ale, becoming aware of
the pattern of your breathing and the feeling of filling your lungs. Then place your attention on the root or base chakra (the sex center)
and move your attention up the passageway between your root
chakra and your third eye chakra. Think of this as a channel that has
been clogged, and think of the third eye space as an opening that has
been sealed for a long time that you are going to open with your
inner etheric energy. Now take a deeper, longer, breath of air, filling
your lungs, and as you release the breath say out loud the sound of
aaah with as much emotion and volume as you can manage. Place your attention on clearing the channel with this sound of
aaah. While you are doing the aaah meditation, add to your mental
125
WAYNE W. DYER
picture what it is that you would like to be able to create or manifest,
without being at all attached to how it will surface in your life. (I have
explained in detail in the eighth principle the importance of not
making demands on the how. ) What you are doing is focusing on the
feeling that you will have as this desire manifests in the concrete
world of your life. While you meditate for approximately twenty minutes in the
beginning of your day, repeat the sound of aaah as your mantra for
the entire time. However, only do it out loud and with emotion
for approximately the first one third of the time. Move your atten-
tion up and down the inner passageway between the root chakra
and the third eye chakra using the sound of aaah. Then remain
focused on the third eye chakra. You are now going to open up the
third eye. With the inner energy that you are feeling from the sound of cre-
ation resonating within you, open the third eye in your mental pic-
ture, and propel the creative force through it into the world of
form. Imagine its release from your inner being to a point at which
it circles the world and surrounds the objects of your desire. Trust
that this energy will connect with the universal energy that is the
God force and will send the object of your desire into your immedi-
ate world. This must be done in accordance with all nine of the
principles of manifesting that are explained in this book, which
means you have an absence of doubt, complete trust, unconditional
love and a knowing that this power of attraction is within you and in
all things. Gradually you will begin to experience an overwhelming sense of
bliss and peace in the sound of creation. Then you will feel the need
to lower the volume. For the next approximately one third of the
morning meditation say the aaah sound softer and _ softer. Stay
focused on the third eye, which is now open and sending out this
126
Manifest Your Destiny
creation energy, and the feeling of your desire manifesting. If you feel
distracted or your attention shifts, return to the third eye and the
feeling of your manifestation materializing for you., Remember, you
are not demanding anything, you are not telling God how to do this
work, you are experiencing in the third eye the strong feeling of
knowing and the bliss of this sound repeated in a quieter and quieter
fashion. For the final one third of your morning meditation, repeat the
sound of aaah to yourself silently as a mantra, and keep your atten-
tion on the third eye and the glorious feeling of gratitude that you are
already experiencing for having this manifest, however it will, into
your life. When you have completed approximately twenty to thirty
minutes of this manifesting meditation, your morning session will be
complete. The objects of your desire can be unlimited, and they can run the
full gamut of human potentiality. Some people have used this medi-
tation to manifest peace for themselves or those they love, to center
themselves on a healing, or to bring a relationship into their life. Others have used it for such matters as selling a house, getting a
promotion, overcoming an addiction, attracting money or whatever. The possibilities are unlimited. I have received hundreds of letters
from people describing the success they have had with this medita-
tion when they practice it, using all nine of these principles with
integrity. If you have read this far into this book, you are demonstrating
your interest in learning to become a spiritual manifester. If you
know that the power to manifest is within you, then do this ancient
practice of repeating the name of God in an almost chantlike ritual
each and every morning, with your attention on the feeling and the
third eye. What you are really doing when you do this morning aaah
meditation is resonating with the words “In the beginning was the
127
WAYNE W. DYER
word, and the word was God. ” The act of manifesting is the begin-
ning of something being created in your life. The word is God, which
is to say, the aaah sound is the sound of God. The evening meditation is best practiced at sunset if possible. Once again, as the sun sinks below the horizon there is a coronalike
expression of energy that is greatest just as the sun leaves the horizon
and for a few moments immediately after the sun disappears from
our vision. Now you practice the sound of. om, which is the medita-
tion of gratitude. I have detailed this principle of gratitude in the
ninth and final principle explained in this book. Briefly, the practice is identical to the morning meditation, with
the exception that you are not now asking to manifest anything. Instead, at the end of your daylight, or as you retire, you are simply
saying thank you to the universal intelligence that we call God for all
that has manifested in your life. Take in deep breaths just as you did
_in the morning, clear the channel between your base chakra and
your third eye chakra, and mentally picture all that you have
received and project that energy out forcefully through the opening
of the third eye. You are expelling into the universe beyond your
immediate body an energy of gratitude, using the affirmations that I
have included in the ninth principle, and which I say aloud during
the guided meditation on the cassette and compact disc titled
Meditations for Manifesting. The sound of om is said aloud for the first third of your medita-
tion, then gradually more quietly, and ultimately silently, always
focusing grateful attention on the third eye and feeling that energy
going back to the universal source of energy that we call God. The
sound of om is the sound of the material world. It is the sound that
makes us feel most at home here in the material world since it is the
essential sound of all experience in this phenomenal world. When
you repeat this sound, you are in harmony with your environment. 128
Manifest Your Destiny
The final part of this meditation is the last sound you hear before you
go to sleep each night. The very first sound you hear in the morning is
generally one of aaah. It is the sound that you make when you yawn or
stretch. Be aware of this first sound and be willing to acknowledge it as
your own vibrational frequency of the new day that you are manifesting. However, the final sound you hear within yourself before going to sleep
can be a combination of these two sounds of aaah and om. You may recall that I defined enlightenment earlier in this book as
the ability to be immersed in and surrounded by peace. “Peace” is
the key word here. It is not an accident that the sounds of aaah and
om, when combined, translate to the word that means peace or
enlightenment, Shalom. Shaaah. looom. The sound of that which
you wish to manifest, and that which is already manifested, equate to
peace. By saying these two sounds to yourself as you drift off to sleep,
you are beginning the act of enlightened siddhi consciousness. You are
becoming at one with all that is peaceful and all that provides for us. It is also not an accident that the primary sound of spiritual joy is the
sound of aaah in hallelujah, and it is the sound found in the word that
ends every prayer, “amen. ”
This concludes the meditation practice of learning to vibrate to the
sound of creating and creation. It is a part of the ancient wisdom that is
being practiced and revealed more and more as we move into the spir-
itual revolution. Give this glorious, peaceful, enlightening manifesta-
tion meditation practice a three-month trial period in your life, using
each of the nine principles outlined in this book, and see if you do not
experience your heart’s desire appearing without your putting any
demands or rules on the universal God force. The willingness to allow
it to manifest as it will, permitting creation to reveal itself by and by, is
the subject of the eighth principle of manifesting. Hallelujah. Shalom. 129
PATIENTLY DETACH FROM THE OUTCOME
The Eighth Principle
n the seventh principle, on the use of the sound meditation, I
emphasized the importance of placing your attention not on the out-
come and how it will show up in your life, but on the feelings that
you are experiencing as you picture your desire manifesting. The
eighth principle of spiritual manifesting has at its heart the experi-
ence of that feeling. The manner of how and when what is desired


 contains fruit
sugars and mucilage. Medicinal Actions & Uses  In the West
Indies, the young shoots are used with peppermint
(Mentha x piperita, p. 114) to relieve colds and
chills. In Cuban medicine, the leaves are taken to
reduce uric acid levels. The leaves, bark, and unripe
fruit are all strongly astringent and are used to
treat diarrhea and dysentery. The crushed seeds
are mixed with an inert powder and employed as
an insecticide. Research  Custard apple has been shown to
have antiprotozoal and anthelmintic (worm-
repelling) activity.was traditionally employed for supposedly
hysterical conditions relating to the uterus. Cautions  The whole plant can cause blistering
if applied fresh to the skin. Do not take during
pregnancy or if breastfeeding. anthriscus cerefolium (Apiaceae)
Chervil
Description  Annual herb growing to 2 ft
(60 cm). Has finely grooved stems, opposite leaves,
and many small white flowers arranged in
compound umbels. Habitat & Cultivation  Native to Europe,
Asia Minor, Iran, and the Caucasus, chervil grows
freely in open areas. It is cultivated throughout
the world. The herb is gathered when in flower
in summer. Parts Used  Aerial parts. Constituents  Chervil contains a volatile oil,
coumarins, and flavonoids. Chervil is an aromatic herb
that plays a role in healing
as well as in cooking. anthemis cotula (Lamiaceae)
Mayweed,
Stinking Mayweed
Description  Annual or perennial resembling
German chamomile ( Chamomilla recutita, p. 77). Has slightly hairy stems and large solitary daisy-type
flowers. As the name stinking mayweed suggests,
this plant has an unpleasant smell and taste. Habitat & Cultivation  This herb commonly
grows wild in Europe, the Americas, Australia,
New Zealand, and Siberia. The flowers and leaves
are gathered in summer. Parts Used  Flowers, leaves. Constituents  Mayweed contains sesquiterpene
lactones (including anthecotulide). History & Folklore  In his Irish Herbal  of
1735, the herbalist K’Eogh states that mayweed
is “good for women with the falling down of the
womb, if they but wash their feet with a
decoction of it.”
Medicinal Actions & Uses  Although it looks
similar to German chamomile, mayweed is far less
effective as a medicine. It has been used as an
antispasmodic and to induce menstruation, and
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170
other medicinal Plantsaphanes arvensis
History & Folklore  A basket of chervil seeds
was one of the items found in Tutankhamun’s tomb. The herb is traditionally used as a “spring tonic” in central Europe. Chervil is aromatic and is used extensively in cooking. Medicinal Actions & Uses  Chervil is a good
remedy for settling the digestion. It is also used to “purify the blood” and to help lower blood pressure, as well as being considered a diuretic. Juice from the fresh plant is applied to various skin conditions, including wounds, eczema, and abscesses. aphanes arvensis (Rosaceae)
Parsley Piert
Description  Prostrate, hairy annual growing to
4 in (10 cm). Has small wedge-shaped leaves and tiny green flowers in tufts. Habitat & Cultivation  Parsley piert is native
to Europe, North Africa, and North America. It grows to an altitude of 1,600 ft (500 m), thriving  in dry sites, including the top of walls. The herb is harvested when in flower in summer. Parts Used  Aerial parts. Constituents  Parsley piert contains tannins. Medicinal Actions & Uses  Astringent,
diuretic, and demulcent, parsley piert is used to treat kidney and bladder problems, especially kidney stones. It is also frequently used in the treatment  of bladder stones (gravel), which cause pain and irritation and obstruct urine flow. Best taken in an infusion, the herb is also a useful remedy for cystitis and recurrent urinary infections.encourages sweating, is stimulant, and detoxifying. It is taken for rheumatism, asthma, and coughs. Applied externally as a poultice, the herb is used  to treat a number of different skin conditions, including eczema. Related Species  Wild sarsaparilla (A. nudicaulis)
is a North American relative used medicinally  in much the same way as American spikenard. The leaves and stalks of two East Asian Aralia,  A. chinensis and A. cordata, are eaten as vegetables. Cautions  Do not take during pregnancy. arbutus unedo (Ericaceae)
Strawberry Tree
Description  Evergreen shrub growing to 20 ft
(6 m). Has an upright stem with reddish bark, leathery serrated leaves, white or pink bell-shaped flowers, and round warty red fruit resembling strawberries. Habitat & Cultivation  Native to
Mediterranean coasts, strawberry tree also grows
in western Ireland, Australia, and Africa. The leaves are gathered in late summer and the fruit in autumn. Parts Used  Leaves, fruit. Constituents  Strawberry tree contains up
to 2.7% arbutin, methylarbutin, and other hydroquinones, a bitter principle, and tannins. Arbutin is powerfully antiseptic in the urinary system. History & Folklore  The fruit of strawberry
tree is used in preserves, but it is not palatable fresh. The Latin unedo comes from un ede, meaning “[only] one I eat.”Medicinal Actions & Uses  Strawberry tree
is valued as an astringent and antiseptic herb. Its antiseptic action within the urinary tract makes it  a useful remedy for treating cystitis and urethritis. Strawberry tree’s astringent effect has been put to use in the treatment of diarrhea and dysentery. Cautions Do not take during pregnancy or if
suffering from kidney disease. arctostaphylos uva-ursi (Ericaceae)
Uva-ursi,
Bearberry
Description  Low-lying evergreen shrub growing
to 20 in (50 cm). Has long trailing stems, dark green leaves that are glossy on the upper side, bell-shaped pink flowers, and small glossy red berries. Habitat & Cultivation  Uva-ursi is native to
Europe, and naturalized throughout the northern hemisphere up to the Arctic. It grows in damp conditions in undergrowth, heathland, and grassland. The leaves are gathered in autumn. Parts Used Leaves, berries. Constituents The leaves of uva-ursi contain
hydroquinones (mainly arbutin, up to 17%), tannins (up to 15%), phenolic glycosides, and flavonoids. Arbutin and other hydroquinones have an antiseptic effect in the urinary tract. History & Folklore  The name uva-ursi means
“bear’s grape” in Latin. Bears are fond of the fruit. The plant is first documented in The Physicians of Myddfai, a 13th-century Welsh herbal text. Medicinal Actions & Uses  Uva-ursi is one of
the best natural urinary antiseptics. It has been used extensively in herbal medicine to disinfect and astringe the urinary tract in cases of acute and chronic cystitis and urethritis. However, it is not a suitable remedy if there is a simultaneous infection of the kidneys. Research  Experiments have shown that uva-ursi
extracts have an antibacterial effect. This action is thought to be stronger in alkaline urine—thus the efficacy of uva-ursi is likely to increase if it is taken in combination with a vegetable-based diet. Cautions  Do not take during pregnancy or with
kidney disease. Unsuitable for children under 12. It is generally advisable to take uva-ursi for no more than 7–10 days at a time. Strawberry tree’s leaves
and fruit are astringent and antiseptic. aralia racemosa (Araliaceae)
American Spikenard
Description  Aromatic perennial bush growing
to 61⁄2 ft (2 m). Has thick fleshy roots, large
leathery leaves, small greenish-white flowers, and
red or purple berries. Habitat & Cultivation  American spikenard
is native to North America. The root is unearthed in summer or autumn. Part Used  Root. Constituents  American spikenard contains a
volatile oil, tannins, and diterpene acids. History & Folklore  The Cherokee made a
tea for backache from American spikenard, and  the cure was later adopted by New World settlers. The Shawnee used it for flatulence, coughs, asthma, and breast pain; the Menominee as a cure for blood poisoning. The plant was included in the  US National Formulary from 1916 to 1965. Medicinal Actions & Uses  Many of
American spikenard’s current uses come directly from Native American


