 felt a whole crew of pixies and brownies with picks and shovels at work in the joint doing major repair
work. This activity was not entirely comfortable, but I knew it was constructive work, not destructive, so I joined the work crew
with my mind"s eye and helped the work along.
    It seemed my visualizations actually did help. Ever since, I"ve had the fasters I supervised use creative imagery or write
affirmations to help their bodies heal. There are lots of books on this subject. I"v e found that the techniques work far better on a
faster than when a person is eating normally.
    After breaking the fast it took me six weeks to regain enough strength that I could run my usual distance in my regular time;  it
took me six months to regai n my full 135 pound weight because I was very careful to break the fast slowly and correctly. Coming
off water with two weeks on dilute carrot juice I then added small portions of raw food such as apples, raw vegetables, sprou ts,
vegetable juices, and fina lly in the fourth week after I began drinking dilute carrot juice, I added seven daily well -chewed almonds
to my rebuilding diet. Much later I increased to 14 almonds, but that was the maximum amount of such highly concentrated fare
my body wanted digest a t one time for over one year. I found I got a lot more miles to the gallon out of the food that I did eat, and
did not crave recreational foods. Overall I was very pleased with my educational fast, it had taught me a great deal.
    If I had undertaken suc h a lengthy fast at a time when I was actually ill, and therefore had felt forced into it, my experience
could have been different. A positive mental attitude is an essential part of the healing process so fasting should not be un dertaken
in a negative, pr otesting mental state. The mind is so powerful that fear or the resistance fear generates can override the healing
capacity of the body. For that reason I always recommend that people who consider themselves to be healthy, who have no serio us
complaints, b ut who are interested in water fasting, should limit themselves to ten consecutive days or so, certainly never more
than 14. Few healthy people, even those with a deep interest in the process, can find enough personal motivation to overcome the
extreme bor edom of water fasting for longer than that. Healthy people usually begin protesting severely after about two weeks. If
there is any one vital rule of fasting, one never should fast over strong, personal protest. Anytime you"re fasting and you r eally
desire  to quit, you probably should. Unless, of course, you are critically ill. Then you may have no choice –its fast or die.

Common Fasting Complaints And Discomforts
    The most frequently heard complaints of fasters are headaches, dry, cracked lips, dizziness, blurred vision with black spots that
float, skin rashes, and weakness in the first few days plus what they think is intense hunger. The dizziness and weakness are really
real, and are due to increased levels of toxins circulating in the blood and from unavoidably low blood sugar which is a natu ral
consequence of the cessation of eating. The blood sugar does reestablish a new equilibrium in the second and third w eek of the fast
and then, the dizziness may cease, but still, it is important to expect dizziness at the beginning.
    It always takes more time for the blood to reach the head on a fast because everything has slowed down, including the rate of  the
heart  beat, so blood pressure probably has dropped as well. If you stand up very quickly you may faint. I repetitively instruct all  of
my clients to stand up very slowly, moving from a lying to a sitting position, pausing there for ten or twenty seconds, and t hen
rising slowly from a sitting to a standing position. They are told that at the first sign of dizziness they must immediately put their
head between their knees so that the head is lower than the heart, or squat/sit down on the floor, I once had a faster  who forgot to
obey my frequent warnings. About two weeks into a long fast, she got up rapidly from the toilet and felt dizzy. The obvious t hing
to do was to sit back down on the toilet or lie down on the bath rug on the floor, but no, she decided that bec ause she was dizzy she
should rush back to her bed in the adjoining room. She made it as far as the bathroom door and fainted, out cold, putting a d eep
grove into the drywall with her pretty nose on the way down. We then had to make an unscheduled visit to  a nose specialist, who
calmly put a tape -wrapped spoon inside her bent -over nose and pried it back to dead center. This was not much fun for either of us;
it is well worthwhile preventing such complications.
    Other common complaints during the fast inc lude coldness, due to low blood sugar as well as a consequence of weight loss and
slowed circulation due to lessened physical activity. People also dislike inactivity which seems excruciatingly boring, and s ome
are upset by weight loss itself. Coldness is best handled with lots of clothes, bedding, hot water bottles or hot pads, and warm
baths. Great Oaks School of Health was in Oregon, where the endlessly rainy winters are chilly and the concrete building neve r
seemed to get really warm. I used to dream of  moving my fasters to a tropical climate where I could also get the best, ripest fruits
to wean them back on to food.
    If the fast goes on for more than a week or ten days, many people complain of back discomfort, usually caused by over -worked
kidneys.  This passes. Hot baths or hot water bottles provide some relief. Drinking more fluids may also help a bit. Nausea is fairly
common too, due to toxic discharges from the gall bladder. Drinking lots of water or herbal tea dilutes toxic bile in the sto mach
and makes it more tolerable.
    Very few fasters sleep well and for some reason they expect to, certainly fasters hope to, because they think that if they sl eep all
night they will better survive one more deadly dull day in a state of relative unconscious ness. They find out much to their
displeasure that very little sleep is required on a fast because the body is at rest already. Many fasters sleep only two to four hours
but doze frequently and require a great deal of rest. Being mentally prepared for this  change of habit is the best handling.
Generalized low -grade aches and pains in the area of the diseased organs or body parts are common and can often be alleviated
with hot water bottles, warm but not hot bath water and massage. If this type of discomfort  exists, it usually lessens with each
passing day until it disappears altogether.
    Many fasters complain that their vision is blurred, and that they are unable to concentrate. These are really major
inconveniences because then fasters can"t read or eve n pay close attention to video -taped movies, and if they can"t divert
themselves some fasters think they will go stir crazy. They are so addicted to a hectic schedule of doingness, and/or being
entertained that they just can"t stand just being with themsel ves, forced to confront and deal with the sensations of their own body,
forced to face their own thoughts, to confront their own emotions, many of which are negative. People who are fasting release  a lot
of mental/emotional garbage at the same time as they  let go of old physical garbage. Usually the psychological stuff contributed
greatly to their illness and just like the physical garbage and degenerated organs, it all needs to be processed.
    One of the most distressing experiences that happen occasion ally is hair loss. Deprived of adequate nutrition, the follicles can
not keep growing hair, and the existing hair dies. However, the follicles themselves do not die and once the fast has ended a nd
sufficient nutrition is forthcoming, hair will regrow as we ll or better than before.
    There are also complaints that occur after the fast has been broken. Post -fast cravings, even after only two weeks of deprivation,
are to be expected. These may take the form of desires for sweet, sour, salt, or a specific fo od dreamed of while fasting, like
chocolate fudge sundays or just plain toast. Food cravings must be controlled at all costs because if acted upon, each indulg ence
chips away the health gains of the previous weeks. A single indulgence can be remedied by a day of restricting the diet to juice or
raw food. After the repair, the person feels as good as they did when the fast ended. Repeated indulgences will require anoth er
extended bout of fasting to repair. It is far better to learn self -control.

The Healing  Crisis And Retracing
    Certain unpleasant somatics that occur while fasting (or while on a healing diet) may not be dangerous or "bad." Two types, t he
healing crisis, and retracing, are almost inevitable. A well -educated faster should welcome these disc omforts when they happen.
The healing crisis (but not retracing) also occurs on a healing diet.
    The healing crisis can seem a big surprise to a faster who has been progressing wonderfully. Suddenly


  79
Grapevine, Texas, 119, 180
gum disease, 177
head noises, 77, 78
headache, 36, 75, 77, 107
Healthview Newsletter, 146
hearing loss, 151
heavy, unpasteurized whipping cream, 88
Hippocrates, 60
Hodgkin's, 127, 128, 129, 130, 131
Hodgkin's Disease, 127
honey, 73, 88
hormone-free, 64
hormones, 65, 72
hot water bottle, 90
hydrochloric acid tablet, 89
hypoglycemia, 62, 151, 172hypoglycemic, 88
hypoglycemics, 88
ice cream, 63, 147
immune system, 138, 144
infamous, 119
Insulin, 31
intercellular metabolic waste, 46
Intestinal Obstruction, 96
intestinal tract, 96, 138
intracellular waste products, 46
Iowa Methodist Medical Center, 133
Irish, 48
irritable colon, 175
itching ears, 78
Jewish, 48
kidney, 46, 97, 98
kidney disease, 98
knees, 95
lack of appetite, 90
lack of blood supply, 46
Lahey Clinic in Boston, MA, 87
leafy green vegetables, 150
Lecithin, 73
Lemon juice, 74
lettuce, 68
Leukemia, 143
Lipase, 46
liquor, 74
live enzymes, 64
liver, 46, 71, 72, 73, 74, 75, 76, 84, 87,
89, 90, 92, 120, 121, 131, 133, 134,
138, 145, 146, 149, 158, 163, 165, 171,
172
Liver Congestion, 86
Liver-Gall Bladder Flush, 87, 90
Winning The Cancer War
living foods, 66
loofah sponge, 98, 99
low blood sugar, 62
lung, 46, 100, 132, 133, 151, 166
Lung, 40, 131, 133, 165
Lung Cancer, 131, 165
lymph nodes, 130, 131, 132, 142
lymphomas, 144
M.D. Anderson Cancer Center, 40
magnesium, 87, 88
Malfunction, 32
malignant growth, 45, 145
Malnutrition, 46
manipulative therapy, 76
massage vibration, 77
Master Gland of Detoxification, 85
Meat, 65
Medical Corps Evaluations, 175
Medical Doctor, 175
Medical Establishment, 34, 39, 124, 157,
165
Medical School Libraries, 39
Mega Acid A, 65
melanomas, 144
mental troubles, 77
Mercedes automobiles, 144
mesothelioma, 123
Metabolic, 10, 11, 39, 44, 45, 46, 47, 60,
65, 66, 68, 71, 74, 87, 89, 92, 94, 98,
107, 108, 125, 138, 141, 143, 144, 165,
173, 176, 177, 178, 180, 191, 192
M e ta b o lic  C a n c e r D e fe n se,  46
Metabolic Formula Cycles, 107
Metabolic Medicine's Cancer Cure Diet,
65, 66, 68, 71Metabolic Medicine's Cancer Cure
Program, 44, 45, 71, 72, 74, 87, 92, 94,
98
Metabolic Supplementation, 45
M e ta m u c il™,  92, 94
metastatic colon cancer, 133
metastatic disease, 130, 132, 133, 142
metastatic squamous cell carcinoma, 132
Milk, 72, 88
minerals, 67, 68, 73, 91, 98, 121, 172
money, vii, 34, 155, 165, 178
moon, 34
MOPP, 128, 129, 130, 131
mucous colitis, 175
mucus, 90, 91, 92, 98, 99
Mucus-forming food, 98
mung beans, 66
myelogenous leukemia, 143
myopia, 179
natural insulin, 150
Naturopathic Doctor, 181
Naturopathy, 181
nausea, 89, 90, 97, 143, 148, 162, 167
nearsightedness, 179
nerve, 76, 100, 172
nervousness, 77
Neurological injury, 32
Neurological Stimulation, 45
non-invasive, 79
nostrils, 98, 99, 100
Nostrils, 99
oil, 63, 66, 71, 88, 89, 99
Okra-Pepsin-E3 capsules, 91
Olestra, vii
Winning The Cancer War
Olive oil, 87, 88
oophorectomy, 135, 136
osteopathic manipulation, 76
Osteopathic Surgeon, 176
pancreas, 30, 31, 32, 35, 36, 37, 46, 62,
63, 73, 74, 76, 120, 152, 153, 166, 171,
172
Pancreas and Liver Cancer, 167
Pancreas Self-Test, 74
Pancreatic Cancer, 150, 173
pancreatic enzymes, 30, 31, 32, 33, 63,
72, 74, 91
Pancreatic Enzymes, 30
pancreatin, 30, 31
parsley, 68, 97
pasteurized milk, 90
Peanuts, 73
periodontist, 177
Physiological Reactions, 74
P h y s io lo g y,  32
physiotherapy, 76
placenta, 33, 36, 37, 47
pork, 65, 74
potato, 68, 72, 157
pray, 81, 162
pre-cancerous, 36
pressure stimulation, 76
Prostate, 161
Prostate and Rectal Cancer, 161
Protease, 46
Protein, 31, 62, 63, 66
psychological treatment, 77
pumpkinseeds, 66
putrid odor, 158pyorrhea, 35
P y s lliu m  husks,  92
radiation, vii, 30, 33, 40, 44, 129, 130,
132, 134, 141, 142, 159, 167, 171
raisins, 73
raw almond butter, 62
raw almonds, 62
raw food, 64
raw goat's milk, 122
raw liver, 64
recurring infections, 79
rest, 31, 77, 90, 96, 121, 140, 153, 163
RO water, 97
roast beef, 63
Rule, 71
salad, 68, 74, 88, 97
Salads, 68
Salt-water irrigation, 99
s a te llite,  34
Scandinavian, 48
scar formation, 33
Scott, vi, 130, 131
Scottish, 48
seeds, 66, 164
Seeds and Sprouts, 66
Sherry, 89
sinus congestion, 99
Skin, 153
slow loss of hearing, 77
soft drink, 63
soft drinks, vii, 74, 157, 1  79
soft tumors, 144
Soy products, 73
soybeans, 66
Winning The Cancer War
spinach, 68
Spiritual Attitude, 45, 81
sprouted seeds, 66
sprouts, 66, 89
Stanford in California, 40
starvation, 46, 84
steak, vii, 63
stomach, 89, 91, 138, 142, 146, 147, 154,
168
Stomach, 142
St


