 and  the treatment  does
not cost  them a penny. On the other hand, as I have implied, clinics  in
which  urine‐therapy  could be practised  and  where it could be
supervised  by doctors, would be of great convenience  to those who
could afford  to attend  such institutions.

 123
 CHAPTER  XX.
MAN  THE MYSTERIOUS.

A modest  but wise doctor once  said to the writer: "If the truth be told,
we know nothing."  I am inclined  to echo those sentiments,  for truth  to
tell, the more  we find out, the more  we discover how little we really
know. Through all the Ages,  despite philosophies,  religions  and sciences,
Man  still remains a mystery, and  very often  upsets  all our pet theories.
There  are men who seem to break practically  all the rules of health, and
who smoke from morning till night, and yet live to a ripe old age,  having
had  nothing more  serious to contend  with than an occasional  cold in
the head.  There  are other  people who nave ailed  all their lives but none
the less  contrive to live till 85 or longer, on the principle that "a rusty
gate swings long"! How are we to account for such things? All we can
lamely say is that they  are the exceptions  which  prove  the rule, which
by the way,  is a very foolish adage. One writer has suggested  that some
people are born  with "fool‐ proof" bodies! He may  be right, but why are
they  thus  born? Astrologers  tell us that the precise moment, day and
year, an entity is born  into the world  has a marked influence  on his or
her type of body.  Some scientists who at first scoffed  at this idea are
now beginning  to think there may be scientific reasons for it. "Fools
deride, philosophers  investigate" ...if they have the time!  Astrologers
further  tell us that people borr  at a certain time of the year are more
liable to suffer from  certain weaknesses  and diseases than are people
born  at another  time of the year, this  being largely due so their
particular  type of body.  (See  Man  and  The Zodiac, by David  Anrias.  In 124
 this book are illustrations   of the 12 different types of bodies.) If this be
true, though I am not in a position to commit myself for or against  it, it
goes to explain why disease, which  is a unity, manifests  in so many
different ways. For instance, it is said that those born  between March
21st and  April 20th are apt to suffer from troubles connected  with the
head, face  or brain, whereas, for instance, those born  between the
same days of September,  October, may  suffer from afflictions  of the
lower abdomen  or kidneys, or both ‐that is, provided they  do not take
suitable measures  to avoid  such troubles. (See  Health, Diet and
Commonsense,  by Cyril  Scott.) This, I grant, may  sound all very far‐
fetched, but I have learnt never to scoff  at what I do not understand.
Although I have proved up to the hilt the efficacy of urine‐therapy,  it
still contains for me a lot that is mysterious.  When I ask myself why
should urine when taken by the mouth especially  select those organs
which  require rebuilding,  I can offer  no more rational  explanation  than
the doctor who tells  us that certain drugs will affect certain organs. Not
that doctors agree  on this point, for a doctor once  said in my presence
that he left college with sixty remedies  for every disease, and found in
the first  ten years of his practice that he had  sixty or more  serious
diseases to match his drugs, but no cures! It was this man  who also said
he found people who had  no treatment  lived the longest  and  suffered
the least, the inference  to be drawn being that most  people died  of the
doctor and not of the disease!  This worthy physician  was a very candid
man.  But he would not have needed to make this admission  had  he
employed  urine‐therapy  instead of his sixty drugs. The advantage  of
urine‐therapy  is its extreme simplicity  as anyone can see without the
telling.  It is not a specific for any given disease, it is a specific for health.
It is also a prophylaxis  against a number of annoying "trifles" which  are 125
 not the less  annoying on that account.  I do not exaggerate  when I say
that some thousands  of peole in Europe and America  now know from
experience  that there  is nothing to equal  urine, especially  old urine, for
chapped  hands, blisters, stings, sores, protection  against "barber's
rash," woolsorters'  diseases, perspiring  feet, the loss of hair, dandruff,
and  various other  unpleasant  afflictions.  Gargling with  fresh  urine both
prevents and  cures "clergyman's  throat," whilst  to drink autogenous
urine freely  every day acts  as a preventive  against  impeded flow of
urine. It also facilitates  evacuation.  And this  priceless remedy  costs
absolutely  nothing, except at first a little self‐discipline  in the
overcoming  of what seems to be an "unpleasant"  idea.
Those who read that widely known  book Mother India may  remember
some passages therein  devoted to the "filthy hab


 the sanctity of your mind with
frozen images from your past. These impressions will stay in your mind and
will pull your consciousness toward them. You now have a limited and
biased view of reality that will distort all of your experiences for the rest of
your life. That is the power of the personal mind.
So far we have only focused on the rattlesnake you resisted and the
butterfly you clung to. Those alone are sufficient to distort your experience
of reality. But be honest with yourself: How many of these charged
impressions do you have? You’ve done this your entire life. Plus, these
stored impressions build on each other. Now that you have a stored
rattlesnake impr ession in there, you can easily get scared by the sound of a
baby’ s rattle. In fact, if the disco mfort is bad enough, you may choose not to
be around babies. That’ s a personal preference, and this is where all
personal prefere nces come from. Once you create preferences, they will
dominate your entire experience of life.
These impressio ns that stay stuck in the mind are called samskaras in
yogic science. They are discussed in the ancient Upanishads texts. How
could people know about this thousands of years before Sigmund Freud
discussed his theories on suppression? It is because they were meditators.
They didn’ t need someone to teach them about this—they saw it going on in
their own minds. If you are quietly centered in conscious awareness, you
can see what is passing before you. You are the ultimate experie ncer of your
mind; you’re just not paying attention.
Instead of paying attention, you’re getting so uptight about wanting
butterflies, and not wanting rattlesnakes, that you’re losing your centered
awareness. Whe n the world around you comes in and hits, or activ ates, your
stored patterns, you can no longer observe reality objectively. Your
consciousness gets drawn into the activated samskaras, and everything
becomes distorted. This is the foundation of the psyche, your personal self.
What is the psyche? It’s something you build inside of the mind that’s
about you: “I’m the one who doesn’ t like rattlesnakes. I’m the one who likes
butterflies.” You just built a self-concept. Someone else doesn’ t have that.
They have a psyche built around thunderstorms, dogs that bite, and kittens
that snuggle. Everyone has had different experiences, and therefore,
everyone is building a differen t personal mind inside. No one is doing itpurposely; it’s reactive. It happens quite naturally because you’re not ready
to openly experience life. The highest state is to be comfortable learning and
growing from life’s experiences. But if you’re not comfortable with some
experiences, you use your will to resist them. That merely means you’re not
evolved enough  in that area. There is physical evolution and there is
spiritual evolutio n. They both involve adaptability to your environment. The
former for your body, and the latter for “you” in there, the soul.
When events come in, they are meant to be experienced by you. If you
have trouble experiencing them, that’s the whole purpose of learning to
accept. What right do you have to either cling to or resist reality? You didn’ t
make reality, and you weren’ t here for the billions of years that created it.
We’re back to, “Do you like the fact that Saturn has rings?” Your answer
was, “It’s none of my business.”  That’ s the correct response for every bit of
reality that took billions of years to end up in front of you.
The real questio n is not whether you like things, it’s why are you not
okay with them? The reason is actually quite simple: becaus e you can’t
digest them. It’s hard to let some experiences just pass through without
residual disturba nce. But you need to learn how to do it. You learned to play
tennis. You learned to play the piano. You’ve learned all kinds of things,
maybe even calculus. You didn’ t know how to do these things to start with.
They were surely uncomfortabl e until you learned to be comfortable with
them. The soul can learn. You in there, the consciousness, can learn to
experience reality. In order to do so, you must not resist. Other wise, you’re
going to immediately push reality away. That’ s what acceptance is:
nonresistance. It is having the commitment to fully allow reality to pass
directly into the highest part of your being. In the end, all you are
surrendering is your resistance to reality. You learn to let it come in, even if
it is not comfortable as it pours into you.
The same thing is true with positive experiences, like the butterfly.
Somebody you like comes up to you and says, “You know, I really like you.
You’re very attractive to me, and I enjoy being with you.” That is such a
nice experience that you immediately cling to the beautiful things they said.
They go back to what they were doing, but you can’t. You can’t focus on
your work because the impressi ons left in your mind keep distracting you.
This is the oppo site of Be Here Now;  you’re practicing Be There Then.  You
just had a beautiful experience, and you ruined it. You ruined it by holding
on to it, like the butterfly. You ruined it by creating a preferenc e about oneof life’s experiences. Now every time the phone rings, and it’s not the
person who said the nice things, you get disappointed. Be aware that you
did this. Somebody said someth ing nice to you, and you couldn’ t handle it.
You couldn’t just let it be a nice experience. Instead, you clung to it in your
mind, and it actually messed you up.
Whether you use your will to resist or cling, these leftover impressions
will stay in your mind. You’ve now created an entire layer of mind that’s
holding your samskaras, your unfinished patterns from the past. You will
come to see that these acts of clinging and resisting determine the quality of
your life. These impressions distract your consciousness from the reality of
the current moment. What is more, if you are constantly distracted by these
samskaras in your mind, you’re never going to experience who you really
are.
There is a vast difference betw een memory and a samskara. Just as
your computer has memory storage capability, so does your mind. It is a
natural function  of the mind to store compressed versions of what was
received by the senses in its long-term memory. These stored memories can
be retrieved with the slightest intent. You learn a person’ s name, meaning it
is stored in long-term memory. When you see them again, the name
normally comes  up into the forefront of mind without any effort, though
admittedly, sometimes we have to apply willful effort to bring the memory
back. These are fairly normal ways memory is stored and recalled.
In drasti c contrast to normal memory, if you experience an event that
you have trouble handling when it renders in your mind, you use will to
either consciously or subconscio usly suppress it. You don’t want it in your
mind at all, not presently or long-term, so you try to push it out of the mind
completely. Whe n you do this, you are resisting the entire event: what came
in throu gh the senses, what you felt emotionally, and what your thoughts
were about it. This resisted “package” of the experience cannot pass through
you in the normal fashion—bec ause you won’ t let it. The entire energy of
the event is locked inside of your mind, and it does not sit there quietly.
Because it keeps trying to release its blocked energies, it can distort your
memories of the past as well as disturb your experience of the present.
Blocked energies in the mind are like a computer virus that distorts both the
conscious and subconscious minds. In later chapters we will deeply explore
how these blocked energy patterns, samskaras, also block your natural
energy flow.When you comm it to spiritual growth, you work on letting go of the
stored blockages from the past and not storing any more from the present.
This does not mean the mind’ s normal memory storage proce ss does not
take place. You are not willfu lly forgetting life’s experiences. You are
simply not resist ing or clinging to the experiences, and thus not storing them
as samskaras. They remain harmless, objective memories.
Let’s take an example very close to home for some people. You have
an ex-husband: “I don’t want to see him. I don’t want to talk about him ever
again. I don’t even like it when someone says his name. It makes me
uncomfortable, even years after the divorce!” This is not object ive memory
talking—it is definitely a samskara. You say you divorced your ex-husband,
but you really didn’t. He’s still inside bothering you. You don’t even want to
go to a party if you think he might be there. You have  kept these
impressions blocked in your mind, and ultimately you have created an
alternate univer se in which you are still dealing with your ex. Normal
memory


 the brain as it did when the adventure wasfirst experienced.
Fear can likewise be recreated with a memory,Neale Donald Walsch 29
which in turn produces bodily responses exactly as
if the experience was occurring all over again.
To repeat, then:  the mind can “tell” the body to
“do” things for two different reasons.  It can tell the
body to “do” something in order to achieve a State of
Being (this is called a Willful Action), or it can tell
the body to “do” something in order to demonstrate
the State of Being it has already achieved (this is called
an Automatic Response).
