	affect	the
functioning	of	your	immune	system;	they	can	lower	your	resistance	to	infections
and	make	you	more	susceptible	to	bacteria,	fungi,	viruses	and	other
microorganisms. Yet,	you	can	exercise	control. You	can	begin	immediately,
actively	and	consciously	to	improve	your	ability	to	fight	disease	and	maintain
optimal	health. Speaking	about	the	psychological	dimension	of	the	immune	system,	David
Felton,	M.D.,	professor	of	neurobiology	and	anatomy	at	the	University	School	of
Rochester,	said,	“Now	there’s	overwhelming	evidence	that	hormones	and
neurotransmitters	can	influence	the	activities	of	the	immune	system	and	that
products	of	the	immune	system	influence	the	brain.”
In	order	to	protect	you	from	infections,	your	brain	and	your	immune	system
must	be	in	constant	dialogue. The	brain	sends	information	to	the	immune	system
by	producing	certain	types	of	chemical	messengers	(neuropeptides). That
information	is	delivered	to	immune	cells	through	receptor	sites	on	cell
membranes. Rather	like	plugging	an	electrical	appliance	into	a	wall	outlet,chemical	messengers	from	your	brain	“plug	in”	to	the	receptor	sites	on	the
immune	cells. This	messaging	process	happens	on	a	very	large	scale,	allowing
the	brain	to	deliver	information	to	immune	cells	throughout	the	body. Likewise,
the	body’s	immune	cells	respond	by	creating	new	chemical	messengers,	sending
information	back	to	the	brain. This	process	creates	a	constant	link	or	feedback
loop	between	the	brain	and	the	immune	system. The	role	of	the	psychological	pathway	in	immune	system	function	is
illustrated	by	a	study	of	twenty-six	bereaved	spouses. The	study	demonstrated
that	the	pain	and	stress	of	bereavement	significantly	depressed	the	effectiveness
of	the	immune	system. In	other	studies,	depressed	immunity	in	students,
determined	by	the	number	and	activity	of	T-cells,	has	been	shown	to	result	from
the	psychological	stress	of	taking	exams. Psychologically	depressed	immunity
can	even	lead	to	cancer. As	far	back	as	the	second-century	A.D.,	the	physician
and	philosopher	Galen	observed	that	melancholy	dispositions	disposed	women
toward	developing	breast	cancer. A	1998	study	in	the
Journal	of	the	National
Cancer	Institute
came	to	the	same	conclusion. In	that	study,	women	who
experienced	long-term	depression	were	almost	90	percent	more	likely	to	develop
cancer	than	their	upbeat	counterparts. The	Jekyll	and	Hyde	of	Stress
Stress	has	an	upside	and	a	downside. Stress	can	induce	positive	emotions—
excitement,	passion	and	positive	arousal. Alternatively,	stress	can	bring	on
negative	emotions	such	as	fear,	anxiety	and	anger. In	both	cases,	the	same	body
systems	are	involved;	both	“good”	excitement	and	“bad”	fear	can	increase	heart
rate	and	blood	pressure. With	different	mental	outlooks,	however,	different
results	occur. In	a	positive	mental	outlook,	health	improves;	with	a	negative
mindset,	cells	are	damaged	and	health	is	impaired. Meeting	the	stressful
challenges	that	appear	in	our	lives—the	chance	for	a	promotion	at	work,	for
instance—can	help	us	to	grow	and	develop. When	chronic	and	negative,
however,	stress	damages	our	cells	and	impairs	our	health. Any	perceived	threat,	such	as	an	attacking	predator,	a	crazy	driver	or	an
urgent	deadline,	causes	your	nervous	system	to	stimulate	both	the	pituitary	and
the	adrenal	glands,	releasing	stress	hormones	such	as	adrenaline. These
hormones	provide	a	“rush”	necessary	to	prepare	the	body	for	sudden	action—by
increasing	heart	rate,	breathing	rate,	blood	flow	to	the	muscles,	blood	pressure
and	other	vital	functions. This	stress	reaction	was	historically	important	for
survival—part	of	the	“fight	or	flight”	response,	which	enables	us	to	enhanceperformance	through	an	increase	in	our	physical	and	mental	capacities	for	an
immediate	shift	into	“emergency	mode.”
Production	of	these	chemicals,	however,	was	meant	to	be	episodic;	an
emergency	would	come,	and	it	would	pass. Unfortunately	for	many	people,
stress	is	now	chronic. People	are	working	more	and	sleeping	less,	and	the	pace
of	daily	living	is	accelerating. When	chronically	mobilized,	stress	chemicals
build	up	in	our	system	and	damage	our	cells	and	tissues. Stress	chemicals	can
lead	to	damaged	immunity,	increased	susceptibility	to	infectious	disease,
damaged	blood	vessels,	maldigestion,	sleep	disturbance,	water	retention,	fat
deposits,	hypoglycemia,	ulcers,	anxiety,	high	blood	pressure,	cardiac
irregularities,	lower	pain	threshold,	lower	sperm	count,	reduced	sexual
performance,	anxiety	and	depression. •	According	to	the	Occupational	Safety	and	Health	Administration	(OSHA),
stress	is	among	the	top-ten	reasons	Americans	miss	work. •	The	American	Medical	Association	(AMA)	has	estimated	that	up	to	70
percent	of	all	patients	seen	by	general-practice	physicians	show	symptoms
directly	related	to	stress. •	Job	stress	can	chronically	raise	blood	pressure,	and	stress	from	lack	of
control	on	the	job	can	even	increase	the	risk	of	heart	disease	(such	as,	for
example,	by	changing	the	parameters	of	blood	clotting	factors). •	On	a	positive	note,	a	1997	study	at	Duke	University	showed	that	heart
attack	victims	who	learned	to	manage	their	stress	levels	could	reduce	the
risk	of	a	repeated	heart	attack	by	74	percent. Unfortunately,	many	of	us	now	spend	much	time	during	the	day	in	emergency
mode	as	a	result	of	all	kinds	of	what	should	be	nonemergency	activities,	such	as
catching	buses,	driving	cars,	attending	meetings	and	doing	daily	work. As	a
result,	we	flood	our	systems	with	stress	chemicals	unnecessarily,	and	we	do	so
on	a	chronic	basis. To	minimize	damage	from	chronic	stress,	we	must	find	healthful	ways	to
adapt. Adaptation	is	what	stress	management	is	all	about. Our	ability	to	adapt	is
part	of	what	has	allowed	humankind	to	survive	so	well	in	diverse	environments. We	must	learn	how	to	choose	and	interpret	today’s	challenges	in	ways	that
convert	potentially	dis-stressful	situations	to	exciting,	challenging	ones,	as	well
as	learn	productive	coping	strategies	when	dis-stress	is	unavoidable. If	you	know	of	a	certain	person,	situation	or	location	that	stresses	you,	choose
to	avoid	putting	that	stress	on	yourself	by	avoiding	that	person,	situation	or
location. Do	not	put	pressure	(stress)	on	yourself	when	doing	so	will	likely	have
no	effect	on	the	outcome	of	a	situation. You	have	the	power	to	choose. If	you	arestuck	in	a	traffic	jam,	you	can	either	stress	out,	or	you	can	seize	the	opportunity
to	breathe	deeply	and	relax. Neither	action	makes	the	traffic	move	faster,	but	one
approach	makes	you	healthier	and	the	other	makes	you	sicker. If	you	become
visibly	irritated	when	standing	in	lines	or	following	slow	drivers,	at	those	times
you	may	want	to	evaluate	the	degree	to	which	you	allow	life’s	little	irritations	to
impact	negatively	on	your	health


