist: it shows the
way for the soul to grow. As it grows, more of spiritual truth is revealed,
more of the soul’ s promise is redeemed. When you find your path, you will also find your love story. People today
are consumed by doubts about their relationships: Have I found the right
partner? Am I being true to myself? Have I given the best part of myself
away? As a result, there is a restless kind of consumer shopping for
partners, as if the “right” one can be found by toting up a potential mate’ s
pluses and minuses until the number of pluses matches some mythical
standard. The path to love, however, is never about externals. However
good or bad you feel about your relationship, the person you are with at this
moment is the “right” person, because he or she is a mirror of who you are
inside. Our culture hasn’ t taught  us this (as it has failed to teach us so much
about spiritual realities). When  you struggle with your partn er,


ata; according to him, our attachments and ego are
the only obstacles to spiritual pr ogress. The vayu associated with this chakra is all prana vayu, which is much
more than just the energy of breath: it is the vital life force, as this chakra
regulates all the organs of our survival. The seed mantra for this chakra is
‘yam’, which is also the name of the deity of death in Indian mythology. Another deity associated with the chakra is Hanuman (the monkey-faced
god), also known as pawan putra or the ‘son of air’. Air is the principle
element associated with this chakra. Anahata is the seat of our fears, and
people pra y to Hanuman to o vercome their fear s in life. Anahata is also known to be an important centre for healers to develop
compassion. By evolving through this fourth chakra people can master
language and poetry and all verbal endeavours to express feelings of the
heart, leading to the path of bhakti (devotion). Development of anahata gives
you the freedom to escape from a pre-ordained fate and allows you to
determine your own destiny. Imbalances and the tools to heal them
Too many attachments or self-centredness lead to congestion of the heart
chakra, which affects lymphatic flow in the axillary and cervical areas and in
turn affects the axillary nodes. Blockages of the axillary nodes can lead to
breast pain, a fibrocystic breast condition, breast cancer and neck and upperback tightness or pain. This chakra is related to the heart and affects all of its
functions: the circulation of blood, the volume of blood, lungs, tension, blood
pressure problems, cramps, spasms and sometimes cancer. In kriya yoga, the practices of uddiyana bandha and kumbhaka are
recommended. These pull the abdominal muscles back towards the spine
and push the pranas towards the heart. They nourish and strengthen the
vibrations of the heart chakra, clearing blockages. Please note that kriya yoga
exercises should be done under supervision. Since the colour of the heart chakra is green, all green crystals such as
malachite, green aventurine, green tourmaline, peridot, jade and seraphinite
will help. Pink is also associated with love and compassion, and pink stones
such as rose quartz, kunzite, morganite and watermelon tourmaline will also
assist. Recently, moldavite (a kind of meteorite) has become popular for the
heart chakra, as it is consider ed to be a stone of transf ormation. The element associated with the heart chakra is air, which is represented
by the leaves of plants. Our favourite essential oil for the heart chakra is tulsi
or holy basil, typically a revered plant in India that promotes detachment. This is why the plant is placed outside the house and worshipped. Devotees
following krishna consciousness wear tulsi beads, which are made from the
stems, and use the beads for chanting. The tulsi plant was the favourite of
Lord Krishna since it boosts healing of the heart chakra by promoting
detachment. Tulsi leaves are also placed on prasadum (of fering to the gods). The essential oils of peppermint and spearmint are extracted from the
leaves and are very useful for all respiratory disorders; they are one of the
best remedies for asthma. Other useful leaf oils ar e eucalyptus and tea tr ee. Rose oil has the highest vibrations; some people believe the vibrations of
pure rose oil can even reverse breast cancer, though we have not come across
any documentar y proof of that as yet.Vishuddhi (throat)
Guna: sattva
Element: ether
Vayu: udana
Auric layer: etheric template body
Colour: blue
Structural representation: 16 petals
Bija mantra: hum
Developmental age: 28 to 35 years
Main issues: communication, self-expression
Gland: thyroid
Site: hollow of the throat
Sense: hearing
Sense organ: ears
Work organ: mouth
Animal: elephant
Deity: five-headed Shiva
Numbers: 5, 7
Planets: Mercury, Ketu
Zodiac signs: Gemini, Virgo
Essential oils: lemon, bergamot, orange, juniper, sandalwood, geranium, clovesCrystals: angelite, aquamarine, turquoise, cavansite, amazonite, blue calcite,
blue lace agate, larimar
The fifth energetic layer, the etheric template body, is associated with the
vishuddhi (throat) chakra. This chakra corresponds to the cervical plexus of
nerves and controls the thyroid complex and also some systems of
articulation, the upper pala te and epiglottis. This chakra governs our communication ability, both verbal and
physical. Vishuddhi encompasses the five planes of jnana (awareness), thus
bestowing bliss; it’s here we receive communications of divine wisdom,
allowing us to seek knowledge that is true beyond the limitations of time,
cultural conditioning and heredity. Associated with divine will, this chakra is
dominant during the ages of 28 to 35, a phase of life during which we seek
success in all of our endeavours. Our success is the result of our
communication; if we are able communicate well in business and ourprofession we succeed there, and if we are able communicate well in our
personal relationships we make them work successfully. This chakra also
