 adherence to all the other laws, but particularly the Law of
Detachment, which is the Sixth Spiritual Law of Success. Intention
combined with detachment leads to life-centered, present-moment
awareness. And when action is performed in present-moment awareness, it
is most effective. Your intent is for the future, but your attention is in the
present. As long as your attentio n is in the present, then your intent for the
future will mani fest, because the future is created in the present. You must
accept the prese nt as is. Accept the present and intend the future. The future
is some thing you can always create through detached intention, but you
should never struggle against the present.
The Seven spiritual laws of Success
¶26
The past, presen t, and future are all properties of consciousness. The past is
recollection, memory; the future is anticipation; the present is awareness.
Therefore time is the movement of thought. Both past and future are born in
the imagination; only the present, which is awareness, is real and eternal. It
is. It is the potentiality for space-time, matter, and energy. It is an eternal
field of possibil ities experiencin g itself as abstract forces, whether they be
light, heat, electricity, magnetism, or gravity. These forces are neither in the
past nor in the future. They just are.Our interpretation of these abstract forces gives us the experience of
concrete phenomena and form. Remembered interpretations of abstract
forces create the experience of the past, anticipatory interpretations of the
same abstract forces create the future. They are the qualities of attention in
consciousness. When these qualities are freed from the burden  of the past,
then action in the present becom es the fertile ground for the creation of the
future. Intention, grounded in this detached freedom of the present, serves
as the catalyst for the right mix of matter, energy, and space-time events to
create whatever it is that you desire. If you have life-centered, present-
moment awareness, then the imaginary obstacles
which are more than ninety percent of perceived obstacles   disintegrate and
disappear. The remaining five to ten percent of perceived obstacles can be
transmuted into opportunities through one-pointed intention.
One-pointed intention is that quality of attention that is unbe nding in its
fixity of purpose. One-pointed intention means holding your attention to the
intended outcom e with such unbending purpose that you absolutely refuse
to allow obstacles to consume and dissipate the focused quality of your
attention. There is a total and complete exclusion of all obstacles from your
consciousness. You are able to maintain an unshakable serenity while being
committed to your goal with intense passion. This is the power of detached
awareness and one-pointed, focused intention simultaneously.
Learn to harness the power of intention, and you can create anything you
desire. You can still get results through effort and through trying, but at a
cost. The cost is stress, heart attacks, and the compromised function of your
immune system. It is much better to execute the following five steps in the
Law of Intention and Desire. When you follow these five steps for fulfilling
your desires, intention generates its own power:
(1) Slip into the gap. This means to center yourself in that silent space
between thoughts, to go into the silence   that level of Being which is your
essential state. (2) Established in that state of Being, release your intentions
and desires. When you are actua lly in the gap, there  s no thought, there  s no
intention, but as you come out of the gap   at that junction betw een the gap
and a thought   you introduce the intention. If you have a series of goals, you
can write them down, and have your intention focused on them before yougo into the gap. If you want a successful career, for example, you go into
the gap with that intention, and the intention will already be there as a faint
flicker in your awareness. Releasing your intentions and desires in the gap
means planting them in the fertile ground of pure potentiality, and expecting
them to bloom when the season is right. You do not want to dig up the seeds
of your desires to see if they are growing, or get rigidly attached  to the way
in which they will unfold. Y ou simply want to release them.
(3) Remain in the state of self-re ferral. This means remain established in the
awareness of your true Self   your spirit, your connection to the field of pure
potentiality. It also 27
The law of Intention and Desire¶
means not to look at yourself  through the eyes of the world, or allow
yourself to be influenced by the opinions and criticisms of others. A helpful
way to maintain  that state of self-referral is to keep your desires to yourself;
do not share them with anyone else unless they share the exact same desires
that you have and are closely bonded with you.
(4) Relinquish your attachment to the outcome. This means giving up your
rigid attachment to a specific result and living in the wisdom of uncertainty.
It means  enjoyi ng every moment in the journey of your life, even if you
don t know the outcome. (5) Let the universe handle the details. Your
intentions and desires, when released in the gap, have infinite  organizing
power. Trust that infinite organizing power of intention to orches trate all the
details for you.
Remember that your true nature is one of pure spirit. Carry the
consciousness of your spirit wherever you go, gently release your desires,
and the universe will handle the details for you.
APPLYING THE LAW OF INTENTION
AND DESIRE
I will put the Law of Intention and Desire into effect by making a
commitment to take the following steps:(1) I will make a list of all my desires. I will carry this list with me
wherever I go. I will look at this list before I go into my silence and
meditation. I will look at it before I go to sleep at night. I will look at it
when I wake up in the morning. (2) I will release this list of my desires and
surrender it to the womb of creation, trusting that when things don  t seem to
go my way, there is a reason, and that the cosmic plan has designs for me
much grander than even those  that I have conceived. (3) I will remind
myself to practice present-moment awareness in all my actions. I will refuse
to allow obstacles to consume and dissipate the quality of my attention in
the present moment. I will accept the present as it is, and manifest the future
through my deepest, most cherished intentions and desires.
6
THE LAW of
DETACHMENT
29
The law of pure Detachment¶
In detachment lies the wisdom of uncertainty,
in the wisdom of uncertainty lies the freedom from
our past, from the known, which is the prison of
past conditioning.
And in our willingness to step into the unknown,
the field of all possibilities, we surrender ourselves to the creative mind that
orchestrates the dance of the
universe.
Like two golden birds perched on the selfsame
tree, intimate friends, the ego and the Self dwell in
the same body. The former eats the sweet and sourfruits of the tree of life, while the latter looks on in detachment.
 The Mundaka Upanishad
The sixth spiritu al law of success is the Law of Detachment. The Law of
Detachment says that in order to acquire anything in the physical universe,
you have to relinquish your attachment to it. This doesn  t mean you give up
the intention to create your desire. You don  t give up the intention, and you
don t give up the desire. Y ou give up your attachment to the result.
This a very powerful thing to do. The moment you relinquish your
attachment to the result, combining one-pointed intention with detachment
at the same time, you will have  that which you desire. Anything you want
can be acquired  through detachment, because detachment is based on the
unquestioning belief in the power of your true Self. Attachment, on the
other hand, is based on fear and insecurity   and the need for security is
based on not knowing the true Self. The source of wealth, of abundance, or
of anyth ing in the physical world is the Self; it is the conscio usness that
knows how to fulfill every need. Everything else is a symbol: cars, houses,
bank notes, clothes, airplanes. Symbols are transitory; they come and go.
Chasing symbols is like settling for the map instead of the territory. It
creates anxiety; it ends up making you feel hollow and empty inside,
because you exchange your Self for the symbols of your Self.
Attachment comes from poverty consciousness, because attachment is
always to symbols. Detachment is synonymous with wealth consciousness,
because with detachment there is freedom to create. Only from detached
involvement can one have joy and laughter. Then the symbols of wealth are
created spontan eously and effortlessly. Without detachme nt we are
prisoners of helplessness, hope lessness, mundane needs, trivia l concerns,
quiet desperatio n, and seriousness   the distinctive features of everyday
mediocre existen ce and poverty consciousness.T rue wealth consciousness is
the ability to


 to enervation and Toxemia.

   Ambition. —Ambition of a selfish type brings on ill -
health; for it meet s with so many disappointments. Where
successful, it enables the one who succeeds to gratify his
sensual nature, resulting in all the so -called diseases
following in the wake of selfish gratification. A noble
ambition  goes with self -control and service to mankind,
and health and long life are two of the rewards. Ambition
for display, ostentation, gives an evanescent gratification;
but it costs more in wasted nerve -energy than it is worth.

   Thousands of semi -invalid women bring on toxemic
crises as their  reward for giving dinners and displaying
dress, homes, and furnishings.     Women gratify silly, stupid ambitions, and pay for their
thrills in broken health.

   Many waste more energy at an afternoon card party than
they can renew in a week.

   Envy. —Envy of a low and disease -producing type is of a
begrudging nature. The man possessing this kind of envy is
a vandal. He will slip a monkey -wrench into the machinery
of those whom he envies. He will poison reputations by
innuendo.

Who steals my purse ste als trash; ‘tis something,
nothing;
‘Twas mine, ‘tis his, and has been slave to
thousands;
But he who filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed. (Shakespeare.)

   When safe, such a person will go the  limit in doing even
bodily harm to those whose merits tower over his. Laudable
envy is that of a desire to equal in success the one envied.
To rejoice in the success of others, and try to equal them,
where the success has been achieved on merit, builds a
healthy mind and body.
    Love and Jealousy. —According to Solomon: “Love is
strong as death; jealousy is cruel as the grave.” Solomon
should have known.

   Shakespeare knew about everything worth knowing up to
his time. He said:

How many fools serve m addened jealousy!
The venomed clamors of a jealous woman
Poison more deadly than a mad dog’s tooth.

   The systematic poisoning of overwrought emotions has
been known since reasoning began; but, aside from
knowing that ‘`a poison is generated in the sys tem” from
great anger, love, jealousy, hate, and grief, just what the
poison is, and the modus operandi of its production, have
never been satisfactorily explained until made clear by the
Philosophy of Toxemia. The pathology of jealousy
Shakespeare knew we ll, as evidenced by the words he put
into the mouths of some of his characters.

   Excessive emotion —jealousy, for example, or great
anger — precipitates a profound enervation, which inhibits
elimination. This floods the blood with toxin, and brings on
a malignant Toxemia in the form of toxin drunkenness,
which in people of a belligerent nature causes them to run amuck. Murder, several murders, are sometimes
committed. In those with more consideration for others —
those with less self -love—suicide ends the p sychological
storm.

   Jealousy and unrequited love, when not malignant —
developing in a viscious, unmoral subject —in time
undermine the constitution by keeping up a gradually
increasing state of enervation and Toxemia. Catarrhal
inflammations and ulcerat ions get better and worse, with no
hope of final recovery until the causes of enervation are
overcome namely, enervating habits of mind and body, of
which jealousy is chief.