 back up. Alternative ( for Rite #4) Exercise #4
Lie flat on your back, your arms
straight, palms down, feet flat, and
knees bent. Press your pelvis  up a few
inches off the floor and hold it for 10
seconds. Release and lower your pelvis
to its original position. Breathing: Inhale as you lift your
pelvis and Exhale as you lower your
pelvis. Alternative ( for Rite #5) Exercise #5
Begin in the table  position. Curl your toes
under And bend your hips raising your buttocks
so that Your body forms an inverted "V". Your
knees will lift up off the floor, your legs will be
straight, and your outstretched arms will be in a
straight line with your back. Hold this position
for 15 seconds. Breathing: Inhale as you raise your buttocks,
breath Slowly and deeply while holding the
position, and exhale as you return to the table
position. Warm -up Exercises
The following group of exercises has been developed to open, relax, release tension, to
strengthen various parts of the body, and to provide toning to different parts of your
body. If you are overweight, in poor physical condition, or experiencing serious illness, this
group of exercises is an excellent to help you begin your journey towards physical
fitness. I suggest you do these warm -up exercises prior to the Five Rites if you are
overweight or have not exercised in a long time. Begin this group of exercises by doing 2 of each exercise and then gradually increase the
repetition until you are able to do 10 of each warm -up exercise. Warm -Up Exercise #1
Stand upright, tilt your head sideways
towards your left shoulder and hold it
for five seconds, then tilt your head
towards your chest and hold it 5
seconds. Then tilt your head towards
your left Shoulder and hold it five
seconds, and lastly tilt your head
backward and hold it five seconds. Return your head to a normal position. Breathing:  Exhale as you move your
head around, and inhale as you return to
the upr ight position. Warm -Up Exercise #2
Stand upright, slowly rotate your
shoulders in a forward circular motion 5
times, then reverse the movement and
rotate your shoulders in a backward
circular motion 5 times. Breathing:  Breathe normally but deeply
as you do this exercise. Warm -Up Exercise #3
Stand upright with your arms help up,
your elbows bent, and your hands
together in front of your chest, with your
fingertips touching and palms apart. Press inward on your fingers until their
inside surfaces are almost touching. Your palms should not be touching. Release and press your fingers again. Breathing:  Breathe normally. Warm -Up Exercise #4
In a relaxed standing position, hold your
arms in front of you. Clasp your right
hand around your left wrist, with your
thumb against the inside of the wrist. Squeeze gently but firmly five times. Repeat the procedure with the left hand
Squeezing the right wrist.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the Five Tibetan Rites?,
A: The purpose of the Five Tibetan Rites is to stimulate the seven key chakras, which in turn stimulate the endocrine system, affecting the body's overall functioning, including the aging process.
Q: What is the recommended frequency for doing the Five Rites and the warm-up exercises?,
A: The text does not specify a recommended frequency for the Five Rites, but it does suggest starting with 1-2 repetitions per day and gradually increasing the number of repetitions by one each week.
Q: What is the main purpose of the warm-up exercises?,
A: The main purpose of the warm-up exercises is to open, relax, and release tension in the body, as well as provide toning to different parts of the body.
Q: What are some health conditions that may be exacerbated by performing the Five Rites?,
A: According to the text, the Five Rites may exacerbate certain health conditions, including any type of heart problem, multiple sclerosis, Parkinson's disease, severe arthritis of the spine, uncontrolled high blood pressure, a hyperthyroid condition, or vertigo. It is recommended to consult a physician before starting the program if you have any health concerns.
Q: Can I modify the Five Rites?,
A: No, the text emphasizes the importance of performing the Five Rites exactly as they are presented, without altering the form or sequence, in order to achieve the desired benefits.<|eot_id|><|begin_of_text|>Omad Orin Looping. DR Phillips
Introduction. Omad orin looping has changed my life beyond all recognition. I know it's a
cliché when people say this or that changed their life, but I can say with total
confidence that without omad and orin looping my life would be radically
different to what it is today. Let me explain. I now get so much more happiness and enjoyment from food. This is what omad
does to you, your enjoyment of any food goes up a hundredfold. Actually that is
an understatement, I now get immense happiness and HUGE enjoyment from
food that it's off the charts, the feeling of looking forward to my one meal every
day, I didn't get this at all before omad orin looping. Before I got into omad and orin looping I had some very serious health problems
developing. I liked my drink as they say, pints at a time, or bottles of wine. I was
more than partial to junk and processed foods, and even though I would not like
to admit it I was also addicted to tea, and especially coffee multiple times every
day often with snacks. Many other junk snacks that I thought were normal. I
didn't enjoy these things nearly as much as I do now on omad, but even though I
wasn’t enjoying them, I kept consuming them out of habit. As a result of too
much of them I was starting to get fat. I used to eat at least three large meals a
day, with coffee and snack breaks in between and more drinks and junk in the
evenings. I just did this because that is what I always did. I then had several serious health conditions developing. I was wrongly diagnosed
several times with many different things and eventually an umbrella term that so
many are being told these days “you have I.B.S or irritable bowel syndrome." The doctors tried to give me medication as they do. Thankfully my parents
brought me up to question everything the drug pushers try to push on their
patients. I also went to a boarding school where one of the teachers taught the
truth about big pharmaceuticals. As a result I hardly ever had any drugs or
anything from big pharma in my life including no jabs, pain killers or antibiotics. I didn't want to start taking in drugs now, but the doctors never had any
alternative for example healing the body naturally with making changes to
eating and lifestyle. Omad orin looping will never be taught in medical schools,
or the big pharma companies’ profits would tumble. It got so bad that after some tests they informed me I had something called
gastrointestinal interstitial cystitis. This was on top of other IBS problems, I was informed that part of my intestines had apparently pushed through part of my
colon and was causing all kinds of problems. Constipation, blockages and pain,
something called diverticulitis. They were talking about surgery, and even after
the operation (or perhaps because of it) then I would need  bags fitted front and
back all the time. That would be it for me for life, at my young age in my 40s. Needing bags to go to the toilet in for the rest of my life. Even with surgery,
having bags to go to the toilet in and going down the drug route, they were
saying this is the only option available to me. In short I wasn't exactly in the best of health; my energy levels were right
through the floor. I was not only feeling ill and in pain everyday but all kinds of
problems going to the toilet that meant I couldn't go out anywhere without
worrying about my problems. Many other health problems developed head aches
and pain everywhere. Feeling ill every day. My life on the health front was a
misery. It affected my work, my family life, going out with friends, everything. When you
are in pain and suffering with discomfort so much you are almost willing to do
anything to bring relief. I almost went through with the surgery and to start on
the road taking the drugs and having to go to the toilet in bags fitted that big
pharma push people on. I knew once on that road it's very hard, almost
impossible to get off it, having to take more drugs for the side effects and then
more drugs for those new side effects and so on. I wondered, just maybe is there a natural way to heal myself and bring relief
from the suffering, pain and discomfort. Is there any way that my wife could
have her old husband back, my kids could have their old dad back who was
actually able to play with them and take them out without getting so grumpy and
short tempered because of the intense pain and discomfort? I started reading books and doing research. One woman I found in my research
called Martha Christie had more severe health problems to me and wrote a book
called your own perfect medicine. She completely


 love and the seeking
of wisdom. Real mantra is quite different than the use of
words to subconsciously influence our behavior, like adver-
tising or propaganda, which promote ignorance and
attachment (Rajas and Tamas). Mantra is not a form of self-
hypnosis but a way of deconditioning the mind by break-
ing up unconscious sound and thought patterns through
those that reflect a higher tmth and energy. Some may ask, isn't all conditioning of the mind
wrong? Shouldn't we seek to decondition the mind entire-
ly? This is a mistake and can never be accomplished. The
mind, as an organic entity, requires the right conditioning,
just as the body does. The body requires a specific regi-
men, with proper timing and manner of eating, exercise, Ayurveda and the Mind
and sleep. The mind also requires a regimen of taking in
impressions, mental exercise and rest. If we fail to give the
proper conditioning to the mind, we will only give it the
wrong conditioning. The unconditioned is the goal, but
this exists in the true Self beyond the mind-body complex. To achieve it, the mind-body complex must be put in the
proper Sattvic condition first. A deconditioned mind, like
an unconditioned body, will simply be out of control. Mantra and Consciousness
Mantra means "the instrument of the mind" or "what
protects the mind." Control of the mind and the unfold-
ment of the hidden powers of the mind (siddhis) arise
through the power of the mantra. Mantra is the main
method of treating consciousness (Chitta) and is helpful
for healing all levels of the mind, inner and outer. It can
alter or eradicate deep-seated latencies and impressions. For this reason, it is the main Ayurvedic therapy for treat-
ing psychological disorders and can be very helpful for
physical problems as well. Mantra allows us to change the vibratory pattern of
consciousness. It is a direct method for dealing with the
mind. Methods relying on diet, herbs, impressions, or even
counseling, however useful, are indirect or external. It can
be far more helpful to regularly chant a mantra than to
analyze our psychological problems. The mantra changes
the energetic structure of the mind which dissolves the
problem, while thinking about the problem can reinforce
it. Mantra changes the energy of the mental field in a pos-
itive way. It is very different than analysis which, by exam-
ining the patterns of negativity and how they got that way,
may not alter them at all. There is a background sound-pattern to our conscious- The Healing Power of Mantra 227 A
ness. It may be a song we have just heard or the memory
of a painful or pleasurable event. Some movement of sound
is always going on inside us. Like the rhythm in music, it
determines the rhythm of our consciousness. The con-
scious use of sound can change that rhythm so that the
sound of our consciousness supports rather than detracts
from our awareness. Our consciousness consists of deep-seated habits and
tendencies. These are the ruts in the field of our con-
sciousness created by repeated mental activity (Samskaras). Mantra allows us to iron them out. When we repeat a
mantra for a long period of time, this creates an energy
that can neutralize the scars left from our distracted men-
tal activity and create a more powerful memory to override
them. Our memories are the subtle sound vibrations that we
retain in our consciousness. Memory in the psychological
sense — the internal record of hurts and fears — is undi-
gested sound. Such memory is misunderstood sound that
leaves a scar upon the mind. It is a vibration that cannot
be assimilated into the fabric of the mental field but
remains apart and produces changes that distort percep-
tion or lead to wrong action. Being constricted sound pat-
terns, memories and their pain can be neutralized by the
right mantras, which project a contrary sound energy that
breaks up their stagnation. Sound and Emotion
Any sensation we take personally, that we like or dis-
like, produces an emotion from fear and desire to love and
hate. Sound, as the most primary sensory potential, gener-
ates the strongest emotions. Each emotion creates a partic-
ular kind of sound. More intense emotions usually demand Ayurveda and the Mind
stronger sounds. We sing with joy, shout in anger, cry in
sorrow, groan in pain, and scream in extreme fear or pain. Those who die violently scream loudly first, reflecting the
agitation of the life-force as it is prematurely cut off. Sound is a vehicle for emotion, which it can either rein-
force or release. The sound of our words carries an emotional force and
transmits an emotional message. It tells how we feel and
reveals our underlying psychological condition. This may
be different than the actual meaning of what we say. Apparent statements of love may hide resentment, for
example, or statements of happiness may hide sorrow or
self-pity. Negative emotion is nothing but a certain energy of the
life-force, which is trapped by our process of self-centered
consciousness. We must learn to release the energy bound
up inside emotions. Negative emotions owe their existence
to wrong usage of the energy of consciousness, which con-
sists of fixing our attention on the names and forms of the
external world and losing track of the greater field of exis-
tence. The release of negative emotion depends upon stop-
ping the process that produces them. This is to reclaim our
energy of attention and use it in a creative and conscious
way in the present. Mantras, through their sound energy, produce a certain
emotional force or force of feeling. Through these energies
we can become conscious of our emotions. Through
mantra we can exercise our emotions. We can learn to play
with and master emotions, which are cosmic forces of
expression. We can learn how to creatively and conscious-
ly experience anger, fear, joy, or grief like an actor. We can
energize them and by degrees merge them into each other,
until our mind returns to its original state of pure feeling. The Healing Power of Mantra 229 A
Mantra and Breath
Prana, the life-force, is the primordial sound vibration
behind the universe. There is a sound behind the breath,
which itself is unmanifest sound. Our words are created by
the outgoing breath. To combine mantra with the breath
is a powerful way of changing the energy of the mind. Our
emotional disturbances are linked up with wrong move-
ments of the life-force. Using mantra and Pranayama
together removes these (note section on Pranayama, par-
ticularly So'ham Pranayama). Mantra and Meditation
Most of us fail at meditation because we have not prop-
erly prepared the mental field. Meditation in the true
sense, giving our attention fully to the object of our atten-
tion, requires that we already have a calm mind and con-
trolled attention. Conditioned as we are in the modem age
to entertainment, sensory indulgence and wishful think-
ing, this is something that we do not have. Mantra is the
way to prepare the mental field for meditation. It removes
the Rajas and Tamas in the mind, so that meditation,
which requires Sattva to proceed properly, can occur. Mantra provides a vehicle to carry us forward in medi-
tation. Otherwise, distracted thought patterns disturb the
mind. Mantra gives energy to meditation. To try to put
the mind directly into a blank or silent state may be no
more than to put our attention into our subconscious,
where its dark tendencies can further inflict their pain
upon us. Mantra serves like a boat to take us across the
ocean of the unconscious. Mantra-prepared meditation is
easier, safer and more powerful than trying to meditate
directly. Once the mantra permeates the subconscious, the Ayurveda and the Mind
subconscious will support meditation, providing it far
greater efficacy. Energetics of Sound
Sounds possess specific physiological and psychological
effects. Just as hot or cold weather affects our body in a cer-
tain way, so do different sounds and how we repeat them. However, the effects of external factors upon our body are
easier to observe than the effects of sound. Furthermore,
just as some people prefer heat while others like cool con-
ditions, so the effects of sound, though objective, are capa-
ble of diverse subjective interpretations. Once we know
the energetics of sounds we can apply them therapeutical-
ly like the use of herbs or foods. Mantras are like Asanas for the mind. They give plas-
ticity and adaptability to the mind. They exercise the
mind's energy and give the mind poise and stability. As
asana controls the body and Pranayama controls the
breath, so mantra controls the mind. Mantra maintains the
strength and integrity of our mental field and sustains the
proper circulation of energies in it. This reduces our vul-
nerability to external conditioning, which, after all, is
based largely on names. Mantra therapy primarily uses what are called "bija
mantras" or seed-syllables. These are prime sounds that
under