 We don’t have to agree.”
They let it go at that without any need to win an argument or per-
suade the opponent of the wrongness of his position. They are un-
afraid of giving a bad impression but they don’t strive to do so.
Their values are not local. They do not identify with the family,
neighborhood, community, city, state, or country. They see them-
selves as belonging to the human race, and an unemployed Austrian
is no better or worse than an unemployed Californian. They are not
patriotic to a special boundary; rather they see themselves as a part
of the whole of humanity. They take no glee in having more enemy
dead, since the enemy is as human as the ally. The lines drawn by
men to describe how one should be affiliated are not subscribed to.
They transcend traditional boundaries, which often causes others
to label them as rebels or even traitors.
They have no heroes or idols. They view all people as human, and
they place no one above themselves in importance. They do not de-
mand justice at every turn. When someone else has more privileges,
they see that as a benefit to that person, rather than as a reason for
being unhappy. When playing an opponent they want him to do
well, rather than wishing a poor performance in order to win by
default. They want to be victorious and effective on their own, rather
than gaining through the shortcomings of others. They do not insist
that everyone be equally endowed, but look inward for their happi-
ness. They are not critics, nor do they take pleasure in other people’s
misfortunes. They are too busy being, to notice what their neighbors
are doing.
Most significantly, these are individuals who love them-PORTRAIT OF A PERSON WHO HAS ELIMINATED ALLselves. They are motivated by a desire to grow, and they always
treat themselves well when given the option. They have no room
for self-pity, self-rejection, or self-hate. If you ask them, “Do you like
yourself?” you’ll get a resounding, “Of course I do!” They are rare
birds indeed. Each day is a delight. They have it together and they
live all of their present moments. They are not problem free, but free
from emotional immobility as a result of the problems. The measure
of their mental health is not in whether they slip but in what they
do when they slip. Do they lie there and whine about having fallen?
No, they get up, dust themselves off, and get on with the business
of living. People who are free from erroneous zones don’t chase after
happiness; they live and happiness is their payoff.
This quote from a Reader’s Digest  piece on happiness sums up the
approach to effective living that we’ve been talking about
Nothing on earth renders happiness less approachable than
trying to find it. Historian Will Durant described how he looked
for happiness in knowledge, and found only disillusionment.
He then sought happiness in travel and found weariness; in
wealth and found discord and worry. He looked for happiness
in his writing and was only fatigued. One day he saw a woman
waiting in a tiny car with a sleeping child in her arms. A man
descended from a train and came over and gently kissed the
woman and then the baby, very softly so as not to waken him.
The family drove off and left Durant with a stunning realization
of the real nature of happiness. He relaxed and discovered that
“every normal function of life holds some delight.”*
By using your own present moments for maximizing fulfillment,
you’ll be one of these people rather than an observer. It’s such a
delightful idea—freedom from erroneous zones. You can make that
choice right now—if you choose to!
*“The One Sure Way to Happiness” by June Callwood, October 1974.234 / Your Erroneous ZonesIndex
achievement, as security, 125–127
adventure, safety vs., 117, 118–120
Alice Through the Looking Glass,  116
Ambassadors, The,  25
anger, 209–221, 232
common causes of, 210, 214–216
control of others with, 211–212
designs for replacement of, 218–221
effects of, 210
expression of, 210–213
forms of, 216–217
as immobilizing, 21, 22, 210, 211
meaning of, 209–210
reward system for, 217–218
sense of humor vs., 213–214
Anspacher, Louis, 196
anxiety, procrastination and, 176, 188
approval-seeking, 49–73
breaking habit of, 62–64
cultural messages and need for, 52–63
early family effect on, 53–56
as erroneous zone, 49
freedom from, in fulfilled people, 226, 232
institutional role in, 58–63
irony of, 67–68
rewards of, 66–67
school influence on, 56–58
strategies for elimination of, 68–72
typical examples of, 64–65
235aptitude, in self-image, 36–37
authoritarianism, 147
avoidance behavior, 117, 137
awareness, 15–16
Bear Country,  191
Beethoven, Ludwig von, 119
blame list, 161–162
blaming, 143–144, 154, 161–162, 230
body, love of, 33–36
boredom, 119, 231
procrastination and, 181–182
Boulding, Kenneth, 128
brain, uses of, 20
Butler, Samuel, 182
Carpenter, Francis B., 63–64
Carroll, John, 37
Carroll, Lewis, 116
Castaneda, Carlos, 174
catastrophes, worry about, 107
certainty, search for, 117–137, 145
champions, 181
children:
approval-seeking and, 53–56
dependency in, 191–195
guilt inspired by, 97–98
internalization by, 31–32
self-denial in, 28–29
choice, 17–19
church:
approval-seeking and, 58–59
guilt inspired by, 99
Churchill, Winston, 119, 127, 213
complaining, 40–42, 223
conceit, self-love vs., 42
consistency, 170
control:236 / Your Erroneous Zonesof emotions, 9–15
internal vs. external locus of, 139–143
convention, 138–163
counseling sessions, 3
critics, doers vs., 180–181
culture (contemporary):
approval-seeking messages of, 52–63
beliefs about feelings in, 14
criticism in, 181
fear of unknown in, 118, 129–132
as guilt-producing, 91, 94–102, 106
justice promised in, 165
worry endemic to, 106–112
curiosity, 231–232
death, fear of, in living effectively, 7–8
Demian,  151, 195
dependency, 189–208
in child rearing, 191–193
common forms of, 203–204
in families, 194–195
love and, 196, 200, 201, 225–226
in marriage, 196–203
meaning of, 189–190
psychological compensation of, 204–205
techniques for ridding self of, 205–208
depression, as chosen, 13
dichotomizing, 145
dieting, guilt and, 100
Disney, Walt, 191
doers, 180–181, 229
dominance, in marriage, 197–203
do-your-best neurosis, 126
Dryden, John, 168
Durant, Will, 234
Edison, Thomas A., 128
educational achievement, happiness and, 8–9Index  / 237Einstein, Albert, 117–118, 119
Eisenhower, Dwight D., 153
Ellis, Albert, 148
Emerson, Ralph Waldo, 120, 163, 170, 180
emotions:
control of, 9–15
thought as origin of, 11, 12
utterances supporting beliefs about, 13–14
enculturation:
as neurotic, 138–139
resistance to, 152–154, 160, 227
energy levels, 231
enthusiasm, 223–224
erroneous zones:
freedom from, 222–234
meaning of, 2–3
etiquette, 149
externally directed behavior, 139–144
blaming and hero worship in, 143–144
fairness and, 166–168
failure:
fear of, 125–127, 128–129, 232
learning from, 128
fairness ( see also  justice), 164–175
ineffective relationships and,