 with demulcents such as
psyllium seeds ( Plantago  spp., p. 123) or marshmallow
root ( Althaea officinalis, p. 165). Add 1 tsp, plus a pinch
of peppermint ( Mentha  x piperita, p. 114) or other
mint ( Mentha  spp., pp. 234–235), per 1 cup
(225 ml) of decoction. QCautions  Do not take for more than 3 days at
a time and do not take again for 3 days. If there is
no improvement, seek professional advice. Do not
take sage in pregnancy. Do not give mint to children
under 5. Chronic Diarrhea &
Irritable Bowel Syndrome
Herb Psyllium ( Plantago  spp., p. 123)
Remedy T ake 1 heaping tsp of seeds and husks
with at least 3/4 cup (150 ml) of water, 2–3 times
daily, or mix with food and then drink at least 3/4
cup (150 ml) of water. Seeds may be soaked in
cool water overnight before taking. Remedy Make an infusion using 1 heaping tsp
of fennel or anise seeds, or galbanum herb,
to 3 cups (750 ml) of water. Drink during
the day. Indigestion, Abdominal Pain,
Bloating, & Hiccups
Herb German chamomile ( Chamomilla recutita,
p. 77)
Remedy Make an infusion in a covered
container. Drink up to 3 cups (750 ml) a day. Acidity with Gastritis
Herb Meadowsweet ( Filipendula ulmaria, p. 98)
Remedy Make an infusion with the flowering
tops. Drink up to 3 cups (750 ml) a day. Before taking any herbal remedies, see pages 290 & 298–299
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308
herbal remedies for home useNerve & Stress-Related Problems
Most of us have little opportunity to escape from daily
pressures, and consequently the nervous system is unable to recover its natural vitality. Long-term stress can lead to anxiety, nervousness, depression, insomnia, palpitations, and irritability. Herbal medicines can be wonderfully effective for nourishing the nervous system, calming and relaxing the mind, and gently stimulating or sedating the body. Headaches and migraine
respond well to treatment with herbs, as can conditions directly affecting the nerves, such as neuralgia. Anxiety, Depression, & T ension
Neuralgia (Nerve Pain)Valerian
(Valeriana officinalis)
Many people have experienced lack of well-being
and feelings of powerlessness that develop as stress, anxiety, and tension take hold. There
is no instant answer, but a remarkable number
of herbs can reduce these symptoms, and, by supporting the nervous system, gradually
restore health. Lemon balm, skullcap, and damiana are
all calming herbs that ease physical tension and help maintain a balanced mental and emotional state. Lemon balm alleviates stress-related digestive problems, skullcap combats panic attacks, and damiana acts as a gentle “pick-me-up.”Valerian has tranquilizing qualities.Ginseng and Siberian ginseng are  excellent for coping with stressful events  such as competitive sports, examinations, or moving a household.Ashwagandha is a supportive tonic herb, strengthening and encouraging recovery  from long-term stress or chronic illness. Lifestyle
When emotionally stressed, it is important  to eat well, exercise regularly, and allow time  for relaxation. Y oga and T ai Chi can be particularly helpful. Neuralgia is the pain caused by an irritated,
damaged, or trapped nerve. It usually occurs  in brief, severe bouts and can be felt shooting along the nerve. Although it is difficult to treat, the following remedies may bring relief to minor problems. St. John’s wort is analgesic and antiviral, helping to relieve sciatica (pain caused by a trapped spinal nerve) and head pain. Cloves  have an anesthetic effect, and peppermint  eases pain. Try also the St. John’s wort oil rub (see Back Pain, p. 313). QGeneral caution Seek professional advice if there is
fever, or swelling of the gums with toothache.General Remedies
Herbs Lemon balm (Melissa officinalis, p. 113),
damiana (Turnera diffusa, p. 144), skullcap (Scutellaria lateriflora, p. 135)Remedy Make an infusion using one of the herbs. Drink up to 21/3 cups (600 ml) a day. Herb St. John’s wort (Hypericum perforatum,
p. 106)Remedy T ake tablets or make an infusion and drink up to 21/3 cups (600 ml) a day. Note This remedy may take 2–3 weeks before there is a
noticeable effect. Digestive Problems due to Stress
Herb Lemon balm (Melissa officinalis, p. 113)
Remedy Make an infusion with a handful of fresh leaves and 3/4 cup (150 ml) water, or make an infusion with the dried herb. Drink up to 3 cups (750 ml) a day, or add the daily dose to a bath. NoTe  This remedy also calms palpitations and
encourages sleep. Panic Attacks & Headaches
Herb Skullcap (Scutellaria lateriflora, p. 135)Remedy Make an infusion and drink up to 3 cups  (750 ml) a day.Chronic Anxiety & Hyperactivity
Herb Valerian (Valeriana officinalis, p. 148)Remedy T ake 10 drops of tincture in water every hour for up to 2 weeks at a time. Nervous Exhaustion,
Muscle Tension, & Headaches
Herb Codonopsis (Codonopsis pilosula, p. 83)
Remedy Make a decoction and drink in equal doses during the day, or cook up to 25 g of  the root a day in a soup or stew. Short-term Stress
Herbs Ginseng (Panax ginseng, p. 118), Siberian
ginseng (Eleutherococcus senticosus, p. 94). Remedy Either take ginseng tablets, chew 0.5–1 g of root a day, or use it in cooking. Alternatively take 1–2 g of Siberian ginseng capsules up to twice day. Cautions Do not take for more than 6 weeks at a
time. Do not give to children under 12. Do not take during pregnancy. Avoid drinks that contain caffeine. Long-term Stress & Convalescence
Herb Ashwagandha (Withania somnifera, p. 152)
Remedy Make a decoction using 3 g of root to
3/4 cup (150 ml) of water and take during the
day, or chew the same amount of root. General Remedies
Herbs St. John’s wort (Hypericum perforatum,
p. 106), lavender (Lavandula officinalis, p. 108),  clove (Eugenia caryophyllata, p. 97)Remedy Apply neat St. John’s wort infused oil  to painful areas, or add 20 drops each of clove  and lavender essential oil to 2 tbsp plus 2 tsp  (50 ml) of St. John’s wort infused oil and then
apply every 2–3 hours as required. Herb Peppermint (Mentha x piperita, p. 114)
Remedy Make an infusion with 25 g of herb to 3 cups (750 ml) of water and bathe the affected area. Alternatively, dilute 20 drops of essential oil in  2 tbsp plus 2 tsp (50 ml) of carrier oil and gently massage into the painful area. Caution Do not use on children under 5. Head Pain
Herb Clove (Eugenia caryophyllata, p. 97)
Remedy Mix 1⁄2 tsp of powder with water to
make a thick paste and apply to the head. Toothache
Herb Clove (Eugenia caryophyllata, p. 97)
Remedy Chew a clove or rub 1 –2 drops of neat essential oil onto the affected tooth 2–3 times a day for up to 3 days. QSeek immediate professional
advice for:
■ Severe nerve, chest, or head pain
■ Headache or pain that does not improve
within 48 hours despite self-medication
■ Loss of sensation or loss of movement
■ Double vision
■ Severe depression
US_308-309_Nerve_and_Stress_Related_Problems.indd   308 26/02/16   4:43 pm309 herbal remedies for home useHeadaches & Migraine
InsomniaHeadaches and migraine can be very debilitating,
especially when they occur frequently. Headaches  are caused by many factors, such
as toothache, neck tension, eyestrain, and
hangovers. It is important to diagnose and treat
the underlying cause, which could mean visiting
a dentist, optician, or osteopath in the first
instance.