   Overeating. —Overeating is a common and universal
enervating habit; eating too  much fat —cream, butter, fat
meats, oils, rich pastries, sweets; eating too often; eating
between meals, and checking digestion with water -drinking
between meals.

   Food -inebriety is more common than alcohol -inebriety.
The subconscious is as busy as a h ive of bees substituting,
antidoting, and in reparation work; substituting one
stimulating excess for another —demanding whiskey,
tobacco, opium, etc., for gluttonous eating; thrills, shocks,
sensual excesses for food -poisoning. Ungratified sense -demands ar e appeased by food excesses or other stimulants;
and when nature is balked in her demands, the victim runs
amuck.

   A French sheep -herder’s daughter, being opposed by her
father in marrying a lover, killed the parent while he slept
by their campfire. A short time after the tragedy some men
came upon the camp and discovered the girl eating her
father’s heart, which she had cut out and roasted in the fire.
When surprised at her cannibalistic feast, she held up what
was left of the heart, and, with a sardon ic laugh, declared:
“He broke my heart, and I am eating his.”

   Only a short time ago the overwrought nerves of a jazz -
and alcohol -crazed girl forced her to kill her mother
because the latter undertook to oppose her in the
gratification of her subconsci ous demands for more
stimulation.

   When enervation and Toxemia have reached the stage of
inebriety seen in the two girls mentioned above, civil and
moral laws have abdicated to the subconscious laws, which,
like cosmic law and order, are unmoral, but r un true to
necessity.

    Psychological, like physical, cyclones are out of the
regular order, yet they are obeying the laws of their nature.
They have no scruples to gainsay, but tear through order as
ruthlessly as fiends.

   Every human being should know that such phenomena
are potential to him, and that the road to such catastrophes
is enervating habits.

   Prohibition is a beautiful ideal, but it is palliating one
social disease while it is building a greater.

   What mother would not rather hav e her son brought home
from the corner grog -shop drunk than see him escorted to
jail hand -cuffed to an officer?

   Enervation and Toxemia focused on the brain bring out
neurotic states, with all kinds of symptom -complexes.
Drunkenness substitutes for ban k robbery and other
outlawry. So long as food -drunkenness retains its prestige
with the professions —prescribed by doctors; babbled to us
Sundays, and deciding our brawls on Monday —it will take
more than statutes to enforce law and order. Most of our
laws a re made while the law -makers are drunk on food and
tobacco.
    Drunkenness and crime of all kinds are vicarious toxin
eliminations —crises of Toxemia. Enforcing temperance
and control of crime must fail In object —namely, causing
people to be temperate and  law-abiding. The reason should
be obvious to the student of nature. Our wants are based on
our subconscious needs; sentiment and ethics have nothing
to do with it. Our subconscious is not moral nor immoral; it
belongs to the Great Cosmos, which is systema tic, perfect
in order, but unmoral. Intemperance of any kind establishes
a want which, if not satisfied in the usual way, will turn to
other ways of being satisfied. The surgeon, laws, and
anodynes perhaps relieve effects, but cures are based on
removing c auses. Legislatures are quack doctors. Self -
control is the only cure. To develop self -control, the need
must be understood.

   The gluttonous build putrefaction in the bowels. Nerve -
energy is used up in resisting systemic infection. The
supply of blood t o the surface of the body for purposes of
warmth —radiation —resisting cold and heat, is called to the
mucous membrane of the gastro -intestinal canal to
neutralize the septic material that is about to enter the
system through the absorbents. The mucous membr ane
becomes turgid with blood, establishing a mucorrhea
(excessive secretion of mucus). This is what we call
catarrh. This secretion mechanically obstructs absorption of putrescence, and also antidotes the poison by bringing the
antibodies from the blood.

   A battle -royal is on all the time in the intestines of the
gluttonous. The subconscious musters all the help possible,
and when the system is drained of autogenerated antidotes,
the victim is sent by his subconscious to find alcohol,
tobacco, coffee, tea, condiments, and more food. Moral
preachments, and prohibitory laws passed by Solons drunk
on toxin. bowel putrescence, and tobacco, like all
monstrosities, are abortions.

   Insatiable desire for food and stimulants means an


 Biochem Mol Biol 2007; 103:668-74.
 123. Grant WB. Skin aging from ultraviolet irradiance and smoking reduces risk of melanoma: Epidemiological evidence. Anticancer Res 2008; in press.
 124. Grant WB. The effect of solar UVB doses and vitamin D production, skin cancer action spectra and smoking in explaining links between skin cancers and solid tumours. Eur J Cancer 2008; 44:12-5.
 125. Noakes TD, Borresen J, Hew-Butler T, Lambert MI, Jordaan E. Semmelweis and the aetiol-ogy of puerperal sepsis 160 years on: An historical review. Epidemiol Infect 2008; 136:1-9.
 126. Marshall B. Helicobacter connections. Chem Med Chem 2006; 1:783-802.
 127. Marshall BJ. Helicobacter pylori in peptic ulcer: Have Koch’s postulates been fulfilled? Ann
Med 1995; 27:565-8.
<|eot_id|><|begin_of_text|>Bragg Books are
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■ Cancer in all its deadly forms.
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8 glasses


, Clark's diet contains too many hard-to-digest soy
products and makes poor food combinations from the point of digestive capacity.
    Then there are the raw fooders. Most of them are raw, Organic fooders who go so far as to eat only unfired, unground cereals
that have been soaked in war m water (at less than 115 degrees or you'll kill the enzymes) for many hours to soften the seeds up and
start them sprouting. This diet works and really helps a lot of people. Raw organic foodism is especially good for "holy joes," a
sort of better -than-everyone -else person who enjoys great self -righteousness by owning this system. But raw fooding does not help
all people nor solve all diseases because raw food irritates the digestive tracts of some people and in northern climates it is hard to
maintain bod y heat on this diet because it is difficult to consume enough concentrated vegetable food in a raw state. And some raw
fooders eat far too much fruit. I've seen them lose their teeth because of fruit's low mineral content, high sugar level and constant
fruit acids in their mouths.
    Then there are vegetarians of various varieties including vegans (vegetarians that will not eat dairy products and eggs), and  then,
there are their exact opposites, Atkins dieters focusing on protein and eating lots of meat. T here's the Adelle Davis school, people
eating whole grains, handfuls of vitamins, lots of dairy and brewers yeast and wheat germ, and even raw liver. Then there's t he
Organic school. These folks will eat anything in any combination, just so long as it is o rganically produced, including organically
raised beef, chicken, lamb, eggs, rabbit, wild meats, milk and diary products, natural sea salt in large quantities and of co urse,
organically grown fruits, vegetables grains and nuts. And what is "Organic?" The w ord means food raised in compliance with a set
of rules contrived by a certification bureaucracy. When carefully analyzed, the somewhat illogical rules are not all that dif ferent in
spirit than the rules of kashsruth or kosher. And the Organic certificatio n bureaucrats aren't all that different than the rabbis who
certify food as being kosher, either.
    There are now millions of frightened Americans who, following the advice of mainstream Authority, have eliminated red meat
from their diets and greatly re duced what they (mistakenly) understand as high -cholesterol foods.
    All these diets work too –or some –and all demonstrate some of the truth. The only area concerning health that contains more
confusion and contradictory data than diet is vitamins. What a rats nest that is!

The Fundamental Principle
    If you are a true believer in any of the above food religions, I expect that you will find my views unsettling. But what I co nsider
"good diet" results from my clinical work with thousands of cases. It is  what has worked with those cases. My eclectic views
incorporate bits and pieces of all the above. In my own case, I started out by following the Organic school, and I was once a  raw
food vegetarian who ate nothing but raw food for six years. I also ate Ma crobiotic for about one year until I became violently
allergic to rice.
    I have arrived at a point where I understand that each person's biochemistry is unique and each must work out their own diet to
suit their life goals, life style, genetic predispo sition and current state of health. There is no single, one, all -encompassing, correct
diet. But, there is a single, basic, underlying Principle of Nutrition that is universally true. In its most simplified form,  the basic
equation of human health goes: He alth = Nutrition / Calories. The equation falls far short of explaining the origin of each
individuals diseases or how to cure diseases but Health = Nutrition / Calories does show the general path toward healthful ea ting
and proper medicine.
    All animal s have the exact same dietary problem: finding enough nutrition to build and maintain their bodies within the limits of
their digestive capacity. Rarely in nature (except for predatory carnivores) is there any significant restriction on the numb er of
calor ies or serious limitation of the amount of low -nutrition foods available to eat. There's rarely any shortage of natural junk food
on Earth. Except for domesticated house pets, animals are sensible enough to prefer the most nutritional fare available and t end to
shun empty calories unless they are starving.
    But humans are perverse, not sensible. Deciding on the basis of artificially -created flavors, preferring incipid textures, we seem
to prefer junk food and become slaves to our food addictions. For ex ample, in tropical countries there is a widely grown root crop,
called in various places: tapioca, tavioca, manioc, or yuca. This interesting plant produces the greatest tonnage of edible,
digestible, pleasant -tasting calories per acre compared to any othe r food crop I know. Manioc might seem the answer to human
starvation because it will grow abundantly on tropical soils so infertile and/or so droughty that no other food crop will suc ceed
there. Manioc will do this because it needs virtually nothing from t he soil to construct itself with. And consequently, manioc puts
next to nothing nourishing into its edible parts. The bland -tasting root is virtually pure starch, a simple carbohydrate not much
different than pure corn starch. Plants construct starches fro m carbon dioxide gas obtained from the air and hydrogen obtained
from water. There is no shortage ever of carbon from CO2 in the air and rarely a shortage of hydrogen from water. When the
highly digestible starch in manioc is chewed, digestive enzymes read ily convert it into sugar. Nutritionally there is virtually no
difference between eating manioc and eating white sugar. Both are entirely empty calories.
    If you made a scale from ideal to worst regarding the ratio of nutrition to calories, white sugar,  manioc and most fats are at the
extreme undesirable end. Frankly I don't know which single food might lie at the extreme positive end of the scale. Close to perfect
might be certain leafy green vegetables that can be eaten raw. When they are grown on extr emely fertile soil, some greens develop
20 or more percent completely digestible balanced protein with ideal ratios of all the essential amino acids, lots of vitamin s, tons of
minerals, all sorts of enzymes and other nutritional elements –and very few calor ies. You could continually fill your stomach to
bursting with raw leafy greens and still have a hard time sustaining your body weight if that was all you ate. Maybe Popeye t he
Sailorman was right about eating spinach.
    For the moment, let’s ignore indiv idual genetic inabilities to digest specific foods and also ignore the effects stress and
enervation can have on our ability to extract nutrition out of the food we are eating. Without those factors to consider, it is correct
to say that, to the extent one's diet contains the maximum potential amount of nutrition relative to the number of calories you are
eating, to that extent a person will be healthy. To the extent the diet is degraded from that ideal, to that extent, disease will develop.
Think about it!

