 to input —and to what has been put into it previously. There is a
famous acronym used by computer techs: GIGO. It means, “Garbage In, Garb age Out.”
Your mind operates in exactly the same way. It responds automatically to what you put
into it —and if what you put into it is faulty data (that is, not based in Observed Reality or
Ultimate Reality), your mind will come to faulty conclusions.
Now,  if you base your response  on such conclusions, you could be preparing yourself for
a journey to emotional hell. (Which is where you might be right now.) You could find
yourself embroiled in thoughts having nothing to do  with what is true. And it won’t eve n
matter to you —because you will not know  that your thoughts are not true.
Until you do.
That’s what this conversation is all about. What we are up to here is repeating,
repeating, repeating the same thing; inputting, inputting, inputting the same data. Yo ur
mind does  respond automatically to what you put into it —so what this book is about is
putting into your mind what you want it to respond to automatically.
I just said, if what you put into your mind is faulty data (that is, not based in Observed
Reality  or Ultimate Reality), your mind will come to faulty conclusions. The reverse is also
true. If what you put into your mind is accurate  data (that is, based in Observed Reality or
Ultimate Reality), your mind will come to accurate conclusions. This will eli minate all
manner of grief and anguish, turmoil and suffering, anger and fear from your life.
So keep up with me now. As my mother used to say, “There’s a method to my madness.”
This is all going to start coming together very quickly and you’re going to se e the elegance
of the design, the perfection of how this all fits into one pattern, as you deal with the
changes you are having to face now.
(If you have some questions, or there’s something you’d like explained a little more fully,
I invite you to go at a ny time to www.ChangingChange.net  and see if you can find out what
you need to know. Remember, this is a joint exploration. This is not like most books... read
it and “get it” or not. This is a new kind o f literature. This is living  literature. So for heaven’s
sake, don’t plow ahead here if your head is spinning and you need some help right now.)  Your thoughts create your emotions. We’ve now firmly established that. This means that
you are creating your emotions. This is another very important piece of information. I can’t
say it enough.
Most people don’t think they create  their emotions. They think they just have  them. Like
snowflakes or raindrops, they fall out of the sky. People ofte n say that they were just
overcome  by emotion.
In fact, emotions are chosen. The mind decides  to feel a certain way. Emotions are an Act
of Will.
Wow, that’s tough. That’s a tough one. That’s very difficult for people to accept. You
accept this and suddenl y you’re responsible for everything; for how you feel, for how you
act with others as a result of how you feel... so when people hear this, they look for an
“out.”
(“There must be some  way in which I am not responsible for how I’m feeling. I mean, I
can see that I’m responsible for what I do with my feelings, but my feelings themselves?
C’mon!  I can’t be responsible for that. I feel the way I feel, dammit, and that’s just my truth.”)
Have you ever told yourself some version of that? Yet the human race ca n never evolve
until we see the role we all play in the creation of our emotions. So I will repeat: emotions
are chosen. The mind decides  to feel a certain way. Emotions are an Act of Will.
Now I will concede this much: your mind does what it does so fast  that it can seem  as
though you have no control over your emotions.
Your brain works faster than the fastest computer ever manufactured. (That may not be
true in a few more years, but it is still true today... I think.) Your mind moves you very
quickly i nto an emotion based on the thought it has formed. This is what is meant when
people say, “I was very moved.” Indeed they were. Thought is energy, and your mind’s job is
to move that energy into motion  (E+motion).
Since this happens so doggone fast, so lightning  fast, it becomes crucial that we know,
ahead of time, the answer to what has now become the central question: What generates
the thought that creates the emotion? Where does the thought come from?
If you can figure that  out you will have gone a long  way toward being able to change
your thought about something. And if you can change your thought about something, you
can create a different emotion around it —which will produce a different experience of it.
As fast as the mind works, it still works only on the data it is working with. Garbage
in/garbage out.
Bingo.
Bingo!
Because producing an experience different from the one you are now having is precisely
what you want to do. I promised  you that this was all going to get back around to you, to
what is h appening with you, right here, right now.
So... what creates a thought that creates an emotion? Where does a thought come
from? It comes from your inner truth. And where does your inner truth come from? It
comes from your prior data. So, knowing this ahead of time, can we change a thought that is
likely to produce an unwelcome emotion before it produces that emotion?  Probably not. Maybe, in some rare instance, but in most cases, probably not. Because it
happens too fast. It all happens so darned fast. Even knowing ahead of time why  it’s
happenin g cannot stop it from happening before you know it. (I meant that literally!) Not
unless you’re a true Master. Not unless you’re His Holiness, the Dalai Lama or somebody.
(And I’m not making fun of him. He really is a Master. But how many are there like hi m?)
So what’s the point of all this... what’s the use of us discussing this, exploring all this,
examining this every which way from Sunday...? Fair question. A really, really, really  fair
question. Such a fair, and important, question that it feels  like this might be a good time,
before plowing right ahead, to give yourself some
Breathing Space
Breathe into what you’ve just read, then... decide now if you want to go on, or rest with
it for a while and meet with me here later....
If you’re ready to go on, drop down to...
IT’S AFTER, NOT BEFORE
The point of everything I’ve been telling you here is that, while you may not be able to
use it to control your thoughts ahead  of time, you now have an extraordinary tool, a
powerful, powerfu l device, with which to change your thoughts after the  fact. Indeed,
almost instantly  after the fact. And that is nearly as good as doing it ahead of time.
Think about it. If you could have changed most of the thoughts that created the negative
emotions th at you have had in the past twenty years within minutes, or even seconds, of
having them, transforming them on the spot  into something much more positive and
healing, wouldn’t you have loved to have been able to do that?  I mean, do you think that
would hav e changed some important moments in your life, or what...???
Now think about this for your future —or even for the present moment in which you are
now living. If you could transform negative emotions into positive emotions right now, and
every day for t he rest of your life —even if you did it after you first felt  the negative
emotion —wouldn’t that be a wonderful gift?
I promised you at the outset —and I meant it when I promised —that when you’re
through here you’ll be able to change Fear into Excitement, Wo rry into Wonder,
Expectation into Anticipation, Resistance into Acceptance, Disappointment into
Detachment, Enragement into Engagement, Addiction into Preference, Requirement into
Contentment, Judgment into Observation, Sadness into Happiness, Thought into  Presence,
Reaction into Response, and a Time of Turmoil into a Time of Peace.
I didn’t say you would never have  fear, never have  worry, never have  disappointment or
sadness or turmoil. I said that you would be able to change them. And you will be able to.
You’ll be able to change them fast. As fast as they arise. You can watch them come up, and
you can change them as fast as they appear.  Or you can take your time with it. You can, as spiritual teacher Mary O’Malley suggests,
just look at them with simple c uriosity, and observe how


 three search words, Lourdes
levitating Host, yo u can watch a filmed miracle that occurred in
Lourdes, France. As one informed online commentator explains it:
In 1999, during a Mass celebrated by Cardinal Billé,
then archbisho p of Lyon, the Host began to levitate just
above the paten [the plate us ed for Eucharist] from the
moment of the epiclesis  u ntil the eleva tion. The prodigy
was filmed for broadcast an d a clip of it is making its
way around the internet. At the time, the French bishops
decided to keep it quiet. Recently, it was brought to the
attention of a cardinal in th e Curia, who took it upon
himself to verify the origin of the clip and ask the
current archbishop of Lyon for the position of the
French bishops on the matter. This cardinal in turnpassed it on to  the Holy Father. He is concerned that
certain bishops were too quick to put the lid on what
seems to be an authentic sign.
The existing video is blurry, but it shows what the commentator
describes. During this Mass a large Host was used, about  the size
of a dinner pla te. The levitation, which lasts several minutes, ends
with th e elevat ion of the Hos t, when the archbishop lifts it up to
display to the congregation. The levitation, if that is wha t we are
seeing, raises the Host only an inch or two into the air.
I d on’t know w ho is in a position to rule the footage rea l or a
clever d igital h oax, but for m e the issue isn’t about mirac les. It is
about what human beings ar e willing to allow into the acceptable
picture of reality. To date, millions of people have seen the video
of t he levitating Host, and their responses cover the spectrum.
Most people I know are momentarily impressed; others question
the blur ry imag es. A few get a strange expression on their faces, as
if th ey were H oratio and Hamlet had just said, “There a re more
things in heaven and earth, Horatio, / Than are dreamt of in your
philosophy.”
You co uld say that Hamlet is accusing his friend of not
dreaming deep ly enough. Miracles are similar reminde rs. The
levitating Host may be explained away one day—after all,
antigravity exists in theoretic al physics. It might be exposed as a
fraud or simply sink into the morass of forgotten experience. Even
so, something important happened. A bit of strangeness was
allowed to enter our collective dream. It takes only a spark to burn
down a  forest. You never kn ow which strange bit will dispel our
collective dream.
The time for waking up never grows short. Waking up takes you
beyond the bounds of time. Yet it’s hard not to feel the pressure of
disaster the closer it approac hes. There is such a thing as a storm
so powe rful it occurs only on ce every five hundred years, but by
the reckoning of meteorologists, twenty-six such storms have
occurred in the past decade. If we are going to make cosmic
consciousness matter, we cannot wear rose-colored glasses. Those
storms, and the human misery they generated, were allowed intovirtual reality.  Many things have entered virtual reality to make
life nightmarish.
The average person isn’t prepared to accept responsibility for
the spell/dream/illusion we are entangled in. The accumulation of
greenhouse gas es can be explained as divine retribution, or as the
outcome of a series of very  unfortunate events, or as human
imperfection screwing up one more thing. Self-destruction is part
of our nature, but self-creation is infinitely more powerful. By
waking up, metahumans can make right what humans ha ve done
wrong. Waking  up happens o nly one person at a time. Reality isn’t
a numb ers game. It’s a one-player universe, and you an d I are
enough to move creation itself.One purpose of this book is to demystify the process of
waking up. The direct path i s meant to be effortless and natural.
The only uncertainty is time—people who want to achieve higher
consciousness all begin at a different place, and this makes a
difference. I’ve found in my own experience that desire is a
powerful incentive no matter  where you start from. If you really
want to learn something—a new language, French cooking, rock
climbing—the process becomes enjoyable. The better you get at
learning, the more enjoyable it is.
Unlike those things, however, waking up isn’t a skill. There’s no
set of rules or  guidelines. Even finding a teacher is fraug ht with
missteps. How does a teacher prove that he’s awake? But every
culture that believes in higher consciousness has, over time,
developed a setting for this special kind of learning, suc h as an
Indian ashram or a Zen Buddhist monastery.
These settings fit into the context of each culture. If you don’t
happen to belong to the culture, however, and you’re viewing
these settings from the outside, ashrams and monasteries look
alien and exotic. Yet there’s no proof that a special setting is
mandatory. Af ter all, the process of waking up is abo ut self-
awareness. No  one can teach you to be self-aware. No one needs
to. Con sciousness already includes self-awareness. I’ve been
arguing in this book that existence is  consciousness. In other
words, you were born with the tools to become more self-aware.