 as suddenly the force of the wind subsides, and
there in the junkyard where millions of pieces of trash had previously been,
is a jumbo jet, a Boeing 747, all ready to fly. By happenstance, luck, a
weird coincidence, all the parts were pieced together to make a perfect jet
aircraft out of several million pieces of debris. From random rubbish to
precise perfection by accident. As I contemplated the absurdity I thought about how I once proclaimed
such an explanation for the universe, with its zillions upon zillions of
component parts all arriving and interacting with each other in perfect
symmetry. All just working out coincidentally, by sheer chance andhappenstance. I revised my viewpoint to accommodate a newly arrived at
sense that there has to be a creative ener gy at work here. This is an intelligent system that we are all a part of. There is a force, a
power, a consciousness that created and supports this system. That force is
omnipresent and therefore it is in you. Y our body is a part of this system,
and is also a system of perfectly coordinated parts itself. While it may
appear random and unintelligent, it is the height of arrogance and naïveté to
assume it is accidental. It is just as unlikely for the wind to accidentally
blow together several million pieces of debris and create a 747 jumbo jet, as
it is for a force to accidentally arrange this intelligent system that we are all
a part of which has billions of moving parts. That simple little story opened
me to knowing that there is an intelligence called by many names, but
essentially comprised of cooperation, harmony, peace, flow, or love that is
the source of all. By staying in the ener gy of cooperation, harmony, peace and flow we are
always connected to this force that I am calling spirit or God. I know I can
turn my life over to this force at any moment. When I notice that I have
allowed my thoughts to stray from this one creative power, I invite love to
replace the illusion of a problem. Another way of saying it is, I bring faith
to doubt, and the doubt dissolves. The old Irish proverb says this so well,
“Fear knocked at the door, faith answered, and no one was there. ”
CONTROLLING YOUR DESTINY THROUGH F AITH
Bringing faith to nullify doubt is a way of taking char ge of your life, not
only by eradicating fears, but also by knowing that you have access to a
higher creative force any time you feel you need assistance. When you
make conscious contact with this spiritual force you know something that
cannot be destroyed, that was never born, never dies, is always present in
the moment and has no form or boundaries. Y ou do not need the approval or
acceptance of anyone. It is not necessary for you to debate with others
about the presence of this universal spiritual source of all life. Y ou are not
in a contest of any kind. It is yours. According to Carl Jung the relationship
that a person has with the infinite is the telling question of a person’ s life. Spend some time discovering what kind of a relationship you have with the
infinite. I always feel as though my own faith is a very private matter. I also know
that any attempt to sway others or ar gue about the relative merits of my own
faith in a higher spiritual power is not only a waste of time, but it takes me
away from spirit and into the world of ego. The moment I feel a need to
defend my own faith or ar gue about it, I move into the territory of needing
to be right. Instantly I am transported into doubts and an inability to access
spiritual consciousness. A reminder here that “The spirit gives life. The
flesh counts for nothing. ” By staying quietly and privately in a spiritual
energy of knowing I:
1. bring that same ener gy of love and peace to my current situation,
2. effect a spiritual solution; and
3. bring faith into the space where the doubt of ego consciousness
previously reigned. Faith is a way, then, of going within and creating a sense of control over
one’s life at any given moment. Once you make conscious contact and have
a direct experience of God, you can use this knowing at anytime. This is not
a belief bequeathed to you by virtue of your birth, it is a knowing that is
yours alone by virtue of your commitment to your higher spiritual ener gy. When you are faced with a problem you can return to this faith even as the
problems seem to deepen and approach the unbearable. As King David put
it, “Though I walk through the valley of the shadow of death, I will not fear,
thou art with me. ”
It doesn’ t get much worse than the “valley of the shadow of death,” and yet
the spiritual message is evident. Have faith, and that faith will replace fear. Bringing faith to the presence of doubt will serve you well as you move
your ener gy field to a faster/higher vibration. Speaking personally, from my heart, I know that I am never alone. I know
that divine guidance is always available in this moment. My awareness of
this is the one thing that I can always rely on to take my pain away. Whatfollows are some suggestions that I think will be helpful to you in bringing
faith to the forefront in your moments of struggle or doubt. SUGGESTIONS FOR APPL YING F AITH TO DOUBT
I cannot str ess str ongly enough the importance of meditation. It is through
meditation that one can realize conscious contact with God and banish
doubt. Meditation is an exquisite practice for reducing stress, relieving fatigue,
nourishing the soul, and having a general feeling of well-being. However,
the primary value of meditation is in allowing you to make conscious
contact with God, and thus establish an inner faith that this divine presence
is available at all times. This knowing within yourself that you have
conscious contact with God dissolves any doubts you may have yourself
and frees you from the doubts others may direct toward you. This is what
constitutes faith. I feel it is imperative to reiterate the role of meditation in establishing faith. God is indivisible, the one power, the source of all life. God is wherever
you are, omnipresent, omnipotent, and omniscient. God is not only all of
those things, but also always, only here in the present moment. The now,
just like zero in mathematics, can never be divided. The equivalent of this
indivisible oneness in your personal life experience is silence. Y ou can
never divide silence in half because there is only one, indivisible silence. Meditating and practicing this silence on a daily basis allows you to come
to know God, rather than knowing about God. This direct experience,
attained by silencing the mind brings you a degree of faith that remains
unshaken and untouched by the doubts or fears of anyone, including
yourself. This is the value of meditation in creating faith that erases all
doubts. The truly enlightened and outstanding people of our world have a
constant spiritual partner, God, whose voice is the voice of silence. There are many outstanding training programs, books, and tapes available
to teach you the techniques of meditation. I have also discussed meditation
and given specific suggestions on how to meditate in several of my earlierbooks including Manifest Y our Destiny, Your Sacr ed Self, Real Magic, and
You’ll See It When Y ou Believe It. Practice developing a trust in the unknown. By the unknown I refer to that
which is impervious to our senses. As incarnated physical beings we tend to
rely on our senses to determine what is real. If we can’ t see, touch, taste,
feel, or smell it, then we tend to believe it must not exist. Faith involves
going beyond the senses to make spiritual consciousness the place that we
trust, even though it is a frequency that vibrates so fast that it transcends the
capacities of our five senses. When I first began writing books I had an absolute faith that I would be
able to have them published. My faith was always intact and firm even as I
heard doubts that a beginning author would be able to secure a major
publishing house, doubts from the experiences of others who told me of
their failed attempts, and doubts from experts who “knew” the business. As
a young college professor I announced to my classes that I would have my
book published and even what media outlets I would be visiting. I did this
and much more from a trust in the unknown that was a burning desire to
transform an idea into a physical reality. This kind of trust in the unknown
is like an invisible and invincible magnet that attracts to itself whatever it
fervently desires and expects. It is trusting in the unknown. Develop trust despite the absence of physical evidence as perceived by your
senses. No matter the circumstances or obstacles, once you draft the dream
the way can be cleared, and the universe responds and works with you to
manifest that idea into a physical reality. It has always worked for me. As a child I rehearsed how I would talk on television shows. As a college
student sitting in classrooms listening to bored professors regur gitating the
same old material I visualized myself being uplifting, fun, entertaining, and
informative to lar ge audiences around the world. I had nothing but a dream
to work with in foster homes, in the U. S. Navy, and in college. If you have


 findings. For instance, if a typical consumer today is having trouble falling asleep chances
are the person will immediately resort to Nytol, or Sominex, or whatever sleeping
pill he or she saw advertised and promoted by drug companies on TV, and never
even consider or try simple natural solutions such as  taking a walk or warm bath,
or drinking a soothing cup of tea, or eliminating the late-night snack of pepperoni
pizza that's upsetting the stomach and causing insomnia – even though there is
clear  scientific  evidence,  not  to  mention  common  sense,  that  indicates  that
relaxation and dietary changes can help promote good sleep. This' same contradiction is also true for urine therapy. Medical scientists have
proven the medical efficacy of natural urine  and urea over and over again, but the
medical community and drug companies have completely ignored these research
findings – unless of course, a patentable drug form of urine such as Pergonal or
Urokinase, can be developed. 39It's unfortunate that even as most people and practicing doctors forgot about the
use  of  natural  urine  therapy,  medical  researchers  were  discovering  incredible
things about the medicinal value of urine. During this century, researchers sat in their laboratories and watched as simple
urea or whole urine completely destroyed rabies and polio viruses, tuberculosis,
typhoid, gonorrhea, dysentery bacteria and cáncer cells. They found that urine contains a huge array of incredibly valuable and medically
important elements and they injected and orally administered urine and urea to
thousands of patients in clinical tests. They watched as it saved the lives of cancer patients, cured and  relieved asthma,
eczema, whooping cough, migraines, diabetes, glaucoma, rheumatoid arthritis, and
a  host  of  other  illnesses. But  the  general  public  was  never  told  about  such
discoveries. Doctors and consumers today are given access to urine-related drugs, but have no
idea of the tremendous overall value and health benefits of the natural urine that
the drug was derived from. And medical researchers see absolutely no reason why
any of us should know about it. All we need to know, in their estimation, is that
they've developed a drug for a disease and where or what it's derived from is of
little or no importance. So why are many people like myself now resurrecting and using natural urine
therapy instead of using sophisticated 'wonder' drugs and surgery? The answer is
simple – drugs and surgery didn't work, but urine therapy did. -
Urine therapy is regaining attention today because as the twentieth century draws
to a close, millions of people are becoming aware that the keys to good health do
not lie in the laboratory or the operating room. Many of us now realize that when we threw out our natural medical approaches
and methods of self-care, we eliminated crucially important elements in healing
that can't be replaced by drugs or surgery. Unlike naturally occurring medicines,
chemical  drugs  are  extremely  concentrated  synthetic  substances. Yes,  these
abnormally  high  concentrations may  seem  to  produce  a  "knock-out  punch"  to
40disease symptoms, but what good is it if the drug delivers the same knock-out
punch to your health as a whole? We may think we're winning the battle against disease, but we all know we're
losing the war. The AIDS epidemic and the other modern health epidemics of
cancer, heart disease,  diabetes, chronic fatigue syndrome, debilitating allergies,
auto-immune diseases, ulcers, etc. aren't being cured by modem medicine. And one
of the biggest reasons for this failure is that these modem epidemics are  immune
deficiency  diseases  which  cannot  be  treated  by  immune-suppressing  therapies
such as drugs and surgery. In fact, every single drug or surgical technique that exists in some way weakens
and impairs our immune system functions, so it's imposible for these methods to
cure the immune-deficiency diseases that are now killing and maiming us. The health epidemics of today are the consequences of many environmental factors
that strain and break down our bodies' natural immune defenses, so drugs and
surgery which further weaken our immune systems do absolutely nothing to cure
or help us. They seem  to temporarily win the battle against  the symptoms of
illness, but in the end they lose the wax because they suppress and destroy the very
thing that makes and keeps us well – our own natural body defenses. Natural urine therapy was abandoned and forgotten by the public in the twentieth
century because we were so sure that drugs and surgery were the answers to all our
health problems. But time has shown us our error. As we watch the often terrible and fatal consequences of decades of complete
reliance on immune-suppressing synthetic drugs and surgical techniques unfold,
we worriedly search the pages of history to rediscover and relearn the lost arts of
caring for ourselves with simple, safe. and healthful natural healing. Urine therapy is a natural therapy that is not widely known today, but in reality, it
is not a lost healing art. As the material in this book shows, urine therapy has been
kept very much alive by modem medical science throughout the twentieth century,
even though it has rarely been publicized. In reality,-urine therapy cannot even be accurately classed as a traditional folk-
remedy  today,  because  during  the  twentieth  century  it  has  been  used  almost
41exclusively  by  mainstream  medical  scientists  and  researchers  and  not  by
consumers themselves, but this is changing. So, in conclusion, it is the "surgery and drugs are all we need" philosophy of the
present conventional medical system that is one major reason why you and your
doctors have never heard of mine therapy. But there is another big reason why so
many know so little about the world's least expensive and most powerful and
effective natural medicine - very simply stated - there's no therapy. Medicine and Money
I think that most of us are under the impression that somewhere in thesequestered
halls  of  academia,  benevolent,doctors  and  research  scientists  are  altruistically
slaving over their petri dishes and test tubes,  feverishly searching for new medical
methods and cures that will relieve and eradicate physical suffering and illness -
and that as soon as they make these wondrous new discoveries they'll immediately
release the results of their studies to a desperately expectant world of sick and
suffering people. But as true as we want this scenario to be, it isn't the reality. The reality is that
medical  researchers  are  not  the  ones  who  ultimately  decide  what  medical
treatments the public receives as a result of medical research studies. The architects of today's medical system are not primarily medical researchers or
doctors, but rather, the drug companies. Medical research requires funding and
from the very beginning of the age of modem medicine, researchers have largely
depended on pharmaceutical companies to supply those funds. So many times we
hear what the companies, and not the researchers, want us to hear about research
discoveries. The great pharmaceutical advances of the early 1900's that gave us the first new
vaccines, penicillin, antitoxins and the'miraculous' sulfa drugs were financed in
large part by big pharmaceutical companies like Bayer and I.G. Farben. Now,
while the owners of these drug companies may have had some altruistic interests,
the lifeblood of their companies was not medicine, but money. 42Simple, inexpensive medicines like herbs, homeopathic remedies or urine therapy
that have been shown to be just as effective, safer and much less expensive than
chemical drug compounds may be better for the public but they're no good for drug
company profits and are therefore not promoted and sold. It's in the  drug industry's best  interest  to ignore and invalidate medicines and
traditional therapies that can't be patented and don't produce  big profits. And in
simple economic terms, this is how any business survives and prospers — by
selling and promoting the products that make the most money. Pharmaceutical
firms by their very nature must promote profit-making medicines to keep their
companies alive. The way our medical system works today, drug companies are the primary entities
that  fund  research,  and  test  and  prepare  medical  treatments  for  government
approval, and this is also true in many countries throughout the world. And it's extremely expensive for a company to conduct research for a new method
and get it through the approval process — to do this can cost as much as an
estimated  $150  million  per  treatment. So  a  pharmaceutical  company  has  to
promote the medical approaches that will assure big "pay offs" in order for the
company to survive. Unfortunately,  medicines that  keep  drug  companies  alive  and  healthy,  even  if
they're government approved, can often make people sick — or even kill them. Drugs like DES and thalidomide may have been big profit makers but they later
created  horrible  health  disorders  and  hideous  fetal  deformities  when  used  by
trusting consumers. Metabolic synthetic steroids, once hailed as miracle muscle-
builders and used freely, are now killing and maiming many of their users. As


about our situation and no one else can help. It is hopelessness and
helplessness. It is associated with such thoughts as: “Who cares?”; “What’ s
the use?”; “It’ s boring”; “Why bother?”; “I can’ t win anyway.” This is the
role exhibited by Eeyore, the glum character in “W innie the Pooh” cartoons
who says: “Oh well. W on’ t do any good anyway.” Discouragement. Defeat. Impossible. T oo hard. All alone. Give up. Isolated. Estranged. W ithdrawn. Cut of f. Desolate. Depressed. Depleted. Unfulfilling. Pessimistic. Careless. Humorless. Meaningless. Absurd. Pointless. Helpless. Failure. T oo tired. Despair. Confused. For getful. Fatalistic. T oo late. T oo old. T oo young. Mechanical. Doomed. Negative. Forlorn. Useless. Lost. Senseless. Bleak. Blasé. The biologic purpose of apathy is to summon aid, but part of the
feeling is that no help is possible. Much of the world’ s population is
functioning on the level of apathy. For them, there is no hope that they will
be able to meet their basic needs, nor will help be forthcoming from
elsewhere. The average person is often apathetic in a number of areas in life, but
only periodically faces overwhelming apathy about their whole life
situation. Apathy indicates a lack of life ener gy and is close to death. This
was observed during the W orld W ar II blitz of London. Infants were
removed to nurseries and remote safe sections of England where their
physical, nutritional, and medical needs were well attended. However, theinfants developed apathy and began to fail; they lost their appetites and the
death rate was high. It was discovered that apathy resulted from a lack of
nurturing and emotional closeness to a mothering figure. It was an
emotional state and not a physical one. W ithout love and af fection, they lost
the will to live. In our country, we see depressed economic areas where an entire local
population goes into apathy. When people from such areas appear on the
television news, it is often with such comments as, “When the welfare
check runs out, I guess we just face starvation; there’ s no hope for us.”
Feelings of apathy about the letting go technique itself may appear as
resistances. These may take the form of attitudes and thoughts such as: “It
won’ t work anyway”; “What’ s the dif ference?”; “I’m not ready for this
yet”; “I can’ t feel”; “I’m too busy”; “I’m tired of letting go”; “I’m too
overwhelmed”; “I for got”; “I’m too depressed”; “I’m too sleepy.” The way
out of apathy is to remind ourselves of our intention, which is to get higher
and freer, to become more ef fective and happy, and to let go of the
resistance to the technique itself. “I Can’t” vs. “I W on’t”
Another way out of apathy is to look at the payof f we are getting out of the
apathetic attitudes. The payof f may be in the face-saving excuses to cover
up what is actually fear. Since in reality, we are very capable beings, most
“I can’ ts” are really “I won’ ts.” Behind the “I can’ ts” or the “I won’ ts” is
frequently a fear. Then, when we look at the truth of what is behind the
feeling, we have already moved up the scale from apathy to fear. Fear is a
higher ener gy state than apathy. Fear at least begins to motivate us into
action and, in that action, we can again surrender fear and move up to anger
or pride or courage, all of which are higher states than apathy. Let’ s take a typical human problem and trace how the mechanism of
surrender works to free us from an inhibition. Public speaking is one of the
most common inhibitions. On the level of apathy in this arena, we say: “Oh,
I can’ t possibly speak in public. It is way too overwhelming. Nobody will
want to hear me anyway. I don’ t have anything worth saying.” If we remind
ourselves of our intention, we will see that the apathy is merely covering up
fear. Now, the thought of speaking in public is frightening, not hopeless. This brings about a certain clarity. The facts are not that we “can’ t,” but
merely that we are “afraid.”As this fear comes up and is let go, we become aware of the fact that
we have a desire to do the very thing that we fear. Now when looking at the
desire, which is blocked by fear and perhaps compounded by some grief
over lost opportunities in the past, anger arises. At this point, we have
already moved from apathy, to grief, to desire, and up to anger. In anger
there is much more ener gy and capacity for action. Anger often takes the
form of resentment, such as resentment that we agreed to the public
speaking and now feel obligated to do it. There is also anger about our fear, which has blocked accomplishment
in the past, and the anger leads to a decision to do something about it. This
decision might take the form of a public speaking course. When we sign up
for a public speaking course, we have already moved up to the ener gy of
pride in that we have finally taken the bull by the horns and are doing
something about it. On the way to the speaking course, again more fear will
arise. As this is constantly acknowledged and surrendered, we become
aware that we have courage in our capacity at least to face our fears and
take action to overcome them. The level of courage has a lot of ener gy. That ener gy takes the form of
letting go of residual fear, anger, and desire, so that in the middle of the
speaking class, we suddenly experience acceptance. W ith acceptance there
is the freedom from resistance, which had taken the form previously of fear,
apathy, and anger. Now, we begin to experience pleasure. There is the self-
confidence of acceptance, “I can do it.” On the level of acceptance, there is
greater awareness of others, so that in the speaking class, we become aware
of the pain, suf fering, and embarrassment of others in the class and begin to
be concerned about them. W ith the emer gence of this compassion towards others, there is a loss
of self-consciousness. W ith the emer gence of selflessness come moments of
peace. On the way home from the class, we experience an inner
contentment, a feeling that we have grown, that we have shared with others. In the experience of sharing, we have for gotten ourselves for a few
moments and have been more concerned with the happiness of someone
else. W e take pleasure in the accomplishments of others. In this state, there
is a transforming grace, the discovery of our inner compassion, a feeling of
connectedness with others, and a compassion for their suf fering. W ith the
full development of this progression, we might then share with others how
we had a fear of public speaking, the steps we took to overcome it, thesuccess we experienced, the increase of our self-esteem, and the positive
changes in our relationships. This entire progression is the basis of a great deal of the power of self-
help groups: the sharing of inner experiences from the lowest to the highest
levels on the scale of emotions. That which in the beginning seemed
formidable and overwhelming has now been surmounted and handled, with
the resultant increase of aliveness and well-being. This increase in self-
esteem then spills over into other areas of life, and the increase in
confidence results in greater material abundance and capability in
vocational functioning. On this level, love takes the form of sharing and
encouraging others, and our activities are constructive instead of
destructive. The ener gy radiated out is then positive and attractive to others,
resulting in a constant positive feedback. Once we have experienced this progression up the scale of emotions in
any one particular area, we now begin to realize that it can be done in other
areas of limitation in our lives. Behind all of the “I can’ ts” are merely “I
won’ ts.” The “I won’ ts” mean “I am afraid to” or “I am ashamed to” or “I
have too much pride to try, for fear I might fail.” Behind that is anger at
ourselves and circumstances engendered by pride. Acknowledging and
letting go of these feelings brings us up to courage and, with that, finally
acceptance and an inner peacefulness, at least as it regards the area which
has been surmounted. Apathy and depression are the prices we pay for having settled for and
bought into our smallness. It’ s what we get for having played the victim and
allowed ourselves to be programmed. It’ s the price we pay for having
bought into negativity. It’ s what results from resisting the part of ourselves
that is loving, courageous, and great. It results from allowing ourselves


with urine therapy at the World Conference on Auto Urine
Therapy in 1996. GOING WITH THE FLOW:
The Application of Urine Therapy
.1 Introductory Remarks
ave discussed the background and history of urine
erapy in Chapters 1, 2 and 3; however, the appli
tion of urine therapy is ultimately the essence of
· s book. You can learn the most by practising it
urself. Since no negative side effects or signifi
nt contra-indications have as yet been recorded,
·. erybody can experiment with urine therapy as
ng as the following conditions are taken into
count:
j
1 It is generally not recommended to combine urine
Vterapy with the use of (prescribed) chemical, allopathic
~edicines or recreational drugs. The combination may
~dangerous to your health. If you are taking any form of allopathic medicine, be
Jin with the external application (urine massage) until
vou are free of all medication, if possible. ~iJossible or safe to stop the use of certain
!! )edicines, start with taking a few drops of urine
Internally or use a homoeopathic tincture. Keep
looking and feeling very carefully how you and
your body are reacting on the treatment. (See also
lection 4.5 Warnings and Guidelines.) You should also be aware of what you consume
while applying urine therapy. Alcohol or coffee con
sumption or smoking cigarettes can be combined
with urine therapy, providing the above mentioned
substances are used in moderation. However, the
application of urine therapy does not alter the fact
that these substances are unhealthy for the human
body. The more intensely the therapy is applied,
the more precise and aware you should be of what
you eat, drink or otherwise use. Urine therapy can bring about a so-called healing
crisis in which the body rapidly detoxifies. This can
cause diarrhoea, vomiting, rashes, etc. (See also sec
tion 4.5 Warnings and Guidelines.) Urine therapy consists of two parts: internal appli
cation (e.g. drinking urine) and external application
(e.g. massaging with urine). Both aspects comple
ment each other and are important for optimal re
sults. The basic principle of urine therapy is
therefore quite simple: you drink and massage your
self with urine. Even so, there are a number of dif
ferent ways to apply urine therapy, the most
important of which are discussed below. After your
initial experiences, you will be able to determine
The Application of Urine Therapy 43 tastes mild and not at all unpleasant -a bit salty,
like broth or sea water. A good way to free yourself of this conditioned
reaction to the taste is by rinsing or gargling with
fresh urine. The taste, the consistency and the feel
ing will soon become familiar and the repulsion re
garding your own rich body fluid will soon be part
of the past. But taking urine into your mouth might be too
big a step to begin with. Rubbing a drop into the
skin and first smelling your own urine can help you
}o overcome part of the barrier. Really, it often does
not smell bad at all. Many people even like its some
times sweet odour. More extensive massaging of
urine into your skin is also a good way to become
accustomed to your own life water. ·
How can you overcome feelings of aversion to
drinking your own golden elixir? Start by drinking
a drop, then a sip each day and slowly build up to a
full glass of urine. This is the most comfortable
way to allow your body, mind and soul to become
accustomed to this therapy. Another method, which I myself used, is to be
gin by fasting for a few days. The urine is then so
watery tha~ after the second glass you will notice
only a slightly salty taste, which makes it much
easier to let go of the idea that urine is dirty or at
least tastes dirty. If you still cannot bring yourself to drink your
own urine pure, mix a dash of it into a glass of fruit
juice or mix it with water and honey. Then try to
switch over from the dilution to drinking urine pure. Once used to that, some people prefer to drink it
pure, followed by a glass of water or another healthy liquid. Other people prefer to brush their teeth im
mediately afterwards. Once again, make it as easy and pleasant as pos
sible for yourself, especially when beginning urine
therapy. Your body and mind deserve patience and
love while adjusting to something which up until
now might have been considered to be strange or
even repulsive. It helps to thank your body before
drinking urine in order to acknowledge the value of
this golden liquid. 4.3 Internal Applications
1. Drinking
Indication: Recommended as a prophylactic; as a
rejuvenating tonic; and in minor diseases. Collect the middle stream of the first morning urine. The small amounts at the beginning and ending of
urination do not have to be collected: the first part
rinses the urinary passage clean, so the urine will
be as sterile as possible. The last part sometimes
contains sediment and is of little value. Only ;our
own, fresh urine should be used. It is wise to start with a few drops, then a small
glass and gradually build up the amount to a level
you are comfortable with. This may vary from one
to several glasses per day. If you drink your urine
not only in the morning but later in the day as well,
the urine from approximately one hour after
eating is usually the best. Do not eat up to thirty
The Application of Urine.Therapy 45 4. GOING WITH THE FLOW:
The Application of Urine Therapy
4.1 Introductory Remarks
I have discussed the background and history of urine
therapy in Chapters 1, 2 and 3; however, the appli
cation of urine therapy is ultimately the essence of
this book. You can learn the most by practising it
yourself. Since no negative side effects or signifi
cant contra-indications have as yet been recorded,
everybody can experiment with urine therapy as
long as the following conditions are taken into
account:
It is generally not recommended to combine urine
therapy with the use of (prescribed) chemical, allopathic
medicines or recreational drugs. The combination may
be dangerous to your health. If you are taking any form of allopathic medicine, be
gin with the external application (urine massage) until
you are free of all medication, if possible. If it is not possible or safe to stop the use of certain
medicines, start with taking a few drops of urine
internally or use a homoeopathic tincture. Keep
looking and feeling very carefully how you and
your body are reacting on the treatment. (See also
section 4.5 Warnings and Guidelines.) You should also be aware of what you consume
while applying urine therapy. Alcohol or coffee con
sumption or smoking cigarettes can be combined
with urine therapy, providing the above mentioned
substances are used in moderation. However, the
application of urine therapy does not alter the fact
that these substances are unhealthy for the human
body. The more intensely the therapy is applied,
the more precise and aware you should be of what
you eat, drink or otherwise use. Urine therapy can bring about a so-called healing
crisis in which the body rapidly detoxifies. This can
cause diarrhoea, vomiting, rashes, etc. (See also sec
tion 4.5 Warnings and Guidelines.) Urine therapy consists of two parts: internal appli
cation (e.g. drinking urine) and external application
(e.g. massaging with urine). Both aspects comple
ment each other and are important for optimal re
sults. The basic principle of urine therapy is
therefore quite simple: you drink and massage your
self with urine. Even so, there are a number of dif
ferent ways to apply urine therapy, the most
important of which are discussed below. After your
initial experiences, you will be able to determine
The Application of Urine Therapy 43 your own method of application. As far as the length of any treatment is concerned:
be patient and trust the process! Urine therapy helps
the body to cleanse and renew itself. Sometimes
this takes a lot of time. Urine therapy is as personal
as you are. The healing process, its character and
its length of time depend upon many factors: the
roots of a diseased condition, the intensity with
which urine therapy and other methods are applied
and, last but not least, your own commitment and
faith. With some diseases there are fast results but
with chronic diseases it can take weeks, months or
even years or a lifetime for the healing process to
complete. No matter where your process will lead
you or how long it will take, urine therapy will al
ways be helpful to you in some kind of way, if it
were only in loving yourself and your body more
than you used to. 4.2 The First Sip
Before you decide to drink your first glass of urine,
any number of things can pass through your mind. We are all familiar with the taboos surrounding


 You set yourself up so that
you can only have peace when the circumstances are just right. But then the
circumstances keep on changing. No peace will ever last when the quest is outside. There is a deeper way to live.Your true Self is not swayed by circumstance, only your mind and
emotions are. When you identify your Self as deeper than your mind and
emotions, you will be satisfied, content, okay—regardless of what is
happening outside of you. Rather than spending your precious moments trying to contort and
control the world outside of you or trying to “fix” or change people so they
will not trigger your emotional wounds, work on your Self. Work on
developing that indwelling connection so that you can be deeply satisfied,
and then move through the world from that place: beyond the fickleness of
the mind, beyond conditioned desire, beyond the ever -changing stream of
emotion. What if you practiced believing that you already have everything you
need? What if you practiced feeling that you are enough—that what you
know is enough, what you have is enough, and who you are is enough? What if you let yourself be satisfied—as it is, and as you are—right now? What if you accepted rather than resisted reality and then showed up in
every situation in a way that uplifts and actually serves? When you are
already satisfied, your actions stem from a place of wanting to give rather
than wanting to get, and it is truly in giving that you will receive. Let each
moment become better because you were there. TAPAS
Tapas  is discipline or austerity. It is the fire between what you want now
and what you want most, between an old habit and a new one. The moment
when you crave your first cigarette after deciding to quit or pass by that first
coffee shop after giving up caf feine. Every single part of you is wired to
reach for the cigarette or to get a cup of cof fee. In that moment there is a
fire that will transform you…if you let it. Tapas is choosing something dif ferent. It is the ability to wait. It is the
willingness to sit in the heat, to tolerate the discomfort that arises, not
because you want it, but because you know that you need it. It isacknowledging the neuroplasticity of your brain and your ability to rewire
old habits in order to build pathways to freedom. SVADHYAYA
Svadhyaya  is Self-study: know who you are. Know the highest vision—the
highest version—of yourself for this lifetime, and also know who you will
be beyond this life. The moment you entered into your mother ’s womb,
cells divided and multiplied—and will keep dividing and multiplying,
transforming and changing, until, one day, you will depart. Know who you are, beyond your body and mind, your roles and
positions. Hear Truth every day. Read, meditate, and learn from Self-
realized teachers. Seek shelter in those who know. Knowing your Self is the
greatest treasure you will of fer the world. By living from that place, you
will inspire and remind many others to do the same. When you know who
you are, kindness, compassion, truthfulness, sense control, and
understanding the temporary nature of this world all come with it. When
you know who you really are, you see the soul within all beings, regardless
of the body they are inhabiting. You’ll show up every moment of your life
in a way that ultimately serves. ISHVARAPRANIDHANA
Ishvarapranidhana  is “surrender to the Divine”: of fering everything that
you have and everything that you do to God—because where does it all
come from, anyway? Humility is vital on the path: ishvarapranidhana calls
for surrendering the idea that you are the controller, the maintainer, and the
owner of it all; it calls for letting go of the notion that you know best or
know everything and requires opening to the possibility that there is a scope
much lar ger than your own. Just because you have not seen something does not mean that it is not
real. Would the fish in the tank believe you if you told them of the ocean? Humility is the ability to say, “I don’ t know, could be!” rather than shuttingout a lar ger perspective than what your limited experience has shown you. When you are humble you are able to recognize someone who has a lar ger
scope than your own, someone who has touched Truth, and you’ll have the
desire to learn. When you trust, you can begin to love. When you love, it is natural to
put your self-centered desires aside and show up in a way that truly serves. To fully serve means that you have surrendered your own personal will to a
much lar ger one—realizing that you are a part of something greater. “Thy will, not mine” becomes your life’ s mantra. NURTURING YOUR
RELATIONSHIP
Whether you are going through the journey of pregnancy with a partner or
on your own, having the support of people in your life is invaluable. The
field of your relationships serve as a sacred container in which your little
one will grow. Before inviting this soul into your life, it is important to
cultivate a sense of deep trust, nourishment, and genuine care in your
primary relationships, as these are the ener gies that will nourish your babe. If you are in a committed partnership, part of the preparation for
pregnancy will be to give yourself completely and fully to that other person. The level and depth of commitment required to enter into the parenthood
phase of a relationship is profound. To invite a soul into the field of your
and your partner ’s love is a powerful step to take as a couple. When inviting
a child into your relationship, the relationship is no longer just about the
two of you, but about serving something greater. It is a bonding at a very
deep level that requires a container of profound trust, conscious
communication, and commitment.DEALING WITH CONFLICT
Whatever the dynamic (whether it be a mother and daughter, a romantic
partnership, or something else), a great relationship does not mean that
there are never disagreements. It means that when they do come up, both
parties have tools, skills, and the ability to listen, reflect, and grow from
whatever arises. A strong parenting relationship will involve a mutual
commitment to growth. This will be especially important once your little
one arrives, as you are the model for the relationships that they will seek in
the future. It may sound like a lot of pressure, but try to see it as an opportunity to
strengthen your commitment; to refine your communication skills; to
redefine your need to be “right”; and to cultivate qualities such as patience,
forgiveness, steadiness, and gratitude, which you will pass on to your little
one through your example. If you are able to practice these things before
your baby comes, you will be much better prepared during pregnancy and
once baby is here to meet any challenges that will arise in your
relationships. Ayurveda teaches that during pregnancy the mother should always feel
happy, and that the partner ’s only job is to assure her happiness. Remember
that the baby experiences everything that mama experiences, so, as much as
possible, bathe yourself in uplifting environments, conversations, tastes,
sights, and sounds. I remember during month three of my pregnancy I was feeling really
frustrated in one of my primary relationships, and at the same time I was
feeling heavy guilt knowing that my baby was experiencing the emotions
that I was feeling. I called one of my girlfriends and shared my experience
with her, and she of fered me the following gem of wisdom:
It is not about not feeling the other emotions. Your baby needs to
know that it is okay to feel what they feel and that they do not have to
be happy all the time. How do you move through it? How do you
process it? How do you grow from it? What is important is that youteach them, through your example, how to move through emotions as
they arise in a healthy way. She assured me that conflict is nothing to fear and that we should raise our
children to know that. Then, rather than avoiding conflict or being afraid
when it comes up, they witness and learn how conflict (if dealt with
consciously) can be fertile soil for growth and connection. After the first time my husband and I got into a disagreement in front of
our six-week-old baby, we had the discussion about what boundaries to
have around that happening again. Is it okay to ar gue in front of him? We
decided that it is okay, as long as we are communicating ef fectively (which
includes listening and reflecting), and as long as we are committed to
coming out the other side with more clarity and connection. In this way, we
model real relationship: there will be bumps and challenging times, but it is
nothing to fear. Conflict does not mean that someone is going to get hurt, or
shamed, or worse, leave. Conflict is not something to run away from, but
rather something to move toward with the intention to understand and move
closer together. Many of us fear conflict because we have seen our own families torn
apart by it. We are afraid of ar guments, because we fear that it is the end of
something: “Dad is going to walk out.” “Mom


 and to the extent of my ability to help, I will cheerfully respond." One could not ask for more than this, yet Dr. Tanner did more. Testimony from witnesses not directly connected with the case was
barred at the trial by a prejudiced judge, so it was not possible to take advantage of the doctor's offer at this time. But l ater, while
the case was pending in the higher courts, Doctor Tanner came to Seattle, and he and the author appeared many times jointly on
the platform to the great good of the cause of therapeutic fasting. He was then eighty -one years of age and in possession of all of
his faculties, save that he was slightly deaf. Upon his return to Los Angeles, where he then made his home, he continued pract icing
"natural methods" under medical license. Dr. Tanner died of sheer old age in 1919 at San Diego. It is a sad resection upon those who should have felt the obligation, that the
last days of this gentle but firm -principled man should have been spent in the County Hospital. The author had been absent abroad
for nearly four years and had lost touch with the doctor, only to discover  on her return to this country after his death the facts as
here recorded. Eighty -eight years of existence, forty -two of which were devoted to the advancement of that method of healing by
which his own life had been saved and prolonged, and devoted as well  to teaching others the natural way to health, with what far
reaching effects none of us may ever know! In that he advocated and practiced fasting and other natural therapeutic measures for
the long space of forty -two years, and that he was first to attrac t public attention to the possibilities of the fast as a curative means,
to Dr. Henry S. Tanner is justly entitled the first place among the pioneers of therapeutic fasting. Just about the time that Dr. Tanner in Minneapolis discovered for himself the wo rth of abstinence from food as a therapeutic
measure, another medical physician in Meadville, Pennsylvania, by what may be called pure accident, was given a revelation of
the power of nature in disease along lines similar to the Tanner experience. Wonder i s occasioned at the coincidence in time and in
circumstance. Dr. Tanner says definitely that his first trial of the fast was a personal and experimental one, and that he be gan his
initial experience on the 17th day of July, 1877. Dr. Edward Hooker Dewey, o n page 48 of his True Science of Living, states: " On
a hot day in July, 1877, I entered a home to assume charge of a case of typhoid fever that was to arouse every possible facul ty as
by an electric charge." The doctor began to treat this case in orthodox  medical manner, and in order to support strength and vital
power, from the medical viewpoint it was his duty to enforce feeding. But, fortunately for the patient and for the future of
scientific fasting in disease, every dose of drugs or of food, every dr ink of water, was instantly rejected by the stomach, and this
condition persisted for over three weeks. In this connection Dr. Dewey remarks: "I was a very surprised physician, for, even
without food, I found the tongue cleaning and a manifest gain in both  mental and physical strength that became even marked at the
time, when, to my continued surprise, food might be borne. I, however, determined to let nature continue to have her way, and
from the end of the third week I watched, without trying enforced fee ding, until the thirty -fourth day, when my patient, with
natural hunger in evidence, began to eat and to rebuild with ultimate return to normal vigor. "Here," he continues, "was an object lesson:

"(1) Vital power supported without food. "(2) Mental an d physical strength increasing with the decline of symptoms. "(3) A cure without the aid of remedies, and one that was eminently complete in every way. "(4) No unusual wasting of the body." In later years, when relating his early experiences in connect ion with fasting in disease, Dr. Dewey, both in conversation and in
writing, dwelt at great length upon the complete reversal of personal opinion and belief which the conditions and the outcome  of
this case produced. He gives in detail in his several books  the results of this change of thought, and the tale is as interesting as is
Page 5 of  72 one of adventure or romance, for it led this man into life -long advocacy and practice of a method diametrically opposed to that for
which he had been trained, and which he had the retofore made his profession. It also brought to him controversy, ridicule, and
persecution. He who becomes a renegade from an established creed is more than likely to find himself an outcast from the society of believ ers
in that creed. And Dr. Dewey, on ce launched upon a course which he deemed that of the truth, proved no exception to the common
fate. His medical confreres at first dubbed him eccentric --even crazy. And it was not long before his presence in consultation and
in professional assemblage was  no more desired. In fact, the local medical society requested his resignation as a member of its
body. But Dr. Dewey possessed among other sterling qualities, courage, and he never wavered, but sturdily and steadily contin ued
in his chosen path until reco gnition of his discovery and of his teachings was forced, first upon his clientele, and then upon his
colleagues, by the results which his methods obtained. Dr. Dewey is perhaps best known to the world as the strenuous advocate of the "No Breakfast Plan", and his book with this title
has circled the globe. But his other works, notably The True Science of Living, well bear careful reading, even though in the light
of later and more scientific investigation discovery, his theory and practice of the fast lea ve many things to be supplied. It is not, however, the purpose of the author to write in criticism of the work of the pioneers in the art and science of phy siatrics,
for it is sufficient that these men first made exposition of present -day natural practic e, later to be developed and elaborated by their
disciples. And it is also to be remembered that, as is the destiny of every pioneer, they proved no exception to the rule, an d were
reviled and persecuted exquisitely by those who should have supported their  investigations, those who should have worked out
with them the possibilities of their discoveries. Intrenched authority invariably escapes ridicule and persecution, since in most
instances it is individually devoid of acumen and initiative, and is smugly content to dwell within the vicious thrall of orthodoxy. Dr. Dewey was born at Wayland, Pennsylvania, in May, 1839. In the late fifties he entered thc employ of a local druggist, and  he
spent two years dispensing remedies and absorbing pharmaecopoeial lo re. He says for himself that at that time he came into
contact with all kinds of physicians and with all kinds of "isms" in medical practice, and that the prescription counter is a
wonderful revelator of the literary and scientific attainments of the medic al profession, yet it fails to account for the relative degree
of success of men who are without the slightest shade of scientific conception of the action of a remedy or of its indicated need as
revealed by symptoms. He further says that his drugstore exp erience led to a slowly developing conviction that, as an adaptation of
means to an end, the administration of drugs for the cure of disease is one of the most unscientific of human vocations. It i s evident
that this conviction did not then become an entit y in the doctor's mind, for it did not deter him from going. ahead with those studies
that finally brought him to the College of Medicine and Surgery of the University of Michigan. From this college he was gradu ated
in 1864 with a medical degree, and almos t immediately we find him as an acting assistant surgeon in the army of the United States
on duty at a field hospital at Chattanooga, Tennessee. When discharged at the close of the war, the doctor chose Meadville,
Pennsylvania, as his field of labor, and i n the autumn of 1866 he became a general practitioner in that small city, then numbering
about ten thousand souls. Here for eleven years he followed the paths of orthodoxy, still with that slowly developing convict ion
disturbing his professional thought, u ntil, as has been related, in 1877 sudden light was given and his conviction, now confirmed,
became the guiding principle of the remainder of his life. Thenceforth Dr. Dewey was eminently successful in a practice based upon causing his patients to abstai n from food for periods
short or long; upon inaugurating the no -breakfast plan; and upon impressing upon his followers in illness and in health the
beneficent effects of fresh air, pure water, and sunshine. But, as has been indicated, there was much in the  fundamentals of his
method that needed revision, and he was lamentably lacking, as was Dr. Tanner, in perceiving that prompt and efficient auxili ary
hygienic means must constantly be employed while the extreme process of elimination occasioned by a fast i s in progress. He
repudiated the use of the enema or internal bath, and preferred and insisted upon waiting upon the bowels to act "


 up at the refrigerator instead of the water tap. This
 results in a
two-fold problem:
becoming overweight and being dehydrated – thus the
cycle continues
. Water is t
he Key
to
 Excellent HealthMost people do not drink
enough water to satisfy their body
’
s
needs. When their body is screaming
for water to aid in critical body functions, they mistake this craving for
hunger, even if they ate a couple of hours earlier. Consequently, most
Americans are dehydrated and when the body gets dehydrated it goes into
survival mode and start storing water. The problem with that is
, fat
 cells
are used to store the water. So instead of having enough water to
metabolize fat, the body stores the fat to store up the water for possibly
worse conditions to come. The body is not getting the proper amount of water it needs for all
the
organs to function properly; so the body takes the supply of water from
less important organs to allow enough water for the major ones such as
the heart, lungs and kidneys. To compound the problem, instead of drinking good, clean, healthy
distilled
water which the body craves, they drink Sport drinks, soft drinks,Starbucks, malts, shakes etc. Just as bad, if not worse, is tap water
which contains chlorine, hydrocarbons, fluorocarbons

and dozens of other
carcinogenic
chemicals and compounds – all at safe levels according to
the EPA. Yeah, right, I
’
m going to walk into a restaurant and ask for a glass
of water, and oh yeah, please add a slew of cancer-causing chemicals,
but go easy, I
’
m trying to quit. Not only does the body need to use vital energy to process these
tasty
alternative treats in order to end up with the water it needs, the water it
contains is not enough. Since it was not an adequate quantity to meet the
need of the body, dehydration follows, resulting in the body storing more
water in fat cells. Now the vicious cycle begins. The human body cannot
continue to be abused without serious consequences. The simplest way to lose weight is to drink a gallon of water per day,
sipping a little at a time. You won
’
t be as hungry and the body will
metabolize the fat that has been stored instead of storing more. This is
why some lose so many pounds the first week of a fast or crash diet. They are actually losing stored water. Our bowels need plenty of water to
function properly with moving waste through its 30 foot length.The
elimination of undigested food and other waste products is equally as
important as the proper digestion and assimilation of food. The very best diets can be no
better than the very worst if the sewage system of the colon is clogged
with a collection of waste and corruption. Of all the vital organs in the body, the one that
suffers the most abuse from
modern dietary habits is the large intestine, otherwise known as the colon. Our colons were intended by nature to function as smoothly flowing sewer
systems, in order to promptly flush digestive wastes from the body. Instead, they have become stagnant cesspools, the physiological
equivalent to a festering pile of uncollected garbage or a broken toilet that
continues to be used for defecation. The average
American and European colon today carries within it over 5
pounds of
putrid, half digested red meat plus another 5-10 pounds offoul toxic waste
impacted for years in the folds of the colon with mucus. While you are fasting your body will need more water than usual. Again,you may mistake its cry for more water as hunger, so be very
diligent in drinking water all day. Your body needs extra water to detoxify
and to keep waste moving through the colon, kidneys and bladder. It would
be easy to dehydrate if you don
’
t.

Our bodies are made up of over 60% water, and unless this water is
replenished daily, we will die in a few days. The human brain contains 90%
to 95% water, our blood over 80% and lungs 85% to 90%. Our body can
be severely affected by as little as a 2% decrease in bod
ily fluids, these
symptoms are the result:

1. Sleepy, tired, less active
2.

dry, sticky mouth
3.

acquired thirst
4.

decreased urination
5.

reduced tears when crying
6.

dry skin
7.

mild to severe headache
8.

constipation
9.

fuzziness, dizzy, light-headed
 Severe dehydration will include:



extremely dry skin, no elasticity


extreme thirst


no sweat


no urination or dark yellow urine


accelerated heartbeat


sunken eyes


accelerated breathing


no tears when crying


fever


possible delirium or even unconsciousness. One of the very first signs of dehydration is fatigue and lack of  energy…
80% of all Americans are dehydrated to some degree. Our body
’
s cry for
more water is usually mistaken for a hunger for  food; so we end up at the
refrigerator instead of the water tap. This results in a two-fold problem:
becoming overweight
and being
 dehydrated – thus the cycle continues. Most disease is a result of our organs being starved of
necessary water
,
so the body is in a constant battle to store up water in
fat cells
, with one
organ robbing water from another. Water is
critical for
 every bodily function
and for the life and health of every
single cell
, from our brain to our little toe. Glacier water is pure clean healthy distilled water
 Water:

1.

provides lubricants for our joints;
2.

provides digestive juices/saliva and stomach acid;
3.

controls body temperature through perspiration;
4.

is used to manufacture blood and lymph;
5.

delivers nutrients to the cells and carries away waste
6.

helps move material through the intestinal tract; and
7.

regulates the body
’
s metabolism. Pure (distilled) water is nothing but H
2
O, so consequently it is
the most
effective water at meeting the required needs of the body
– especially
 with
cleaning toxins and waste materials from the
cells of
 the body. The Mayo
Clinic has discovered that plenty
of distilled
 water can decrease the risk of
colon cancer by at
least 45
%, bladder cancer by 50%, in addition to other
forms of cancer
, including
 breast cancer. Many medical experts agree that
most disease
 is a result of not drinking enough clean, healthy water
for the
body to function as it needs to, such as flushing the bladder of   toxins and
chemicals. When the body does not receive
enough water
, the result is
dis-ease. Then to complicate the
unhealthy condition
, doctors prescribe
drugs to deal with symptoms
which then
 can
result in
 additional health
problems. CHAPTER 3
Why Do I Need to
Drink Distilled Water? How the EPA Has Failed
T
he consequences of EPA
’
s failure to establish standards
for organic
chemical contaminants in drinking water are very serious. First, because
the establishment of standards is a
necessary prerequisite
 for monitoring
the quality of drinking water,
water suppliers
 are not presently required to
monitor the water they
sell for
 organic chemical contamination. The only
contaminants
they must
 look for are the relatively small number presently
included in
 the current regulations. Thus, unless chemical contamination of a supply is so gross as
to cause
taste, odor or public health problems, most water
utilities across
 the
country do not routinely monitor for
unregulated contaminants
 and,
accordingly, do not know the chemical
quality of
 the water they provide. Second, and equally important,
other regulatory
 programs designed to
prevent contamination
of ground
 water are keyed to the National Primary
Drinking
Water Regulations
.Under the
Resource Conservation and Recovery Act (RCRA)
leachate
from
hazardous waste landfills is only tested for the presence
of chemicals
included on the agency
’
s short list of primary
drinking water
. Toxic
chemicals at thousands of hazardous waste sites
across the
 country
continue to seep into the nation
’
s underground
, contaminating
 the land, and
poisoning the air. The U.S.
Accounting Office says
that the
 Superfund program will
be required
 to
clean up in excess
of 300,000
 sites, which appears to be, at the present
t
ime, an insurmount
able task. Over 6 billion tons
of solid and
 hazardous
waste are
generated in
 the United States
each year
. 400 million
 pounds of
toxins
are discharged
 each year into
our waterways
 by American
Industry
, according
 to recent data from
the EPA
. In 1997, Americans generated
340 million tons of municipal waste, which
aver


 and Fire
(Kidney-Heart ) as essential in reconcilin g conict and regaining
stability. STEPS TO  SOLVING THE  PUZZLE
Solving the puzzle of which type you are involves several steps, but
not necessarily in a predetermined order. After reading the
descriptions of each Phase, pick one that you identify with most
strongly. You can also ip to the ends of the chapters and review the
charts that summarize the mental faculties, emotional qualities,physical features, and problem areas of each type. Once having
decided, look at the pattern of interactions between Phases. Suppose you feel the greates t anity with Fire. Do you also have
strong responses—either positive or negative—with Metal  or Water? Use this strong response along the ke sequen ce to conrm or cast
doubt on your hypothetical type designation. The triad of Metal-
Wood-Earth  charac terizes the dynamic of the Wood  type, whereas
the triad of Water-Fire-Metal  characterizes the Fire type. Both types
share tension with Metal, so what can help you distinguish between
being a Wood  or Fire type will be evaluating whether there is greater
tension for you with Water  if you are a Fire type or tension with
Earth  if you are a Wood  type. This example emphasizes that in determining what type you are,
it is central to look at the interactions and relationships of the
Phases  within you. So, if you suspect that you are a Metal  type, your
pattern of anities, aversions, symptoms, and emotio nal styles
should reect stronger interactions with Wood  and Fire than with
Earth  and Water.The Ke Relationships
FROM THEORY TO  PRACTICE
Recognizing who you are and how you function within the Five-
Phase  paradig m provides a starting point from which to gain access
to the practical benets that Chinese medicine oers. It is a starting
point from which to acqui re the means to preserve or recoverhealth. Five-Phase  thinking can not only help you evaluate your
personal strengths and weaknesses and forecast future diculties, it
can also guide you in the use of therapies such as acupuncture,
medicinal herb formulas, and food recipes. OceanofPDF.comCHAPTER EIGHT
WOOD
Spring

The water murmurs
In the old stone well,
And, a rippling mirror,
Gives back the clear blue sky. The river roars,
Swollen with the late rains of spring. On the cool, jade-green grass
The golden sunshine Splashes. Sometimes, at early dawn, I climb
Even as far as Lien Shan Temple. In the spring
I plow the thirsty eld,
That it may drink new life. I eat a little,I work a little,
Each day my hair grows thinner,
And, it seems,
I lean ever a bit more heavily
On my old thornwood cane. Liu Tzu-Hui
Sung dynasty, A.D. 960–1278

WOOD IS AS FORC EFUL AND DETERMINED AS THE WIND, AS SUPPLE AS A
spreading aspen stretching into a bright, cloudless sky. Spring, a
time of rebirth, sudden growth, and rapid expansion, marks the
ascendance of this power. Movement surges to the surface, bursting
through the connement of winter. A crescendo of excitement
builds as the life process reawakens. One day the forest appears gray
and lifeless, the next day sunbeams cast warm light upon branches
brimming with buds. This burgeoning of activity stirs tumultuous
feeling. The change is expected yet unpredictable—like the birth of
a child, the precise day or moment remains a mystery;  we know
spring will come but not exactly when. Anticipation fome nts tension
as well as the promise of release. The Liver, whose Qi is akin to the phase of Wood, instigates
movement and arouses the mind by allowing tension and pressure
to build. As spring initiates the rising of sap in the trees, so the Liver
lifts the Blood  and Qi. Alternately gathering and releasing the Blood,
the Liver modulates the intensity and force of all motion and
process. THE ARCHETYPE FOR  WOOD: THE PIONEER
Metamorphosis is the organiz ing principle for the Pioneer. Driven by
the adventure of penetrating the unknown, she contends with fate,
deliberately battling adversity to tame the wilderness. Adaptive,cunning, and ercely indep endent, she strikes out on her own,
striving constantly to surpass  her limits. Carving a broad expanse in
which movem ent and vision are free and unfettered takes a
multiplicity of forms. Inexorably drawn to travel roads not yet
mapped, she treks wild mountain ridges, explores star-clustered
heavens in an astronaut’s suit, launches a business from scratch, or
embarks upon research in yet unrecognized elds. Infatuated with
what is new, curious about what is untried, she is eager to innovate,
reform, and revolutionize. Action compels the Pioneer. She vanquish es resistance with the
thrust of a warrior’s determination. Like a locomotive that gathers
momentum and speed as it hurtles down the track, the Pioneer  steers
an awesome power. SALLY: EXEMPLAR OF  WOOD
Assertive in forging plans and implementing them, Sally maneuvers
easily and gets things done. Highly motivated, she pursues projects
with outright zeal, shifting  into gear with a strategic  sense of
opportunity. Sally moves with nimble elegance, fully inhabiting her
body. She drives herself hard, works well under pressure, and meets
deadlines. Resourceful and ingenious, she excels at managing
conict and producing solutions. Her strength is not as a visionary,
but as an implementer. Sally takes the ball and runs with it. Once
she sets her goal, she brooks no interference to achieve it. Wielding
power and inuence comes naturally. Sally’s audacity bolsters her inclination to take the risks necessary
to initiate change. She is willing to forfeit comfort, break with
tradition, and endure hardship, perceiving the sacrice of
contentment and convention not as loss, but as liberation from the
constraints of obligation and rules. With certainty and self-
condence, Sally galvanizes others, infusing them with her own
ambition and optimism. With the conviction that her purpose is
worthy, she expects that all obstacles can be overcome.Impatient with sitting still, Sally can be quiet but never
completely relaxed. Comfortable with perpetual motion, she is wary
and alert, like a cougar stalking the forest with muscular grace,
ready to react,  confront, or change course. Her objective is her prey,
which she hunts with craft and passion. It is no strain for Sally to
sublimate other pleasures for the sake of accomplishment. She
thrives within American culture, where ambition, achieve ment, and
single-mindedness are handsomely rewarded. Sally’s conde nce is matched by her commitment. Once she has
decided that she wants to do something, she keeps at it until it is
done, working long and hard if necessary. Once the end is in sight,
she is ready to move on, to meet the next test. Others may have
trouble keeping up with Sally’s pace. After an arduous hike up a
mountain, when the rest of her group is ready to sit and sh by the
creek, Sally is o scaling another peak. She feels most herself
striving, advancing, contending: grappling with a problem, initiating
events, guring out novel strategies, and pitting her competence
against the odds. With a passion for the race, the gamble, and the
victory, she is willing to do anything and risk everything—sink or
swim, do or die. Sally is courageous, assuming tasks and
undertaking courses of action that others would fear or deride. She
prefers being the rst, the best, or just one of a kind. Protective and supportive of her family, Sally prides herself on
being a competent provider. She does not relish hanging out idly at
home, so she keeps busy. Sometimes equating domesticity with
tameness and predictability, she is wary of the constraints that
constant closeness require, like compromising for the sake of others’
needs. She savors being wanted more than being needed. The
dependency of the family can strain her yearning for freedom of
movement and action. Sally’s perspective is that there is “one way, my way, the right
way.” She doesn’t question her own judgment and authority and
resists the idea that someone else may. When Sally’s self-assurance
becomes inated, she stubbornly thrusts her chin and shoulders
forward, assuming a provocative stance. Her momentum snowballs
beyond her capacity for self-control. She keeps pushing when sheshould back o, tightening up when she should relax, barreling
ahead when she should pause and reect. Ignoring considerations
that may cast reasonable doubt upon her choices, she bolts like a
racehorse wearing blinders. Rushing ahead impetuously and
deantly, she becomes accident-prone, tripping over unseen
hazards, a disaster waiting to happen,