 also significant that
awareness dur ing death covers a wide range of experiences, not a
one-size-fits-all of going into the light. What I’d like to underscore
is that even wh en you die, yo u fashion the experience personally. Dr. Parnia found that people’s spiritual interpretation of their
death experience coincided with their own faith. They interpreted
the light as b eing Christ, if they were Christians, which was
different for Hindus and totally nonspiritual for atheists. What happens when we die, t hen, is open to interpretation. The
only co nsensus among those  who came back was that death is a
comfortable process, not to be feared. Having directly experienced
that their fear of death was g roundless, these people disco vered a
different persp ective on life. Many if not most concluded t hat they
should lead more selfless lives in service to others. I think it is useful that the AWARE study validated that
“something ha ppens,” but why are we trying to settle the issue of
consciousness at the most extreme moment when life and death
hang in the balance? It’s like  trying to validate gravity b y asking
survivors of a plane crash ab out their experience of falling from
the sky.It is the normal, everyday experience of consciousness that
needs to be e xplained, not the extreme states. I’ve debated or
conversed with many neuros cientists, and none has been able to
answer the simplest questions about consciousness. These  include
the following:
What is a thought? How does the electrochemical activity in a neuron turn into
words, sights, and sounds in our heads? Why is a person’s next thought totally unpredictable? If someone has a vocabulary of 30,000 words, does this
mean that a clump of brain cells knows 30,000 words? If
so, in what way are the words being stored? For the word
cat, is there a place inside a brain cell that holds the
letters c-a-t? No one can adequately answer any of these questions. T h e  S e l f - M o d e l
An experience as otherworld ly as “going into the light” might
be a red herring. It turns ou t that being “inside” your b ody is a
malleable state; you can enter and leave your body almost at will. In a  fascinating account in The  New Yorker, titled “As Real As
It Gets”  by Joshua Rothman (April 2, 2018), the issue of living
inside the body is confronte d with unusual clarity. At n ineteen
Thomas Metzi nger, a German university student, fell asleep on a
meditation retreat and woke up feeling an itch in his back. According to Rothman:
He tried to scratch it, but couldn’t—his arm seemed
paralyzed. He  tried to force the arm to move, and,
somehow, this  shifted him up and out of his body, so
that he seemed to be floating above himself….He heardsomeone else breathing, and, in a panic, looked around
for an intruder. Only much later did he realize that the
breathing had been his. This uncanny experience soon ended but left a lasting
impression. A s it happened, Metzinger became a pr ominent
philosopher of mind, and he set out assiduously to explain OBEs,
which are estimated to occu r in 8–15 percent of the population,
generally at night or after surgery. As real as his own exp erience
felt—it was followed on occasion by other, similar experiences—
Metzinger discovered its limitations. He couldn’t flick the light
switch, for example, or fly out the window to visit his girlfriend. A surprising explanation began to dawn on Metzinger. He
discovered the work of the psychologist Philip Johnson-Laird and
his theory of “ mental models.” Instead of logically asses sing the
world, Johnson-Laird held, we apply a mental picture a nd shift
from one mental model to an other, depending on the situation. “If
you wan t to know whether a rug will go with your sofa,” Rothman
explains, “you don’t deduce the answer—you imagine it, by
moving furniture around on a mental stage set.”
Metzinger began to wonder if what we call reality isn’t merely a
stage set arranged and colored in by the mind. This was a key
insight, and confirmation came by chance when he was contacted
by a Swiss neuroscientist, Olaf Blanke, who had artificially
induced OBEs in his patients. Working with a forty-three-year-old
woman with epilepsy, Blanke  had stimulated a specific area of her
brain with mild electrical cur rent, “and she had the exper ience of
floating upward and looking down at her own body.” This illusion
had many variations that could be deliberately brought on. Rothman’s New Yorker  article explains:
Stimulating another location in the brain created the
impression of a doppelgänger standing across the room;
stimulating a third created the “sense of a presence”—
the feeling that someone was hovering nearby, just out
of sight.Metzinger found this research hard to interpret, because he was
committed as a philosopher to tracing experience back to the
mind, r ather than taking the usual scientific approach that all
mental events are the produ cts of physical activity in th e brain. But he eventua lly reached a conclusion consistent with the notion
of “mental models.” Something like a radical breakthrough
occurred. Rothman continues:
It isn’t just that we live inside a model of the external
world, Metzinger wrote. We also live inside models of
our own bodies, minds, and selves. These “self-models”
don’t al ways reflect reality, and they can be adjusted in
illogical ways. They can, for e xample, portray a self that
exists outside the body—an O.B.E. This is a fruitful way to explain why living “inside” the body
feels so convincing—we need it for stability and safety, to feel
grounded inside our personal shelter. There are other ways to
induce an OBE, such as using the drug ketamine, which has mind-
altering properties. VR simulation is perhaps the most effective,
however. For example, with a specific VR setup, Metzinger saw his
own body standing in front o f him with its back to him ( this was
done by  placing a camera beh ind him and transmitting the image
to the VR head set). If someone scratched Metzinger’s back, he felt
the sensation happening to t he body he saw in front of him—an
eerie, d istorting feeling. By remaining “inside” your body,  you can
avert such disorientation. But, at the same time, you ar e trapped behind the skin of  your
protective suit. It’s not that an OBE is better than the normal way
of inha biting our bodies, but that we have seemingly lost the
ability t o shift from one mental model to another. This ability can
never b e entir ely lost, however. In a variety of ways—dr eaming,
fantasizing, denial, willful blindness, and more—we turn our backs
on the simulation we have agreed to accept most of the time. Virtual reality in any guise—drug-induced, electrically
stimulated, or caused by happenstance—creates images. The fact
that the images come in 3-D, as created by the brain o r by VRequipment, doesn’t make them real. Your personal self-model has
been pa instakingly constructed out of images from the pas t stored
in y our memory. These artifa cts of old experiences feel lik e “you.”