Lessons From Nutritional Anthropology
    The next logical pair of questions are: How healthy could good nutrition make people be, and, How much deviation from ideal
nutrition could we allow ourselves before serious disease appears? Luckily, earlier in t his century we could observe living answers
to those questions (before the evidence disappeared). The answers are: We could be amazingly healthy, and, if we wish to enjo y
excellent health we can afford to cut ourselves surprisingly little slack.
    Prior  to the Second World War there were several dozen sizable groups of extraordinarily healthy humans remaining on Earth.
Today, their descendants are still in the same remote places, are speaking the same languages and possess more or less the sa me
cultures.  Only today they're watching satellite TV. wearing jeans, drinking colas –and their superior health has evaporated.
    During the early part of this century, at the same era vitamins and other basic aspects of nutrition were being discovered, a  few
farsig hted medical explorers sought out these hard -to-reach places with their legendarily healthy peoples to see what caused the
legendary well -being they'd heard of. Enough evidence was collected and analyzed to derive some very valid principles.
    First lets  dismiss some apparently logical but incorrect explanations for the unusually good health of these isolated peoples. It
wasn't racial, genetic superiority. There were extraordinarily healthy blacks, browns, Orientals, Amerinds, Caucasians. It wa sn't
living  at high altitude; some lived at sea level. It wasn't temperate climates, some lived in the tropics, some in the tropics at se a
level, a type of location generally thought to be quite unhealthful. It wasn't a small collection of genetically superior ind ividuals,
because when these peoples left their isolated locale and moved to the city, they rapidly began to lose their health. And it wasn't
genetics because when a young couple from the isolated healthy village moved to town, their children born in town wer e as
unhealthy as all the other kids.
    And what do I mean by genuinely healthy? Well, imagine a remote village or a mountain valley or a far island settlement very


If the forgetting or ignoring of our essential self is the veiling of our innate hap -
piness and the ultimate cause of psychological suffering, then the remembrance
or clear knowledge of our essential self is the means by which this forgetfulness
or ignorance is removed  and our innate peace and happiness revealed.  you are the happiness you seek
     If someone believes they have covid-19, they may take a test. If the test
comes back negative, their ignorance of their state of health is simply re -
moved. The removal of ignorance cannot be said to be the cause of their good
health. It simply allows what is already the case to be fully acknowledged.
Likewise, the recognition of our true nature is not the  cause  of happiness;
it is simply the removal of the ignorance of our true nature. It is the uncover -
ing of our being, whose nature is happiness itself.
     Meditation is the relaxing of the focus of our attention from its content,
the disentangling of our self from the drama of experience, and the sub -
sequent emergence of our essential nature of silent awareness.
     It is simply the process whereby our essential nature or being is revealed,
after it is divested of all the qualities or characteristics that it acquires from
experience. Instead of allowing our attention to become mixed with the con -
tent of experience, we trace it back in the opposite direction. In the absence
of anything to hold on to, attention can no longer stand and is dissolved
in its source of pure awareness.
     This recognition of the essential nature of our self is traditionally referred
to as enlightenment, awakening, salvation or satori. However, enlightenment
is not an extraordinary, mystical or exotic experience. In fact, it is not an ob -
jective experience at all. Somebody once asked the Zen teacher Shunryu Su -
zuki why he never spoke of his enlightenment experience, and his wife, who
was sitting at the back of the hall, stood up and said, ‘Because he never had
one!’ Our essential being or true nature of pure awareness simply ceases to
be veiled or ‘endarkened’ by experience and, as a result, stands revealed.

direct and indirect paths

This return to our being, which is referred to in many different ways in
the religious and spiritual traditions, constitutes the essence of meditation.
It is sometimes referred to as the Direct Path, as it is the means by which we
go directly to the happiness that is the nature of our being, rather than via
an object such as a mantra, the breath or a teacher.
     Ramana Maharshi referred to it as ‘sinking the mind into the heart’. Jesus
referred to it as ‘entering into thy closet, closing thy door and praying to thy
Father, who is in secret’, that is, returning one’s attention to one’s being and
resting there quietly, all alone.
34the essence of meditation
     This return to our being and its inherent peace is often initiated by an
investigation, and hence its name, self-enquiry. However, once the enquiry
has brought about the letting go of everything with which we normally ident -
ify our self, no further investigation is required. Self-enquiry gives way to
self-abiding, self-remembering or simply resting in being, as being.
     It is in this self-resting that the unlimited and inherently peaceful nature
of our being reveals itself, either gradually or suddenly. The memory of our
eternity emerges, not from the past but from the depths of our being, where
it is lying quietly all the time.
     Thus, the essence of meditation is simply to be aware of being. And as
we are always aware of simply being, meditation ultimately is not something
we do. It is what we are.

In the context of this understanding, what is the purpose of meditations that
involve focusing our attention on something like a mantra, an image, a flame,
the breath or the pause between breaths?

Many of us are so accustomed to giving our attention exclusively to the con -
tent of experience that bringing our attention back to rest in the heart of
awareness may, initially, be too much of a confrontation. The gravitational
pull of thoughts and feelings, the experience of the body and world, and the
demand of activities and relationships is simply too strong.
     So, as a compassionate concession to such a mind, the religious and spiri -
tual traditions suggest a compromise whereby they give the mind an object
on which to focus, by way of preparation for its ultimate subsidence in the
heart of awareness. Such an object is a half-way stage between the finite mind
and its essence.
     In this case, the mind which is usually dispersed amongst the objects of
experience is brought to settle on a single object. Not only does this bring
the disparate energies of the mind to rest, but it also infuses the mind with
the particular quality of the object itself.

For instance, a mantra, although it may be only a single syllable, is the dis -
tilled essence of centuries of understanding and is considered, as such, to
contain this understanding encoded within it. Not only does the repetition
of such a sound bring the mind to rest on a single object, but the pre-verbal
35you are the happiness you seek
understanding that lies within it, in the form of a subtle vibration, gradually
permeates the mind, infusing it with its innate intelligence.
     The same principle lies behind the power of music. Rock music has the
capacity to arouse and articulate instinctive impulses in the body. Folk music
can awaken the deepest longing in our hearts. And in listening to Bach or
Beethoven, one may intuit that the very structure of the universe is being re -
vealed in a way that can never be grasped by the narrow compass of the mind.
     It is no coincidence that in classical Greek thought, the Logos or Word
is considered the first form of divine love and intelligence, through which it
manifests as the universe. Conversely, music in general, and a mantra in par -
ticular, are means by which we may return to this love and intelligence.
     The object could also be the breath. It is significant that in Latin both
the word spiritus,  from which our word ‘spirit’ is derived, and the word
anima, which refers to the soul or individual, can be translated as ‘breath’ or
‘breathing’. Thus, the breath was seen as the principle in a living being which
connects it to its divine or universal origin.
     Focusing attention on the breath is considered a powerful practice be -
cause it not only steadies the mind but also infuses it with its transparency,
thereby preparing it for its final dissolution in the emptiness of awareness.

Some traditions recommend that in meditation we give attention to an
image of our teacher, and that in life in general we devote ourself to the
person of the teacher. Entering into such a devotional relationship obviously
has many potential pitfalls, but let us briefly consider the understanding
that lies behind it.
     If correctly understood, the teacher is not a person as such but rather
the impersonal functioning of love and intelligence. In giving one’s atten -
tion to a teacher, such as the Buddha, Jesus or Ramana Maharshi, one is
placing one’s own mind in their mind, thereby clothing the individual
mind in the divine mind, until, through continual acquaintance, it becomes
subsumed by it. In the Sufi tradition it is referred to as ‘clothing oneself in
the teacher’.
     I first met Francis Lucille in 1996  and immediately recognised that he
would be the person to guide me to the recognition of my true nature. That
is, he became my teacher and, later on, a close friend. For many years we
used to host retreats for him in our home in Shropshire, and at the end of
36the essence of meditation
one such retreat I found that he had left one of his tee shirts in my bedroom
drawer. I immediately recognised it as a symbol of the unique quality of
friendship that develops between a teacher and student, which often requires
no verbal or formal acknowledgement.
     These examples are just some of the ways the religious and spiritual tradi -
tions have used the object-facing tendency of the mind as a means whereby
the mind itself may be divested of its objective content and its essence of
pure awareness revealed.
     Many of us also enact these sacred rituals in our homes without necess -
arily realising it. A vase of flowers on the mantelpiece, a bowl on the table,
a carefully prepared meal, a painting on the wall: all such objects are invita -
tions to the mind to return from its adventure in the past and future to the
sanctity of the now, in which we stand at one with our experience, divested
of the subject –object relationship.