experience kind ness when all we have imparted is cruelty. Denial, or
pretending this isn’ t so, does no t make a dif ference to the law o f Karma. It
is a simple science of action and reaction or cause and ef fect. What we do to
Nature, we do to ourselves, as we are not separate from it. Th is is how it
works, whether we like it or not. W ith every bite of meat, we al so ingest pain and suf fering, as that is the
ener gy that is i n the meat. A long with protein, the pain an d suf fering
becomes our pain and suf fering. W e are part of the whole of Creation. The
abuse of animals leads to the abuse of our kindness, our heart and our
Consciousness. This creates a huge disconnect from the source of our food
and a total disconnect from our own Source. W e are so far removed from
the source of our food that we pretend that it does not matter how it got to
our table. W e pretend that the abuse of animals is irrelevant just  because we
did not directly cause it. W e may not see animals’ pain, but we can surely feel it. If you truly desire
to find out what’ s going on with your “food,” a trip to the slaughterhouse
will do the trick. In spite of technological advancements, ther e is endless
suf fering in the w orld and an epidemic of disease. This is not a coincidence. Everything af fec ts everything else. Life for life; when we take l ife, we sow
the seed  of our o wn demise. Because we are all connected and made of the
same stuf f, we are part of the collective Karma. Please u nderstand that Karma is not a judgement or punishment from the
Creator. It is sim ply an ener gy that is created through our action s. W e createKarma ( good an d bad) every moment in our lives by our thoughts, by what
we d o and what we say. What’ s needed is for us to take responsibility for
the Karma we c reate. This can b e a great motivator to mindful living on all
levels. Good Karma creates posi tive ener gy and bad Karma crea tes negative
or dark ener gy. Both the ener gies are part and parcel of our being. The obj ective is  to transmute t he dark ener gy into love. Ano ther way of
understanding i s to accept our own darkness and in the accepting, we
expand more into who we are: Love! Darkness is as much a part  of love and
light, it is in accepting and owning our darkness, that we move to light. So,
we d on’ t use Karma to control others, rather to point out the r esult of our
actions, as every action creates a reaction and this process is explained by
Karma. Anythin g more than wh at is explained here is beyond the scope of
this book and, frankly, beyond my own understanding. And is the cost of meat produc tion worth its benefits? Not to mention the
psychological ef fects on those who are at the front line of produ cing it. So,
these are some of the issues to consider if we want to consum e meat. W e
can’ t ex pect healing from acts o f violence to life—all of life. This may not
be convenient. T ruth seldom is! This is what connecting to our food source looks like. It requires
Consciousness a nd our willingness to look beyond what’ s on our dinner
plate. Introspection of one’ s life and life choices has never hurt anyone. T aking a  life may not kill us imm ediately but it sure kills someth ing like our
humanity, empa thy, love and ki ndness. It sure is a death of “h onoring all
life” and harmonizing with the whole of Creation. F E E L  D E E P L Y,  T H I N K  D E E P L Y,  L O V E
D E E P L Y
This deep connection with wha t surrounds us, with Nature and all life is a
way of deeper connection wit h ourselves. W e can’ t continue to live a
superficial life and expect deep  transformation. Our life journey is to feel
deeply, think deeply and love deeply because we can af ford to. W e can
always af ford to care more and love more.T o give up food s that we have come to love is never easy. As  mentioned
earlier, instead of taking an “ all-or -nothing” approach, the point is to
become more conscious and understand that food is the sou rce of our
ener gy a nd the ener gy of our fo od af fects our own ener gy. In that way of
thinking, you are already starti ng to think beyond what’ s on your dinner
plate. This opens up a lot more possibilities and choices for you than you
may have originally thought. W e have free will, we can do what we choose. But it would be wise to choose with an expanded awareness. I qu estioned whether to include this chapter in this book as I want to of fer
you the most unbiased thought process that I can. W ill it disturb those of us
who do eat meat? Is there some thing really wrong with eating meat? After
all, we are all in this circle of life and death. Perhaps the killing  of animals
for m eat consumption is a way to control the animal population and it is
what Nature wants? W ell, I believe that Nature has built in ways to control
both the animal and the human population. Who are we to decide if there
are t oo m any an imals on this pl anet? Frankly, there is an overpo pulation of
us h umans in the world, are we going to take that into our own  hands, too? Secondly, I believe that which g ave life, all  life, has the lone right to take it. Life and death are better left i n the hands of the Creator. And that, my
friends, is neither you nor me. Whether you eat meat on not, I firmly
believe that we won’ t get far b y torturing and killing animals. Our health
and healing is directly related to it. The pro tein worry isn’ t real. Being a vegetarian all my life, I  have never
worried about having enough protein, or lacking ener gy and  strength. I
participated in sports and even today remain quite physically active. I share
this with you to break the myth that meat is the only source  of protein. Massive protein  intake from animal products is not necessary for good
health a nd, in fact, there is growing evidence to indicate it can  actually be
quite harmful to us. The beli ef that we need lar ge amounts of meat protein is imparted to us
from a very young age by our cu lture and it is reinforced with near -constant
exposure to of ficially-sanctioned national food guides and food pyramids. W e mus t pay attention to the  source of these guidelines and question
whether they are really are in the best interest of our health. Animalproducts such as fish, dairy, eggs and meat are marketed as the only
complete source of protein and are based on a “one-size-fits-all” approach
to nutrit ion. The y give no consideration to issues that are key to a holistic
view of health, such as an ind ividual’ s age, gender, unique constitution,
state of balance, state of mind, or distinct level of spiritual awareness. So many of the  health issues that I encounter in my practice are directly
related t o meat consumption. When my clients move to a more plant-based
diet, they get he althier. Some of the results they experience include weight
loss, hig her ener gy, mental clarity, better sleep, normalized blood pressure,
decreased pain and an overall sense of well-being. In addition, many of my
female clients experience a reduction in hot flashes and normalized
menstrual cycles. While th ere are many illnesses that are linked to meat consumption, I have
yet to find an illness that comes from being vegetarian. It i s, however,
important to note that the vegetarian diet may create some deficiencies
including vitamin B12. Consider evaluating your whole diet and adding
supplements where needed. Consider the following if you want to lean towards a more plant-based diet. 1. Have a day without meat and see how you feel. 2. Eat meat at lunch time only. Notice the ef fect on your sleep. 3. Reduce meat portion size and combine it with plenty of leafy greens. 4. Cook meat with digestive spices. (See the recipe for this in Chapter 16 )
Skip meat for tw o days with a goal of eventually eating it perha ps couple of
times a week, or once in a while. T rust your experiences and give your body
some time to adjust. There ar e many vegetarian sour ces of protein. While this is not a complete
list, here are a few I use most routinely in my diet:
All lentils and beans, chick peas, black eyed peas
Grains such as quinoa and amaranthGreen peas, artichokes, edamame, spinach, broccoli, asparagus, green
beans, all leafy greens
Nuts and seeds such as almonds, walnuts, pumpkin seeds, hemp hearts,


, because I am an impatient person by nature and sitting in silent
meditation was not a thing I tolerated well. Then someone introduced me to Walking
Meditation, and everything changed f or me around the idea of “meditation. ” Suddenly, it
was something I could do. The first thing that happened when I learned about Walking Meditation is that my whole
idea about what meditation is completely vanished, to be replaced by a much more clear
and concise picture of what was going on. For me, meditation always meant “clearing the
mind of everything,” leaving the space for “the emptiness” to appear, so that I could move
in consciousness into “the nothingness that is The All.,” or something like  that. What I was supposed to be trying to do, I thought, was “empty my mind. ” I was supposed
to try to sit in one place, close my eyes, and “think of nothing. ” This made me crazy, because
my mind never turns off. It is always thinking, thinking, thinking  of something. So I was
never very good at sitting with my legs crossed, closing my eyes, and concentrating on The
Nothing. Frustrated, I hardly ever meditated —and envied those who said they did
(although I secretly wondered whether they really did, or simp ly went through the
motions, doing no better than I was able to do). Then a master teacher in my life told me that I had entirely the wrong idea of what
meditation was about. Meditation, she said, was not about emptiness, it was about focus. Instead of trying to sit still and think about nothing, she suggested that I do a “walking
meditation” and move about, stopping to focus  on specific things that my eyes would light
upon. “Consider a blade of grass,” she would say. “Consider it. Look at i t closely. Regard it
intently. Consider every aspect of it. What does it look like. What are its specific
characteristics. What does it feel like. What is its fragrance. What is its size, compared to
you. Look at it closely. What does it tell you about Lif e. ” Then, she said, “Experience the grass in its Completeness. Take off your shoes and socks
and walk on the grass in your bare feet. Think of nothing else but your feet. Focus your
attention on the bottom of your feet and consider immensely exactly what y ou are feeling
there. Tell your mind to feel nothing else, just for that moment. Ignore all other incoming
data except the data coming from the bottom of your feet. Close your eyes, if this helps. “Walk slowly and deliberately, allowing each slow and gentl e step to tell you about the
grass. Then open your eyes and look at all of the grass around you. Ignore all other
incoming data except the data about the grass, coming from your eyes and feet. “Now focus on your sense of smell, and see if you can smell the  grass. Ignore all other
incoming data except the data about the grass coming from your nose, your eyes, and your
feet. See if you can focus your attention in this way. If you can, you will experience the grass
as you may never have experienced it before. You will know  more about grass than you
ever knew before, at a deeper level. You will never experience it in the same way again. You
will realize that you have been ignoring the grass  your whole life. ”
Then, my master teacher said, do the same thing with a  flower.<|eot_id|><|begin_of_text|>
Q: What is the author's perspective on the struggles of others, such as those who have suffered from abuse or starvation?,
A: The author acknowledges that they cannot truly understand the experiences of others who have gone through such struggles, but they can only empathize with them and hope for their suffering to end.
Q: What is the main idea behind the concept of "Stopping Meditation"?,
A: Stopping Meditation involves stopping what one is doing and focusing on a specific aspect of the experience, allowing for a deeper understanding and appreciation of the world.
Q: What is the purpose of the Changing Change Program?,
A: The program is a resource to help individuals make the changes they desire in their lives, providing step-by-step guidance and support.
Q: What is the key to successfully implementing the concepts presented in the book?,
A: The author emphasizes the importance of total commitment and consistency, stating that it is not about dipping in and out of the concepts, but about fully embracing and applying them.
Q: What is the author's perspective on the concept of "Who You Are"?,
A: The author emphasizes that "Who You Are" is not just about individual identity, but about embracing one's true self and aligning with the universe.<|eot_id|><|begin_of_text|>Pottenger’s Cats – A Study in Nutrition