It’s not hard to revisit the times in your life when you mad e major
additions to your self-mode l. For instance, I can see myself in
medical school, on the airpla ne from India to America, s weating
out my first days in a New Je rsey hospital as I felt the pressure of
the workload, a foreign environment, and the guarded acceptance
of A merican-bo rn doctors. These images pass through the mind as
if they were happening all over again—but they aren’t. Self-models are shared at some levels but not others. Th ere’s
enormous room for personal variations. You and I can spe nd a day
together seeing  the same sigh ts, eating the same food, int eracting
with the same people. A sha red self-model would bind us. The
Pacific Ocean, a bowl of rice pilaf, and the friends we mee t would
be part of experiences we share. But your self-model will absorb
and reject, interpret and forg et, hold on to and let go of the day in
an entirely unique way. I may love the ragas improvised by a great
Indian sitar player, while you experience the music’s microtones
as so much garbled noise. If our spouses join us at the ta ble, you
and I will be attached to different people with d ifferent
relationship histories. And so it goes, moment by moment, as the
self-model processes every life experience according to its own
designs. W h e n  t h e  I l l u s i o n  C r u m b l e s
What V R techn ology reveals is that the self-model isn’t lim ited
to one dimens


 as advantages. A valuable therapeutic
measure should both provide good results in treating disease and at the same
time be associated with a minimum of danger. In the case of many therapeutic
measures this requirement is not met, and one disease is being cured, while per-
haps more serious ones are being created through the toxic influences of drugs or
the loss of important organs through surgery. It is important to understand the posi-
tion of fasting in these respects. Generally speaking, initial consideration of fasting is associated with fear both of
death and the possibility of doing serious harm to the body. On the surface, at
least, such fear may have a logical and reasonable basis, considering the fact that
tradition has provided the almost universal impression that just a week or two of
abstinence is associated with grave danger and possible death. This has led to
analysis of fasting by many physicians who considered any observations of actual
fasting to be completely out of the question. The conclusions thus drawn inevitably   41 were completely theoretical and speculative, there being no actual cases of fasting
present upon which practical deductions could have been made. Unfortunately reports of fasting all too frequently are founded upon the very ba-
sis mentioned, with the result that objections to fasting have been made which,
though they may sound logical from the theoretical evidence at hand, are com-
pletely fantastic to those who have done either laboratory or therapeutic work with
fasting. In consequence statements have been made that fasting weakens the
heart, causes the heart to collapse, causes the stomach to atrophy or makes the
digestive juices digest the stomach, produces deficiency disease, causes the teeth
to decay, lowers the resistance of the body to disease, causes degeneration of
cells, is opposed to our natural instincts, causes edema, causes acidosis, and last
but not least, creates a grave danger of death. In actual experience not a single one of these objections to fasting has been
found to have any basis in fact. Quite apart from being weakened or collapsed by
fasting, the heart is given a rest and thus allowed to gain new strength. Serious
cases of heart disease have actually recovered while fasting. The stomach, in fact
the entire digestive tract, is strengthened by fasting. There is no atrophy or im-
pairment whatsoever. Patients who have always suffered from digestive weakness
fully recover while fasting. As for deficiency diseases — these do not occur while fasting. Beliefs to the
contrary have resulted from studies of deficient diets. As a result, nutritionists
speak of the "probable appearance of deficiency disease" on long fasts. It is as-
sumed that if diets lacking sufficient minerals and vitamins produce deficiency dis-
eases, a fast, which supplies no additional minerals and vitamins, must do like-
wise. During a fast, when the body's energy is not used in the work of digestion
and assimilation, the need for minerals is lowered. The reserves of these elements   42 in the body are sufficient to meet all needs. It is for this reason that no deficiency
diseases, including dental decay, occur on the fast, though they often follow a diet
of refined foods. Man can live much longer on water alone than he can on a diet of
white flour and water simply because use of the flour increases the need for other
elements to enable the body to digest, assimilate and metabolize the flour. Hence,
not one but many, severe deficiency diseases quickly arise on such a diet. Defi-
ciency diseases frequently even recover on the fast, due to better assimilation of
elements already stored in the body. In this connection, the contrast between defi-
ciency diets and fasting is pointed out by Prof. Morgulis, who states that "our ob-