If we are to find the peace and happiness for which we long above all else,
we must, in one way or another, directly or indirectly, disentangle our self
from the content of experience and recognise our essential, uncoloured,
unqualified being.
     Until recently, the Direct Path that is being suggested here was not widely
available, or if it was, it was couched in language that made it seem complex
and unattainable. For this reason alone, many of us started on an indirect
path.
     During the first conversation I ever had with Francis, he asked me how
I had come by my great


,
sodium, nitrates,
fluoride
, hardness, inorganic
minerals that
 create kidney
and gall stones, lead and other heavy metals.

The activated carbon removes most of the bad tastes and smells

Our senses of sight, smell and taste can be easily and
fatally deceived
! In
case you are unaware, most of the
dangerous chemicals
 and substances
found in tap water are colorless
, odorless
 and tasteless. As a
consequence, most people do not
get concerned
 as long as their water
taste okay, smells okay,
and looks
 clear.

Most filter systems use replaceable cartridges

It is not a matter of how easily a filter can be changed, but
rather how
 often
to change it. Most contaminants in water
are measured
 in Part
per
 Million
(PPM). As these chemicals
pass through
 the filter they are attracted to
and absorbed by
the carbon
.  As a result, they begin to accumulate in
larger
quantities than
 what are considered to be safe levels according to
the EPA.
It is
 usually impossible to know at what point the filter is full
and
holding
 all the chemicals it can.
This means that extremely large quantities of chemicals can
easily
be
forced loose by the pressure of the water passing by at
any moment
 when
the filter is full. This will allow high
concentrations of
 dangerous PPMs to be
released into your glass.
 Additional
Challenges with
 Filters

Clogging and Channeling

Carbon filters will clog in many places, forcing the water to go around
the
clog
.  Undissolved solids usually
clog up
 the filter. These clogs will
reduce
the
 normal lifetime of the filter. If
your water
 has a sediment problem, you
will probably
 have to use
separate sediment
 pre-filter to keep clogs
from
ruining
 your carbon water filter.

This continues until an unobstructed path through the filter
is found
. This
process is called channeling. Channeling provides
an unrestricted
 flow for
the water and pollutants to pass through
the filter
, totally negating the
carbon's ability to retain the pollutants.  Unless there was a dramatic
change in the filter's flow, you
would not
 know there was a serious
problem, nor when to change
the filter
.

Rate of Flow and Water Pressure Affect the Filter's Performance

A Case in Point: The most ineffective water filter on the market is the small
one that attaches to your faucet spout where you push a button for the
water to flow through it. The main requirement of a carbon filter is to be of a
size proportionate to the volume of water, rate of flow and water pressure
to allow the suspended pollutants to stay in contact long enough for the
carbon to attract and absorb them. That little filter does not contain enough
carbon for this to happen. The water speeds through in a fraction of a
second, giving up nothing to the carbon it passed through.

Breeding Ground
for
 Mold and Bacteria

Another disadvantage of a carbon water filter is its susceptibility to mold.
The organic substances that are captured by the filter can rot after being
trapped. Therefore, if you leave the carbon water filter unused for
prolonged periods, mold will likely grow inside it. In addition to mold, a filter
can be a breeding ground for bacteria.
Harmful Substances

Carbon water filters don't remove certain harmful substances from your
water. The filter will do nothing to get rid of harmful nitrates or toxic metals
that contaminate the water. Also, a carbon water filter is incapable of
removing high levels of sodium and fluoride.

Ph Value

Many people have water that is too acidic. Unfortunately, a carbon water
filter can't change the pH balance of the water. The minerals that cause
acidity in the water dissolve and pass right through the filter. So if you have
acidic water, it will still be acidic after going through the carbon water filter.

In conclusion, the volume of carbon needs to be in
direct
proportion
 to the
volume of water that it is expected to filter.  Carbon filters are best used as
pre-filters and post-filters for
more reliable
 purification methods such as:



Distillation


Deionization


Reverse osmosis

Why leave substances in the water that you drink if they are
not needed
by your body?  Take everything out and just drink pure
, clear
, healthy
H
2
O! You easily spend hundreds of dollars every
year on
 electronics or
other luxuries that are doing nothing for
your health
 or longevity.  So spend
a few bucks on attaining a
good quality
 product that assures you will drink
clean water every day.  Invest in a water distiller.

CHAPTER 14
40 Years of Fasting
Fasting is one of the Grim Reaper's best kept secrets. Fasting is the
single most important thing in existence that is guaranteed to result in
premium health and a longer life that will be most likely free of sickness,
disease and cancer.
Douglas C. Hoover

Disclaimer:

I recommend two products in this book, one from
Liquid Health
and the other from
Iron-Tek. I found these two products in a search for the
best liquid vitamin and protein. I am adding this after completing this 40 day
fast and a second 21 day fast 13 days later, for a total of 61 days. I took
both products on the 40 day fast and found them to be exceptional.However I have not been paid by either company for this promotion, it is
strictly my own personal endorsement.

I recently completed my third 40 day fast with distilled
water, taking
one ounce (2 tablespoons) of “Complete Multiple” liquid vitamins
and 1-1/2 oz
. (3 t
ablespoons) of Iron-Tek Essential Liquid Amino
Complex daily.

Fasting has been a lifestyle
 for me over the past 40 years
. I went
on my
first fast at age 25, lasting 19 days on just distilled water, with one to two
fasts every 3 years. These fasts ranged from 21 to 30 days until I reached
55 in 2002 in which I gave 40 days a shot on distilled water alone and
made it to 39 days. Why 39 and not 40? It is a long
story;
 maybe I'll share
it later.
This particular fast was accomplished while working 8-10 hours
per day
building rock waterfalls and ponds, handling 6 to 12 tons of rock per week.
What's more, on the 32
nd
 day with no food, only distilled water, to
demonstrate the energy I felt, I personally moved a 6 ton truck load of rock
from where it had been dumped on plywood in the street to the back yard
of a client in less than an hour, using a large landscaper's hand truck. So
much for all the myths touted by the so-called nutrition experts that have
nothing to share but theory, rumors and urban legends, and they probably
haven't fasted more than one day in their life. If they have at all, it was
more than
likely a
 juice fast, which means they are getting plenty of
nutrition and their body is still digesting the food components in the juice.

                          “The American Cancer Society
                           estimates that in 2011 about
                           141,210 people will be diagnosed

with colorectal cancer and about

49,380 people will die.”You’re asking
,
 how is that possible to have that much energy while
fasting
with nothing but distilled water? The human body is using large amounts of
vital energy digesting food, delivering this food throughout the body and
carrying away waste products for elimination. On the 6
th
 or 7
th
 day of a
water fast, the digestive system has finished with its job and can now rest.
In most cases, as a result of fasting for the very first time, all of their
organs associated with digestion finally have a chance to rest.

As a consequence, all that vital energy that was used in digesting
food
24/7 can now be utilized to start repairing the body and eliminating toxins,
stored chemicals and toxic substances, and ridding the colon of impacted
putrefying meat and other waste that has been stuck in its numerous folds
in the colon for even decades. Is it any wonder The American Cancer
Society estimates that in 2011 about 141,210 people will be diagnosed with
colorectal cancer and about 49,380 people wi
ll die of the disease in the
US
? In both men and women, colorectal cancer is the third most
commonly diagnosed cancer and the third leading cause of cancer death.

If you choose not to exercise while fasting, I
recommend that

you
do
 not
take the liquid protein and only take the “
Complete Multiple” liquid
 vitamins
and if you are