By: Martha C. Lindsay, DVM, MS,  CVH, CNE & R. David Lindsay, DVM, CVA
      Alternative Veterinary Services, LLC

Between the years of 1932 and 1942, Dr. Francis M. Pottenger, Jr. conducted a feeding experiment to
determine the effects of heat -processed food on cats. His ten -year cat study was prompted by the high
rate of mortality he as experiencing among his laboratory cats undergoing adrenalectomies for the use
in standardizing the hormone content of the adrenal extract he was making. Because there was no
existent chemical procedure for standardizing biological extrac ts, manufacturers of such extracts
necessarily had to use animals to determine their potency. As cats die without their adrenal glands, the
dose of extract required to support their lives calibrated the level of the extract’s potency. In his effort to max imize the preoperative health of his laboratory animals, Pottenger fed them a diet of
market grade raw milk, cod liver oil, and cooked meat scraps. These scraps included the liver, tripe,
entrails, brains, heart and muscles. This diet was considered to be rich in all the important nutritive
substances by the experts of the day, and the surgical technique used for the adrenalectomies was the
most exacting known. Therefore, Pottenger was perplexed as to why his cats were poor operative risks. In seeking an ex planation, he began noticing that the cats showed signs of deficiency. All showed a
decrease in their reproductive capacity and many of the kittens born in the laboratory had skeletal
deformities and organ malfunctions. As his neighbors kept donating an i ncreasing number of cats to his laboratory, the demand for cooked
meat scraps exceeded supply and he placed an order at the local meat packing plant for raw meat
scraps, again including the viscera, muscle and bone. These raw meat scraps were fed to a segr egated
group of cats each day and within a few months this group appeared in better health than the animals
being fed cooked meat scraps. Their kittens appeared more vigorous, and most interestingly, their
operative mortality decreased markedly. The contra st in the apparent health of the cats fed raw meat
and those fed cooked meat was so startling, it prompted Francis to undertake a controlled experiment. What he had observed by chance, he wanted to repeat by design. He wanted to find answers to such
questi ons as: Why did the cats eating raw meat survive their operations more readily than those eating
cooked meat? Why did the kittens of the raw meat fed cats appear more vigorous? Why did a diet
based on cooked meat scraps apparently fail to provide the neces sary nutritional elements for good
health? He felt the findings of a controlled feeding experiment might illuminate new facts about optimal
human nutrition. The Cat Study of Francis M. Pottenger, Jr., MD is unique. There is no similar experiment in the m edical
literature. The pathological and chemical findings were supervised by Pottenger in consultation with
Alvin G. Foord, MD, professor of pathology at the University of Southern California and pathologist at
the Huntington Memorial Hospital in Pasadena. Accordingly, the studies met the most rigorous scientific
standards of the day and their protocol was observed consistently. Since the Cat Study is unique, its
findings are frequently quoted and misquoted in order to justify the ideas of others. For examp le, one
author states that the 200 cats dies of arthritis; this did not happen. Another author states that the cats
were fed sprouts and survived in full health for four continuous generations. Again, no such experiment
took place, and yet this misinformat ion has been traced over a dozen or more articles and books. A frequent criticism of The Pottenger Cat Study is that it was not properly controlled. Here it is
necessary to ask “By what standards?” Every one of the studies followed strictly defined proto col. All
variables in the stock of the animals were reported and explained. Because some of the test
procedures may seem crude forty years later, this in no way invalidates the facts that the procedures
were meticulously controlled and that the results of the experiments were reported as observed. For more information about The Pottenger Cat Study as well as a clearinghouse of information on
healthful lifestyles, ecology, sound nutrition, alternative medicine, humane farming and organic
gardening go to:   www.pricepottenger.org  Pottenger's Cats: Early Epigenetics And Implications For Your Health
By Stephanie Cold / Nov 13, 2014

The 10 -Year Pottenger Cat Study
In 1903, Dr. Francis Marion Pottenger, Jr., a physician in Monrovia, California, opened the Pott enger Sanatorium


 When experienced directly, reality flows like a
river. B ut you have to imagin e it as a river that flows in a circle,
without starting in the mountains and running to the sea. When you are awake, even to describe awareness as a flow is
too limiting. Awareness does n’t need to be active. As it h appens,
activity is everywhere. Out side of meditation or unexpected
moments of silence, the mind is constantly participating in the rise
and fall  of consciousness as i t modifies itself. Beyond the constant
buzz of activity, consciousness is silent, pure, unbounded, not
needing to do anything. Upo n waking up, you identify w ith pure
consciousness, enjoying the calmness and security it brings. For Today
Silent awarene ss is always with you, waiting to be notice d. Sit
in a  qui et place and say to yourself, “I am _______,” fillin g in the
blank w ith your full name. With a brief pause between them, say
the following things to yours elf: “I am [first name],” then  “I am,”
then “Am,” and finally no thought. Without labels to identify with,
the mind is quiet. As you experience this state, even for a moment,you hav e found your real ide ntity. The ego emerges from mental
activity; your true self emerges from silent awareness. YOUR EXPERIENCE:

 DAY 20

Time is only one kind of limitation. So are space, matter,
and energy. Awareness itself is without any limitation. Waking up is clearer today than in the past, when the process
was considered so mysterious that it seemed totally paradoxical. As o ne ancient metaphor put it, wanting to wake up is like  being a
thirsty f ish. Th e fish is thirsty  only because it doesn’t realiz e that it
is su rrounded by the ocean. L ikewise, a person seeking to wake up
doesn’t realize that all limitat ions of the mind are the result of not
knowing that the infinite ocean of consciousness is everywhere at
every moment. Limitation beg ins in the mind but is mirrored by time, space,
matter, and energy. This mir roring effect holds good whether you
are asle ep or awake. The difference is that when you wake up, the
physical universe is seen for what it really is, the play of
consciousness. Consciousnes s has no form or boundarie s. Being
beyond labels and thoughts, it is inconceivable. It is also w ho you
really are. For Today
Hold up your hand and start  moving it into various posit ions,
each sig nifying a meaningful gesture. Act out the part of a police
officer directing traffic, a teacher pointing to the blackboard, a
lover caressing  the beloved’s cheek, a chef whipping up an  omelet
—whatever str ikes your fancy. Reflect on how your hand carried
out wh atever your imagination wanted it to. Mind and matter
were di fferent appearances of the same consciousness. L ikewise,
your personal reality consist s of mind acting to coordinate time,space, matter, and energy. They express the same unlimited
possibilities as human imagination. YOUR EXPERIENCE:

 DAY 21

Virtual reality arose from the human need to live in
limitation. This need began the process that created the
conditioned mind. Limitation is part of virtual reality, and it seems t otally
convincing and necessary. Yo u cannot fly like a bird; you can’t be
rich by  wishing it were so; if you are hit by a car, you will be
seriously injur ed or killed. I’ve said that the conditioned mind
edits reality so that it serves  human needs. The infinite b ecomes
finite. W e are hemmed in b y harsh realities. There is actually
nothing wrong  with editing the infinite into the finite—a fter all,
you can’t think infinite thoug hts all at once, even though you have
the capacity to have infinite thoughts. The pro blem is that we’ve fo rgotten that this editing was done
by us. Virtual r eality isn’t a given; it was manufactured. The setup
is finite, and just as you can ’t think infinite thoughts all at once,
humans can’t physically do everything at once, say everything at
once, or desire everything at o nce. The setup of virtual reality suits
the self we think we have—and must have. When you wake up, the picture is reversed. You realize that
virtual reality is a construct. Only consciousness is a given. Only
consciousness cannot be crea ted. By waking up, you free yourself
from th e condi tioned mind, the limited self, and the mind -forged
limitations of virtual reality. In freedom you still cannot fly,
become rich by wishing it we re so, or avoid being injured if a car
hits you. On the other hand, it’s a bad bet to declare that a nything
is im possible. Waking up tak es you over a threshold. Wha t awaits
on the other side is a vast new territory of possibilities.For Today
Sit f or a mome nt and start to  think of things that you’d like to
do or be that are impossible. You might like to be fabulously
wealthy or incredibly attractive or young again—the sky’s the
limit. A s each thing comes to mind, pause and say to y ourself,
“Why not? Why is this impossible?” Wait for a reply and let it
unfold, telling you all the reasons you can’t have or be w hat you
want. Now ask yourself, “Who says I can’t?” There is no good answer
to this question. Things are i mpossible not because anybody says
so. The y are impossible because the whole setup of virtual reality
says so. All limitations are built into virtual reality. When anyone
says that something is impossible, she is only upholding virtual
reality. Who says you have  to follow suit? Nobody, in cluding
yourself. When this realization sinks in, you begin to glimpse how
free you really are. YOUR EXPERIENCE:

 DAY 22

When infinite awareness is edited, form and phenomena
appear (i.e., things we can see, hear, touch, taste, smell,
and think about). For the  purposes of everyday life, infinity needed to be edited. Everyone agre es about that, but we forget that there was no
rulebook or set of guidelines for editing reality. The only rules are
self-imposed. Pure consciousness unfolded into the physical
universe, imposing time, space, matter, and energy upon its
creation. But pure consciousn ess didn’t believe it had to do things
this way. Billions of other u niverses with different setups have
been proposed by modern physics. Knowing that rules are self-im posed was never in doubt a t the
level of  pure consciousness. We inherited this certainty. Art and
culture express  the certainty that the human mind can construct
any setu p while also accepting the setup of the physical universe. This makes it seem that life has two compartments—the  mental,
which is unlimited, and the p hysical, which is limited. But that’s a
mistake. A house isn’t separ ate from the desire to build a house
and the  knowledge of how it is done. Mental and physical are
aspects of one thing: creative intelligence at play. When you wake
up, you  will see how creative intelligence works, and with
fascinated curiosity you will become a co-creator of reality. For Today
To become aware of how creative intelligence unfolds, start
with a small object. Whether it is a nail, an earring, or the keys to
your car, these things are id eas that took physical shape. Now
consider some thing larger, like the Empire State Building or theGolden Gate Bridge. They too are ideas that took physical shape. Does it matter that an earring is tiny and the Golden Gate Bridge
immense? No. Creative intel ligence isn’t large or small. Nor is it
hard or soft, here but not there, visible or invisible. The ability to
create is entirely self-contained, respecting no limitations of forms
and shapes. Creativity ne eds only itself. Without creative
intelligence, forms, shapes, and events couldn’t arise. Now see yourself in the m irror and say to yourself, “I am
infinite creativity that has taken on a form.” Stop identifying with
the form and start identifying with the creativity. This is how you
wake up. YOUR EXPERIENCE:

 DAY 23

Every form and phenomenon is actually one thing: the
modification of the formless, the infinite reduced to the
finite, pure awareness given a beginning, a middle, and
an end. The world rewards big thinkers and gives them a place in
history. By comparison with an Albert Einstein or a Leonardo da
Vinci, everyone feels like a l ittle thinker. But a big thin ker isn’t
necessarily the biggest thinker. The biggest thinker sees that
reality is one thing, creation one process. That’s the whole picture
in one view, which becomes your reality when you wake up. The whole picture becomes clear when the mind stops
constantly blurring your view with interfering thoughts,
sensations, images, and feelings. They represent the ba ck-and-
forth be tween you and the ou tside world. When you wake up, the
interference patterns fall aw ay. You accept as a natural fact that
infinite,


	a	few	drops	of
essential	oil	specifically	for	the	scalp-massage	part	of	your	treatment,	a	few	that
are	extra	stimulating	to	your	hair	follicles	include	lemon,	peppermint,	lavender,
basil,	and	rosemary	pure	essential	oils. Just	adding	a	few	drops	into	the	oil	will
suffice. (If	you	are	new	to	these	oils,	and	especially	if	you	have	sensitive	skin,	be
sure	to	check	with	your	dermatologist	or	test	a	tiny	area	to	see	if	they	irritate
your	skin.) SOFTENING	HAIR	SCALP	TREATMENT
This	is	a	great	treatment	to	do	once	a	week	to	help	heal	and	nourish	your	hair. It’s	easy	to	make	and
use	as	part	of	your	hair-care	routine. Lavender	is	healing	and	nourishing	and	has	been	known	to
relieve	tension	and	headaches	when	massaged	directly	into	your	scalp. Olive	oil	makes	your	hair
incredibly	soft	and	will	improve	the	elasticity	of	your	hair	shaft	and	protect	against	breakage. ⅓	cup	cold-pressed	olive	oil
10	to	12	drops	lavender	essential	oil
Warm	the	olive	oil	in	a	pan	over	the	lowest	setting	possible. Turn	off	and	remove	from	heat	and	then
add	the	lavender	oil. Combine	well	and	massage	the	warm	mixture	into	your	scalp. Twist	your	hair
into	a	bun,	cover	with	a	shower	cap,	and	relax	for	20	to	30	minutes	before	shampooing. Use	Natural	Bristles
Brushing	your	hair	with	a	natural	bristle	brush	can	help	stimulate	your	hair
follicles	and	produce	more	natural	oils	that	lubricate	your	entire	head	and	all
your	beautiful	hair	strands. Start	from	the	top	of	your	head	and	work
systematically	down	the	length	of	your	hair. Gently	work	out	tangles	rather
than	being	aggressive;	you’re	not	plowing	through	an	overgrown	hiking	trail. Avoid	breakage	by	being	patient	and	using	even	strokes.Deep	Clean
It’s	important	to	occasionally	deep	clean	your	scalp	from	any	dirt	and	oils	that
can	build	up	and	block	your	hair	follicles. Try	periodically	using	a	cleansing
shampoo	made	from	natural	ingredients	or	applying	an	apple	cider	vinegar
rinse. Apple	cider	vinegar	is	an	excellent	rinse	to	use	occasionally	to	remove
impurities	from	hard	water,	accumulated	sebum,	and	waxy	buildup	from
products. Pour	the	apple	cider	vinegar	over	your	moistened	scalp	in	the	shower,
massage	it	in	for	a	couple	of	minutes,	and	rinse	very	well. Then	proceed	to
shampooing	and	conditioning. You
are
	rinsing	it	out	fairly	quickly,	but	as	your
scalp	can	absorb	so	much,	it’s	a	great	idea	to	try	to	source	organic	vinegar. Vinegar	can	also	help	balance	the	pH	of	your	hair,	which	affects	the
appearance	and	overall	health	of	your	hair. The	strands	of	your	hair	are	made
up	of	keratin	protein. When	the	pH	of	your	hair	is	properly	balanced,	your	hair
will	be	a	sealed,	flat	cuticle	layer	on	the	outside	of	the	strand,	which	makes	your
hair	more	shiny	and	bouncy. If	your	hair’s	pH	is	imbalanced	from	lots	of	heat
or	chemical	treatments,	your	hair	will	look	dull	and	frizzy	and	become	brittle
and	susceptible	to	more	breakage. Try	the	following
pH-Balancing	Hair	Rinse
once	every	six	to	eight	weeks	or	so	(depending	on	your	hair	type),	or	whenever
you	feel	excessive	buildup	in	your	hair. Don’t	do	it	too	often,	however,	or	it
will	dry	out	your	hair. PH-BALANCING	HAIR	RINSE
Apple	cider	vinegar	is	fantastic	for	restoring	your	hair’s	pH	balance	as	well	as	helping	remove	any
product	residue. Rosemary	helps	stimulate	the	scalp	and	promote	hair	growth. 1	cup	organic	apple	cider	vinegar
15	drops	rosemary	oil
¾	cup	warm	water
Combine	the	ingredients	and	pour	over	damp	hair,	being	careful	not	to	get	the	rinse	into	your	eyes	or
on	your	face. Massage	for	a	few	moments	and	rinse	out. Top	Ingredients	for	Hair	Care
To	pinpoint	the	best	possible	ingredients	in	shampoos	and	conditioners	to	help
nourish	your	hair,	it’s	important	to	look	beyond	the	slogans	and	pretty
packaging	devised	by	marketing	companies. Of	course,	the	products	you	choose
must	match	your	individual	hair	type,	but	there	are	some	ingredients	that	are
known	to	work	universally	well	for	different	types	of	hair. Products	includingthese	ingredients	can	be	sourced	at	health	stores,	but	they	also	are	increasingly
common	and	easy	to	find	at	your	local	grocery	store	or	pharmacy. SHEA	BUTTER
This	is	a	great	natural	emollient. It	coats	the	surface	of	your	hair	strands	with
oil,	reducing	the	amount	of	water	that	is	lost	so	that	your	hair	stays
hydrated
and	luscious. COCONUT	OIL
This	is	a	perfect	fatty	emollient	to	seal	moisture	into	your	hair. Coconut	oil
helps	make	your	hair	shiny	and	healthier. PURE
ALOE	VERA	GEL
Great	for	soothing	your	scalp	and	hair	follicles,	aloe	vera	is	said	to	also	contain
an	enzyme	that	stimulates	hair	follicles,	helping	to	promote	healthy	hair
growth. VEGETABLE	GLYCERIN
This	acts	as	a	natural	humectant,	meaning	it	attracts	water	and	acts	as	a
protective	moisture	layer,	which	will	help	your	hair	stay	moisturized	while
avoiding	frizziness. JOJOBA
This	is	a	great	natural	hair	oil,	which	can	soothe	damaged	ends	and	make	your
hair	look	shiny	but	not	greasy	by	balancing	your	hair’s	oil	production. CASTOR	OIL
This	is	a	humectant	and	an	antifungal	that	helps	prepare	the	hair	for	better
growth. CERAMIDES
Ceramides	mend	damaged	and	broken	hair	fibers	by	“gluing”	them	back
together	and	reinforcing	your	hair’s	structure. They	also	help	to	smooth	out
frizzy	or	unmanageable	hair. ANTIOXIDANTS
Antioxidants	work	great	inside	your	body	and	also	help	to	nourish	your	hairfrom	the	outside. Applied	topically,	antioxidants	can	help	protect	your	hair
from	free	radicals	and	even	protect	the	integrity	of	your	hair’s	vital	color. HYALURONIC	ACID
Popularly	used	in	skin	care	(see
this	page
),	hyaluronic	acid	is	also	useful	for
beautiful	hair,	as	it	helps	to	lock
hydration	into	your	hair	strands. ACIDIC
INGREDIENTS
In	this	case,	acidity	can	be	a	good	thing! Just	as	applying	apple	cider	vinegar	can
cleanse	your	hair	follicles	of	debris	and	balance	your	hair’s	natural	pH,	other
natural	acids	in	shampoo,	such	as	sodium	citrate	or	citric	acid,	perform	the
same	functions	on	a	milder,	more	regular	basis. PANTHENOL
Panthenol	is	a	form	of	vitamin	B	that	treats	and	prevents	damage	to	your	hair
from	pollution,	free	radicals,	and	sun	exposure. It


 an ending or a beginning. 4. Obsta cles are opportunities. Our dreaming body knows how to
turn obstacles into opportunitie s, and when dreaming we all do
this all the time. We are frequently transcending difficulties and
shifting to new realities within our dreaming body. This is one of
the lesso ns to learn about our awake state as well. Everything that
we enco unter in life has somet hing to teach us. Every sickness
has within it the seeds for overcoming the illness. Every
relationship, regardless of how noxious it may appear, has
something to teach us. Every addiction has within it the power to
overcome it, and every former addict I have worked with alwa ys
says the same thing: “I bless my addiction for what it taught me
about myself and my own ability to transcend the trap that I
created for myself.” The waking dreamer knows while it is
happening that there is a blessin g disguised in every problem he
confronts, and gets better and better at seeing that blessing in the
moment.We can develop this waking-dre amer attitude by discontinuing
our need  to curse problems and instead pausing to see what we
are about to gain from them. We must keep uppermost in our
waking consciou sness that everything that we fight or curse will
only weaken us and hinder our ability to see the opportunity in
the obstacle. We know all of this in our dreaming body. In fact,
while in our dreaming body we may rage at someone and wake
up still angry and tense. The lesson here is important. The anger is
real and we experience it both in our dreaming and in our waking
body, but the people or things that we were angry at are all
illusions. What a great lesson to have. All of our anger will be
experienced by us, but the source of that anger is not real at all, it
is in a character that we created for the purpose of our dream. 5. You create everything that you need for the dream. In our
dreaming body we create everything that happens. We create all
of the people, the events, every body’ s reactions, the time frame,
everything. We also create everything that we need for our
waking consciou sness. Let it sink in for a moment! That is one of
the lessons that spiritual maste rs have been trying to teach us
since the beginning of recorded  history. Take responsibility for it
all! Imagine yourself dying and looking back at this level of
consciousness from that dimension of formlessness so similar to
dream consciousness. As you transcend your cage, your body, you
will see that you created everything you needed for the dream that
we measure in years, rather than hours, but that is exactly the
same if we understand that time does not exist. Now try to recapture that notion while you are here in this
body. Keep reminding yourself that you are a multidimensional
being. From this perspective of being in the dimension of pure
thought, creating all of your experiences, it will not seem like
such an absurd notion. Look at everything in your life from the
perspective of knowing that it is impossible to retain form when
you transcend it, just as you cannot hold on to the things and
people that you create for your dream when you awaken.A bit weird? Yes! A bit scary? Yes! But imagine what a
powerful and transcendent idea this could be in your life. You
begin to stand away from your form, and view everything that
you have and do not have, all of your possessions and all of your
relationships, all of your business enterprises, all of it, as
something that you have created for this dream. Now you can
learn to have your creations work to make this the best dream
anyone ever had, or you can become upset, immobilized,
depressed, worried, and over-stressed by things you have created
for this dream. All over illusi ons! So why not begin to take
responsibility for it all, and enjoy your eighty-plus-year dream? 6. The reactions  are real, the characters are all illusions. While
dreaming we have many emotional reactions. We feel ecstatic as a
result of some thoughts, and our body reacts with changes in
blood pressure, increased heart rate, blushing, erections, smilin g,
and the like. We feel hurt as a result of other thoughts that are our
dreams, and our body reacts with frowns, tears, and other physical
manifestations. Anger is produced by dream thoughts, and our
body responds with clenched fists, fast breathing, gnashed teeth,
even tears. But remember, we have created all of the characters
and events and are acting them out in thought only, yet we are
still having physical reactions. The characters are indeed illusions,
but the reactions are real. And so it goes in waking consciousne ss
as well, though it may be difficult for you to accept the waking-
dreamer concept in your life right now. I have no desire  to debate about  what exists or does not exist in
whatever realit y is or is not. To me, the reactions, the
manifestations of our feelings, are real. If those feelings are
interfering with our enjoymen t of this life, then we need to
examine what we are allowing  to interfere with our happiness. Whether the people or events are real or not is just a question of
perspective. The value lies in examining what is happening to
you, rather than whether what is happening is caused by
something real or an illusion. Examine your anger, hatreds, or
stresses in this new light. No one can create anger or stress withinyou, only you can do that by virtue of how you process your
world, or, in other words, how you think. So rathe r than debate who or what is real, focus on what you
are doing to process your thoughts, your feelings. And just as in
your dream, when you really awaken, you will see as you look
back that only your reactions, the residue of feelings in your body,
remain. Are you able to let those feelings and thoughts flow
through without censorship as you do in dreaming consciousness? In waking life can you think what you think without judging it or
repressing it or stopping it? In dreaming consciousness you feel
and encounter the array of human experience without judgment. Try doing that in waking consciousness too, and you will becom e
what I mean by an awake dreamer. Consider the realm of love. Your reactions of love are real and
you experience them in your wakeful body, but only you can
create those reactions by your thoughts. The more you choose to
have loving, positive, beautiful thoughts toward yourself and
others in your life, the more you will have salubrious reactions in
your body. We create it all, including the persons who are in our
life. More important, though, is how we allow or disallow our
inner reactions. This is the true essence of being a waking
dreamer, to be nonjudgmental of how we react emotionally to all
of the characters and events that are part of our lives. Focus on
what you do with what you think and feel. If you learn how to die
while you are alive, you will be able to look back at all of those
externals and see that they are illusory, but that your reactio ns
within you are very very real. In fact, those reactions are what
you are, your thoughts pure and simple. 7. The only way you know you are dreaming is to awaken. If we
dreamed twenty -four hours each day, that would be our entire
reality. We know that we are dreaming only when we awaken. The same thing applies to this level of consciousness that we call
wakefulness. Once we awaken, that is, examine the principles of
the dimension of formlessness and thought, we are able to look
upon all of our activities in the same way we look at our dreamconsciousness. From the perspective of awakening, it is pretty
silly to be attac hed to things which we have to be asleep to
experience. No doubt that is why my neighbor has a sign in her
laundry room that says, “After Enlightenment, the Laundry.”
It is unnecessary to allow the actions of others to control our
thoughts when we have the capacity to process our world and the
people in it as we choose. Awakened persons know deep within
their souls that they are much more than a body, that they create
everything that they need for their dream. By looking back at our
dreams when we are awake we see how futile it is to be upset
about the dream content which we created, and we can also see
the folly of being upset about anything that we create in a wakeful
state. The key to grasping that we are thought and thought is us is
to wake  up now, and use our new perspective to make this
lifetime as glorious and harmonious and loving an experience as
is possible. This does not exclude examining our dream contents
and waking-life circumstances for greater self-awareness and
understanding, though that is not the subject of this book. Now I suggest that you reexamine the seven principles of being
a waking dreamer and think of how you can apply them in your
life. Use this new awareness to make this waking consciousne ss
all that it can be, and also to free yourself of a fear of death. Use
the potential of your own death


. The only way to discover the precise location of the ajna is
through direct experience, but the sensation is often
reported as follows. When the perineum is repeatedly con
tracted and relaxed in coordination with the breathing, the
area becomes hot and a subtle vitration is felt there. At the
same time, a similar sensation is felt at a point between the
eyebrows, the location of the ajna chakra. As the student
maintains concentration on this point, visualizing the ab
sorption and diffusion of prana while chanting OM, the ajna
is gradually activated. After months or years of continued
practice, awakening should take place. (2) Awakening the Muladhara Chakra (Manduki Kriya)
Sit in Vajrasana (Japanese seiza posture - sit on the heels,
knees pointing forward) with the knees slightly separated. Interlock the hands and hold them below the navel, wrists on
the thighs. With the eyes closed, direct your gaze to the tip of
the nose, concentrating there. Then open the eyes slightly
and continue to concentrate. Even though the nose-tip may
not be visible, a sensation should be felt there. When the eyes
become tired, close them for awhile, continuing mental con
centration. When they are rested, resume visual concentra
tion. Repeat this process for 10-20 minutes. Next, shift your
attention to the perineum. Alternately contract and relax it
for a period of 30-60 minutes. These two techniques, prac
ticed together, comprise the method for awakening the
muladhara chakra. 112
Lateral Aspect of Rt. Lower Leg Medial Aspect of Rt. Lower Leg
The value of sitting in Vajrasana to stimulate the
muladhara chakra can be explained in terms of acupuncture
theory. The muladhara controls the functions of the
urogenital organs, which, in terms of Chinese medicine, are
governed by the urinary bladder and kidney meridians. The urinary bladder meridian runs down the back of the
leg, with the kidney meridian somewhat to the inside. These
meridians are stimulated by the weight of the upper half of
the body in Vajrasana, and this stimulation is transmitted to
the muladhara chakra, helping to activate it. We have already seen how concentration on the tip of the
nose stimulates the muladhara, due to the ida and pingala
nadis which connect the two areas (see Chapt. IV, p. 108). In
fact, when an acupuncture needle is inserted into the
perineum (the location of the muladhara in the physical
body),to a depth of 1 cm., a tingling sensation is often felt at 113
the tip of the nose, and nasal blockages are cleared. After 5 to
10 minutes, ki energy which has stagnated in the head flows
downward, and the balance of ki-flow throughout the body is
restored. The above information suggests that before attempting to
awaken a given chakra, it is useful to concentrate first on a
complementary chakra at the opposite end of the interconnect
ing nadis. This resembles a common pattern in acupuncture
treatment: to treat a given problem area, a point located at
the opposite end of the body but closely related through the
meridian network is strongly stimulated. For example, a
needle may be inserted in the hyakue point (Paihui, GV20) at
the top of the head to treat hemorrhoids. Techniques based
upon this principle - either in acupuncture treatment or yoga
practice - promote the improved functioning of the internal
organs and increased prana flow. In the case of yoga, chakra
awakening is facilitated by strengthening the mutual interac
tion of the individual chakras. (3) Awakening the Svadhishthana Chakra
Sit in siddhasana, placing the upper heel at the lowest
point of the abdomen, in the center. This point is the location
of the svadhishthana chakra. With both hands on the knees,
assume chin mudra. Close the eyes and keep the body per
fectly still. Then concentrate directly on the svadhishthana. Practice khechari mudra (see Chapter IV, p. 101), releasing it
whenever tired. While concentrating, slowly contract and
relax the surrounding muscular area. The contraction starts
from the point of svadishthana itself, but eventually should
cover a larger area which includes the genitals. However,
make certain that the muladhara area stays relaxed, unaf
fected by the contraction process. At first it may be difficult
to isolate the various muscle groups, but continued practice
will bring results. Both contraction and relaxation should be
slow and deliberate, performed with full awareness. Ud-114
diyana bandha (Chapter III, p. 92), shlabhasana (Chapter IV,
p. 118), and dhanurasana (Chapter II, p. 61), are recommend
ed to help develop conscious control of the contraction-relax
ation process. Another technique often suggested to facilitate concentra
tion on the svadhishthana is as follows. Press the palms
against the knees, raising the shoulders a little but keeping
the elbows straight. Bend the neck forward as in jalandhara
bandha (Chapter III, p. 89), and perform the same contrac
tion and relaxation described above. (The breath retention of
jalandhara bandha is unnecessary.) After practicing in this
pose for a few minutes, return to the standard erect posture
and continue. This contraction and relaxation, performed with a deeply
meditative attitude and in complete stillness, is called vajroli. After practicing vajroli for 30-60 minutes, release khechari
mudra and chant OM three times. The beneficial effects of khechari mudra and the posture of
jalandhara bandha - both of which stimulate the throat
area - upon the svadhishthana chakra can be explained as
follows. Like the muladhara, the svadhishthana is related to
the urogenital organs, and thus to the kidney and urinary
bladder meridians of acupuncture. The kidney meridian
flows through the larynx and pharynx, which are stimulated
by the forward bending of the neck in jalandhara bandha,
and by pressure from the tip of the tongue in the complete
form of khechari mudra. This stimulus is transmitted along
the kidney meridian to the urogenital organs, improving
their function and helping to activate the svadhishthana
chakra. In addition, the heart meridian passes through the
tongue, and therefore is stimulated by khechari mudra. The
heart meridian is directly related to the kidney meridian,
together they form the "lesser yin" meridian (heart in the up
per body, kidney in the lower). Therefore the stimulus to the
heart meridian indirectly affects the kidney meridian and
thus the svadhishthana chakra. 115
Shalabhasana (the "locust" pose), mentioned above, is
helpful in awakening the svadhishthana. Method: Lie on the stomach with the hands beside the
thighs, palms facing down. Stretch and raise the legs,
together with the abdomen, as high as possible, by pressing
the arms against the floor. Make sure the knees do not bend. Hold for a few seconds, then lower the legs carefully. Breathing: Inhale deeply in the prone position. Retain the
breath inside while raising the legs and abdomen. Exhale
while returning to the starting position. Perform in conjunc
tion with bhujangasana (Chapter II, p: 60) and dhanurasana
(Chapter II, p. 61). Duration: Perform up to five times. Concentration: On the vishuddhi chakra. 116
Limitations: Those who suffer from peptic ulcers, hernia,
intestinal tuberculosis, or poor heart function should not
practice this asana. Benefits: This asana tones and regulates the liver, in
testines, pancreas, and kidneys, and stimulates the appetite. It is especially useful in treating diseases of the stomach and
intestines. In addition, it strengthens the lower back and
tones the sciatic nerves. (4) Awakening the Manipura Chakra
The following,practice, consisting of four stages, is recom
mended by Swami Satyananda as a powerful method for
awakening the manipura chakra. The main technique is a
variation of mula bandha, but three other techniques are in
cluded to increase its effectiveness. The four parts are:
1) the same as the first half of the ajna chakra awakening
method;
2) vajroli mudra (for svadhishthana awakening);
3) the main technique, in which prana and apana* are
unified in the navel area, generating shakti power which
activates the manipura chakra in the spine;
4) manduki kriya, also used to awaken the muladhara. Part 1 Sit in siddhasana and assume chin mudra with the
eyes closed and spine erect


-known and an apparent fact. The
benefit of the existance of the sun does not require any
introduction. It is sufficient to say that human urine is anti-poison
and a.t<mif;:;1il)e ~,\(agbhatta mentions the urine of deer also in THE BEST MEANS TO PHYSICAl HEALTH : 195
addition to the eight well known types. It emphasises that urine of
only herbivorous animals should be used for treatment. It is
well:k~own th~t anything generated in the body when used as
med1cme ~r m _surger: is called, autogeneous. Accordingly
auto-blood IS adm1tted mto the body without any harm. Similar
substance when taken from a living being of the same or similar
class is called homogeneous. On the' other hand if something of m~dicinal value is derived
from a body of an animal of dissiniNar class it is called
h~terogeneous. The sage Atreya has includecf in his system · the
e1~ht t~pes _of urine according to the third category. While lord
Sh1va m h1s description of human.urJne has adopted the-first
category. Declaring it to be completely harmless, he has adviSed its
.use in every diseases. The school of Atreya proposes myrobalan for
· the healthy and fast for the sick. But Lord Shiva emphatically
pr.escribes urine fer both -the healthy and the diseased. There is a
w1de difference·in the mehtod of application also. ·
T~e fore~oni~g. des~ription suggests that Shukracharya passessed
a smgle hfe.-g:~mg. su?~tance. Ashvinikumars also ·probably
possessed a s1mtlar med1c1ne which made them popular among
gods. T_here are. e~amples that Lord Shiv a cured every disease with
mercunal preparation of urine (Shivambu.).. Urine t~erapy requires neither pulse-reading nor any diagnosis. It
IS such a s1mple and efficient method that by drinking it, the healthy'
me~ stren~hen and maintain their health while sufferes get rid of
the1r malad1es. The only thing to be taken care of is that the patient
should. observe fast and live upon urine as long as normal health is
not restored. The dose.of urine envigorates the heart and brings the patient to
senses. That IS why I have begun its use in my surgical cases and 1
ventur~ to say that I have met with wonderful success in 16 major
op~rat1ons. In no case was there the need of giving injections of
saline, plasma or blood. 196 : AUTO-URINE THERAPY
Take Middle Portion. : In conclusion, I would like to add that in
a~plying uri~e t~erapy the patient should take the middle portion of
h1s every unnat1on for drinking and the first and last portion should
be collected in a bottle and that should be utilized for rubbing or
ma~sage_. Th!s is shown in old texts on urine in India and especially
K~lidas 1n Kmg Bhoja's time has definitely given this suggestion for
ur~ne.therapy. T~is is so because the first and last flow in every
unnat1on. contams more salts and the middle portion is
~omparat1vely. purer and more uniform in contents. This suggestion
IS worth applymg at least for experimentation. CHAPTER VII
URINE THERAPY & AYURVEOA
By Vaidya Karunashankar R. Trivedi
just as the Aryan culture and religion are not the contribution of
one individual person, similarly Ayurveda is also not a creation of
one man. just as Aryan culture is the synthesis of many glorious
traditions, similarly Ayurveda also represents a mighty spring of all
the. healing sciences. A certain system of healing may appear
ent1r~l~ new but it is likely to have ·its roots in Ayurveda. The
phys1c1ans may regard urine therapy to be a new one but its roots
are. t~ be fo~nd in Ayurveda. With all humility and strong
conv1ct1on I w1sh to state that urine therapy instead of being
un-Ay~rvedic is fully supported by Ayurveda. Whenever some baby in a family suffers from any trouble, the
grandmother at large still advises the young daughter-in-law to give
the baby its own urine to drink. Ordinarily everybody born in a
village must have had a taste of his own urine on one occasion or
the other. In villages the practice of giving children their own urine
to drink is age-old. It is a matter of cor rnon experience that urine
thus taken does not cause any harm but on the contrary. proves URINE THERAPY & AYURVEDA : 197
beneficial for the child's health. Ear-trouble : From my personal experience I know that any
ear-trouble disappears with the drops of fresh or litt)e warmed-up
urine. I still remember an incident of my childhood,· when I was a
student of class eighth. Once I was sleeping on a marble floor of a
temple along with my brother and a friend, during night, a centipede
entered into my ear. I, a mere boy, was upsest with the trouble. The
gatekeeper of the temple told me -"Nothing can be done during the
night. Put your urine into the ear and wait for the result till
morning." My brother dropped my urine into my ear. In the morninig
I was frightened to see the centipede torn into pieces, sticking near
the ear-lobe. Human Urine : It is mentioned in Bhavprakash (Part I, Chapter on
"Urine") that human urine is alkaline, saltish and sharp. It is
antipoisonous and removes eczema. Taken internally, it acts as
tonic. If a thoughtful person is not carried away by the attractive
labels and advertisements of medicines, pouring in every day with
enchanting names, he will realize that human urine which is
described by Ayurveda as atonic banishing old age and. restoring
youth, should not be neglected. Similarly it maintains an equilibrium·
of all the seven substances of the body and keeps the power of
digestion in good order. It is said to posses the quality of removing
the effect of poison. In Ayurveda cow's urine is already used for purification of metals
and to destroy their poisonous effects. The word 'Anti-poison' has
wide and far-reaching sense. It means the destruction of poison not
only that of snake-bite, scorpion-bite or metals but that of the
organism, i.e. toxin also. In this age of unhealthy living, the
propagation of such anti-poisonous substance is a noble and holy
mission. I make this statement without any reservation and in all
humility and wish to associate myself with this noble undertaking...,. CHAPTER VIII
A LINK WITH INDIAN FOLK MEDICINE
By Stanislaw R. Burzynski. ;
The main interest of our research are the compounds which we
have named Antineoplast. They have very potent anticancer activity. without causing any harm to the normal human tissues. In the last
year we were able to treat successfully 14 different types of human
cancers in including bladder, colon, tongue, breast, lung, ovarian ·
and uterine cancer -all of them with metastases to di~tant organs,
·even to the brain? The results of these studies, are in press now. Antineoplastons, which chemically are medium sized peptides are
produced by.healthy human tissues and are present In blood and
urine. At the present time we are isolating them from normal human
urine. The concentration of Antineoplastons in urine is very small
and usually it is necessary to process 29 gallons of urine to obtain a
daily dose for one patient. This amount of the medication is
dissolved in a very small volume and given the same way as lnsuline
injections. We were able to have a complete remission in four to six
weeks in medium advanced.cases. At the present time we do not see
any adverse reaction. It is my great pleasure to know that in India
you have good results with autouro-therapy, b€cause it may support
our theory. Western medicine took a lot from Indian folk medicine. We are glad to know that our therapy may have the links with
natural treatment done for centuries. CHAPTER IX
A REVIEW Of URINE THERAPY
(In Question-Answer Form)
By Raojibhai Patel
d nee. that many readers of this boo~. J have--seer;t,from;..corr.e~pon e •... t think-~over the....... d.. stand the-subject nor o. care.. ;neither. tq_ un er iven below a review of unne
directions properly. I have ~herefor~ :nswers. For detailed directions
therapy in the form of


