 just my nature.” This attitude
reinforces your inertia and, more important, it helps you to
hang onto the absurd notion that you shouldn’t do anything
if you don’t do it really well. Thus, unless you’re the world
champion, avoidance is better than doing.
3. I’m shy, reserved, temperamental, nervous, afraid, etc.
The call is to genetics for these I’ms. Rather than challenging
them and the self-destructive thinking which supports them,
you simply accept them as a confirmation of the way you’ve
always been. Also, you can blame your parents, and use them
as the reason for your current I’m. You make them the cause
and don’t have to work at being different. You choose this
behavior as a way to avoid being assertive in situations which
have always been troublesome for you. This is a leftover I’m
from a childhood in which others had an inherent interest in
having you believe that you were incapable of thinking for
yourself. These are the personality I’ms. These self-definitions
help you to avoid the tough business of being different from
what you’ve always been. You simply define your personality
with a convenient I’m and you can now excuse all kinds of
self-forfeiting behav-80 / Your Erroneous Zonesiors as out of your control. You negate the notion that you
can choose your own personality, and rely instead on your
genetic misfortune to explain away all of those personality
traits that you would like to disown.
4. I’m clumsy, uncoordinated, etc.
These I’ms that you learned as a child enable you to avoid
potential ridicule that might come your way because you
aren’t as physically skilled as others. Of course, your lack of
skill comes from a history of believing those I’ms and hence
avoiding physical activity, rather than from some inherent
defect. You get good at what you practice, not what you shun.
Keep your I’m and stay on the sidelines watching and wish-
ing, but pretending that you really don’t like that sort of
thing.
5. I’m unattractive, ugly, big-boned, plain, too tall, etc.
These physiological I’ms are helpful in keeping you from
taking risks with the opposite sex, and in justifying the poor
self-image and lack of love you’ve chosen for yourself. As
long as you describe yourself in this fashion, you have a
ready-made excuse for not putting yourself on the line in a
love relationship. And you don’t have to work at looking
attractive to yourself, as well. You use your mirror as justific-
ation for not taking a chance. There’s only one problem: we
see exactly what we choose to—even in mirrors.
6. I’m unorganized, meticulous, sloppy, etc.
These behavioral I’ms are convenient for manipulating others
and in justifying why things have to be done a certain way.
I’ve always done it that way. As if tradition were a reason to
do anything. And I’ll always do it that way is the unstated
message. By relying upon the way you’ve always done it,
you don’t ever have to entertain the risky notion of doing it
differently, and you can simultaneously ensure that everyone
around you will do it your way as well. This is the I’m that
calls upon “policy” as a substitute for thinking.BREAKING FREE FROM THE PAST  / 817. I’m forgetful, careless, irresponsible, apathetic, etc.
These kinds of I’ms are especially useful to you when you
want to vindicate yourself for some ineffective behavior. The
I’m keeps you from ever going to work on your memory, or
your carelessness, and you simply excuse yourself with your
neat little, “That’s me.” As long as you can haul out this I’m
when you behave in any of the ways described above, you
will never have to work at changing. Just go on forgetting
and reminding yourself that you can’t really help it, and
you’ll always be forgetful.
8. I’m Italian, German, Jewish, Irish, Black, Chinese, etc.
These are your ethnic I’ms, and they work very well when
you run out of other reasons to explain some behaviors that
you have, which don’t work for you, but are just too damned
difficult to tackle. Whenever you find yourself behaving in
stereotypical ways associated with your subculture, you
simply trot out your ethnic I’m as a justification. I once asked
a maître d’ why he seemed so excitable and reacted to the
slightest problem with outrageous outbursts. He responded,
“What do you expect from me? I’m Italian. I can’t help it.”
9. I’m bossy, pushy, authoritarian, etc.
Here your I’m can allow you to continue hostile acts, rather
than work at developing self-discipline. You varnish the be-
havior with “I can’t help it, I’ve always been that way.”
10. I’m old, middle-aged, tired, etc.
With this I’m you can use your age as a reason for not parti-
cipating in what might be risky or threatening activities.
Whenever you find yourself faced with an activity such as a
sports event, dating after a divorce or the death of a spouse,
traveling, or the like you can just say “I’m too old” and you
will have eliminated any attendant risks that go with trying
something new and growth-producing. The implication of
an “age-I’m” is that you are absolutely finished in82 / Your Erroneous Zonesthis area, and since you will always get older, you are finished
growing and experiencing anything new.
The “I’m” Circle
The rewards for hanging onto your past by trotting out your I’ms
can be neatly summed up in the one word: avoidance. Whenever
you want to dodge a certain kind of activity or to gloss over a per-
sonality defect, you can always justify yourself with an I’m. In fact,
after you use these labels enough, you begin to believe them yourself,
and at that present moment you are a finished product destined to
remain as you are for the rest of your days. Labels enable you to
avoid the hard work and the risk of trying to change. They perpetu-
ate the behavior which has given rise to them. Thus, if a young man
goes to a party with the belief that he is shy, he will behave as if he
is shy and his behavior will further support his self-image. It’s a vi-
cious circle.
There you have it. Rather than intervening between point 3 and
4 on the circle, he simply exonerates his behavior with an I’m, and
the attendant risk-taking that is necessary to get out of his trap is
adroitly avoided. There may be many reasons for theBREAKING FREE FROM THE PAST  / 83young man’s shyness, some of which probably go back to his
childhood. Whatever the reasons for his fear he has decided not to
go to work on his social-wariness, but to explain it away with a
simple I’m. His fear of failing is strong enough to prevent him from
trying. Were he to believe in the present moment and his ability to
make a choice, his sentence would change from, “I’m shy,” to “Up
until now, I’ve behaved in a shy manner.”
The vicious circle of shyness can be applied to virtually all I’ms
that are self-diminishing. Consider the circle of a student who be-
lieves he’s poor in math as he tackles his algebra homework.
Rather than stop between 3 and 4, and put in the extra time, con-
sult a tutor, or struggle with it he simply stops. When asked why he
flunked algebra class, he’ll say “I’ve always been lousy in mathem-
atics.” Those infernal I’ms are the things that you call upon to exon-
erate yourself and to explain to others why you persist in a self-de-
feating pattern.
You can look at your own circle of neurotic logic and begin to
challenge any aspect of your life in which you’ve chosen to be a
finished product. The number one payoff for hanging onto your
past and resting on your I’ms is avoidance of change. Every time
you use an I’m to explain a behavior that you don’t84 / Your Erroneous Zoneslike, think of yourself in that gaily decorated box, all wrapped up
as a finished package.
Certainly it is easier to describe yourself than to change. Perhaps
you ascribe the reasons for your labels to your parents, or to other
significant adults in your childhood such as your teachers, neighbors,
grandparents and the like. By giving them responsibility for your
present-day I’m you’ve given them a measure of control over your
life today, elevated them to a higher position than you and ingeni-
ously created an alibi for staying in your ineffective condition. A
neat little payoff indeed, and one that provides you with a warranty
against any risk-taking. If it’s the “culture’s” fault that you have this
I’m, you can’t do anything about it.
Some Strategies for Freeing Yourself from the Past and Eliminating
Your Vexing I’ms
Leaving the past behind involves taking risks. You have become
accustomed to your self-definitions. In many cases they function as
a support system in your daily life. Some specific strategies for
eliminating those I’ms include:
• Elim