servation that the chronically underfed dog became debilitated in a measure not
commonly noted in animals which undergo a straight fast is also borne out by
more extensive study of this matter by Benedict, Miles, Roth and Smith." Claims that fasting causes degeneration of cells result from studies of animals
in the last stages of starvation. Kellogg, for instance, refers to the work of Stat-
kewitsch, who found that prolonged fasting in many animals was associated with
degeneration. Not distinguishing between the periods of fasting and starvation
thus leads to wrong impressions. Rejuvenation rather than degeneration is the re-
sult of fasting. Quite apart from lowering resistance to disease, and producing diseases such
as tuberculosis, which are believed to follow low resistance, fasting increases the
resistance to disease and has been used successfully as a specific remedy of tu-
berculosis. Resistance depends upon chemical balance, abundant nerve force and
all of the physiological conditions which fasting produces. The numerous complete
recoveries from disease which occur while fasting are in themselves evidence that
the power to overcome infection is raised on the fast, rather than susceptibility in-
creased. 43 Animal experiments substantiate these points. Roger and Jause found that fast-
ing produces an increased tolerance toward bacilli coli in rabbits. Three to eleven
days after the animals had fasted for five to seven days, the inoculation of bacte-
rial culture took place. Without exception all control rabbits developed the infec-
tion, whereas the rabbits which had been fasted escaped all symptoms of infec-
tion. Though instinct is not given as a scientific reason for fasting or anything else, it
is only fair to point out that fasting is not opposed to our natural instincts in the
sense that is often reported. It is said that to fast is to thwart our normal sensa-
tions of hunger. The implication here is that hunger is normal throughout the fast,
whereas the fact is that it only exists for the first few days, and when acute disease
is present, it often does not exist at all. Unquestionably the customary practice of
forced feeding in the case of acute disease is opposed to our natural instincts. Even among wild and domestic animals fasting appears to be an instinctive prac-
tice. In case of an occasional illness, or a serious wound resulting from accident or
battle, they frequently fast until recovery is well under way or complete. Beliefs that fasting produces edema have resulted from the misuse of fasting. Frederick Hoelzel writes that he has "not known of any case of fasting, even when
for only days, where some post-fasting edema was not present." In Mr. Hoelzel's
experience, cotton fiber, lemon juice, and salt were given as food after fasting. It
is quite surprising that the aftereffects were not more serious than actually oc-
curred. The development of edema under such a regime, with liberal amounts of
water, is to be expected. On salt-water fasts, or when salt is used liberally with wa-
ter immediately after fasts, the tissues become water-logged, as the body attempts
to protect itself from the irritating effects of the salt by holding it in solution, even
though this calls for an excess of water in the tissues. The objection here is to salt,   45 the fasting method is employed. Many are near death when they start the fast. It is
obvious that, under such conditions, some of the patients will die whether they fast
or not. The development of pathology has simply gone too far, and nothing, not
even fasting, can always prevent death in such cases. Actually the percentage of
deaths while fasting is unquestionably much lower than is the case when the
same diseases are treated by the usual orthodox means. In terms of safety, fasting is without doubt one of the best and most practical
therapeutic agents. There are virtually no contradictions in fasting, in the sense
that one part of the body is helped while another is harmed. In this respect it dif-
fers from so many other methods of treatment, which suppress one symptom, only
to create others. Fasting helps the diseased organ in the same sense that it helps
all other organs and tissues. Thus in securing a remedy for one disease, the body
is made less liable to be afflicted by others. Health is restored by the safest and
most effective means. VII Symptoms of the Fast
FASTING INVOLVES a continual physiological change in the body. Rejuvenes-
cence, autolysis, increased assimilation, elimination and other processes are tak-
ing place. Under these conditions it is to be expected that there will be outward
manifestations of the changes occurring in the body. Such manifestations may be
either pleasant or discomforting, more often the latter, and, though in no sense a   46 cause for concern, they should be understood and expected. During the first day of the fast, a marked desire for food is usually present by af-
ternoon or evening. On the second day the desire is often greatly increased, with
the degree of hunger reaching its climax. On the third day the hunger usually
abates and in some cases it entirely disappears. In nearly all cases the disap-
pearance of hunger is complete by the fourth or fifth day. From this time onward