 would not feel wen if 1 didn~t give my own testimony.
To those who read this, it is not enough to just read. Dedicate to live your own
testimony. Cure yourself with your own medicine that is within you.
TESTIMONY 60*
STON£S TN TH£ V£SlCL£
Soila De Venegas { Mexico }
On the 10th of May, 19961 became ill of the stones in my vesicle and I went into
the hospital, but they did not alleviate the pain.
Thanks to God with my urine I alleviated myself.
With the Urine I brought out the stones. Of course I also with this avoided the
operation. For that reason I am here with you and my parents.
TESTIMONY 61 *
D1Al\£T£S
Alfonso D. Nunez { Mexico }
Thanks to God I am well of the glucose intolerance with diabetes.
I am 64 years old and 6 years ago I began with this problem.
It has been a martyrdom for me to live with this disease.
1 understand it was for all the foods that 1 ate before and now 1 thought that my
life no longer will be right. A friend of mine said to me that I could be normal.
My glucose was of 249 mg, and after beginning with the method of Urine-therapy
of the 14 of July to the 14 of August of 1998, it is now a low 110 mg.
TESTIMONY 62*
D1Al\£T£S. 01\£S1TY. ARTHRlTlS. COllTlS.
Maria C. of Aguilar { Mexico }
89 From my personal experience,
~ consider if you do drink your Urine,
faith is due to you and God is going to heal you.
Do it in the name of Jesus.
Jt is worth the trouble to remember a Biblical appointment:
" Everything what you do in the name of Jesus,
no matter how difficult, it wilt be granted to you ".
The works of mercy of God, will manifest.
1 would not feel well if 1 didn~t give my own testimony.
To those who read this, it is not enough to just read. Dedicate to live your own
testimony. Cure yourself with your own medicine that is within you.
TESTIMONY 60*
STONES TN TH£ V£S1CL£
Soila De Venegas {Mexico}
On the 10th of May, 19961 became ill of the stones in my vesicle and I went into
the hospital, but they did not alleviate the pain.
Thanks to God with my urine I alleviated myself.
With the Urine I brought out the stones. Of course I also with this avoided the
operation. For that reason I am here with you and my parents.
TESTIMONY 61 *
D1AB£T£S
Alfonso D. Nunez { Mexico }
Thanks to God I am well of the glucose intolerance with diabetes.
I am 64 years old and 6 years ago I began with this problem.
It has been a martyrdom for me to live with this disease.
I understand it was for a11 the foods that 1 ate before and now 1 thought that my
life no longer will be right. A friend of mine said to me that I could be normal.
My glucose was of 249 mg, and after beginning with the method of Urine-therapy
of the 14 of July to the 14 of August of 1998, it is now a low 110 mg.
TESTIMONY 62*
D1AB£T£S~ OBESlTY~ ARTHRlTlS~ COLlTlS.
Maria C. of Aguilar { Mexico }
89 I have 5 months taking my Urine. I did three fasts and I cured myself of first
-diabetes with one fast. Also I cured myself of arthritis, colitis, ulcer, spots in the
skin, wrinkles in the hands, bad circulation, obesity and liver spots on my hands.
TESTIMONY 63*
H£MORRHAG£~ OB£S1TV.
Light of the Carmen D. Sierra { Mexico }
attended a conference that a friend invited me to go.
I went to learn to practice the fasts with much love in Christ.
In fifteen days I have alleviated myself of many things.
1 diminished the menopause, 11owered 10 kilos {23 1bs.}, and on the 2nd fast the
pains in my chest and arms disappeared.
My vaginal infections that stained my undergarments disappeared in one month.
After the 4th fast I build my blood and my skin recovered the elasticity in the
ankles like when I was young.
J have always liked to study and to read a lot
Now I feel that I understand more, which makes me feel closer to love God and
myself. The value of knowledge is more to fellowman and to love of fife.
Thanks to God for the form in which it has made me arrive my healing.
TESTIMONY 64*
HVP£RT£NS10N
Alicia De Higareda {Mexico}
I am cured of hypertension in only three months.
I have not taken a single tablet, only Urine.
Doing an fasting of 3 days,
1 feel very we11 and I am already working thanks to God.
TESTIMONY 65*
D1AB£T£S~ FVNGl S1NVS1T1S
Araceli Ramos C. { Mexico }
Blessed it is God,
I have cured myself through the Urine of diabetes, fungi in the feet and sinusitis.
God blesses them follow ahead, thanks.
90 TESTIMONY 66*
D1AB£T£S
Ora. Margarita G. of Guzman { Mexico }
I have 35 years of age.
I am diabetic for 11 years with insulin and 3 years with homeopathic medicine.
At the moment I am on no drugs, only the fasting dose of Urine.
f am controffed totaUy.
TESTIMONY 67*
SLOW' L£ARN1NG
Martha L Lopez { Mexico }
In the second week of my Urine-therapy, my vomiting along with chronic
difficufties disappeared in the morning.
My daughter of 9 years with learning problems, improved her qualifications.
She knows the tables and already she multiplies with ease.
TESTIMONY 68*
D1AB£T£S
Hortensia To Rodriguez {Mexico}
In January 1996 they detected me having diabetes and tested me three times.
I started with the Urine-therapy in March.
After 15 days I went to make an analyses and I realize that I lowered to 145.
Later 11eft it and 1 again initiated it one week ago, because 1 had a relapse; right
now I feel very well
TESTIMONY 69*
C1ST1C£RCOS1S
Irene Or of Hernandez { Mexico }
MY disease is cerebral Cisticerc6sis, I have taken my Urine 4 months and the
tumor in my head went away. They gave chemotherapy to me.
I know that the best thing than God has given me is my health and although I
appear ill in my studies, in my body 1 do not feel anything bad.
Every day I thank God to let me live with my husband and children.
91 TESTIMONY 70*
CANC£ROVS TVMOR
Mrs. Maria R. Sanchez { Mexico }
I was healed of a cancerous tumor that I had. In three months THANKS TO GOD,
I am cured and I feel very well. I ask everyone who believes in God to know that
diseases are a disguised blessing, as Jesus said.
TESTIMONY 71 *
D1All£T£S
Maria of the R. Rivera { Mexico }
I was cured of diabetes taking 3 months my Urine with only 1 fast of three days.
I am also cured of the nerves.
This I did by means a person whom recommended to me that it take my Urine
and thanks to God atreadyl am cured.
TESTIMONY 72*
D1AD£T£S
Irene Alvarez. { Mexico }
I am cured of diabetes taking Urine once in the mornings for one month.
After doing a study of my glucose I find it had lowered.
I also felt better in my heart and this was confirmed by the doctor
after doing an electrocardiogram.
TESTIMONY 73*
£Pll£PSV
Yessica L. Delgadillo {Mexico}
I was ill of epilepsy.
I was with allopathic methods for one year and instead of feeling some
improvement I felt worse. I began to loose my hair and my gums were inflamed.
My disease was very hard for me and for my parents
who worried a lot when my eyes were rolling in my head
and I lost consciousness and had a lot of saliva in my mouth.
I had other diseases in my throat, which were very prevalent every fifteen days.
My Parents took me to the doctor and he prescribed pen


 And welcoming says, “Y es, you are welcome here.”
A wareness is always welcomin g of everything. No negative f eeling, no matter
how strong, can stand up against the welcoming of A waren ess. In fact, no
negativity whatsoever can stand up against the welcoming of A wareness.
It s eems counterintuitive to w elcome something you don’ t want, but it’ s
resistance that holds what you don’ t want to you, and welcoming stops you from
resisting! It can be challenging n ot to resist or tense up against a  negative feeling,
but when you open your atten tion and welcome the feeling, miraculously the
resistance ceases, and the negative feeling—which is just ener gy—dissolves. The
situation that you were resisting will then be able to change.
Remember, opening your attention is like zooming out with a camera lens so
you’re n ot focused on any detail  with your mind. Make sure that you don’ t focus
into the feeling. That will make it stronger, because the mind incr eases  anything
we focus on. Notice the feeling, but don’ t focus into it. Keep your attention wide.
T eacher Hale Dwoskin suggests that, in the beginning, it can b e helpful to open
your arms out to  the side of your body when you open your atte ntion. Open your
arms as though you are welcoming somebody you love whom you’re about to
embrace. This helps you open your heart (we have a tendency to keep the heart
area of our body per manently contracted, without realizing we’re doing it). I
consciously open my heart when I welcome anything in life that I do not want.
My teacher says that when we’re welcoming, we are bein g our true self,
A wareness, beca use welcoming is our very nature. In fact, the In finite A wareness
that you  are is so welcoming that negative feelings can’ t possi bly remain in its
presence. Quite simply, when you welcome anything negative, you allow it to
dissolve back into its source— Y ou, A wareness! And so when you welcome a
negative feeling you are tapping into your infinite power to dissolve it.T eacher Francis  Lucille says tha t as we become more establish ed in welcoming,
we realize that w elcoming is not really an activity of its own; r ather, welcoming
stops the  activity  of resistance. I nitially we think that welcoming is something we
do, and as we practice it more, we realize that it’ s actually stopping  us from
doing something many of us do automatically—resisting.
“The fee ling eva porates because  it’ s only ener gy, so when a fee ling arises, notice
it is only ener gy and welcome it. It has arisen because you’re ready to be free of
it.”
My teacher
What Hurts Y ou, Blesses Y ou
Some ye ars ago, I found myself in a state of depression. At that time I didn’ t
know most of the things that I’m sharing in this book, but fo rtunately, I knew
how I had brought about depression. My daughter was very  sick at the time and I
feared for her l ife, and I had one terrifying thought after another. Because I
believed those fearful thoughts, in a few months they sent me sp iraling down into
depression.
“Feelings like anger or sadness exist only to alert you to the  fact that you’re
believing your own stories.”
Byr on Katie, fr om  A Mind at Home with Itself
T o lift myself ou t of the depress ion I tried to think positive thoughts and thoughts
of gratit ude, but  what I discovered is that our thoughts have ve ry little power in
the depths of depression. It’ s a safety mechanism that protects us from our
thoughts manife sting when we’re down really low in despair or depression. So,
with the failure of my usual way to turn things around, I had to find another way.
I de cided that i f I couldn’ t ov erride the depression with positive thoughts, I
would ju st stop  resisting the de pression, because I knew that “what you resist
persists.” So I c losed my eyes and focused inside my body where the depression
seemed to dwell. I opened myself up to that black cloud of depression as if I were
stretching my arms out to welcome it, and as if I were embracing it by putting my
arms aro und it, just as you would greet someone you love dearly and haven’ t
seen in a long time. I opened up my heart and loved the depression as best I
could and pulled it in close toward me. For a few seconds it worsened, and then
all o f a sudden i t became lighter and lighter, and then completely dissolved. In a
matter of seconds it had gone—just like that. The relief was exquisite.
A fe w hours later the feeling of depression came back, but it was much less
intense than before. I followed  the same process, and I con tinued to do it
whenever the depression reappeared. Each time I did the practice, the depression
got weaker and weaker, and in just a few days it had totally gone.
“The moment you accept what troubles you’ve been given, the door will open.”
Rumi
I kn ow without any doubt that I will never suf fer from depression again. It has
left my body permanently.If I can do this with depression, you can do it with any negative feeling. When
you do it yourself, you will understand the process much better. Dissolving a
negative emotion when it’ s in full flight is the best feeling in the world. Instead
of resisting the feeling of depres sion, which only made it worse and held it to me,
I did  the  opposit e. In my own way, even though I didn’ t know it at the time, I had
intuitively welcomed the negative feeling of depression.
Since th at time, I have used the same practice for any negative f eelings that have
arisen, f or negative thoughts, and I have also used it for any painful sensations in
the b ody, like a cramp in the foot or a headache. I’ve found that bodily sensations
can dissolve as quickly as negative feelings when they’re not resisted.
Use the welcoming process for anything that makes you feel bad, any negative
thoughts or stories, negative feelings, painful sensations or  memories, and
limiting beliefs. W elcoming free s you from emotional bondage and allows your
life to change for the better in every possible way.
“When we love our hate, we stop hating. Love always wins. T o love hatred
means to  welcom e it. It doesn’ t mean that we should do what it tells us to do, but
we shouldn’ t suppress it either. When we love hatred, we put ourselves out of the
process of hatred, and love begins.”
Francis Lucille, fr om  The Perfume of Silence
Negative feeling s like fear can be immensely uncomfortable, or even terrifying,
which is  why many of us have developed the habit of automatically suppressing
them ra ther than facing them. But they have fooled us. When we allow any
negative feeling to be present, welcoming it without trying to  push it away, it
may feel overwhelming for a couple of seconds as it intensifies, but then it
completely disappears.
When y ou have allowed a bad feeling to be present and you haven’ t suppressed
it, that feeling will never be as strong in you again. Y ou have weakened it, and it
is now on its way out. A few more times of allowing the feeling to be present and
it w ill be release d from your bo dy. W atch then how much happiness floods into
your body, and how much good ness floods into your life from just one negative
feeling being released.
“Sometimes we surrender a feeling and we notice that it returns or continues.
This is because there is more o f it yet to be surrendered. W e have stuf fed these
feelings all of our lives and there can be a lot of ener gy pushed down that needs
to come up and be acknowledged. When surrender occurs, there is an immediate
lighter, happier feeling, almost like a ‘high.’”
Dr. David R. Hawkins, fr om  Letting Go
The relief that you will feel from releasing negative feelings from the body is
exquisite. And with every released negative feeling your body will become
lighter, your life more ef fortless, and you will find your happiness expanding.
Y ou also gain m omentum the more you do it, and it becomes ea sier and easier to
release negative feelings. Y ou’ll reach a point where most negative feelings
dissolve instantly, because they  are automatically released the moment you’re
aware of them. This is the infinite power of A wareness.
“Releasing is like breathing—it’ s natural. Inhale and exhale.”
My teacher“That’ s what every uncomforta ble feeling is for—that’ s what pain is for, what
money is for, what everything in the world is for: your self-realization.”
Byr on Katie, fr om  Loving What Is
Every negative feeling is there to direct you back home to who you are. They
alert you to the fact that you’re believing stories that are not true, so you can
welcome those feelings and live  your life as the