It’s just a matter of applying them.
In the process of waking up, n o special lifestyle is required. You
live as you’re living now, by being aware of the world “ou t there”
and the  world “in here.” The  only thing new is that you relate to
both wo rlds using new assumptions. You assume that the “real”
reality isn’t the same as virt ual reality. You assume that you are
whole at the le vel of the true self. You assume that the true self
offers a better way to live, a more conscious way but also more
creative, open, relaxed, accepting, and free.
Assumptions a ren’t the same as truth or facts. They need to be
tested, which is the purpose of this section. You are asked toexperiment on yourself, spen ding time every day for a month to
find out if the direct path works. It’s a fortunate time to seek
higher consciousness. Stripped of religious trappings and the fog
of m ystery, consciousness h as entered a new phase as  a full-
fledged researc h topic, studied by psychologists, psychoth erapists,
biologists, philosophers, neuroscientists, and even physicists.
This explosion  of interest makes for a better setting, in  fact,
than traditional ashrams and monasteries. You can be fully
engaged in everyday life while placing your deeper attention on
waking up. It’s a little odd th at someone must learn to w ake up,
but that’s the result of living  so long with the conditione d mind.
Convinced that the spell/d ream/illusion is real, our  minds
conform to it. Waking up happens by dismantling the conditioning
that kee ps us trapped in mental constructs. When those co nstructs
begin to fade away, waking up is the state we arrive at.
Arriving there is unpredictable and totally personal. It’s best to
set out with an open mind and no expectations. Just adopt the
attitude that waking up is real; other people have done it f or many
centuries, and the only requirement is self-awareness.
A  D a i l y  P l a n
The lessons in this section are set up to be as flexib le as
possible. First there’s an axiom or insight for the day. It is followed
by a brief expl anation, and then an exercise. Read the axiom and
explanation at least once, although several times throughout the
day is better, so that your att ention is drawn back to the theme of
the day. The exercise should be done as often as it takes fo r you to
feel tha t it really sank in—one  to three times separated throughout
your day should do it. Finally, space has been left for you to
journal about your experien ce. Even better would be to keep a
separate journal devoted to waking up.
Is a  month en ough time to completely wake up? I sinc erely
doubt it, but some people have been known to open their e yes one
morning, look around, and know with certainty that they haveawakened. Others gradually change inside and slip into higher
consciousness almost without noticing that the change has taken
place—it becam e second nature over the years. In all likelihood
you will get th e most out of repeating these lessons, goi ng back
when you feel the desire to reengage with the learning process.
There a re degr ees of being a wake, just as there are skill levels in
learning a new language, French cooking, or rock climbing.
Reinforcing your awakened state is part of the process.
The lessons get longer as the  month goes on, not because


bringing	your	feet	toward	your	buttocks.	Grasp	your
outer	ankles	with	your	hands	if	possible,	or,	if	not,	energetically	press	your
ankles	and	feet	toward	one	another.	Keep	breathing	deeply	as	you	press	your
knees	toward	each	other	into	the	midline	and	your	heels	back,	gradually
increasing	the	opening	of	your	chest	and	heart.	Rock	gently	if	that	feels	natural.
Breathe	for	at	least	five	breaths.	You	can	repeat	up	to	three	rounds.
BEST	TIME	TO	PRACTICE:
	Mornings	and	afternoons	are	ideal,	as	backbends	can
feel	too	stimulating	in	the	evening.
OTHER	TIPS:
	Be	patient	and	do	not	overstrain	or	try	to	bend	too	deeply	before
your	spine	is	ready.	Keep	your	legs	really	active	and	strong	in	this	pose	and
avoid	contracting	your	buttocks.NĀVASANA
	(BOAT	POSE)
BENEFITS:
	This	core-building	pose	supports	digestion	as	well	as	detoxification
through	the	kidneys.	It	also	tones	and	firms	the	hips	and	thighs	as	well	as	entire
midsection.
DESCRIPTION:
	Sit	on	your	mat	and	place	your	feet	and	bent	knees	together.
Hold	the	backs	of	your	knees	or	thighs.	Lean	slightly	back	and	strongly	engage
your	core.	Keep	your	spine	tall	and,	depending	on	what	feels	comfortable,
either	leave	your	feet	on	the	mat,	raise	your	heels	to	the	height	of	your	knees,	or
slowly	stretch	your	legs	out	straight.	In	any	case,	reach	your	arms	forward	so
they	are	straight	at	the	height	of	your	shoulders.	Maintain	the	pose	for	fifteen
to	twenty	breaths.BEST	TIME	TO	PRACTICE:
	Any	time	of	the	day,	but	as	suggested	for	your	entire
practice,	this	pose	in	particular	must	be	practiced	on	an	empty	stomach.
OTHER	TIPS:
	For	added	detoxifying	benefit,	try	adding
Bhastrika
	breath	(
this
page
)	while	in	this	pose.SETU	BANDHA	SARVANGASANA
	(
BRIDGE	POSE)
BENEFITS:
	This	highly	effective
asana
	is	both	therapeutic	and	beneficial.	It
stimulates	the	thyroid,	balancing	your
metabolism,	aiding	digestion,	and
relieving	menstrual	symptoms.	At	the	same	time,	it	calms	the	mind	and	opens
the	spine,	chest,	and	heart,	reversing	the	forward-bending	motion	most	of	us	are
in	all	day	while	at	our	computers	and	on	our	phones.
DESCRIPTION:
	Lying	on	the	floor,	bend	your	knees	and	place	your	feet	flat	on
the	ground.	Position	your	heels	hip	width	apart,	directly	under	your	knees.	Be
sure	your	feet	are	facing	straight	forward.	Press	your	palms	into	the	floor	and
slowly	lift	your	hips	and	lower	back	off	the	floor	to	a	comfortable	level,	ideally
to	the	height	of	your	knees,	as	you	root	your	feet	down	strongly	into	the
ground.	Stay	in	this
pose	for	five	breaths	or	more.	To	come	down,	gently	lower
your	hips	down	to	the	mat.	This	can	be	repeated	for	one	to	three	rounds.
BEST	TIME	TO	PRACTICE:
	Any	time	of	the	day;	as	this	is	a	mild	backbend,	it
may	not	be	as	stimulating	in	the	evening	as	other	backbend	variations.
OTHER	TIPS:
	To	enhance	the	benefits,	try	slowing	down	your
Ujjayi
	breath
(
this	page
)	even	more	while	in	this	pose.PASCHIMOTTANASANA
	(
SEATED	FORWARD	FOLD)
BENEFITS:
	Besides	massaging	the	internal	organs	and	aiding	digestion,	this
forward-bending	pose	calms	anxiety	and	soothes	your	nervous	system.	Taking
action	to	destress	regularly	is	important	to	maintain	your	Radical	Beauty.
DESCRIPTION:
	Start	with	your	legs	out	in	front	of	you,	heels	flexed	and	big
toes	pointed	upward.	Inhale	and	reach	your	hands	up,	with	your	arms	at	the
sides	of	your	ears	to	create	length	in	your	spine.	As	you	exhale,	lean	forward
from	your	hip	joints,	creating	as	much	length	as	possible	by	stretching	your
arms	forward.	You	may	not	come	anywhere	close	to	your	legs,	and	that	is	okay.
Do	not	force	this	at	all!	It	takes	a	while	to	open	up	your	hamstrings	and	other
leg	muscles.	You	can	rest	your	hands,	fingertips,	or	forearms	down	on	the	mat
for	support.	You	can	also	grab	on	to	the	outside	of	your	calves.
BEST	TIME	TO	PRACTICE:
	Any	time	of	day;	forward-bending	poses	such	as	this
one	are	great	whenever	you	feel	stressed	or	overwhelmed.
OTHER	TIPS:
	For	a	very	safe	and	comfortable	version,	you	can	bend	your	knees
deeply	so	that	your	chest	touches	your	thighs	and	then	start	to	wiggle	your	hips
back	as	long	as	your	chest	and	thighs	keep	touching,	which	will	help	protect
your	lower	back.	Pause	at	your	“edge,”	never	overstraining,	and	breathe.	To	exit
the	pose	gently,	press	back	up.JANU	SIRSASANA
	(
HEAD-TO-KNEE	FORWARD	BEND)
BENEFITS:
	This	is	a	great	pose	to	stretch	and	stimulate	your	internal	organs,
particularly	your	liver,	kidneys,	and	intestines.	This	pose	helps	calm	the	mind
and	relieve	anxiety	and	stress.
DESCRIPTION:
	Sit	on	the	floor	with	your	legs	straight	in	front	of	you.	Inhale,
bend	your	left	knee,	and	draw	your	heel	back	toward	your	groin,	pressing
against	your	inner	right	thigh.	Keep	your	right	leg	straight	with	your	right	foot
flexed.	Stretch	both	arms	up	overhead,	then	exhale	and	twist	your	torso	slightly
to	the	right,	lining	up	your	navel	with	your	right	big	toe.	Start	to	stretch	your
arms	forward,	lengthening	your	spine	forward	as	much	as	possible	and	bringing
your	hands	down	to	the	mat	on	either	side	of	your	leg	for	support.	Eventually
you	may	be	able	to	clasp	either	side	of	your	right	foot.	To	exit,	gently	bring
your	torso	back	up.	Straighten	your	left	leg	and	repeat	on	the	other	side.
BEST	TIME	TO	PRACTICE:
	You	can	practice	this	pose	on	or	next	to	your	bed	or
at	the	end	of	any	exercise	session	or	yoga	practice	to	increase	flexibility,	reduce
tightness,	and	return	to	balance.
OTHER	TIPS:
	If	it’s	really	hard	to	find	traction,	try	wrapping	a	towel	around
your	flexed	foot	and	gently	pulling	back	with	both	hands.HALASANA
	(
PLOW	POSE)
BENEFITS:
	This	is	a	wonderful	pose	to	increase	circulation	and	proper	blood
flow	for	an	all-around	beautiful	glow.	It	calms	the	central	nervous	system	and
aids	with	stress	and	anxiety,	while	boosting	digestion	and	removing	mucus	and
congestion.
DESCRIPTION:
	Lie	flat	on	your	mat	with	your	arms	beside	you	and	your	palms
facing	downward.	As	you	inhale,	use	your	abdominal
muscles	to	lift	your	feet
off	the	floor	and	sweep	your	legs


 and unstable behavior. For example, attracted by
mutually-shared weaknesses, such persons often join to
gether to form groups which antagonize society, as in the
case of the motorcycle gangs.
Disturbed or neurotic individuals often appear at our Insti
tute, seeking help. Frequently we find two contributing fac
tors present: deficient moral discipline during childhood,
and a lack of religious worship at home. It is my belief that a
child needs to be taught, both at home and at school, what is
good behavior and what is not and to be praised or scolded
accordingly. Children disciplined in this way tend to develop
greater self-control than those who are not. Furthermore, if
they are taught that God helps the good and punishes the
bad, they tend to unconsciously refrain from bad conduct in
adulthood.