regulates our thought expression processes, which are manifested through
oratory skills. The Sanskrit word ‘vishuddhi’ derives from shuddhi, meaning ‘to purify’;
therefore, this embodies our purification centre. This chakra represents the
higher faculty of discrimina tion and self-expression, and is responsible for
receiving or picking up thought vibrations from other people’s minds. Any
communication received even telepathically can be tested here for
correctness and accuracy. Vishuddhi affects all growth and development of
the physical body, controlling the thyroid and parathyroid and problems of
the throat such as goitre, sore throats, asthma, loss of voice and further
suppression of the e xpression of thoughts. In traditional symbolog y, it is represented as a 16-petalled lotus; the 16
petals are also aligned with the nadis associated with this chakra. Each petal
of the lotus has the Sanskrit letters ‘am’, ‘aam’, ‘im’, ‘eem’, ‘um’, ‘oom’,
‘rim’, ‘reem’, ‘lrim’, ‘lreem’, ‘em’, ‘aim’, ‘om’, ‘aum’, ‘am’ and ‘ah’. In the
pericarp of the lotus is a circle that represents the ether element. Within the
moon shape of the chakra is the vehicle of the bija, a snow white elephant
with a single trunk representing sound and pure consciousness. The seed
syllable of the c hakra is ‘hum’. The presiding deity depicted is a five-headed Shiva, the five heads
representing the five elements in their purest forms. The heads also
symbolise the five aspects of Shiva: Aghora, Ishana, Mahadeva, Sada Shiva
and Rudra. The shakti depicted is Shakini, an embodiment of purity. The
vayu associated with the chakra is udana vayu, which circulates as a vital
force throughout the bod y.There is a particular nadi (energy channel) associated with the vishuddhi
chakra called kurma (tortoise). Once this nadi is activated the practitioner is
able to overcome the desire and necessity for food and drink, as the
practitioner can connect to the divine fluid secreted from a point at the back
of the head called bindu. Therefore, vishudhhi is the legendary fountain of
youth, and once activated spontaneous physical rejuvenation can be
experienced. Imbalances and the tools to heal them
Our throat chakra can be affected by all other chakras, as they all are
somehow influenced by throat chakra function. For example, the muladhara
(base root) chakra is about the physical body and physical stress; when we are
in a physical stress situation we are in a fight or flight mode, which impairs
our comm unication. Most people with thyroid imbalances have sacral or heart chakra
blockages as well. Long periods of emotional stress and the inability to
express impact our sacral chakra as well as the throat chakra. Blockages of
the throat chakra may cause lymphatic congestion in the chin area and sub-
mandibular region, besides affecting the lymph nodes in the front and back
of the ears, leading to tinnitus (ringing in the ears). An inability to express
pain, anguish or trauma affects the heart and throat chakras, impacting
axillary, deep cervical and occipital lymph nodes. This could cause problems
in the heart, br east, upper back, neck and shoulder s.
The manipura (solar plexus) chakra also influences the throat chakra, as
this chakra is related to suppressed anger; this causes a heated liver, which
could make the body acidic and shows on the face as reddishness or rosacea,
especially in


,
from the sacred to the profane. When my father was stationed at the
big army cantonment at Jabalpur in central India, Prime Minister
Nehru came for a one-day visit. It was the early Fifties, and Nehru
was considered the savior of India by us and everyone we knew. The
whole town poured out to greet him. People milled as thick as ants
as far as you could see. Men climbed trees to catch a glimpse of
Nehru’s open jeep trundling through the street, and agile little boys
lled the top branches. I was just seven and had no clear idea why my father and mother
were standing there, mute members of a silence so loud that it was
nearly deafening. But I am quite clear that the crowd was silent, and
as Nehru approached, standing up on the back seat of the jeep with
a rose in his hand, a wave of reverential awe swelled before him. My mother began crying, and as fate would have it, Nehru threw his
rose almost at her feet. No one ran forward. The silence endured,
and my mother slowly walked over and bent to gather her ower. The next day people came to our house to see the rose in its silver
vase, and without fail they could not speak when they laid eyes on
it. What I know now is that their exalted feelings came from an inner
source, not solely from Nehru, perhaps not at all from him. The
crowd participated in a collective reality; they felt an emotion and
let it sprout into independent existence, until it resided  even in a
casually tossed  ower. This does not make their sacred feeling
unreal, far from it. Whenever a ow of consciousness moves up from
the depths of the human spirit, great transformations can occur with
dramatic speed. Tearing down the Berlin wall signaled a new rise of
freedom that was taking place among nations. But what is a nation
except a collection of individuals. Politics is what happens “out
there” in response to shifting mental events “in here. ” The Berlin
wall rst had to come down inside people’s awareness before it
could come down physically. We do not think of political change in this way mainly  because
people are not generally united in their inner perspective. Sometimes, however, a surge of consciousness carries everyone
along. Gandhi  inspired millions of Indians to gather silently as a
means of protesting British rule; they did not do anything other than
stand or sit together for a time, yet that in itself created a sort of
witness very like the silent witness I tell my patients about. Just to
look at your enemy in peace creates a huge moral eect, because he