 ’s Guide to
Enlightenment. Kamas, UT : Living Miracles Publications. See also https://mwge.or g.
97 To say the words, “I want peace,” actually means nothing. But to mean them is everything. ACIM, W-pI.185.1:1–2.97 Like Dorothy in The W izard of Oz, all that she had to do is click her heels together, the
little ruby red slippers, three times, and say the words, “There’ s no place like home,” to
go home! V ictor Fleming and King V idor, directors. 1939. The W izard of Oz. Metro-
Goldwyn-Mayer. 98 One thing you must learn about the goals the ego has given you, is that when you have
achieved them they have not satisfied you. ACIM, T-8.VIII.2:5–6. 101 There is a section in A Course in Miracles  called “Setting the Goal” that explains that if
you put the goal of peace out in front in each situation, you will perceive everything and
everyone as supporting this goal. ACIM, T-17.VI. 112 A Course in Miracles  has nine chapters dedicated to special relationships! ACIM, T-15–
24. 113 Each teaching-learning situation is maximal in the sense that each person involved will
learn the most that he can fr om the other person at that time. ACIM, M-3.4:1. 116 The Holy Spirit’ s temple is not a body, but a r elationship. ACIM, T-20.VI.5:1. 117 I let Y our vision take the place of my perception, which is just a presentation of the past,
appearing once again as if it’ s still occurring. ACIM, T-31.VIII.3:1 Trials ar e but lessons
that you failed to learn pr esented once again, so wher e you made a faulty choice befor e
you now can make a better one, and thus escape all pain that what you chose befor e has
brought to you. ACIM, T-31.VIII.3:1
119 Let your yea be yea and your nay be nay. The Holy Bible, NKJV, Matthew 5:37. 124 The story of Jesus shows us how to do this. Jesus had an attitude of love and respect
without people pleasing at all. He had only true empathy and true compassion. The
Urantia Book. Part IV. “The Life and T eachings of Jesus.” 1955. Chicago, IL: Urantia
Foundation. 124 W e are all touched by how he treated the Samaritan woman at the well… The Holy Bible,
NKJV, John 4. (At this time Jews were not supposed to talk with Samaritans.) 124 …and the prostitute that they caught and were ready to stone. The Holy Bible, NKJV,
John 8:7 “He that is without sin among you, let him first cast a stone at her.”
126 Jim Carrey’ s character in the movie Yes Man  had to learn this! Peyton Reed, director. 2008. Yes Man. Warner Bros. Pictures. 131 The mind is very powerful, and never loses its cr eative for ce. It never sleeps. Every
instant, it is cr eating. It is har d to r ecognize that thought and belief combine into a
power sur ge that can literally move mountains. ACIM, T-2.VI.9:5–8. 137 And, if you decide to learn it, the perfect lesson is laid before you and can be learned. ACIM, M-3.5:6. 143 Holy relationship is a means to save time for yourself and the whole universe. ACIM, T-
18.VII.5:2–3. 144 Christ is God’ s Son as He cr eated Him. He is the Self we shar e, uniting us with one
another, and with God as well. He is the Thought which still abides within the Mind thatis His Sour ce. He has not left His holy home, nor lost the innocence in which He was
created. He abides unchanged for ever in the Mind of God. ACIM, W-pII.6.1. 144 Mother T eresa taught this. Jeanette Petire and Ann Petrie, directors. 1986. Mother T eresa. Burlingame, CA: Red Rose Gallerie. 145 There is a tremendous release and deep peace that comes from meeting yourself and your
brothers totally without judgment. ACIM,  T-3.VI.3:1. 146 Wher e two or mor e are gather ed, ther e I AM. The Holy Bible, NKJV, Matthew 18:20. 147 Even at the level of the most casual encounter it is possible for two people to lose sight of
separate inter ests if only for a moment. That moment will be enough.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I wondered how people
could go for healing while at the same time functioning in the world. How do you keep it together. Are you supposed to, on top of the
challenges of keeping a career going and keeping families and
interpersonal relationships together, go inward and work on the healing
of your mind. It does seem to be that certain things fall apart, melt away,
break down, and crumble. But remember, the ego is the one that’s
interpreting the process every step of the way. It’s usually a negative
interpretation, “This hurts too much. It’s too painful. If God is love, why
does it hurt so much in my heart. ” The ego gets stirred by these first
glimpses of acceptance in your mind because they are pinpricks in its
façade. But once  you start the forgiveness process with the Holy Spirit, the
more you open up, the more miracles you will start to have. What in the
beginning seem like little glimmers of acceptance here and there —which
are very important—will start to become more stabilized. First there is
an allowance: I allow; I allow; I allow it to look and feel just as it is. I’m
not going to judge it. Then after all of that allowance, you come into a
true state of acceptance. Anothe r word for that is recognition. It is here
that you begin to recognize: “This is really who I am, who I have always
been, the One, the One Spirit. ” The ego is the belief that there is no God. Awakening is the experience that there is only God. You can see that
there is zero meeting point between “There is no God” and “There is
only God”. The most difficult phase is the beginning of the turn, but when you
really get into the full swing of the turn of the tables and of the mind,
everything stabi lizes. It feels so natural, so effortless. At that point you
don’t even need  vigilance; it is like being carried along down a peaceful
stream. How dif ficult can that be. At Heart, We Are Just Forgiving Ourselves
Things that have been difficult to deal with keep coming back at us until
we start to realize that the peop le in our lives were just acting out our
beliefs. So, if we seem to be victimized or mistreated or we didn’ t get the
treatment that we felt we deserved, they were simply acting out our
unconscious guilt—everything that we have repressed and denied. They
were doing a great job of it too; Academy Awards go to your mom and
dad for those performances. But the fact is, we weren’ t reme mbering
them as they truly are; we were just remembering the past grievances
that we’ve kept in our mind and they acted them out. We are never actually upset by behavior. We are upset by our
interpretation of behavior, and we are always responding emotionally to
our interpretations. We just perceive what we still have unresolved
within our own consciousness or what we still have a grievance on. So,
people in our lives are actually doing us a favor. The ones we think are
the biggest jerks and the most insensitive people are helping us go past
our repression and denial mechanisms. They’re acting it out right in front
of us so we can allow all of our emotions into awareness. Once  they are
up in awareness, we can give them over to the Holy Spirit—an d have a
miraculous experience. Even just thinking  of your mom or dad, or whoever it is that you
have a grievan ce with, activates the memories and the emotions. Working this through is part of the clearing, even if they’re not
physically in your life. When we dream of them and when we think of
them, we can process what they bring up for us. It’ s part of the healing. We may not always be aware that whenever we hold a grieva nce,
we are actually holding it against our self. This is because projection
makes us see outside what we don’t want to see within our own minds
and hearts because we’re afraid that what we’re projecting is actually
true about ourselves. This is why, when we forgive, we are really
releasing our own soul, our own self. It takes a lot of energy to hold on to a grievance, energy that


 be enlightened; I
want to feel more. Sounds like all are good things! • To get rid of something
 I want to get rid of my anger, jealousy, laziness, pro -
crastination, I want to get rid of my difficulty with peo -
ple. Sounds like these are good things to get rid of,
don’t they?! What makes these unhealthy and problematic in the
long run is a non acceptance of the present moment – I am
not all right and I have to get rid of something only then
will I be acceptable. Also, the focus is on me. I am try -
ing to become a compassionate person, I am trying not
to be angry, I am trying to be rid of the fear problem,
I am trying to get enlightened, I am wanting to be this
and that – the self-centred motivation will colour all the
efforts in a self-centred perspective. These are always
tied up with the feelings of I and me and mine; I am
agitated, I need to get out; I am really awake, I have got it
all together…
Ego takes over in ways that one may not even be
able or willing to see. The energy behind the Intention
becomes clouded. It is not very easy then to realise what is happening around
you, to others in your surrounding during this self-centred
pursuit causing disharmony and pain. There are various fabulous
methods through which one
can come to a state of balance
in the present moment. For ex -
ample: If you are challenged with
anger and you wish to be free of
that, EFT (Emotional Freedom
Technique) and TAT (Tapas Acu -
pressure Technique) are extremely
useful tools. A consistent practice
of meditation and awareness is an -
other very effective method. Healthy goal:
Dr Wayne Dyer says about the much-talked-about Law of
Attraction: “LOA is not about what you want; it is about
who you are!”
From a state of balance, love and acceptance of one -
self and the present moment, one can set up goals
that, by default, generate a healthy intention. The re -
sult then does not cause pain or suffering but only leads
to joy, ease, flow and peacefulness – which is what
we all want, isn’t it? What is the point if we achieve
what we want to experience or intent but are unable to
enjoy the experience? Just as when we are thirsty we reach for a glass of water,
we can certainly choose to point our mind to a goal and
intend its fruitful achievement. I want to be a published author; I want to travel and
teach around the globe, I want to enjoy a loving, harmo -
nious relationship – not because I don’t like the pain or
incompleteness I experience now, but because I want to
direct and focus my energy to this new experience. When we choose, direct and point the mind – in this
way, the effort in directing the attention is coming from a
wholesome, balanced place; the intention is healthy. december 9                9lead  ~ story
Vijay does need to do one more thing. He needs to trust the Universal Creative Energy
that has an inbuilt mechanism to find and pull
together the unlimited resources that can make
things happen. Our mind, however wonderful
its capabilities, cannot match this force. How it works
Maybe, another simple example will serve to
illustrate this point. Think of a game of cricket
being played. The batsman has just hit a ball
up in the air and there is a lone fielder in that
region. The fielder looks up at the ball, forms
the intention of catching it, and then the pro -
cess of logical thinking stops. With his mind he
cannot factor in the force with which the ball
was hit, the trajectory of the moving object, the
force and direction of the wind that day, his
own running speed and so on. All those fac -
tors get into the act and he finds himself at the
right spot at the right time to receive the fall -
ing ball. Of course, he has to be a fielder who
is passionate about his game; of course, he
needs to be in shape and practised at his craft. But he could not have used his logic and mind
to work out a solution. There are so many variables at work here; the
force with which the ball is struck, the angle
at which it rises up, the force of any wind that
day. The speed at which the fielder takes off,
the distance he has to judge and so on. If any
of these variables changes during the effort, the
fielder’s body has to adjust and accommodate
those changes. Most of this occurs automatically
without any conscious control on his part. In fact
his attempt to consciously correct the changes
would impede the process. So there is a built-in
corrective mechanism which works like a servo
mechanism in physics. Needless to say, it may not work perfectly on
every occasion. This may be due to various fac -
tors including the fact that conscious efforts to
control the outcome on the part of the fielder
december 9                lead  ~ story
may hamper the process. I believe that
there are some things we can do to help or
hamper this process. Any top athlete will
tell you that after a certain stage has been
achieved by physical training and practice,
it is always the mental process that gives
him an edge. But here is the catch: it is not
necessarily more mental effort; in fact less
effort may work better. It is about under -
standing the quality of the mental energy
that is required. Remember Nissar’s experience with his
wife’s ID card? It is not about the intensity of the inten -
tion effort; it is about affirming a sim -
ple, direct intention and then stepping
back, letting go, staying detached from
the outcome, and letting the creative
principle take over. Some cricket coaches and players have
told me that this method has helped them
take their game to a different level. Santhkumar had an intention at the
beginning of a five-day retreat he attended
along with his wife. “I am experiencing
deeper connection with my wife”. At the
end of the retreat, his wife went out shop -
ping and returned with a stack of the books
he was most longing to read, although he
had not mentioned their names to her. For him, there couldn’t have been a more
significant proof of the new connection
between them. Reframe your goals
Many individuals have difficulty in dis -
tinguishing the affirming of an inten -
tion from the statement of their goals. This requires some introspection and prac -
tice. In the beginning it may be helpful to
turn to a mentor or counsellor for sugges -
tions. I like to think of this part as refram -
ing. For example, instead of stating the goal Dr Chopra is the author of more than 50 books
translated into over 35 languages, is a fellow of the
American College of Physicians and a senior scien -
tist with The Gallup Organisation. An excerpt from
a talk on the healing quest. People think, “Oh, intention is just a thought. Actually, intention is like a force in nature. Just
like electro magnetism is a force in nature. So too, intention is
a force in nature. “In biology, we have a term called Teleology. It is a term that
went out of fashion a while ago but it is coming back. The principle
of teleology tells us that if you want to know about the mechanism
of a biological phenomenon in evolution, for example, then you
have to know what the intended outcome is. “If you want to know how birds had wings, then you have to say,
what was the intention? Of course, the intention was to fly. “Amphibians became birds, and classical Darwinian Theory
says, “Oh, that was random adaptation to environmental forces
and you know, the amphibians developed feathers and they were
able to fly….”
“If you just develop feathers, you are actually a weaker species
because the other animals will come and eat you up. You have
to simultaneously develop feathers, a new born structure, a new
muscular skeletal system, a new metabolism and that requires a
simultaneous, inner dependent co-arising of many things that is
orchestrated by intention. “So, intention is a force in nature that at the deepest levels of na -
ture causes the simultaneous co-arising of inter-dependent events. It is quantum creativity that an intention creates. “If you want to heal yourself, then first of all, you have to have
clarity of what your intended outcome is. “Your intended outcome can’t be in negative terms, “I don’t
want to have heart disease, I don’t want to have cancer…”. “The intended outcome is, “I want to be physically and mentally
active, to have increased physical


’, by
which overzealousness is expressed as extremism or by the alternative of
worshipping the religion instead of God. This is characterized by an almost
obsessive-compulsive preoccupation with the written word and
ecclesiastical doctrine. This aberration is typified as ‘confusing the map
with the territory’, a phrase taken from Our Language and Our World
(Hayakawa, 1971) and also expressed as ‘missing the forest for the trees’. This signifies limitation by the intellect to content and ignorance of context,
meaning, and significance, which reflect conversion of language/symbols to
subjective realization and contemplation. This error results in religionists’ using concrete quotations of religious
doctrine to justify behaviors that are the exact opposite of the true, abstract,
nonlinear meaning of the cited scriptures. (The Inquisition; burning heretics
at the stake; Islamic terrorism; religious wars; and hatreds, including
prosecution and genocide, are some examples. ) Thus, religionism in the
extreme becomes fanaticism and a pathological, destructive aberration that
often seeks secular totalitarian power and political extremism. As is well known, it is a simple matter to find a quotation that justifies
any position when it is taken out of context (e. g., confusing the ‘sword of
Truth’ with the ‘sword of steel’). Thus, there is a very wide disparitybetween dedication and zealotry, and by their fruits, the distinction becomes
obvious. That pathological states may cloak themselves in religiosity does
not preclude the more serious fact that they are intrinsically pathological
despite the efforts of apologists to ignore the distinction. As would be expected, religious zealotry calibrates extremely low, and,
in contrast, true religious devotion calibrates very high. Religious
extremism also contributes to the social appeal of secularism and even
militant antireligionism, as was seen in the wake of communism (Tibet,
China, etc. ). True religious devotion is not coercive nor does it impair the
lives of others or imperil their survival. Thus, balance counters extremism
and is a component of spiritual wisdom and maturation that offsets the
substitution of rituals for religious observances. The value of scripture is in
its meaning and capacity to facilitate subjective transformation that is often
consequent to interpretation of meaning rather than literal translation. Renunciation As A Process
The primary renunciation is to refuse and refute the value and attraction
of that inner theater processor of the ego called the ‘experiencer’, which is
desirous of attention as a focus of energy. The ‘experiencer’ is a quality of
attention processing that greedily and endlessly searches for a subject of
focus, interest, and excitement. This aspect of consciousness is like a
compulsively exploratory probing fueled by curiosity. It is greedy for linear
data, sensation, and form, as well as the payoff of emotionality itself. It
feeds on ‘change’ and something ‘happening’ and is attracted by the allure
of excitement. (Witness the pile-up of slow cars as they pass even a minor
accident on any highway. ) Its characteristics are also displayed by nature
films of the creatures that live at the bottom of or in the sea. The ‘experiencer’ consumes energy, and as a result, the human being
requires sleep for renewal of energy and the capacity to function. It is this
focus of the experiencer that is to be transcended by meditation and
contemplation. The experiencer is hungry for novelty and ‘interesting’ data about
which the ego is eager to react in order to keep the emotional circus
activated. The experiencer’s circuit is seductive to involvement and
participation in the kaleidoscopic melodrama of life. It is important to appreciate that the reactive, eager ‘experiencer’ aspect
of the ego seeks to be on center stage and performs as the inner ‘celebrity’
of the self. It is the hero/heroine of the ongoing story that is entitled ‘me’,‘I’, and ‘myself’ and is thereby considered to be of great value and
supposed worth. It is the focus of the self’s narcissistic involvement and is
thereby highly invested with psychological energy and prioritization. The
‘experiencer’ is the central actor/actress that is credited as the doer of deeds,
the thinker of thoughts, and the secret causal agency of actions and
decisions. It is the victor and the victim. Most important of all, it is believed
to be the core, source, essence, and cause of one’s life and therefore central
and crucial to existence itself. Its demise is thus inwardly feared as death
and therefore heavily defended. It is this experiencer/personhood that is the
substitute identity for the Realty that is the true Self. Pitfalls and Distractions: Mind and the World
The limitations of the karmically inherited ego/mind result in an innate
proclivity to error and are a consequence of both innocence and naïveté. Unaided, it is not able to transcend its innate limitations nor does it even
realize the extent of its impairments. Like a computer whose hardware will
automatically accept any software input, the human mind is unprotected and
vulnerable to almost any conceivable programming to the degree of even
the most bizarre and extreme falsity of which the classic ‘Luciferic
inversion’ is a striking and currently displayed example (i. e., to misidentify
opposites by which good becomes classified as evil, and vice versa). The unprotected mind is impressionable, and even the most basic
protection of reason can be overruled by emotionality or social
programming. The whole world’s population has commonly held
completely false beliefs for many centuries and still does to this day. Therefore, to depend on popular belief systems is to be prone to error (e.<|eot_id|><|begin_of_text|>
Q: What is the primary focus of spiritual growth?,
A: The core of truth itself, and not the ego or personal will.
Q: What is the best way to overcome the ego's resistance to change?,
A: Recognize that the ego's resistance is an illusion, and let go of its perceived need for control.
Q: Can one overcome the fear of loss or sacrifice?,
A: No, the fear of loss is an illusion. One can surrender life itself and still find that it continues to function autonomously.
Q: Is it possible for the ego to transcend its own limitations?,
A: Yes, it is possible for the ego to be transcended, but it is a rare and major transformation that requires a deep understanding of its illusory nature.
Q: Can one's spiritual growth be hindered by an attachment to material possessions?,
A: Yes, attachment to material possessions can hinder one's spiritual growth, as it is an illusion and an obstacle to the realization of one's true nature.<|eot_id|><|begin_of_text|>Fulfillment: The Actualization of Potentiality
The student asks how realistic or practical is it to set the realization of
the Self, or Enlightenment, as it has been called, as a goal, considering its
rarity. Over history, it has indeed been extremely rare. However, because of
the progression of the overall evolution of consciousness within the last
century, the likelihood of a committed student’s reaching Enlightenment has
increased by more than one thousand percent. Each advancement in
consciousness is already an enlightened state by comparison to that which
preceded it. To move from below calibration level 200 to above 200 is
already a primary and very major step. The next major transition is to move
from the dominance of emotionality to the capacities of reason and the
intellect, and then to transcend them at level 499 and realize that Reality is
not linear or descriptive but instead subjective. The emergence of Love at
500 announces the dominance of a new paradigm. Consciousness level 540
signals the emergence of Unconditional Love, which progresses on through
joy and ecstasy. Enlightenment classically calibrates at level 600 and then
on up to 1,000 with the disappearance of linearity as the presumed reality. Identification with limitation ceases, and the process then becomes one
of transcending limiting contextualizations that are related to the emergence
of the qualities or levels of consciousness by which the unmanifest becomes
Manifest. Thus, the most advanced levels of consciousness have to do withexpansion and dominion of nonlinear context and paradigms that are
beyond precise linear description or definition. Q: The final blocks to Enlightenment itself sound rather formidable or
at least difficult. A: They do so to the ego itself but not to the inner Truth and Knowingness
of the Self. It is true that the final core of the ego is incapable of
relinquishing its seeming sovereignty as the illusory source of life and
existence. The strength is provided by the power of the Self that is at
one with the Truth of Divinity. This knowingness is radiated as a
consequence of Identity with the Absolute. Divinity is the Source of all
Existence, including one’s own. Fear arises from the ego/self which is
dissolved into the Self. Thus, the very source of fear is eliminated and
transcended. The fear that is found at the end of the journey is unlike any fear that
was faced previously. Its quality is existential and nonlinear rather than
limited or discrete. Experientially, the fear was indeed very strong but
not really stronger in intensity than prior fears that were overcome. What gave this fear a unique quality similar to dread was its
identification as being equated with the source


  body  dies. Udana  flows  upward  from  the
umbilicus  through  the  lungs  into  the  throat  and  to
the  nose. It  gives  vocal  power,  preserves  the  body's
natural  forces,  and  strengthens  the  mind,  intellect,
and  memory. Loss  of  memory  and  impaired  speech
are  caused  by  the  vitiation  of  the  udana. Psychologi-
cally, udana  is  the  recorder  of  our  cognitive  memo-
ries. It  inspires  us  to  remember  our  journeys  through-
out time. The  third  air,  known  as  samana,  flows
through  the  entire  intestinal  tract. This  air  fans  the
fires  of  digestion  and  aids  assimilation  and  transport
of  nutrients  to  the  various  tissue  elements. It  further
assists  in  the  discharge  of  food  waste  to  the  colon. 24
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AYURVEDIC    ANATOMY
Psychologically,  samana — as  the  central  air  of  Vata —
fosters  both  mental  and  spiritual  assimilation. When
samana  air  is  in  balance,  it  inspires  clarity,  alertness,
and  spiritual  equilibrium.The  fourth  air,  called  apana,
is  situated  in  the  colon  and  in  the  organs  of  the  pelvic
region. Its  action  is  to  expel  feces,  urine,  semen,  and
menstrual  waste. Its  downward  pressure  helps  main-
tain the  equilibrium  of  the  fetus  suspended  in  fluid
and  helps  in  its  eventual  birth. Apana,  the  most  domi-
nant of  the  five  airs,  is  the  primary  location  of  Vata  in
the  body. Psychologically,  apana  renews  our  sense  of
freedom  and  lightness. The  circulatory  flow  of  vyana,  the  fifth  air,  is  dif-
fused throughout  the  body. Vyana's  site  is  the  heart. It
functions  with  the  circulatory  channels,  such  as  blood
vessels,  and  transports  nutritive  juices  and  blood
throughout  the  body. It  is  the  carrier  of  sweat  from
the  glands  to  the  skin  and  it  controls  such  movements
as  blinking  and  yawning. Vyana  resonates  psychologi-
cally as  the  accommodating,  allowing,  and  compas-
sionate nature  of  a  person. Vata  is  the  main  bodily  principle:  Sixty  percent  of
diseases  are  caused  by  Vata  derangement. Disturbances
in  the  bladder,  colon,  anus,  testicles,  and  heart  and
any  impairments  related  to  the  five  divisions  are  con-
sidered to  be  Vata  disorders. Other  common  Vata
symptoms  are  pain,  stiffness,  paralysis,  hypertension,
hoarseness,  and  defective  assimilation,  as  well  as  cer-
tain malfunctions  of  the  eyes,  ears,  nose,  throat,  and
the  airs  of  respiration. The  Five  Fires  of  Pitta
The  five  fires,  or  agnis,  of  Pitta  are  pachaka,  ranjaka,
sadhaka,  alochaka,  and  bhrajaka. The  first  fire  of
pachaka,  which  is  in  the  stomach,  duodenum,  and
small  intestine,  has  a  digestive  and  dissolvent  action. After  digestion,  pachaka  separates  the  nutritive  ele-
ments of  food  and  discards  the  waste. It  also  supports
the  remaining  agnis. Its  psychological  function  is  to
fan  the  fires  of  proper  mental  assimilation  and  main-
tain a  discriminating  mind. The  site  of  the  second
fire,  ranjaka,  is  the  liver,  spleen,  and  stomach. Ranjaka,
which  is  carmine  red,  controls  blood  formation. Its
proper  functioning  relates  to  calmness  and  the  gen
eral  well-being  of  the  body. The  third  fire,  sadhaka,  is located  in  the  heart. It  governs  memory  retention  and
the  wellness  of  all  mental  functions. Psychologically,
sadhaka  assuages  the  mind  and  fosters  humility. It  is
the  central  and  most  subtle  of  the  five  fires. The  fourth
fire,  alochaka,  resides  in  the  pupil  of  the  eyes. Ani-
mating the  sense  of  sight,  alochaka's  fire  inspires  in-
tuition, creative  vision,  clarity,  alertness,  and  accom-
modation of  others. The  fifth  fire,  known  as  bhrajaka,
exists  in  the  skin. It  governs  the  color  and  glow  of  the
skin,  and  absorbs  moisture  and  substances  applied  to
the  skin. Psychologically,  the  fire  of  bhrajaka  sancti-
fies external  beauty  and  cleanliness. Thirty  percent  of  diseases  are  caused  by  Pitta
drangement. Disorders  of  the  stomach  and  small  in-
testines, fevers,  indigestion,  jaundice,  pharyngitis,  vi-
tiation of  sight,  skin  ailments,  psychic  disorders,  and
all  vitiation  related  to  the  five  divisions  are  consid-
ered to  be  impairments  of  Pitta. The  Five  Waters  of  Kapha
The  five  waters  of  Kapha  are  referred  to  as  kledaka,
avalambaka,  bodhaka,  tarpaka,  and  sleshaka. The  first
water,  kledaka,  originates  in  the  stomach. It  is  the
moist,  foamy  liquid  that  aids  digestion. Kledaka  nour-
ishes the  remaining  four  waters,  coalesces  the  think-
ing faculties,  inspires  fluid  interaction  with  the  world,
and  pours  gentility  into  human  nature. The  currents
of  the  second  water,  avalambaka,  flow  in  the  heart,
providing  it  with  lubricating  plasma  and  thus  insulat
ing  it  from  heat. It  makes  the  limbs  limber. Avalambaka
resonates  psychologically  as  the  protective,  embrac
ing,  and  maternal  nature  of  a  person. The  third  water,
bodhaka,  strings  together  the  five  waters  of  the  bod)
river. It  wets  the  tongue  and  gives  perception  oi  taste. It  channels  the  sensory  perception  that  beckons  the
convivial  juices  before  eating. Psychologically,  bodhaka
guards  the  impulse  of  quantitative  intake  to  body,
mind,  and  senses. The  fourth  water,  tarpaka,  flows  in
the  head  and  calms  the  sense  organs. It  washes  tin-
senses  of  discretion  and  vitalizes  the  gates  oi  memoi  v.
Proper  functioning  Oi  tarpaka  ensures  deal  memoi  \
and  vital  fulfillment  of  the  senses. The  fifth  water,
sleshaka,  causes  the  joints  to  operate  smoothly. By
lubricating  and  solidifying  them  with   its  linCtUOUS
protective  gel,  it  gives  cohesion  to  body  movements
25
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THE    PRINCIPLES    OF    AYURVEDA
and  fluidity  to  both  mind  and