there is not only no desire for food, but marked repugnance for food. Nausea and
vomiting can even occur at the sight and smell of food. This state continues until
natural hunger returns weeks or months later, or until the fast is broken, when ap-
petite rapidly returns. Dr. Weger reported that about one in each forty of his pa-
tients failed to lose their hunger on the fast. Other physicians also reported similar
experiences. No reason is known to account for this abnormal reaction, and
though it in no way diminishes the effectiveness of the fast, it does make fasting
rather difficult. Fortunately such cases are the exception rather than the general
rule. The tongue usually becomes heavily coated, and the breath very offensive,


. Let’s	explore	all	the	seasons	and	how	to	best	shift	your	dietary	and	skin-care
routines	as	well	as	your	energy	goals	to	maintain	your	natural	beauty	in
alignment	with	the	larger	picture	of	nature	all	around	you. Winter	Lifestyle	Beauty	Practices
Winter	is	the	season	with	the	least	amount	of	light. Your	skin	might	need	more
moisture	at	this	time,	and	you	might	naturally	want	to	eat	meals	that	are	more
hearty	and	hot,	temperature-wise. With	the	deepening	darkness,	you	may	sense	a
natural	tendency	to	go	inward	and	take	stock	of	your	goals	and	what	you	are
creating	in	your	life. Here	are	the	best	practices	to	attain	Radical	Beauty	in	the
winter:
•
Eat	more	freshly	made	hot	meals. Your	body	will	naturally	crave	hot	soups
and	stews,	baked	vegetable	dishes,	and	the	like,	so	be	in	tune	with	those
needs	and	supply	yourself	with	hot,	comforting	foods. Though	you	may,	of
course,	keep	some	raw	foods	in	your	diet,	be	sure	to	balance	them	with
warming	foods. •
Incorporate	a	lot	of	root	vegetables	such	as	winter	squash,	yams,	sweet
potatoes,	and	pumpkins,	which	you	will	find	in	the	local	farmer’s	markets	at
this	time	of	year. These	vegetables	are	particularly	high	in	beta-carotene,
which	converts	into	vitamin	A	in	the	body	and	is	an	excellent	nutrient	to
keep	your	skin	healthy	and	bright	in	these	dimmer	months. •
Add	warming	spices	such	as	ginger,	cloves,	and	cinnamon	to	your	teas	and
recipes. •
Switch	to	organic,	cold-pressed	sesame	oil	to	moisturize	your	skin	for	your
abhyanga
	practice. Sesame	oil	is	said	to	have	warming	properties. •
Due	to	the	dryness	of	winter,	you	might	need	a	heavier	facial	moisturizer. Switch	accordingly	and	look	for	one	that	is	oil	based	rather	than	water
based,	as	the	oil	will	provide	a	protective	layer	on	your	skin	and	hold	in
moisture	longer. Products	containing	pure	plant	oils	like	coconut,	almond,
avocado,	and	primrose	oil	should	not	make	your	skin	break	out. On	theother	hand,	shea	butter	may	clog	your	pores;	especially	if	you	are	acne-
prone,	avoid	products	on	the	face	that	contain	shea	butter	(though	it’s	great
to	use	on	your	body). Avoid	products	that	contain	synthetic,	petroleum-
based	oils,	such	as	mineral	oil. •
Your	skin	will	likely	be	dry	and	dehydrated	not	only	from	the	wind	and	cold
elements,	but	also	from	indoor	heat,	so	make	sure	your	moisturizer	contains
hyaluronic	acid	and	other	humectants	to	attract	more	moisture	to	your	face
and	keep	it	supple. •
Increase	your
fat	intake	slightly—but	not	dramatically—with	whole	plant
foods	such	as	chia	seeds,	walnuts,	and	avocados. These	essential	fats	will
nourish	supple	skin. Just	an	extra	few	tablespoons	of	chia	seed	pudding	(see
kimberlysnyder. com
	for	the	easy	recipe)	or	another	half	of	an	avocado	will
keep	your	skin	moisturized	from	the	inside	out. Extra	fat	in	the	winter	may
also	feel	grounding	during	this	dark	period. •
Use	a	creamy	cleanser	rather	than	a	gel	one. The	cream	will	have	fewer
stripping	surfactants	and	help	keep	the	natural	oils	on	your	skin	intact
during	these	times	when	you	want	to	hold	on	to	all	of	the	moisture	you	can. •
Do	a	weekly	at-home	oil	treatment	to	keep	your	hair	protected	from	the
drying	weather. At	least	once	a	week,	massage	coconut	oil	into	the	tips	of
your	hair	and	throughout	the	strands,	pile	it	into	a	bun	or	tuck	it	into	a
shower	cap,	leave	it	in	for	at	least	30	minutes	to	1	hour,	and	then	rinse	out
and	shampoo	as	usual. •
Slough	off	dry	skin	cells	with	an	at-home	sugar	scrub. Combine	equal	parts
coconut	oil	and	organic	sugar	and	then	add	15	to	20	drops	or	so	of	your
favorite	essential	oil. Keep	the	mixture	in	a	glass	or	BPA-free	container. In
the	shower,	gently	rub	off	dead	skin	cells	from	your	entire
body,	including
your	elbows	and	heels. Shaving	is	also	a	great	exfoliator	for	the	large	surface
area	of	your	legs. •
Stay	active. It’s	tempting	to	just	curl	up	during	winter,	but	the	diminished
light	and	the	cold	weather	can	contribute	to	depression,	stagnation,	a
weakened
immune	system,	and	sluggish	feelings. It’s	a	great	time	of	year	to
begin	or	deepen	a	home	yoga	practice,	whether	on	your	own	or	with	a	yoga
DVD. You	don’t	have	to	expose	yourself	to	the	elements	to	stay	active	and
move	every	part	of	your	body. •
Honor	the	natural	tendency	for	more	“darkness”	and	allow	yourself	to
rejuvenate	and	rest	by	staying	at	home	more. Don’t	push	yourself	to	go	out
more	than	you	naturally	like	out	of	obligation. You	might	feel	that	eveningsat	home	with	herbal	tea,	a	warm	bath,	and	a	good	book	simply	serve	you
more. •
If	you	live	in	a	place	that	has	limited	sunlight	for	extended	periods	of	time