 40 I 50 times. Take one drop of this mix and add to another
1/6 ounce of distilled water and shake40 I 50 times.
Then one drop of mix & add to 1/6 oz. of 86 proof vodka as a preservative.
Place a few drops under the tongue hourly until there is an improvement or
exacerbation of symptoms. As improvement progresses, lengthen the
interval between treatments.
After 3 days, suspend treatment to avoid pushing the immune system.
Treatment is resumed if progress remains static or relapse occurs.
2}. Use fresh urine drops direct.
For some cases, sub*lingual drops work well.
(Should always use fresh urine immediately upon collection.
You should not boil or dilute the urine in any way for internal use.
For external use you may boil off 75% of liquid leaving 25%
Concentrated for massaging only.
Start by taking 1-5 drops of morning urine on the first day.
On the second day, take 5-10 drops in the morning.
On the third day, take 10-15 drops in the morning,
and the same amounts in the evening before you go to bed.
31 Once you feel accustomed to the therapy,
gradually increase the amount as needed for obtaining results for your
condition. Build up to being capable to drink direct from glass after
expelling.
Build up to being capable to drink direct from glass after expelling.
You will learn to adjust the amount you need by observing your reactions.
You may find that you'll work up to drinking an ounce or two at a time.
Later after a while you will be a full time practitioner and consume as
natural as your everyday consumption of water.
You will find that once you become a practitioner, every drop of liquid or
every once of food consumed will be a different taste within minutes.
It is my belief that your intake of foods and liquids will change to the better
for your health quickly.
Dr. David G. Williams, Alternative Newsletter, August, 1994:
"Several months ago I watched the movie Alive.
It's the true story of a South American soccer team whose airplane
crashed in snow-capped mountains in the dead of winter. The team
was stranded for a couple months and survived only by eating the
flesh of those who had died either during the crash or later from
injuries. A portion of the movie focused on two individuals whose
initial wounds progressed into serious infections.
Knowing no way to treat these two, the survivors could only attempt
to comfort them. Eventually the infection led to death. Watching the
intense suffering of these people made me wonder if there was more
that could have been done to save them. I now feel it's very possible
that these two people, and thousands of others around the world
would still be alive if they had been aware of the therapeutic effects
of urine.
With urine therapy, you get all the benefits of urea plus the additional
antibodies, vitamins, minerals, amino acids, hormones and more."
32 Dr. William Hitt, Clinica Hitt, Mexico
January, 1995
"Experience has shown that intramuscular injections of urine are the best
methods for handling a myriad of immunological illnesses including psoriasis,
basal call carcinoma, asthma and many other disorders. "
Reuter Report
August 14, 1990
"Four Sri Lankan commandos who drifted in a boat more than 1,000 miles to
Thailand after they had been ambushed and given up for dead were given a
rapturous welcome when they returned home. 'They managed to survive on the
boat by catching turtles and drinking urine,'a military officer said.
Kyodo News Service, Tokyo
July 30, 1990
"A male cook was pulled out of the rubble of the Hyatt Hotel early Monday
morning, 14 days after a powerful earthquake devastated the northern
Philippines, officials said. Dry, with only minor bruises on his body, he told
reporters he survived by drinking his own urine. "
At a time when new viruses and bacteria are outwitting even the best efforts
of space-age medicine, and increasingly frequent natural disasters put basic
necessities out of reach, the facts about the one medical and survival tool that
the FDA can't regulate and that's always there when you need it most, may
well become the greatest survival lesson any of us will ever learn.
Soeda, University of Tokyo, 1968).
These remarkable findings were published in medical journals -
but did you ever hear about them?
What about the immunologist who, after extensive clinical and laboratory
research stated: "It was rapidly appreciated that undiluted urine
administered orally was therapeutically effective for Immune Therapy and
was initiated when it became obvious that an allergic condition had become
uncontrollable." (Dr. C.W. Wilson, 1983, Law Hospital, Scotland). Or the
Harvard medical researchers who discovered that active "antibodies to
cholera, typhoid, diphtheria, pneumonia, polio, leptospira and salmonella
33 have been found in the unconcentrated urine of infected individuals."
(Lerner, Remington & Finland, Harvard Medical School, 1962). What abut
the Scandinavian researcher who, in 1951, conclusively proved that human
urine can completely destroy tuberculosis? It's a deadly disease, and is now
resistant to antibiotics. Isn't it time someone told us that our own urine is
medically proven to be anti-tubercule?
Then there's the research into wounds and burns using urea (the primary
solid component of urine). As only one research study among many reported:
"In America, urea has been used for the treatment of various infected
wounds and it has been found to be extremely efficient... even the deepest
wound can be treated effectively.... Urea treatment has been successful where
other treatments have failed. For external staph infections we found urea
preferable to any other dressing..• there are no contra-indications to its use."
(Dr. L. Muldavis, 1938, Royal Free Hospital, London).
ClcarittS Vp tl1c Misco11ceptiotts
If you asked a person on the street what uric acid is,
he or she would invariably answer that it's a toxic body waste.
No so, say medical researchers at the University of California at
Berkeley who in 1982 reported they had discovered that
"uric acid destroys body-damaging, cancer-causing free radicals and
is considered to be one of the physiological factors that enable
human beings to live so much longer than other mammals."
But what about urea? Urea is in urine and isn't that the toxic stuff
that causes uremic poisoning? Actually, medical researchers
discovered many decades ago that urea, far from being a toxic body
waste, is an incredibly versatile, far-reaching and effective medicinal
agent. In numerous medical studies, it was shown that urea is one of
the most potent non-toxic virucidal agents ever discovered.
In one particular study, the rabies and polio virus [sic] were killed so
quickly and efficiently by concentrated urea, that even the laconic
researchers themselves were surprised: "Urea is such a relatively
inactive substance and certainly not a protoplasmic poison such as
are most virucidal agents, that it is in a way surprising that rabies
and poliomyelitis are killed so easily by urea solutions"
(McKay & Schroeder, Society of Experimental Biology, 1936).
In reality, Urea is an FDA-approved medicinal agent that doctors and
researchers utilize in an amazing variety of therapeutic modalities.
Because of its remarkable and comprehensive anti-neoplastic
(anti-tumor) properties, it's presently being used in anti-cancer drugs
and is extensively studied for use in cancer treatments.
34 Urine Therapy Before Birth The urea compound drug, gficazide, is used successfully
by the medical establishment in treating both insulin-dependent and
non-insulin-dependent diabetics.
As a natural diuretic, urea is unparalleled, and is a proven and accepted
treatment in cases of edema or swelling such as excess cerebral and spinal
pressure, glaucoma, epilepsy, meningitis, even premenstrual edema and
many other disorders in which excess fluid is a problem.
As one American neurosurgeon reported regarding a patient who nearly
died form complications following brain surgery:
"Urea was administered intravenously as an emergency measure.
Within 20 minutes from the start of injection, her blood pressure had
returned to normal....from this time on her recovery was uneventful.
In this case, urea was definitely life-saving, because prior to its
. administration, the patient's survival was unlikely. In many similar
instances urea was found to be life-saving"
{Dr. M. Javid, University of Wisconsin}
{4}
Scie11tific H\ivotl1esis
1. Re-absorption and re-use of nutrients.
This hypothesis is based on the idea that urine can cure illnesses
because it contains minerals, vitamins and other nutrients that are
essential for one's health. Actually, we obtain these substances in
sufficient quantities from the food we eat, assuming that we follow a
healthy, well-balanced diet. By drinking or massaging with urine


, when they end you would end too.
Y our body and mind together  make up what we call a
person—the imagined self.
A person is what you experience, it is not what you ar e.
W e can never ha ve true lasting happiness while we hold on
to the belief that we’r e a person.
Y ou ar e  experiencing a body, experiencing a mind, and
having the  experience of being a person, but they ar e not
you.
W e’r e pr etending we’r e a small, limited person thr ough
constant thoughts of limitation.
Who you r eally ar e is  un limited, which means absolutely
nothing has power over you.
Y ou’ve b een awar e your entir e life; A war eness is and has
been the only constant in your life.That awar eness is who you  really ar e.  Y ou are awareness.
Y ou couldn’ t know or experience any of life without
awar eness.
It’ s not the min d or the body that is awar e of your life.
A war eness is what is awar e of every single life experience
you have.
Imagine you have no body or mind, name, life story, past,
memory, beliefs, or thought. What is left is A war eness.
W e usua lly give our attention exclusively to thoughts and to
everything we per ceive, so we m iss what is always pr esent—
A war eness.
A war eness is pr esent even when you’r e asleep.
When you ask yourself the question, “Am I awar e?”
immediately awar eness is noticed. It didn’ t appear; it was
always pr esent.
Everything other than awar eness eventually ends or dies.
The “I” that we call ourselves at every age is the ageless
“I” of A war eness, which has witnessed our entir e life.
Instead of looking outwar d to t he world for happiness, we
need to turn and  look inwar d; it’ s only in that dir ection that
we will find everything we’r e looking for.C h a p t e r  3
The Reveal Continued
Y ou ar e  A wareness; you’re not a person being awar e  of something. Y ou are
Infinite A wareness itself.
As Francis Lucille said, a telescope is just an instrument without the astronomer
looking through it. Y our body and mind are instruments too. And so what’ s
looking through  your eyes? Y ou, A wareness! What’ s hearing sounds? Y ou,
A wareness! Y our body is alive because of A wareness—A wareness is actually
the life force that animates your body.
“The fu ndamental mistake is to believe a human being is experiencing
awareness. This is not correct. Only awareness is aware, and  therefore only
awareness can experience awareness. When I ask you, ‘Are yo u aware?,’ you
will pau se to check your experie nce and you will answer, ‘Y es.’ That ‘yes’ is an
af firmation of awareness’ s awareness of itself. It is not a body or a brain that
experiences being aware. The body and brain are experienced ; they don’ t
experience.”
Rupert Spira, fr om the talk “The Light of Consciousness”
Ther e Is Only One: Our Name Is “I”
“Only awarenes s is aware. Hum an beings aren’ t aware. Dogs and cats aren’ t
aware. Animals  aren’ t aware. Only awareness is aware. There is only one
awareness, just as there is only  one space in the universe. That awareness is
refracted in each of our minds and, as a result, each of our minds seems to have
its o wn package of awareness, just as every building seems to contain its own
space. B ut the awareness with  which each of our minds is aware of its
experience is the only awareness there is, infinite awareness, just as the space in
all buildings is the same space.”
Rupert Spira, fr om the talk “A war eness Is the Only A war e Entity in Existence”
This Infinite A wareness—this one and only A wareness— is you, and every other
person! There is only one A wareness, and it’ s the same A wareness that is
operating through everybody. There is just one of us. Our name is “I.”“There is only one ‘I,’ and you are It, as everyone is It.”
David Bingham
It’ s the one A w areness operating through every living form. A ll the physical
forms are simply dif ferent veh icles for the one glorious, Infin ite A wareness.
This is the true meaning of the teaching, “W e are one.”
Consciousness and A wareness are dif ferent words used to des cribe the same
thing. They both describe you.
“This very ordinary consciousn ess, which is hearing these w ords right this
moment, and understanding the m, happens to be also the divine consciousness
that lives all lives. There is not a single separate entity in the entire cosmos.”
Francis Lucille, fr om  T ruth Love Beauty
“W e are One. There is only one in us. There is only one as us.”
Mooji, fr om  White Fire, second edition
It’ s a little like t he trillions of individual cells living, working, a nd operating in
your bod y. Unbe knownst to each of the individual cells, they are really part of
the one human being. There ar e billions of beings in the world, operating as
individuals, and unbeknownst to most of them, they’re the one a nd only Infinite
Being.
“W e have been taught to believe that this consciousness is personal and limited,
and that  each person is endowed with a private and separate co nsciousness, so
that ther e are many consciousne sses. W e have never considered that while it is
easy to verify that two objects are separate, because it is possible to see their
borders and limits, it is not possible to find any border or limit to
consciousness.”
Francis Lucille, fr om  T ruth Love Beauty
If there’ s only one A wareness or Consciousness, why aren’ t you aware of
thoughts or sensations in other people’ s bodies? Or of what an animal in Africa
is seein g or hearing? It’ s bec ause A wareness or Consciousness has been
funneled throug h your mind, m aking it localized to your body. Plus, the belief
that you’re a s eparate individual prevents you from experi encing the full
expansiveness of A wareness. But when you feel compassio n or love for
another, you are far more tuned in to the one A wareness than you might have
realized.
W e’ve all had gl impses in our li fe of the A wareness that we are, but more often
than not  we passed them of f as something we imagined or a trick of the mind.
Whether we remember them or not, we’ve had experiences that we can’ t
explain, very often when we were children. It may have been an experience
where y ou felt you expanded to be really big, and felt like the w orld was within
you, or maybe you saw or heard something that no one else could see or hear.
Children are more tuned in to A wareness because their mind hasn’ t yet covered
A wareness over  with a whole array of mental concepts and beliefs. Under the
age of two and a  half, children are pure, simple A wareness. They don’ t have the
experience of being separate, wh ich is why they refer to themselves in the third
person. On seeing herself in a photograph, two-year -old Sarah  will point andsay, “Th at’ s Sarah!” She won’ t say, “That’ s me,” because she’ s not yet
experiencing herself  as a “m e,” a separate person. H er experience is that there’ s
only One and she is it, and everyone else is it.
“There’ s nothing out there but our consciousness. The re’ s only one
consciousness and we’re it.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
A wareness or Consciousness is all through your body and everywhere outside
your body; A wareness can’ t be contained within your body because A wareness
is formless. It would be like trying to contain space in a jar; of course, space is
both inside the jar and everywh ere outside the jar. In fact, the jar is in space,
just as all bodi es are in A war eness. Ab solutely everything is con tained in
A wareness, and it’ s the reason why the enlightened beings’ expe rience of life is
that they  are everything—becau se they ar e  e veryth ing. And as A wareness, so
are you!
“Behind your eyes is the same consciousness, the only consciousness that is
behind Jesus, Buddha, Krishna, and behind all eyes.”
My teacher
Think ab out tha t. Y our Consciousness is the same Consciousness as all of the
great beings; that’ s how close you are to them