 by urine treatment
Kaviraj met him when he was on evening walk. The fisherman asked
him to prescribe any medicine for his ghastly disease. Kaviraj
showed him urine treatment and the fisherman started it at once.
After three weeks a watery ill-smelling substance began to ooze from
his body. The patient was so discouraged that he was on the point of
giving up the treatment. But Kaviraj persuaded him to continue it.
He used to visit the patient daily. Only day he had fever and it went
up to 105° He was uneasy for the whole night but the next day his
whole skin came out like the outer skin of a serpent. He was
besmeared with ashes. Two days after, he was given cow•s milk with
honey and he was given a full bath and was full cured. €: HA.PTER XV
EYE DISEASES
1. Glaucoma and Other Complaints : Shri Bhikhaji Kalaji aged
41 is a resident of Kasaiwada, Jamalpur, Ahmedabad. He suffered
from throbbing pain in the temples along with headache. His vision
was also dim and he was unable to see anything in the late evening
or at night. His eyes constantly remained red and watery. He
suffered from these troubles since a year. Though poor, he had
already spent Rs. 500/-. An eye-specialist of Ahmedabad examined
his eyes and said that they could be cured only when the excess
poisonous fluid behind the pupils is removed by an operation.
Bhikhaji was shocked. He feared that operation may result in
blindness which might leave his family in the lurch.
In the meanwhile he met Shri Ambalal Patel, Superintendent of
Ahmedabad Municipal Stores. The latter advised Bhikhaji for urine
treatment. So he began to wash his eyes twice or thrice a day with
urine and in addition drank three ounces of it once or twice a day.
Within a week he had some relief in his eyes and so he continued
the treatment with faith. Within the month of treatment, his
headache, throbbing pain in temples and pain in the eyes
disappeared totally. Natural whiteness returned to his eyes and
watering ceased. Not only his vision became clear, but
night-blindness was also removed.
On 3-11-58, Bhikhaji gave me a written account : "My body is in
perfect health and is more active than before. Now I am abte to read
newspapers which was impossible for me before the treatment. I
have been benefited to such an extent that I have given up even the
use of spectacles."
,,. 2 A. Freedom from Spectacles : Shri Ranjitbhai B. Parikh, was
getting his vision dim and he was compelled to use spectacles of-2
number. He began drinking urine through nose as prescribed in the
150. EYE DISEASES : 151
Sanskrit text Shivambukalp and practised it for five months as a
result of which the defect of reaction in his eyes was removed and
they appeared very bright.
There were certain reactions as well during the treatment. For a
couple of days, there was heaviness in his head and pricking
sensation in his throat. But gradually all the complaints ceased. There
was much elimination of phlegm through the nose. But ultimately,
health was restored and the experiment proved successful.
1 have come to the conclusion that vision improves within 4 to 6
weeks if the eyes are daily washed with fresh urine in the morning,
at noon and in the evening for about five minutes each time. The
best way is to blink eyes in two eye-wash cups full of urine.
2 8. Freedom from Spectacles : Shri Dasbhai in this letter of
21-7-60 also writes that at the ripe age of 73 he got rid of his
spectacles completely by washing his eyes daily with fresh urine.
3. Improvement of Eyes, Etc. : Shri Kalyanji Lakhani has
described the various benefits he derived from urine treatment:
1. He had been a slave to spectacles for the last 45 years. With
the putting of drops of urine, 4 days old, in the eyes, he is now able
to do without spectacles for a number of hours with no
inconvenience at all.
2. There was termor in his hands. With urine treatment, he is ab~e
to hold a cup or a dish.
3. Before treatment, he was compelled to urinate every 10 to 15
rninutes. Now it is so only after 2 or 2 112 hours.
4. His constant uneasiness of body has gone and instead he feels
vigour.,. • 'i..'
4. Eye-trouble : Shri Jaikishandas Panchal of Bombay takes gr"eat
interest in urine therapy. His neighbour, a wornan of 44 had pain in
the eyes for the past six years and she used spectacles. On Shri
Panchal's advice, the woman undertook urine treatment and it
proved successful. Here is her report is short: 152 : AUTO-URINE THERAPY
111 had a severe pain in the eyes for the last six years. There was
irritation in the eye-lashes. I had to rub the eyes constantly and this
caused excessive pain. treatment frorr, the local K. E. M. Hospital for
two months gave no relief whatsoever. Then I consulted a private
doctor. The relief was there as long as the treatment continued. But
the pain revived as it was stopped.
111 started urine treatment on 3-8-60. I purchased an eye-cup and
washed my eyes with urine four times a day. Within a couple of
months, there was relief. Whithin three months, complete cure was
secured. Previously I suffered from long-sight, but now my sight is
normal. The spectacles are necessary only when some work is to
be done close at hand. My constant complain of headache also
vanished. Now I hav to discomfort whatsoever.11.
AFTERMATH OF CASES
1. Shri Venishankar M. Shukla aged 68 (Par Falia, Navsari) is a
retired man and had chronic glaucoma for the last six months. No
eye-specialist could cure him of his disease. On Doctor
Paragjibhai's advice he began urine treatment in August 1964. He
. drank half a pound of auto-urine and massaged with old urine daily
for 15 days. He used to wash his eyes in eye--cup 12 times a day.
He did not fast at all. Within one month he got rid of his disease and
'it has not recurred for the last four years and does all his writing and
reding work regularly.
2. Shri Amarsingh, son of Shrimati Asha Mehta, was a college
student and had granular conjunctivitis He could not read anything
after the disease got aggravated. Shri Hans advised himtb wash his
eyes with auto-urine. He started it at once but the eyes became red in
the beginning but the patient con,inued the experiment with patience
and he was completely cured within a month. rle beg~n to read even
more after the cure and sjll he has no complaint.
3. Shri Ratila Bhavanbhai (Village Tikaran, via Halavad,
Saurashtra) could completely got rid of his spectacles and could
cure pain in the chest by auto-uine. DISEASES OF NOSE, HEAD & MUSCULAR DYSTROPHY : 153
4. Shri Govindbhai D. Patel (Morbi, Saurashtra) informs that he
could cure his neighbours of their eye-troubles, swellings, and burns
by urine treatment.
5. Shri chimanla M. Shah (Rabari Chawl, Court Road, Borivali,
East-Bombay) informs that his friend was able to get rid of his
spectacles by auto-urine and another friend could cure his eczema
by the same treatment.
6. A doctor has cured his own cataract by urine treatment. Shri
Hans person~lly knows doctor Aumkarnath Jetali, M.D., and the
doctor has related his own story to him. He had cataract in his eye
and by urine treatment he got rid of it completely.
CHAPTER XVI
DISEASES OF NOSE, HEAD & MUSCULAR
DYSTROPHY
Shri Raojibhai had only very few.cases of nose and head but the
inveterate propagandist Shri Hans could cure such patients by urine
treatment.
1. Shri Kantilal B. Patel (Maninagar, Ahmedabad) had chronic
cold. He was 58 when he undertook the urine treatment. For the
last six years sticky substance constantly oozed from his nose.
sometime it was mixed with blood too. Doctors could not cure him.
He merely drank his morining urine constantly for seven months
and was completely cured.
2. Shri Raghava Panikar is 43 and he suffered


ation.  If people who observe suspicious  lumps on their bodies
would only resort to these  natural  methods  I have outlined, and  resort
to them at once, Nature  would not fail them. But those who wait  till the
eleventh  hour may  have to pay the penalty for their procrastination.
All the same, I think the dogma  anent the fatality of cancer will die hard,
because as soon  as a case  is cured by whatever  methods,  the tendency
is to assert: " Then it couldn't have been cancer." Doctors who resort to
this phrase forget that it is a poor  reflection  on the diagnostic  powers of
the orthodox  physician  or surgeon.  Moreoyer„  what are we to make of
the following  admission  by the authors of The Breast in which book Drs.
Dearer and Macfarland  wrote: " I have operated on some thousand
cases of cancer, and they  all returned but six, and they And again : "The
acknowledged  were not cancer"? poor  results  obtained  by surgery in
any sort of cancer (Dr. G. E. Ward, are well known  to the profession."
Howard  Kelley Hospital. Baltimore.  Italics mine.) Yet if these  poor
results are so well  known, then why does the profession  continue to
advocate the knife, and  ignore those who obtain good results without
surgery, as did Dr. Forbes‐Ross and  others since his death? Mention
may  be made here  of Dr. W. F. Koch, of Detroit, who, over a period of
20 years, has cured  hundreds  of cases of cancer, both external and
internal, by a subtle chemical formula.  Yet far from being recognised  by
the Orthodox  Cancer Ring in U.S.A., he has been scoffed  at and  even
persecuted.  Why  should this be so?
I leave the  intelligent  reader to draw  his own conclusions,  and  will
proceed to cite one or two cases where  the doctors, although 42
 advocating  the knife, held out very poor prospects  of recovery,  if
indeed any at all. These cases include growths in other sites of the body,
as hitherto I have only mentioned  breast  cases.  The reader now being
familiar with the treatment,  I will merely  give the barest  details.
Young man, 28, in 1920. Given three days to live. Condition  variously
diagnosed  as either cancer of the gullet or venereal disease. Complete
cure. Patient still alive.
Lady of 62; diagnosed  cancer of the bowel.  Colotomy  advised  by the
profession,  but refused.  Was under  6 stone and  rapidly wasting away.
Cured in three  weeks, At the date of writing is 84.
Lady of 42; diagnosed  cancer of breast.  Excision  dvised, to be followed
by strict regime; but only faint  hope of a cure  offered by the profession.
Patient refused operation.  Complete  cure  by the fasting‐urine method.
Is still alive  and well  after 21 years.
Lady of 40. In 1935 developed  the type of growth  sometimes  called  "
rope cancer." Surgeons  pressed  for i mmediate  excision  but offered no
hope of a permanent  cure,  saying that return and  spread of growth
practically  inevitable.  Cured by the urine‐fast, etc., in twenty‐three  days.
Is not only still well, but looks  young and beautiful.
It may  be of interest to the reader if I cite what the late Dr. Rabagliati  ‐
that frank, enlightened  and broadminded  physician ‐  said relative to the
treatment  of diagnosed  cancer and  growths by the  methods  I have
outlined.
"I have examined  women with what would in orthodox care have
resulted in the removal of one or both breasts.  These  happy mortals 43
 have declined my advice, gone under  urine‐therapy and returned to my
consulting  rooms without even a scar to suggest the healing of
`incurable  malignancy.'
"Many of these females have found the lump or lumps  to disappear
within a fortnight,  some in as few as four days ; all of which suggests
that Mr. Armstrong  is probably correct in his suggestion  that most
lumps  are not malignant  until after surgical and  drug interference,  and
that in the incipient stages, the so‐called  King of Terrors . . . is a very
ordinary affair when tackled promptly . . . in the right way‐the way of
breaking down boils, ulcers, tumours  and  cancers into the blood‐
stream . . .
"If, however,  any layman claimed  and produced  a thousand  cured cases
on one platform,  I doubt if it would impress my profession‐‐even  claims
for the improvement  of cancer victims are either openly ridiculed or
ignored.  It is a sad reflection  that my profession  thrives on disease and
the inhuman propaganda  of official scaremongering  and the promise of
to‐morrow,  some other  day, or never,  for the diseases my profession
and others have so long exploited."
Some Prevailing  Theories as to Cancer  Causation,  etc.
To relieve the monotony  of an uninterrupted  recital of case‐ histories in
this book, we may give a few moments'  attention  to various theories as
to the causes of cancer, in order to see if they  have any bearing on my
thesis.
Because cancer occurs less  frequently  among vegetarians,  some
enthusiastic  non meat‐eaters declare  that the consumption  of meat is
the prime  cause of


 a perceptual problem. Whether it is “I can’t pay my bills,”  “My boyfriend said he would leave
me if I don’t do this,” “It’s been raining for four days straight,  and I’m
going out of my mind waiting for some sun,”  or “The national debt is
ticking higher every day,” you just say, “I have a perceptual problem.”
Poverty may be spreading and spreading: “I have a perceptual problem.”
I need the rent money in two days, and I don’t know where I’m going to
get it: “I have a perceptual problem.”
Perception is the realm of the five senses. Perceptual problems  are
never real proble ms, although they can point us back to the one problem
of believing in separation. Perception is the realm that we appear to be
in. This was highlighted for me when my sister got married. The day
after the wedding, people from different generations were gatheredwatching TV. It was a comedy special. Because there were so many of
them, I couldn’ t see the TV. All I could see were faces turning red, eyes
shifting around, some embarras sment, some downright humilia tion, and
some outright anger and rage. And then my brother -in-law fell out of his
chair and rolled on the floor laughing. They were all watching the same images, and they were all listening
to the same sound. Yet, they were each seeing something different. They
were having such diverse reactions, and they were giving their own
meaning to those sounds and images. It wasn’ t the images that were
making them laugh and makin g them rage. It was the beliefs in their
minds that they reacted to. We have  it all backward when we think things like You hurt my‐
feelings,  and If you hadn’ t done what you did, I wouldn’ t be so hurt. So,
you could say that these percep tions in the mind are associations from
the past—memo ries and beliefs. Lesson 2 of A Course in Miracles
teaches that you have given everything you see all the meaning that it
has for you. That’ s all that is happening. Nothing else is ever happening. Our mind is full of past thought s, and these past thoughts are projecting
onto the world. Caught in the Projection
The world perceived through the body’ s eyes and heard through the
body’ s ears is a screen of images. It is just the shadowy reflection of the
attack thoughts in the sleeping mind. Let’s use the analogy of a movie  projector to explore this. Inside  the
projector is a glowing, brilliant, radiant light—a great metapho r for the
Holy Spirit. This brilliant light seems to pass through the film, which is
filled with a lot of dark images. These dark images are like attack
thoughts or ego thoughts. As these thoughts are projected, what seems to
be produced on the screen are shadows. To the sleeping mind, these
shadows appear to have meanin g. However, the only meaning the movie
has is given to it by the mind—a mind that has forgotten that what it sees
is just a movie. It has identified with figures on the screen and thought ofitself as part of the screen, as a person among other persons. The mind
then appears to be caught in the projection, identifying itself as a body. Therefore, we need to bring the darkness—the shadowy thoughts
and beliefs that are playing out on the screen of consciousness—back to
the radiant light within, for this is how they will disappear. This is a way
of facing what is coming up from our unconscious mind. We tend to try
to avoid  a lot of our problems by pushing away what is in our mind. We
are trying to insulate ourselves from our problems and what lies beneath
the surface of our conscious mind. The human condition is often all
about trying to live a certain way or building up “the good, successful
life” to protect something. This something we are trying to protect is
actually a separate self-identity. The ego is terrified of any of our
routines being broken because of this protectionism of the self-concept. It wants  to keep the status quo so we can remain in the dream, in the
projection, and not wake up. When we are asleep in the dream, we can’t
help but believe in what we are perceiving. That is why the Holy Spirit
supports a very gentle awakening. A world is going on in our minds: the world of images and the
thoughts we’re thinking. This is the basis for how we perceive the
external world. The external world and the internal world are the same. They are identical. It doesn’ t matter if somebody is yelling or screaming
at us at work,  whether we’re just at home thinking about when
somebody was yelling and screa ming, or even if we’re not in touch with
what the though ts are. We just know we’re feeling yucky and depressed. I call these past thoughts—thoughts that weren’ t created by God. They
are in there, and the mind has anchored to them; it could be fear, envy,
jealousy, boredom, or irritation. Knowing this, we can see that we need to clear our perception
because there is no objective world of events, circumstances, and images
separate from our perception and interpretation. The realizatio n is “My
thoughts are images that I have made.” What you perceive is just a
motion picture of what you believe and of your thoughts. So, when you have ego beliefs and harsh attack thoughts, you will
perceive a world of fragmentation. You will perceive victimization. You
can’t help it. Traditional science and biology have taught us that thehuman being is an autonomous creature: the world is outsid e of this
creature, and it is experienced through sight, sound, touch, smell, and
taste. When light goes in throug h the retina, the image gets turned over
in the brain, and then there are brain impulses. But we’ve got it all
backward. It’s more accurate to think of the eyes as projectors rather
than receptors. The eyes are projecting what the mind is thinking and
believing. Because of the filter of consciousness or ego, we sense a
world that is projected through this filter, and therefore we are just
drawing forth witnesses to what we believe and think all the time. We
perceive only that which we believe, and so without attack thoughts in
our mind, we cannot see a world of attack. That’ s why the only solution
is in the mind. The Levels of Mind
I once asked the Holy Spirit for a map of the mind so I could know what
was going on underneath percep tion. I said, “It’s getting a little ethereal
here, give me a picture.” I was shown the image below of the mind and
its layers. Think of the mind as five concentric circles. The inner areas
determine the outer, and altogether, these layers compose our perceptual
experience of the world, our own personal reality. The ego wants you to
think that cause is at the level of perception, the outer layer. This way the
ego would have you think that events are causative. In truth, this is
reversed. The cause is in the center, where desire is, and the effect is on
the outer ring. Everything follows from the desire of our heart. 1. Perception is how you see and interact with the world and
includes even what  you perceive in the world. It includes
everything that the five senses report back to you. 2. Emotions  determine your perceptions. They can be fear -based,
such as guilt, shame, envy, worry, and so forth, or love-based,
such as peace, joy, happiness, freedom, and so forth. 3. Thoughts  determine your emotions. They are the ceaseless,
moment-by-moment train of ideas and images passing through
your mind. They can be Spirit-inspired or ego-driven. 4. Beliefs are the foundation of your thinking. Beliefs are concepts. Examples can be about job roles and career identity or family
identity as father, mother, husband, wife, sister, brother, daughter,
or son. They can be about roles of friendship, or cultural,
religious, or class roles. They include opinions about the planet,
society, psychology, philosophy, and politics, and beliefs about
food, health, and education. As well, time and space are also
actually only beliefs. All beliefs are ego-based except for one—
forgiveness. 5. Desir e is in the center and determines your beliefs. It is all about
what you seek in the core of your being. Y ou can always only
choose between love or fear, Spirit or ego. W ith the belief in
separation, desire became split. Split desire is egoic, while the
single desire for love is unified and is the desire for Spirit. When our core desire is split in impossible attempts to reconcile
Spirit and ego, purity is lost. The desire in the core of our mind and
being dictates our experiences on the surface of consciousness. Nothing
comes to us unbidden. From a split desire, all the other layer s follow.The belief becomes egoic, the thoughts are attack thoughts, the emotion
is fear, and the perception becomes fragmented and distorted. Fragmented perception includes everything that we see, hear, and touch,
all the different facets of the cosmos, including the people, the events,
and the world of separate objects. This explains why all the


 syndrome children in the
experiment were supplemented by daily oral administration of one to three
capsules containing the DMSO compound for 180 days. Analysis of the results demonstrated “a tendency towards accelerated maturity
in the children treated, with marked progress in language integration; this could be
established in statistically significant degrees in the children treated, reported Dr.
De Coriat. “The side effects observed were minimal and did not make it necessary
to suspend
treatment, save in the case of one child, with a probable allergic
exanthema.” (Exanthema is a skin eruption.) The researchers considered the results of this experiment positive and pointed
to the DMSO aminoacid therapy as a useful addition to conventional treatments of
Down’s syndrome.THE DMSO AMINOACID FORMULA
The DMSO aminoacid therapy used in this research is commercially available
under the name “Akron” in Argentina and “Merinex” in Chile. The amino acids in
these products are agents for the resupply of the nervous cells and are considered
indispensable for the biochemical process that controls the cerebral metabolism. The products have been used for the treatment of depressive neurosis, anxiety,
psychic disorders connected with menopause, apathy and fatigue of geriatrics, and
poor intellectual performance in children. With assistance from DMSO, the amino
acids penetrate the brain and activate the neuronal function, which is suppressed in
many syndromes of mental retardation. The earlier this DMSO therapy is begun,
the greater the possibility of achieving patient improvement, since the neuronal
change is then in full development. Neurologists and pediatricians in various Latin American and European
countries have taken advantage of the Chilean and Argentine investigations and
now use the products in mentally retarded and mentally deficient patients. The
amino acids comprising the DMSO formula are gamma-aminobutyric acid
(GABA), gamma-amino-betahydroxybutyric acid (GABOB), and acetylglutamine. Five milliliter ampoules are supplied for intramuscular injection, and there are
capsules manufactured for oral administration. Dosage is determined by body
weight of the child, as follows:
Up to 8 kg =
1
⁄
4
 ampoule (1.25 cc)
8 kg to 12 kg =
1
⁄
2
 ampoule (2.50 cc)
More than 12 kg = 1 ampoule (5.00 cc)
The treatment program with Merinex or Akron involves one intramuscular
injection every other day and swallowing two or three capsules daily during the
entire regimen. Injections are suspended every 40 days for a rest period of one
month, during which time only capsules are administered. The program must last at
least one year, in the course of which five series of twenty injections each and two
or
three capsules per day according to the patient’s body weight are administered. Since mental retardation associated with syndromes of autosomal aberrations
(Down’s syndrome) is a very difficult medical problem, the manufacturers
recommend that after completing the one-year treatment, the patient be given a rest
of two months and then the treatment resume. The pharmaceutical researchers
involved with DMSO aminoacid therapy seem unable to entirely explain how itactually works to alter complications connected with the patient’s extra
chromosome. All they know is what they’ve observed in one clinical trial after
another. MORE THERAPEUTIC STUDIES ON SEVERE MENTAL
RETARDATION
In a paper presented at the third international conference on dimethyl sulfoxide
held in New York City under the auspices of the New York Academy of Sciences,
five prominent physicians, representing the disciplines of neuropsychiatry,
pediatrics, and genetics, from universities and hospitals in Chile, told of another
study of DMSO aminoacid therapy in severe mental retardation.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Those who
suffer from it are subject to humiliating social situations. The main cause is a
functional disturbance in the nervous system. More than washing the feet is needed
to bring relief and to eliminate the annoyance. The symptoms of bromidrosis are, besides the obvious smell, a sogginess of
the skin between the toes and tenderness of the flesh of the foot. There may be tiny
blisters on the balls of the feet or on the heels. Foot odor does not always yield quickly to treatment. However, there are
methods that will diminish the problem and maybe eliminate it altogether. Painting the soles of the feet with 50 percent DMSO is possibly one of them. Although it may seem you are merely substituting one bad smell for another, the
DMSO odor will go away in a day or two leaving the feet free of their own bad
odor—at least for a time. The longer you keep the DMSO on, the longer the foot
odor stays away. As an aside, I do advise that many people find dramatic relief from “smelly
feet” by eliminating sugar from the diet, taking adequate amounts of B complex
vitamins, and taking a zinc supplement. DANCER’S FOOT
Dancer’s foot is an inflammation and, in severe cases, a displacement or fracture
of the two small bones located beneath the head of the first metatarsal. As you
would suspect, it most frequently affects people who dance a lot. The sesamoid bones are located in tendons that run beneath the big toe joint. Their function is to lessen the friction as the tendons move. Unusual stress can
injure these two small bones. Dancing places an unusual weight on the sesamoids and damage can occur. Inflammation and pain jeopardize the dancer’s ability to perform. If he or she
ignores the pain, the small, tender sesamoid bones may fracture or be displaced. It
can happen to anyone and not just to dancers. In treating this foot problem, a diagnosis is mandatory. Then, appropriate
padding of the joint is called for after physical therapy measures reduce the
inflammation. DMSO with ultrasound proved excellent as the particular form of
physical therapy. It took inflammation out of the dancer’s foot condition right
away. The pad applied then is placed on the foot, in the shoe, or as part of an
orthotic to shield the sesamoids from undue stress. METATARSALGIA
Metatarsalgia, or Morton’s toe, is a sudden sharp, stabbing pain felt in the toes. Morton’s toe comes on from an inflammation of the nerve between the third and
fourth metatarsal bones that produces an agonizing feeling. Runners are sometimes
the victims of this neuralgic pain. Metatarsalgia is caused by the compression of a small toe nerve between two
displaced metatarsal bones. Inflammation occurs when the head of one displaced
metatarsal presses against another and catches the nerve between them. With every
step the nerve is rubbed, pressed, and irritated. Consequently, the involved nerve
becomes enlarged with a sheath of scar tissue that forms to protect it. The tissue
enlarges into a neuroma that must eventually be removed surgically to get total
relief of the pain. The podiatrist may bring relief of Morton’s toe using techniques other than
neuroma surgery. This can be done with injections of a local anesthetic mixed with
DMSO into the foot. A pad may be placed in the shoe to spread the metatarsal
heads away from each other. Or, orthotic appliances may be worn by the patient. The podiatrist takes the precaution of
injecting very slowly, because intramuscular
injections may produce pain, though the local anesthetic tends to disguise it. Good
technique will avoid discomfort for the patient. FALLEN ARCHESSo-called “fallen arches” really are weakened feet that are so strained they have
developed symptoms. In the classic case of fallen arches, nearly all the bones of the foot change
position. The heel bone rolls inward, the ankle drops, the shin becomes more
prominent, the cuboid bone is forced outward, and both the big toe and the fifth toe
rise. The other bones sink, and the inner longitudinal arch “falls. ”
The victims feel pain and burning in the foot and tiredness and aching pain in
the legs. They cannot stand or walk for any length of time. Painful calluses may
grow on the ball of the foot because the front metatarsal arch falls, as well. Check yourself for fallen arches by looking for a “flatness” of your feet. Or,
stand before a mirror and observe the backs of your feet. Notice whether the heel
tendons bow inward toward each other. This is
Helbing’s sign. Relief from the discomfort of fallen arches comes from treatment with a variety
of devices designed by the podiatry profession. The podiatrist may restore normal
function to damaged muscles and ligaments in three steps: (1) physical therapy
using DMSO and ultrasound to reduce the inflammation, (2) application of a
corrective strapping, and (3) making a pair of orthotics for the weakened feet. The
length of time you have the trouble and its severity determine how effective
DMSO three-step treatment will be. Realize that if nothing is done to manage the
fallen arches, there will be periodic episodes of pain as the symptoms appear, are
treated and disappear, and appear again. DMSO seems highly efficacious for acute foot


 you think they should be. It’s never
going to happen. It’s your ego that demand s that the world and all the people
in it be as you think they should be. Your higher sacred self
refuses to be anything but peaceful, and sees the world as it
is, not as your ego would like it to be. When you respond
with hatred to hate directed at you, you’ve become part of
the problem, which is hatred, rather than part of the
solution, which is love. Love is without resentment, and
readily oﬀers  forgiveness. Love and forgiveness will inspir e
you to work at what you are for rather  than what you are
against. If you’r e against violence and hatred, you’ll ﬁght it
with your own brand of violence and hatred. If you’r e for
love and peace, you’ll bring those energies to the presence
of violence, and ultimately dissolve the hatred. When
Mother Teresa was asked to march against the war in
Vietnam, she replied, “No, I won’t, but when you have a
march for peace, I’ll be ther e.”
A Final Word about Forgiveness and
Resentment
At the root of virtually all spiritual practices is the notion of
forgiveness. This was what came out of Jesus of Nazar eth
while he was being tortur ed on a cross by a Roman soldier
throwing a spear into his side. It is perhaps the most healingthing that you can do to remove the low energies of
resentment and r evenge fr om your life completely. Think about every single person who has ever harmed you,
cheated you, defrauded you, or said unkind things about
you. Your experience of them is nothing more than a
thought that you carry around with you. These thoughts of
resentment, anger, and hatred represent slow, debilitating
energies that will disempower you. If you could release
them, you would know mor e peace. You practice forgiveness for two reasons. One is to let others
know that you no longer wish to be in a state of hostility
with that person; and two, to free yourself from the self-
defeating energy of resentment. Resentment is like venom
that continues to pour through your system, doing its
poisonous damage long after being bitten by the snake. It’s
not the bite that kills you; it’s the venom. You can remove
venom by making a decision to let go of resentments. Send
love in some form to those you feel have wronged  you and
notice how much better you feel, how much mor e peace you
have. It was one act of profound forgiveness towar d my own
father, whom I never saw or talked to, that turned my life
around from one of ordinary awar eness, to one of higher
consciousness, achieveme nt, and success beyond anything I
had ever dar ed to imagine. OceanofPDF.comTreat Yourself as If You
Already Are What You’d Like
to Be
Whatever it is that you envision for yourself—no matter how
lofty or impossible it may seem to you right now—I
encourage you to begin acting as if what you would like to
become is already your reality. This is our topic for today,
and it’s a wonderful way to set into motion the forces that
will collaborate with you to mak e your dr eams come true. To activate the creative forces that lie dormant in your life,
you must go to the unseen world, the world beyond your
form. Here is wher e what doesn’t exist for you in your worldof form will be created. You might think of it in this way: In
form, you receive in-for mation. When  you move to Spirit,
you receive in-spiration. It is this world of inspiration that
will guide you to access  anything that you would like to
have in your life. What It Means to Become Inspired
Some of the most signiﬁcant advice I’ve ever read was
written more than 2,000 years ago by an ancient teacher
named Patanjali. He instructed his devotees to become
inspir ed. You may recall that the word “inspir e” originates
from the words “in” and “spirit.” Patanjali suggested that
inspiration involves a mind that transcends all limitations,
thoughts that break all their bonds, and a consciousness
that expands in every direction. Here is how you can
become inspir ed. Place your thoughts on what it is you’d like to become—an
artist, a musician, a computer programmer, a dentist, or
whatever. In your thoughts, begin to pictur e yourself having
the skills to do these things. No doubts. Only a knowing. Then begin acting as if these things were already your
reality. As an artist, your vision allows you to draw, to visit
art museums, to talk with famous artists, and to immerse
yourself in the art world. In other words, you begin  to act as
an artist in all aspects of your life. In this way, you’re getting
out in front of yourself and taking charge of your own
destiny at the same time that you’r e cultivating inspiration. The more you see yourself as what you’d like to become,
the more inspir ed you are. The dormant forces that Patanjali
described come alive, and you discover that you’r e a
greater person than you ever dreamed yourself to be. Imagine that—dor mant forces that were dead or non-existent, springing into being and collaborating with you as
a result of your becoming  inspir ed and acting as if what you
want is alr eady her e! By having the courage to declar e yourself as already being
wher e you want to be, you will almost force yourself to act
in a new, exciting, and spiritual fashion. You can also apply
this principle to areas other than your chosen vocation. If
you’r e living a life of scarcity, and all of the nice things that
many people  have are not coming your way, perhaps it’s
time to change your thinking and act as if what you enjoy
having is alr eady her e.
Visualize the beautiful automobile that’s your dream car and
paste it on your bedroom door, as well as on the
refrigerator. While you’r e at it, paste it on the dashboar d of
the car you’r e now driving! Visit a showr oom, sit in your car,
and note the beautiful new-car aroma. Run your hands over
the seats, and grip the steering wheel. Walk all around your
car, appreciating the lines of it. Take your car for a test
drive, and visualize that you’r e entitled to drive  this car,
that you’re inspir ed by its beauty, and that it’s going to ﬁnd
a way into your life. In some way, somehow, this is your car. Talk to others about your love for this car. Read about it. Bring up a pictur e on your computer screen, and leave it
there to view each time you’r e near that computer. All of this may seem silly to you, but when you become
inspir ed and act as if what you want is already here, you’ll
activate those dormant forces that will collaborate to make
this your r eality. Extending Inspiration EverywhereTreating yourself in the manner described above can
become a habitual way of life. This doesn’t involve
deception, arrogance, or hurting others. This is a silent
agreement between you and God in which you discreetly
work in harmony with the forces of the universe to make
your dreams become a reality. This involves a knowing on
your part that success and inner peace are your birthright;
that you are a child of God; and as such, you are entitled to
a life of joy, love, and happiness. In your relationships with your lovers, co-work ers, and
family, act as if what you would like to materialize in these
relationships is already here. If you want a sense of
harmony in the workplace, maintain a clear vision and
expectation of this harmony. Then, you’r e out in front of
your day, seeing 5 p.m. arriving peacefully for everyone
when it’s still 7:30 a.m. Each time you have an encounter
with someone, your 5 p.m. vision pops into your head, and
you act in a peaceful, harmonious way so as not to nullif y
what you know is coming. Further more, you act towar d
everyone else as if they, too, are all that they are capable of
becoming. These kinds of expectatio ns lead you to say, “I’m sure you’ll
have everything ready this afternoon,” rather than, “You’re
always late with everythin g, and I wish you would get on the
ball.” When you treat others in this way, they also fulﬁll the
destiny that you’ve r eminded them is ther e for them. In your family, particularly with your childr en, it’s important
to always have this little thought in mind: Catch them doing
things right. Remin d them often of their inher ent brilliance,
their capacity for being responsible, their innate talents, and
their fantastic abilities. Treat them as if they’r e already
responsible, bright, attractive, and honorable. “You are so
terriﬁc. I’m positive you’ll feel great about


05/G17/G12/G10/G0A
I know how to feel good, and I find ways to feel good all the
time. /G1C/G06/G0F/G19/G06/G0E/G09/G0F/G01/G05/G17/G12/G10/G0A
Source energy guides my words, thoughts, feelings, and
choices - to create my highest good, today and every day. /G1C/G06/G0F/G19/G06/G0E/G09/G0F/G01/G05/G17/G12/G10/G0A
I have fun finding things to feel good about. Those fun
feelings prosper me to day and every day. /G1C/G06/G0F/G19/G06/G0E/G09/G0F/G01/G05/G17/G12/G10/G0ACosmic Wealth
 80
I am surrounded by the protective light of divine love, at all
times. I am safe, protected, and loved. /G1C/G06/G0F/G19/G06/G0E/G09/G0F/G01/G05/G17/G12/G10/G0A /G01
I receive the flow of all good and divine blessings, each and
every day. I am grateful. I allow my wealth and well-being to flow. I feel good. I am grateful. I am willing to release my resi stance and set myself free. I am grateful. I live the art of allowing, and I feel my infinite freedom. I am grateful. These lists are just a start. They provide an affirmational
canvas, onto which you can tweak,  add, and delete ideas that
inspire you. It is a fun co-c reative process, to expand the
connections between our physical selves and our Source-ful selves. Affirmations are our prayers to the universe, our
Creator, and the angelic energies that help us to receive our divine good through Source flow. Thus, affirmations are a conversation with the world of Spirit, about what we desire to experience for our expansion and ascension. When we lighten
up, we rise and have a lot more fun! 81
/G14/G15/G0B/G16/G0F/G09/G08/G01/G38/G1A/G09/G18/G09/G0E/G21
The Power of Ping

/G29/G10/G10/G07/G14/G06/G1A/G07/G12/G09/G04/G05/G10/G17/G06/G01/G07/G06/G02/G05/G0F/G10, to glow, and to grow. Examine less. Experience more. Intuit. Follow your animation and attractions. When they are pure of heart and good
feeling, let them lead. /G28 Spirit 8/31/08

 We are all in a journey to feel  good. If we look at how
much we are given, from the non-physical world of magnetics, energies, and vibrations, we alre ady have expansive wealth and
well-being. We already have a huge spiritual bank account,
filled with tremendous prosperity. The universal supply is infinite. The universal intelligence is infinite. The journey is to find our way to remembering. And inherent in the divine design, and our journey to remember, is the role of divine free will. The role of choice. Choice-full expansion. Everything we have discussed so far in this book is an integral part of our individual whole. And yet all of the topics covered in this book involve the energy of the unseen  world. Belief, truth, the
“already is” concept, affirmations, densities, and light are all
vibrations of non-phys ical, “unseen” energy. Yet, they are the
expansive, powerful, interactive, and Source-ful truths that collectively fill our every day earthly experiences and expansions. Clearly, to experien ce more of the light and delight
of the universe, it requires a form  of faith, belief, trust, and
willingness – to begin to see once more with our inner eyes, from
the light of truth and the essence of the pure good feelings indwelling who we really are. Beginning to see with inner eyes expands our perceptual
abilities exponentially. One of th e things we can begin to more
clearly and definitively “see” is  the power of the celestial ping
in our lives. The “ping” is the sentient experience of being in
alignment with Source energy and our inner truth. That “ping” Cosmic Wealth
 82
may be experienced a little differently, from one person to
another. But, essentially, it is that heart-felt good flowing,
blissful, unlimited, empowered, fabulous feeling that we are  in the groove of goodness and we are in the flow of euphoric well-being. That is an inner life cue that we are receiving and allowing all that we need to create all that we desire, to
experience all that we deeply are. It’s the ping! The power of “ping” comes through our inner guidance system. It can be experienced in a small, tender, magical moment with a child, a courageo us and conscious decision to
live our light, a physical manifest ation of a small desire, or a
physical manifestation of a miracu lous blessing. When athletes
use their athletic talents, and invest them, scoring a winning
goal brings the ping. When a writ er uses his writing talent, and
invests  it, book writing flow is a pin g.  When a teacher uses his
teaching talent, and invests  it, the experience of inspired
learning is the ping. When a he aler uses her healing talent, and
invests it, intuitive healing is the ping. Everything and anything
can be an opportunity to “ping” in the flow of our divinely designed selves. We ping when our core vibrational essence is
living in alignment with our ultimate vibrational Source. There are many things that we can deliberately choose  to
induce or create the feeling of the ping. One of the easiest ways I have found to find my flow, when I am feeling good and
wanting to feel even better  /G10/G08 /G01 /G1C/G0B/G04/G03/G01/G21/G01/G12/G0F/G01/G0A/G04/G04/G0C/G02/G03/G0E/G01/G0C/G07/G1C/G01/G12/G03/G11/G01/G03/G04 eding
to rise to a better feeling state, is to listen to music. Not just /G0F/G0C/G1A /G01
/G0F/G08/G16/G02/G13/G20/G01/G01/G21/G01/G12/G0F/G01/G10/G12/G0C/G23/G02/G03/G0E/G01/G12/G22/G07/G08/G10/G01/G10/G0B/G04/G01/G23/G02/G03/G11/G01/G07/G0A/G01/G0F/G08/G16/G02/G13/G01/G10/G0B/G12/G10/G01/G2A/G0D/G02/G03/G0E/G16/G24/G01/G1C/G02/G10/G0B/G01the truth of good feeling, the vibrational harmony with what I want to feel, and that makes my heart /G04/G03/G0C/G0E /G20/G01/G01/G18/G0B/G04/G05/G04/G01/G02 s a kind of
special music in our world today, if you deliberately look for it, that can /G04/G03/G0C/G0E a /G08/G03/G0C/G0E /G09/G01/G02/G0A/G01/G19/G07/G08/G01/G1C/G02/G0C/G0C/G20/G01/G01/G3A/G07/G08/G37/G0C/G0C/G01/G05/G04/G13/G07/G0E/G03/G02/G38/G04/G01/G02/G10/G09/G01/G0A/G07/G05/G01/G02/G10/G16/G01
vibrations simply and easily make you feel good, without effort or exception. Today, many of us listen to music, and the lyrics within
that music, without a consciousness as to the vibrations it is drawing into our inner experience. Some of us may continue to listen to music, that matched one of our /G17/G07/G09/G19/G05/G09 /G01/G14/G02/G22/G05/G12/G10/G02/G07/G03/G12/G0C/G01/G16/G10/G12/G10/G04/G16/G01The Power of Ping 83
or offerings, calling us to resonate vibrationally with perhaps an
outdated vibrational feeling place. Music can either uplift us or
bring us down. It can vibrationally  call us to the past, or to our
present. Do you notice how certain music attracts you on  certain days, while not on others? Do you notice how you might seek out music to induce a mood, a feeling of sentimentality, or a festive atmosphere? Musical tones and rhythms have their own vibrational essence, and the lyrics that often fill the tones and rhythms in those songs also have their
own vibrational essence. I have known melodies and beats that I
enjoy, with lyrics that do not ma tch my vibration. I have also
known lyrics that I enjoy, but with rhythms, melodies, and tones that


 fall)
mid-September  through  mid-November  (fall)
Dewy  season  (late  winter)
56-77  years  of  age
2:00-6:00  a.m.  and  p.m.
KAPHA
mid-November  through  mid-March  (winter)
Cold  and  humid  season
Moonlight
Birth- 1 4  years  of  age
6:00-10:00  a.m.  and  p.m.
PITTA
mid-March  through  mid-July  (summer)
Excess  heat
Sunlight
27—42  years  of  age
10:00  a.m.-2:00  p.m.;  10:00  p.m.-2:00  a.m.
132
jmt. EATING    WITH    THE    CYCLES    OF    N  ATU  R  E  — S  E  AS  O  N  AL    MENUS
PITTA-KAPHA  and  KAPHA-PITTA
14—27  years  of  age
Change  from  spring  to  summer
VATA-PITTA  and  PITTA-VATA
42-56  years  of  age
Change  from  summer  to  fall
VATA-KAPHA  and  KAPHA-VATA
77  years  to  life's  end
Change  from  fall  to  winter
Seasonal  extremes
AVERAGE  DAILY  FOOD  PROPORTIONS
FOR  ALL  TYPES
Grains
Beans
Vegetables
Fruits
Desserts 1  cup  (cooked)
'/2  cup  (cooked)
3  cups
2  cups [/i  cup 18%
9%
40%
25%
8%
100%
SEASONAL  USE  OF  GRAINS  FOR  ALL  TYPES
^FALL Amaranth
Barley  (hulled  and  pearl)
Basmati  rice  (brown  and  white) Bulgur
Cracked  oats
Grain  flours
^  WINTER Medium  grain  brown  i  ice
Millet
Quinoa
Amaranth
Basmati  rice-
Buckwheat
Grain  flours Hulled  barley
Quinoa Rye
Short-grain  brown  rice Wheal  bei  lies
Whole  o.its
133
>m
THE    PRACTICE    OF    AYURVEDA
$)  SPRING
Barley  (hulled  and  pearl)  Cracked  oats
Basmati  rice  (brown  and  white)         Cracked  rye
Bulgur  Cracked  wheat
|||  SUMMER Basmati  rice  (brown  and  white)         Grain  flours
Couscous  Long-grain  brown  rice
Cracked  wheat  Millet Grain  flours
Long-grain  brown  rice
Millet
Noodles  and  pastas
Pearl  barley
AYURVEDIC   IDEAL
In  making  the  transition  to  the  Ayurvedic  diet,  you
may  begin  by  eating  the  quantity  of  food  that  feels
satisfying  to  you,  without  overeating. Many  of  us  have
grown  accustomed  to  consuming  two  to  three  times
more  food  than  we  need. Within  the  realm  of
Ayurveda,  certain  principles  are  normally  recognized
and  honored  when  it  comes  to  eating. According  to
the  Ayurvedic  master  Vagbhata,  after  a  meal  the
stomach  should  be  filled  as  follows:  lh  solid  food,
xh  liquid,  and  lh  empty. Over  the  following  six  months,
you  may  gradually  reduce  your  intake  of  liquids  and
solids  by  about  25  percent  to  reflect  this  ideal. Water
may  be  taken  occasionally  during  the  meal;  taking  a
small  amount  of  warm  water  before  each  meal  is
actually  an  Ayurvedic  prescription. Ultimately,  the  desired  number  of  meals  per  day  is
two — one  taken  between  8  and  10  a.m.  and  the  other
between  6  and  8  p.m.  (Those  engaged  in  hard,  physical
labor  may  take  three  large  meals  a  day.) TRANSITIONAL  MEALS
When  making  a  transition  to  a  healthy  and  balanced
diet,  people  often  feel  deprived  of  their  unhealthy
habits  and  foods. For  this  reason  we  need  to  move
forward  gingerly  and  gently  into  this  new  phase  of
life. Understanding  that  our  old  attachments  and
habits,  even  though  resolved,  can  intrude  on  new
beginnings  makes  it  easier  to  cope  with  them. Be- cause of  the  vulnerable  nature  of  the  mind  and  body
during  transitional  phases,  the  quantity  and  frequency
of  meals  recommended  in  the  menus  that  follow  ex-
ceed the  Ayurvedic  ideal. It  is  important  to  cosset  the
mind  by  providing  frequent  small  meals  that  are  visu-
ally stimulating. The  five  meals  provided  on  each  of
the  following  menus  are  actually  two  snacks  and  three
small  meals. When  we  allow  plentiful  and  enriching
foods,  the  mind  and  senses  are  more  readily  com-
pelled to  let  go  of  old  expectations. Essentially  we  are
flooding  the  organism  with  love  in  the  form  of  vital
food  energies,  in  the  same  way  we  would  nurture  a
battered  child  until  the  old  wounds  heal. TASTES  AND   TEXTURES
OF   A  MEAL
In  the  Vedic  culture,  the  six  tastes  were  combined  and
used  in  every  meal. Depending  on  body  type,  the
tastes  in  one  meal  may  vary  from  sweet  to  pungent. For  example,  a  Pitta  breakfast  might  typically  include
the  sweet  taste  (a  sweet  porridge  of  grains  or  tapioca,
or  sweet  vegetables  or  fruits,  such  as  melon  or  car-
rots) and  even  a  touch  of  bitter  (as  found  in  karela  or
endives). A  Vata  breakfast  might  typically  include  the
sweet  taste  (rich,  creamy  grains)  with  an  occasional
spicy  touch  of  an  idli  and  sambar. A  typical  Kapha
breakfast  might  be  light  and  dry  with  a  pungent  taste,
such  as  a  rye  crisp  or  roasted  grains  with  a  mint
masala  condiment. When  eating  a  meal,  foods  that  are  hard  in  charac-
134
J(Fpr
EATING    WITH    THE    CYCLES    OF    N  ATU  R  E  —  S  E  ASON  AL    MENUS
ter  should  be  eaten  at  the  beginning,  soft  foods  dur-
ing the  middle,  and  liquid  toward  the  end. Some
ancient  Ayurvedic  schools  maintain  that  the  sequence
of  tastes  in  a  meal  should  progress  in  the  order  of
sweet,  salty,  sour,  pungent,  bitter,  and  astringent. More
recent  Ayurvedic  thinking,  however,  supports  a  se-
quence similar  to  that  followed  in  the  West:  Begin
with  salty  and  sour,  progress  to  pungent  followed  by
bitter  and  astringent,  and  end  with  sweet. In  the
preparation  of  these  menus,  I  have  followed  the  more
current  viewpoint. In  the  Festivities  category  of  the  following  menus,
the  six  tastes  are  demonstrated  in  an  exotic  and  dy-


 the  term  agar-
agar,  kanten  is  also  the  Japanese  name  for  a  gelled
dessert. Karela
Also  known  as  bitter  melon,  this  unusual  vegetable  is
a  native  of  India  and  South  America. It  is  six  to  eight
inches  long  with  medium-green  skin  that  is  ridged
and  bumpy. Extremely  bitter  when  eaten  raw,  it  be-
comes sweet-bitter  when  cooked. In  South  India,  it  is
served  in  a  popular  dish  cooked  with  yogurt. Avail-
able in  Indian  and  Oriental  grocery  stores. Kohlrabi
A  light  green,  bulbous  vegetable  that  grows  above
ground. It  resembles  broccoli  in  taste  and  bears  shoots
of  large  leaves  that  may  also  be  eaten. Kohlrabi  is
generally  peeled  before  using. Available  in  farmer's markets  and  health  food  stores. Kombu
A  two-inch  wide  seaweed  that  generally  hardens  after
it  is  dried. Used  widely  in  Japan,  it  is  recommended  in
this  book  for  cooking  with  beans  to  soften  them  and
reduce  their  gas-producing  effect. Like  most  seaweeds,
kombu  is  pungent  and  salty. Available  in  health  food
stores  and  Oriental  grocery  stores. Kudzu
The  root  of  the  kudzu  plant  is  best  known  for  its
starch,  which  is  used  medicinally  in  Oriental  medi-
cine. Similar  to  guducci,  a  root  starch  used  in  Ayruvedic
medicine,  kudzu  is  sweet  and  cooling  in  nature. It  is
used  as  a  food  thickener  for  culinary  purposes. (Dis-
solve in  cold  water  or  other  cold  liquid.) Kuttu
From  the  Tamil  word  meaning  "combinations,"  this
dish  is  a  combination  of  dal,  vegetables,  and  spices
cooked  into  a  fairly  thick  stew. Kuttu  is  often  served
at  weddings. Ladoo
A  fudge-like  confectionery  ball  popular  in  northern
India,  usually  made  from  chickpea  flour,  milk,  ghee,
and  jaggery. Landcress
Native  to  the  southern  terrain  of  the  United  States,
this  tender  leafy  green  is  a  member  ol  the  watercress
family. It  grows  on  land,  however,  instead  of  in  water. Lassi
A  thick,  spiced  yogurt  dunk  traditional  to  India  and
taken  alter  a  meal  as  a  titillating  digestive  aid. 341
jmt. GLOSSARY    OF    UNCOMMON    INGREDIENTS
Mirin
Traditional  to  Japanese  cuisine,  mirin  is  a  sweet,
slightly  fermented  vinegar  made  from  rice. One  of  the
mildest  of  vinegars,  it  is  available  in  health  food  stores
and  Oriental  grocery  stores. Miso
A  fermented,  salty  paste  made  from  grains  such  as
rice  and  barley  and  legumes  such  as  soybeans  and
chickpeas. A  staple  of  Japanese  cuisine,  it  is  available
in  health  food  stores  and  Oriental  grocery  stores. Mochi
A  pounded  sweet  rice  that  is  a  traditional  dessert  and
special  occasion  food  of  Japan. Available  in  health
food  stores. Osha
A  bitter  and  pungent  herb,  osha  is  used  by  Kapha
types  as  a  stimulant  and  to  relieve  congestion  and
colds,  and  by  Vata  types  to  prevent  bacterial  infection
and  as  a  digestive  stimulant. It  is  grown  in  the  United
States  and  is  available  in  health  food  stores  (see  also
Ayurvedic  Resources  and  Supplies,  page  336). Peera
A  fudge  made  from  milk  and  jaggery  popular  in  north-
ern India. Pippali
A  hot  and  pungent  red  pepper,  two  to  three  inches
long,  that  is  one  of  the  three  ingredients  in  the
Ayurvedic  formula  known  as  trikatu. It  is  excellent  for
Kapha  types  (and  occasionally  for  Vata  types)  to  pro-
vide heat  to  the  body  and  to  stimulate  digestion. Plantain
Known  as  green  banana  in  the  United  States  and
kacha  kela  in  India,  plantain  is  actually  considered  a
vegetable. Used  in  the  cuisines  of  South  India  and
South  and  Central  America,  it  is  available  in  most
Indian  and  Latin  American  grocery  stores. Pokeroot
A  smaller-leaf  green  than  spinach,  pokeroot  is  grown mostly  in  the  southern  and  southeastern  regions  of
the  United  States. While  still  young  and  tender,  it  is
excellent  in  salads. When  it  matures  and  the  stems
become  purple,  it  is  no  longer  palatable. Available  in
farmer's  markets  and  health  food  stores  in  regions mentioned  above. Pudina
The  Sanskrit  term  for  mint,  pudina  is  mentioned  as  a
vital  tridoshic  herb  in  ancient  Ayurvedic  texts. Espe-
cially pleasing  to  Pitta  types,  it  is  available  fresh  or
dried  in  health  food  stores  and  farmer's  markets. Radicchio
Widely  used  as  a  salad  vegetable  in  Europe,  this  bitter
leaf  is  available  in  most  health  food  stores  and  farmer's
markets. Riverweeds
These  weeds  are  harvested  from  rivers  just  as  seaweeds
are  from  the  sea. They  contain  less  saline  than  seaweeds
and  have  a  more  delicate  taste. Rock  salt
Primarily  mined  in  crystalline  form  from  the  seabeds
of  the  Sindh  Mountain  region  in  Pakistan,  this  salt
has  been  used  since  ancient  times  in  Ayurvedic  foods
and  medicines  (where  it  is  known  as  sendha  namak). It  may  be  used  by  all  the  types  and  substituted  for  sea
salt  in  any  of  the  recipes  in  this  book. Its  sister  salt,
known  as  kala  namak,  is  a  deep  purple,  highly  pun-
gent rock  crystal  that  has  a  volatile  taste  and  a  smell
resembling  hardboiled  eggs. It  may  be  used  occasion-
ally (in  small  quantity)  by  Vata  and  Kapha  types. Rock  salt  may  be  ordered  through  Ayurvedic  Resources
and  Supplies  (see  page  336). A  clear  rock  salt  compa-
rable to  the  sendha  namak  is  readily  available  in  Jew-
ish kosher  markets. Salsify
A  brown  root  resembling  burdock,  it  is  white  and
milky  inside  when  cooked. Available  in  health  food
stores. 342
>m
GLOSSARY   OF    UNCOMMON    INGREDIENTS
Sansho  leaves
An  herb  with  purple  leaves  resembling  basil  and  used
in  Japan  in  the  preparation  of  pickled  umeboshi  plums. Available  in  Oriental  grocery  stores  and  some


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Q: What is the temperature at which PTFE-coated light bulbs reach?,
A: 396˚ F
Q: What is the surface temperature of a PTFE-coated pan after heating for 8 minutes on a conventional stove?,
A: 750˚ F
Q: What is the temperature of a preheated grill?,
A: 700˚ F
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A: 554˚ F
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A: 350˚ F<|eot_id|><|begin_of_text|>OceanofPDF.comAlso by Louise Hay
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electronic process, or


 two. He struck quickly, getting as much brawn behind the blow as he
could. Channa lifted his sword and blocked, steel ringing against steel. The
harsh noise always made a few of the horses snort and stamp nervously in
their stalls. “Just say when you want me to stop playing around,” Siddhartha
taunted. They were both sweating heavily after an hour ’s practice. The
swelling of muscles in their limbs was suggesting the contours of men, not
boys. “Playing around?” Channa said. “I’m getting sore from holding back so
you can stay in the match.”
Although his strength was flagging and air burned his lungs as he
breathed, Siddhartha pursued Channa, driving his foe before him. “Hit!”
This time it was Channa calling out that he had been struck with the
point of Siddhartha’ s sword in the chest. The prince smiled grimly, shaking
his head. Let’s have this one out,  the smile said. Seeing Channa stumble of f
balance, Siddhartha tossed his sword with a quick twist of the wrist and
caught the hilt overhand, using it like a dagger to plunge into Channa’ s
heart. He felt the fierce exultancy of his dominance, and in an instant he
was kneeling over Channa’ s body, the edge of his blade tight against his
friend’ s throat. He let Channa up, not looking into his eyes. If their gazes met, he knew
Channa wouldn’ t be able to disguise a flicker of hatred, the despising look
of the defeated. There was something else too. He thought he heard
someone approaching all but silently. But before he could find out,
Siddhartha felt his legs go out from under him. As he had turned away,
Channa had stuck his boot out and tripped him. Siddhartha fell facedown onthe stable floor, spitting out dung dust. The next thing he knew Channa had
rolled him over and was shoving the point of his sword into Siddhartha’ s
throat. Even shielded with lead, the tip dug painfully into his flesh. “You for got to finish me of f,” Channa said. He wore his usual gloating
grin, the one reserved for when he recovered from the threat of defeat. But
his eyes were dark with a feeling that left a cold spot in Siddhartha’ s heart
“See?” Channa said, leaning over him so their faces were only inches
apart. “That’ s the dif ference between you and me, Siddharth’.” He smiled
confidently. “I’m not even thinking about not killing you.”
“Did one of you girls talk about killing?” The two boys were startled. Without a sound Devadatta had appeared. “Y ou’ll never see the day, I
promise.” He drew closer, bestowing a pitying smile on them. “Care to give it a try?” Channa blurted out impetuously. He raised his
sword under Devadatta’ s chin. Siddhartha stif fened. The three of them were constantly in each other ’s
company. “Throw the three of them together,” Canki had advised
Suddhodana. “If we isolate the prince, he will sense that we have designs on
him.” It was another of the small irritants in their relationship that the
Brahmin couldn’ t stop talking like a conspirator. “Why teach him to hate
Sakya’ s enemies when we only have to put him in the same room with an
enemy of his own?” The jealousy that Devadatta harbored toward his
younger cousin was no secret. “I don’ t mind the boy and his cousin. They’re both royal,” Suddhodana
conceded. “But why Channa?”
“We will give the prince someone he can trust and confide in. The day
will come when you won’ t be able to read his mind, and he will stop telling
you what he really thinks. Then we can turn to Channa and find out
everything.”
Secretly the king had doubts about this plan, but he had his own reasons
for agreeing to the Brahmin’ s suggestions. Devadatta would be able toreport on the priest’ s lessons in case they went too far in extolling the
Brahmins at the expense of warriors. And Channa might serve as an
informer in Siddhartha’ s private life—Canki was right about that. This arrangement at school sorely rankled Devadatta from the first. He,
a Kshatriya, had never physically touched or shared food with anyone like
Channa, a despised half-caste. This was the term for someone of unknown
parentage, and it was true that Channa had never known his mother. Her
name was never mentioned, nor did his father say why she had abandoned
them. Bikram himself had been born in the stables he now managed. When
Canki gathered his three pupils for lessons, Devadatta turned his back on
Channa; there was never an occasion when he addressed him directly. For
Channa to dare to pick a fight with him now was an outrage. Devadatta considered what to do. The two obvious possibilities were to
dismiss the taunt with cold silence or attack without warning. Inflicting a
swiping cut with his dagger would do. But Devadatta was eighteen now,
already a man. Men don’ t respond to boys’ threats. The nicety of the
question teased him, and he decided the one thing he couldn’ t do was let the
insult pass. “What sort of test did you have in mind?” he asked. He spoke slowly,
and as he did, he lifted up the point of Channa’ s sword and unscrewed the
lead ball. “W e’ve had enough of pretending.”
Channa was brave, but he was also fourteen. He stared nervously at the
naked point of his sword as Devadatta pulled his own weapon from its
scabbard. “Up to you, boy,” Devadatta said. He watched Channa’ s Adam’ s apple
tremble. They both knew that Devadatta could run him clean through
without fear of reprisal. But there was something else that no one but Devadatta knew. The fear
he inspired did not come from his own menace. Siddhartha may have
forgotten Asita, but his cousin had not for gotten Mara. He wasn’ t allowed
to. The demon fanned every ember of resentment in him until it glowed red
hot. There was no mistaking the demonic element in Devadatta’ s character.When he picked a fight, he could intuitively read his opponent’ s weakness,
and he gave no quarter once the clash began. Mara had also made him an
extraordinary seducer. Devadatta moved in with unswerving confidence,
capable of using honeyed flattery or the grossest suggestion, and he didn’ t
give up until the prize was won. His passions had drawn him into the lowest
places—alleys and taverns where the pretensions of caste were thrown
aside. However, it was not this that made him extraordinary in matters of
lust. It was his complete ferocity toward any rival, even a husband, who
stood in his way. Devadatta didn’ t mind using a blade to persuade another
man that his woman was free for the taking. There were rumors of
clandestine murders that had resulted when the man put up too much
resistance. Whether the rumors were true or not, more than a few villagers
walked around with livid scars on their faces or across their chests. “I don’ t want to fight you. W e were just practicing,” Channa mumbled. “Not good enough. Y ou challenged me. Now you have a choice. Apologize on your knees, or get ready to wake up dead tomorrow.”
Devadatta smiled, but he wasn’ t pressing the issue for his own amusement. He had a point to make about crossing lines that shouldn’ t be crossed. If
Channa had been able to see beyond Devadatta’ s threats, he would have
realized that his enemy wasn’ t secure enough at court to actually kill
Siddhartha’ s best friend. “Stop it!” Siddhartha stepped in between the two. He had hesitated for a
moment, knowing that if he intervened, the fight would be deflected toward
him. Channa would hotly deny that he was about to back down; Devadatta
would curse Siddhartha for snatching away his prey. But that didn’ t happen. Instead, both opponents shoved him aside with looks of hot rage. “No, this has gone far enough.” Siddhartha stepped in again, and this
time Devadatta screamed at him with pure malevolence, “Get out of the
way!” But the hand that knocked him back with a stif f, clipped punch was
Channa’ s. The look in his friend’ s eyes said, Don’ t you dar e save me fr om
this! I will never for give you. Siddhartha was stunned. He couldn’ t actually see Mara working inside
his cousin, but he saw that Devadatta was not an arrogant aristocrat at all.He was a slave to his violent passions. And Channa was too. At that
moment there was no dif ference between them. They’r e not even people. What’ s happened to


, the body confidence no
matter what your weight, the money for the new business, the recognition
for your work, or whatever it is you need. How would it feel waking up
without the sabotage behavior. What would a morning look like. How
would it feel in your body. What things would change in your life. What
would be different about how you felt about yourself. How would your life
change. Imagine what your day would look like. Use all senses, including
sight, sound, taste, touch, and don’ t forget smell. Releasing resistance. Note any resist ance to these musings in your EFT
journal, as you imagine living free of the sabotage behavior; note all the
“yes-buts” that come to mind. You can then tap on these one at a time as
you are able. Repeat this exercise regularly. Envisioning life without the sabotage will
help you dissolve the sabotaging behavior, reinforcing the possibility of
change. In Conclusion
We have explored the many facets of self-sabotage as well as how to
uncover your sabotage areas and zap them with EFT. As you dismantle the
underpinnings of your sabotage, you will see real possibilities for changing
your choices and patterns. With a bit of patience, honesty, persistence, and
the courage that resides within you, your self-sabotage will resolve, and
you’ll see its ef fect in areas of your life you can’ t even yet imagine. In the next chapter we will explore stress. It’s part of life, right. But do
we have to suf fer. Perhaps we can put stress to use for our benefit. [contents]12. Josh Korda and Geor ge Haas, “On the Roots of the False Self and a Return to Authenticity,”
Podcast on Dharmapunxnyc. com, last modified August 13, 2014,
www. dharmapunxnyc. com/blog/2014/8/13/2fdz0k3fs5y5vuv5bjfa6xzp97h6iq. OceanofPDF. comChapter 7
Tapping for Relief from Stress
and Being Overwhelmed
Is your stress dial stuck on high. In this chapter you’ll lower the stress
dimmer switch or shut the stress alert off entirely until you truly need it. If
you’re feeling stressed even reading about stress, how about tapping. You
can choo se one point or continuously tap on the tap-down points (top of the
head through under the arm), the Tarzan point, or continuously on the finger
points as you read through this chapter. It’s not that we want stress to disappear from the face of the planet; the
paradox of stress is that it is a necessary part of the fabric of our lives. It has
helped us adapt and evolve as a species. We were shivering cold back in the
day; inspired by stress we then created fire. Stress tells us we’re in danger
and has saved many a prehisto ric ancestor ’s neck. Nowaday s, when we
respond to stress instead of react and freak out, its presence can motivate  us
to inven t ways to make our lives work better. Stress can help us be flexible
and adaptive in our responses. “Respond” here means to be flexible and
responsive. It’s like having joints that allow us to bounce and pivot easily. “React,” by contrast, means frozen in place, more prone to injury. Stress is a given, so it’s how we handle stressful situations that makes a
difference. When stress gets to us, the same situation we handled easily
yesterday can feel overwhelming today. When we are consisten tly reacting
to stress ful situations instead of responsive to them, we lose perspective and
the stress button  gets stuck in the On position. A constant state of stress can
become a normal way of life for many who are living twenty-first-century
lifestyles, but our bodies don’ t like it. Scientists have confirmed the link between stress and illness; 85 percent
of all disease is linked to an emotional stress component. Stress drives
anxiety, compulsions, adrenal burnout, and even weight gain. Our bodies
take so much before they say, “Okay. Enough. ” Let’s dissipate the
disruptions in our energy system caused by stress before they turn into
physical ailments. Are you tapping yet. Exercise: Global Stress Release
Does reading about stress … stress you out. Tap on that before you read on. “Even though reading about stress stresses me out, I deeply and completely
accept myself. ” We’re going to aim EFT at releasing global stressors in our
lives. This particular exercise is an alternative to the traditional EFT model. See what you think. Stress Relief, Part 1
Step 1. How stressed are you or how stressful is your life right now on the 0
to 10 scale. Write your number  down in your EFT journal. Even if you are
not feeling any stress right now, borrow someone else’s stress and help
them out by tapping anyway. Or pick something specific that does stress
you out and rate its intensity. Step 2. Karate chop continuously while expressing an EFT setup
statement one or more times that portrays how stressful stress is to you. Here’ s an example for you to customize:
“Even though I’m stressed out (or “my life stresses me out”), I deeply
and completely accept myself. ”
Now tap the EFT sequence or the points with this reminde r phrase,
starting with the top of the head, ending with the under -the-arm point: “I’m
stressed. Life is stressful. ”  Run this EFT sequence a few times until you
notice a dif ference in your level of intensity. Step 3. What does your stress-o-meter say now. Take note of the level of
your stress on the 0 to 10 scale again. Note any differences in your number. If your level of stress continues to be above 4, tap another two or three
rounds until the level subsides to below 4. If something specific about your
stress comes to mind as you tap, note the specific issue and create an EFT
setup statement. Tap through the EFT basic recipe on that issue before
moving to step 4 of this exercise. Step 4. This next EFT setup statement is a reframe, where you restate the
problem in a way that is more optimistic, giving you a different perspective
from which to consider the issue. Reframes work when the person tapping
is ready to receive them. Otherwise, they bounce of f like a ball. Express your EFT setup phras e aloud one to three times while karate
chopping on the side of the hand:
“Even though I’m stressed, what if this chapter has some stress-
dissolving techniques for me that ease my stress. ”
Step 5. One round from top of head through the points:
Top of head: I’m stressed. Inside eyebrow:  This stress. Side of eye:  Too much stress. Under eye:  My body on stress. Under nose:  All the stress in my life. Chin:  Too much stress. Collarbone:  Ugh, stress. Under arm:  I hate it and I want it to go away. Step 6. Perform the EFT sequence (the tap-down points) using the
following variations for the reminder phrase or your own version. Top of head: Is it possible this stress-busting tool will work for me. Inside eyebrow:  No way. How’ s this tapping gonna relieve my stress. Side of eye: Ghostbusters worked for ghosts. What about stress busters. Is
it possible that there are some stress-busting tools for me. Under eye:  Could there be ways for me to ease my stress load. Under nose:  Nah, that would be too easy. Chin:  What if it’s easier than I think,  and all my thoughts, doubts, fears,
and guilts are making it harder. What if this tapping actua lly helps
relieve the way I react to stress. Collarbone:  It would feel so great to release some of this stress. Under arm:  I’d have  more patience with the [kids, dogs, spouse, work,
colleagues], I’d have more energy, I’d sleep better, I’d like myself better
and feel better about my life. Stress Relief, Part 2
Step 1. List the stressors in your life and jot them down in your EFT
journal. Now how stressed are you about stress. Rate your stress  on the 0 to
10 scale and write the number down.<|eot_id|><|begin_of_text|>
Q: What is the main focus of the chapter on stress?,
A: The chapter focuses on the relationship between stress and the body, and how EFT can be used to ease stress and promote relaxation.
Q: What is the main goal of the "Box Up" exercise?,
A: The goal of the "Box Up" exercise is to acknowledge and accept the stress, rather than trying to change it immediately.
Q: What is the purpose of the "Box Up" exercise?,
A: The purpose of the "Box Up" exercise is to help the person accept their current situation and focus on what is right, rather than trying to change the situation immediately.
Q: What is the main idea of the chapter on ancestral stress?,
A: The chapter discusses the concept of ancestral stress and how it can affect our lives, and how EFT can be used to overcome it.
Q: What is the main focus of