throughout	the	winter	months,	you	might	want	to	consider	supplementing
with
vitamin	D
3
,	or	getting	a	special	light	designed	to	help	stimulate	vitamin
D	in	your	body. Vitamin	D	plays	a	vital	role	in	maintaining	healthy,
beautiful	bones,	strong	immunity,	balanced	moods,	and	all-around	health
and	wellness. •
With	the	very	slowly	burgeoning	light	of	the	winter	solstice	near	the	end	of
the	year,	complete	an	honest	and	deep	assessment	of	where	you	would	like
to	put	your	energy	in	the	upcoming	year	and	what	is	nurturing	and
authentic	for	your	beautiful	spirit	at	this	time. In	nature,	new	seeds	are
growing	at	the	root	level	now,	and	a	lot	is	taking	place	beneath	the	surface. This	is	a	great	time	for	you,	too,	to	evaluate	where	you	want	to	plant	your
“seeds,”	which	projects	you	want	to	pursue,	and	where	you	want	to	put	your
energy,	which	will	bloom	later	in	the	year. You	can	determine	this	only	by
being	honest	and	listening	to	your	heart. Spring	Lifestyle	Beauty	Practices
In	spring,	life	emerges	again. No	matter	how	long	the	cold	winter	months	may
seem	some	years,	spring	always	follows. You	can	see	the	burgeoning	beauty	of
fresh	flower	buds,	leaves,	and	shoots	and	feel	the	urge	to	express	your	natural
beauty	outwardly	with	sundresses,	skirts,	and	perhaps	brighter	makeup	colors. As	the	light	increases,	you	naturally	feel	like	shedding	the	stagnation	and
heaviness	of	winter. This	includes	a	tendency	to	start	eating	lighter	and	perhaps
lightening	up	on	your	skin-care	products,	too. You	may	also	feel	a	n


 energy on the side of
disorder, even in a small way, finds unity a troublesome notion. A simple review of history gives us the clues. Many leaders who
believed in and preached the notion of man as one have been
assassinated. Those who strive to eliminate war are often derided as
silly idealists. Those who write songs asking us to imagine  that the
world could be as one are somehow destroyed for their efforts. It is
convenient to forget the whol e in the name of profiteering. It is
threatening to many who want to promulgate separateness. These are a few of the reasons that we resist this universal principle. Yet
our very survival and evolution as a species are dependent upon enough of
us shiftin g to the idea of unity. I am convinced that this will, in fact, happen. As surely as the universe is onesong will mankind ultimate ly hear the
message of the need for unity. It is coming closer each and every day. Below are a few suggestions to speed up your own trans-formation to this
wondrous principle of oneness. SOME SUGGESTIONS FOR APPL YING THE UNIVERSAL
PRINCIPLE OF ONENESS IN YOUR OWN LIFE

Suspend your thoughts of separa teness for one hour today. During that
hour, regard everyone that you meet as connected to you in an invisible
way. You will find that once you start to think in unity ways it becomes
much more difficult to be angry or spiteful toward others, because it is
like behaving that way toward yourself. See yourself as connected, as
sharing somethi ng with everyone you meet, or even hear about. What
you share with everyone else is your humanity, and the less you are
inclined to separate yourself from others, the less you are inclined to
experience the disease that flows from separateness. Examine the labels that you apply to yourself. Every single label is a
boundary or a limit of one kind or another. If you are of English or
African origin and you apply this label to yourself, you have placed a
limit which does not allow you to experience anything which is non-
English or non-African. View yourself as human. No labels necessary. Thoughts cannot be broken up into neat little compartments. You are
not old or young  in thought, only in how you label yourself in form. So
too for political ideology, and physical attributes. In thought you can
be anything and everything. Keep reminding yourself that only the
tiniest aspect of you is form, that form is only the packaging that
embodies the real you. Attempt  to think globally and act locally. See
yourself as one cell among billions of cells in the one large cell called
humanity. When you see yourself as connected rather than separate,
you automatical ly begin to cooperate. This is what the healing process
is all about. When I was a young teenager  and a girl told me that she loved me, I
asked her what she really meant by that. I said, “Supposing I suddenly
turned into a frail, wrinkled-up, ninety-nine-year -old man—wou ld you
love me then. ” She was perplexed, but she answered, “No, that
wouldn’ t be you. ” I can rememb er telling her, “I am not this body, and
if that is what you love, you don’t really love me. I am that ninety-
nine-year -old man too. ” Mostly when we love something or someone
we refer only to form, neglecting what is inside. Recognize labels as
part of the outer life of form. Decide to pursue your inner life also. Realize that the journey and the goal are the same. You are neve r going
to be formed. You will never reach an ultimate goal. Life is transition
and growth. Paradoxically, you can realize all of your goals in this
perspective of oneness. Every step along the path, every day of your
life, is both a singular experience and a part of the whole called life. There are no ordinary moments. This one moment that you are alive