In any event, you are always being something. And
your body is always demonstrating what you are be-ing.  Sometimes the demonstration is very subtle,
and sometimes it is not, but the demonstration never
ends.
Your body is a living
demonstration of the
state of beingness
in which your soul resides.30Bringers of the Light
Returning now to Step 2, what you are asked to
do is take a look at the declaration you came up with
in Step 1  when asked to declare your Life Purpose.
Is the declaration a statement of   “beingness” or a
statement of “doingness”?
If it is a statement of “doingness,” Step 2 now
asks you to translate that into a Statement of Beingness.
Use the chart on page 22 as a guide.
The reason you are asked to do this is that only
when your Doing flows out of your place of Being, an-
nouncing it rather than seeking to create it, can you ever
be centered enough to become a Bringer of the Light.
Most of the world has this “being/doing” para-
digm backwards.  People are running around every-
where doing, doing, doing, and hoping by this de-vice to one day achieve a state of beingness (“happy,”
“peaceful,” “abundant,” “enlightened”...whatever)
that will make it all worthwhile.
The sad thing about all this is that for most people,
it doesn’t work out that way.  They spend their whole
life doing this and doing that, doing this and doingNeale Donald Walsch 31
that, and all they wind up with is a great big pile of
“do-do.”
So complete Step 2  now, if you haven’t already
done so.  Take any doingness statement which mayhave found itself into your declaration of Life Pur-
pose and translate it into a beingness description.
Then...move on.32Bringers of the Light
Bringers Step 3
Adopt right now
the state of being
you have described,
no matter what you are doing
Okay, you’ve moved through the first two steps
toward Right Livelihood and toward becom-
ing a Bringer of the Light.
A person in “right livelihood,” by the way, is a
Bringer of the Light.   That is because all people in right
livelihood are being who they really are...and Who You
Really Are is the very Light you are seeking to bring!
Did you get that?  Did you hear that?  There is no
brighter Light in the Universe than the Light of your
Beingness.  Therefore, let your light so shine beforeNeale Donald Walsch 33
men, that they may see your good works, and glorify
your Father which is in heaven.
For He said unto them, “Is a candle brought to be put
under a bushel, or under a bed, and not to be set on a
candlestick? Neither do men light a candle, and put itunder a bushel, but on a candlestick; and it giveth light
unto all that are in the house.”
Remember, you are in the room to heal the room.
You are in the space to heal the space.  You are in
the house to heal the house... to “giveth light untoall that are in the house.”
There is no other reason for you to be there.
How do you shine the Light of your Being?
By first moving into Right Livelihood –
which means by not allowing yourself to do anything
for a living which violates your deepest inner senseof Who You Are.34Bringers of the Light
You don’t have to take any precipitous action in
this regard however.  For when you adopt and fol-
low Step 3 in the process which is being outlined
here, you will find yourself automatically  moving away
from “wrong livelihood.”  It will happen in just the
right way, at just the right time.  You may even findthat you have caused yourself to be fired  from a job
which you should never have had, or at which you
should never have remained.  This will all look likethe boss’ doing if you are not careful, and only when
you have the most discerning eye will you be able to
see that you brought it all on yourself (usually...evenif subconsciously...quite deliberately).
So don’t go out now and just quit your job.  That’s
not what this book recommends, and that’s not whatthis process is all about.
Yet do not be surprised if, as a result of the pro-
cess of moving towards Beingness  that you have under-
taken, you discover a few weeks or months from now
that you are no longer engaged in the work which
currently fills your days.Neale Donald Walsch 35
Step 3 often produces such a quantum shift in
people’s experience.  That is because Step 3 is in
itself a quantum movement.  It is a movement fromfocus upon what you are doing  to what you are being.
Let’s try a little experiment in that focus shift right
now.  At this very moment, you are reading a bookyou are holding in your hand.  That is what you are
doing.   If someone called you right now and said,
“What’cha up to?” you’d say, “Oh, I’m just readingthis neat little book.”  You’d answer that way because
most of the time you are thinking about  what you
are doing.  You look to see what your body is involved
You are one of the
courageous ones:
someone who has chosen to
make  a life,
rather than a living.It is in this moment that you will discover:36Bringers of the Light
Good.  That’s very good.  You’re getting the idea.
That clarity about what’s going on with you comes
only when you focus on what you are being, righthere, right now.
Now, what we notice is that your present state of
Beingness may not seem to be one that you pre-in, and that is how you answer the question.  It is
quite natural, given how you have focused your life.
But now, focus on what you are being.  Right now,
this moment.  What are you being?  Close your eyes
and stay with the question.
Good.  Now complete the following sentence:Right now I am being...
__________________________________
______________________________________________________________________________________________________Neale Donald Walsch 37
selected. That is, you may experience that the
beingness you described in the completed sentence
just above is a beingness which was induced, if you
will, by your reading this book.
We often see our States of Being that way.  We
imagine them to be induced, or caused, by our exte-rior experience.  Yet look now at Principle #3.38Bringers of the LightNeale Donald Walsch 39
Principle  #3
Everything
you are being,
you are being because
you choose to be.40Bringers of the Light
If, at any given moment, you are being afraid, it
is because you choose to be.  If you are being
joyful, it is because you choose to be.  If you are be-ing annoyed, it is because you choose to be.  If you
are being harassed, it is because you choose to be.
If you are being loved, it is because you choose to
be.  If you are being ignored, it is because you choose
to be.  If you are being helped, it is because you choose
to be.  If you are being hurt, it is because you chooseto be.  If you are being wise, it is because you choose
to be.
If you are feeling wronged, it is because you choose
to be.
This list could go on forever.
Indeed...it actually does.Neale Donald Walsch 41
Understand that beingness  is a State in which
one is, not an action which one takes.
You cannot do “happy,” you can only be “happy,”
depending upon what you decide  to be.
You cannot do “sad.”  You cannot do “afraid.”  You
cannot do “wronged,” or “hurt,” or “annoyed.”   You
can only be these things.
And what causes you to be them? Many people
believe it is what is going on around them; that it’swhat someone or something else is doing.  Yet it is
not.  It is your decision  about what someone else is
doing which causes that.  It is the choice you make.
The complexity surrounding this whole business is
this: so many of the choices you are making are now so
automatic, so deeply based in prior experience, thatthey seem to be noncontrollable by you.  And so it looks
as if  the actions of others, or


 fungi. This is because
orthodox microbiologists commonly observe dead stained microbes in dead tissue, or live ones for short periods, instead of live
microbes in live tissue at high magniﬁcation over long periods.
Anyway, this microbe, generally called the cancer microbe, appears to do much of the damage attributed to malignant tumors. It
badly weakens the immune system and makes it incapable of ﬁghtin g cancer cells. Toxins released by advanced forms of this
microbe cause the characteristic sickening odor as in terminal cancer and cause wasting in experimental animals, just as in terminal
cancer. If injected into animals, this microbe and its toxins cause cancer.
Several of these researchers found ways to destroy or control the cancer microbe, which often led to a cure or remission of the
disease. The cancer microbe generally begins to proliferate with a decline in health and vitality. It appears to originate from
breakdown products of diseased body cells. The unhealthier the body becomes, the more it develops from the mycoplasma stage
into bacterial and fungal forms.
By weakening the immune system and the metabolism it prepares the way for the development of cancer. Toxins released by the
cancer microbe may also interfere directly with the respiratory chain.
Two factors that greatly contribute to the rise of the cancer microbe are dead teeth and overgrowth of the intestines with harmful
microbes. Dead teeth have become a major problem because of root-canal treatments. The dead roots and the surrounding jawbone
commonly become concentrated breeding grounds of harmful anaerobic microbes, releasing a steady stream of toxins into the
circulation (9).
Overgrowth of the gastro-intestinal tract with harmful microbes has the same effect on an even larger scale, and is a main cause of
devastating the immune system, frequently resulting in autoimmune diseases and Candida-related problems (10).
Therefore, in addition to regenerating the respiratory chain we need to eliminate most of the microbes that poison the body and
incapacitate the immune system. We start doing this by removing the main sources of microbial infestations, their home base, by
sanitizing the gastro-intestinal tract and, after sufﬁcient cleansing and while using strong antimicrobials, removing any dead teeth.
Sanitizing the gastro-intestinal tract involves killing harmful bacteria and fungi with a dose of a suitable microbicide, and before
ingesting any carbohydrates using a high dose of probiotics, preferably as a self-made ferment of lactobacteria.
Antimicrobial treatment requires strong remedies and needs to be done at least for several weeks. My favorites are sodium
bicarbonate, high-dose iodine as Lugol’ s solution or Iodoral for about 3 weeks followed by a further period on acidiﬁed sodium chlorite
known as MMS (11). Also suitable are very high doses of wormwood and extract of pau d’arco or olive leaf, all strong fungicides. In
addition a so-called electronic zapper and magnetic pulser may be used, and a variety of other antimicrobial remedies.
In addition the immune system may need to be improved with speciﬁc nutrients, especially selenium, zinc, magnesium, iodine and
vitamin D (sunshine). Many others will be helpful, especially berries yielding a purple juice.
While some cancer patients claim to have been cured with antimicrobials as the main therapy, others were not so lucky. This is what
creates the confusion when looking for the cause and cure of cancer, almost every method can claim some successes and has some
failures. Nevertheless combining antimicrobial therapy with regeneration of the oxidative energy metabolism must rate very high in
overcoming the biochemical causes of cancer.
Cleansing
In addition to the problems caused by microbial toxins, there is also the damage from exposure to toxic and unbiological chemicals in
our food and environment. This greatly weakens the immune system, and Budwig as well as Seeger have shown that it is also a
major cause for the blockage of the respiratory chain. Natural therapists are well aware of this aspect, and basically all natural cancer
therapies stress cleansing and avoiding or minimizing contaminated and processed food.
Most of the successful older method s, such as the Gerson Therapy (12), the Grape Cure (13) or the Breuss Cure (14) rely almost
exclusively on cleansing and clean living, while also using raw foods and nutrients with a good track record of overcoming cancer.
The Grape Cure and Breuss Cure are semi-fasting methods and most  suitable in the early stages of cancer when individuals still
have a fair amount of weight and vitality. In contrast, the broader-based but also much more difﬁcult Gerson Therapy has a good
track record with advanced cancers.
Such methods of clean and natural living place a high value on organic, unprocessed, and raw food and juices high in vitality. While
so far ridiculed by conventional medicine, a recent research paper revealed that three small servings of raw cruciferous vegetables
per month, such as broccoli and cabbage, decreased the risk of developing bladder cancer by 40 percent. But if these vegetables
were cooked than the anti-cancer ef fect was lost (15).
Also another cornerstone of cleansing was recently veriﬁed by medica l research: it has been demonstrated that removing protein
debris or damaged proteins from cells keeps aging organs young and healthy (16). Of course, the search is now on for a patentable
drug to do this.
The basic importance of cleansing may be properly understood if we assume that the cancer microbe starts its rise as tiny protein
plasmas out of the diseased protein sludge gradually accumulating inside cells. The more this sludge leads to higher bacterial and
fungal forms the more the oxidative metabolism becomes blocked, and the more inﬂammation and general comfort arises in the body.10/30/24, 4:54 PM Health-Science-Spirit - The Holistic Cancer Solution
https://health-science-spirit.com/Diseases/Cancer/Holistic-Cancer-Solution.html 3/6A raw cleansing diet high in chlorophyll is strongly alkalizing and this counteracts inﬂammation and pain. Commonly pain and
inﬂammation disappear within about  3 days on a raw-food cleanse. In the short-term a strong alkalizing and pain-relieving effect can
be achieved simply by taking bicarbo nate. Temporarily half a teaspoon of bicarbonate may be taken up to seven times daily in water
on an empty stomach or 2 to 3 hours after meals. As a general rule if there is pain alkalize the body.