Only those who can exercise self-control can achieve men
tal stability and maintain a proper balance between the con
scious and unconscious realms of the mind. Without this bal-35
ance, spiritual advancement through concentration and
meditation practice is impossible. Thus, yama and niyama
are indispensible prerequisites for advanced yoga practice.
Yama
The Yoga Sutras state that yama has five aspects: non
violence, truthfulness, non-stealing, continence, and non-
greed.
Non-violence: Violent behavior usually arises when emo
tions such as hatred and the greed for power cannot be con
trolled. The self-accusation and guilt that remain in the un
conscious as a result of violent behavior disturb the balance
of the mind and inevitably impede spiritual advancement.
Furthermore, non-violence is essential for the maintenance
of peaceful co-existence within our society.
Truthfulness: Truthfulness and sincerity help generate a
stable and tranquil mind, and contribute to harmonious so
cial relations.
Non-stealing: Stealing naturally results in social censure,
and also has deleterious effects on the mind and body of the
perpetrator.
Continence: Next to the desire for food, sexual desire is
the sirongest human appetite. By abstaining from sexual re
lations for specified periods during spiritual practice, one
may develop the ability to control instinctive desires. This
fosters calmness.
Non-greed: Acquisitiveness is one of man's strongest in
stincts; its control contributes to both inner tranquility and a
peaceful society.
The Yoga Sutras state the observance of yama also gener
ates certain siddhis (spiritual powers). For example, if a man
practices non-violence, his enemies will disappear, evil men
will abandon their weapons, and lions will pass by him with
out attacking. One who is established in truthfulness will
find his wishes fulfilled spontaneously. Similarly, when the 36
wholehearted observance of non-stealing is perfected,
wealth will spontaneously accrue from unexpected sources.
Continence generates energy. After five or ten years of medi
tation practice coupled with continence, the adept is able to
transform sexual energy into spiritual energy (ojas). This in
turn produces telepathic and psychokinetic powers, as well
as enhanced mental and physical health. Finally, the com
plete extinction of greed is said to generate the ability to per
ceive one's past and future lives. Past, present, and future are
clearly reflected on the mirror-like surface of a serene, im
mutable mind.
Niyama
According to the Yoga Sutras, Niyama also has five as
pects: purification, contentment, mortification, recitation of
sacred sounds, and worship of divine beings. These prac
tices are related to one's personal conduct, in contrast to the
social morality which is the basis of the yama observances.
Purification: Both mind and body should be made pure.
Yogis bathe three times a day to maintain physical cleanli
ness; for mental purification, various means are employed.
One method is to rejoice when others feel joyful and to feel
their sorrow as one's own. This gradually expands the range
of one's emotions and makes the mind pure and free. Regu
lating the breath through pranayama exercises is also impor
tant. The function of the heart consequently becomes quieter
and more relaxed, and the mind is no longer easily excited by
external stimuli. Concentration on the anahata and ajna
chakras is also a very effective method to purify the mind.
This practice cultivates the quality of serenity (sattva). In
yoga, three qualities of life (the "three gunas") are
posited: Tamas (inactivity, inertia, indolence), rajas (activity,
passion), and sattva (serenity, calmness, knowledge). When
the sattva guna gains dominance over the other two, a
shining white light is experienced extrasensorily, and peace
ensues. 37
Contentment: This is satisfaction with the basic necessi
ties of life - the absence of desire for superfluous things.
Once a person realizes that everything he has - his body, his
mind, life itself - is granted by God, that in effect he owns
nothing, he experiences deep gratitude. This results in un
equalled tranquillity of mind.
Mortification: The appetite, one of the strongest human
instincts, may be overcome by fasting. A weak mind may be
strengthened by various forms of asceticism. For example, in
Japan water asceticism - dousing oneself with buckets of icy
water in midwinter, or standing under a waterfall - is widely
practiced. Fasting and water asceticism facilitate the
emergence of the superconscious by slowing the body's
metabolism and quieting the areas of consciousness related
to bodily functions.
The Recitation of Sacred Sounds: Chanting scriptures,
mantras, and other sacred sounds which reveal aspects of
the Divine is an extremely powerful practice. At first the
practitioner is conscious of sound as it arises in his throat; as
the awareness deepens, his consciousness becomes increas
ingly clear and unifies to become the sound itself. The mind
is purified and becomes tranquil.
Worship of Divine Beings: This refers not to the Ultimate
Being, but rather to divine spirits who have their own in
dividuality. The essence of these deities is Purusha, the
universal consciousness of True Self. In this world of karmic
ties, purusha can only exist in a stained, impure form, but
divine beings dwell in its pure state, enjoying complete
freedom beyond the confines of time and space. They are the
spiritual guides of yogis and their gurus; through their
visualization and worship, the seeker's mind becomes calm
and clear. Superconsciousness and psychic powers are
bestowed, and direct encounters with divine beings become
possible.
The observance of niyama has many benefits. Through
purification of mind and body, sattva (tranquility, peace, 38
wisdom) pervades the devotee's being. He acquires the abili
ty to concentrate and control his sensory organs. Moreover,
an intuitive power is bestowed upon him enabling him to
distinguish between higher dimensions of the mind, which
are still subject to the laws of karma, and purusha, which
transcends karma. Through the practice of contentment (the
absence of material desires), one experiences the higher
world that supports our lives, enjoying peace of mind and
superlative happiness. Through the practice of mortification,
psychic abilities - both physical and mental - are bestowed.
Through the recitation of sacred sounds one is able to en
counter divinity. Through the worship of omnipotent, pure,
divine beings, one can enter the peaceful, transcendent state
known as non-differentiated samadhi.
The purpose of yama and niyama, then, is to prepare the
mind for spiritual enlightenment. Yama stabilizes the mind
in the realm of social behavior, and niyama purifies it by
minimizing worldly, outer-directed activity. Although it may
sound like conventional moralistic preaching to advocate
good behavior and abstention from evil conduct, yama and
niyama are actually practical necessities for one who en
gages in spiritual practice. II
Yoga Asanas
Many people associate asanas with physical exercise and
vigorous movement. This is a misunderstanding, however,
for the actual meaning of asana is "posture" - a stationary
pose in which mind and body are relaxed and composed.
Physical exercises generate physiological effects on the
muscles and bones, while the purpose of yoga asanas is to
foster mental and spiritual - as well as physical - health.
Certain external differences are obvious. For example,
physical exercises often include quick, sharp movement ac
companied by rapid, even violent breathing. Asanas, on the
other hand, are practiced with gentle movement, deep
respiration, and pointed concentration. They are maintained
for several breaths before a slow return to the starting posi
tion. Undue strain is unnecessary. Through the asanas the
functions of the internal organs and muscular and nervous


.
. '2. "Millions of persons will be infected by parasitic diseases o~er
the next 20 years and medici'"'e will not be able to do anythtng
about 1t, due to the developmeru of drug-resistant bacteria and
germs." -Mr. N. G. Candan, The Director General of the World
Health Organisa~ion.
This expert opinion on the present state of modern medicine
clearly conveys that allopathic medicine cannot cure 'killer'
diseases. In such a state of affairs, it is only uirne therapy that can be
a sure cure for them.
After knowing the verdict of the experts, it is worthwhile to know.
and understand some important-opinions of worthy and wise men.
1. Shri Hansraj Hans is a prectitioner of urine therapy and is. its
good propagandist too. He himself has experimented on auto-unne
and could cure his gout, and other minor diseases to a great exte~t.
He could find it a great purifier c1f the whole body. He could get nd
of his constipation too. He use? it in place of a soap and as ·
tooth-cleaner too! So he opin~s that auto-urine ~serves man_y
purposes for him-as eye-drops, as·'both-cleaner, as soap to clean h1?
body and hair and is a pain-killer to him in many a way!
2. Shri Kakasaheb Kalelkar says that like auto-urine there was
mentioned auK>-perspiration in ancient yoga-literature whereb:
perspiration due to exercise shoul.d. be. so _much massaged that 1t
wou~d dry on the skin. Auto-blood I~JectiOn IS a well-known.method
today used for certain diseases. Similarly auto-urine c~n well_~ a
logical therapy. He suggests, too, that like homoeopath1c med1cme,
urine-extract may be tried and its essence in very minute and subtle
doses of various potencies can be a subject of research.
3. Shri Balakoba Bhave, brother of Shri Vinoba Bhave, states that
urine therapy is a wholesome therapy and is very useful in having
self-help in the field of medicine. 208 : AUTO-URINE THERAPY
4. Shri Santabalji considers urine therapy to be a buon of nature
and a blessing bestowed by God on man.
5. Shri Dinubhai Joshi, an advocate of Bombay High Court,
discloses that may an educated and even judges have cured them
selves by urine therapy. The State Governments should open up a
new departmell( for the propagation of urine therapy and should
appoint a minister for its task. Only by such steps· Government. can
provide ary e:->sy and free therapy to the poor and the people at large.
· 6. The last but not he least, there is an ancient verdict on urine_
therapy in' Southern Shaivaganga "Tirumandiram" (Stanza 830)
which describes human urine as a divine and most powerful
medicine. God Nandi has shown this sure-cure of (111 diseases. The
truly wise person considers urine as the best of all cures. Its prowess
is indescribable.
· All these opinions are worth considering with a detached mind. It
can be seen that almost all religions, all ancient Indian sects
including the jains and the Buddhists have considered urine cure to
be. a sure cure. Even t-Oe modern researchers are als'o slowly but
unreservedly approving the sterling qualities of auto-urine. All these
opinions and verdicts are good eye-openers. PART;V
SOME RECENT SUCCESSES CHAPTER I
BAD COLD AND COUGH
By Hansraj Hans
It was early 1977, january 20, when I met the learned lady
Yashodharaji, her erudition and Spartan devotion to health care
were delightful. Incidentally, I had occasion to ask her to try
.auto-urine daily as a necessary regimen for making the body healthy
and strong. She was th~n 30. It would be an advantage to listen in
her own words to the account of her recovery :
(i) 111 was a chronic patient ofbad cold. Gradually it grew and
doctors diagnosed T.. B. For nine long months' I underwent
allopathic treament. Hundreds of injections, tablets, capsules,
mixtures, etc., were administered. The body grew heavy but there
was no sign of the ailment growing light. Ayurvedic medicines·and
the nature cure rituals proved futile.-Coughing up of blood· an,d
phlegm from the throat could not be stopped. ·
The veteran Acharya Tulsiji sent me to Momasar in 1976 for j '.
auto-urine treatment. For 25 days under the supervision of Bhojraj I
Saricheti a long urine-cum-fast treatment was carried out with great
1. ·,
devotion. There were many ups and downs. But I endured
everything with a do-or~die determination.