right now is a totality and not something separate from your entire life. Keep in mind the old saying “Life is what happens to you while you
are making other plans. ” This helps focus the oneness of everything
and keep  you focused there, instead of on the artificial ways in which
we have carved up the one. The mem bers of your immediate family are a daily reminder of the
humanity you share with them. You are all a part of this great body
referred to as mankind. When ever you find yourself striking out
verbally toward those you love, use that moment to visualize them
sharing the same life energy that you do. Our uncontrollable anger
toward others is propelled by a denial or a fear that we are the way we
are judging the other to be. We can only give away what we have
inside. If you have regard for yourself, that is what you will give to
those whom you love. If you have self-contempt, it will be reflected in
how you treat those closest to you. When I find myself having
difficulty with something my children are saying or doing, I try to
imagine the invisible force connecting me to them within humanity. I
see that their behavior is mine and vice versa, and I am able to be more
understanding and loving toward them. Consider those whom you regard as enemies. The same logic and
reasoning applies to them. This is the lesson of spirituality. Because
human beings look different or live in a different part of the world, or
think in different ways, does not mean that they are not part of the
whole, part of the humanity that is you. Do not let anyone else, or the
trivial factor of geographical placement, determine for you that you are
going to have enemies. You do not have to buy into any reasoning
which demands you think in terms of enemies. This does not make you
an unpatriotic person. You can love your country enough to want it tosurvive for our children to live in peacefully. This means doing
everything within your power to make sure that we all see oneness. Know that one cannot choose up sides on a round planet. It is a
question of perspective, and you have the tools available to you to
grasp the infinite view—the oneness view. If you are in a position of leadership within an organization,  create
options for the individuals who work with you to feel a sense of
reference to or belonging to the whole. Celebrate each individual’ s
contribution to and participation in the well-being of the entire
organization with enticements such as profit-sharing, recognition of
the leadership, and pay incentives. Do not compartmentalize and
specialize so much within your organization that individual members
are excluded from contributing to the larger vision. Be attentive to how
each person can contribute to the whole, and gear your training
programs toward an understand ing of the overall impact of pieces of
behavior. At the same time, support individualism and individual
choice-making. Each cell within any unit must have a degree of
autonomy in order to feel important as an individual. One cell gone
awry contributes to the downfall of all. One cell that has harmony
within contributes to the health of the entire unit. Individualism and a
sense of wholeness only appear  to be mutually exclusive. Livin g with
this paradox and understanding that two seeming opposites always
function within a harmonious whole is integral to enlightenment. Make every effort to send love out in response to hate. This was the
message of Christ. If you have love within, it is what you will have to
give away. All hatreds, even our seemingly justified hatred in reaction
to aggression, is a part of the cancer that destroys humanity. The more
we send out harmony and love to others, regardless of their behavior,
the more we are living in oneness. Certainly we need jails and other
means of protection from those who transgress toward others. What we
do not need is hatred as our response to their antisocial behavior. Try view ing everyone who comes into your life as a teacher. See every
other person as the part of you that is ready to grow. In relations hips, it
is not an accident that sustaining partnerships are combinations ofopposites. We often love someo ne who represents an undeveloped part
of ourse lves. Instead of judging others as people who should or should
not be behaving in certain ways, see them as reflecting a part of you
and ask yourself what it is you are ready to learn from them. Love the
seemingly oppos ites in your world, treasure their way of being as a gift
to you. And remember, those who seem to cause you the most anguish
are those who remind you of what you feel is either lacking or wanting
in yourself. If you did not react at all, it would mean that you were
totally indifferent. The fact that you do react, while preferring
indifference, means there is something inside you that gets hooked
when you encounter that provocative behavior. It is your learning
situation, not their problem. The entire planet is a collection of
differences. You are a whole unit composed of differences, living at
once in form and non-form. Forget wanting others to be like you, and
start relishing their uniquenes s as the variety that makes up this
glorious onesong. No one can tell you “how to” become more connected and less
attached. You control your thoughts.