Using antimicrobial therapy is necessary as a ﬁrst step to keep the cancer microbe and other microbes and especially fungi under
control. However, for a long-term solution microbial bases in intestines and teeth need to be cleared up, and in addition the protein
sludge must be removed from cells. This is a slow process, and after a more intense initial cleanse there needs to be a long period of
clean living.
What Causes T umors?
There is still the unsolved question of what actually causes tumor development, and what is the underlying difference between benign
and malignant tumors? All of the factors mentioned so far may be essential ingredients of cancer, but they apply also to autoimmune
diseases, such as rheumatoid arthritis and multiple sclerosis, and to chronic fatigue syndrome. The cancer microbe is present in all of
these, and Budwig expressly mentions diabetics and others as having the same blockage of the oxidative cellular energy production
as cancer patients, and also recover when this is rectiﬁed.
There must be an additional factor at work in cancer as compared to autoimmune diseases, a factor that focuses a destructive
inﬂuence on a speciﬁc small part of the body. Basically all chronic degenerative diseases are associated with widespread chronic
inﬂammation. This is an unsuccessful attempt of the immune system to eliminate the infective disease agent, the cancer microbe or
diseased body cells.
If a disease-causing agent manifests in a very limited part of the body then there will be an inﬂammatory immune response only in
this small area. This may happen if a group of cells becomes abnormal due to an accumulation of toxic chemicals, causing a local
blockage of the respiratory chain, and possible inﬁltration by mycoplasma. If the immune system does not succeed in eliminating this
threat then chronic inﬂammation with destruction of body cells result. This gradually leads to ﬁbrosis with a tough ﬁbroid wall
surrounding the battleﬁeld, and we have a tumor.
If the immune system is strong, the damage to the respiratory chain locally contained, no systemic problem with the cancer microbe,
and any toxins safely stored away, then the inﬂammation around the tumor subsides and we have a benign or dormant tumor.
However, if these factors are more severe then tumor cells have greatly reduced vitality, they divide abnormally, and if there is also a
good blood supply then the tumor keeps growing. The cancer microbes inside the tumor become aggressive and, aided by high
acidity and chronic inﬂammation, help the cancer cells to invade surrounding tissue.
If in addition the cancer microbe and other microbes are active throughout the body, and there is widespread damage to cellular
respiration, then cancer cells being released from the tumor ﬁnd fertile  ground to become attached and grow in other parts of the
body, we now have metastases. In a way we may compare cancerous tumors with mushrooms as both grow out of a widespread
fungal root and support system. The tumor-mushrooms are relatively harmless


befollowedbystiffjoints,andhomeopathicremedies
areusefulintreatingthis.
DO
•avoidanyonewithGermanmeaslesifyouare
pregnant,astheinfectioncandamagethefoetus,
especiallyinearlypregnancy;andifyouhave
measleskeepawayfrompregnantwomenduring
yourinfectiousperiod.
•stavindoorswhiletherashisout.
SEEKHELPIF
•severejointpainsdevelopandarenotalleviatedby
first-aidhomeopathictreatment.•pregnancy issuspected.
•thereisahighfever,severe,persistentheadache
andmarkeddrowsiness.
Measles
Incubationperiod:8-21days.Infectiousperiod:fourdays
beforeand5-10daysaftertherashappears.
Youcancheckwhetheryourchildisintheearlystages
ofmeaslesbylookingforsmallspotslikegrainsof
sandinthemouth,insidethecheeks.Thesespots,
knownas'Koplik'sspots',confirmmeaslesbeforethe
characteristicredrashappears,usuallyadayortwo
later.Don'tbetemptedtosuppressthefever,evenif
thetemperature isrelativelyhigh(seeFeverpage
215),asitisessentialthatthediseaseburnsitselfout.
Complicationsthoughttobecausedbysuppression
includeearinfections,respiratoryproblems,pneu-
moniaandencephalitis(inflammation ofthebrain),
andchildrenneedcarefulnursingtoreducethelikeli-
hoodofthese.
DO
•keepa'measly'childwithsoreeyesoutofbright
light(keepcurtainspartiallyclosedandthelights
dimmed,forexample).Television isOKaslongas
yourchild'sevesdon'thurtmorefromwatching it.
SEEKHELPIF
•ababyundersixmonthsoldcontractsmeasles.
•thereisacoughwiththemeaslesthatlastsfor
longerthanfourdaysanddoesn'trespondto
self-prescribing.
•themeaslesisaccompaniedbysevereearache.
Mumps
Incubationperiod:12-28days.Infectiousperiod:twodays
beforeandsevendaysafterswellingappears.
Mumpsusuallyoccursasamildchildhoodinfection,
butitcanbemoresevereinolderchildrenandadults.
Themostcommonsymptomistheswellingofoneor
bothofthesalivaryglands(infrontoftheearandjust
abovetheangleofthejaw),whichgivesa'hamster-
cheeked'appearance.Theglandsunderthetongue
andjawmayalsoswell.Theappropriateremedywill
giverelieffromearacheandwilleasepaincausedby
eating,whicharebothcommoninmumps,andwill
speedrecovery.
DO
•givesoupsorliquidisedfoodifchewingispainful.
SEEKHELPIF
•thereispainfulswellingofthebreastsortesticles.
•thereisabdominalpainingirls(whichmight
indicateswollenovaries).
•thereisdifficultyhearing.
210•Coldsores DISEASESYOUCANTREATUSINGTHISBOOK
Roseola
Incubationperiod:5-15days.
Roseolaisamild,infectiousillnessverysimilarto
Germanmeasles,andthetwoaresometimescon-
fused.Therashwilldistinguishbetweenthetwo:in
Roseolaitappearswhenthefeverhascomedownand
inGermanmeaslesitismorelikelytoappearwiththe
fever.TreatasyouwouldGermanmeasles.
Scarletfever
Incubationperiod:2-7days.Infectiousperiod:sevendays
afterexposuretoaninfectedpersonuntilfourweeks
aftertheillnessappears.
Thishighlyinfectiousdiseaseisrarenowadays,which
iswhyitisnotincludedintheMateriaMedica.
However, itrespondsextremelywelltohomeopathic
treatmentandpatientsusuallyrecoverwithoutany
complications.Thesymptomsareasorethroat,fol-
lowedadayortwolaterbyarashoftinyspotswhich
beginsontheneckandchestandspreadsoverthe
wholebody,givingtheskinatexturelikesandpaper;
vomiting;feverandaflushedface(thoughthearea
aroundthemouthmaybepale).Thetonguemayalso
havearedandwhite'strawberry'appearance.Pre-
scribeonthefever,sorethroatandanyothergeneral
andmental/emotional symptoms.Themajorscarlet
feverremediesareApis,Belladonna,Lachesis,Lyco-
podium,Mercuriussolubilis,Nitricacid'andRhus
toxicodendron.
SEEKHELPIF
•thejointsarepainful.
•thereispainintheear.
•thereispaininthekidneysoronurination.
Whoopingcough
Incubationperiod:7-21days.Infectiousperiod:seven
daysafterexposuretoaninfectedpersonuntilfour
weeksaftertheillnessappears.
Thefirstsignsofwhoopingcoughareaslightfever,
runnynoseandloosecough.Themucusthenthickens
andgreatparoxysmsofcoughingareneededtobring
itup,afterwhichthechild'whoops'todrawairback
intothelungs.Remediescaneasethecoughingand
speedrecovery.Whoopingcoughcanlastfromthree
weekstofourmonthsandisalongandtiringinfection
forbothchildandparent,butcomplicationsarerarein
childrenoverayearold,sotrytorelaxanddonotbe
alarmedbythewhooping fits.
DON'T
•smokeinthesameroomasachildwithwhooping
cough.•giveproprietarycoughmedicinestoreduce
coughing-thechildneedstocoughtogetthe
mucusup.
SEEKHELPIF
•yoususpectyourchildunderoneyearoldhas
whoopingcough.
•thereisfrequentvomitingaftercoughingspells.
Coldsores
Minorattacksofcoldsoresofthemouthrespondwell
totheappropriateinternalandexternalremedies.
Childrencanhaveseriousattacks,withnumerous
soresaroundandinsidethemouthandanaccom-
panyingfever,andhomeopathicremediescanhelp
theseenormously.Renewedoutbreakscanbetrig
geredbvsunlight,coldorgenerallowhealthsoavoid
over-exposureandtrynottogetrundown.
DO
•keeptheaffectedareacleananddrv.
DON'T
•kiss(orengageinoralsex)whilstaffected.
SEEKHELPIF
•coldsoresrecurorareespeciallysevere.
•theareaneartheeyesisaffected.
•thereisnoimprovement afteraweekof
self-prescribing.
•thesoresbecomeinfected,withswelling,redness
andpus.
Colic
Colicsimplymeanssharptummypainsorcramps.
Homeopathictreatment ishighlyeffectiveinthetreat-
mentofsimplecolic,whetherininfants,childrenor
adults.Themothersofbreastfedbabieswithcolic
shouldexperimentwiththeirowndiet,asmanyfoods
areknowntoaffectsomebabies;theseincludedairy
products,alcohol,tea,coffee,peppers,onions,garlic,
cabbage(especiallyraw),orangesandgrapes.Agood
breastfeedingcounsellorwilladvise(seeBreastfeed-
ingproblems).Somebottle-fedbabiesareallergicto
cow'smilkandwillusuallydowellonsoyamilk
althoughthatcanbetooacidicforsome-again,seek
adviceifthishappens.
Colicorstomach-ache inchildrenandadultsneeds
carefulmonitoringincaseitiscausedbyarumbling
appendix.
DO
•givesmallmealsofbland,easilydigestiblefoods.
•eliminatesuspectfoodsfromthedietofababy
whohasjuststartedonsolids.
•trytorelaxwhenbreastfeeding acolickybaby.
SEEKHELPIF
•symptomspersist(especiallyinyoungchildren
whocontinuetoscreaminconsolably).
DISEASESYOUCANTREATUSINGTHISBOOK Cornsandbunions •211
•severepainisnotquicklyalleviatedbyhome
prescribing.
•painisaccompaniedbypersistentvomitingor
diarrhoea.
•painisaccompaniedbyconstipationorabsenceof
urine.
Commoncold
Acoldisoftenthebody'swayoflettingusknowwe
arealittlerundown,andthatourimmunesystem
needsrecharging. Ifyoucan,takealittletimeoff,have
someearlynightsanddealconstructivelywithsome
ofthestressinyourlife.Neglectedcoldsoftenturn
intomoreseriouschestinfections,socatchthemearly.
DO
•getplentyofrestifyouhavebeen


■ Antibacterial
Research
■ Pharmacology Cinchona has
been thoroughly researched and  its pharmacological actions are
well established.
■ Quinine Quinine is both strongly
antimalarial and antibacterial. Like the other alkaloids, it is antispasmodic.
■ Bitter Cinchona contains bitter
constituents including alkaloids and quinovin, which produce a reflex stimulation of the digestion as a whole, increasing stomach secretions.
■ Quinidine Quinidine is a cardiac
depressant and is known to reduce heart rate and improve irregularity  of heartbeat.
  Traditional &
Current Uses
■ Traditional remedy The
indigenous peoples of Peru have taken
cinchona for many centuries, and it  is still a well-used remedy for fevers, digestive problems, and infections.
■ Homeopathic proving
Samuel Hahnemann, the founder  of homeopathy, prepared the first homeopathic medicine, or proving, from cinchona in about 1790.