 l l y,  w i t h  a  c u m u l a t i v e  e f f e c t. W e  b e c o m e  m o r e  o p e n
a n d  f o r g i v i n g,  m o r e  v u l n e r a b l e,  a n d  l e s s  d e f e n d e d — a n d  n o t
j u s t  w i t h  p e o p l e  w e  a l r e a d y  k n o w  a n d  f e e l  s a f e  w i t h. I f
w e ’ r e  a u t h e n t i c  o n l y  w i t h  p e o p l e  w e  a l r e a d y  k n o w,  t h e n
w e ’ l l  e x p e r i e n c e  m i r a c l e s  o n l y  w i t h  p e o p l e  w e  a l r e a d y
k n o w! W e  c a n  c r e a t e  a  n e w  b e g i n n i n g  w i t h  e v e r y o n e. I f  w e
a l l o w  H i m  t o,  t h e  H o l y  S p i r i t  w i l l  c r e a t e  a  c o s m i c  r e s e tb u t t o n,  a n d  f r o m  t h a t  p o i n t  o n  w e ’ l l  m o v e  f o r w a r d  w i t h  a
d i f f e r e n t  s e t  o f  o p t i o n s — a n  i n f i n i t e  s e t  o f  o p t i o n s. H e
r e w i r e s  t h e  w o r l d  a r o u n d  u s  a s  w e  a l l o w  H i m  t o  r e w i r e  o u r
s o u l s. T h e r e  i s  a  w a y  o f  b e i n g  i n  t h e  w o r l d  t h a t  t r a n s c e n d s  t h e
w o r l d,  a  w a y  o f  b e i n g  r e g u l a r  p e o p l e  a n d  m i r a c l e  w o r k e r s  a t
t h e  s a m e  t i m e. W e  b e c o m e  t h e  l a m p s  t h a t  s h e d  t h e  l i g h t  t h a t
e m a n a t e s  f r o m  t h e  e l e c t r i c i t y  o f  G o d. N o  o n e  f e e l s  d e e p l y  a t
h o m e  o n  t h i s  p l a n e ;  i t  i s  n o t  w h e r e  w e  c o m e  f r o m,  a n d  i t  i s
n o t  w h e r e  w e  a r e  u l t i m a t e l y  h e a d e d. *  I t  i s  a  p l a c e  w e  s t a y
b u t  f o r  a  l i t t l e  w h i l e,  b e a u t i f u l  a n d  b l e s s e d  w h e n  w e  a l l o w
o u r  p e r c e p t i o n s  o f  i t  t o  b e  o v e r s h a d o w e d  b y  H i s,  b u t  a  w a y
s t a t i o n  n o n e t h e l e s s. W e  a r e  h e r e  b e c a u s e  w e  h a v e  a  m i s s i o n :
t o  b e  t h e  l o v e  t h a t  i s  m i s s i n g  i n  a  l o v e l e s s  w o r l d  a n d  t h u s
r e c l a i m  t h i s  d a r k e n e d  w o r l d  f o r  l i g h t. H a v i n g  a n d  B e i n g

W e  c a n  h a v e  i n  l i f e  w h a t e v e r  w e  a r e  w i l l i n g  t o  b e. F o r
u l t i m a t e l y,  b e i n g  a n d  h a v i n g  a r e  t h e  s a m e. W h e n  w e  g r a n t
o u r s e l v e s  t h e  e m o t i o n a l  p e r m i s s i o n  t o  l i v e  t h e  l i f e  w e  w a n t,
t h e r e  i s  l i t t l e  i n  t h e  w o r l d  t h a t  c a n  s t o p  u s. A s  i t  s a y s  i n  t h e
C o u r s e,  w e  d o n ’ t  a s k  G o d  f o r  t o o  m u c h,  b u t  r a t h e r  w e  a s k
H i m  f o r  t o o  l i t t l e. *  O u r  w e a k n e s s  i s  o f t e n  s i m p l y  aw e a k n e s s  o f  f a i t h — b e l i e v i n g  m o r e  i n  t h e  l i m i t a t i o n s  o f  t h e
w o r l d  t h a n  i n  t h e  l i m i t l e s s n e s s  o f  G o d. T o  G o d,  e v e r y  m o m e n t  i s  a  n e w  b e g i n n i n g. A n d  G o d  i s
h e l d  b a c k  b y  n o t h i n g. G o d  w o u l d  n e v e r  s a y,  “ I  c o u l d  h e l p
y o u,  b u t  y o u  m e s s e d  u p  b a d l y  s o  I  d o n ’ t  w a n t  t o. ”  N e i t h e r
d o e s  H e  s a y,  “ I  c o u l d  g i v e  y o u  a  g r e a t  l i f e,  b u t  y o u r  p a r e n t s
w e r e  a l c o h o l i c s  s o  m y  h a n d s  a r e  t i e d. ”  L i m i t a t i o n s  d o  n o t
s t a n d  b e f o r e  t h e  l i m i t l e s s n e s s  o f  G o d,  a n d  i t  i s  t h e  l i m i t s  t o
o u r  f a i t h,  n o t  t h e  l i m i t s  o f  o u r  c i r c u m s t a n c e s,  t h a t  k e e


 l o v e,  o r  i t  w a s
c a u s e d  b y  f e a r,  a n d  s p i r i t  i s  p r e s e n t  i n  t h e  s i t u a t i o n  t o  l e a d
u s  o u t  o f  i t. O n e  w a y  o r  a n o t h e r,  a s  p e o p l e  s a y  t h e s e  d a y s,
“ I t ’ s  a l l  g o o d. ”
 A c c e p t i n g  O u r s e l v e s  i n  t h e  P r e s e n t

W h e n  I  w a s  y o u n g e r  I  w a n t e d  t o  b e  o l d e r,  a n d  w h e n  I  g o t
o l d e r  I  w a n t e d  t o  b e  y o u n g e r. W h e n  I  w a s  l i v i n g  i n  o n e
p l a c e  I  w a n t e d  t o  l i v e  i n  a n o t h e r,  a n d  w h e n  I  w a s  d o i n g  o n e
t h i n g  I  w a n t e d  t o  b e  d o i n g  s o m e t h i n g  e l s e. I  c o u l d  n e v e r
j u s t  s e t t l e  i n t o  w h o  I  w a s  a n d  w h a t  w a s  h a p p e n i n g  a t  t h e
m o m e n t. I t  s e e m e d  t h a t  s o m e h o w  I  w a s n ’ t  e n o u g h,  w h a t  I
w a s  d o i n g  w a s n ’ t  e n o u g h,  a n d  t h e r e f o r e  m y  l i f e  w a s  n e v e r
e n o u g h. I  o n c e  m e n t i o n e d  i n  a  l e c t u r e  t h a t  I  r e c e n t l y  l o o k e d  a t  a
p i c t u r e  o f  m y s e l f  w h e n  I  w a s  t h i r t y  a n d  s a i d  t o  m y s e l f,  “ I
t h o u g h t  t h i s  w a s  i n a d e q u a t e. ”  I  w a t c h e d  t h e  r o o m  f i l l  u p
w i t h  k n o w i n g  s m i l e s  f r o m  e v e r y  w o m a n  w h o  w a s  p a s t  h e r
y o u t h. W h o  a m o n g  u s  h a s  n o t  l o o k e d  b a c k  o n  a  p e r i o d  w e
t h o u g h t  w a s  l a c k i n g,  w i s h i n g  w e  c o u l d  g o  b a c k  t o  i t  n o w
a n d  e x p e r i e n c e  t h e  w o n d e r s  w e  c o u l d n ’ t  s e e  a t  t h e  t i m e. T h e  t r u t h  i s  t h a t  e v e r y  s t a g e  o f  o u r  l i v e s  i s  p e r f e c t,  i f  w e
a l l o w  o u r s e l v e s  t o  r e a l l y  l i v e  i n  i t. I f  w e  c o n c e n t r a t e  o n  t h e
p r e s e n t,  c o n t r i b u t i n g  a n d  s h o w i n g  u p  f o r  i t  a s  f u l l y  a s  w e
c a n,  t h e n  a n y  m o m e n t  c a n  h a v e  i t s  b l e s s i n g s,  a n d  t h e  f u t u r e
w i l l  u n f o l d  i n  t h e  d i r e c t i o n  o f  e v e r  g r e a t e r  g o o d. W h e n  w e  a c c e p t  o u r s e l v e s  e x a c t l y  a s  w e  a r e,  a n d  w h e r e
w e  a r e,  w e  h a v e  m o r e  e n e r g y  t o  g i v e  t o  l i f e. W e  a r e  n o t
w a s t i n g  o u r  t i m e  t r y i n g  t o  m a k e  t h i n g s  d i f f e r e n t. A n y
m o m e n t  t h a t  w e  r e l a x  i n t o  t h e  d e e p e r  g r o u n d  o f  o u r  b e i n g,
g i v i n g  u p  a l l  s t r u g g l e  t o  b e  a n y w h e r e  e l s e,  w e ’ r e  i n  e x a c t l yt h e  r i g h t  p l a c e  a t  e x a c t l y  t h e  r i g h t  t i m e. T h e r e  i s  a  p l a n  f o r
o u r  l i v e s — G o d ’ s  p l a n — a n d  i t  o v e r s e e s  e x a c t l y  w h e r e  w e
a r e  a n d  w h e r e  w e  n e e d  t o  b e  g o i n g. A s  s o o n  a s  w e  h a v e
l e a r n e d  t o  l i v e  m o s t  b r i g h t l y  i n  o u r  p r e s e n t  c o n d i t i o n s,  n e w
a n d  b e t t e r  o n e s  w i l l  a r r i v e  i m m e d i a t e l y. B u t  u n t i l  w e  l e a r n
t h e  l e s s o n s  o f  t h e  p r e s e n t,  t h e y  w i l l  s i m p l y  r e a p p e a r  i n  n e w
g u i s e s,  a n d  i t  w i l l  s e e m  a s  t h o u g h  n o t h i n g  e v e r  c h a n g e s. I t ’ s  n o t  u p  t o  u s  w h a t  w e  l e a r n,  o n l y  w h e t h e r  w e  l e a r n
t h r o u g h  j o y  o r  t h r o u g h  p a i n. *  B u t  i