 with the collective unconscious of the svadhish
thana. The female deity of the chakra is Sarasvati, the god
dess of knowledge;* she also appears in the form of Rakini,
the goddess of the vegetable kingdom. The svadhishthana 223
chakra is closely related to the vegetable world, and the
observance of a vegetarian diet is said to be an important
practice to awaken it. The syllables on the chakra's six vermilion petals are Lam,
Ram, Yam, Mam, Bam, and Bham. The governing principle
(tattva) is water (apas); the yantra is the white crescent moon. Its bija mantra is Vam. The svadhishthana is associated with the sense of taste,
and thus its "organ of knowledge" is the tongue. Its "organs
of activity" are the sex organs and kidneys. It is closely con
nected with the prostatic nervous plexus. When the svadhishthana is awakened, the following
paranormal abilities appear: increased powers of intuition,
knowledge of the astral body, and the ability to create taste
sensations in oneself and others (without actually eating). The Manipura Chakra
" In Japan she is known as Benzaiten, the goddess of learning, poetry,
music, etc. Usually enshrined near bodies of water, she is customarily
depicted holding a lute. 224
Satyananda states that the manipura is located in the
spinal cord, behind the navel. The word "manipura" carries
the meaning "filled with jewels." In Tibet this chakra is
known as "manipadma," meaning "jewelled lotus." (Cf. the
well-known mantra of Avolokitesvara, the Bodhisattva of
Compassion: OM MANI PADME HUM). In the Buddhist tra
dition manipura is also called hara, meaning "to leave,"
because the kundalini shakti is said to leave from the man
ipura to ascend. As we have seen, there is a strong tendency
for the kundalini to descend after reaching the svad-
hishthana chakra; however, once manipura is reached, there
is little chance this will happen. Accordingly, within the
Tibetan Buddhist tradition, it is taught that the process of
true spiritual evolution begins when kundalini is awakened
in the manipura and begins its upward journey. In fact, the
muladhara and svadhishthana chakras are not explicitly
discussed, probably because they retain traces of animal life. In tantra yoga, as well, manipura is considered the starting
point for evolution toward higher human development. The tattva of the manipura chakra is fire, an element close
ly related to shakti and the awakening of kundalini. In the
physical body, the manipura is said to be the center of the
"digestive fire" which reduces food to ash (feces) and ex
tracts vital energy. Also called the chakra of the sun, the
manipura is related to the solar plexus. The awakening of this chakra entails both positive and
negative aspects. As we have seen, once kundalini rises to
manipura and establishes itself there, there is little possibili
ty of a permanent recession back to the animal realms of con
sciousness. Satyananda calls this "confirmed awakening." Here the consciousness of Jiva, the personal soul, awakens. Underlying conventional human consciousness, the jiva is
the personal spiritual consciousness which pervades all
dimensions of evolution, from the creation of the lowest
realms of nature through to the world of divine beings. Once
this consciousness is awakened in manipura, according to 225
Satyananda, it will not descend to the lower animal dimen
sions. However, in my experience, it appears that shakti does
sometimes return to the muladhara after reaching the
manipura. On the negative side, overstimulation of the manipura can
shorten the practitioner's life span. This is because the ac
tivated fire of this chakra burns up the life-supporting nectar
which is said to be generated in the bindu - the psychic
center at the back of the head, represented by a cool, cres
cent moon. Normally this nectar descends to a gland deep in
the throat (closely associated with the vishuddhi chakra) and
udana vayu: head region, limbs
prana vayu: chest area
samana vayu: upper abdomen
apana vayu: lower abdomen
uyana vayu: entire body 226
is stored there. However, the fire in the manipura draws and
consumes the nectar, causing accelerated decay of the body. As described in Chapter V, prana is said to divide into five
sub-types or "winds" (vayu) upon entering the body, each
governing a different area, as follows:
According to Satyananda, the conscious joining of prana
and apana in the navel region is an important practice to
awaken the manipura chakra. Normally, during inhalation
prana flows from the throat to the navel, and apana moves
downward from the navel to the anus. However, when apana
is consciously directed upward from the muladhara during
inhalation to meet prana at the navel (see p. 116, 157), these
two energies collide, generating a great force. As apana is
raised from the muladhara, it is also accompanied by kun-
dalini shakti; this shakti is energized by the union of apana
and prana, and the resulting supercharged energy flows
directly from the navel to the manipura in the spine. It is said that the muladhara is associated with the physical
realm, the svadhishthana with the realm between the
physical and the spiritual dimensions, and' the manipura
with the spiritual world - the realm of heaven.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Verse 85
• With the gaze fixed on the tip of the nose and
meditating on the sky (the sahasrara), on the absolute 187
and peaceful Shiva, whose face is turned in all direc
tions, one is freed from suffering. Such are Goraknath's descriptions of the chakras and the
effects he associates with their awakening. For a discussion
of the nose-gazing techniques mentioned here, see Chapt. IV
p. 100, 111. He further describes the meditations as follows:
Verses 86-87
• A student of Yoga obtains mastery over it after
meditating upon the anus (corresponding to the
muladhara chakra), the penis (the svadhishthana
chakra), the navel (the manipura chakra), the heart
(the anahata chakra), the throat and the uvula (the
vishuddhi chakra), the Over-Lord in the middle of the
eyebrows (the ajna chakra), and the void (the
sahasrara chakra) as identical with the Atma that is all
pervasive, pure, space-like and shining like a mirage. Verse 88
• These centers of meditation which have been de
scribed, when associated with adjuncts (the letters,
color, etc., of each chakra)* and the principle (i. e., At
ma),* lead to the rise of the eight miraculous powers. Verse 89
• The adjunct and the principle, these two only have
been described - the former meaning color or letter
while the latter means Atma. * Notes appended by original translators. 188
Verse 90
• The adjunct implies (i.<|eot_id|><|begin_of_text|>
Q: According to Goraknath, what is the location of the Root Chakra?,
A: At the base of the spine.