■ Antimalarial Cinchona, and in
particular quinine, were the principal remedies for malaria until the First World War. From the 1960s, resistance of the malarial parasite  to the synthetic drug chloroquine  led to quinine’s use once again in preventing and treating malaria. Cinchona
An evergreen tree reaching 80 ft (25 m), with reddish bark and leaves that grow to 20 in (50 cm).
Cinchona  bark has a bitter taste, and
it, or its constituent quinine, is used
to flavor tonic water. Parts Used
Key Preparations
& Their UsesDried barkFresh barkCinchona is best known as the source of quinine,
which for centuries was the most widely taken  antimalarial remedy in the world. It was first documented in Peru by a Jesuit missionary in 1633. As well as being a remedy for malaria, the herb is also used for fevers and digestive problems. Various Cinchona species are used medicinally, including  C. calisaya, C. ledgeriana, and C. officinalis.
 RCautions T ake only under professional supervision.
Do not take during pregnancy. Excessive use causes
“cinchonism,” which in extreme cases leads to coma
and death. Restricted in some countries.
Quinine is also used to treat other
acute feverish conditions.
■ Digestive stimulant As a bitter
tonic, cinchona stimulates saliva, digestive secretions, and appetite, and improves weak digestive function.
■ Gargle Cinchona is useful as a
gargle for sore, infected throats. ■ Muscle spasms The herb is
used in herbal medicine for cramps, especially night cramps. It also  relieves arthritis.
■ Indian remedy In India, cinchona
is used for various conditions, including sciatica, dysentery, and problems with kapha ( see p. 38).
US_080-081_Cinchona_Cinnamomum.indd   80 26/02/16   3:58 pm81Cinnamomum spp.key medicinal plants
Essential oil  For
wasp stings, dab
on oil as often
as required.Inner bark is used
in preparations
and is distilled
for essential oil.
Twigs  of closely
related C. cassia  are
widely used in Chinese
medicine to relieve
“cold” conditions.
Infusion (to make, p. 291).
For colds and flu, drink 1/2 cup
(100 ml) 2–3 times a day.Cinnamomum spp. (Lauraceae)
Cinnamon,  Dalcini (Hindi), Rou Gui (Chinese)
Habitat & Cultivation
Cinnamon ( C. zeylanicum ) is native
to India and Sri Lanka, growing
in tropical forests to an altitude of
1,600 ft (500 m). It is widely cultivated
throughout tropical regions, especially
in the Philippines and the Caribbean.
The tree is propagated from cuttings
and every second year, the young trees
are cut back to just above ground level.
The bark is stripped from the shoots
that emerge the following year, and
the inner layer is set out to dry in the
sun, forming the characteristic quills.
Related Species
Several species are used besides
“true” cinnamon ( C. zeylanicum  and
C. verum ). Cassia ( C. cassia), native to
China and Japan, is used as a yang tonic
(see p. 40) in Chinese herbal medicine.
Cassia is the most commonly used
species in commerce.
Key Constituents
■ Volatile oil up to 4%
 (cinnamaldehyde 65–    80%,
 eugenol 5–10%)■ phenolics (procyanidins)
■ Coumarins ( C. cassia )
■ Mucilage
Key Actions
■ Warming stimulant
■ Carminative
■ Antidiabetic
■ Antimicrobial
■ Antifungal
Research
■  Metabolic syndrome Research
suggests the bark helps to prevent and
treat type 2 (late-onset) diabetes,
increasing cells’ ability to respond to
insulin and aiding the stabilization of
blood-sugar levels. It also helps to
reduce high blood pressure and may
slightly lower cholesterol, so it could be
key to treating metabolic syndrome.
■ Other uses  Similarities of the
phenolic procyanidins to grape seed
(Vitis vinifera, p. 283) and green tea
(Camellia sinensis,  p. 181) indicates
cinnamon is strongly antioxidant
and aids healthy circulation. The
essential oil is sedative, analgesic,
and has marked antimicrobial and
antifungal activity. There are hints
that cinnamon helps brain health.
  Traditional &
Current Uses
■ Ancient warming remedy
Cinnamon has always been used as
a warming herb for “cold” conditions,
often in combination with ginger
(Zingiber officinale, p. 155). The bark
stimulates circulation and blood flow
to the extremities. It has long been
used for flu symptoms, and makes an
excellent mouthwash for conditions
such as oral thrush. Cinnamon
An evergreen tree
growing to 26–59 ft
(8–18 m), with soft,
reddish-brown bark
and yellow flowers.
Cinnamon  is now widely cultivated as a spice
and a medicine, but, traditionally, only bark
from wild trees was used medicinally.Parts Used
Key Preparations & Their UsesOne of the world’s most important spices, cinnamon
is an ancient medicine, first mentioned in the Jewish
religious text, the Torah. The bark has a long history of
use in India and Southeast Asia, and is thought to have
arrived in Egypt around 2000 bce, reaching Europe
around 500 bce. Traditionally used to treat colds, flu,
and digestive problems, cinnamon is now commonly
taken to help stabilize blood-sugar levels.
 QCautions  Occasionally causes allergic reaction; excessive doses may cause
low blood sugar; do not take essential oil internally.
■ Convalescence  Cinnamon is a
gentle-acting herb that helps to
support both digestion and circulation.
It is used specifically in the treatment
of debility and in convalescence.
■ Gynecological remedy
It can help relieve period cramps
and might have a normalizing effect
on menstrual bleeding—controlling
heavy bleeding but stimulating flow
where it is light. It is valuable in the
treatment of PCOS (polycystic
ovary syndrome) as it helps to
reduce insulin levels and stabilize
estrogen levels.
■ Insulin resistance  It has a
distinct role to play in promoting
better blood glucose levels and in preventing insulin resistance—the
impaired uptake of sugar by cells that
is a warning sign of diabetes. One
suggestion, as part of a wider regimen
for diabetes and metabolic syndrome,
is to take 3 tsp of cinnamon powder a
day for 4 months.
■ Gastrointestinal problems
It has always been used as a warming
and soothing remedy for digestion,
aiding in nausea, indigestion,
and flatulence, as well as colic and
diarrhea. Its antifungal activity means
that it can be of value in gut dysbiosis
(disordered gut bacteria).
Self-help Use
■ Colds, p. 311.Powder take up to 3 tsp a day to support stable blood-sugar levels.Tincture  To make, infuse the herb in alcohol ( see p. 292). For flatulence,
take 20 drops with water up to 4 times a day.
US_080-081_Cinchona_Cinnamomum.indd   81 26/02/16   3:58 pm
82Citrus limonkey medicinal plantsFruit contains twice
as much vitamin C as oranges
CinnamonGarlicLemonCitrus limon (Rutaceae)
LemonLemon
A small, evergreen  tree growing to  about 23 ft (7 m),  with light green, toothed leaves.
Lemons were a remedy for scurvy (caused
by lack of vitamin C) long before vitamin C was identified.
Habitat & Cultivation
Thought to be native to India, lemon
trees were first grown in Europe in the


 Less astringent than its close relative tormentil (P. erecta, see following entry), it also has  a gentler action within the gastrointestinal tract.  It is used externally as a lotion or ointment for bleeding hemorroids.
Caution Use internally for more no more than
3–4 weeks at a time.
Potentilla erecta syn. P. tormentilla
(Rosaceae)
Tormentil
Description Downy creeping perennial growing
to 4 in (10 cm). Has leaves bearing 5 leaflets, and
many 4-petaled yellow flowers.
Habitat & Cultivation Native to temperate
regions of Asia and Europe, tormentil thrives in grassy sites and on heaths and moorland. The aerial parts of tormentil are harvested in summer and the root is gathered in autumn.
Parts Used Aerial parts, root.
Constituents Tormentil contains 15–20%
tannins, catechins, ellagitannins, and a phlobaphene.
History & Folklore According to the
17th-century herbalist Nicholas Culpeper, the  herb “is most excellent to stay all kinds of fluxes  of blood or humours in man or woman, whether  it be at nose, mouth, belly, or any wound in the veins or elsewhere.”
Medicinal Actions & Uses Containing even
more tannins than oak bark (Quercus robur, p. 260), all parts of tormentil are strongly astringent, finding use wherever this action is required. The plant makes a beneficial gargle for throat infections, and an effective mouthwash for treating mouth ulcers and infected gums. Tormentil may be taken for conditions that give rise to diarrhea, such as irritable bowel syndrome, colitis, ulcerative colitis, and dysentery, and for rectal bleeding. Applied externally as a lotion or ointment, tormentil helps relieve hemorroids (especially those that are bleeding). In the form of a lotion, tormentil is used to help staunch wounds and protect areas of damaged or burned skin.
Caution Use internally for more no more than
3–4 weeks at a time.and so easing the clearance of phlegm. It is given for chronic coughs, especially those associated  with chronic bronchitis and mucus congestion.  The root is also thought to be mildly diuretic  and antirheumatic and to slow blood clotting.  The leaves have similar properties to the root,  but are weaker in action. The flowers are
believed to be sedative and are recommended  for overactivity and sleeplessness, particularly in children. Cowslip flowers’ antispasmodic and anti-inflammatory properties make them potentially useful in the treatment of asthma and other allergic conditions.
Cautions Do not take cowslip during pregnancy,
if allergic to aspirin, or if taking anticoagulant medication. Excessive doses can cause vomiting  and diarrhea.
Prunella vulgaris (Lamiaceae)
Self-Heal
Description Creeping perennial, growing to
20 in (50 cm) tall, with pointed oval leaves and
violet-blue or pink flowers.
Habitat & Cultivation Native to Europe
and Asia, self-heal can be found in temperate regions worldwide. It is a wayside plant, growing  in meadows and by roadsides, and thrives in sunny areas. Rarely cultivated, self-heal can easily be grown from seed or by root division. The aerial parts are picked in summer when in flower.
Parts Used Aerial parts.
Constituents Self-heal contains
entacyclic triterpenes, tannins, caffeic
and rosmarinic acids, and vitamins B1,
C, and K.
History & Folklore As its name indicates,
self-heal has been used for centuries to staunch
bleeding and heal wounds. The 17th-century
herbalist John Gerard wrote: “there is not a
better wounde herbe in the world than that of selfe-heale.”
Medicinal Actions & Uses Self-heal is
an undervalued astringent and wound-healer with tonic activity. In common with other members  of the mint family, such as rosemary (Rosmarinus officinalis, p. 128) and sage (Salvia spp., p. 131), it has powerful antioxidant and tissue-protective activity—making it potentially of value in many chronic illnesses. Its antioxidant and astringent activity makes it beneficial in conditions such as sore throat, inflammatory bowel disease, and diarrhea, and to heal internal bleeding. Externally, a lotion can be applied to treat leukorrhea (vaginal discharge). In Chinese medicine, self-heal  is taken with ju hua (Chrysanthemum x morifolium,  p. 78) for fevers, headaches, dizziness, and vertigo,  and is thought to cool “liver fire.”Habitat & Cultivation Cowslip grows in
Europe and western Asia, preferring fields and pastures with chalky soils. The flowers and leaves are gathered in spring and summer, the root in autumn. This increasingly rare plant should not  be picked from the wild.
Parts Used Flowers, leaves, root.
Constituents Cowslip contains triterpenoid
saponins, flavonoids, phenols, tannins, and a trace  of volatile oil. The flavonoids, mainly in the flowers, are antioxidant, anti-inflammatory and antispasmodic. The triterpenoid saponins, which are concentrated in the root (5–10%), are strongly expectorant.
History & Folklore This plant is so closely
associated with springtime that it is known as primavera (spring) in Spanish and Italian. Cowslip has long been reputed to preserve beauty. The 16th-century herbalist William Turner wrote: “Some weomen … sprinkle ye floures of cowslip with whyte wine and after … wash their faces with that water to… make them fayre in the eyes of the worlde rather than in the eyes of God, whom they are not afryd to offend.”
Medicinal Actions & Uses Cowslip is an
underused but valuable plant. The root is strongly expectorant, stimulating a more liquid mucus  Cowslip has
calming properties.
Primula veris (Primulaceae)
Cowslip,
Primula
Description Hairy perennial growing to 4 in
(10 cm). Has a basal rosette of slightly rough oblong leaves. Stems bear clusters of bright yellow, bell-shaped flowers.
US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   256 26/02/16   12:47 pm257 other medicinal plantsPrunus serotina
Prunus avium  & P. cerasus
(Rosaceae)
Sweet Cherry,
& T art Cherry
Description Deciduous shrub or tree growing
to 26 ft (8 m). It has reddish-brown bark, oval to
elliptical leaves, clusters of 2–6 white flowers, and
almost spherical red fruit.
Habitat & Cultivation Native to
southwestern Asia, cherry is naturalized in Europe
and cultivated in temperate regions around the
world. The stems and ripe fruit are collected
in summer.
Parts Used Stems, fruit.
Constituents Cherry stems contain phenols,
including salicylic acid, and tannins. Cherry fruit
contains anthocyanins and flavonoids, including
quercetin, carotenoids, sugars, fruit acids, vitamin
C, and melatonin.
History & Folklore The 16th-century herbalist
John Gerard recorded the French custom of
hanging cherries in houses to ward off fever.
Medicinal Actions & Uses In European
herbal medicine, cherries and cherry stems have
long been used for their diuretic and astringent
properties. They have been prescribed for cystitis,
nephritis, and urinary retention, and for arthritic
problems, notably gout. Cherries and cherry juice
can be useful in treating gout and arthritic
problems. Their fruit sugar content makes them
mildly laxative.concluded that the anti-inflammatory activities of
anthocyanins within cherry fruit are comparable
to those of ibuprofen.
Caution The seeds are toxic and should not
be consumed.Prunus armeniaca (Rosaceae)
Apricot
Description Sturdy deciduous tree growing
to 33 ft (10 m). Has finely serrated oval leaves,
clusters of white (or, rarely, pink) 5-petaled
flowers, and lightly freckled pale yellow to
deep purple fruits.
Habitat & Cultivation Native to China and
Japan, apricot is now cultivated in Asia, North
Africa, and California. The fruit is collected when
ripe in late summer.
Apricot seeds yield laetrile,
which has been
used as a controversial
treatment for cancer.
Sweet cherry fruit and stems have been harvested for
medicinal use since classical times.Parts Used Fruit, seeds, bark.
Constituents Apricot fruit contains fruit
sugars, vitamins, and iron. The seeds contain up
to 8% amygdalin, the cyanogenic glycoside that
yields laetrile and hydrocyanic (prussic) acid. The
bark contains tannins.
History & Folklore In India and China, the
apricot has been appreciated for well over 2,000
years


 a while
Maintain normal weight
Normal appetite
Normal blood pressure
Normal blood sugar — not diabetic or hypoglycemic
Normal cholesterol level
Normal pulse rate — 72-80 per minute
Normal reactions to insect stings or bites
Normal skin texture — not too rough and not too sof t
Occasional acne
Occasional asthma attacks
Occasional cold sores
Occasional emotional upsets.
Occasional fever blisters
Occasional headaches from eyestrain
Occasional hiccoughs
Occasional indigestion
Occasional itching skin Occasional nausea
Occasional rash or hives but not often
Occasional stomach ache
Occasional sweating
Rumbling or growling of intestines sometimes
Seldom get motion sickness
Seldom have diarrhea
Seldom have insomnia
Seldom have spells of sneezing
Sour stomach sometimes
Typical Characteristics of Balanced Metabolizers:
Actions are occasionally extreme or explosive
Normal alertness
Occasionally get angry
Occasional periods of fatigue
Sometimes experience belching
Normal bowel movements
Eyes are set normally in sockets
Normal thickening on soles of feet
Average size chests
Face colors are normal — not white or red
Sometimes have stomach pains
Seldom have constipation
Like a wide variety of food
Sometimes have dreams
Have a fair amount of drive
Hair is not too oily or too dry
Skin is not too oily or too dry
Like fruit, but also like meat
Normal endurance
Eyelids — eye slits normal
Fall asleep within a reasonable length of time
Normal amount of sexual passion
Don’t mind exercise when there is time to do it
Gums have normal color tone — not too light or too pink
Seldom have hoarseness
Don’t get hungry between meals
Have coffee occasionally
Normal initiative and energy
Normal stools — not hard or loose
Very seldom need laxatives
Get started in morning without too much trouble
Occasionally cough up mucus
Once in a while do things on impulse Sometimes have a sense of ill health
Eyes have very little sensitivity to strong light
Like all kinds of salad dressings
Saliva is normal — not too thick or thin
Occasionally need extra sleep
Occasional splitting of nails
Seldom, if ever, have mood changes
Handle stress fairly well
Voice is normal — not low or high pitched
Don’t worry much
Normal size bowel movements
Skin is not too thick or thin
Occasionally have reaction to shots or injections
Handle quite a bit of pain
Fair muscle tone
Don’t get excited easily
Stable but occasionally run out of energy
General Nutritional Guidelines for Balanced Metabol izers (Group C)
Balanced metabolizers have different needs and requ irements depending upon which type they
are. Generally however, they do well on a large var iety of food.
Metabolic Type Three
Type Three metabolizers are balanced metabolizers. That is, their sympathetic and
parasympathetic nervous systems are functioning in balance equally well. However, Type Three
metabolizers come with bodies that are very ineffic ient. No matter what foods or supplements
they take in, they are generally only going to use about 10% to 15% of them. Type Three
metabolizers find it difficult for their individual  cells to obtain adequate nutrition. All refined,
processed, synthetic foods and food additives must be avoided at all times. Type Three
metabolizers of necessity must take larger quantiti es of nutritional supplementation to maintain
their nutritional health than any other type. They must eat food prepared in such a manner as to
be easily digested. They should have a wide variety  of foods, which enables them to get the wide
spectrum of nutrients their bodies require.
Type Three (and Six and Seven) metabolizers are gen erally those with the poorest health. They
have to keep constant vigilance over their diet and  supplements. Generally they have inherited
weak, defective bodies and very rarely will they ev er have good health and feel really well if
they are not extremely cautious.
Unfortunately, due to the stress of modern living a nd agribusiness, more and more Americans
who have inherited good bodies have so exhausted an d destroyed their bodies that they are now
functioning in the Type Three (or Six and Seven) ra nge. It would take supreme effort to rebuild
and repair these bodies and put them back into norm al optimum health again.  Metabolic Type Eight
Type Eight metabolizers account for the greatest nu mber of people. More Americans are Type
Eight than any other metabolic type. Type Eight met abolizers have fairly healthy bodies. Their
bodies can adapt to a wide variety of stresses and yet remain stable. Their autonomic nervous
systems also have a wide range of adaptability. Typ e Eight people need a wide variety of foods
each day. This permits them to attempt to obtain a large variety of nutrients required to operate
their bodies efficiently. Nutritional supplements, like their food, must cover a wide spectrum.
Metabolic Type Nine
Type Nine metabolizers are in the balanced class — their sympathetic and parasympathetic
nervous systems work equally well. This type is the  most difficult to understand. If these people
had a choice, they would always prefer cooked food.  Working with these people through the
years has led to the conclusion that they truly can not do well on raw foods. Evidently they have
mutated to the point that they need cooked food to be satisfied. They generally require 70%
cooked food and can comfortably handle 30% raw food. Type nine metabolizers do best when
they can eat at Smorgasbord three or four times a w eek. In other words, if they eat a little of
everything, they function best.
Metabolic Type Ten
Type Ten metabolizers are the people with balanced and super efficient metabolisms. They need
a wide variety of foods and supplements, but they d o not require a large quantity of anything.
Their bodies are so incredibly efficient that they need very small amounts of food. If they eat a
normal meal, they feel more than satisfied. They ca n eat half as much as any other metabolic
type. They do well on any food but often prefer raw  fruits, vegetables, whole grains and
unpasteurized goat cheese.
Recap of The Ten Types of Metabolism
Vegetarian Types
Type 1  — Needs no animal products at all. Can live entire ly on fruits, vegetables and nuts.
Type 4 — Needs some animal products such as fish, chicken,  eggs and unpasteurized goat
cheese several times a week.
Type 6  — Combination of Types 1 and 4, but has horrible m etabolism. Needs more food to
make up for lack of absorption.
Carnivore Types
Type 2  — Needs meat up to 14 ounces a day, preferably bee f. Has little or no energy unless they
eat meat. Type 5  — Needs meat to feel good, but less often, perhaps  2-3 times a week.
Type 7  — A cross between Types 2 and 5 but with a horribl e metabolism.
Balanced Types
Type 3  — Has horrible metabolism. Only absorbs 15% of wha t he or she eats. Feels so bad that
they often wish they were dead.
Type 8  — Normal balanced metabolism. Can eat and benefit from all foods, provided they are
wholesome.
Type 9  — Needs 70% cooked food in diet. Hates raw food.
Type 10  — Super-efficient metabolizer. Needs very little f ood and sleep, yet feels terrific.
How To Order Dr. Kelley’s Self-Test for the Differe nt Metabolic Types
Dr. Kelley developed his Self-Test for the Differen t Metabolic Types to help bridge the gap of
research to practical application. He realized that  the overall state of health of this nation could
no longer be maintained acceptable unless the nutri tional needs of the people were brought into
immediate and sharp focus. No one (doctor or patien t) knows what a well-balanced meal is.
Doctors have not been trained along these disciplin es, nor do they have the time or inclination to
educate themselves in these areas.
In order to make the most efficient use of research  data, it must be related and applied directly to
each individual to meet his specific needs. The pro blem then arises as to which data is significant
for each patient. Dr. Kelley had to develop a syste m to accomplish this. It was decided that the
most practical system would be an extensive questio nnaire: Dr. Kelley’s Self-Test for the
Different Metabolic Types. The test is bound in a b ook that contains hundreds of health
questions. It includes complete instructions so you  can score the results yourself (the results are
compiled on an as-you-go basis during the completio n of the questionnaire).
Taking the time (it takes a few hours) to complete the questionnaire will tell you whether you are
a meat-eater, a vegetarian, or have a balanced meta bolism. It will tell you which types of meats,
fruits, and vegetables you should eat. Furthermore,  it will tell you what supplements you should
take, and, perhaps even more important, which you s hould avoid.
When you complete the questionnaire and follow the directions at the end of the book for scoring
your answers, you will know where your body, at the


 as we examined the Mechanics of the
Mind, and let us begin where we began... with a definition of the Soul itself.  The soul is energy. It is the energy of life itself, animating life it self. Life energizes and
animates life itself through the process of life itself. It is a self -feeding, self -sustaining
system.
Those last few words are vitally important to remember. Life is a self-sustaining system.
It never ends, but sustains itself ete rnally. How? By adapting. Why? So that it can remain
forever functional. When it can no longer function in a particular way, it adapts. By its
adaptation does it render itself sustainable.
Life is making its adaptations in every moment. It is always changing. The question is not
whether life is always changing, but why? Life is always changing in order to remain always
sustainable. Thus, every change that ever occurs is change for the better.
This new idea about change that I’m inviting you to embrace, when put on a more
personal level, reads like this:
All change is for your own good.
Most of us experience this —after the fact.
Most of us have experienced events which we have called, when they were happening,
the worst moments of our lives, only to find, as time went by, that what occurred was one of
the best things that ever happened to us.
The fact is that this is true of every thing  that has ever happened to us, but we do not
know this, we cannot accept this, because some things have  turned out for the worst —
according to our definition. Yet our definition is warped, constrained as it is by the
Mechanics of the Mind, and their in herent limitations.
The mind may very well know all about what has gone before, but it does not know why.
The mind may very well hold all of life’s Past Data, but it does not hold all of life’s
information (which is another thing altogether). The mind may very well contain
knowledge, but it does not contain wisdom.
Wisdom lies outside the mind. Wisdom resides within the soul.
That is why we need to hold both handles of this magnificent tool of creation that I shall
now call by its proper name: YOU.
Let me m ake something very clear. “Facts” and “awareness” are not the same thing. We
can know all the facts about gravity, but if we do not have an awareness of why gravity
works, we know nothing. We can know all the facts about electricity, and we can even use
electricity, but if we have no awareness of what electricity is and of why  it works, we know
nothing. We can know all the facts about light, and we can even use light, but if we have no
awareness of what light is and of why  it works, we know nothing.
Likewis e, we can know all the facts about change, but if we have no awareness of what
change is and of why  it occurs, we know nothing.
For instance, we may not know that...
NOTHING CHANGES FOR THE WORSE. EVERYTHING ONLY CHANGES FOR THE
BETTER.  That’s a pretty big statement, and I understand if it’s hard for you to believe. Yet it is
true. Let’s step back a little from this enormous idea and give it some basis in physics. Yes, I
said physics.
I have been saying that the mind is a mechanism. Now I want to say, so  is life. All of life is
a mechanism, and like all mechanisms, life operates on energy. Unlike most other
mechanisms, life is the energy on which life operates. That is, it feeds on itself.
And so, stars implode and entire star systems disappear into black  holes; and so,
earthquakes and tornadoes and hurricanes ravage the earth; and so, big fish consume little
fish; and so, humans are born, live their lives, and die —ashes to ashes, dust to dust. Yet the
energy of none of this —none of it — disappears, but mer ely changes form. Energy is never,
and can never be, lost; it can only be transformed.
It is through the transformation of energy that light is produced. It is through the
transformation of energy that heat is produced. It is through the transformation of energy
that electricity is produced. It is through the transformation of energy that gravity is
produced. It is through the transformation of energy that everything  is produced, including
Life itself.
Energy acts upon itself. The transformation of energy p roduces energy in formation.
Energy is life’s information. Life is always in formation. It is forever forming itself into
something it was not before it became what it is. It is through the becoming that life
breathes life into Life itself. In simple terms, this is called change.
Yes, there’s that word again... change.
That is what life is all about. Life nourishes life through the process of life itself, in which
life changes its form a hundred million times in the blink of an eye, a million  million tim es
in seconds, a billion  million times in a minute, and more times than Time itself can count in
the time that has passed since counting began.
Change for the worse  is literally impossible within the expression of energy that we call
Life. That’s because L ife itself can fundamentally alter itself in only one direction: the
direction that evolution requires; the direction that expansion demands, the direction that
keeps it flourishing. Things can only change for the better, things can only improve,
because “ improvement” is the only Nature of God.
Put another way, God has no intention of doing Itself in.
Life is God’s way of proving Itself to Itself. The process by which It does this is called
Improvement.
But wait a minute! Who even says there is a “God”?
I do. But I am not using the word God as many other people do. I do not use the word to
denote or describe a huge Super Being existing somewhere in the cosmos, exhibiting
proclivities and tendencies, needs and desires, frustrations and emotions identical to t hose
of humans. I am not talking about an Entity Divine who has needs that must be fulfilled or
else, who presumably has a temper (or, at least, a determination to punish those who
disobey), and who also has, presumably, a penis, and, presumably, fair skin, and,
presumably, no wife, but One Son.
This is not the God I am referring to when I use the word “God.”  I am referring to the Source of Supreme Intelligence manifesting itself as the Pure
Energy that we call Life itself. I am referring to the Largest Manifestation of a System That
Replicates Itself in Smaller and Smaller Versions through a Process That Empow ers the
System Itself to Exist and to Expand. I am talking about the biggest undifferentiated stem
cell in existence, from which life in all its forms emerges.
Indeed, in my understanding and experience the words “God” and “Life” are
interchangeable, and i n this equation evolution is the constant. It is the ever -present
mandate of Life itself. It is the continual, the unending adjustment, adaptation, and
alteration of All That Is. No adjustment, adaptation, or alteration contracts  Life, but can only
expand  it. No adjustment, adaptation, or alteration diminishes  Life, but can only enhance  it.
Life evolves to higher and higher levels of complexity. Life could not devolve  if it wanted
to. It is incapable of doing that.
Now, it is true that life can look like  it is devolving. Changes can look like  they are not “for
the better.” But, in fact, change can only be for the better or it would not occur. All spiritual
masters know this. That is why all spiritual masters teach, e ach in their own articulation...
... judge not by appearances.
Life is eternally functional, adaptable, and sustainable. These are the Basic Principles of
Life, and they cannot be violated or rendered in any way inoperable, or Life would cease to
be.
All of this becomes much easier for people to comprehend with my simple substitution
of the word God for the word Life. Suddenly, everything is made clear. God is eternally
Functional, Adaptable, and Sustainable. These are the Basic Principles of God, and they
cannot be violated or rendered in any way inoperable, or God would cease to be.
When human beings embrace the extraordinary idea presented here, the process of
change will be seen for what it is: the ultimate expression of Divinity Itself, sustaining Itself
through adaptations that render Itself eternally magnificent.
Change is an announcement of Life’s intention to go on. Change is the fundamental impulse
of Life itself.
Again I want to tell you that I don’t think that a lot of people see it this way.  If they saw it
this way they would heed the injunction of Christ, and “be not afraid.” Yet “ye of little faith”
are afraid. Thus it was that Franklin Roosevelt was moved to say, “We have nothing to fear
but fear itself.”
I’m going to take that one step fu rther. I’m going to say...
We


715 cases of disease
during the period from August, 1952 to March, 1958. All fasts were carefully su-
pervised under ideal conditions in McEachen's sanatorium near Escondido, Cali-
fornia. The only limitation in the efficiency of treatment was that many patients did
not have time to fast long enough or often enough to obtain maximum benefit.
Yet, in 294 of these cases, there was very great improvement or complete recov-
ery; in 360 cases there was moderate benefit, and for the remaining 61 cases, no   17 improvement at all was noted. Thus the average percentage of improved or reme-
died cases was 88.4 per cent. On the following chart, the diseases treated by Dr.
McEachen are listed, along with the numbers of those responding, and not re-
sponding, to care. TABLE 1
Disease Number Cases Im-Case Cases or Reme-Not High Blood 141 141 0
Colitis 88 77 11
Sinusitis 67 64 3
Anemia 60 52 8
Hemorrhoids 51 48 3
Arthritis 47 39 8
Bronchitis 42 39 3
Kidney Disease 41 36 5
Benign Tumors 38 32 6
Heart Disease 33 29 4
Asthma 29 29 0
Ulcers 23 20 3
Hay Fever 19 17 2
Goiter 11 11 0
Pyorrhea 8 6 2
Gallstones 7 6 1
Cancer 5 5 0
Multiple Scle-4 3 1
Cataract 1 0 1   18 At Pawling Health Manor, in Hyde Park, New York, fasting has been extensively
applied in the care of the sick. Dr. Robert R. Gross, director of the sanatorium, has
provided vital statistical data pertaining to this work, covering a time period from
August of 1957 to July of 1963. Altogether, Dr. Gross lists 484 complete recover-
ies, 163 partial recoveries and 31 failures for 68o cases of disease under care.
This indicates a recovery rate of 71.2 per cent, a partial recovery rate of 24.2 per
cent, and a failure rate of 4.6 per cent. Dr. Gross reported that a considerable
number of patients did not remain in the sanatorium long enough to fast a suffi-
cient duration of time or as often as recommended when more than one fast was
required. This was considered largely responsible for many of the patients who
improved, but did not fully recover, or patients who were not helped at all. The
emotional states and cooperation extended by different patients also varied con-
siderably and affected the final outcome of the fasts. In addition, there was not al-
ways continued contact with patients long after leaving the sanatorium, so some
benefits, which are derived months after the fast, could not be recorded. Taking all
of these factors into account, the successes attained were quite remarkable. The
important data covering these cases is displayed in full in the chart which follows.
TABLE 2
Disease Number Cas Cases Cas
 Case Recov-Im- Not
Dyspepsia 21 18 3 0
Pyorrhea 20 8 12 0
Asthma 19 16 0 3
Eczema 18 11 4 3
Benign Tu-18 14 3 1
Insomnia 17 13 2 2   19 Ulcers 14 8 2 4
Diabetes 14 12 0 2
Kidney Dis-12 10 0 2
Sinusitis 12 9 0 3
Gallstones 11 6 0 5
Anemia 11 7 0 4
Gonorrhea 8 8 0 0
Poliomyelitis 8 6 0 2
Appendicitis 6 6 0 0
Epilepsy 5 3 0 2
Acne 5 3 0 2
Multiple 4 0 2 2
Tuberculosis 2 2 0 0
Dr. William L. Esser has observed several thousand fasting cases under con-
trolled conditions at his Florida sanitarium. Although detailed data for all of these
cases has not been published, Dr. Esser has furnished statistical information per-
taining to a sampling of 155 patients, upon which very careful records were kept.
Among these patients, a total of 31 different types of disease were treated. These
included, among others, ulcers, tumors, tuberculosis, sinusitis, pyorrhea, Parkin-
son's disease, heart disease, cancer, insomnia, gallstones, epilepsy, colitis, hay
fever, bronchitis, asthma and arthritis. The length the shortest fast was five days;
that of the longest fast was 55 days. In many cases the length of the fasts was re-
stricted by time and financial limitations, with only about 20 per cent the patients
remaining in the sanatorium long enough to as long as recommended.   20 Of the 155 patients, 113 were completely restored to health; 31 were partially
recovered, and 12 patients were not helped at all. Thus the rate of complete re-
covery was 71 per cent; of partial recovery, 20 per cent, and of failure, 9 per cent.
In new of the character of diseases treated, this represents a very high degree of
efficiency, as compared to other therapeutic measures.
Sinclair collected statistics of people who had fasted without professional super-
vision. In some cases their diseases were diagnosed by physicians but the fasts
were usually undertaken on the patients' own initiative. The fasts covered 117
people; the total number of fasts taken was 277, and the average number of days
per fast was six. Ninety of the fasts exceeded four days in length, and six were 30
days or longer. Many of the fasts lasted only a few days.
One hundred of the 117 people reported complete recovery or some benefit
from fasting, indicating a total percentage of slightly more than 85 per cent who
were helped. A total of 116 diseases, of 30 different types, were listed as com-
pletely or partially remedied. As some of the people suffered from more than one
disease, the number of diseases helped was higher than the number of patients.
Of those who were not helped, about half had fasted only a few days and some of
the rest gave wrong breaking of the fast as the reason for the failure. The thera-
peutic record of fasting can be further seen in considering the use of this measure
in the treatment of a number of specific diseases.
Prognosis in the case of many eye diseases is good if fasting is employed. Nu-
merous cases of visual defects have been completely remedied by fasting, though
some mechanical defects cannot be corrected of course, and certain eye ailments
require aid which fasting cannot give. When the muscles of the eyes suffer from a
lack of tone, strength, flexibility, suppleness and coordination, special eye exer-
cises will give more benefit than fasting, though fasting may be used to supple-  21 ment this treatment.
Among the eye conditions for which fasting is often a specific remedy are cata-
ract, congestion of the conjunctiva, catarrhal and granular conjunctivitis, glaucoma,
iritis, keratitis and stye. Early cataract generally disappears on the fast; advanced
cases may disappear, but recovery is much less certain. Dr. Shelton records one
case in which blindness of one eye (due to cataract) completely disappeared on a
fast of 18 days. Dr. Gerald Benesh reports equal success in treating a complete
cataract, which yielded to a 21 day fast. The forms of conjunctivitis require only
cleanliness and fasting for recovery, with short fasts in acute cases and long fasts
in chronic cases. When glaucoma exists, the hardness of the eye tends to disap-
pear, with the excessive fluid being absorbed, on fasts of two or three weeks in du-
ration. In advanced cases, when complete atrophy is present, the prognosis is not
favorable, with blindness the usual result. Iritis, keratitis and stye need only fast-
ing, cleanliness and rest, with recovery the general rule unless previous
suppressive treatment leaves permanent damage to sight.
Respiratory ailments respond quickly to the fast. Hay fever improves in virtually
all cases without any change of climate. Patients with catarrh recover on the fast,
although eliminations may increase temporarily on the early days of the fast. Pol-
yps, which may be present, are absorbed; the thickened membranes return to
their normal thickness, though the atrophied structures of advanced catarrh cannot
he rebuilt. Sinusitis responds readily to the fast; only a few days of fasting will
bring relief in some cases; in others long fasts may be necessary. Chronic laryngi-
tis yields quickly to the fast. Chronic cases of asthma usually attain much relief
within just a few days of fasting, with complete recovery in a matter of weeks.
Those asthmatics


,	and
therefore	they	can	begin	to	experience	a	more	open,	relaxed,	and	trusting	way	of
life.	One	drawback	of	religious	and	spiritual	traditions,	however	beautiful	their
message,	is	a	lack	of	practicality.	Too	often	the	hard	world	is	regarded	as	the
enemy	of	spirit,	which	also	implies	that	you	must	choose	one	or	the	other.
Either	it’s	worldly	success	or	living	in	the	light,	with	no	middle	ground.	On	this
basis,	or	something	similar,	millions	of	people	yearn	for	spirituality	but	keep
postponing	it,	for	fear	of	what	they	might	lose	in	worldly	satisfactions.
But	if	your	outer	situation	is	good,	your	inner	situation	is	probably	good,
too.	Most	of	us	experience	a	mixture	of	good	and	bad	in	both	realms,	which	is
why	we	can’t	see	a	clear	path	forward.	We	are	more	likely	to	deal	with	worldly
things—work,	family,	politics,	relationships,	community	activities—on	their	own
terms,	sealing	our	inner	lives	off	as	something	private	and	isolated.	But	the
message	that	needs	to	come	through	is	that	inner	and	outer	are	never	separate,
and	when	you	begin	to	trust	that	you	are	safe	and	cared	for	from	a	deep	level
within	yourself,	the	two	halves	of	your	life	can	be	united.	In	wholeness	lies	the
beauty	of	the	soul—the	essence	of	Radical	Beauty—which	is	yours	to	claim	as
your	own	and	to	celebrate	forever.S
TAGE	5:	THE
TRUE	SELF	BECOMES	THE	ONLY	SELF
We’ve	painted	a	picture	of	spiritual	beauty	that	can	entirely	change	your	life—
it’s	the	most	radical	kind	of	beauty	there	is.	Beginning	with	experiences	that
everyone	has	had—being	loved,	or	observing	the	innocence	of	children	and
seeing	a	glorious	sunset—a	new	way	of	life	opens.	The	choice	is	yours.	You	can
walk	the	path	to	inner	beauty	or	hold	back	instead.	Because	there	is	so	much
potential	inside	you	for	love,	truth,	and	beauty,	you	have	the	support	of	those
things	simply	by	being	here	on	this	planet.	The	choice	to	walk	the	path	is	an
option	that	is	never	canceled,	because	the	world’s	wisdom	traditions	declare
that	love,	truth,	and	beauty	are	eternal.
Today	your	true	self	awaits	you,	as	it	has	patiently	waited	every	day.	If	you
choose	to,	you	can	journey	to	where	your	true	self	lives,	deep	inside	your
awareness.	What	happens	then?	You	will	be	transformed	in	the	image	of	your
true	self.	You	will	experience	as	your	daily	reality	something	beautifully
expressed	by	the	great	Indian	poet
Rabindranath	Tagore:	“Love	is	the	only
reality	and	it	is	not	a	mere	sentiment.	It	is	the	ultimate	truth	that	lies	at	the
heart	of	creation.”	To	find	the	heart	of	creation,	you	must	explore	your	own
heart.	Inside	it	are	stored	many	experiences	of	love	and	non-love.
The	Promise	of
Transformation
Radical	Beauty	is	a	journey	of	transformation.	This	hardly	seems	possible	in
our	time,	when	so	many	people	struggle	to	maintain	meaning	and	purpose	in
their	lives.	There	is	no	model	for	accepting	unconditional	love	as	the	ultimate
reality.	In	a	celebrity	culture,	outer	beauty	is	accepted	as	a	sign	of	inner	beauty—
perhaps—but	the	connection	could	be	imaginary.	The	real	connection	between
inner	and	outer	beauty	begins	inside,	as	we	have	emphasized	in	this	book.
When	that	connection	is	unbreakable,	you	will	find	yourself	transformed
completely.
The	Signs	of	Transformation
The	qualities	of	the	true	self	dawning	in	your	life:
Complete	self-acceptance:	“I	am	here,	and	I	am	enough.”
Self-love	as	a	natural	state	that	never	changes:	“My	purpose	has
always	been	about	love.”A	life	filled	with	meaning	and	purpose:	“I	find	joy	pursuing	my
vision.”
Inner	peace:	“I	find	fulfillment	in	stillness.”
Reverence	for	life:	“I	take	tender	care	of	everything	in	creation.”
A	sense	of	common	humanity	with	all	other	people:	“The	world	is
my	family.”
Empathy	without	judgment:	“Let	me	embrace	you,	whoever	you
are.”
A	sense	of	unbounded	possibilities:	“My	creativity	finds	a	new	way
to	express	itself	every	day.”
The	expansion	of	personal	identity	as	“I”	becomes	connected	to
cosmic	consciousness:	“I	see	myself	in	all	I	behold.”
The	expression	of	love,	truth,	and	beauty	appears	in	daily	activity:
“There	is	no	difference	between	the	truth	I	live,	the	beauty	I
behold,	and	the	love	I	feel.”
You	may	think	that	these	are	fairy-tale	qualities	never	achieved	in	the	rough-
and-tumble	of	daily	existence.	Perhaps	only	a	few	exceptional	individuals,	born
with	unshakable	faith,	are	fated	to	get	anywhere	near	the	true	self.	But	faith
isn’t	by	any	means	what	you	need	the	most	if	you	want	to	journey	to	the	true
self.	Far	more	important	are	knowledge	and	experience.	At	this	moment,	you
have	your	share	of	both.	You	have	experienced	how	beautiful	life	can	be,	even	if
this	has	happened	only	in	scattered	glimpses.	You	have	the	knowledge	of	how
inner	beauty	unfolds	after	reading	this	book.	Therefore,	the	keys	to
transformation	are	already	in	your	hands—there	is	no	ancient,	hidden	secret
that	must	be	mysteriously	imported.
Only	one	thing	is	left	for	you	to	do:	activate	your	evolution.	How?	By
putting	your	attention	on	the	good	things	you	want	to	increase	in	your	life.	In	a
word,
become	the	change	you	want	to	see
.
The	qualities	of	the	true	self	never	go	away,	but	people	don’t	activate	them.
When	we	find	ourselves	pulled	back	into	the	demands	of	our	busy	lives,	the
desire	to	grow	and	evolve	becomes	blurred	and	overlooked.	At	that	point,
there’s	a	disconnect.	On	a	clear	night	you	can	walk	outside	and	gaze	at
thousands	of	stars	and	galaxies;	on	any	clear	morning	you	can	watch	the	sunrise
in	all	its	delicate	beauty.	Choosing	to	see	external	beauty	is	a	possibility	for
everyone.	What	takes	dedication	is	to	turn	inward	and	discover	the	same	awe
and	wonder	when	you	behold	yourself.
Mirabai	was	a	princess	in	medieval
India	who	also	happened	to	be	a	greatmystical	poet.	She	speaks	poignantly	of	the	life	that	is	possible	only	through
transformation:
Take	me	to	that	place	no	one	can	travel	to
Where	death	is	afraid
And	swans	alight	to	play
On	the	overflowing	lake	of	love.
There	the	faithful	gather
Ever	true	to	their	Lord.
Mirabai	lived	in	religious	times,	during	an	age	of	faith,	but	“that	place	no
one	can	travel	to”	is	the	same	true	self	we	have	been	discussing.	You	can’t	travel
to	it	because	there’s	nowhere	to	go	“out	there”	in	the	world.	Once	you	dedicate
yourself	to	the	path,	you	are	making	a	personal	p


ils with the middle fingers, and the
mouth by placing the ring and the little fingers above and
below the lips. Perform mula bandha and vajroli mudra (see
p. 91 and 114). Concentrate on the sahasrara while retaining the
breath inside. Hold the breath for as long as possible without 106
strain, then release the finger pressure on the nostrils and
slowly exhale. During this exhalation release mula bandha
and vajroli mudra, but keep the fingers in position. Maintain
awareness of the sahasrara. At the end of the exhalation,
relax for a few seconds and then repeat the whole process.
Duration: For as long as possible without strain.
Notes: In the body there are nine openings through which
sensory experiences of the external world enter and waste
matter is excreted: the two ears, the two eyes, the two
nostrils, the mouth, the anus, and the urinary passage. These
openings are called the nine "gates" in the "temple" of the
body. By closing these gates and withdrawing the mind in
ward, one is able to pass through the tenth gate - that of
spiritual awakening - thereby transcending mundane con
sciousness. The mystical tenth gate is in the crown of the
sahasrara chakra and is known as the gate of Brahma (higher
conscousness).
Benefits: As the mind is drawn within from the external
world, awareness develops of the nada, psychic sounds
which originate in the sahasrara chakra and emanate from
an important center in the brain called bindu-visargha.
(10) Agnisar Kriya (Vahnisar Dhauti: "purification by fire
breathing").
Vajrasana 107
Sit in Vajrasana (note diagram, p. 106), keeping the toes
together and separating the knees as far as possible. Place
both hands on the knees and lean the upper half of the body
forward slightly, keeping the arms straight. Open the mouth
and extend the tongue from the mouth. Breathe rapidly in
and out by contracting and expanding the abdomen. The
breathing should resemble the panting of a dog. Repeat this
rapid breathing 25 times.
Advanced form: Take the same pose as in the sample form.
Exhale as deeply as possible and perform jalandhara bandha.
With external retention, rapidly contract and expand the ab
dominal muscles.
Precautions: Wait at least four hours after eating to prac
tice this mudra.
Limitations: Those with high blood pressure, heart disease,
or peptic or duodenal ulcers should not do this practice.
Benefits: Abdominal conditions such as excessive wind
(flatulence), constipation, depressed liver function, etc., are
relieved, the abdominal organs are toned, and the appetite is
stimulated. This serves as a good preparation for uddiyana
bandha (see Chapter III p. 92) and nauli kriya (abdominal
massage, see Chapter IV, p. 120).
Although described here with the basic mudras, aginsara
kriya, which can be used as a substitute or preparation for ud
diyana bandha, is not a mudra proper, but a part of hatha
yoga practice. With it, this section is concluded, and we pro
ceed to the methods for awakening the chakras.
Methods for Awakening the Chakras
One traditional approach to the awakening of the chakras
is exemplified by the Gorakshashatakam, a brief treatise writ
ten in the tenth century by the guru Goraknath. This text will
be presented in detail in Chapter VI-B. The principle tech
nique described is the concentration on each chakra while
gazing at the tip of the nose. For example, Goraknath 108
writes, "The first chakra, called adhara (the muladhara), is
like burnished gold. Meditating on it with the gaze fixed on
the tip of the nose, one is freed from sin. The second chakra
is the svadhisthana, as beautiful as a genuine ruby.
Meditating on it with the gaze fixed on the tip of the nose,
one is freed from sin."
The effectiveness of this practice can be explained by the
location of the ida and pingala nadis, which originate in the
muladhara chakra - the seat of kundalini - and terminate
in the left and right nostrils, respectively. Gazing at the tip of
the nose therefore stimulates these nadis and the muladhara
chakra, as well as the kundalini it houses. When using this
method while concentrating on another chakra, the practi
tioner can cause kundalini to rise and further energize that
chakra, already activated by mental concentration. This 109
technique of nose-gazing, then, is a powerful method which
can potentially double the effects of concentration.
However, since this practice is so simple and monotonous,
a beginner finds himself easily distracted by thoughts and
desires which emerge from the subconscious. His mind
becomes restless, and his concentration is easily broken. For
these reasons, the practices recommended here are of a more
comprehensive and varied nature. Indian yoga has devised
and handed down other effective methods for awakening the
chakras which combine chakra concentration with asanas,
pranayama, and mudras. The mechanism of these practices
follows a distinct pattern: first, prana is absorbed through
pranayama; next, the chakra is stimulated physically and
phychically through specific asanas and mudras; and finally,
the chakra is activated by the infusion of channeled prana
and direct mental concentration.
The following descriptions of practices for awakening the
chakras are largely based on Tantra of Kundalini Yoga by
Swami Satyananda Saraswati. Please realize that the prac
tices enumerated here traditionally have been taught only to
outstanding students under the careful guidance of a guru.
Practicing alone from a book can easily lead to a misunder
standing and thus considerable danger. It is essential that the
instructions recorded here be followed only under the most
expert guidance.
(1) Awakening the Ajna Chakra
Sit in siddhasana (women in siddha yoni asana) with the
eyes gently closed. If siddhasana is impossible, sit in half sid
dhasana, with one heel - whichever feels more comfort
able - pressing against the perineum. Place the hands on the
knees in chin mudra and make sure the spine is erect. It is
important to keep the eyelids closed gently; the unconscious
strain generated when the eyes are closed tightly prevents
entry into deep meditation. Concentrate between the
eyebrows or on the tip of the nose, fixing the eyes themselves 110
on either spot behind the closed lids. At the same time, alter
nately contract and relax the perineum gently, where the
heel is pressing. Continue for 5 to 10 minutes.
Next, become aware of the breath and adjust to the rhythm
so that the perineum is contracted during inhalation and
relaxed during exhalation. Breathe at a natural speed in this
way for 50 breaths, maintaining awareness of both the
perineal contractions and the breath. This is the first half of
the method.
Next, remaining in the same position, concentrate on the
ajna chakra between the eyebrows. Inhale slowly and deeply,
imagining the absorption or prana between the eyebrows as
you chant OM* in your mind. Then exhale slowly, imagining
that you are radiating prana from the eyebrow center, return
ing it to the universe, as you continue to chant OM. Continue
for as long as possible (30 minutes to two hours).
There are two reasons why stimulation of the perineum,
the location of the muladhara chakra in the physical body, is
helpful in awakening the ajna. First, this practice helps to
awaken the kundalini which resides within the muladhara.
No chakra can be awakened unless it is energized by an ac
tivated kundalini. Secondly, the ajna is directly connected to
the muladhara by the ida, pingala and sushumna nadis,
which converge at these two points. Direct stimulation of
one of these chakras generates a contingent effect upon the
other. Thus, the activation of the muladhara in the first part
of the practice described here is an excellent preparation for
the direct concentration on the ajna which follows.
Concentration on the ajna chakra is strongly recommend
ed before attempting to awaken other chakras, for the follow
ing reasons. Each chakra is said to possess its own latent kar
ma, which is brought to the surface and activated to some ex
tent when it is stimulated through ascetic practice. The
* Pronounced like "home" without the "h". III
awakening of the ajna chakra avowedly enables the practi
tioner to pur


	on	the	darkened	corners	of	death.	I	think
this	is	his	greatest	contribution	yet.”
—
M
ARIANNE
	W
ILLIAMSON
,	author	of
The	Gift	of	Chang
“As	I	shuttled	between	East	and	West	cultures,	the	greatest	difference	that	I
have	found	has	been	attitudes	toward	death	and	life-after-death.	Deepak
Chopra	has	combined	East	and	West	in	his	Being.	He	is	familiar	with
Vedanta,	the	laws	of	Karma,	and	Hindu	myths	for	he	grew	up	in	a	Hindu
family	in	India.	But	then	he	went	to	a	Catholic	school,	where	he	learned	the
fathers’	take	on	death	and	afterlife.	He	is	familiar	with	Western	science	so	we
have	quantum	physics	and	consciousness	theories	in	the	mix,	and	then	he	is	a
Western	physician,	which	makes	him	familiar	with	Near-Death	Experiences
(NDEs).	In	this	book	he	incorporates	these	parts	of	his	Being	to	provide	us
with	a	masterful	treatment	of	life-after-death.”
—
R
AM
	D
ASS
“Chopra	illuminates,	brilliantly,	a	wonderful	variety	of	extraordinary
experiences	documented	by	scientists	and	engineers,	and	weaves	them	into	a
tapestry	embracing	different	religious	traditions,	by	grouping,	comparing	and
analyzing	them.	This	radical	empiricism	in	the	William	James	tradition
succeeds	beautifully,	as	did	James,	in	putting	the	‘burden	of	proof’	squarely
on	the	reductionist	materialists	who	have,	for	several	decades	now,	while
claiming	to	speak	for	science,	been	allowed	to	ignore	the	bedrock	of	science:
facts.
Chopra	then	compares	these	data/experiences	with	some	of	the	metaphors
with	which	we,	in	the	world	of	science,	amuse	ourselves,	and	impress	the
masses.	Deepak	has	thrown	down	the	gauntlet	demanding	the	burden	of	proof
from	the	reductionist	materialists.	I	can	confidently	predict	that	the	best	they
will	do	is	to	try	to	ignore	it.”
—
R
USTUM
	R
OY
,	professorships	at	Pennsylvania	State	University,	Arizona
State,	and	University	of	Arizona;	elected	to	the	National	Academies	of
Science	or	Engineering	of	The	United	States,	Sweden,	Japan,	Russia,	and
India
“As	we	enter	the	twenty-first	century	it	is	clear	that	we	have	crossed	into	anunprecedented	global	age	in	which	widely	diverse	worldviews	intersect,	meet,
and	often	compete	or	collide	in	the	marketplace	of	our	cultures.	Deepak
Chopra	has	established	himself	as	a	unique	global	voice	for	our	time	who
lives	and	speaks	from	the	global	perspective	and	through	a	global	lens	that
brings	our	diverse	worlds	together.	In	his	global	story	it	is	clear	that	the
collective	wisdom	of	the	ages,	including	the	wisdom	of	frontier	science,
concurs	that	Reality	must	be	an	infinite	unified	field	of	interconnectivity	that
calls	for	a	radical	revision	in	how	most	of	us	see	and	understand	ourselves
and	approach	our	life	and	death.
In	his	powerfully	accessible	narrative	Chopra	helps	all	readers	cross	into
this	ancient,	yet	newly	revealed,	global	perspective	that	clarifies	a	new
common	sense	that	overcomes	chronic	ignorance,	fear	and	denial	of	our
passage	through	death.	This	lucid	book	shifts	the	burden	of	proof	about	life
after	death	onto	the	older	dysfunctional	egocentric	cultures	and	myopic
perspectives	whose	time	have	now	passed.	This	book	is	another	clear	historic
marker	of	our	transition	into	our	new	global	story	and	self-image	in	which
humans	may	flourish	together	across	all	our	old	artificial	borders.”
—
A
SHOK
	G
ANGADEAN
,	Professor	and	Chair	of	Philosophy,	Haverford	College;
founder-director	of	the	Global	Dialogue	Institute;	co-convenor	of	the	World
Commission	on	Global	Consciousness;	host	of	the	TV	show	Global	Lens;
author	of
The	Awakening	of	the	Global	Mind
	(
www.awakeningmind.org
)
“
Life	After	Death:	The	Book	of	Answers
	opens	the	doorway	to	an	ever-
evolving	future	Now.	With	mastery	and	compassion,	Chopra	combines	the
wisdom	of	the	Vedic	tradition	with	quantum	physics,	and	his	experience	as	a
doctor,	to	reveal	that	we	are	not	and	never	have	been	limited	creatures	trapped
in	physical	bodies,	but	are	already	multidimensional	beings,	creating	our
future	beyond	this	life	through	every	thought,	word	and	deed.	His	view	of	the
nature	of	reality	is	precious,	illuminating,	life-giving.	I	love	the	book.”
—
B
ARBARA
	M
ARX
	H
UBBARD
,	President,	Foundation	for	Conscious	Evolution
“A	unique	initiative	to	understand	Life	After	Death	and	dispel	one	of	our
greatest	fears	of	the	unknown:	death.	Weaving	between	religious	scriptures,
science,	and	our	common	cultural/societal	understanding,	Deepak	has	very
articulately	reasoned	the	myth	of	death	and	simply	made	it	just	another	aspect
of	life.	Surely	this	book	serves	to	expand	our	understanding	to	go	beyond	and
deeper	into	the	unknown,	cherish	life,	and	embrace	death	with	love.”
—
B
AWA
	J
AIN
,	Secretary	General,	World	Council	of	Religious	Leaders
“Three	cheers	for	Deepak’s	courage	to	express	his	beliefs	and	wisdom	about	a
subject	many	fear	and	avoid.	This	book	will	help	us	to	open	a	door	to	asubject	few	seemed	prepared	to	explore	because	they	cannot	explain	it.	I
know	from	personal	experience	that	near-death	and	past-	life	experiences	are
not	a	matter	of	the	imagination.	I	can	believe	because	I	have	had	the
experience.	Consciousness	exists	when	our	bodies	do	not.	From	my	own	life
and	my	work	with	patients	I	know	that	we	are	aware	of	the	future	and	the	past
at	an	unconscious	level,	which	when	made	conscious	helps	us	to	understand
and	survive.	Life	is	a	mystery,	so	read	on	and	help	us	to	enter	the	darkness
and	light	a	candle.”
—
B
ERNIE
	S
IEGEL
,	M.D.,	author	of	365
Prescriptions	for	the	Soul
	and
101
Exercises	for	the	Soul
“I,	perhaps	like	many	others,	most	often	think	of	and	look	to	Deepak	Chopra
as	a	physician,	pioneer,	and	major	influence	in	the	huge	positive	change	in
Western	attitudes	toward	holistic	medicine.	In	this	book	he	is	much	more	than
that.	He	addresses	the	ultimate	mystery—death—as	a	physician,	a
philosopher,	and	a	teacher.	His	presentation	of	concepts	such	as	the	‘journey
of	the	soul,’	or	the	‘music	of	the	spheres,’	reminded	me	of	the	readings	of	my
grandfather,	Edgar	Cayce,	who	many	years	ago	also	provided	the	world	with
a	more	hopeful	view	of	the	transition	we	are	all	destined	to	make.	I
recommend	this	book	for	all	of	us	who	are	concerned	about	our	own	eventual
death,	and	the	death	of	those	closest	to	us.”
—
C
HARLES
	T
HOMAS
	C