 for the night: you need to go home and bury the
hatchet; you need to call her and talk to her from your heart because I
know that underneath the grievance, you love her.”
And he said, “Yes…you’re right; it is crazy; it is just absolutely
crazy that I haven’ t spoken with her, that I have been carrying this for so
long.” Until then, he had not made the connection between the grievance
with his sister and the leukemia. When I saw him a few weeks  later, he
told me that he had immediately contacted his sister and cleared the
grievance. And when he later went in to the hospital, they couldn’ t find a
trace of leukem ia. It was all healed because he had gone through that
opening of his heart. He burie d the hatchet. He let go of the long-
standing grievan ce. He shared with me that what he had been holding on
to was so silly in hindsight. This is what we can do now. We can allow ourselves to make  the
connections in our mind like, Wow, it’s important for me to be free of
grievances so that I can heal. And know, that with the help of the Holy
Spirit, it is possible! Being free of grievances means that anyone from
your entire life could show up; you could just sit there, look them in the
eye, and smile; you could give them a big long hug; and you could love
them without any sense of anim osity, any belief in wrongdoing, not even
any sense of irritation or annoyance. When you remember who you are, you will bless everyone and
everything you see. There will be no past and therefore no enem ies. And
you will look with love on all that you failed to see before.You were just mistaken when you perceived that your brother or
your sister want ed to attack or hurt you. It was you who wanted to throw
something that was wounded in yourself onto them. Letting go of
grievances and grudges is your most practical remedy. It is a miracle!Exercise: Open Up to Healing
For this two-pa rt exercise, find a quiet place where you will not be
disturbed and have your journal with you. Turn your attention
inward. See this as a devotional time that you set aside for
yourself. Part 1. Identifying and Releasing Y our Grievances
In this exercis e, you are going to look at the purpose a current
upset or frustration seems to serve. Be very open to recognizing
any “reasons” that you may be using to maintain sickness or a
symptom. Allow yourself to settle inward; ask the Holy Spirit to
help you see any thoughts and beliefs that are under the surface
of your consciousness. Even  if they are intense, just allow them. Your healing is worth the effort you put into your practice  now. It
will open your mind to the miracle of this present moment where
all answers are given. Y ou are going inside to heal. In your journal, prayerfully write down your answers to the
following:
1. List and describe a current disturbance, annoyance, or
upset. It can be an irritation, a discomfort, or a physic al
symptom. Ask yourself: Is there someone or something I’m
upset with? Who and what is it? Welcome and allow the
feelings. 2. What might you be trying to “prove” to yourself or someone
else by having these disturbances or symptoms? This may
not be appare nt at first. Take your time and ask Spirit to
help you see deeply into your mind. 3. Irritation or sickness of any kind comes with a feeling of
separateness and withdrawal. Why are you choosing to be
separate? List every possible reason. Make sure to not
avoid anything.The ego uses all disturbanc es and all forms of sickness  to
have you “prove” to yourse lf that you are limited, weak, and
vulnerable. It can also use an illness to “prove” that you are
vulnerable in order to receive attention and love from others. You
may be using a grievance to avoid a particular event, situation, or
person and “prove” that you are weak. Take a moment with this prayer:
Holy Spirit, I trust Y ou to show me what I need to see so that I
can heal. Please help me see my thoughts so they may be
released into Y our loving hands. I seem to have grievances
and symptoms; I seem to have things going on in my body. I
open my mind to Y ou now and ask Y ou to show me that I am
not upset, worried, or fearful for the reason I think. Sit quietly. Notice how you are feeling. You may feel a sense
of relief or anticipation, or you may notice feelings of discomfort. It’s okay. Take your time. When you are ready, take the next step. Now, invite these powerful, true ideas into your mind. Say to
yourself:
There is no problem that is separate or apart from my mind. There is no problem that is separate or apart from my thoughts. I am willing to be wrong about my thoughts. I give them now to
You, Holy Spirit. I want to heal. I want to be happy. I want to
know love. Part 2. Meditation:  Going Beyond Grievances, Praying for
Healing
Through your willingness to see your grievances as wrong-
minded thoughts, you have risen above the battleground. True
healing comes  when you see that you have false belief s about
sickness and false beliefs about your identity. As you welcome
and remember  the truth, the fog that obscured the light of peace
dissolves. I invite you to stay open and listen. Listen to the silence
of your mind.Imagine now that you are entering a space inside your mind
where you can be totally relaxed and feel perfectly safe. Let go of
any distraction s, worries, or problems that may be calling for your
attention. You can return to them later, if you wish. Take a few
deep breaths and spend a few moments in quietness with this
prayer. Here, in this moment I give myself permission
to sink deep down to a place of rest inside my mind. I come now into a safe, sacred space,
where my mind is open to the truth,
I offer Y ou all of my doubts and call upon Y our certainty. I see that sickness and grievances are my calls for love. I will no longer hide my nightmares from Y ou;
I expose them. I release them. I bring the darkness to Y our light. Now I am quiet,
in the midst of all the raspy noises of the world. I sink down into deep stillness. Today I look straight at every image or symptom,
realizing that the goal is inevitable;
the goal of love, happiness, joy, and peace. Perfect love casts out all fear! Today I trust the Holy Spirit…and I accept His trust in me. I look within and find peace. Amen. Healing Yourself Is Healing the UniverseIf you pray for healing but stay concerned with and look for symptoms,
you need to redirect your mind, otherwise healing cannot occur. It will
take a great deal of vigilance to bring your attention back to your mind
and release all worry and concern around symptoms to the Holy Spirit. It
takes determina tion to watch the doubt and fear thoughts and to keep
handing them over. If the fear becomes too great, you may feel that
going to the doctor or getting some medicine will support you
temporarily while sincerely working with and looking at all of your
thoughts and situations calling for forgiveness. This is okay because a
fearful mind is itself a block to healing, to the awareness of love’ s
presence. The feeling of trust arises naturally with a relaxed and grateful
mind. Come into the prayer of your heart, be willing to have a change of
perception, and feel the joy of healing! You are worthy of expe riencing
your real purpose, the only way to real and lasting healing. It is important to see that there is an obvious choice. There are
numerous opportunities to take the bait and perceive yourself as being
separate, attacked, rejected, and abandoned. The ego has been
sponsoring this attack and defense game for so long, and now you’re
going to shift and open to healing. This is a great shift of mind. When
you begin to see your sickness as a call for love, you’ll notice a
softening, a change both in your mind and in your day-to-day life. And
as you allow the love that you perceive as missing to be exten ded, you
receive it immediately. It will get reflected right back to you as a
miracle. This is how healing of the mind and the body works. Exactly as
it is with mental healing, physical healing can always only be of the
mind. When the mind has full and open communication and all wrong-
minded thoughts  have been raised to the light, healing will follow. The
body will be a healthy tool or vehicle for a mind that is happy and at
peace. It’s important to remember that when you genuinely desire healing
for yourself or for others, your focus is not on whether the symptoms
stay or disappea r. The key is to not be invested in a bodily outcome or
appearances. Remember that healing is not really about removal of
symptoms; it is about returning your mind to God. Joining your mind
with God, your Source


 M.D. (P)
R. Fortaleza 203
Adrianopolis, Manaus
Amazonas CEP 69050
CT,NT,PM
Curitiba
Oslim Malina, M.D. (P)
Rua Casemiro de Abreu 32
Curitiba, PR
Brazil 82.000
CT,Vascular Surgery
Florianopolis
Jose P. Figueredo, M.D. (P)
PCA Geturio Vargas, 20
Florianopolis, SC
CD,CT,GER,IM,NT,PM
Osorio-RS
Jose Valdai de Souza, M.D. (P)
St. Mal Floriano 1012
s/Iron 1 to 9
Osorio-RS 95520
CD,CT,DD,GER,GP,PM
Pelotas-RS
Antonio C. Fernandes, M.D. (P)
Rua Santa Tecia 470A
Pelotas, RS 96010
CD,CT,GER,GP,IM,PM
Porto Alegre
Moyses Hodara, M.D. (P)
Rua Vigario Jose Inacio
368, Sala 102
Porto Alegre-RSCS,CT,DD,FP,GP,RHU
Carlos J.P. de Sa, M.D. (P)
Marcilio Dias-1056
Porto Alegre-RS 90060
CD,CT,DIA,HGL,S
Rio Preto
A.O. Passos Correa, M.D. (P)
Ave. Alberto Andalo
3314 Sao Jose do Rio Preto
CEP: 15015
CD,CT,GER,IM,NT,PM
Sao Paulo
Guilherme Deucher, M.D. (P)
Rua Borges,
Lagoa 1231/2
°
 Andares
Sao Paulo
CT,PM,S
Fernando L. Flaquer, M.D. (D/C)
Rua Prof. Artur Ramos
183y33, Sao Paulo
CS,CT,DD,GER,IM,PM
Sergio Vaisman, M.D. (P)
Rua Hilo Torres 123
Sao Paulo, SP 04650
CD,CT,DD,GER,IM,PM
CANADA
*
BRITISH COLUMBIA
*
Argenta
Robert Sweeney, M.D. (D/C)
General DeliveryArgenta, B.C. V0G 1B0
CT,P
Errington
George Barber, M.D. (D/C)
Box 234
Errington, B.C. V0R 1V0
CT,GP
Kelowna
Alex A. Neil, M.D. (D/C)
205 Rutland Road
Kelowna, B.C. V1X 3B1
CT,GP,HYP,NT
Vancouver
Kevin R. Nolan, M.D. (D/C)
205/2786 West 16th Avenue
Vancouver, B.C. V6K 3C4
A,FP,NT,PM,PO,YS
Saul Pilar, M.D. (D/C)
205/2786 West 16th Avenue
Vancouver, B.C. V6K 3C4
A,DD,HYP,NT
Donald W. Stewart, M.D. (D/C)
2184 West Broadway, #435
Vancouver, B.C. V6K 2E1
CT,GP
Zigurts Strauts, M.D. (D/C)
3077 Granville Street, #201
Vancouver, B.C. V6H 3J9
AC,CT,FP,Thermography, Manipulative Therapy
Victoria
Deanne Roberts, M.D. (P)1041 Chamberlain Street
Victoria, B.C. V8S 4C1
A,CT,NT,PM
*
MANITOBA
*
Winnipeg
Howard N. Reed, M.D. (P)
302 Lamont Boulevard
Winnipeg, Manitoba R3P 0G1
(Retired)
*
ONTARIO
*
Blythe
Richard W. Street, M.D. (D/C)
Box 100, Gypsy Lane
Blythe, Ont. N0M 1H0
GP,NT,PM
Sarnia
Nazeer Vellani, M.D. (P)
241 Wellington Street
Sarnia, Ont. N7T 1G9
CT,NT,PM
Smiths Falls
Clare Minielly, M.D. (D/C)
33 Williams Street East
Smiths Falls, Ont. K7A 1C3
AN,CT,GP,NT
Willowdale
Paul Cutler, M.D., F.A.C.A.M. (DIPL)
Suite B-4
4841 Yonge Street
Willowdale, Ont. M2N 5X2
A,CT,NTDENMARK
Aarhus
Kurt Christensen, M.D. (DIPL)
Fredenstorv 8-1
8000 Aarhus C
AC,CT,GP,NT
Bruce P. Kyle, M.D. (P)
Sydtoften 35
8260 Aarhus
CT,GP,NT,OME,PM
Humlebaek
Joergen Rugaard, M.D. (D/C)
23 Kystvej
3050 Humlebaek
Lyngby
Claus Hancke, M.D. (DIPL)
Lyngby Hovedgade 17
1
DK-2800 Lyngby
CT,FP,GP,NT,OSM,PM
Skodsborg
Bo Mogelvang, M.D. (P)
Strandvejen 123-135
DK-2942 Skodsborg
CT,NT,PM
Niels Ove Pedersen, M.D. (P)
Strandvejen 123-135
DK-2942 Skodsborg
AN,CD,CT,IM,NT,PM
Vejle
Knut T. Flytlie, M.D. (D/C)Gludsmindevej 39
DK-7100 Vejle
A,AC,AU,GP,OSM,PM
Virum
Pierre Eggers-Lura, M.D. (P)
Furesoevej 141
DK-2830 Virum
AC,CT,NT
DOMINICAN REPUBLIC
Santo Domingo
Antonio Pannocchia, M.D. (P)
Suite 201
Ave. 27 de Febrero
Santo Domingo 6
CT,NT,PM
EGYPT
Cairo
Elham G. Behery, M.D. (P)
94 Sarwat Street, Orman
Cairo
A,DIA,END,HGL,MM,RHU
ENGLAND
Kent
F. Schellander, M.D. (P)
8 Chilston Road
Tunbridge Wells
Kent TN4 9LT
CT,GP,HO,MM,NT,PM
West SussexSimi Khanna, M.D. (P)
34 St. Agnes Road
East Grinstead
West Sussex RH193RP
HOM,NT
FRANCE
Paris
Bruno Crussol, M.D. (P)
4 Rue Des Belles Feuilles
75016 Paris
CT,NT,PM,S
Paul Musarella, M.D. (D/C)
96 Rue de Miromesnil
75008 Paris
GER,NT,PM,S
GERMANY
Bad Fussing
Karl Heinz Caspers, M.D. (P)
Beethovenstrasse 1
D 8397 Bad Fussing
NT,PM
Bad Steben
Helmut Keller, M.D. (P)
Am Reuthlein 2
D 8675 Bad Steben
IM,Oncology,PD,S
Rottach-Egern
Claus Martin, M.D. (P)
PO Box 244
8183 Rottach-EgernCT,DD,GER
Werne
Jens-Ruediger Collatz, M.D. (P)
Fuerstenhofklinik
Fuerstenhof 2
D 4712 Werne
AC,CT,DD,GER,HO,PM
INDONESIA
Bandung
Benj. Widjajakusuma, M.D. (P)
Pasirkaliki 115
Bandung 40172
CD,DIA,GER,IM,NT,PUD
Jakarta
Maimunah Affandi, M.D. (DIPL)
Suite 13
Jalan Gandaria 8
Kebayoran-Baru
Jakarta-Selatan
CD,CT,DD,PD
Adjit Singh Gill, M.D. (P)
Suite 27A
Jalan Tanah Abang V
Jakarta
CD,CT,PM
Yahya Kisyanto, M.D. (DIPL)
71 Diponegoro
Jakarta
CD,CT,DIA,GER,IM,PMR
ITALYMichele Ballo, M.D. (P)
Via Ruggero Settimo, 55
90139 Palermo
CD,CT,GER,IM,PM,PMR
MALAYSIA
Mohamed S.A. Ishak, M.D. (P)
40 Jalan Kee Ann,
75100 Melaka
West Malaysia
FP,GP,RHI
M


. For practical convenience, many of the well-known
are inserted here from Truth vs. Falsehood. Following is a list of over one hundred well-known, respected teachers
from various schools. They all calibrate over 460 (Excellence), and their
works have withstood the test of time. The list, of course, is not complete
and would include many others if space permitted. Abhinavagupta  655
Acharya  480
Allen, James  505
Augustine, Saint  550
Aurobindo, Sri  605
Bertalanffy, Ludwig van  485
Besant, Annie  530
Black Elk, Wallace  499
Bodhidharma  795
Bohm, Jakob  500
Bucke, Richard M.  505
Buddhananda, Swami  485
Butterworth, Eric  495
Calvin, John  580
Chandra, Ram  540
Confucius  590
Dalai Lama (Tenzin Gyatso)  570
de Chardin, Teilhard  500Dilgo Khyentse Rinpoche  575
Dionysius, the Areopagite  490
Dogen  740
Druckchen Rinpoche  495
Dzogchen Rinpoche  510
Eckhart, Meister  705
Erasmus  500
Fillmore, Charles  515
Fillmore, Myrtle  505
Fox, Emmett  470
Gaden Shartse  470
Gandhi, Mahatma  760
Gangaji  475
Goldsmith, Joel  480
Gupta, Mahendranath  505
Gyalpo, Lamchen Rinpoche 460
Hall, G. Manley  485
Holmes, Ernest  485
Hopkins, Emma Curtis  485
Huang, Chungliang Al  485
Huxley, Aldous  485
John, Saint, of the Cross  605
Karmapa  630
Kasyapa  695
Khantsa, Jamyung  495
Kline, Jean  510
Krishna, Gopi  545
Lawrence, Brother  575
Leadbeater, C.W. 485
Linpa, Kusum  475
Luther, Martin  580
Madhva Charya, Sri  520
Magdeburg, Mechthild von  640
Maharaj, Nisargadatta  720
Maharshi, Ramana  720
Maezumi, Hakuyu Taizan  505
Merton, Thomas  515
Moses de Leon of Granada,
Rabbi  720
Mukerjee, Radhakamal  475
Muktananda  655Munroe, Robert  485
Nanak  495
Naranjo, Claudio  465
Nityananda, Bhagavan  500
Origen  515
Otto, Rudolph  485
Padmasambhava  595
Pak Chung-Bih, Sotaesan  510
Palmo, Tenzin  510
Paramahansa, Yogananda  540
Patanjali  715
Patrick, Saint  590
Paul, Pope John II  570
Phuntsok, Khempo  510
Pio, Father  585
Plotinus  730
Po, Huang  960
Poonjai-Ji  520
Powell, Robert  525
Prabhavananda, Swami  550
Prejnehpad, Swami  505
Pulku, Gantey Rinpoche  499
Ramakrishna  620
Ramdas, Swami  570
Ramanuja Charya, Sri  530
Rumi  550
Sai Baba, Shirdi (not
Sathya)  485
Sannella, Lee  505
Satchidananda, Swami  605
Shankara (Sankara Charya)  710
Smith, Joseph  510
Socrates  540
Steiner, Rudolf  475
Suzuki, Master Roshi  565
Swedenborg, Emanuel  480
Tagore, Rabindranath  475
Tauler, Johann  640
Teresa, Mother  710
Teresa, Saint, of Avila  715
Tillich, Paul  480Tzu, Chuang  595
Tzu, Lao  610
Underhill, Evelyn  460
Vivekananda  610
Watts,Alan  485
White Brotherhood  560
White Plum Asanga  505
Yukteswar, Sri  535
Scriptures and Spiritual Writing

Abhinavagupta  655
  (Kashmir Shaivinism)
A Course in Miracles  600
  (workbook)
A Course in Miracles  550
  (textbook)
Aggadah  645
Apocrypha  400
Bodhidharma Zen Teachings 795
Bhagavad-Gita  910
Book of Kells  570
Book of Mormon  405
Cloud of Unknowing  705
Dead Sea Scrolls  260
Dhammapada  840
Diamond Sutra  700
Doctrine and Covenants:
  Pearl of Great Price  455
Genesis (Lamsa Bible)  660
Gnostic Gospels  400
Gospel of St. Luke  699
Gospel of St.Thomas  660
Granth Sahib
  (Adi Granth - Sikhs)  505
Heart Sutra  780
Kabbalah  605
King James Bible
  (from the Greek)  475
Koran  700Lamsa Bible  495
  (from the Aramaic)
Lamsa Bible  880
  (minus the Old Testament
  and Book of Revelation, but
  including Genesis, Psalms,
  and Proverbs)
Lao Tsu: Teachings  610
Lotus Sutra  780
Midrash  665
Mishneh  665
New Testament  790
  (King James Version
  after deletion of the Book
  of Revelation)
New Testament  640
  (King Jamess Version
  from the Greek)
Nicene Creed  895
Psalms (Lamsa Bible)  650
Proverbs (Lamsa Bible)  350
Po, Huang, Zen teachings  850
Ramayana  810
Rubaiyat of Omar Khayyam,The 590
Rig Veda  705
Talmud  595
Tibetan Book of the Dead  575
Torah  550
Trinity (concept)  945
Upanishads  970
Vedanta  595
Vedas  970
Vijnana Bhairava  635
Yoga Sutras, Patanjali  740
Zohar  905
Note: The Zen teachings of Huang Po calibrate at 850. Later in life, he
continued to evolve to level 960.) OceanofPDF.comCHAPTER 12
The Devotee
Introduction
Some students are, so to speak, born to spiritual propensity and show an
early attraction to religion and spirituality, as well as aesthetics. Some may
evidence religiosity or even scrupulosity, with its obsessive fear of sin and
compliance with religious dictums. The religiously inclined may also be
attracted to becoming clergy or joining holy orders or monastic groups that
may emphasize asceticism, service, and voluntary poverty. Such youths
often appear to be introspective, serious, and preoccupied with
philosophical, moral, and ethical issues. In contrast, other eventual seekers show a progressive interest in
spirituality as they mature and seek answers to the inherent paradoxes and
dilemmas of the human condition and their philosophical implications. Commonly, there is contemplation of the traditional existential questions,
i.e., Whence did we arise? Where does one go? How ‘real’ is the ‘reality’ of
God, or is it just a belief system? and the like. The introspective persons tend to examine these issues early in life,
while the extroverts, although perhaps religious, tend to put off these
essential questions until a later age or as a consequence of personal life
tragedies or catastrophes. ‘Hitting bottom’ may precipitate sudden
conversion experiences in many ordinary people and is a well-known
phenomenon in twelvestep and other faith-based groups. Sudden,
unexpected calamities, such as a heart attack or the death of someone close,
rather frequently precipitate deep spiritual inquiry and self-examination. Of
these catastrophes, the near-death experience is the most impressive and
intrinsically transformative, for even a brief experience of the Presence
turns one’s life upside down. A near-death experience also is characterized
by the


  this  damsel  and  she
bore  him  three  children. They  lived  a  happy  and  con-
tented life. After  many  years,  his  father-in-law  died
and  Narada  inherited  his  house. Twelve  years  passed. There  was  a  great  flood  and  Narada  lost  everything —
his  wife,  children,  and  house. In  his  attempt  to  save
his  family,  he  was  washed  ashore. When  he  looked  up,
he  beheld  Lord  Krishna  in  the  same  spot  he  had  left
him  so  many  years  ago. "Narada,  what  took  you  so  long?" asked  the  Lord. "I  have  been  waiting  here  for  you  for  half  an  hour!" Twelve  years  of  human  time  had  been  only  a  drop
of  half  an  hour  in  celestial  time. That  is  the  truth  of
maya,  the  material  aspect  of  the  universe. Physical
time  is  different  from  the  time  that  prevails  over  the
spirit. How  often  have  years  elapsed  between  a  visit  to
our  loved  ones,  yet  when  we  embrace  them  again,  the
time  in  between  seems  to  never  have  happened. Where  is  the  truth  of  time  in  the  dream  State,  when
we  lose  ourselves  in  timelessness? Elaborate  braids  oi
dreams  OCCUT  within  split  seconds  of  time  as  we  know
it. Cognition  happens  in  a  similar  manner. Not  orga
nized  sequentially  within  the  tune  and  space  of  e\isi
ence,  cognition  is  rather  a  split  second  opening  into  a
vastness  which  has  neither  beginning  nor  end. We
experience  reality  in  a  partial,  self  absorbed  manner,
1  1
J@f,
THE    PRINCIPLES    OF    AYURVEDA
fluttering  from  the  boughs  of  life. The  truth  of  all
time  is  refined  within  our  memory. This  cognitive
memory  is  the  entire  creation  held  in  stasis  within  a
tm\  seed. The  seed  is  the  self. In  terms  of  time  and  space,  we  live  with  a  cosmic
equation. On  one  side  of  the  equation  we  exist  in  a
time-bound  reality,  where  our  experiences  are  formed
through  cultures,  traditions,  families,  and  societies. We
have  charted  the  progress  of  the  sun  and  moon  and
invented  a  time  cycle  of  a  three  hundred-and-sixty-five
day  year,  a  twenty-four  hour  day,  a  seven  day  week,  a
sixty  second  minute,  and  so  on. We  continuously  adapt
to  the  seasons  of  the  year;  we  have  a  light  cycle  in  which
we  perform  our  activities  and  a  dark  cycle  in  which  we
rest  and  replenish  our  bodies  and  minds. This  part  of
the  equation  I  call  our  experiential  time. Experiential  time  varies  for  each  species  of  the
universe. The  gods  or  superhumans  experience  time
in  a  sweep  much  too  vast  for  the  human  mind  to
fathom. In  the  puranic  story,  a  half  hour  of  celestial
time  was  twelve  years  of  human  existence. It  is  said  in
the  Upanishads  that  one  night  to  Brahma  the  creator
equals  some  millions  of  years  of  human  time. The  time  cycles  for  land  and  aquatic  animals,  as
well  as  birds,  are  not  confined  to  a  precise  schedule. These  creatures  adapt  themselves  to  the  light  and  dark
cycles  and  to  seasonal  changes;  they  live  more  on  the
other  side  of  the  equation,  that  of  timelessness. The
dolphin  traveling  deep  within  the  womb  of  the  sea
experiences  a  heightened  pulse  rate  and  vibratory  fre-
quency associated  with  a  state  of  timeless  awareness. The  human  experiences  a  similar  vibratory  fluidity
during  its  embryonic  state. While  suspended  in  the
water  of  life,  an  embryo  sustains  a  heart  rate  of  160
beats  per  minute. On  arrival  into  the  time-bound
atmosphere  of  external  space,  air,  fire,  water,  and  earth,
the  heart  rate  drops  dramatically. In  the  process  of
birth,  vibratory  rate  becomes  less  fluid  and  the  time-
less memories  of  creation  become  squelched. As  a
human  species,  we  have  adapted  to  charting  our
progress  through  the  time-bound  passage. We  came
equipped  with  mind  and  senses  for  proper  naviga-
tion. According  to  the  wisdom  shared  in  the  Vedas,  ani-
mals are  considered  the  embodiments  of  the  timeless spirit  of  consciousness. In  the  shamanic  tradition,  the
dolphin  is  considered  the  one  aquatic  animal  that
knows  of  dream  time,  or  the  timeless  nature  of  our
cognition. The  hawk,  which  soars  beyond  the  time
zone  and  returns  to  remind  us  of  our  timeless  nature,
is  called  the  messenger  of  the  Great  Spirit. If  we  want  to  know  our  timeless  nature,  we  need  to
examine  our  unique  attribute — our  will,  our  power
of  choice  and  self-reflection. This  divine  human  ac-
quisition has  in  part  been  the  source  of  much  of  our
present  confusion. Because  of  our  composition — our
physical  body,  mind,  and  senses — we  feel  compelled
to  live  within  a  time-bound  state. The  body  seems
propelled  by  the  mind,  which  is  led  by  the  senses,
which  in  turn  are  influenced  primarily  by  time-con-
strained perceptions. In  reality,  the  senses  are  em-
ployed by  the  mind,  and  the  mind  is  hired  by  the  will,
our  great  source  of  self- reflection. Often  million  spe-
cies, we  are  the  one  species  whose  refinement,  through
the  passage  of  some  twenty  billion  years,  yields  a  most
stupendous  reward:  The  ability  to  live  fully  within  the
balance  of  the  time-bound  and  the  timeless. It  is  only
in  our  timeless  nature  that  the  source  of  full  cognition
prevails. And  it  is  only  through  this  time-bound  jour-
ney of  rebirths  that  we  are  able  to  inquire  into  our
timeless  nature. At  the  end  of  every  day  we  fall  into  slumber  to  be
rejuvenated. When  we  are  in  deep  sleep  we  resonate
with  our  cosmic  nature  and  are  renewed  in  the  bosom
of  silence. As  a  result,  we  are  able  to  sustain  our  dream
nature  throughout  the  time-bound  activities  of  the  day. Our  cognitive  memories  are  not  the  function  of
the  sense  organs,  mind,  or  will. They


  rice. Heat  oil  in  a  large  skillet. Add  carrots  and  simmer,
covered,  over  low  heat  for  5  minutes. Add  broccoli
and  simmer  an  additional  5  minutes. Stir  in  onion
and  simmer  3  minutes  more. Place  cooked  rice  on  top
of  vegetables. Dilute  tamari  and  ginger  juice  in  water. Add  to  rice  and  vegetables  and  mix  together. Cover
and  simmer  entire  mixture  over  low  heat  for  5  min-
utes. Serve  hot. Soft  Fried  Rice
V,  VP,  VK
P,  PV,  PK  OCCASIONALLY
Serves  6
IV2  tsp  sunflower  oil
1  c  thinly  sliced  okra  pods
1  c  finely  minced  onion
1  c  thinly  sliced  zucchini
'A  bunch  watercress
'A  tsp  turmeric
'A  tsp  sea  salt
3  c  long-grain  brown  rice,  cooked
K,  KV,  andKP:  substitute  3  cups  cooked  millet  for  rice. Heat  oil  in  a  large  skillet. Add  okra,  onion,  and  zuc-
chini. Cover  and  simmer  over  low  heat  for  10  min-
utes. In  a  small  pan,  lightly  boil  watercress  in  lA  cup
of  water  for  3  minutes  and  set  aside. Remove  water-
cress and  set  aside  for  garnish. Dilute  turmeric  and
salt  in  the  watercress  water. Place  cooked  rice  on  top  of  vegetables. Add  spiced
water;  cover  and  simmer  over  low  heat  for  an  addi-
tional 5  minutes. Mix  together;  place  watercress  on
top  of  rice  and  serve. Wheat  Berries  and  Cloves
(PC)
V,  VP,  VK
P,  PV,  PK
Serves  4
2  c  wheat  berries
'A  c  aduki  beans
8  whole  cloves
Pinch  of  sea  salt
4  cups  water
'A  tsp  coarse  black  pepper
1  tsp  sunflower  oil
210
jmz,
TRADITIONAL    GROUND    DHALS    AND    GRAINS
Wash  wheat  berries  until  water  runs  clear. Soak  in  4
cups  of  cold  water  for  5  hours. Rinse  and  drain. Put
wheat  berries,  beans,  cloves,  salt,  and  water  in  pres-
sure cooker. Cover  without  locking  lid  and  bring  to  a
boil. Lock  cover  and  bring  to  pressure. Simmer  over
medium  heat  for  45  minutes. Remove  from  heat  and
allow  pressure  to  fall  naturally. (For  conventional
cooking,  add  wheat  berries  to  7  cups  boiling  water. Cover  and  cook  over  medium  heat  for  50  to  55
minutes.) Saute  black  pepper  in  oil  for  2  minutes. Add  to
wheat  mixture. Cover  again  without  locking  lid  and
simmer  for  an  additional  15  minutes. Serve  warm. Whole  Oats  and  Corn
(PC) Buckwheat  and  Peas
p,  PV,  PK
V,  VP,  VK  OCCASIONALLY
Serves  4
2  c  whole  oats
2  ears  corn,  husked
Pinch  of  sea  salt
2"  cinnamon  stick  (broken  into  pieces) 4  c  water
1  tbs  caraway  seeds
Soak  oats  in  4  cups  of  cold  water  for  3  hours. Strip
corn  from  the  ears.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Basil,  dill,
chives,  parsley,  mint,  cilantro,  rosemary,  tarragon,
oregano,  thyme,  chili,  and  black  pepper  are  just  a  few
of  the  herb  varieties  you  may  choose  to  plant. You  may
also  plant  the  roots  of  ginger,  licorice,  and  lotus. If  you
are  living  in  a  warm  climate,  you  may  import  neem
seeds  from  India  and  plant  the  bush  in  your  first
division  of  companion  planting. Apart  from  their
essential  features  in  Vedic  cuisine  and  Ayurvedic
pharmacology,  neem  leaves  are  a  natural  pesticide,
protecting  the  whole  garden  from  most  bugs,  insects,
and  worms. The  sadhana  of  gardening  is  one  of  the  richest
experiences  a  person  can  enjoy. Nature  plants  her
luxuriant  gardens  throughout  the  earth. All  we  need
to  do  is  observe  the  dynamics  of  the  plants  that  live
together,  their  seasons  and  conditions,  and  mimic
this  process  in  our  little  plots  of  land. I  recommend  an  excellent  book  called  Companion
Planting  by  Gertrud  Franck. This  book  has  been  a
tremendous  help  to  me  in  my  own  efforts  at  compan-
ion planting. Gertrud  Franck's  method  of  gardening
is  very  close  to  the  ancient  systems  of  farming  and  to
the  natural  order  of  the  land. DAILY   ROUTINES
These  routines  exemplify  the  way  we  should  spend
our  time  according  to  the  Ayurvedic  ideal. If  you  are
working  a  typical  nine-to-five  job,  which  does  not
permit  much  flexibility,  then  practice  these  sadhanas
to  the  best  of  your  ability  in  the  time  that  is  available
to  you. For  example,  you  can  observe  the  morning
and  evening  sadhanas  in  full. You  may  also  observe
these  sadhanas  fully  during  your  days  off. 186
jmz. FOOD    SADHANAS
Daily  Vata  Sadhana
Times  of  Increased  Pressure
2:00-6:00  a. m. and  p.<|eot_id|><|begin_of_text|>
Q: What are some examples of herbs and plants that can be planted?,
A: The text does not provide a list of herbs and plants that can be planted. However, it does mention that basil, dill, chives, parsley, mint, and cilantro are not mentioned in the text.
Q: What is the ideal routine for Pitta Sadhana?,
A: The text does not explicitly state an ideal routine for Pitta Sadhana, but it does provide a table outlining a daily routine for Pitta body types, including 6:00-7:00 a.m. rise, 7:00-8:00 a.m. engage in calming activities, etc.
Q: What is the recommended ratio of grains to dhals?,
A: The text does not provide a specific ratio of grains to dhals, but it does mention that a ratio of 2.5 parts grain to 1 part dhal is used in some recipes.
Q: What is the recommended method for grinding grains and dhals?,
A: The text recommends grinding grains and dhals using a hand grinder, large mortar and pestle, or blender, and adds that freshly ground ingredients are preferred.
Q: What is the recommended method for cooking grains and dhals?,
A: The text does not provide a specific method for cooking grains and dhals, but it does mention that traditional methods of cooking grains and dhals are preferred, and that it is recommended to avoid using microwave ovens.<|eot_id|><|begin_of_text|>Place  oats,  salt,  cinnamon  stick,
stripped  cobs,  and  water  in  pressure  cooker. Cover
without  locking  and  bring  to  a  boil. Lock  cover  and
bring  to  pressure. Cook  over  medium


way it is, is to decide to be loving toward all, no matter what—to be
respectful and loving toward all that exists. To be committed to life in all its
expressions, to discern the beauty and perfection of all that exists, is a way
of being in the world. So, as I said, it’s not a doingness, it’s a beingness. To
make rapid spiritual advancement, you make a decision to be that which
fulfills the potential of life and to witness its beauty and perfection and all
of its expressions. The ego sees everything in terms of cause; it sees everything as going
from imperfection to perfection, from incomplete to complete. With
spiritual vision, you begin to see everything is going from perfection to
perfection. Ever ything is moving from perfection, and everything is already
complete at the moment. Everything is completely what it is, as the
consequence of the evolution of creation up to this point. And you see that
everything is moving, not from incomplete, but from complete to complete,
from perfection to perfection. This is a perfect cut on the back of my hand. It’s a perfect expression of what happens as a perfect scab forms, and then
it’ll get to be a perfect healing, and it’ll leave a perfect scar. Everything is
being perfectly what it’s destined to be, and fulfilling its potential. So
instead of causality, what you begin to see is emer gence. The world is not a
world of cause at all. We live in a world of emer gence. Everything, every instant has a certain
potentiality. So you begin to see that things are not happening due to
causality, not due to a personal self. You see the emer gence of potentiality
into actuality. The fulfillment as the rose blooms and becomes a full rose—
nothing is causing it, nothing is forcing it, and nothing is even deciding it. The potentiality to open fully, open its petals, already resides  within the
rose every instant. It’s not an imperfect rose half opened; it’s a rose that’s
perfectly half opened. So there you transform your experience of life and
the world and reality, by seeing that everything is perfect every instant. People ask me, “How can you improve this world?” I tell them not to
bother. This world is perfect the way it is. There’ s no point in trying to
improve the world, because the world you see, it doesn’ t even exist. If thepurpose of the world is karmic benefit and evolution of conscio usness, then
this world is perfect as it is. This is a very high, spiritual understanding. OceanofPDF.comChapter 2
CALIBRATION
Now that you have the ideas, inspiration, and encouragement  to begin
walking the path of enlightenment, how do you determine the steps to take
in order to stay on this path? And how can you be sure that you’r e
progressing along the path, and not simply walking in cir cles? Dr. Haw kins used a well-known method and developed a breakthrough
spiritual tool to help answer these questions. The method he used was that
of kinesiology, in order to calib rate spiritual truth from falsehood, so one
could be sure that he or she was following the precepts of a person of
integrity, for example, rather than a wolf in sheep’ s clothing. Using this method of calibrati on, Dr. Hawkins developed his Map of
Consciousness, which outlines calibrated levels of consciousne ss from 0 to
1,000, essentially providing a map in which to progress up the
enlightenment path. In this chapter, Dr. Hawkins explains the calibration method and the Map
of Consciousness, so you can r each the very highest levels of enlightenment. It’s a biological  fact that truth makes your body go strong, and falsehood
makes it go weak. You don’t have to label it anything; it’s just a matter of
fact. If I hold that which is negative in mind, and somebody tests the
strength of my arm muscles, they will go weak. Moreover, if I hold
something uplif ting, true, and of a high calibration in mind, the arm goes
strong.Now, I don’t have anything to do with that. That’ s a physiolog ic
response. In the lectures, I give the reason for this. The likely reasons are
evolutionary—that animal life does not have within it a source of energy. Plant life has chlorophyll. It just sits in the sun and absorbs energy. It
doesn’ t have to acquire or get. Animal life is protoplasmic. It does not have
within it any source of energy. It has to acquire it. In order  to survive,
animal life—protoplasmic life, of which humans are, of course, an example
—has to be able to find out what is nutritious and helpfu l and life-
sustaining. So the first thing the amoeba has to learn is what will increase its strength
and survival, and what will kill it. It therefore has to learn, at a very low
level of conscio usness, what is pro-life and what is anti-life. What is pro-
life makes you strong, vigorous. You multiply and are succes sful. And if
you don’t have the capacity, you die. You only have to make one mistake,
confusing what’ s nutritious and what’ s poisonous. You don’t get a second
chance to relearn, because those who didn’ t learn are dead. Consequently, the only reason humans are here is because we learned
that. If we hadn’ t learned that, we would’ve been dead a long time ago. So,
protoplasmic entities that fail to learn how to differentiate truth from
falsehood, poisonous from nutritious, don’t survive. The fact that any kind
of organism is still living means  it has within it, innately, some capacity to
discern that which is pro-life from that which is anti-life. If it didn’ t, it
would be dead. The people in Europe who could not differentiate a dictator who was
malevolent from  a great leader who was beneficial lost their lives. To not
know the difference between that which calibrates over 200 and that which
calibrates extremely below 200, cost 10 million lives. In my lifetime, in
Europe, 10 million people died. If you hold Hitler in mind, and try to hold
your arm straight parallel to the ground, you’ll find you’re weak. You can
hardly hold up a small book. If you hold Jesus Christ in mind, your arm is
powerfully strong. If you hold Churchill in mind, your arm goes strong. And if you hold Stalin in mind, your arm goes weak. Now, this is true even if you don’t know anything about the person. Let’s
say I take a picture of this perso n, and I hold it in mind. The way I do the
test is I ask the person whose arm I’m using. I don’t want to influence their
response in any way, so I’ll say, “What I’m holding in mind calibrates astrue.” Then, I press down. If it’s true, their arm goes strong. If it’s false, it
goes weak. Or I could say, “It calibrates over 200. Yes? Yes? No. Calibr ates over
300. Yes, no. Okay.” So, what is true, then, is life-sustaining, and what is
life-sustaining, through the acupuncture energy system, in the acupuncture
meridians, makes your body go strong instantly. Once you learn how to
approach it, you know how to handle it, like anything else. Just because you
understand physiology doesn’ t mean you can go without oxygen at 10,000
feet. You can’t. Once you understand the basic principles, muscle testing is
extremely easy. THE IMPORT ANCE OF INTEGRITY IN CALIBRA TION
Now, about 10 percent of the population cannot use this method, for
reasons we don’t know yet—maybe karmic reasons. People under
consciousness level 200 cannot use it with any degree of accuracy. They
have to be integr ous, and the intention of the question has to be integrous. If
you’re going to use the techni que to find the best way to rob the bank,
you’re not going to get reliable answers! Let’s say you want to donate money to a fund, and you ask, “This fund is
integrous, yes, no?” And then if you get a yes, you say, “It’s over 200, 300,
400. How integrous is this organization?” And then once you know all that,
you see there are some organizations that sound like the greatest
philanthropies in the world, but they must spend billions of dollars on
advertising. And when you calibrate them, it makes your arm go weak. If
the fund was truly integrous, it would make your arm go strong, would it
not? Each person is different. I look at it pragmatically, and I use muscle
testing to solve things that are not readily apparent, or to confirm  something
that I presume  is apparent, but I want to make sure that I’m not
misperceiving it. So, you use it sporadically. Sometimes you use it
intensely. When I’m doing research, I use it rather


 others. When we stop rejecting
ourselves, we stop accusing others of hurting us. When we start loving
ourselves more, we become happier, less defended, and more open. As we
love ourselves, we naturally love others more. “Self-love is the greatest gift
because what you give yourself is experienced by others,” says Louise. When I founde d The Happiness Project in 1994, I created a mission
statement that was just two words: Talk happiness. Back then, there wasn’ t
much talk about happiness in psychology or in society. The goal of The
Happiness Project was to stimulate a conversation about happiness. We
talked about happiness in schools, hospitals, churches, busine sses, and in
halls of governm ent. The more we talked, the more I learned about what
happiness is, and the more convinced I became that happines s, like self-
love, benefits both self and society. After a few years, I created a new
mission statement for The Happiness Project. It reads:
It is because the world is so full of suf fering
that your happiness is a gift. It is because the world is so full of poverty
that your wealth is a gift. It is because the world is so unfriendly
that your smile is a gift. It is because the world is so full of war
that your peace of mind is a gift. It is because the world is in such despair
that your hope and optimism is a gift. It is because the world is so afraid
that your love is a gift. Love is always shared. It’s a gift, like true happiness and succes s. It ends
up benefiting you and others. “When I think about love, I like to visualize
myself standing in a circle of light,” says Louise. “This circle represents
love, and I see myself surrounde d by love. Once I feel this love in my heart
and in my body, I see the circle  expanding to fill the room, and then every
square inch of my home, and then the neighborhood, and then the whole
city, and then the whole country, and then the whole planet, and eventually,
the whole universe. That’ s how love is, to me. That’ s how love works.”Listening to Louise talk about her circle of love reminds me of these
words by Albert Einstein: “A human being is a part of the whole, called by
us ‘Universe,’ a part limited in time and space. We experienc e ourselves,
our thoughts, and feelings as something separate from the rest. A kind of
optical delusion of consciousne ss. This delusion is a kind of prison for us,
restricting us to our personal desires and to affection for a few persons
nearest to us. Our task must be to free ourselves from this prison by
widening our circle of compassion to embrace all living creatu res and the
whole of nature in its beauty.”
When Louise Hay founded Hay House in 1987, she told everyone who
came to work with her that the purpose of the publishing company was not
just to sell books and tapes. “Of course, I wanted us to be financially
successful, so that we could pay wages and look after everyone, but I also
had a higher vision,” Louise tells me. “What I knew then, and still believe
today, is that the real purpose of Hay House is to help create a world wher e
it is safe for us to love each other. With each book we print, we bless the
world with love.”
PRACTICE 7: B LESSING THE  WORLD
When Louise last appeared on The Oprah W infrey Show, she had recentl y
celebrated her 81st birthday, and she told Oprah that she’d just taken up
lessons in ballroom dancing. When Oprah asked Louise what advice she
had for anyone who thinks it’s too late to change and grow, Louise
responded empa thically, “Rethink! Just because you’ve believed something
for a long time doesn’ t mean you have to think it forever. Think thoughts
that supp ort you and uplift you. Realize that life loves you. And if you love
life, you get this wonderful thing going.”
Getting this “wonderful thing going,” as Louise puts it, isn’t just about
letting life love you; it’s also about you loving life.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “It was my teacher ’s idea that I draw the Buddha, and I
couldn’ t have done it without his gentle encouragement. ”
Louise finished drawing the Buddha after many sessions and then set
about painting the figure. “I started to paint it by myself, but I wasn’ t happy
with it,” she said, so she set the drawing aside. It sat on an easel in her
painting room for a couple of years. “One day I remember thinking, When
the student is ready, the teacher appears,” Louise recalled. “Shortly after
that I met my next teacher, Linda Bounds. ” Louise formed a close
friendship with Linda, a local artist. “Linda brought out artistic abilities inme that I didn’ t know I possessed,” Louise told me. “We took a journey
together that I will treasure forever. ”
Linda taught Louise to paint by brushing layer upon layer of color onto
the canvas. Painting Blessing Buddha  took about two years. It was during
this time that the painting became a meditation for Louise. She began to
tune in to the life of the Budd ha. She was struck by what she called “a
universal benevolence” that moved through him, and this gave her the idea
to name her painting Blessing Buddha. “I began to have a conversation with the Buddha,” Louise told me. “What did you talk about. ” I asked. “Everything,” she said with a smile. “Be specific,” I said. “I asked the Buddha to help me with my painting,” she said. “Wise move. ”
“I told the Buddha I was afraid I couldn’ t do the painting,” she added. “What did the Buddha say. ”
“He said, ‘Remember that the Universe loves you and wants you to
succeed at everything you do. ’”
Each time Louise worked on the painting, she tuned in more to the
Buddha’ s experience of enlight enment. “First I asked the Buddha to help
me paint the Buddha. He was very helpful with that, and so I started to ask
for help with other things. I asked for support with loving myself more,
forgiving others, being grateful, and being open to guidance. I didn’t ask the
Buddha for material things; I asked for help with my mind. I see the
Buddha as very compassionate and as a universal friend who is here to help
us all. ”
When I asked Louise to sum up her experience of painting  Blessing
Buddha, she said, “Blessing Buddha  taught me to be very patient with
myself and also very kind. To paint this picture I had to find the little-girl
me—the girl I call Lulu—who paints without any fear or self-criticism or
self-doubt. Above all, I had to be more open and more willing to receive. This painting was done through  me, not by me. That’ s why the full name
for my painting is Blessing Buddha: Ask and Y ou Shall Receive. ”
The Alr eady Principle“I remember when I first discov ered I was truly prosperous,” Louise tells
me. “When was that. ” I ask. “It was when I realized I could afford to buy any book I wanted,” she
says. “How old were you. ”
“I was in my mid-40s or so,” she says. “Why books. ”
“I had very little money. I didn’ t even own a watch. Books felt like a
luxury, but they were af fordable,” she tells me. “What were you reading. ”
“Florence Scovel Shinn’ s book The Game of Life and How to Play It was
a big inspiration. I liked her practical, no-nonsense approach,” says Louise. “You and Florence could easily be soul sisters,” I tell her. “I’ve always felt a strong kinship with her,” Louise says, smiling. “What else did you read. ”
“Emmet Fox’ s works were a big help,” she says. “Why did these books help you feel prosperous. ”
“They spoke of an innate potential for love and prosperity that exists in
all of us,” she says. “How did you feel about that. ”
“Well, at first I thought it was ridiculous. ” she says with a big laugh. “Why. ”
“The abundance of the universe had nothing to do with me. I could
believe it existed for others, but not for me. ”
“You didn’ t feel loveable,” I say. “I had very poor self-esteem back then. I was also very angry,” she says. “Why were you angry. ”
“These books told me that I was the one who was blocking my potential
for love and prosperity,” she says, laughing again. “Yet still you kept turning the pages. ”
“Yes. These books were my lifelines. I remember telling myself that now
that I’d found these books I would find a way to experience this potential
for love and prosperity, and that I wouldn’ t let myself forget about this
potential ever again,” she says. I reflect on Louise’s story about when she