Q: What is the primary function of the astral centers, according to Leadbeater?,
A: They act as sense organs for the astral body, controlling certain higher or paranormal abilities.
Q: What is the primary function of the Crown Chakra, according to Satyananda?,
A: It is the seat of the unconscious and controls all phases of the unconscious mind.
Q: What is the primary function of the Ajna Chakra, according to Satyananda?,
A: It is the center of psychic energy and controls the flow of psychic consciousness.
Q: What is the purpose of the guru in the process of awakening the kundalini, according to the text?,
A: The guru helps to choose the appropriate chakra for the individual to concentrate upon, ensuring the safe and controlled awakening of the kundalini.<|eot_id|><|begin_of_text|>Satyananda
assigns these three chakras to the first three of seven possible
planes of evolution, which are:
the three
main planes Bhu - earth
Bhuvana - intermediate space
Svaha - heaven
Mahaha
Janana
Tapaha
Satyam - the truth 227
Consequently, the paranormal abilities which result from
the awakening of the sv


	pressed	to	precise	lenses	with	limited	focus,	Deepak	takes	you	by	the
hand	and	leads	you	on	a	wonderful	journey	right	through	those	looking
glasses	to	the	very	inside	of	eternally	creative	consciousness	as	revealed	by
the	Vedic	rishis	and	reflected	in	other	great	world	cultures. Then	he	shows
you	why	this	inside	view	better	explains	the	data	of	western	science	than	itsown	worldview! In	short,	this	is	a	highly	effective	preview	of	the	integral
global	science	of	the	future	that	will	dramatically	change	the	way	we	see	and
act	in	our	world. As	you	take	this	fascinating	journey	with	Deepak,	the
immortality	promise	of	its	title	is	easily	fulfilled	along	the	way.”
—
E
LISABET
	S
AHTOURIS
,	P
H
.D
.,	evolution	biologist	and	futurist;	professor;
author	of
EarthDance:	Living	Systems	in	Evolution
“In	his	captivating	book
Life	After	Death
,	the	immensely	talented	Deepak
Chopra	invites	us	to	join	him	in	an	exhilarating	and	irresistible	eternal	dance
whereby	death	equals	love	and	freedom. Chopra,	with	his	distinctive	wisdom
and	ingenuity,	takes	us	deeper	into	a	timeless	consciousness	that	encompasses
all	of	life. Life	After	Death
	is	a	scintillating	amalgamation	of	science	and
spirit	as	it	lyrically	intertwines	ancient	tales,	modern	literature,	and	Chopra’s
own	intriguing	encounters. Life	After	Death
	is	a	stunning	work,	a	magnificent
achievement,	and	an	inspiring	antidote	to	mankind’s	anxiety	and	despair!”
—T. B
YRAM
	K
ARASU
,	M.D.,	Silverman	Professor	and	University	Chairman	of
the	Department	of	Psychiatry	and	Behavioral	Sciences	at	Albert	Einstein
College	of	Medicine;	author	of	the	best-selling
The	Spirit	of	Happiness
“Deepak	Chopra	presents	a	compelling	portrait	of	the	afterlife,	one	he	bases
on	the	wisdom	of	religious	teachings	and	supports	with	the	findings	of
scientific	research. The	result	provides	readers	much	food	for	thought	as	well
as	the	opportunity	to	approach	death	in	a	new,	more	hopeful	way.”
—
J
IM
	B.
T
UCKER
,	M.D.,	researcher	at	the	University	of	Virginia	Division	of
Perceptual	Studies,	and	author	of
Life	Before	Life:	A	Scientific	Investigation
of	Children’s	Memories	of	Previous	Lives
“‘The	shortest	distance	between	the	human	heart	and	truth	is	a	story,’
according	to	one	wisdom	saying. The	story	Deepak	Chopra	tells	of	Savitri	in
his	insightful	and	wonderful	book
Life	After	Death:	The	Book	of	Answers
	not
only	makes	the	human	heart	and	truth	kiss,	but	also	penetrates	to	the	heart	of
this	extraordinary	insight	into	life	after	death. Reading	this	book	as	a	Catholic
priest	and	spiritual	teacher,	I	am	amazed	at	the	way	Dr.	Chopra	is	able	to
make	sense	to	a	Christian	of	the	profound	truth	of	life	and	death	from	his	own
culture	and	deep	learning. I	encourage	everyone—be	he	or	she	Christian,
Buddhist,	Hindu,	or	atheist—to	read	this	extraordinary	work. