 are and
just as lost and just as scared. Until we know this, we miss the point. We think he’s such a monste r, until we see he’s such a boy. Like us,
scarred from Daddy’s whatever disaster; so too is he aected by
Mommy foreve r. And all of us stumble and cry, and fall and seek in
each other the relief from our pain. We are meant to be that relief
and more than that. We are meant to be the healing of the wound;
and if we will allow it, our love will heal us both. Remember the eyes of one who loved you, and don’t forget their
mark on your soul. Carry it always, the badge of a woma n who has
opened her heart and allowed it to hurt, for herself and for him. She
has gone crazy for love and been ridiculous for love and grown
neurotic for love and wasted her time for love. But she has grown
from the heartaches and endured until the sun shone, and nally
she has seen the sky. Now she’s a woman when before she was a
girl; now she’s a goddess when before she was a brat. This is the journey of every woman who has loved a man. May we
all nd sustenance in knowing there’s a remarkable prize waiting for
us as we approach the truth. We are so lucky to be women, and
those men are so lucky to know us. We are so full of miracles for all
who come to us with pure and open hearts. We are so full of love for
those who approach with tender souls. We are so full of beauty for
those who believe it’s there. And men are such a gorgeous lot, the boys who made the climb
from the arrogantly weak to the humbly strong. The initia te into the
ways of love is like a letter from God telling us that he’s here. The
initiate, both man and woma n, has seen a dark night and then seen
another day. There is no substitute for the res that purify us;
whatever they were, they served a purpose. And now we will know
how to love and be loved, and never again will we lose our way. A woma n in love is drunk with something. There’s a chemical syrup
that permeates  her cells, a place in her being where hormones meet
God. It’s hell or heaven or both. If we could harness its power, we
could heal the world.And that’s the point. A woman in love can do anything. She can
run a business, bear childre n, create art, make love, cook meals,
lead a nation, and gure out how to look great. But if she is not in
love, she lacks  energy; and if she is in love but spurned, she can lack
the will to live. Women need to be in love: with themselves, with a
man, with a child, with a project, with a job, with their country,
with the planet, and—most important—with life itself. Women in
love are closer to enlightenment. For angels and lovers, everything
sparkles. Our love is not co-dependency. Co-dependency is what happens
when we don’t know how to apply our love, where to put it, what to
do with it. Most men have no idea of the lengths to which  a woman
will go for love or the depths  of our despair when we feel it cut o. This is not to say that men don’t y high or crash tragically. Of
course they do. But their love doesn’t fuel the world the way ours
does. Their love is the car; ours is the gas. The only beloved who can always be counted on is God. The
ultimate partn er is a divine one, an experience of ourselves that is
totally suppor tive and forgiving. Until we know this, we keep
seeking sustenance from men that they cannot give us. Most men
and women today are wounded. The search for someone who isn’t
in pain is unreasonable until we ourselves are healed of our own
dysfunctions. Until then, we will be led to people as woun ded as we
are in order that we might heal and be healed together. What this
means is that no partner can save us, deliver us, or give meaning to
our lives. The source of our salvation, deliverance, and meaning is
within us. It is the love we give as much as it is the love we get. The
passion we most need to feed is our relationship to God. This is
ultimately our relationship to ourselves. It’s not as easy as a good date, as much fun as sex, or as dramatic
as romantic tension. It is work. Personal growth, recovery, religious
practice, spiritual renewal—whatever words we care to use—these
are the keys to our return to sanity and peace. When we have
reclaimed our wholeness, we are ready to face the worldly beloved. Until then, we will look to a romantic partner to give us peace
rather than remember that our role in the relationship is to bringpeace, by receiving it from God and allowing him to spread his
peace through us to all humankind. How often I have betrayed myself, forgetting—or, more
accurately, resisting—the twenty minutes of meditation, the hour of
reading, the spiritual meeting  or recovery group that would prepare
me for the roller coaster ride that always lies poten tial in an
intimate relationship. Part of our problem is that we expect love
aairs to always feel good. They don’t. Actually, relationships don’t
feel good anyway. We feel good. Unless we are centered within
ourselves, we cannot blame a relationship for throwing us o. No
man can convince a woman she’s wonderful, but if she already
believes she is, his agreement can resonate and bring her joy. This is our function in each others’ lives: to hold the space for
each other’s beauty, that our beloved can leave us and we still feel
in his absence how beautiful we are. Most women today are borderline hysterical. We are loudly
hysterical or quietly hysterical. Our despair is acted out externally,
or it cuts throu gh our bodies in the form of physical illness. We are
desperate to nd serenity and peace. When we were taught as children, and most of us were, that our
value lies in what we do as opposed to who we are, we
automatically switched to a masculine psychological mode—doing,
doing, doing— in order to feel worthy. There seems to be no value
placed on the experience of inner peace, and without it we nd no
room in which  to rest. This leaves men as well as women feeling
spiritually homeless. I have a friend, Gwen, a woman about my age who has contracted
a rare and particularly viciou s form of cancer. At one of my support
groups, when the subject of death came up, she said that she had
been obsessed with thoughts of dying since she was a little girl. Her
life as a child had been hideous, and her only idea of a possible
escape was through physical death.Her psychoimm unologist had told her before we met—and I agree
—that her body has merely caught up with her mind. But I know
this girl, and it behooves all women to be clear about the reason she
felt so alien in this world that she wanted to die. Gwen is the
essence of a certain kind of femininity, all gossamer and fairylike. She is the kind of woman we read about when we escape into books
of tales about Merlin and enchanted castles. It’s not that women like
that don’t exist anymore. But they are the girls who have the
hardest time today, who so often become deeply depressed while
young, get cancer while young, and die while young. These girls don’t make it. They wither and die. Fish can’t make it
without water, astronauts can’t make it without space suits, and
enchanted women can’t make it without love and a sense of the
miraculous. Period. We live in an environment hostile to sensitive
souls. Sometimes, the reason the good die young is that they don’t
want to hang out here any longer than is absolutely necessary. So I said to Gwen, “You didn’t really want to die when you were a
child. What you wanted to do was to live. You just didn’t know that
the world you were living in was a living death.”
We know so little in this society about the search for
enlightenment, and what’s worse is that in our pugnacious
arrogance we often look down on those who do know something
about it. We have squeezed  the mystical experience out of our
cultural data bank. And millions and millions of starved souls are
reaching for it anyway, lining up in fervent pilgrimage. Women are
at the forefron t of the spiritual hunger march. Why? Because it is
our only hope. Back to Gwen  and her cancer. At every meeting, as she lay her
painfully skinny body agains t pillows on the oor because a chair
was too hard for her to sit on, there was next to her, every time, a
handsome man. He was her boyfriend, Daniel, obviously healthy
and devoted to her healing. What a good sight: a man concerned for
a woma


 constant hungering for the
fruits of their labor, and in consequence take up their tasks under a delusion
that blinds them to the possibilities for success. Selfish striving for gain
defeats enterprise at the outset because it is based upon the false belief that
one manifestation of the Divine is innately better than another and therefore
more deserving of reward. Such psychological misapprehension is based on
partiality and sees a world of multitudinous and separate things to be
conquered and achieved dominion over. The separate surface self never
achieves dominion over anything, even over its own nature. It did not
spring itself into being, it cannot stay itself from eventual oblivion, its
growth and development are entirely reactionary, and all things lie outside
the scope of its ef fectuality. Effective Guide to Living
 In almost everyone, however, the surface self achieves the illusion that it is
able ef fectively to influence life. In consequence, through the years that
their physical body flourishes, people are mentally and spiritually bound to
a delusion about who they are and where they came from and what their
relationship to the world is. Their lack of ef fectiveness in life, their failure
to grow mentally and spiritually, their gradual dissolution into cynicism,
into disenchantment with the material world, they seldom attribute to a
psychologically wrong viewpoint but generally feel they haven’ t “beat the
game” because they haven’ t arrived at the pinnacle of material success they
envisaged as youths. Even more revealing are ego-strivers who achieve
their goals. The mountain they climb so laboriously overlooks a barren
landscape. When they stand upon the highest spot and look out over the
bleak vista, their souls are seized in the viselike grip of fear, and they turn
their eyes to the earth and never look skyward again. Our cities and nations are populated with people who cannot stand to look
into their souls because they never have discovered who they truly are. Infinity and eternity appall them by dwarfing the ego. What is needed most
of all is an ef fective guide to living, a humanistic relationship between us
and our creating source, so that each of us is able to see with absolute
clarity and perfect equanimity that our life not only is part of a divine plan
for the development of consciousness in the universe but that we ourself are
both mentally and spiritually unified with that master spirit whose field of
unfoldment the world is. Such spiritual illumination allows us to put our life
and our works in the hands of the Divine, with complete assurance that both
will be used for the best purpose. Once this psychological dispossession of
personal ef fort and personal victory has been accomplished, we never again
suffer defeat. Apparent defeat becomes only a turning place in the road; all
detours mer ge into one triumphal march to victory, become part of that plan
by which eventual success is assured. When the revelation comes to us that the Divine is working through us, all
our labor takes on a highly char ged spiritual significance alongside which
material rewards pale. W e no longer work for money, no longer work for
success, but only for the expression of that mind and consciousness within
us which we now know to be the Supreme manifesting upon the earth. W e
do the work of the Secret Self and never of our surface self. W e subjugatethe surface self to a master spirit that uses it as a tool for the ef fectuation of
the divine purpose in the world. The faith that grows out of this knowledge
sustains us under the most fierce, adverse pressure. Something higher than
heart or intellect upholds us through the longest detours and the blindest
gropings. Our egoistic self has found that supreme master and highest
philosophy by which it not only understands itself and its place and purpose
in the world but also is admitted to a secret place of light and peace and
understanding. In the heart of the enlightened person is the hidden
knowledge that they are never at the mercy of immediate appearances, that
they have within them the power to change all through their identification
with the Divine, through their knowledge that the mind in them is the mind
in all others. Perfect Knowing and Imperfect Seeing

This giving over of oneself and assuming another is far more than just a
merely psychological switch of viewpoint. The awakened person dies in
one small part of their nature in order to be reborn in a lar ger and wider
consciousness. T o the onlooker the change may be imperceptible. The
person may do the same work, live in the same manner, forsake neither
friends nor fun, but all actions now will be unified by spiritual awareness,
so that there emanates from them an inner joy, an absolute acceptance of
life. They may rise to a position of prominence in the world or they may
not; it is indif ferent to them. They serve not the causes of humanity, only
the will and purpose of the Divine. “W e are here to see what we can add to,
not to see what we can get from, Life,” wrote W illiam Osler, the Canadian
physician and cofounder of Johns Hopkins Hospital. In the enlightened
person the egoistic nature has been so far withdrawn from the frontal part of
personality that their impression upon others is one of constant giving,
never of taking. They become a horn of plenty through which the Divine
pours its infinite resource. T o whomever they contact there comes a sense
of love and understanding and security, descending through them into the
other from the Secret Self.Those whose consciousness is focused in the surface self live within narrow
horizons of awareness and are puppets driven by sensation. The world
makes itself known to them through the tiny windows of their senses, and
they react to it, never exerting a mental or spiritual influence upon it. Their
failures are failures of imperfect seeing. They see neither who they are nor
what the true nature of a situation is; consequently their actions are always
based upon partial knowledge. A suf ficient number of failures stemming
from this imperfect working completely defeats them, and their frustration
is announced through physical ailments of the body. Emotional blockages
and repressions inhibit circulation in certain areas of the body, and disease
and malfunction set in. Repressed hostility, aggression, insecurity, and fear
are root causes of arthritis, heart disease, arterial sclerosis, cancer, ulcer. A
society that demands conformity of its members is bound to frustrate a lar ge
number of them, and this manifests itself as a gradual rise in physical
infirmity. Since it is patently impossible for individuals to alter the social
system under which they live, solution of the dilemma must provide
spiritual freedom while allowing for physical conformity. Arriving at the
realization that the Divine dwells in you just as you dwell in the Divine
dissolves the cares and frustration of the egoistic nature. Once you have
been able to identify yourself with the master spirit of eternity it becomes
possible to view existence on a long-term basis, to detach yourself from
physical goals. Failur e Is a State of Mind

Existence is essentially a fight. W e are tested in the crucible of conflict from
cradle to grave, and the time of our most severe testing is the time of our
greatest growth. Nature is not interested in winners. All too often victory is
a signal for cessation of ef fort. Nature is interested in growth, and growth is
possible only to one constantly at work expanding their abilities and talents. In any line of endeavor those who have it made are going downhill. Our
waistlines stay trim and our minds alert when we are kept at our labors
through necessity. Our surface selves often find in victory or gain theopportunity to indulge sensation, and we are caught in a trap from which we
may never emer ge as aspiring individuals again. Havelock Ellis wrote,
“Conquest brings self-conceit and intolerance, the reckless inflation and
dissipation of ener gies. Defeat brings prudence and concentration; it
ennobles and fortifies.” Defeat, of course, is never a fact unless it is
accepted as final. Those who realize that all growth possibilities are within
them never accept defeat. They know that they can do much better than
they thus far have shown, for they have a secret pipeline into the source of
all ener gy and talent. Failure is a state of mind and never a physical fact. W e try to accomplish
something and if results don’ t come our way within a certain period of time
we often throw up our hands and say we can’ t do it. If this psychological
abdication from trying is done without a cessation of physical ef fort, we
may find that suddenly we are getting results, for unconsciously we have
turned our works and actions over to the Secret Self and they have become
effective. But if we cease to make any further physical ef fort, then the work
will never be done for we have turned our back on it. Boldness

Each of us best fulfills ourself and the purposes of nature when we perform
the task of torchbearer in some area of our activities. Boldness engenders its
own success through liberating ener gies repressed by inhibition. If we find
within ourself the courage to go out on a limb, it will never break under our
weight, will sustain us no matter how fragile it appears, and we will see
from our new vantage point an entirely dif ferent world. Between the timid
and the brave is but a single step


 I like chocolate. If a restaurant doesn’ t have anything
chocolate on its menu and they persist in that, I won’ t go back. At this local restaurant I’m think ing of, I asked every time I went there if
they had someth ing chocolate. If they were able to hear anything the first
time, they would have heard this; they would have gone back to the owner
and said, “You know, some of our customers like chocolate. Some of our
customers like ginger ale and diet soda. Some of our customers like bleu
cheese. So why not provide it?”
It doesn’t mean they have to cancel the pseudo-prestige they thought they
were getting from just having raspberry vinaigrette. They could have
raspberry vinaigrette, and they could feature it because they were coming
from that strange little idea of status that raspberry vinai grette in a
restaurant made  it a very special restaurant in some weird way. But they
could also have kept in the back a bottle of Thousand Island dressing. What
does it really take to have a can of Hershey’ s syrup, or a can of Diet Pepsi,
or a bottle of ginger ale? Is that asking a lot? Apparently. We know how many enterprises fail completely because there is no
solicitude. There is no caring and no responsiveness. There is no capacity or
willingness to observe, listen, and learn. Evidently, the people are satisfied
with where they are. They have a perfunctory business, run in a perfunctory
manner, with the perfunctory degree of success. They have perfunctory
customers who are served in a perfunctory style, in perfunctory
surroundings. Their whole life is lived on the level of boringness that, to my
view, is fatal. If the truth were known, probably more people in the world
are killed by boredom than by much-blamed stress. Being bored is one of
the biggest stressors there is. Isn’t that so? The business we call that puts us
on hold just lost with us, didn’ t they? The longer we’re kept on hold, the
more they lose with us. That’ s why when I ran an enterprise back east I had ten incoming
telephone lines. The minute someone said, “I had trouble getting your line,”
I instantly put in another one. How many times have we tried to reach a
business, been put on hold, and finally said, “The heck with it” and hung
up? Who  needs it? They don’t care about the customers, that’s obvious. Thevoice at the other end is like a cold machine. Or they act like they’re
annoyed that someone called them. I called a coupl e of aluminum manufacturers in Phoenix, for instance. One wom an sounded like she was almost angry that I had calle d: “Are you
sure you have a business transaction tax number?” She went on and on as
though for a wholesale company to mistakenly make a retail sale would be
the end of it for them. Well, the proof in the pudding is tested by eating it. If we get past the
wait barrier at the restaurant, the next encounter is the food itself. If
someone is going to be a cook or chef, then be the best one the world has
ever seen. Peopl e will get the intention in the food, strangely enough, when
someone cares how the plate looks, how it’s arranged, so as to create a
beautiful visual experience. There’ s a place I knew that advertised that it specialized in omelets. Yet if
I went there I got an ordinary omelet, which was strangely always flat. Maybe it had a little piece of parsley and some token potatoes. Even so,
they did business. They did business because they were there and because
people got hungry for breakfast. Now, if you ever get the chance, go to Mont-Saint-Michel off the coast of
Normandy, whic h to me is one of the great wonders of the world. After
walking up the narrow winding little street, I encountered a restaurant that
specialized in omelets. When I got in there, there was a blazing  fire. There
were chefs with tall hats, big copper bowls, and whisks. With great creative
display they whipped the heck out of the eggs, plus whatever other secret
ingredients they put in it. (Maybe there wasn’ t anything else they put in
except elbow grease.) Anyway, they really went to it. All of the customers saw this, and they sort of joined in the whole
creative process. That an omelet was more than just a little dish was quite
obvious. The whole place seem ed to be involved in the creation of this
omelet that someone ordered. When it came it had to have been  four inches
high—not a flat half-inch thick —four inches of delightful creation! What
was the difference? One was done on the level of mastery of excellence, of
pride. If I was the owner of a flat-omelet restaurant and I was served one
like that, I would die of shame. I would have to know instantl y, How is it
that they cr eate these incr edible omelets at Mont-Saint-Michel? After we leave a bad restauran t, we say to ourselves, “I wonder if this
guy ever eats anywhere else. Doesn’ t he know what a good dessert lookslike? Where is this guy’s head?” A successful business owner wants to
create an experi ence for the customers, sharing with them the finest he can
possibly do, learn, create, and imagine, out of respect for them (and
himself) and the quality of their experience. Out of that, success comes
automatically. The whole impo rtance of “excellence” has been written about elsewhere. Suffice it to say, it is not something that can be imitated. Excellence is a
quality coming out of the comm itment to excellence, which is the obvious
result. It is not the cause. Here again, the resistive left brain will say, “Yeah,
but I’m not a creative person. Those are right-brained people. They’re born
that way, I’m not. I don’t have  a creative imagination.” In fact, no such
thing is true. Everyone has a creative imagination, otherwise it would not
even be possible  to stay alive on this planet. It’s our creative imagination
that provides all the expectations that lead us to do everything that we do all
day long. Of course we have creative imagination. It’s just that we fail to
realize its importance. A truly creative  person is one who is coming out of attitudes of caring,
sharing, loving, participating, and imagining what the other person’ s
experience might be, then genuinely trying to create the best possible
experience for them. The best substitute that a lot of businesses survive on
is cheap  prices. If they haven’ t got anything else, they fall back on cheap
prices and volume. If they’re not too good at what they do, they’ve got to
do a lot of it to make up for the dif ference. I’m not putting down profit margin. Rather, I’m saying that profit margin
is the consequence and not the cause of the true profit. Anything we do with
complete mastery, excellence, and respect will automatically show a profit. The secret of so many successe s is that they do what they like doing best,
and they do it to the max. That means we can be a success cutting out paper
dolls, or making  fake mustaches, or homemade scarecrows, or birdhouses,
or toilet seats, or whatever we like—the mastery itself is coming out of our
intention. The excellence is its representation to the world of our own
integrity. The real power of the truly successful person is coming out of
their genuine attunement to the humanness of the other person.The relationship then is to the humanness of the other person and not just
the specifics of their itty-bitty purchase requirements. Truly successful
people know that the purchaser of their services, whatever they are—be
they entertaining, singing, dancing, engineering, whatever—is  always the
same customer. There is only one customer in this whole world. Once we
know who that is, there’ s no problem selling anything or being successful
with that person. The name of that customer is “human nature.” The reason
we sign up for anything, whether it’s a language course, an automobile
lease, or a contr act, is because it appeals to something in our human nature. There’ s only one customer, and that’s human nature itself. Each individual
customer is only the representa tive of human nature in their given case. What is being brought to them is that which is universal. I said that power comes from the recognition of the truth of that which is
universal, and not addressing that which is limited. Huma n nature is
universal, whether it’s a man, a woman, or a child. It’s only human nature
that brought them here, and it’s only human nature that will determine
whether they continue with a business and whether it will be a success or
not. A better gimmick doesn’ t mean anything. It’s only if that better
gimmick serves some human need that matters—the needs of
acknowledgment, importance, celebration, and the fact that these things are
recognized as important by someone. It’s obvious that I’m talking about an attitude which differentiates cheap,
greedy


accinated. CHART	SHOWING	DECREASE	IN	SMALLPOX

DEATHS	AFTER	DECLINE	OF	VACCINATION

Period
Percentage	of	Births

Vaccinated
Smallpox	Deaths
1872-1881
96.5
3,708.3
1882-1891
82.1
933.0
1892-1901
67.9
436.5
1902-1911
67.6
395.3
1912-1921
42.3
12.2
1922-1931
43.1
25.0
1932-1941
39.9
1.4

Here	we	see	that	at	the	time	when	nearly	all	(96.5%)	of	the	babies	were

vaccinated,	smallpox	caused	almost	4,000	deaths	in	that	10	year	period;	but,

when	the	vaccinations	were	resisted	until	only	39%	would	submit	to	it,	the	death

rate	dropped	down	to	only	1.4	cases. Before	the	passage	of	England’s	compulsory	vaccination	law	in	1853,	the

highest	authentic	smallpox	death	rate	was	only	2,000	for	any	two	year	period,

even	during	their	most	serious	smallpox	epidemics;	whereas,	after	almost	20

years	of	compulsory	vaccination	there	occurred	the	most	devastating	scourge	of
	smallpox	in	1870	to	1871	that	the	world	has	ever	known. It	took	23,062	lives	in

England	and	Wales	and	spread	over	Europe	in	all	the	countries	where

vaccination	and	inoculation	had	been	practiced	on	a	large	scale. After	that	the

vaccination	laws	were	enforced	even	more	rigidly	until	the	people	began	to

notice	that	smallpox	was	not	decreasing	by	this	practice	but	continued	to	ravage

the	homes	of	the	vaccinated. During	the	same	epidemic	in	Germany	124,948

people	died	of	smallpox. All	had	been	vaccinated	(according	to	their	carefully

kept	records.) "In	Berlin	alone	no	less	that	17,038	persons	had	smallpox	after

vaccination,	and	2,884	of	them	died." In	Sheffield,	England	where	97%	of	her	200,000	inhabitants	had	been

thoroughly	and	frequently	vaccinated	for	many	years	a	smallpox	epidemic	swept

the	city	in	1887	that	caused	7,101	cases	and	648	deaths. Preceding	this,	the	large	manufacturing	town	of	Leicester,	(England)	which	had

been	even	more	thoroughly	vaccinated	up	to	the	time	of	the	1870	epidemic	was

the	hardest	hit	of	all	the	communities	with	over	3,500	deaths	per	million	in	the

first	year	of	the	epidemic. This	completely	destroyed	their	faith	in	vaccination

and	the	rich	and	poor	alike	rejected	it	and	adopted	sanitation	with	the	result	that

smallpox	epidemics	were	soon	eliminated	from	that	city. STATEMENTS	OF	HEALTH	OFFICIALS

REGARDING	VACCINATED	SMALLPOX
Sir	Thomas	Chambers,	Q.C.M.P.,	recorder	of	the	city	of	London	said:

"I	find	that	of	the	155	persons	admitted	to	the	Smallpox	Hospital	in	the	Parish	of

St.	James,	Piccadilly,	145	had	been	vaccinated." In	Marylevore	Hospital	92%	of	the	smallpox	cases	had	been	vaccinated. Marson’s	report	of	Highgate	Hospital	for	1871	states	that,	"of	the	950	cases	of

smallpox,	870	(90%)	of	the	whole	number	of	patients	had	been	vaccinated." At	Hempstead	Hospital,	up	to	May	13,	1884,	out	of	2,965	admissions	for

smallpox,	2,347	had	been	vaccinated. After	these	vaccination	epidemics,	more	and	more	people	refused	to	comply
	with	the	unjust	vaccination	laws	and	as	a	result	of	this	and	the	improvements	in

sanitation	and	nutrition,	smallpox	took	a	drop	and	continued	to	decline	until	it	is

rarely	seen	at	the	present	time. "In	1942	one	case	of	smallpox	at	Seindon	(Britain)	resulted	in	the	vaccination	of

a	large	number	of	people. Only	three	cases	of	smallpox	occurred	and	these	all

recovered,	but	12	vaccinated	individuals	died	from	inflammation	of	the	brain. (This	is	a	common	after	effect	of	vaccination.) In	the	same	year	near	Edinburg,

Scotland,	eight	people	died	of	smallpox	(six	of	which	had	been	vaccinated)

while	ten	died	from	the	effects	of	the	vaccination. "I	would	not	go	so	far	as	to	say	that	vaccination	has	never	saved	a	person	from

smallpox. It	is	a	matter	of	record	that	thousands	of	the	victims	of	this

superstitious	rite	have	been	saved	from	smallpox	by	the	immunizing	potency	of

death. But	it	is	a	fact	that	the	official	statistics	of	England	and	Wales	show

unmistakably	that,	while	vaccination	has	killed	ten	times	more	people	than

smallpox,	there	has	been	a	decrease	in	smallpox	concomitant	with	the	decrease

in	vaccination...It	might	be	appropriately	asked,	in	the	words	of	the	Vaccination

Inquirer	(London,	Feb.	1947)	‘How	could	an	operation	that	was	declining	be

responsible	for	the	extermination	of	smallpox?" —Dr. Herbert	M.	Shelton,

“Vaccine	and	Serum	Evils”,	p.23

UNVACCINATED	DISEASES	DECLINED	FASTER

THAN	VACCINATED	SMALLPOX
Records	in	all	countries	show	that	the	so-called	contagious	diseases	declined

quite	rapidly	with	the	introduction	of	sanitation	and	nutrition	reforms,	with	the

exception	of	smallpox	and	diphtheria	which	were	kept	active	by	vaccination	in	a

large	number	of	authenticated	cases. The	following	condensed	records	from

various	countries	give	a	cross	section	of	the	available	evidence	that	bears	out	this

point. REPORT	FROM	BRITISH	INDIA
In	1929	while	India	was	still	under	British	rule	with	its	compulsory	vaccination

laws,	the	League	of	Nations’	Health	League	referred	to	India	as,	"the	greatest

center	of	smallpox	in	the	world	today." The	records	show	that	in	the	large	cities

where	vaccination	enforcement	was	most	rigid	"the	smallpox	death	rate	has	been
	generally	far	greater	than	for	the	country	as	a	whole"	where	complete

enforcement	is	not	possible. The	report	of	the	League	of	Nations’	Health	Division	for	Oct.	1953	reluctantly

admits	vaccination	is	not	all	it	ought	to	be	when	it	says	in	part:

"In	spite	of	the	great	efforts	made	by	the	health	authorities	in	promoting

vaccination,	smallpox	is	not	on	the	point	of	extinction." After	the	limited	health	improvement	programs	we	find	that	the	plagues	and

scourges,	all	declined	noticeably	except	smallpox	and	respiratory	diseases

(tuberculosis)	which	is	a	common	after	effect	of	vaccination. AVERAGE	Death	Rate	FROM	FEVERS	AND	OTHER	CAUSES

(per	1,000	of	the	population)

Diseases	(India)
10	years	(1898-1907)
16	years	(1921-1930)
Fevers	(malaria,	etc.) 19.44
15.51
Plague
2.23
0.53
Cholera
1.66
1.02
Dysentery,	diarrhea
1.28


	a	widow	went	to

prison	for	carrying	out	her	husband’s	injunction	never	to	have	the	children

vaccinated. Elections	for	boards	of	guardians—the	public	authority	that	had	the

administration	of	the	vaccination	law	in	its	charge—were	fought	on	the

vaccination	question,	and	by	the	year	1898	at	least	one-fifth	of	the	600	or	more

boards	in	England	were	pledged	not	to	enforce	the	law. Four	very	important	things	happened	between	the	passing	of	the	vaccination	act

of	1867	and	the	passing	of	the	act	of	1898,	which	contained	the	first	conscience

clause. The	first	was	the	smallpox	epidemic	of	1870-72,	which	carried	off	44,000

persons	in	England	and	Wales	and	proved	to	hundreds	of	thousands	of	people

that	vaccination	is	not	a	protection	against	smallpox,	for	that	epidemic	occurred

when	97½%	of	the	people	over	two	and	under	fifty	had	either	had	smallpox	or

been	vaccinated,	as	was	stated	by	Sir	John	Simon,	chief	medical	officer	to	the

Privy	Council,	in	his	evidence	before	the	select	committee	which	in	1871

inquired	into	the	vaccination	act	of	1867. The	second	very	important	event	was	the	passing	of	the	great	public	health	act	of

1875. The	sanitarians	had	been	preaching	for	years	that	unless	the	laws	of	health

were	observed	no	country	could	be	free	from	any	form	of	zymotic	disease,	while

the	vaccinators	said,	in	effect,	that	you	could	be	as	filthy	as	you	liked,	only	be

vaccinated	and	you	would	be	saved	from	smallpox. The	epidemic	of	1870-72

showed	that	the	sanitarians	were	right	and	this	great	act	which	governs

practically	all	sanitary	observances	in	England	today	was	passed	by	Parliament

some	two	years	after	the	close	of	the	epidemic. The	third	great	event	was	the	conversion	of	two	men	high	up	in	the	medical

profession	to	our	side,	namely,	Dr.	Charles	Creighton	and	Professor	Edgar	M.

Crookshank. There	had	been	many	other	registered	doctors	who	had	fought

vaccination	in	England,	right	from	the	time	Jenner	introduced	his	discovery,	but

they	were	not	of	the	standing	of	these	men	and	they	did	not	write	such

comprehensive,	logical,	dispassionate	and	scientific	books	as	these	two	men	did. Dr.	Creighton	was	asked	about	the	year	1884	to	write	the	article	on	vaccination

for	the	ninth	edition	of	the	Encyclopedia	Britannica. He	agreed	to	do	so,	but

instead	of	contenting	himself	with	the	usual	stock	statements	he	went	right	back

to	Jenner’s	own	writings	and	to	contemporary	documents. He	searched	the	pro-

and	anti-vaccination	literature	of	many	countries	and	came	to	the	conclusion	that
	vaccination	is	a	"grotesque	superstition." He	wrote	to	the	editor	of	the

Encyclopedia	Britannica	and	said:

"If	you	want	an	apologetic	article,	I	am	not	the	man	to	write	it." The	editor

promised	to	publish	whatever	he	wrote	and	so	in	the	ninth	edition	of	the

Encyclopedia	the	article	on	vaccination	is	an	anti-vaccination	article. About	the

same	time	Creighton	wrote	a	little	book	called	"Cowpox	and	Vaccinal	Syphilis"

and	a	year	or	so	later	a	larger	book	called	"Jenner	and	Vaccination." In	1887	Dr.	Edgar	M.	Crookshank,	who	at	that	time	was	professor	of	pathology

and	bacteriology	at	King’s	College,	was	asked	by	the	government	to	investigate

an	outbreak	of	cowpox	in	Wiltshire. Sir	James	Paget	drew	his	attention	to

Creighton’s	work,	evidently	hoping	that	Crookshank	would	refute	it,	but	the

results	of	his	laborious	investigations	are	contained	in	two	large	volumes	entitled

"The	History	and	Pathology	of	Vaccination",	in	which	he	says	that	the	credit

given	to	vaccination	belongs	to	sanitation	and	isolation	and	that	nothing	would

more	redound	to	the	credit	of	the	medical	profession	than	to	give	up	their	faith	in

vaccination. Although	written	some	forty	years	ago,	these	books	have	never	been	answered. The	fourth	great	event	in	this	period	was	the	appointment	of	a	royal	commission

to	inquire	into	certain	aspects	of	the	vaccination	question. This	commission	was

appointed	in	1889	and	sat	for	seven	years. It	issued	six	reports	and	reported

finally	in	1896. When	they	were	appointed	nearly	all	the	commissioners	were	strongly	in	favor

of	vaccination	and	although	most	of	them	never	surrendered	their	faith	in	the

operation,	after	hearing	evidence	from	the	anti-vaccinists,	they	unanimously

agreed	that	at	least	repeated	prosecutions	for	the	same	child	ought	to	be	stopped. Two	of	them	issued	a	minority	or	dissent	report,	which	is,	in	effect,	an	anti-
vaccination	document. Even	the	majority	commissioners	went	so	far	as	to	admit

that	vaccination	was	not	a	permanent	protection	against	smallpox	and	that	it	had

done	injury—injury	that	was	not	inconsiderable	in	gross	amount. They

suggested	that	in	the	case	of	genuine	objectors	the	compulsory	law	should	be

relaxed,	but	this	was	in	the	hope	of	stopping	the	agitation	against	vaccination

rather	than	from	any	kindly	feeling	for	the	objectors. The	result	of	the	commissioners’	report	was	the	vaccination	act	of	1898. In	its

first	form	this	did	not	contain	a	conscience	clause,	but	it	did	contain	a	clause

forbidding	repeated	penalties	for	the	same	offense. An	election	at	the	town	of
	Reading,	fought	on	the	vaccination	question,	induced	the	government	to	insert	a

conscience	clause	into	its	vaccination	act. This	was	against	the	wishes	of	a	large

number	of	its	own	supporters,	but	although	they	lost	the	election,	they	carried

out	their	promise	and	passed	the	bill	with	the	conscience	clause	included. This	conscience	clause,	which	the	anti-vaccinists	had	opposed,	knowing	that	its

passage	into	law	would	greatly	delay	the	repeal	of	the	compulsory	clauses	of	the

vaccination	acts,	was	a	very	poor	affair. Bench	after	bench	of	magistrates	refused

to	grant	exemption,	no	matter	how	strong	the	applicant’s	reasons	might	be. Men

went	to	court	as	many	as	seven	times	and	then	failed	to	get	exemption	and	were

subsequently	prosecuted	for	not	having	their	children	vaccinated. The	league	agitated	and	agitated	until	the	act	of	1907	was	passed	by	the	Liberal

government	which	came	into	office	after	the	election	of	1906,	during	which	the

anti-vaccinists	had	worked	strenuously	and	had	got	pledges	to	vote	for	the	repeal

of	compulsion	from	over	300	of	those	returned	to	Parliament. That	act	under	which	an	objector	had	to	make	a	statutory	declaration	of	his

objection	to	vaccination	before	the	baby	is	four	months	old,	has	resulted	in	the

exemption	of	nearly	five	million	children	in	England	and	Wales	under	sixteen

years	of	age. These	are	mainly	the	children	of	the	middle	and	working	classes


 Paradise. Ontario, Canada: Provoker
Press, 1971. Trail, Russell T., M.D. The Hygienic System. Battle Creek, Michigan: The Office of the
Health Reformer, 1872. Verrett, Jacqueline, and Jean Carper. Eating May Be Hazardous to Your Health. New
York: Simon & Schuster, 1974. "Vitamins of the B Complex." United States Department of Agriculture Yearbook. Wash
ington, DC: 1959. "Vitamin Megadoses Can Be Harmful." Los Angeles Times, 20 December 1983. Wacrland, Are. Health Is Your Birthright. Bern, Switzerland: Humata Publishers, Circa
1945. Waerland, Ebba. Cancer, a Disease of Civilization. Ontario, Canada: Provoker Press,
1980. Waldholz, Michael, and Richard Kocning. "New Ulcer Drug Near Approval, Setting up
a Big Fight with SmithKline's Top Seller." The Wall Street Journal, 12 November
1982. Walker, N. W. D.Sc. Become Younger. Phoenix, Arizona: Norwalk Press, 1949.
. Diet and Salad Suggestions. Phoenix, Arizona: Norwalk Press, 1971.
. Fresh Vegetables and Fruit Juices. Phoenix, Arizona: Norwalk Press, 1978.
. Natural Weight Control. Phoenix, Arizona: O'Sullivan Woodside & Co., 1981.
. Vibrant Health. Phoenix, Arizona: O'Sullivan Woodside & Co., 1972.
. Water Can Undermine Your Health. Phoenix, Arizona: O'Sullivan Woodside &
Co., 1974. "What Americans Don't Eat—Some Surprises." Grocers Journal of California, Sep
tember 1982: 87. "Whole Milk Linked with Cancer." Nutrition Health Review, Spring 1983. Wigmore, Ann. Be Your Own Doctor. Boston: Hippocrates Health Institute, 1973. Winter, Ruth. Beware of the Food You Eat. New York: Signet, 1971. BIBLIOGRAPHY • 231 z^
Abkhazians of Russia, 35
Acid
buildup of. 25-26. 41, 42. 52-53, 96
from dairy products, 86
hyperacidity, 50
Additives, chemical, 76-77, 83, 105
Aerobic exercise, 88-91
Airola, Paavo, 78n. Ak Mak-Ararat Bakeries, Division of Soojian. Inc
132, 133
Albert Lucas products, 136
Alcoholic beverages, 99, 105, 119
Alcott, Dr. William, 15
Allen. Hannah, 81, 85n. Allergies. 81, 83, 84, 86-87
Almond Milk
Banana Shake, 221
Date or Strawberry Shake. 194-95
Krcsh, 195
Alta Dena Dairies, 134
American Academy of Pediatrics, xiii
American Cancer Society, 65
American College of Health Science. 14, 15, 21. 67, 73,_ III
American College of Surgeons, 49
American Heart Association, 151
American Natural Hygiene Society, I 5, 20
American Physiological Society, 15
Ames, Dr. Bruce, 98
Amino acids, 50, 51. 53,70-75
pool of, 72-73
see also Protein
Anabolism. 24
Ananda Products. 132, 134, 136
Anatomy of an Illness (Cousins), 92 Anomalies and Curiosities of Medicine (Could and
Pyle). 79n. Antacids, 41
Antibiotics, 83
Anxiety, 62
Appetite, loss of, 77
Apple(s), 114, 123
Applesauce, Fresh, 218
dried, 127
Easy Fruit Salad, 186-87
Apple juice
Berry Smoothie, 201
Fruit Smoothie, 189
Appropriation cycle, 21, 22, 36, 59
Apricots, 123
dried, 127
Arrowhead Mills, Inc., 133, 135
Arrowroot, 136
Arthritis. 68. 81.84
Artichokes, 128
Steamed, 209-10
Arugula for French Green Salad. 154-55
Asparagus, 104. 128
Curried Chicken Salad, 164-65
Italian Style, 212
Marinated Pasta Salad. 192-93
Salade Parisienne with. 173
Aspinal. John, 70n. Assimilation cycle, 21, 22, 25, 36, 42, 51. 60. 91
Asthma. 81, 8"
Athletes, 77
Avocado, 127. 150-51
Avotillas, 201
Dressing, Creamy, 222
Great Guacamole, 176
The Properly Combined Sandwich. 150-51
• 233 • Avocado tcont.) Romainc Roll-ups. 208
Vegetable-Fruit Platter, 156
Avotillas, 201
Award-Winning Potato-Lovers' Salad, 174-75
Aware Inn, 1 35
Baked Garden Vegetables, 202-203
Banana(s), 54, 74, 115, 117, 123
Berry Smoothie. 201
dried, 127
Easy Fruit Salad, 186-87
Fruit Smoothie, 189
Shake, 221
Strawberry-Kiwi Salad, 170
Barany, Robert, 72
Barbara's Chips, 132, 134
Barbecued Onions, 159-60, 196
Barbecue sauce, 136
Barley, 131
Basil
Carrots, Sweet, 173
Vinaigrette, Zucchini with, 199
Beans, 43, 74, 103, 134
see also individual types of beans
Beef, see Meat
Beets, 128
Beliefs and vour body's condition, 92-94
Bcncrjee. D K., 78n. Benson, Or. Herbert, xiiin., 92
Benton, Mike, 67
Bergen Record, 50
Berries, 124
Smoothie, 201
see also individual types of berries
Beth Israel Hospital, Boston, 92
Beverages, 59,95-98, 105, 119
alcoholic, 99, 105, 119
juices, see Juices
shakes, see Shakes
Beyond the Relaxation Response (Benson), 92
Bianehi, C. Paul, 73n. Bigwood, F. J., 75n. Bircher-Benner, M., 105n. Birth defects, 95, 106
Biser, Samuel, 84n. Bisque, Carrot-Uek, 192
Bladder cancer, 49
Bloating, 26, 52, 62
Blood. 16-17. 72
Bloomficld, Dr. Harold, xiiin. Blueberry-Cantaloupe Supreme, 204
Blue Ribbon Split Pea Soup, 177-78
Bodwell, E. J., 75n. Body cycles, see Natural body cycles
Bokchoy, 128
Cantonese Seafood Salad, 216-17
Crusty Butter-Crumb Vegetables, 176-77
Savory Cabbage Strudcl, 205-206
Stir-Fried Black Mushrooms with Zucchini and
Chinese Greens, 214-16
Bollito Misto (Steamed Vegetable Platter), 208-209
Boston, Massachusetts, xiii. 15
Bouillon, 137
Brain, 17, 102
Bread(s)
Cauliflower Toastie. 166
Crustv Butter-Crumb Vegetables, 176-77
Pita
Stuffed Sandwich, 182-83
Toasts, 220
sandwich, 150
see also Sandwiches
Shepherd's Pie, 171-72
shopping list. 131
Vegetable Toastie, 189
Breakfast, 4-5, 114-17, 149 Sidelines, 117
ipping, 22, 56-57
Breakfast Fruit Platter, 220-21
Breast cancer, 49
Breast-feeding, 110
Brenner, Or. Paul, xiiin. Broccoli, 128
in Lemon Butter Sauce, 21 3
Marinated Pasta Salad, 192-93
V* York Coodwieh, 159-60
Potato-levers'Salad, Award-Winning. 174-75
Terivaki. 168
Broiled Fish Steaks, 184-85
Broth. 137
Brown. Or. Henry. 73n. Brussels sprouts, 74, 128
Bulgur, see Cracked wheat
Burton, Alec


,
21
In a conference call lecture delivered to the semi-annual meeting of the
American College of Advancement in Medicine in May 1980, Dr.
Jacob said,
“DMSO is literally water’s alter ego. It moves through membranes and substitutes
for water so that it pulls substances through cells that ordinarily would not move
through them. This is its basic mechanism of action. The DMSO-water bond is 1.3
times stronger than the water-water bond.” This attribute of bonding with water
better than water molecules themselves is highly significant.
It probably is whatmakes DMSO an entirely different healing power than anything medical science
has known before.
THE HEALING POWER OF DMSO
The New York Academy of Sciences sponsored a 1967 conference on the forms
of water in biological systems and the changes induced in its structure by the
presence of different solutions such as DMSO. The participants in the conference
were greatly concerned about the biological implications of the different states of
water.
DMSO stabilizes ice-like water clusters. It is probably capable of displacing
the equilibrium between the less and more highly structured water, in favor of the
latter. The chemist Dr. H. Harry Szmant says, “Since the hydration of cell
constituents and the activity of water in general are not necessarily the same in the
different states of water, it follows that DMSO may exert an indirect effect on
biological systems by virtue of the changes that it causes in the liquid structure of
water. Among the more important biological consequences of this indirect effect of
DMSO, one can mention changes in the conformations and associations of proteins
and other molecules. More direct biological effects caused by DMSO, without a
profound change in its chemical identity, may include changes in ion-pairing
equilibria and in the specific solvation of hydrogen-bond donors.”
22
In brief, Dr. Szmant is saying that the basic therapeutic principle of DMSO is
that cellular damage can be altered—the cell healed and restored to near normal—
by changing the water structure within the cell. Cell membrane permeability by
DMSO also alters what normally goes into and comes out of the cell.
As a unique nutrient substance, DMSO tends to cause a build-up of white
blood cells and more immune production of the migration inhibitory factor (MIF)
of macrophages. White blood cells surround any foreign particles in the blood thus
helping the body to fight infections. Macrophages are large wandering white blood
cells that eat and destroy foreign proteins including microorganisms and other cells
in the
blood and tissues. Thus, the immune system is made more effective by
DMSO, which allows macrophages to move around and through the tissues faster.
The MIF, or the factor that holds back macrophages from wandering away from
where they are needed, immobilizes and activates bystander macrophages. Such
activated macrophages have specific and nonspecific death-dealing properties
against germs and are poisonous to tumor cells. MIF is a kind of naturalchemotherapy for cancer present in the body all the time.
23
,
24
By its ability to modulate the lymphocyte form of white blood cell, DMSO
potentiates its immune production of MIF. In conjunction with immune stimulation,
DMSO can enter the cell to prime or activate the subcellular mechanisms involved
in the production and release of MIF. Also, it produces a cofactor that enhances
MIF or has MIF-like activity.
DMSO diminishes allergic reactions by unfolding the cell membrane and
making more cell receptor sites available to attachment by specific antigens, the
substances that stimulate the body’s production of antibodies. When antigens
appear in the blood or tissue, antibodies that are produced or are already present
move into action against them and neutralize them. This process helps to produce
immunity to infectious diseases and prohibit the growth of malignancies.
The modulating effect of DMSO on lymphocytes also tends to increase the
production of other lymphokines (stimulators of the circulation of lymph through
the vessels) such as interferon and lymphotoxin, as well as enhance the direct toxin
diluent effect of sensitive lymphocytes. Such a diluent reduces the potency of a
toxin. This activity has application in the control of microbiological infections and
tumors. It could be effective in breaking the body’s tolerance that may be
associated with cancer, and could also affect the tolerance associated with the
acceptance of organ transplants. DMSO may eventually be used as a cancer
preventative or as an agent helping to prevent transplant rejection.
DMSO tends to potentiate cell-mediated immunity in diseases reported to be
associated with the decrease of cell-mediated responses, such as multiple
sclerosis, systemic lupus erythematosus, rheumatoid arthritis, sarcoidosis,
lymphoid thyroiditis, ulcerative colitis, lepromatous leprosy, cancer, and
congenital diseases associated with T-cell deficiency or dysfunction. For all these
problems, DMSO could be quite effective in healing or useful in their metabolic
treatment.
Furthermore, DMSO could also potentiate the cell-mediated immunity that
accounts for autoimmune diseases.
25
All of this potential activity of DMSO may be due to its property of
affecting
cell membranes. It is a true therapeutic principle that has yet to be investigated to
its full potential. Medical science and biochemical study have hardly begun to
penetrate the metabolic mystery of this new healing power.
In a paper published on DMSO’s usefulness in treatment of headache, Dr.
Jacob wrote: “DMSO readily crosses all the membranes of the body thus far
studied without apparently destroying the integrity of these membranes and permitsthe passage of a number of compounds across the membrane barriers. The
mechanism is not understood....  Dimethyl sulfoxide in the laboratory blocks
conduction in an isolated nerve when a 25 percent concentration is employed.
Conduction returns when the fiber is washed free of DMSO. This blockade may
be an osmotic effect.”
26
 Nerve blockage is the way a local anesthetic works and
accounts for why DMSO takes away pain.
DMSO, representing a new therapeutic principle, is not a drug in the usual
sense. Dr. Jacob told the House Select Committee on Aging: “The difference
between a therapeutic principle and a drug is that a drug is useful in treating a
disease or a dozen diseases or even one hundred diseases. But a therapeutic
principle is an entire new means of treating illness.”
By the end of 1991, the medical literature throughout the world had been
enriched by more than 3,000 scientific studies involving approximately 500,000
clinical patients on this new therapeutic principle, carried out in the most important
university centers and published in renowned medical journals in the United States,
Russia, Germany, Japan, England, Scandinavia, Switzerland, Chile, Argentina, and
many other countries in Asia, Europe, South America, and North America.
NONTECHNICAL SUMMARY OF MOLECULAR
CHARACTERISTICS
Setting aside the physical and chemical properties of the DMSO molecule and
translating what we know into easily understood language, here is a non-technical
summary:
DMSO is a simple, small molecule with truly amazing chemical, biological,
and physical characteristics.
One interesting property that all users should be familiar with is the
“exothermic reaction.” When DMSO is diluted with water, heat is
released.
The bottle containing the medication will be warm to the touch. This is a
temporary, harmless reaction.
Hydroxyl radicals (OH) are ubiquitous and highly injurious to health. DMSO
combines with, and thus neutralizes, these dangerous little time bombs that
can literally explode your individual cells. The DMSO combines with the
hydroxyl radical, adds water, and then the kidneys excrete this chemical
complex into the urine.The generation of “free radicals” such as hydroxyl, chloride, and others is one
of the major factors in the disease process no matter what the state of the
disease. This is a major reason that DMSO, a “free radical scavanger,” is
useful in the treatment of many conditions such as cancer, arthritis, and
arteriosclerosis.
DMSO substitutes for water in the living cell and, because of this remarkable
property, can heal the sick cell by destroying free radicals within the cell.
DMSO also increases the permeability of cell membranes, allowing a flushing
of toxins from the cell.
Allergic reactions are diminished by DMSO, which increases the body’s
resistance to infection by a number of complicated mechanisms.
DRUG TRANSPORT PROPERTIES OF DMSO
Numerous drugs dissolved in DMSO retain their therapeutic activity and their
specific properties over a long period. DMSO not only maintains but strengthens
and multiplies the action of the drugs dissolved in it, thus permitting the
administration of lower doses than normally required to obtain a satisfactory
response. Certain drugs dissolved in DMSO, such as insulin, corticoids,
antibiotics, pyrazolic derivatives, and cystostatics, may be used in lower dosage
than usual without reducing their therapeutic efficacy. Furthermore, their
undesirable side effects are greatly diminished when they go into DMSO solution.
In organ banks around the world, organs and tissues are stored and preserved
in DMSO so that they are available for transplanting and grafting. Tissues such as
red blood corpuscles


 temperature
with a dollop of whipped topping (if using).
This is a rich dessert and a tiny tart is ample for most people, so use a
tart tin (not a muf fin tin) with 1- × 1-inch wells.
For the antioxid ant benefit of chocolate, use dark chocolate with
70% or more cocoa solids.Oatmeal Cookies
Makes 12 cookies
The mango and coconut chi ps take this cookie fr om an  ordinary,
healthy oatmea l tr eat to a soft and chewy dessert experience. Make the
cookies small or large, but make them often for kids and adults alike.
1/2 cup coconut flour
1/2 cup all-purpose flour
1-1/2 cups large-flake r olled oats
1/2 tsp baking powder
1/2 tsp baking soda
1/4 tsp sea salt
1 tsp Polynesian Spice Blend (page 140) or gr ound cinnamon
1/2 cup coconut milk or coconut water
1 large egg
1 ripe banana
1/4 cup coconut nectar or pur e maple syrup
1/4 cup melted coconut oil
1 tsp pur e vanilla extract
1 mango, diced
1/4 cup sweetened coconut chips or flakes, fr esh or dried
1.  Preheat oven to 350°F. Line a baking sheet with parchment paper.
2.  In a lar ge bowl, combine coconut flour, all-purpose flour, oats, baking
powder, baking soda, salt and spice blend.
3.  I n a separate bo wl, using a fork, beat milk and egg until combined. Mash
banana into milk mixture. Add nectar, oil and vanilla and mix well.4.  Make a well in  the dry ingredients. Add the wet ingredients to the dry
ingredients and stir until well c ombined. Gently fold in the m ango and
coconut chips until evenly distr ibuted. Cover and refrigerate for 5 to 10
minutes.
5.  Using a 4-ounce cookie scoop or 2 heaping tablespoons, drop dough on
prepared baking  sheet, spacing each about 1 to 2 inches apart. Flatten
slightly with a fork. Bake in preheated oven for 15 minutes or until
golden on the bottom and firm on top. Let cool on baking sheet for 2 to 3
minutes or until set and transfer  to a wire rack to cool completely. Store
in an airtight container at room temperature for up to 5 days or freeze for
up to 3 months.Whipped Coconut Cr eam T opping
Makes 2-1/2 cups
The calories in this whipped t opping ar e high—about 200 per serving
—but the fat fr om the coconut is mor e desirable than the additives
fr om no n-dairy toppings. For  best r esults, chill cans of coconut cr eam
for at least 3 hours or overnight.
2 tbsp coconut sugar crystals
1 tbsp coconut flour
2 cans (5.4 oz/160 mL each) coconut cr eam, chilled
1 tsp pur e vanilla extract
1.  In a blender o r small food processor, process sugar crystals to a fine
powder. T ransfer to a bowl and stir in flour.
2.  In a de ep bow l, combine coconut cream and vanilla. Using a n electric
mixer, b eat until thick and fluf fy. Fold in powdered sugar and flour
mixture, a little at a time, until well blended and thick. Use imm ediately
or cover and refrigerate for up to 3 days.
The quality of the coconut cream is important in this recipe. There may
be other  brands  that work, but I have used Native Forest with great
success. If you can’ t find a g ood-quality coconut cream, u se the
following substitution.
T o s ubstitute for 2 cans of coco nut cream: Chill 2 cans (14 oz/398
mL each ) cocon ut milk for at least 30 minutes. Flip the cans upside
down an d open the bottom of 1 can. Scoop out the solid “cream” and
measure 3/4 cup (you may need to open the second can). St ore the
remaining liquid  in an airtight container in the refrigerator for up to 3
days and use in recipes that call for coconut milk.9
S p a  R e c i p e s
Coconut Hand Lotion
Coconut Body Oil
Coconut T anning Oil
Face and Body Scrub
Herb and Coconut Deep Hair Conditioner
Lavender Bath V inegar
Lemon Balm Spritz
T urmeric Coconut Face MaskCoconut Hand Lotion
Makes 1/4 cup (about 24 applications)
When first made, this lotion is very thin, but you can still use it right
away. Over time, the coconut oil will set at r oom temperatur e, causing
the lotion to th icken slightly and become mor e spr eadable.  Use about
1/2 teaspoon for each application.
3 tbsp softened coconut oil
1 tbsp almond oil
2 tsp glycerine
1.  In a bowl, whisk together coconut oil and almond oil. Add glyc erine and
whisk fo r several minutes or until well blended. T ransfer to a j ar with a
lid (1/3 cup capacity), cap, label and store in a cool place.
V itamin E is us ually added to homemade creams and lotions  as an
antioxidant and preservative. However, because the recipes in this
book are made u sing coconut oil, which is stable at room tempe rature,
there is no need to add vitamin E.Coconut Body Oil
Makes a gener ous 1/2 cup (about 4 applications)
Coconut’ s antimicr obial pr operties come fr om its medium- chain fatty
acids and lauric acid. These components make it an excellent ingr edient
for body cr eams and lotions. What I particularly like a bout using
coconut oil is its ability to absorb completely into my s kin within
minutes.
1/4 cup melted coconut oil
1/4 cup almond oil
3 tbsp olive oil
Few dr ops perfumed oil
1.  I n a sm all jar with a lid (3/4 cup capacity), combine coconut oil, almond
oil and olive oi l. Add perfumed oil, a few drops at a time, until the
fragrance of the body oil is to your liking. Cap, label a nd shake
vigorously. Stor e in a cool, dark place. Shake well before using liberally
after a bath or shower.
This recipe combines 2 polyuns aturated oils that will go rancid in heat
and after long exposure to light, so make small quantities a nd use
within 2 weeks.
Because all of the ingredients in face, hand and body creams are
absorbed throug h the pores of the skin, it’ s important to use o r ganic,
vir gin, expeller -pressed oils to make them—in other words, as high
quality as you use in cooking.
Look for unrefined or ganic a lmond oil in specialty health or
alternative food stores. Y ou can use or ganic vir gin olive oil in p lace of
the almond oil if desired.Perfumed oil is derived from  flowers, although it may no t be
“essential” oil. Jasmine, rose, orange and verbena are some of the
fragrance oils you can find sold  in small dropper bottles at sp ecialty
health o r alterna tive food stores. Store this body oil in a small, dark-
coloured jar if you have one. Keep it in a cool place, but not the
refrigerator. If the coconut oil solidifies, cup the jar between your
palms to warm it and soften the coconut oil.Coconut T anning Oil
Makes 1 cup
While health experts don’t encourage over exposur e to sunlight, I
r ecognize that some people lik e the effects of the sun on their  skin. Both
coconut oil and sesame oil con tain a natural scr eening component that
absorbs harmful ultraviolet ra ys and helps to pr event cell damage fr om
exposur e to sunlight. The tea in the oil encourages the skin to darken
mor e quickly and helps to r educe the exposur e time needed to r esult in
tanned skin.
1/2 cup boiling water
2 bags r egular (black) tea
1/4 cup softened coconut oil
1/4 cup sesame oil
3 tbsp lanolin
1.  In a small teap ot, pour boiling water over tea bags. Cover and  steep for
10 minutes. Remove and discard tea bags. Set tea aside to cool.
2.  In the top of a double boiler or heatproof bowl, combine co conut oil,
sesame oil and lanolin. Set ov er boiling water, being careful that the
bottom of the d ouble boiler or bowl does not touch the wa ter. Heat,
stirring constantly, for 1 or 2 minutes or until combined.
3.  Remov e from heat and slowly whisk in the prepared tea. Pour into a jar
with a lid (1-1/4 cup capacity). C ap, label and store at room temperature.
If oil separates, shake well before using.
CAUTION:  Do not use on children. UV A and UVB rays from direct


F/G01/G06
you are birthing.  If yo u like that resistance f eeling (greater density),
and you wish to explo re it, all universal support s are available to you
to bring it into your experience.  Out of that, you can choose another
experience, depending on your cues and where you want to go.
 Along the way, you will meet up with others - sharing time,
for stretches of time, /G27/G17/G15/G10/G01/G0B/G08/G09/G28 /G09 /G11/G05/G04/G03/G09/G03/G0C/G0E/G06/G0F/G06/G04/G03/G19 /G03/G10/G0F/G09/G06/G13/G03/G18/G09/G0F/G01/G03/G07/G0C/G0F/G10/G06
experience.
 If you are cued by your resist ance, and you are not feeling
good in your resistance, you can choose lighter thoughts and rise to
any level of experience you wish.  Lightening up.  Having more fun.
Playing.  Delighting.  Creating.  In -joy-ing.  These are the vibrational
commands to the universe to have a lighter, flowing, free-er experience
of allowing your true nature.  Anger, stewing, judging, hurting,
feeling sadness, despair, confusion,  shame – these are experiences that
indicate vibrational harmony with resistance.  To experience denser
thoughts (dwelling, fueling, repeating scenarios that made you angry
or frustrated in the first place), will send commands to bring more of
that into your experience.  The p erson who says “I can’t win!” just
confirmed a block to their “w inning” natural feeling.
 Belief is the grease that brings the allowing.  If you had rituals
in your culture - supporting true belief, limitless belief, lifelong belief -
imagine the reduction of heartache th at would exist on a daily basis.
Imagine all that people were want ing - truly wanting (experiences
affirming their light) - infinitely surrounding and fulfilling their
experience.
 You ask – How?  How do I find this state of magical
belief?  There is nothing around me that matches that truth /G0A/G06/G06
Find something.  No matt er how small.  That is the essence of belief.
Something that perhaps you nev er thought about before.  But
something very easy.  Just seeing it or feeling it conjures up feelings
of grace, delight, happiness, and easy  belief.  A baby bird.  A brand
new puppy.  A happy song.  A quie t ocean.  Something easy.  /G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 116
/G2F/G03/G0C/G11/G06/G01/G02/G0F/G01/G06/G17/G05/G05/G10/G03/G0C/G0E/G0A/G06/G06/G1D/G02/G05/G0C/G06/G0E/G09/G07/G14/G06/G03/G01/G0A/G06/G06/G2F/G03/G0C/G11/G06/G0F/G0C/G07/G01/G02/G05/G09/G06/G01/G02/G03/G0C/G0E/G06/G07/G09/G06/G05/G0B/G08/G05/G09/G03/G05/G0C/G0D/G05/G06/G01/G02/G0F/G01/G06
easily brings delight.  String 1-2- 3 of these things together, and you
are remembering.  You are experiencing  belief.  The key is to hold in
your intentional fo cus – the pureness of that delight – as often as you
can as long as you can.
 And remember those “recordings of delight” that /G04/G01/G02/G09
consciously chose, that you intended, /G06/G01/G02/G0F/G01/G06/G0F/G0D/G01/G12/G0F/G10/G10/G1A/G06/G0D/G0F/G19/G05/G39/G06/G06/G2F/G05/G05/G10/G06
how successful you are at finding a vibrational match – that your
thoughts created something – that ma de you feel light and good and
full of belief.  You have  your own “proof” now.  /G20/G01/G02 made it easy.
 Now, as much as you can, enjoy it.  See where your good
feeling belief can grow.  As you exercise, your muscles grow.
Your visioning and believing musc les get stronger and stronger.
 When something in your out er world pulls yo ur attention
down, into denser, heavier feeling re sponses, it is only a cue.  You
know how to believe.  You know more of what is your natural state.
Not feeling good is only resist ance, a response to some outer
vibrational illusion.  You can choose the power of belief above all else
here.  Or you can fall into the illusion of anger, frustration, etc.  This
is the time where you will test you rself.  Not for right or wrong.  Not
to achieve or to lose.  To simply  see where you are in relation to where
you want to be.  Belief, intentionality, and choice will carry you like  a feather out of one undesirable experience and into the light of your
desired natural state – your exp erience of the Source-full,
re-Source-full you!
 Playing, enjoying, believing, op ening, trusting, allowing – are
all examples of ways to experience  the lighter truth of who you really
are.  When these feelings and activi ties become the daily part of your
inner hygiene, your inner health, and your inner life, they must be
part of your experience in your outer life.  When something shows up in your outer life that you do not desire, deflate it by noting it briefly,
pivoting your inner a ttentions, and resting in the delightful easy
feeling of a chosen thought or feeling that makes you feel good.  This  /G1D/G0D/G0D/G04/G03/G11/G02/G26/G01  117
/G03/G04/G06/G01/G02/G05/G06/G03/G0C/G01/G05/G0C/G01/G03/G07/G0C/G0F/G10/G06/G12/G0C /G03/G13/G05/G09/G04 /G05/G06/G07/G17/G06/G14/G02/G03/G0D/G02/G06/G14/G05/G06/G04/G08/G05/G0F/G16/G0A
This is your fabric.  Your design.  Your essence.  And
the earth plane has a similar essence.  The universe has the same
essence.  All are in line in th e same vibrational sphere.
 Intend your life to be what you desire.  Live the experience
of your desires.  Birth new desi res.  Shift yourself around the
universal catalog of experiences, ba sed on what you want, desire,
and already are.  Release what you do not want, and rise within to
experience what you do.
 Prosperity of every kind lives within you.  It already is.
How you choose to spend it is up to  you.  You are divinely loved
and richly supported.  Hold your light and find universal
delight.
 All blessings, now and always.
/G01118

Additional Creations by Marie Mohler

Other books in the Shine Your Light book series:
(Illustrated books with inspirational messages for people of all ages.)

/G23/G14/G0F/G10/G10/G07/G14/G06/G1D/G02/G05/G06/G23/G12/G0C
Leonard’s Song
Little Bird’s Earth Nest
Hearts of Trees
The Habit of Rabbits
The Knight and His Armored Heart
/G01
Inspirational Products and Unique Gift Items
(Including apparel with characters from the
Shine Your Light book series):
/G06
/G1F/G0C/G05/G06/G3A/G03/G10/G10/G0F/G0E/G05/G06/G1F/G0C/G10/G03/G0C/G05/G06/G23/G01/G07/G09/G05/G06
/G1C/G1C/G1C/G20/G13/G12/G0A/G04/G0D/G05/G04/G16/G16/G20/G13/G07/G0F/G31/G07/G03/G04/G14/G02/G0C/G0C/G12/G0E/G04
/G06
/G1B/G1A/G06/G22/G05/G04/G01/G06/G1E/G0F/G1A/G06/G1F/G0C/G10/G03/G0C/G05/G06/G23/G01/G07/G09/G05/G06
/G1C/G1C/G1C/G20/G13/G12/G0A/G04/G0D/G05/G04/G16/G16/G20/G13/G07/G0F/G31/G0


 thousand  pounds  of  car-
rots, forty  thousand  pounds  of  onions,  and  sixty  thou-
sand pounds  of  celery  every  year.  The  same  acre  of
land  used  to  raise  cattle  produces  fifty  pounds  of
meat  per  year.
Companion  Planting
A  small  garden  plot  divided  into  three  separate  divi-
sions will  generate  nearly  thirty  different  crops.  The
following  recommendations  highlight  the  plants  that
will  exist  happily  together.  Companion  planting  is
necessary  to  protect  the  soil's  minerals  and  to  mini-
mize infestation  by  insects,  worms,  and  so  forth.
Caring  for  the  plants  requires  attention,  water,  and
good  natural  mulching  of  the  soil.  Occasionally  bean
powder  may  also  be  used  to  protect  leafy  vegetables
from  worms  and  other  pests.
In  the  rows  of  the  first  division,  the  bushy  plants
are  grown.  From  May  until  the  end  of  the  vegetation
period,  runner  beans,  cucumbers,  cabbage,  broad
beans,  potatoes,  and  early  peas  are  planted.  Each  item
is  planted  in  a  row  of  its  own,  with  rows  approxi-
mately two  feet  apart.
In  the  rows  of  the  second  division,  two  full  crops
may  be  harvested  in  the  first  and  second  half  of  the
growing  season.  Leeks,  onions,  black  salsify,  daikon,
cauliflower,  celery,  kidney  beans,  spring  greens,  (col-
lards,  kale,  mustard  greens,  lettuces,  arugula,  and
other  leafy  greens),  beets,  parsnips,  and  burdock  are
planted  in  separate  rows,  with  rows  approximately
two  feet  apart. In  the  rows  of  the  third  division,  the  plants  that
have  a  short  growing  season  and  low  growth  are  sown.
Early  carrots,  bib  lettuce,  late  carrots,  onion  sets  raised
from  seeds,  red  lettuce,  endive,  kohlrabi,  fennel,  pars-
nips, and  leeks  are  planted  in  separate  rows,  with
rows  one  foot  apart.
Around  the  perimeters  of  all  three  divisions,  an-
nual and  perennial  herbs  may  be  planted.  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.m.
September,  October,  and  November
Old  age
Rainy,  damp  weather
Ideal  Routine
Morning
6:00-7:00  a.m.
7:00-8:00  a.m.
1 0:00  a.m.-2:00  p.m.
12:00-1:00  P.M.
2:00-4:00  p.m.
4:00-4:30  p.m.
5:00-6:00  p.m.
6:00-7:00  p.m.
7:00-7:30  p.m.
7:00-10:00  p.m.
10:00  p.m. Rise  promptly  on  awakening
Engage  in  calming  activities
Perform  a  gentle  dry-brush  body
scrub  twice  a  week
Take  a  warm  bath  with  bath  oils
Massage  body  gently  with  sesame  oil
or  natural  body  lotion
Perform  morning  pranayama  and
gentle  yoga  asanas
Have  breakfast
Activity  and  work  time
Attend  meetings  and  communicate
with  others  in  general
Do  chores  and  errands  of  the  day
Lunch  peacefully  and  calmly:  eat
slowly  and  enjoy  your  food
Rest;  enjoy  the  stillness  and  pleasant
sounds
Take  a  nap
Do  gentle  yoga  stretches
Meditate  or  chant
Garner  thoughts  in  stillness
Listen  to  nature's  sounds  (rivers,
brooks,  wind,  leaves)  or  to  beautiful
music
Tea  time
Time  to  reflect  on  the  day,  wind
down;  plan  ahead
Continue  work  activities
Have  dinner  with  friends  or  family
Take  a  nurturing  evening  brew
Wind  down
Take  gentle  after-dinner  walks  or
perform  other  relaxing  activity
Do  evening  pranayama
Meditate  or  do  aromatherapy'*
Retire Carrying  Basket  ol  Food
Sadhana  to  Invite  (  l.ml\
'See  Diet  for  Natural  Beauty  lor  an  explanation  ol  aromatherapy Note:  During  weekends,  include  the  practice  ol  youi  Food
sadhanas  and  sadhana  <>i  the  land,  Also,  dui  ins  the  fall,  i  ise  an
hour  later  and  be  especially  sensitive  to  youi  needs  toi  quiet
and  focused  thinking  and  activities.
187
J@fr
THi:    PRACTICE    OF    AYURVEDA
Daily  Pitta  Sadhana
Times  of  Increased  Pressure
10:00-2:00  a.m.  and  p.m.
Mid-April,  May,  June


 have the new Ford, then I will feel successful and then I will
feel happy. All desires then have associa ted with them the unconscious
belief system that they will bring us happiness, but that makes us very
dependent on the external world. And so, our happiness is always
vulnerable and we live in fear all the time, because if the source ofhappiness is outside yourself, you’re always in a weakened, possibly victim,
position.
If the source of happiness is self-fulfillment within  oneself, then nobody
can take it away  from you. You reach a point when whether you physically
live or die is really irrelevant. Many times you’re looking death  in the face,
and if you leave, you leave, and if you don’t, you don’t, and it’s no big deal.
When we get beset by a desire, we’ve set ourselves up for suffering. And
therefore, if we’re willing to surrender everything to God, we’re willing to
surrender everything and anything no matter what, even life itself. Then, it’ s
resolved and something replaces it, but it’s better than the new Ford would
have been.
• • •
It’s the future that’s creating your present. You think it’s your past that’s
propelling you from the past, that you’re being pushed by your past. No,
you’re being sucked into your future. You’re being pulled by destiny
because by an act of the will, you’ve already chosen your destiny, and now
this is the unfol ding of what is required to reach it. Therefore, there’ s no
point to compla in about it, unless you want to. (Do not feel guilty about
complaining.)
How does one transcend the ego? First of all, there is no such thing as the
ego. There’s only the tendency of these energies to form a structure. There’ s
only a tendency. They can be easily undone. There’ s two ways: meditation
and contemplation, with prayer and devotion. Be one with the field. If you
are aware primarily of the field, see if your obsessive compulsive side gets
so caught up in this thing here, that it drives you crazy. He’s got to know
every little detail, which is totally irrelevant. Was your lunch $1.32 or
$1.37? I don’ t know—who cares?
The I, the sense of the self: this is the vision of the totality. You live in the
infinite space in which everything is happening. To be focus ed on, you
might say, peripheral vision rather than central vision is to be aware of the
totality of the situation. The entirety of all that’s being here, and the energy
of us being here, and what that means for what should be said here, and
what should be heard for, speaks of its own. It’s about the totality of the
energy and the totality of beings here and their collective drive.If you move around in the peripheral world, you’re always focused on the
totality of the situation, and unfortunately, you miss a lot of the details. It’s
best to be married if you do this. Who tells you that you put the shirt on
with the hole in the sleeve? Oh geez.  I though t, She’ll never see that. It’s my
favorite shirt.  In my spouse’ s world, you cannot wear a shirt if it has a hole
in it. In my world, nobody notices it. Why? Because I pay attention to the
field all the time. You can do the same thing in meditation, where you’re
constantly aware of consciousn ess itself. The opposite way is to focus on
the content. There is another form of meditation or contemplati on in which
there is an absol ute fixity of focus on the immediate present as it arises with
no selection. Intensely focused  on the head of a pin constan tly. You’re
staying intensely  focused in the intense now. Peripheral and central vision,
the retina is sort of set up that way too, with your focus on the macula or the
field.
Devotional non-duality means that the love for God is enough that you’re
willing to surrender everything that stands in the way of the realization of
the presence of divinity, which turns out not to be an other, but the Self.
You thought it was going to be out there later. It’s a source of one’s
existence to come to the realization, the radical reality of subjectivity. We
take subjectivity for granted. We take the field for grante d. We take
consciousness for granted. This is what we take for granted. This is what we
think is important. This is what’ s trivial and irrelevant, and this is what you
are. W e ignore what we are in return for focusing on that which we are not.
At this very instant, 99 percent of your mind is silent. The reason you
don’t notice it is because you’re  focused on the 1 percent that’s noisy. It’s
like you have a vast amphitheater that seats 400,000 people. Nobody’s there
in the middle of the night, but over in the corner, there’ s one little tiny
transistor radio. That’ s what you’re focused on. The whole amphitheater is
empty, there’ s nobody in the seats, but you think this is where the action is.
You’re focused on the tiny thing of the moment attracting your attention.
Because your attention is focuse d here, you think that’s what your mind is.
That’ s not what your mind is. The mind is the absolute silence. If your mind
wasn’ t silent, you wouldn’ t know what you were thinking about. If it wasn’ t
for the silence in the woods, you couldn’ t hear any noise.
How could you hear a bird sing? It’s only against the background of
silence. It’s only against the background of the innate silence of the mind
that you can witness what the mind is thinking about. At that realizationyou call it it instead  of me. It’s not what my mind is thinking about, it’s
what it’s thinking about. That same realization comes about with the body.
When you leave  your identification with the body, you see it doing what it’s
doing. You have  nothing to do with it. Never did you have anything to do
with it. It belongs to nature and is karmically propelled. It just does what
it’s going to do. It’s as entertaining to you as anybody else; it’s just a
novelty.
What are the fields of realiza tion? As things arise, then, there’ s a
willingness to surrender them to God. There’ s a willingness to surrender
everything as it arises. When you hear a musical note, the note rises and
then it falls. As you hear the note, it has already crested and it is already
falling. Surrend er, then, is the willingness to let go all positionalities of
everything—that it arises as it arises. Not to label it anything, not to call it
anything, not to take a positio n about it. The willingness to surrender
everything as it arises. This allows you to go through major surgery without
anesthesia. The minute you call it pain, the minute you say, “You’re cutting
my thumb off,” the minute you start to resist the pain, the pain is
excruciating. The minute you get off your position, but you stay on the edge
of the knife, and let go of resisting, you can disappear any illness as it
arises. If you fall down and you feel you’ve just twisted your ankle, you
can’t call it pain, you can’t call it a twisted ankle. Let go of resisting the
sensations that come up. Don’ t label them anything.
You’re not experiencing pain; nobody experiences pain. Pain is a label.
You can’t experience diabetes, you can’t experience pneumoni a, you can’t
experience any of those things. Those are words, labels. You can cough,
you can’t experience  a cough. That’ s another word you put on it. There’ s a
sensation. You let go resisting  the sensation. Completely surrender it to
God, the willingness to surrender everything to God as it arises. As it arises,
the willingness to surrender, it brings you into a state of Always ness, of the
presence of reality as the source of existence.
• • •
The ego tends to think in terms of cause and effect. It thinks of goals, of
achievement, of going there, and of becoming something greater. It never
dawns on the ego that you are being attracted. It isn’t that you’re being
propelled; it’s that you intuit somehow some kind of a destiny withinyourself, and you now find yourself attracted and interested. You’re not
being propelled by the past so much as attracted by the future.
The whole concept of allowing  is foreign to our culture. Our culture
thinks in very yang terms—try harder, push yourself harder. The awareness
of the presence of God is really a consequence of a very yang type of
positioning yourself. Yang is like striving and getting and trying harder, and
it’s very causal on its ef fect. Spiritual awareness occurs by a revelation.
It’s like you stand back and spread your arms to the sides and say, “To
thee, Oh Lord, do I surrende r my thinkingness, my opinionness, my
feelingness


 because she had refused the services of a wet nurse. “It cannot be that
loving my child will kill me,” she said.
Her mind returned to a dream that had visited her ten months ago. It
began with Maya waking up in her private bedchamber. She shaded her
eyes against a light that had appeared in the room. Out of the light emer ged
three angelic beings in the form of smiling young maidens. Sitting up,
Maya immediately recognized her visitors for what they were— devas,  or
celestial beings.
The three devas gestured for her to join them. In wonder that they had
chosen her, Maya climbed from her warm bed to follow. With a glance over
their shoulders, they walked through the walls of her bedroom as though
through smoke. Maya never felt the wall as she too passed through it. On
the other side she was pulled faster, until the palace grounds and the worldbeyond blurred in passing. A brighter light loomed ahead, and in a moment
Maya saw that it was the sun reflected of f snow. Daylight dazzled across the
crystalline surface of a high mountain lake circled by sentinel peaks.
The Himalayas (for she knew with certainty that the devas had brought
her there) had been distant, imposing presences all her life. Maya never
imagined being among them, and now the three maidens led her to a pebble
shore on the opposite side of the lake. Its surface was calm and mirror -
bright.
The devas began disrobing her. Maya wasn’ t disconcerted; she grew
relaxed. Almost as quickly as they took her clothes away, they fit her with
the finest garments she had ever seen. W ith silent smiles they reached out to
touch Maya’ s belly. The contact was warm and exciting. She stepped into
the water of the lake, deeper and deeper. Then she awoke, finding herself
sitting up in bed as if she’d never left it. Except that her bedchamber was
filled by a creature whose eye captured her gaze. Expanding from the eye
was a whiteness that took the shape, as Maya’ s mind cleared from sleep, of
an enormous elephant as pale as snow. The creature looked at her with
warm, confident intelligence. Then it lifted its trunk in a kind of salute.
Unexpectedly, a burning hunger filled Maya. Then she woke again, sitting
up in bed but alone. The unaccustomed desire was still within her and
wouldn’ t be denied.
Quickly, almost shaking, she quit her bed, throwing on her robe, and ran
to her husband’ s bedchamber. In the dim candlelight, Suddhodana lay
twisted in the sheets. After their years of barren hopes for a son, he often
slept alone now. Another king might have taken a lover who could provide
him with a son. Another king might have simply had his wife murdered or
locked away as a madwoman to dissolve the marriage contract. But
Suddhodana hadn’ t done those things. He had remained as fierce and loyal
in love as in war.
Tonight will be differ ent, Maya told herself. I have been blessed.
Cautiously, not wanting to awake Suddhodana too suddenly, she lay beside
him on the bed. Gently she stroked his face, drawing him up from sleep. His
hands turned to fists at first, then his eyes opened and looked into hers. He
started to speak, but she laid a finger over his lips.She was not wild with desire, not its prisoner or slave. W ith her
husband’ s legs entwined with hers, she didn’ t want pleasure as much as
union. She encouraged him with words she never imagined saying. “Don’ t
make love to me like a king. Make love like a god.”
The ef fect was dramatic. Ur gently, he reached for her, and she saw the
wonder in his eyes. For so long their coupling had been perfunctory, neither
of them believing that anything would come of it. But tonight he felt some
of the strong belief that had awakened within her.
When she was ready, she rolled her hips and took him inside her. Her
breath caught in her throat. The strange need within her reached a
crescendo. For a few moments she entered that darkness of bliss that
imitates immortality. Gradually she returned from it with a sigh, to find that
the king was holding her in a tight embrace. He pulled her to him as if
trying to meld his flesh completely with hers. They kissed and caressed;
only her exhaustion in delight kept Maya from speaking what she knew
with certainty: they had created a child.
The dream had sustained her in the terrifying trip through the forest and
the pain of her labor. Now it was returning in more ghostly form every day.
Her head sank into the pillow. It was still a lovely dr eam,  she thought, and
an escape from her great weariness. She even thought it would be better to
live in her dream forever, if only she could.

IN THE ROY AL NURSER Y Suddhodana gazed down at his son with awe and
love. The baby had been presented to him in crimson silk swaddling
clothes. He was certain the infant recognized him; it even grew in his mind
that Siddhartha had kept his eyes shut until that moment, a fantasy no one
dared to correct.
“Should he be sleeping this much? Why is his nose running? If he’ s left
alone for a moment, I will have someone whipped.” Suddhodana’ s demands
were incessant and maddening. As was the custom, Maya would be
quarantined for a month after the delivery, subject to cleansing and religious
rituals. Suddhodana chafed at this, but he could do nothing about it exceptsneak in by candlelight after the queen was asleep to gaze at her for a few
moments. He wondered if new mothers always looked so wan and weak.
Suddhodana pushed his troubling thoughts aside.
“Let him always be clothed in silk, and when they get soiled, throw
them away. If you run out of silk, tear apart the court ladies’ saris if you
have to.” Suddhodana wanted nothing with a hint of uncleanliness to touch
his son’ s skin. But silk was also a symbol, since Suddhodana was on the
Silk Road returning home when a messenger sent by Kumbira reached him
with the news that he had a son and a wife who were both alive.
Every morning the king strode forward through the ring of women that
stood fanning the young prince with their shawls. Reaching down into the
cradle, he withdrew his son and held him aloft. He stripped of f the diaper.
“Look at him.” Suddhodana displayed his son in all his naked glory.
“Well made.” All of the ladies knew what he was referring to. Kakoli, the
royal nurse, started to mumble something agreeable.
“Impressively made,” Suddhodana said. “Not that I have your
experience, Kakoli.” Suddhodana laughed and thought again how easy it
was with his son in his arms. “Don’ t blush, you old hypocrite. If he was
twenty years older and we could take forty years of f you, you’d fall of f your
feet running after it.”
Kakoli shook her head and said nothing. The handmaidens tittered and
blushed. Suddhodana was certain they were more entertained than
scandalized by his bluntness.

ASITA AWOKE  in the forest thinking about demons. He hadn’ t for many
years. He could remember glimpsing one or two in the past, on the fringes
of a famine or a battle, wherever bodies were being harvested. He knew the
misery they caused, but misery was no longer Asita’ s concern. He had been
a forest hermit for fifty years. The af fairs of the world had been kept far
away, and he passed whole days in a hidden cave when he retreated even
from the af fairs of animals, much less those of men.Now Asita knelt by a stream and considered. He distinctly saw demons
in his mind’ s eye. They had first appeared in the dappled sunlight that fell
on his eyelids at dawn. Asita slept on boughs strewn over the bare ground,
and he liked the play of light and shadow across his eyes in the early
morning. His imagination freely saw shapes that reminded him of the
market village where he grew up. He could see hawking merchants, women
balancing water jugs on their heads, camels and caravans—anything, really
—on the screen of his closed eyes.
But never demons, not before this morning. Asita walked into the nearly
freezing mountain stream, his body naked except for a loincloth. As an
ascetic, he did not wear clothes, not even the robes of a monastic order.
Lately he had felt an impulse to travel very high, nearly in sight of the
snowcapped peaks on the northern border of the Sakya kingdom. Which put
him close to other lokas,  worlds apart from Earth. Every mortal is confined
to the Earth plane, but like the dense air of the jungle tapering gradually
into the thin atmosphere of the mountains


.  Get your EFT journal, and choose one food or treat you turn to for
cravings. Is it in the house? Ideally, you would have the crave-object in the
house. Actually, this type of tapping works best when the object of desire is
right in front of you. Be specific! If it’s Lay’s Original potato chips or Ben
and Jerry’ s Chubby Hubby ice cream or big bags of gluten-free raw dried
kale whatever, obtain whatever you crave the most, not the discount knock-
off brand. This way you’ll get more bang for your buck. And if you are
resistant to clearing the craving or somehow afraid about what’ s going to
happen, or that you won’ t be able to handle it, or that you don’t really want
to do this, or you don’t believe this will work, or there’ s just so much that’s
wrong with you, or you’re afraid  to let this go for fear of what’ s underneathit, then tap on all of that before moving on to step 2 with the crave object
itself. This is called clearing resistance, like getting the snow of f the ice rink
so you can skate smoothly. Remember, we’re all human; there’ s a lot to
heal. And it sure feels good when you’re choosing to connect with yourself.
Just for the heck of it, can you remember a time when you felt closely
connected to yourself and the world? Did it involve a crave object?
Probably not.
Step 2. You can start with the crave object in another room, across the
room, or on a table in front of you, or even resting in your lap or hand. If
just thinking about the crave object brings you up to a 10 on the intensity
scale, start there. Let’s say the crave object is right in front of you. Rate
how much you want your crave  object, on the 0 to 10 scale. Write down
your number. Where in your body do you feel that wanting, and how
intense is the feeling? Write that number down too. While you don’t need to
tap specifically on your body feeling relating to the craving, you do want to
check in regularly about where it has moved and if it has subsided or
increased in intensity as you tap on the crave object.
Step 3. Now that you have an intensity number, you can give the crave
object a nickname or a title if you so desire, such as “The Seducer,” or “My
Ruin,” or “The Sweet.” Go ahead and perform the EFT basic recipe focused
on the general wanting of the crave object. Apply tapping until your desire
goes down to a manageable level where you are not feeling impelled. If you
need to tap through several rounds to get there, do so.
We’ll use the example of M&M s as the crave object. Please customize
this EFT setup to reflect your own specific craving. Rememb er, the EFT
basic recipe includes the setup statement as well as the tapping down of the
points or the EFT sequence from the top of the head down through under
the arm.
Repeat while tapping on the Karate Chop point one to three times: “Even
though I want these M&Ms now, I deeply and completely accept myself.”
Try the reminder phrase  “want these M&Ms now.” Additionally, if youhave located a specific place or guessed at where in your body you are
feeling this wanting, you can create a tapping round and run through the
basic recipe like so: “Even though I feel this big wanting in my chest (or
wherever you feel it—in the throat or like nausea in the stomach), I deeply
and completely accept myself.”
These examples of EFT setup phrases will give you ideas abou t where a
person can go. Please note that each would be one round of EFT—it’ s a
setup statement, tapping down the points, and testing (and retesting)
intensity. Here are more setups for your inspiration:
Even though a part of me must have these M&Ms right now, I deeply
and completely love and accept  myself. (Forgive, myself, love myself,
honor myself … )
Even though a part of me needs them right this second, that’s okay. I
choose peace.
Even though I can’t bear the thought of this one little treat being taken
away from me because I have so little I enjoy in my life ….
Consider exaggerating—or it may feel to you like this is no
exaggeration:
Even though it feels like I won’t survive without these M&Ms in my
life ….
Even though a part of me thinks I’ll die if I don’t get these M&M s right
now ….
Even though I’m drawn to them  the way a vampire is drawn to blood
….
Or power struggle with the r ebel inside:
Even though I’m never going to give them up, and you can’t make me,
I love myself just as I am ….Even though I’ll die if I have to give them up, please don’t make me
give them up ….
Step 4. After performin g a round with one or more EFT sequences from
the top of the head to under the arm with the reminder or problem phrase,
test how much you want your crave object (the M&Ms) and if the body
sensation relating to it has chan ged. If the craving has subsided to below a
2, it’s time to take the next step. Otherwise, keep tapping on the general,
overall craving until it dips below a 2 before moving on.
Step 4a.  Sometimes, the craving won’ t drop because too many aspects are
flooding your mind all at once. Then ask yourself what is one thing that
jumps out about how much you want the M&Ms and tap on that one thing
only. Stay completely focused on just that one aspect until it subsides. If
you do not expe rience a decrease in your intensity, ask yourself what is in
the way. What’ s the upside of keeping the craving? Tap on that. You may
also consider just setting it aside until later and starting again, or you could
come at it from a dif ferent angle. And of course, you always have the option
to obtain the support of an EFT practitioner experienced in clearing
cravings.
Step 5. If you have dropped down below a 2 after tapping on the first
round, ask yourself about the next quality that jumps out at you about your
crave object that makes you want it? It could be a positive or a negative.
Here’ s what comes to mind when looking at the M&Ms bag: “the bag is
ugly but the colors inside are so bright and shiny.” Notice that these are
technically three  different aspects (ugly bag, bright colors, shiny colors).
When you have several aspects like this that are so closely linked, you
could combine them or start with one of these aspects—the highest one—
then go for the other two once that one subsides. Probably one round would
do it on each. Now rate your intensity of feeling about each quality on the 0
to 10 scale.Step 6.  Let’s say you want to combine “bright” and “shiny colors.” Create
a setup phrase focusing on these qualities. For the M&Ms, it would be:
“Even though the colors inside are so bright and shiny and I want them, I
deeply and completely accept myself.”  You would then repeat your EFT
setup one to three times while continuously tapping on your Karate Chop
point. Again, identify where in your body you feel this, you might say:
Even though the colors inside are so bright and shiny and I feel this in my
trembling arms ….
Step 7. Go to work on the tap-down points, from the top of the head to
the underarm point using your reminder or problem phrase. (In the case of
the M&Ms: “Bright and shiny  colors—I want them!”) This might also be a
time to try tapping on the finge r points and the Nine Gamut series. You’ll
find these additional tapping points in Chapter 2.
Step 7a. You might start experiencing resistance to tapping and giving up
your craving. If this is the case, before you go on to tap on the bright and
shiny color, honor the rebel inside and acknowledge the resistance and fear.
You can customize the following examples. Remember to check intensity,
karate chop while saying the statement one to three times, then tap through
the EFT sequence while saying your reminder phrase.
Even though I question who I will be if I give this up, I accept  myself
and how I feel.
Even though this is the one thing I know that helps calm me down, I
love myself anyway and respect this process.
Even though I’m not giving these up and you can’t make me, I
completely accept all parts of me, including the younger me who
maybe didn’ t get enough love or attention when she was growing up.
Step 7b. At this point, you might start experiencing some sadness, upset,
loneliness, or grief or any other emotion that at one time wasn’ t okay or
safe to feel. You may not know  where these feelings come from or which
event they may be related to. That’ s okay, tap on it anyway. Focus on thefeeling—it is part of what’ s holding the craving locked in place. I can’t tell
you how many people are surprised