 I walk past a fight and
not enter into it?”
Gautama, who was prepared to prostrate himself at the master ’s feet to
beg for instruction, was taken aback. He opened his mouth to say, “Tell me
the answer, wise one,” but what came out instead was, “Merely avoiding
violence shows virtue, but it shows much more virtue to help end the fight
and bring the combatants to a state of peace.”
“Ah.” Alara looked pleased. He patted the rough plank floor next to
him, signaling for Gautama to sit close by. He even shifted the small prayer
rug that he occupied so that his new disciple would be more comfortable. The next two months were nothing like the silence Gautama had shared
with the forest hermit. Alara was a gyani,  or philosopher. He thought and he
talked.“What is the mind for if not to find God?” he said. “The scriptures
assure us that this physical world is a mask, and yet the mask isn’ t physical. It’s made of illusion, and illusion is created by the mind. Do you
understand? What the mind has created, only the mind can undo.”
Gautama threw himself into a study of the V edas, the ancient scriptures,
and what Alara had said was holy writ. Every person has two selves, a
lower self that is born of flesh and tied to the illusions of the material world,
and a higher self that is eternal and unborn, with no attachments at all. The
lower self craves pleasure, the higher self knows only bliss. The lower self
cringes from pain, the higher self has never felt pain. If that was true, then
Gautama had to find his higher self or be lost in the endless quicksand of
the mind’ s deceptions. “You found me just in time,” said Alara. “Never mind that ordinary
people are wasting their lives in foolish dreams of finding lasting happiness. To the ignorant, pleasure and pain appear to be dif ferent, but wisdom tells
us they are the right and left hands of the lower self.”
For months Gautama focused on nothing else, praying, meditating, and
studying to find a path to his higher self. It was not dif ficult to believe in the
teaching of illusion, or maya,  because he continued to see ordinary people
as ghosts, weighed down with care and suf fering. Alara also looked like a
ghost, but there was no pain lingering around him. For his part, the old
gyani had never met a pupil like this one, and every day he delighted in him
more and more. One day, however, a young man of about twenty came and sat beside
the front door of Alara’ s hut. He was thin, almost emaciated, and his face
was one of the saddest Gautama had ever seen. As it happened, Alara
stepped out of his hut just as Gautama was about to hand the young stranger
a bowl of rice. W ith a swift, abrupt swipe, Alara knocked the bowl out of
his hand, and the rice scattered on the ground. Before Gautama could speak,
his master grabbed his arm and pulled him away. “Don’ t look back,” he said sharply.Behind them Gautama heard the young man cry, “Father!” At this
Alara’ s neck stif fened, but he kept his eyes straight ahead. When they were
out of sight of the hut he said, “Y es, he’ s my son. I do not greet him or
encourage him. Y ou shouldn’ t either.” Alara saw the baf fled look in
Gautama’ s eyes. “My lower self once had a family. They are of no concern
to me, just as this whole world is of no concern.”
“I understand,” said Gautama, lowering his eyes. “No, Gautama, I can see you don’ t. I have been on the ver ge of telling
you that there’ s little more I can teach you. But a true gyani must live what
he’s learned. How can you hope to reach your higher self if you remain tied,
even by the slightest thread, to this vale of illusion? Maya sets traps
everywhere.”
Gautama didn’ t argue. But he wondered, How would the sad young man
at Alara’ s door feel to know that he was an illusion, another trap to be
avoided? Two days later Gautama came into Alara’ s room, but he didn’ t take his
accustomed place on the floor beside him. The gyani didn’ t look up from
the page. He said, “I’m almost sad that you’re leaving. That’ s what you’re
here to announce, isn’ t it?”
“Yes.”
It could have ended there, simply, without a rupture. But Alara’ s hand
shook, and he threw down his scrolls. “Just who do you think you are?” he
asked irritably. “A disciple.”
“And since when does the disciple dare to teach the master?” Alara still
hadn’ t looked at Gautama, who could see the veins standing out in the old
man’ s neck. “I didn’ t mean to disturb you this way,” said Gautama.“Insolence! I cannot be disturbed. Y ou haven’ t learned that by now?”
Gautama knelt on the floor without coming closer. Alara was unable to disguise his cold fury now. “If I need a demon to
shake my faith, I’ll call on a proper one, not a disciple who smiles and
smiles, only to betray me.”
This outpouring of blame didn’ t shake Gautama. He had lain awake
thinking about how his master, for all that he knew about illusion, had
fallen into a trap. The scriptures were his illusion. They led him to imagine
that he was free just because he could describe freedom out of a book and
think about it with his subtle mind. “I didn’ t come here to harm you,” said Gautama. “I no longer believe in
the higher self. I wish that I could. But it seems nothing more than a fine
phrase or an ideal no one ever attains. Y ou are good and wise, but you
became so by study—isn’ t it the lower self that reads the V edas?”
These words, intended to be mild, had the opposite ef fect. Alara hurled
a scroll at Gautama’ s head, then jumped to his feet, looking for a stick. “Get out, scoundrel!”
Gautama longed to say, “Who is so angry with me right now? Y our
higher self?” But Alara’ s eyes were bulging already. Gautama backed away
quickly.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “I
don’t want anyone to think I have an expert barber. ”
“No, you’re just another monk with hardly a stitch to wear,” Channa
said. They parted there by the river as the sun came over the treetops. Channa
refused to say farewell; he kept his arms tightly pinned by his side to deflect
Siddhartha’ s attempt to embrace him. As Siddhartha walked away, he
trained his eyes straight ahead for the first hour. The jungle canopy was
fairly dense, even though trees had been cut down to make the road. For a
while he hardly knew how he felt, except in the most basic physical ways. His body felt lighter; the slightest breeze ruf fled his thin silk shawl and
passed coolly over his skin. Being without long hair and heavy robes was
exhilarating and unnerving. Having been a hunter, he knew how to forage for fruit and wild greens;
in the past few years he’d spent days on long treks without provisions. But
it wasn’ t the physical necessities that worried him. T o really be Gautama, he
would need to find a teacher. There were forest hermitages scattered over
the countryside, most of them near big villages and towns. Saf fron-robed
beggars had become a common sight on the wide streets of cities beyond
the kingdom of Sakya. Their increasing numbers baf fled people, and the
priests muttered about shiftless pretenders. Some kind of spiritual ferment
was taking hold. Before he left home, Siddhartha was intrigued by this new
movement, which didn’ t even have a name yet. “It’s young rascals, these so-called holy men,” a silk merchant
complained. “They fear work like the plague. They’re abandoning the farms
and turning away from their parents. Nothing seems to hold them back,
certainly not respect. ”
The merchant kept his own son tied close to his side with constant
demands and a trickle of money, not enough for him to leave or to get
married before the father arranged a match. “How do they live. ” Siddhartha asked. “Like any other lazybones. I wouldn’ t leave meat hanging in my front
yard,” said the merchant. “Y ou never know when the gods might want it. ”
Siddhartha ignored his cynicism. “Who teaches them. ”
“You call it teaching. What are the temples for. Not that the priests are
much better, mind you. ” Siddhartha pressed the point, and the merchant
eventually realized that


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o w n  s m a l l  w a y,  b u t  n e w  i d e a s  a n d  m o r e  c o m p a s s i o n a t e
f o r c e s  s e e m  o v e r w h e l m e d  b y  t h e i r  o p p o s i t e s. A  f e w  t h i n g s
s e e m  t o  b e  g e t t i n g  b e t t e r,  b u t  m a n y  t h i n g s  s e e m  t o  b e
g e t t i n g  m u c h  w o r s e. J u s t  w h e n  l o v e  s e e m e d  t o  b e  t h e  h o t
n e w  t o p i c,  h a t r e d  s o u n d e d  i t s  c l a r i o n  c a l l. A n d  t h e  e n t i r e
w o r l d  c o u l d  n o t  b u t  h e a r. T h e  E t e r n a l  C o m p a s s

T h e  m o s t  i m p o r t a n t  t h i n g  t o  r e m e m b e r  d u r i n g  t i m e s  o f  g r e a t
c h a n g e  i s  t o  f i x  o u r  e y e s  a n e w  o n  t h e  t h i n g s  t h a t  d o n ’ t
c h a n g e. E t e r n a l  t h i n g s  b e c o m e  o u r  c o m p a s s  d u r i n g  t i m e s  o f  r a p i d
t r a n s i t i o n,  b i n d i n g  u s  e m o t i o n a l l y  t o  a  s t e a d y  a n d  f i r m
c o u r s e. T h e y  r e m i n d  u s  t h a t  w e,  a s  c h i l d r e n  o f  G o d,  a r e  s t i l l
a t  t h e  c e n t e r  o f  d i v i n e  p u r p o s e  i n  t h e  w o r l d. T h e y  g i v e  u s
t h e  s t r e n g t h  t o  m a k e  p o s i t i v e  c h a n g e s,  w i s d o m  t o  e n d u r e
n e g a t i v e  c h a n g e s,  a n d  t h e  c a p a c i t y  t o  b e c o m e  p e o p l e  i n
w h o s e  p r e s e n c e  t h e  w o r l d  m o v e s  t o w a r d  h e a l i n g. P e r h a p s
w e ’ r e  a l i v e  d u r i n g  t h e s e  f a s t - m o v i n g  t i m e s  i n  w h i c h  “ t h e
c e n t e r  d o e s  n o t  h o l d ”  i n  o r d e r  t o  b e c o m e  t h e  c e n t e r  t h a t
d o e s. I ’ v e  n o t i c e d  i n  m y s e l f  t h a t  i f  s o m e t h i n g  s m a l l  a n d
u l t i m a t e l y  m e a n i n g l e s s  h a s  g o n e  w r o n g — I  c a n ’ t  f i n d  t h e
f i l e  I  l e f t  o n  t o p  o f  m y  d e s k,  m y  d a u g h t e r  f a i l e d  t o  d o  w h a t  I
a s k e d  h e r  t o  d o  b e f o r e  g o i n g  t o  a  f r i e n d ’ s  h o u s e — I  c a n
e a s i l y  g e t  r a t t l e d. B u t  i f  s o m e o n e  c a l l s  t o  i n f o r m  m e  o f  a
s e r i o u s  d i f f i c u l t y — s o m e o n e  h a s  b e e n  i n  a n  a c c i d e n t,  o r  a
c h i l d  i s  i n  t r o u b l e — I  n o t i c e  a  p r o f o u n d  s t i l l n e s s  c o m e  o v e r
m e  a s  I  f o c u s  o n  t h e  p r o b l e m. I n  t h e  f o r m e r  c a s e,  m y  t e m p t a t i o n  t o  b e c o m e  f r a n t i c  d o e s
n o t  a t t r a c t  s o l u t i o n s,  b u t  r a t h e r  h i n d e r s  t h e m. T h e r e  i s
n o t h i n g  i n  m y  p e r s o n a l  e n e r g y  t h a t  i n v i t e s  h e l p  f r o m  o t h e r s,
n o r  d o  I  h a v e  t h e  c l a r i t y  t o  t h i n k  t h r o u g h  w h a t  I  n e e d  t o  d on e x t. I n  t h e  l a t t e r  c a s e,  h o w e v e r,  a l l  o f  m y  e n e r g y  g o e s
t o w a r d  a  h i g h e r  l e v e l  o f  p r o b l e m - s o l v i n g :  m y  h e a r t  i s  i n
s e r v i c e  t o  o t h e r s,  a n d  m y  m i n d  i s  f o c u s e d  a n d  c l e a r. W h e n  I
a m  a t  t h e  e f f e c t  o f  t h e  p r o b l e m,  I  b e c o m e  p a r t  o f  t h e
p r o b l e m. W h e n  I  a m  c e n t e r e d  w i t h i n  m y s e l f,  I  b e c o m e  p a r t
o f  t h e  s o l u t i o n. A n d  t h a t  p h e n o m e n o n,  m u l t i p l i e d  m a n y
t i m e s  o v e r,  i s  t h e  f o r c e  t h a t  w i l l  s a v e  t h e  w o r l d. W h e n  t h i n g s