sees himself in your eyes. The silent witness reects the truth that
he must come to terms with in the end. I do not want to equate collective consciousness only with
emotions or morality; rather, it is the mind we all share beneath thesupercial layer of our indiv idual minds. This shared mind creates
our shared world. Therefore, the world is a map of all that people
agree to be real, with the exclusion of all that they agree to be
unreal. The reason that seemingly impossible things are surfacing
again in our culture after their long sleep is that our collective
consciousness has agreed to let them in. A deep censoring
mechanism is losing its powe r over us. When the censor is abolished
altogether, there will be no limit to what can be allowed in, for at
the level of the eld, all possibilities exist in unmanifest form. “You are the sole cause of everything in creation,” a guru assured
his disciples. “All is because you are. ” The statement reeks of the
worst arrogance if we claim that the Big Bang needed our blessing
before it could happen. I don’t think that is what the guru was
saying. He meant that human consciousness and cosmic
consciousness are one. The eld dances and waits for us to join it. It
constantly folds and refolds itself, like an innite wool blanket
tumbling in a dryer at innit e speed. Under these conditions, every
point in the universe is everywhere at once, sharing in the
omnipotence, omnipresence, and omniscience of the whole eld. Everyone has a right, then, to consider himself the center of the
cosmos, holding untold powers in his hands. What the Twins Could Do
Any ability to command nature is called a siddhi  in Sanskrit. The
word means “power,” and it refers to powers that have been
perfected in consciousness. Healing the sick is a siddhi, and like the
supernatural feats that yogis are supposed to be able to perform—
ying through  the air, turning invisible, reading the past and future
—the key to mastery is a shift in awareness. A person  suddenly
knows how to do something  impossible, as simply and easily as I
know how to lift my arm. A shift in awareness does not require force. A person who has
achieved the level of consci ousness where siddhis are natural can
breathe change into things as softly as you or I wish and dream,
using no more energy than it takes to stir a thought. The basicprinciple here is that reality is dierent in dierent states of
consciousness. If I see a tree in my dreams, I can jump over it or
make it turn blue or y over it into the sky. What gives me such
powers is the dream state. If I had no other state of awareness to
compare it to, the dream state would constitute the only reality I
know and accept as valid. On waking up, I nd that I cannot jump over a tree anym ore, but
why not. According to the rishis, what holds me back is not the tree
but the arriva l of waking-state consciousness. It has propelled me
into a world that obeys dierent laws of nature. “You think that a
dream tree is inside your head,” a rishi might argue, “while a real
tree is outside you. But this notion can only occur to you after you
wake up. As long as you are in your dream, the tree seems to be
outside you, just as it is in a waking state. In truth, what you take to
be the only ‘real’ tree should be called a waking-state tree. If you
cannot jump over it, perhaps you need to wake up from waking. Then you would discover that this tree, too, was in your head. ”
A siddhi seems particularly  amazing when it crops up among
people whose minds lack ordinary abilities, much less extraordinary
ones. In his much-praised essay “The Twins,” Oliver Sacks describes
two brothers, identical twins, who were able to perform prodigious
feats of mental calculation, despite the fact that they repeatedly
tested with IQs no higher than sixty. When Sacks rst met them in
1966, the twins were in their mid-twenties and already mildly
famous. In appearance they resembled a grotesque Tweedledum and
Tweedle-dee—equally rotun d, with thick glasses, bobbing heads,
rolling eyes, and various uncontrollable tics and twitches. Although the twins lived in a private mental world closed to
outsiders, Sacks found them pathetically eager to launch into one of
their “routines”:
The twins say, “Give us a date—any time in the last or next
forty thousand years. ” You give them a date, and, almost
instantly, they tell you what day of the week it would be. “Another date. ” they cry, and the performance is repeated. They will also tell you the date of Easter during the sameperiod of 80,000 years. … Their memory for digits is
remarkable—and possibly unlimited. They will repeat a
number of three digits, of thirty digits, of three hund red
digits, with equal ease. The literature on idiot savants is vast; the twins’ astonishing
talents do not make them unique. Instead, they fall into the well-
studied class of “mental calculators,” which includes people, both
retarded and normal, who can recite from memory the number p to
3,000 decimal places, or tell you how many cubic inches there are
in a solid measuring 7,345,278 yards on one side and 5,478,234
yards on the other. (One eight-year-old savant was posed such a
problem and instantly replied, “Do you want the answer backwards
or forwards. ”)
But, to my knowledge, Sacks is the rst observer who had the
insight that the twins were not calculating at all—they were seeing
numbers. Their minds rumm aged in the land of numerals the same
way we rummage for old faces in our memories, but with amazing
precision, clarity, and speed. The argument Sacks makes is simple. On their own, the twins could not perform basic arithmetic. Adding
four plus four baed them, and it was only after years of training
that they could reliably make change in order to ride the bus. The
standard explanation for “calendar idiots” is that they have
memorized a shortcut, a special mathematical formula or algorithm,
that is programmed to give dates