performed	by
Schmidt	and	all	the	other	parapsychologists	before	him. After	twelve	years	of	study,	it	was	found	that	roughly	two-thirds	of
ordinary	people	could	influence	the	outcome	of	the	machine,	unlike	in
Schmidt’s	study. These	ordinary	people,	like	his	psychics,	could	will	material
changes,	evoking	more	zeros	than	ones,	more	ones	than	zeros,	about	51	to
52%	of	the	time. This	again	may	seem	like	a	slim	margin,	but	it	turns	out	to
defy	chance	by	a	ratio	of	a	trillion	to	one. The	solidity	of	the	outcome	is
particularly	radical	because	random	chance	is	a	bedrock	of	quantum	physics,
Darwinian	evolution,	and	many	other	fields. (A	dozen	related	follow-upstudies	also	came	up	with	results	in	the	51–52%	range. ) If	we	accept	that	our	minds	are	embedded	in	the	quantum	field	and	can
change	it,	where	does	that	leave	us. We	could	be	influencing	the	field	a	little
bit—no	more	than	a	matter	of	slight	coincidences,	such	as	thinking	of	a
friend’s	name	and	having	that	friend	suddenly	call	on	the	phone—or	at	the
other	extreme,	perhaps	everything	we	call	reality	is	manifested	by
consciousness,	coaxed	out	of	the	field	by	intention. After	examining	this
research	in	detail	in	her	excellent	book
The	Field
,	Lynne	McTaggart	sees	the
possibility	of	a	complete	revolution	in	consciousness	theory:
“On	the	most
profound	level,	the	[Princeton]	studies	also	suggest	that	reality	is	created	by
each	of	us
only	by	our	attention. At	the	lowest	level	of	mind	and	matter,	each
of	us	creates	the	world. ”
Jahn	and	his	colleagues	remained	resolutely	technical,	however. They
were	baffled	by	their	results,	because	if	ordinary	people	could	influence	a
machine,	which	part	of	the	complicated	machinery	did	they	affect. Would	we
have	to	say	that	the	mind	actually	changes	the
rate
	at	which	electrons	are
emitted. Just	as	important	is	the	question,	“So	what. ”	If	an	ordinary	person
can	make	a	machine	generate	more	zeros	than	ones,	does	that	really	impact
the	big	issues	in	science. In	fact	it	does,	in	profound	ways. Does	Akasha	Explain	Everything. Akasha	can	be	interpreted	as	the	field	through	which	the	mind	operates. Ervin
Laszlo,	a	prominent	Hungarian	theorist	on	science	and	consciousness,	has
taken	the	bold	step	of	introducing	Akasha	as	the	unifying	answer	to
everything. After	forty	years	of	delving	into	cutting-edge	theories	in
philosophy,	biology,	cybernetics,	and	physics,	Laszlo	found	himself
embracing	the	antiquated	and	discredited	idea	we	discussed	earlier:	the	ether. Physics	had	proven	that	light,	unlike	waves	rippling	across	a	pond,	doesn’t
need	a	medium	to	travel	in. When	a	photon	starts	at	point	A	and	moves	to
point	B,	the	journey	can	be	accomplished	by	the	vanishing	act	discussed
earlier:	the	first	photon	winks	out	of	existence,	changes	its	location
somewhere	in	virtual	reality	(the	Zero	Point	Field),	and	reappears	intact	in	the
second	location. It	doesn’t	slow	down	due	to	friction	the	way	a	rock	skipping
over	the	water’s	surface	does. Moreover,	in	the	instant	that	it	is	gone,	the
photon	can	“speak”	to	every	other	photon	in	the	universe,	coordinating	its
activity	with	every	form	in	creation. I’m	giving	the	scenario	without	any
technical	jargon	in	order	to	describe	why	physics	threw	out	the	ether—it
simply	wasn’t	needed	in	quantum	calculations,	not	for	half	a	century	or	more,
during	which	time	physics	made	enormous	progress. Then,	according	to	Laszlo	and	other	systems	analysts,	physics	hit	a	wall. It	couldn’t	explain
how
	the	universe	managed	to	be	so	precisely	coordinated. When	matter	and	energy	disappear	into	virtual	reality,	as	they	do	thousands	of
times	per	second,	things	happen	out	of	sight
in
	some	uncanny	way. Time	gets
regulated;	objects	in	space	communicate	their	position,	and	seemingly
random	matter	stays	in	touch	with	them. The	Big	Bang,	which	contained	so
much	energy	in	a	space	millions	of	times	smaller	than	an	atom	that	billions	of
galaxies	still	express	only	4%	of	it,	occurred	within	a	tiny	window	of
possibility. If	the	expanding	universe,	moving	at	millions	of	miles	per	minute,
had	been	off	by	a	fraction	of	a	second,	the	formation	of	stars	and	galaxies
would	have	been	impossible,	because	the	momentum	of	the	explosion	would
have	exceeded	the	ability	of	gravity,	the	weakest	force	in	nature,	to	halt	it. Only	the	most	delicate	balancing	act	kept	the	push-pull	of	two	forces	so	close
together	that	they	can	dance	together	instead	of	tearing	each	other	apart. Randomness	is	a	feeble	explanation	for	such	precision,	Laszlo	claims. (In
the	Princeton	experiments,	anyone	who	relied	on	randomness	would	be	right
only	one	in	a	trillion	times. ) Something	so	precisely	organized	requires	a
principle	to	hold	it	together	and	a	medium	to	carry	information	from	one	end
of	creation	to	the	other. The	old	notion	of	the	ether	doesn’t	suffice,	but
Akasha	does. In	his	2004	book,
Science	and	the	Akashic	Field
,	Laszlo
explains	that	Akasha	is	necessary,	not	as	a	medium	for	visible	light	but	as	a
medium	for	invisible	light,	and	invisible	energy	in	general. Think	of	a	jump
rope	nailed	at	one	end	to	a	wall. As	the	jump	rope	is	turning,	which	stands	for
vibrating	energy,	follow	the	rope	closer	and	closer	to	the	wall. Every	fiber
now	vibrates	in	a	smaller	and	smaller	range,	until	you	reach	the	end	point
where	the	rope	is	nailed. That	point	isn’t	moving	at	all;	it	is	the	zero	point,	the
beginning	and	end	of	energy. Zero	isn’t	satisfactory,	however,	since	quantum
calculations	already	show	that	empty	space	is	packed	with	infinite	amounts	of
virtual	energy,	more	per	square	centimeter	than	inside	a	star. So	think	again	about	the	point	where	the	jump	rope	meets	the	wall. If	you
put	a	super-sensitive	stethoscope	to	the	wall,	the	rope’s
vibration
	is	shaking
the	whole	wall,	and	in	return	the	wall	is	sending	some	of	that	vibration	back
out	again. This,	according	to	Laszlo,	is	also	happening	at	the	zero	point. Every	vibration	is	sending	signals	throughout	the	field,	and	in	return	the	field
is	sending	signals	back. The	universe,	it	turns	out,	is	constantly	monitoring
itself	by	somehow	coordinating	every	vibration	that	occurs	anywhere	in	the
visible	or	invisible	domain. Imagine	two	photons	floating	through	the	vastness	of	interstellar	space. By	chance	they	collide	with	each	other	and	bounce	apart. Did	anything
happen	that’s	different	from	two	grains	of	sand	hitting	each	other	as	the	surf
crashes	on	the	beach. Yes,	Laszlo	says:	they	exchange	information	and	they
begin	to	relate	to	each	other


 sends her
back in the house to change her clothes when they’re ready to go out to
dinner. I said, “Okay, then tell him you can’ t make decisions. Don’ t wash,
clean, cook, keep the books, or do any of the other things he expects of you. If he asks, ‘Where’ s dinner. ’  tell him you couldn’ t decide what to buy at the
supermarket. Tell him you couldn’ t decide what deter gent to buy, so the
laundry isn’ t done. Tell him how indecisive you are, and he’ll have to take
over everything. Then he’ll realize how much you do, and what you’re
capable of. ”
Taking care of unfinished business may someday come to be recognized
as the most ef fective pain reliever and preparation for sur gery. I recall a
medical student named Karen who visited ECaP  after she’d learned her
boyfriend’ s father was to under go sur gery for lung cancer. She’d spent a
busy week checking to make sure the sur geon was well qualified. Then, on
the way to the hospital, she remembered something I often ask group
members: she asked her boyfriend what he would say to his father if he
knew his father were going to die tomorrow. In the hospital, the young man went up to his father, who had been an
alcoholic, and said, “Dad, there were times you beat me, locked me in the
trunk of the car, and did other things to me, but I want you to know I love
you and for give you. ” They embraced and cried. Naturally, the father came through sur gery without dif ficulty. When
Karen came to her next meeting, she told us what happened and said, “It
wasn’ t so important to spend all that ener gy checking the sur geon’ s
credentials. What was important was saying ‘I love you. ’”
When speaking at workshops I often ask, “If you knew you were going
to die on the way home, would you need to use the phone. ” If the answer is
yes, I say, “Okay, if you promise when you get home to pick up the phone
and make all those calls, I’ll guarantee a safe trip home. ”
When you suf fer a misfortune, you are faced with the choice of what to
do with it. You can wring good from it, or more pain. Out of the ordeal of
his son’ s death, Rabbi Kushner was eventually able to write a book, When
Bad Things Happen to Good People, which has helped thousands of people
through similar tragedies. In that way, the life that has been lost is given
meaning through what is created out of the pain. The ability to see something good in adversity is perhaps the central
trait needed by patients. As Viktor Frankl has written: “T o live is to suf fer;
to survive is to find meaning in the suf fering. ” Death or the threat of death
has been called the ultimate teacher, for it goads us into appreciating to the
utmost what we have or can do today. My wife and I had to learn this lesson during a week in which we
thought our son Keith, at the age of eight, had a malignant bone tumor. He
told me he had a pain in his leg. At first I said he should take hot baths as
any good doctor would suggest. Then one day, while I was lacing his ice
skates, he told me the pain wasn’ t going away, and he suggested an x-ray. My thought was that we’ll teach him a lesson. He’ll probably have a
superficial break in the bone, and then he’ll be sorry he got the x-ray—he’ll
have to wear a cast for a fracture that would have healed without one. Instead, the x-ray showed a lytic bone lesion. According to all my medical
books this represented a malignancy, and our beautiful child would be dead
within a year. The five days before he was admitted to the hospital for
surgery were a horror and my guilt added to this, a guilt all parents feel. It
was impossible to think, love, concentrate, or talk. Fortunately, the tumor
proved benign and was removed easily with a small portion of the bone. However, the experience was one of our most important lessons. It
showed us what patients and their families must deal with. Moreover, it
taught my wife and me about survival. Our daughter Carolyn said to me one
day at breakfast, “Dad, do you ever think who will die first. ” I said, “That
is not the issue. The issue is that the rest of us will go on living and giving
more to the world to make the life of the one who died more meaningful. ”
Unfortunately, most of us must suf fer before we can be transformed. My
wife, Bobbie, and I were sitting in the kitchen when the garbage disposal
jammed. I said, “What shall I do. ” She said, “Just push the reset button. ”
So I went to God and asked, “If you’re such a great creator, why didn’ t you
give us a reset button. ” God answered, “I did give you a reset button,
Bernie. It’ s called pain and suf fering. ” It is only through pain that we
change. It can be dif ficult to see our loved ones hurting but not changing. Our job is to love them. It is their pain that changes them, not our sermon. Finding the ability to love requires giving up the fear, anguish, and
despair that many people nurture. Many people have a lifetime of
unresolved angers circulating through their minds and causing new stress
with each recall. Confronting them and letting go of them involves honestly
facing your own part in the problem, and for giving yourself as well as the
others you’ve resented and feared. If you do not for give, you become like
your enemy. The children with whom Jerry Jampolsky works have expressed the
lesson of transcendence superbly in the conclusion of a book they wrote
together, called There Is a Rainbow Behind Every Dark Cloud:

In summary, we think that your mind can do anything. You can learn to
control your mind and decide to be happy “inside” with a smiling heart, in
spite of what happens to you on the “outside. ”
Whether you are sick or well, when you give help and love to others, it
makes you feel warm and peaceful inside. We learned that, when you give
love, you receive it at the same time. And letting go of the past and for giving everyone and everything sure
helps you not be afraid. Remember that you are love. So let your love expand, and love yourself
and everyone. When you love and really feel joined with everyone,
everything, and with God, you can feel happy and safe inside. And don’ t forget, when you have total Faith that we are always
connected to each other in love, you will surely find a rainbow on the other
side of any dark cloud. The phenomenal ener gy that can be liberated by surrendering our
negative emotions was described to me in a letter from Denise, a breast-
cancer patient who visited the congregation of a faith healer in Worcester,
Massachusetts. She wrote:

After his sermon, he said that each one would know in their heart if they
were the one to be called. He turned around to his audience of over 1500
people and said, “I have a strong experience with someone concerning a
rose. She has a disease in her chest area. ” I felt my insides move as I
recalled the night before while I was at dinner, when I took a fresh rose out
of the vase on our table, and smelled it. Someone had told me I had to take
time to smell the flowers of life. However, I didn’ t stand up. I thought it
couldn’ t be me. The healer then approached a woman who had stood up. Her name was
Rose, and she had breast cancer. He blessed her but said, “Y ou are not the
one I am experiencing. ”
He said, “She also has breast cancer, and is wearing a beige top. ” That
morning I had put on a pair of black slacks and a long-sleeved black blouse. Then I decided to put on my short-sleeved beige blouse as an overlay, felt
too fat, and took it of f, and then decided to put it back on again. At this point I stood up, and he called me down to the front of the
audience. He asked me about my illness, and as I stood there full of tears
and emotions, I shall never for get how his face looked. He didn’ t have any
eyes, just dark pools of infinity. As he anointed my forehead, he said, “ You
have to let go of your anguish. ” And with this, I experienced a bolt of
energy that passed through my body. I felt a scream come from my mouth,
and I fell toward the floor into the arms of the ushers behind me. This experience was a turning point for Denise. She began to be able to
set priorities for herself and make choices based on her own needs. She
used psychotherapy and chemotherapy, ended a relationship she felt to bedamaging to her, and sold her business, which had been a major source of
stress. Finally allowing herself to express a lifetime of pent-up anger,
frustration, and sadness