For fifteen fasts the coughing bouts at times were of several
hours• duration, accompanied with severe pain but neve• even
contemplated giving up the fast. Cough is Nature•s sure device of
separation and ejection of saturated mucus. ·
On the 20th day I broke my fast Gradually raising my diet from
liquids, to butter-milk and then milk; I began taking bland food. I
practised the Kunjal for several days. Occasion~tlly ~mall spots of
blood appeared in the vomit. After two mqnthi, I re,umed the fast
which continued for 21 days. Enema twice · daily separated and
excreted layers of mucus. After extensive di6ch!rge of phlegrf\ and
mucus I resumed food step.by step. ·
211 212 : AUTO-URINE THERAPY
Blessings from Gurudev, devoted nursing by co-working sisters
and determination of physician -all brought about the happy
atmosphere that became conducive to my successful fight against
the hardships. Long accumulated foreign matters in the body were
evacuated on by one and in the same measure I was restored to my
health.
I am now fully recovered and have experienced lightness of
body. since my recovery I have never tried any medicine even when
I.a~ occasionally assailed by my old ailment which 1 repel by
d1etary precaution and nature cure.
Gurudev's blessings have lent me such a remedy that 1 can afford
to dispense with doctors and their potions. At last 1 am released
from the long-suffered illness. It is only said of the sadhus that they
are blessed only with their wishes, never with that which is not
wi'Shed."
(2) Sister Siddha Prajnaji's report of her recovery :
"i w.as a bad patient of severe cold when Acharya Tulsiji opened
his tranining centre. The severity rose to such a level that 1 was in
critical condition. I became pencil thin. Nights brought excruciating
aggravation. Ayurveda, f;iomoeopathy, allopathy -all proved futile.
N last in 1976 I ventured to adopt auto-urine therapy of Shri
Sanchetiji with belief and trust. With three days' auto-urine treatment
my cough vanished. I could not pursue the fast owing to extreme
weakness. l switched on to light diet of juices and ragi (F1T) water.
The result was I had eruptions from head to foot and it was
difficult to lie down or even sit. Yet I never lost patience and
endurance. And I was amply rewarded when at long last I was free
fr~m suffering which in fact influenced other sisters in the ashram.
Now in the training centre this effective remedy has been
accepted by all for cold and cough. student sisters have now
accepted this and have gained recovery form the ailment several
times.11 CHAPTER II
DRY COUGH AND OTHER COMPLAINTS
By Hansraj Hans
Shri Manikchand Baradia hails from Dungergarh (Rajasthan)
though settled at Balua-kaliaganj (Dist Purnia, Bihar). Wrong living
in childhood had made him a victim of one illness or the other.
Western medicine gave some temporary relife occasionally. Once a
three-year bout with cough rendered him lighter by several hundred
rupees.
His wife had regained health owing to auto-urine therapy and so
Manikchand,• so agreed to try it and came down to Momasar. His
condition was miserable; He suffered form breathlessness, dry
cough, constipation, excessive hunger with absence of normal
thirst, insomnia, gastric gases and quick fatigue.
Treatment began with fasting. Daily two-hour massage was
given. During fasting he was prey to several complaints like
growing palpitation, eruptions all over the body, dysentery and
vomiting, etc, Shri Sanchetiji assured him


 he was supposed to. Otherwise, suchself-cures will not appear in the medical literature, and we will never learn
from them that these are not instances of good luck, diagnostic errors, slow
growing tumors, or well-behaved cancers.
A GROUP  FOR RULE BREAKERS
After my experience with the Simontons, with the help of my wife,
Bobbie, and Marcia Eager, then a nurse in my of fice, I started a therapy
group called Exceptional Cancer Patients (ECaP) to help people mobilize
their full resources against their disease. We adopted the Simontons’
recently published Getting W ell Again  as a workbook and sent out a
hundred letters to patients. The letter suggested we could help them live
better and longer through the techniques ECaP  would teach them. We
expected hundreds of replies. We thought everyone who got a letter would
tell several other cancer patients and bring them to the meeting. After all, I
thought, doesn’ t everyone want to live? Don’ t many patients go to the ends
of the earth for all sorts of alternative treatments that of fer a glimmer of
hope? I began to get nervous about how to handle the crowd that would
appear.
Twelve people showed up.
That was when I started to learn, firsthand, what patients are really like.
I found there are three kinds.
About 15 to 20 percent of all patients unconsciously, or even
consciously, wish to die. On some level they welcome cancer or another
serious illness as a way to escape their problems through death or disease.
These are the patients who show no signs of stress when they find out their
diagnosis. As the doctor is struggling to get them well, they are resisting
and trying to die. If you ask them how they are they say, “Fine.” And what
is troubling them? “Nothing.”
One evening when I first began to understand this, I happened to be in
the room as one of my partners was discussing treatment with Harold, a
middle-aged colon-cancer patient, and his wife. I could hear his resistance
to every option. Finally I broke in and said, “I don’ t think you really want to
live.”
His wife was enraged. But Harold himself spoke up. “W ait a minute,”
he said. “He’ s absolutely right. My father ’s ninety and senile and in anursing home, and I never want to be like my father, so it’ s perfectly all
right if I die of cancer now.”
At that point the problem changed. It became a matter of getting him to
feel that he could be in control of his life and death, to realize that he didn’ t
have to give up many good years just to avoid the possibility of an
unpleasant end. You don’ t have to be ninety and senile if you can say no to
those who would artificially prolong your life—that is, your dying. After
several days of discussing these issues and considering how he really felt
about his life, Harold was able to go ahead with treatment for his cancer,
and he is well today.
Not long afterward, a psychiatrist friend told me a story that brought
home to me how far the death wish can go. He described one of his clients,
a severely depressed man, who came in one day all smiles. The therapist
asked what had happened, and the patient replied, “I don’ t need you
anymore. I’ve got cancer now.” When I think about such responses, I
sometimes wonder what’ s the point of our search for longevity, when so
many people feel so miserable and helpless that they don’ t want to live.
We must realize the pain most people suf fer, and redefine our goals.
What is healing? Is it a liver transplant or cure of an illness, or is it getting
people to have peace of mind and live life to its fullest? I know
quadriplegics who can say, “Fine,” when asked, “How are you?”—because
they have learned to love and give of themselves to the world. They are not
denying their physical limits but rather transcending them.
In the middle of the spectrum of patients is the majority, about 60 to 70
percent. They are like actors auditioning for a part. They perform to satisfy
the physician. They act the way they think the doctor wants them to act,
hoping that then the doctor will do all the work and the medicine won’ t
taste bad. They’ll take their pills faithfully and show up for appointments.
They’ll do what they’re told—unless the doctor suggests radical changes in
their lifestyle—but it never occurs to them to question the doctor ’s
decisions or strike out on their own by doing things for themselves that just
“feel right.” These are the people who, given a choice, would rather be
operated on than actively work to get well.
At the other extreme are the 15 to 20 percent who are exceptional.
They’re not auditioning; they’re being themselves. They refuse to play the
victim. When acting out that role, patients cannot help themselves, for
everything is being done to them.I get many letters from groups called Aid to Cancer Victims, or some
such title. The first thing I tell them is to change the group’ s name, because
victims by definition do not have the control they need to redirect their
mode of living. In our society, patients are automatically considered
victims. Several years ago Herbert Howe, a former cancer patient and
author of Do Not Go Gentle, appeared on ABC’ s Good Morning, America
to tell how his disease disappeared after he quit standard medical therapy
and took up exercise as an outlet for his anger. Even though he was free of
cancer, his name appeared on the TV screen with the label “Cancer Victim.”
Exceptional patients refuse to be victims. They educate themselves and
become specialists in their own care. They question the doctor because they
want to understand their treatment and participate in it. They demand
dignity, person-hood, and control, no matter what the course of the disease.
It takes courage to be exceptional. I remember one woman who, when
told she had to go to the x-ray department, replied, “No. This test hasn’ t
been explained to me.” When the attendants told her, “You could die tonight
if you don’ t have this test,” she said, “Then I’ll die tonight, but I’m not
leaving my room.” Immediately someone appeared to explain what the test
was all about. Kathryn and Cornelius R yan captured the exceptional
patient’ s attitude in A Private Battle, an account of his battle with prostate
cancer and eventual death from it in 1974. She wrote, “He went out like a
tired lion, not a frightened lamb.” It was the fatigue that finally made him
let go. Fear was not the deciding factor.
Exceptional patients want to know every detail of their x-ray reports.
They want to know what every number in their lab test printouts means. A
doctor who harnesses that intense self-concern, instead of rejecting it and
being “too busy,” dramatically improves the patient’ s chances.
Physicians must realize that the patients they consider dif ficult or
uncooperative are those who are most likely to get well. Psychologist
Leonard Derogatis, in a study of thirty-five women with metastatic breast
cancer, found that the long-term survivors had poor relationships with their
physicians—as judged by the physicians. They asked a lot of questions and
expressed their emotions freely. Likewise, National Cancer Institute
psychologist Sandra Levy has shown that seriously ill breast-cancer patients
who expressed  high levels of depression, anxiety, and hostility survived
longer than those who showed little distress. Levy and other researchers
have also found that aggressive “bad” patients tend to have more killer Tcells, white cells that seek and destroy cancer cells, than docile “good”
patients. A group of London researchers under Keith Pettingale recently
reported a ten-year survival rate of 75 percent among cancer patients who
reacted to the diagnosis with a “fighting spirit,” compared with a 22-percent
survival rate among those who responded with “stoic acceptance” or
feelings of helplessness or hopelessness.
To find out whether you have the outlook of an exceptional patient right
now, ask yourself this question before reading further: Do you want to live
to be a hundred? In ECaP  we have found that the capacity to be an
exceptional patient is accurately predicted by an immediate, visceral “Y es!”
with no ifs, ands, or buts. Most people will say, “Well, yes, as long as you
can guarantee I’ll be healthy.” However, the persons who be come
exceptional patients know that life comes with no such warranty. They
willingly accept all the risks and challenges. As long as they’re alive, they
feel in control of their destiny, content to receive some happiness for
themselves and give some to others. They have what psychologists call an
inner locus of contr ol. They do not fear the future or external events. They
know that happiness is an inside job.
When I ask for a show of hands on this question, the response is
invariably the same—about 15 to 20 percent—for an average audience.
There are far fewer “Y es!” answers—only about 5 percent—in a roomful of
doctors. Medical students are not so hopeless. It is trained into us


Ayurveda explains that the seeds are light, unctuous and slippery in nature.
It undergoes pungent bio transformation (Katu vipaka) and possesses hot
potency (Ushna veerya). Due to the above said qualities it balances kapha and
vata.
Its vatahara action can be appreciated externally as well as internally.Bhavaprakasha refers its main indications especially in the disorders like
hiccup, diarrhoea, gout etc. Another text Shodhala nighantu appreciates its
potent action like Carminative, digestive, appetizing, diuretic, improves
lactation and menstrual ow.
Chandrashura Remedies
Application of Fine Paste of Chandrashoora and Cumin Seeds in Gout
Lepidium sativum and cumin seeds are taken and ne powder is made. By
adding water or lemon juice ne paste is made. is is applied over the joints
to relieve swelling and pain.
Hot Infusion of the Seed in Hiccup and Gastritis
One teaspoon of seed powder or seeds as such is taken and soaked in 1 cup of
hot water, for a while. is is ltered and taken when it gets cold. is is
eﬀective in hiccup, bloating, gastritis.
Fine Powder of Garden Cress with Jaggery or Ghee in Poor Digestion and
Nausea
Chandrashoora seeds are made into ne powder and taken along with jaggery
or ghee or both. is helps to improve the appetite, reduce the burping or
bloating and nausea.
Medicated Milk of Chandrashoora to Improve Lactation and to Strengthen
the Mother
One tablespoon of seed powder is cooked with one cup of milk. To this little
ghee or sugar is added and taken once daily, preferably during night, before
food. is helps to strengthen the body and to improve/increase the breast
milk both qualitative and quantitatively.
Seed Paste Prepared By Soaking the Seeds with Jaggery Water for
Leucorrhoea and in Back AcheSeeds are soaked with jaggery water and ne paste is made. is is taken
during the evening hours – 1 teaspoon. is helps to reduce the back ache,
leucorrhoea, pre-menstrual headache etc.
Recent studies have shown that the seeds are eﬀective to improve the height
of the children and to boost the physical growth during puberty of both the
genders. In few of the countries people use Aliv leaves in the treatment of
scurvy and gingivitis.131. Green Gram Remedies:
Skin Detox, Energy Drink,
Bowel Movement
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Green gram is considered as the best among the pulses as per Ayurveda. Unlike
other pulses, green gram balances all three doshas (Bhavaprakasha text book
guduchiyadi varga chapter).
is is known by the name Mudga in Sanskrit and Moong in Hindi.
Its botanical name is Phaseolus aureus Roxb. It belongs to Leguminaceae
family.
According to Bhavamishra green gram is moderately dry in nature, light,
absorbent and cold in nature. It is sweet in nature.
As per Ayurveda, green gram has 5 sub varieties and they are bluish black,
green, yellow, white and red. e earlier ones are heavier in nature, orderly.
Acharya Charaka and Sushruta have certied that the green ones are best
among all varieties of green gram.
e pulses are rich in carbohydrate (54–56% ) and protein (20–22% )
content.
Few of its simple and eﬀective remedies are explained here below –1.
2.
3.
4.Fine Powder of Green Gram (Green Gram Flour) for Tissue
Replenishing and Skin Detox
e de-husked green gram is taken and ne powder is made. is is
mixed with water and ne paste is made. is is applied over the face,
like any of the face pack. On drying it is gently removed.
is replenishes the tissues and acts as skin detoxier.
Green Gram Soup for Excess irst, Dryness of the Skin and
Proper Bowel Habit
e green gram soup prepared by adding little salt and pepper is taken
regularly. is improves the hunger but pacies the thirst. It relieves
the dryness of the skin and proper bowel habit.
Butter Milk Cooked Green Gram for Improper Digestion
e green gram with husk is cooked well with sour butter milk. is is
macerated well and taken once, preferably in the evening. While
cooking, pepper or dry ginger and little salt can be added. is
improves the digestive capacity. Also it strengthens the gut. Also, it
helps to form the stool in proper manner.
Decoction or Medicated Milk of Roots of Green Gram as Energy
Drink
Fresh roots are taken and cooked with cow’s milk or else its decoction
is made. To this little jaggery is added and taken. is acts as a good
energy drink.
Green gram is a skin replenisher, natural body detoxier and
soothener of the body and mind. Small amount (30–40 grams) of
sprouted green gram is taken with equal amount of Pomegranate
seeds/fruits. is improves the strength of the intestine. Incorporation
of the sprouted or soaked green gram if taken along with greenvegetables and as a component in green salad/veg salad surely one can
observe its quick benets within 7–10 days.132. How to Take Harad as
per Dosha and Diseases?
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Harad (Terminalia chebula Retz.) is a very eﬀective Tridosha balancing
Ayurvedic herb. It has potent rejuvenative properties and laxative eﬀects.
Ancient text book – Bhava prakasha explains unique ways to consume
Haritaki.
Reference: Bhavaprakasha nighantu – Hareetakyaadi varga – Verse no-30
Meaning and Explanation
Mature Hareetaki fruits (powder may also have the safe eﬀect but little lesser
extent) if taken by chewing, it in creases the digestive re, digestion strength.
If it is taken by rubbing with water or by making into ne paste, it acts as a
laxative.
e fruits show absorptive action if it is consumed by subjecting it for
sudation (steaming or cooking).
Hareetaki fruits balances all the three Doshas, if taken by frying; here frying
refers to taking out the excess moisture from the drugs.
Or else we can also extend to the applied aspect as frying with respective oils
or ghee which have respective Dosha pacifying eﬀects. In Vata associated
conditions it can be fried with sesame/castor oil, pitta associated cases with
ghee and mustard oil in case of Kapha predominant conditions.Harad Fruit
Consumed by chewing S improves digestion strength
Made paste with water & consumed S Laxative
Consumed After Cooking S Absorbent
Fried (with oils & fats) S Balances all 3 Doshas
Harad along with food S expels out Doshas
Taken After Food S Useful in Food Toxicity
With Rock salt S For Kapha Dosha
With unrened Sugar S Pitta Dosha
With Ghee S Vata Dosha
Rationality
When the Hareetaki fruits are masticated it gets into the contact of saliva and
hence various relative digestive enzymes. is in turn facilitates the digestive
re. When Harad fruits are taken by making into ne paste it partially mix up
with the water and hence in lesser time it moves downwards and hence imparts
laxative benets. Usually the retention period in the stomach and small
intestine will be less in such cases. When the fruits are cooked, few of the
laxative principles are reduced and in turn due to tannin (astringent
predominant) it acts as absorbent and hence the food withstanding capacity of
the intestine is gradually increased.
erapeutic Application
If the above unique and specic classical principles are applied, the drug
Hareetaki and its derived formulations can be used with wider application.
For example,If a patient is suﬀering from skin disease, the individual is of vata or kapha
constitution, has lesser digestive capacity better to administer the formulation
Triphala choorna which is well indicated in this condition, by mastication or
by proper chewing. Same is applicable in mouth ulcer also.
Making the drug into ne paste and then administration serves as laxative.
So, Hareetaki alone or Hareetaki predominant drugs like Triphala choorna,
Saptamrita loha


 in Austria thought that they were mad to even think of
going. He felt that for one thing Mom would not be able to bear the
pain of being shifted around so much. Dad, on the other hand, felt so
strongly that he must get her home. Finally the doctor gave his consent.
Mom managed the trip very well due to her wonderful health from
having been on the Walker Program for ten years.
As soon as she arrived home we started the flow of Juices—4 oz.
of wheat grass juice three times a day, carrot juice and an untold
number of cups of comfrey tea—both root and leaf. She also had
extra help from a natural Vitamin C, natural calcium, and Vitamin E.
We had an abundance of organically grown peaches, pears, grapes
and apples to supplement our supermarket salads that fall and winter.
Each afternoon she had a mixture of sunflower seeds and sesame
seeds finely ground and mixed with a little honey, plus yet another
cup of comfrey tea.
The doctor here, wanted to take her into the hospital immediately,
as gangrene had set into the wound. After much persuasion he finally
agreed to leave her home so long as the condition did not worsen, and
that we take her to the hospital regularly to change dressings. This
was a problem, but a solution was quickly found.
How we would love to have been able to put comfrey and wheat
grass poultices on the wound, but with only a tiny slit on the casting
for air and instrument dressing, this was impossible.
The condition held its own for about three weeks; then there was
a noticeable healing from the inside out. This was an unheard of
occurrence since no wonder drugs had been used. Only live juices
and foods were supplying the elements needed for healing. The
condition continued to improve steadily and hospital visits became
less frequent.
Six months later when the cast came off, the nurses were astounded
to find that there was no odor as is usual when a cast has been on for
so long. When X-rays were checked, the small bone had knit but not
the large one, so another long cast, was put on. The doctor was quite
certain that it could not heal and that a lot of grafting, both of bone
and flesh, would have to be done because the break was so jagged,
with the healing surface so large, and because so much bone marrow
had been lost.
73 The doctor used to tell the nurses, jokingly, that this was the lady
who expected God and the greens to heal her, but when the cast was
removed, two months later, with both the bones completely knit, the
doctor was the most amazed witness!
Now, twenty one months after the accident, flesh is steadily filling
in the scar. At first, there was literally just skin over bone. Now, Mom
walks without the aid of a cane, goes to the Health Shop each day,
and does her own shopping. Thanks to God and the Walker Program.
THINGS TO BEAR IN MIND
1. Be patient:
In the reconstruction or regeneration of the body by natural means,
it is very important to bear in mind that natural foods taken in the
form of vegetable juices may start a regular housecleaning process
throughout the entire system. This may be. and sometimes is,
accompanied by a period of pains or aches in the regions of the body
where this housecleaning is taking place. It may even at times make
one feel as if he were actually sick. We should not for one moment
feel that the juices are making us ill, if these are fresh and are taken
the same day that they are made. On the contrary, we should realize
that the cleansing and healing process is well on its way, and the
sooner such discomforts are felt after taking plenty of juices, the better,
because we will be over them just so much quicker. The more juices
we drink, the faster the recovery is. When in doubt, it is best to consult
a doctor whose practice includes an understanding of Juice Therapy.
Unless a doctor has used juices consistently, he cannot reasonably be
expected to know much about them in their effect. To deprecate or to
denounce fresh-raw vegetable juices, and particularly carrot juice, as
harmful in any way, manner or form, is to admit a reprehensible lack
of knowledge.
We must not expect that a lifetime accumulation of toxins can be
squeezed out of our body in a miraculous way. overnight. It takes
time.
2. Be tolerant and compassionate!
It has been claimed by writers of comic news that carrot juice
will turn the skin yellow. Anyone who would believe such nonsense
is simply ignorant as to the function of the human body. It is just as
absurd to expect the color pigment of the carrot to come through the
skin as to expect the red of the beet or green of the spinach to come
through. Whenever, after drinking juices, yellow or brown appears
through the skin, it is an indication that the liver is eliminating stale
bile and other waste matter in greater quantities than the eliminative
74 organs can handle so that some of the elimination takes place through
the pores of the skin, which is perfectly normal. If the body is toxic,
such also may be the case. When we continue to drink vegetable juices,
however, the discoloration eventually disappears.
There are times when, through overwork or excessive exercising
and through lack of sufficient sleep, even though we feel that our
body is in pretty good condition, discoloration may appear. After rest,
however, this discoloration generally vanishes, sooner or later.
In any case, once our body has been regenerated by the continuous
regular use of natural raw foods and fresh-raw vegetable and fruit
juices, and it has been cleared of waste and obstructions, we have
such a superabundance of health, energy, and vitality that the criticism
of uninformed critics fails to affect us.
3. Sanitation:
The proper cleaning and sterilizing of the machinery in which
juices are made and of all the utensils and of the premises, is of
paramount importance. Raw vegetable juices are extremely perishable,
and every care possible must be taken to make them in a sanitary
manner.
It is as important in using a home machine, as it is a factory
machine, that juices not be made until the equipment has first been
rinsed with cold water and then thoroughly sterilized with boiling
water. Preferably, this should be done immediately after the machine
was last used. If the machine has not been cleaned right after use and
is being cleaned just prior to the next use, it is imperative that the
above procedure be followed with a "cooling down" (using cold water)
before it is used again.
Sometimes juices will spoil in spite of the most meticulous care
in sterilizing the equipment. This may be due to the fact that one or
more of the vegetables was spoiled, affecting the entire batch. It is,
therefore, of extreme importance to clean the vegetables thoroughly
and to remove any part that is wilted, mushy, or spoiled.
TO DETOXICATE
Supreme cleanliness is the first step towards a healthy body. Any
accumulation or retention of morbid matter, or waste of any kind,
within us, will retard our progress towards recovery.
The natural eliminative channels are the lungs, the pores of the
skin, the kidneys, and the bowels.
Perspiration is the action of the sweat glands in throwing-off toxins
which would be injurious to us if retained in the body. The kidneys
excrete the end products of food and body waste from the liver. The
75 bowels also eliminate food waste and waste matter in the form of
used-up cells and tissues, which are the result of our physical and
mental activities. If these wastes are not eliminated it would cause
protein putrefaction resulting in toxemia or acidosis.
The retention of such body waste has a much more insidious effect
on our health than is generally suspected, and its elimination is one of
the first steps toward perceptible progress.
PUBLISHER'S NOTE
DETOXICATION: Previous editions of Fresh Vegetable and Fruit
Juices (Raw Vegetable Juices) by Dr. Walker included a regimen of
detoxicating the body. Three items he mentioned: Pluto Water, Glauber
Salts and Seidlitz Powders are NO longer commercially available.
Therefore, we suggest you contact a Certified Colon Therapist,
Naturopathic Physician or Chiropractor to have a series of colonics.
These professionals can usually be found in the Yellow Pages of your
local telephone directory. Also, most local health food stores carry
one or more products that will assist in cleansing the body. (See Colon
Health by Dr. Walker for more detailed information.)
76 RAW VEGETABLE AND FRUIT JUICES
AND THEIR THERAPEUTIC USE
IN SPECIFIC AILMENTS
For Children and Adolescents
Use In Reasonable Proportions
To facilitate the description of the juices which have been used
most efficiently to help the following ailments, their various
combinations have been listed; the numbers indicated in the case of
each ailment will correspond to the formula number in the list of
juice combinations on pages HO, 81.
For adults, at least one pint daily of one or more of the formula
combinations indicated have been taken over a period of several


 1984 and
1986, both the proportion and the total number of articles in which it was blindly
assumed HIV caused AIDS increased drastically.185
The chief medical reporter for the New York Times, Lawrence Altman, distinguished
himself as the leading media protagonist for the theory that AIDS is caused by HIV.
Altman was so convinced of Gallo's assertions that within weeks of the HeckJer
Gallo conference on 23 April 1984, he was using the neologisms "AIDS virus" and
"AIDS test" even though Altman's 15 May 1984 article acknowledges that, "As the
Red Cross and other studies progress, one of the most difficult questions that needs
to be answered is: What does a positive blood test result mean? At this stage of AIDS
research, scientists do not know if a positive test result means that the individual has
an active infection, could transmit AIDS, had the infection at some unknown point
in the past but recovered without becoming ill, or could still develop a fatal case at
some future time."186
Yet, no mainstream media reports have since answered this "difficult" question,
and soon enough, it was simply dropped from public discourse. "AIDS virus" has
become a synonym for "HIV," just as "AIDS test" has replaced the more correct
though still puzzling term "antibody test" even though Altman himself acknowledged
some months later that "scientists have not yet fulfilled Koch's postulates for
AIDS."187
Both terms have firmly established themselves. 188 This is highly problematical,
however, because it allows scientific theories that have never been proven to pose as
facts. In this case:
122 AIDS: From Spare Tire to Multibillio n-Dollar Business
-That a virus called HIV causes the diseases grouped together under the term
"AIDS" (Kaposi's sarcoma, shingles, tuberculosis, etc.)
-That the existence of HIV antibodies can actually be proven with an HIV test
Critics have questioned Altman's objectivity and accused him of bias towards the
Centers for Disease Control. In 1963, as a doctor, Altman joined the Epidemic
Intelligence Service (EIS), which had been formed a few years after the Second
World War. Altman was a high-ranking EIS scientist.189 And like the CDC, which is
so fixated on the dangers of infections so that it has practically excluded other
possible causes, such as chemical substances or toxins, 190 the EIS has always been
biased towards one goal: fight the viruses.
The EIS website information proudly claims that EIS pupils had "discovered how
the AIDS virus was transmitt ed."191 And so that as few people as possible leave the
elite squad, its own alumni association fundamentally "attempts to foster a spirit of
loyalty to the EIS program through its activi�es."192
The virus-fixated CDC, likewise, cannot be classified, in principle, as an objective
information source at all. However, politicians and journalists continue to trust that
any information the CDC makes public can be relied on without examination.193 For
instance, in 2005, the German Siiddeutsche Zei�ung wrote: "Worldwide, the 'Centers
for Disease Control' [CDC] in the USA are considered a model of a fast and
consistently acting epidemic authority."194
Altman, thanks to his high-level connections at the CDC, received various scoops
from the epidemic officials.195 And in 1992, he even openly admitted in Science that
he had relied on the views of the CDC. And when "the CDC was not confident
to publish" the story Altman "didn't think it was his paper's [The New York Times']
place to announce" it.196 But strangely, nobody found it necessary to ask why the
top medical reporter from the New York Times, who has a substantial influence upon
the formation of public opinion, feels bound to follow the line of a federal
authorit y.
1987: Top Experts Take the Stage as Critics of the
AID S Orthodo xy
In the mid-1980s, with "fast-lane lif estyle" theme cleared from the table to make
room for the virus feast, there were no really weighty voices of opposition to the
dominant views on AIDS. As social psychologist Elisabeth Noelle-Neumann fittingly
argues, only members of a certain elite had the necessary influence upon people in
power to decisively influence the formation of public opinion.
123 Chapter 3
At the same time, "excellence must appear early before the public eye," says
Noelle-Neumann. 197 And so it did, in the form of Peter Duesberg, member of the
National Academ y of Sciences, the USA's highest scientific committee, and one of
the best-known cancer researchers in the world. A critic of the first class had entered
the ring to dispute the cause of AIDS.198 But Duesberg's first major critique did not
appear until 1987, in the journal Cancer Research-in other words, at a time when
virus panic had already bombarded the public conscience for many years.
And, as those days and years ticked by, it became less and less likely that advocates
of the "AIDS virus" theory would back-pe dal, since they had already heavily invested,
financia lly, personally and professionally, in HIV. Be it in the Spiegel, Die Zeit, The
New York Times, Time or Newsweek-the AIDS orthodoxy's theory had been
championed everywh ere. Researchers such as Gallo found themselves simply unable
to retreat from their original claims because "stakes are too high now," notes
American journalist Celia Farber. "Gallo stands to make a lot of money from patent
rights on this virus. His entire reputation depends on the virus. If HIV is not the
cause of AIDS, there's nothing left for Gallo. If it's not a retrovirus, Gallo would
become irrelevant." And Gallo wouldn't be the only one to sink into insignificance.
Additional ly, "it would be very embarrassing to say that now, maybe, the antibody
[test] wasn't worth committing suicide for or burning houses for," states Farber.199
And, in fact, numerous people, many of them completely healthy have killed
themselves just because they tested HIV positive. 200
As with the polio epidemic, with AIDS the clear toxicological connections have
been completely removed from the picture in the course of virus mania. Here, we
must consider that there is no money to be earned with recreational drug-related
hypotheses, which emphasizes poisoning by drugs, medicines and other chemical
substances like pesticid es. On the contrary, prohibiting certain chemical substances
would cause huge profit losses for production and processing industries as well as
the pharmaceutical, chemical, automotive and toy industries-and also for the media,
whose existence is largely dependent on proceeds from these industry's
advertis ements.
In contrast, the virus theory clears the way for profits in the multibillions, with
the sales of vaccines, PCR and antibody tests and antiviral medications. "In the
world of biomedical research, ties to industry are pervasive but mentioning the fact
is not," writes William Booth in Science as early as 1988.201 Correspond ingly, new
viruses are constantly invented-Ebola, SARS, avian flu, human papillomavirus
(HPV)-to keep the cash flowing. 202
But doubts on the virus dogma were so clearly and comprehensibly formulate d,
that from the end of the 1980s, more and more people began to share in the criticism.
Among them were several renowned scientists such as former Harvard microbiologist
124 AIDS: From Spare Tire to Multibillion-Dollar Business
Charles Thomas, 203 who founded the organization "Rethinking AIDS" at the
beginning of the 1990s204 (renamed "Reappraising AIDS" in 1994205-and renamed
later again "Rethinking AIDS"). Thomas assembled hundreds of medical professionals,
molecular biologists and other identified critics of the HIV = AIDS theory. Among
them was Harvey Bialy, co-founder of the Nature offshoot Nature Biotechnolo gy, and
Yale mathematician Serge Lang (who died in 2005); like Duesberg, Lang was a
member of the National Academ y of Sciences (a list of more than 2000 critics is
found on Rethinking-AIDS' website, which re-formed in early 2006: www.
rethinkinga ids.com).
"It i.> good that the HIV hypothesis is being questioned," Nobel Prize winner for
Chemist ry, Walter Gilbert told the Oakland Tribune in 1989.206 Duesberg, Gilbert
acknowledged, "is absolutely correct in saying that no one has proven that AIDS is
caused by the AIDS virus. And he is absolutely correct that the virus cultured in the
laboratory may not be the cause of AIDS. There is no animal model for AIDS, and
where there is no animal model, you cannot establish Koch's postulat es." These
arguments were so convincing, according to Gilbert, that he "would not be surprised
if there were another cause of AIDS and even that HIV is not involved."
Some time later, Gilbert expressed fundamental reservations in an English TV
documentary critical of HIV/AIDS: "The community as a whole doesn't listen
patiently to critics who adopt alternative


 than anyone
should use.
Rachael also emphasized feeding your soul as well as your stomach, and
that taking the time to make a homemade meal is always well worth the
effort. On that point we heartily agree. So here we of fer a plant-strong
version of Rachael’ s dish: a fabulous mushroom sauce over healthy
noodles.
Serves 3 to 4
1 large yellow onion, chopped
8 ounces cremini or other wild mushrooms, sliced
8 ounces white mushrooms, sliced
4 cloves garlic, minced
4 tablespoons whole wheat flour
3 tablespoons balsamic vinegar
½ cup milk substitute
Thyme to taste
16 ounces cooked whole wheat fettuccini noodles
Cook the onion in a nonstick skillet on high heat for 3 minutes. Add the
sliced mushrooms and garlic, then cook until the mushrooms begin to
release their juices. Sprinkle the flour over the mushrooms. Stir
continuously with a whisk or wooden spoon until the flour is evenly
dissolved. Add the vinegar and milk substitute, stirring continuously until
the sauce thickens. Add the thyme to taste. Serve warm over cooked
noodles.
Pasta Primavera
“Worming,” something found in all firehouses, means pulling a practical
joke on an individual or group (the term evokes a worm burrowing down
and getting under the skin). Besides being fun, it serves a valuable purpose,
giving you an excellent sense of someone’ s true colors in the face of chaos
and confusion. Many wonderful and creative worms have been inflicted by
firefighters on other firefighters over the years. Here’ s one that Engine 4
recently pulled on Engine 2 while we were out checking hydrants: When we
returned to the station, we found all of our toilet paper gone, flour on top ofevery blade of every ceiling fan, mattresses and box springs interchanged
on our beds, sugar placed in the mop bucket, and of course, since we are the
plant-healthy fire station, beef bouillon cubes strategically inserted inside of
each showerhead.
This pasta dish has no bouillon, or any other meat, in it. It’ s colorful,
hearty, tasty, and a great way to get greens into your evening meal. It also
makes for wonderful leftovers. We usually make a tub full and polish it of f
before going home the next day at noon.
Serves 3 to 4
1 red onion, chopped
1 clove garlic, minced
1 can corn, rinsed and drained
1 jalapeño pepper, minced (remove seeds to reduce heat)
1 green or red bell pepper, seeded and chopped
1 bunch fresh kale, rinsed and chopped
1 can diced tomatoes
1 large jar pasta sauce (see E2-Approved Foods)
16 ounces whole-grain spaghetti, cooked
½ cup raw cashews, finely ground
Sauté the onion, garlic, and corn in a lar ge skillet on medium heat for 5
minutes. Add the jalapeño, bell pepper, and kale to the skillet and cook for 3
minutes. Add the diced tomatoes and pasta sauce to the vegetables. Ladle
the sauce over the pasta and top with the cashews.
Linguine and Cr eamy Alfredo Sauce
Because it’ s nice to have options other than red sauce, I’ve included this
recipe we’ve been perfecting. The cashew nuts supply some fat and add
texture and allow the sauce to stick to each noodle, while the other
ingredients enhance the taste.
Serves 3 to 4
1 package Silken Lite firm tofu
2 cups unsweetened soy milk
¼ cup nutritional yeast flakes
¼ cup raw cashews1 tablespoon onion powder
½ teaspoon garlic powder
¾ teaspoon sea salt
½ teaspoon white pepper
1 white onion, diced
1 tablespoon fresh parsley, chopped
1 tablespoon fresh thyme, chopped
1 tablespoon fresh basil, chopped
¼ cup water
¼ cup white cooking wine
¼ cup whole wheat flour
16 ounces whole grain linguine, cooked
Blend all the ingredients from the tofu to the pepper until smooth. Sauté
the onion with the herbs and water in a saucepan over medium heat until
translucent and all the liquid has evaporated. Be careful not to brown the
onion during this step. Pour in the wine, swirling it around in the pan to
absorb the heat until it begins to sizzle. Add the blended ingredients to the
wine and onions, continuously whisking the sauce.
When a gentle bubbling starts, gradually add the flour and continue to
whisk until the sauce has thickened. Remove from heat. The sauce will be
frothy at this point. Continue whisking for 1 minute, or until the sauce has
settled and is smooth and thick. Ladle over the pasta.
Variation:
Add artichoke hearts and mushrooms to the sauce.
Bow Ties with Pesto
Bow Ties with Pesto are a nice deviation from other pasta dishes. They
make a great dinner and go beautifully with black beans, roasted bell
peppers, and asparagus.
This dish is good the next day as a cold salad mixed with lettuce, fresh
vegetables, and beans.
Serves 3 to 4
3 cloves garlic
1 cup home-toasted walnuts
3 bunches or 2 cups fresh basil, packed½ cup soy milk or water to process
16 ounces whole grain bow ties, cooked
Blend the garlic and nuts briefly in a food processor. Add the basil and
liquid, and process to a thick consistency. Toss well with the pasta.
E2 Pizza
Just recently, while Engine 2 was working at a public educational event
at the annual University of Texas fair day, more than one thousand kids
climbed into the engine in groups of four and five to hear us give a short
talk on fire safety.
As the kids were leaving, I asked them to tell me their favorite food. The
number one answer: “Pizza!”
Well, we love pizza, too. But ours is always on a whole grain crust and
overflows with vegetables—and no cheese.
For a quick and easy meal, buy the whole wheat Kabuli or Nature’ s
Hilights crusts in the frozen section. Also, you can use lar ge pita breads in a
pinch. And always personalize your pizza with your favorite toppings.
Supr eme Pizza
The mother of one of my good friends always used to exclaim how leftover
pizza, warm or cold, was “absolutely divine.” That reminds me of a pizza
joke. Q: How are sex and pizza the same? A: When it’ s good, it’ s really
good, and when it’ s bad, it’ s still pretty darn good.
This pizza has the potential to get out of control so use caution!
Serves 2 to 3
1 jar pizza sauce (see E2-Approved Foods)
2 Kabuli crusts
8 ounces frozen spinach, thawed, rinsed, and drained
8 ounces mushrooms, sliced
1 onion, sliced thinly
2 cloves garlic, minced
2 red bell peppers, seeded and sliced
2 veggie bur ger patties, thawed and chopped
½ cup olives, sliced
4 roma tomatoes, sliced1–2 tablespoons nutritional yeast
Preheat oven to 425º. Spread a thick layer of sauce on the crusts. Cover
with a generous amount of spinach and top with the remaining ingredients
except for the yeast. Cook on a sprayed baking sheet or pizza stone for 15–
20 minutes. Sprinkle the pizzas with nutritional yeast before serving.
Variation:
For Fir e Cadets during W eek One. Add cooked chicken to the pizza
before baking.
Green Pizza
Before the Esselstyn family embarked on a plant-powered diet, we ate just
about anything and everything—and my mother, Ann, and I were always
able to devour more than anyone else. One night at a pizza parlor in upstate
New York, we had a family pizza-eating contest that came down to my
mother and me. We tied at eleven pieces each, all dripping with cheese,
pepperoni, sausage, and ham.
This pizza is quite a departure—it’ s our lean, mean, and green pizza pie.
We take all the rockin’  green ingredients and place them together in this one
band that’ll be nutrient-packed music to your ears.
I bet Ann and I could eat fifteen  pieces each of this delicacy!
Serves 2 to 3
1 jar pasta sauce (see E2-Approved Foods)
2 Kabuli crusts
8 ounces frozen spinach, thawed, rinsed and drained
½ cup fresh whole basil leaves
2 green bell peppers, seeded and diced
2 cups broccoli florets
½ cup sliced mushrooms
1 onion, diced
2 cloves garlic, minced
¼ cup finely ground raw cashews or 1–2 tablespoons nuritional yeast
Preheat oven to 425º. Generously spread the sauce on the crusts, and
layer with the remaining ingredients except for the cashews. Top with thecashews or a sprinkling of nutritional yeast. Bake on a sprayed cooking
sheet or pizza stone for 15 minutes.
 Nutritional yeast is a low-fat, low-sodium, deactivated yeast
filled with vitamins, especially the B-complex ones. Often fortified
with vitamin B12, it can take the place of cheese in many r ecipes,
especially pizza.
Greek Pizza
Here we use our homemade Engine 2 pesto recipe (see Bow Ties with
Pesto, page 196), then top the pizza with ingredients that are authentically
Greek. After your first bite, stop and be still:


.
This means less than one second. It is tempting to hold the
probe  to your skin and just listen to the sound go up and down,
but if you prolong the test you must let your body rest ten min utes,
each time, before resuming probe practice!
For our purposes, it is not necessary to locate acupuncture
points.
Resonance
The information you are seeking is whether or not there is
resonance, or feedback oscillation, in the circuit. If there is the
test is YES (positive). You hear resonance by comparing the
second probe  to the first. You can never hear resonance on the
first probe, for reasons that are technical and beyond the scope of
this book. You are not merely  comparing pitch in the two probes.
During resonance a higher pitch is reached faster; it seems to
want to go infinitely high.
Remember that more electricity flows, and the pitch gets
higher, as your skin reddens or your body changes cycle. These
effects are not resonance.
Resonance is a small extra hum at the high end of the probe.
As soon as you hear it, stop probing. Your body needs a short
recovery time (10 to 20 seconds) after every resonant  probe.  The
longer the resonant probe, the longer the recovery time to reach
the standard level again.
Using musical notes, here is a NO (negative result): F-C-B-
C# (first probe ) F-C-B-C# (compare, it is the same sound). Here
is a YES (positive) result: F-C-B-C# (first probe) F-D (stop
quickly because you heard resonance). In between the first and
second probe a test substance will be switched in as described in
lessons below.THE CURE FOR ALL DISEASES
466It is not possible to produce a resonant sound by pressing
harder on the skin, although you can make the pitch go higher. To
avoid confusion it is important to practice making probes of the
same pressure. (Practice getting the F-C-B-C# tune.)
Making Pure Water for Testing Purposes
Since the water you purchase is likely to have solvents in it
and since your tap water may be polluted with heavy metals and
since your (or a store's) filtration system may be clogged, it is
important to make your own pure water.
Purchase a “filter pitcher” made of hard, opaque plastic, not
the clear or flexible variety (see Sources). Fill the pitcher with
cold tap water, only, not reverse osmosis, distilled, or any other
water, since solvents do not filter out as easily as heavy metals.
The filter should be made of carbon only. To make test sub-
stances, use fresh water in the pitcher and pour.
If your water has lead, copper  or cadmium  from corroded
plumbing, the filter will clog in five days of normal use. So use
this pitcher sparingly, just for making test substances and for
operating the Syncrometer.
Lesson One
Purpose: To identify the sound of resonance in the circuit.
Materials:  Potentized (homeopathic) solutions. Prepare
these as follows: find three medium-sized vitamin bottles, glass
or plastic, with non-metal lids. Remove any shreds of paper
sticking to the rim. Rinse well with cold tap water. Then rinse
again with filtered water.
Pour filtered water into the first bottle to a depth of about ½
inch. Add about 50 little grains of table salt using the tip of a
plastic knife. This is a “pinch.” Replace the lid. Make sure theBIOELECTRONICS
467outside is clean. If not, rinse and dry. Now shake hard, holding it
snugly in your hand. Count your shakes; shake 120 to 150 times.
Use elbow  motion so each shake covers about an eight inch
distance. Shaken samples are different  from unshaken ones, that's
why this is so important. When done label the bottle on its side
and lid: SALT #1. Wash your hands (without soap).
Next, pour about the same amount of filtered water into the
second and third bottles. Open SALT #1 and pour a small
amount, like 1/4 to 1/2 of a teaspoon (do not use a spoon) into the
second and third bottles. Close all bottles. Now shake the second
bottle the same as the first. Clean it and label it SALT #2. Do the
same for the third bottle. Label it SALT #2 also and set aside for
Lesson Four.
These two solutions have unique properties. SALT #1 al-
ways  resonates. Use #1 to train your ear. SALT #2 shouldn't
resonate. Use #2 to hear when you (your body's internal resis-
tance) have returned to the standard level.
1.Turn the Syncrometer  ON.
2.Place the SALT #2 bottle on the right test plate.
3.Start with the plate switch OFF.
4.Make your first probe  (F-C-B-C#).
5.Flip the plate switch ON, taking only one half second.
Brace your hand when switching so it is a fast, smooth,
operation.
6.Make the second probe  (F-C-B-C#). Total probe time is 2½
seconds. Count it out, “a thousand and one (done with first
probe) a thou. (done with switching) a thousand and one
(done with second probe).”
7.The resul t should be a NO (negative). If the second probe
sounds even a little higher you are not at the standard level.
Wait a few more seconds and go back to step 3.
8.If the first result was NO, remove SALT #2 and put SALT
#1 on. Put the test plate switch back to OFF and repeat the
test. This time the circuit was resonating. Learn to hear theTHE CURE FOR ALL DISEASES
468difference between the last two probes so that a resonant
probe  can be terminated early (reducing rest time).
9.The skin must now be rested. W hen SALT #1 is placed in
the circuit there is always  resonance whether you hear it or
not. Therefore, always take the time to rest the skin.
10. How can you be sure that the skin is rested enough? Any
time you want to know whether you have returned to the
standard level, you may simply test yourself to SALT #2
(just do steps 3 through 6). While you are learning, let your
piano also help you to learn the standard level (starts
exactly at F). If you do not rest and you resonate the  circuit
before returning to the standard level, the results will
become aberrant and useless. The briefer you keep the
resonant probe, the faster you return to the standard level.
Don't exceed one half second when probing SALT #1.
Hopefully you will soon hear resonance within that time.
This lesson teaches you to first listen to the empty plate, then
to SALT #2, to check for standard state. Then to compare the
empty plate to SALT #1 to check for resonance. In later les sons
we assume you checked for your standard level or are quite sure
of it.
Practice hearing  resonance in your circuit every day.
White Blood Cells
Checking for resonance between your white blood cells and a
toxin is the single most important test you can make.
Your white blood cells are your immune system's first line of
defense. In addition to making antibodies, interferon, inter-
leukins, and other attack chemicals, they also “eat” foreign sub-
stances in your body and eliminate them. By simply checking
your white blood cells for toxins or intruders you save having toBIOELECTRONICS
469check every other tissue in your body. Because no matter where
the foreign substance is, chances are some white blood cells are
working to remove it.
It took me two years to find this ideal indicator, but it is not
perfect. Tapeworms are a notable exception.  They can be en-
cysted in a particular tissue which will test positive, while the
white blood cells continue to test negative. Also, when bacteria
and viruses are in their latent form, they do not show up in the
white blood cells. Fortunately, in their active form they show up
quite nicely. Freon  is an example of a toxin that is seldom found
in the white blood cells; but typically, the white blood cells are
excellent indicators of toxins.
Making a White Blood Cell Specimen
Obtain an empty vitamin bottle with a flat plastic lid and a
roll of clear tape. The white blood cells are not going into the
bottle, they are going on the bottle. The bottle simply makes them
easy to handle. Rinse and dry the bottle. Make a second specimen
on a clean glass slide if available. Squeeze an oil gland on your
face or body to obtain a ribbon of whitish matter ( not mixed with
blood). Pick this up with the back of your thumb nail. Spread it in
a single, small streak across the lid of the bottle or the center of
the glass slide. Stick a strip of clear tape over the streak on the
bottle cap so that the ends hang over the edge and you can easily
see where the specimen was put  (see photo). Wipe the lid beside
the tape to make sure all white blood cells are covered. For the
slide, apply a drop of balsam and a


 from birth to death.
Without dharma  there can be no love, because love is part of dharma’ s
upholding force. A life lived in dharma can partake of love without limits.
Dharma is a subtle, flexible, ever-changing guide, always sensitive to the
next step that is meant for you and no one else.
The logical question arises, “If there is a universal force that can guide
my life, why don’t I see or feel it already?” The answer is that spirit is
blocked by the ego’s vision. If you are living a vision of life derived from
your separate, isolated identity— as almost everyone is—then a new vision
cannot compete.  Love and ego are incompatible. Surrender must begin on
the smallest, most intimate scale. It starts with you and someone you love,
learning to be together without resistance or fear.
When two peop le decide to approach life as a path of evolution, their
relationship is dharmic. You and your beloved are walking a path never
walked in exactl y the same way by anyone else who has ever lived. You do
not take a breath, think a though t, have a wisp of feeling that existed before,
and the intimacy you build together will never be known again. Countless
paths exist—as many as there are people in the world—and yet, like an
invisible guiding  thread, each path must follow the Way of living that leads
to spirit.
OceanofPDF.comLOVING  PRACTICE
Letting Go
IN PRACTICAL TERMS  surrender means letting go. Although you don’t realize
it, reality isn’t a given. Each of us inhabits a separate reality. Your mind
maintains your personal versio n of reality by buttressing it with beliefs,
expectations, and interpretations. Your mind blocks the free flow of the life
force by saying, “This is how things must and should be.” Letting go
releases you from this insistent  grip, and when you let go, new forms of
reality can enter.
You only have to take a ride on a roller coaster to see who gets more
enjoyment out of the experience, those who clutch tight with white
knuckles and clenched jaws or those who let go and allow them selves to be
carried up and down without resistance.
Letting go is a process. You have to know when to apply it, what to let go
of, and how to let go. Your mind is not going to show you any of these
things; worse still, your ego is going to try to prevent you from making
progress, since it believes that you have to hold on in order to survive. Your
only ally in letting go is spirit, which sees reality as a whole and therefore
has no need to create partial realities based on limitation. Releasing yourself
into spirit is the purpose of the following exercises.
The whole path to love could be described as learning to let go, but
letting go all at once isn’t possi ble. This is a path of many small steps. At
any given moment the steps are basically the same: awareness begins to
substitute for reactions. A reacti on is automatic; it draws upon fixed beliefs
and expectation s, images of past pain and pleasure residing in memory,
waiting to guide you in future situations. If you were bitten by a big dog as
a child, seeing a big dog today will make you draw away. Mem ory has told
you, in a fraction of a second, that your reaction to big dogs should be fear.Overcoming this or any reaction requires an act of awareness. Awareness
doesn’ t resist the imprint of memory. It goes into it and questio ns whether
you need it now. In the face of a big dog, awareness tells you that you aren’ t
a small child anymore and that not all big dogs bite. Being aware of this,
you can ask if you need to hold on to fear. Whether you wind up petting the
dog, ignoring it, or withdrawing is now a matter of choice. Reactions result
in a closed set of options; awareness results in an open set of options.
Every time you ar e tempted to r eact in the same old way, ask if you want to be a prisoner of the
past or a pioneer of the futur e. The past is closed and limited; the futur e is open and fr ee.
Because the mind holds on with an endless set of expectations, beliefs,
and images, you could practice letting go every moment of your life. This is
not feasible, yet strong signals will tell you when letting go is appropriate.
Knowing when to let go is obvious, once you have awareness.
When to let go.
The crucial times to let go are when you feel the strongest urge not to.
We all hold on tightest when our fear, anger, pride, and distrust take over.
Yet these forces have no spiritual validity. At those moments when you are
most afraid, angry, stubborn, or mistrustful, you are in the grip of unreality.
Your ego is forcing you to react from the past, blinding you to new
possibilities here and now.
A mind that is desperately holding on says things like
I hate this. It has to end.
I can’ t stand it anymore. If this keeps up I’ll die.
I can’ t go on. There’ s nothing left.
I have no choice. It has to be my way or else.
You’re all wrong.
None of you understands me.
You always treat me this way.
Why do you always have to do this?
There are infinite variations on these statements, but the underlying feelings
are remarkably similar. You feel you can’t cope anymore. You feel boxed
in. You feel you won’ t survive. You feel that something bad always happens
to you. These feelings give rise to the rigid, contracted state of resistance,
disallowing the reality that good things can happen at any time.Spirit has a good outcome for any situation, if you can open yourself to
it.
A key word to holding on is always.  As soon as your mind tells you that
something alway s happens, you are in the grip of a false belief. “Always” is
never true; realit y isn’t a vast, fixed scheme trapping you withou t choice. At
any mom ent you have the choice to break out of what is really trapping you
—your automatic reactions dredged up from the past.
What to let go of.
If the right time to let go is when you don’t want to, the thing to let go of
is the thing you feel you must hold on to. Fear, anger, stubbo rnness, and
distrust portray themselves as your rescuers. Actually these energies only
make you more closed off. Tell yourself: Nobody ever solved a situation by
panicking; no one ever solved a situation by refusing to hear new answers;
no one ever solved a situation by shutting down.
In your calmer moments you know this, but the mind goes on clinging to
the unreal out of habit and inertia. Panicky people tend to act that way
because it is familiar; the same is true for angry and stubborn people. It is
helpful to challenge familiar reactions by stating that you no longer believe
in them. Here are a few examples of what I mean:
Instead of saying, “I have to have my way,” say to yourself, “I don’ t know everything. I can accept
an outcome I don’ t see right now.”
Instead of saying, “I can’ t stand this,” say to yourself, “I’ve survived things like this before.”
Instead of saying, “I’m incredibly afraid,” say to yourself, “Fear isn’ t me. Being more afraid
doesn’ t make it any more real.” (This technique is also applicable to feelings of overwhelming
anger, distrust, rejection, anxiety, and so forth.)
Instead of saying, “Y ou’re all wrong, no one understands me,” say to yourself, “There’ s more to
this situation than any single person knows.”
The general formula here is that whenever you react with “X has to be
this way or else,” you bring awareness in and say, “X doesn’ t have to be
any way except what it is.”
How to let go.
In overwhelmin gly emotional or difficult situations, no one lets go. You
are not superhuman; when anger, fear, doubt, and stubbornness are so
powerful that you have no choic e but to give in to them, realize that you are
having an extreme reaction. Say to yourself, “I’m really holding on, but thisexperience isn’t me. It’s just an experience that’s going to pass, and when it
does I’ll let it go.” Even in the most extreme situations, you can be willing
to let go, which is a big step in itself.
Most of the time, though, you are not under extreme duress, and the
process of letting go can begin. Since letting go is a deeply personal choice,
you are going to have to be your own teacher. The process takes place on
every level—physical, mental, and emotional—where energy can be stuck
or held, and no two people have exactly the same issues. You may feel
comfortable with a lot more physical release than I do; I may feel
comfortable with a lot more emotional release than you do. Finding the
right personal balance is important.
Letting go physically.
Letting go physi cally is a matter  of stress release. Under stress your body
tenses and contracts; breathing gets ragged and shallow; hormonal balances
switch from their normal levels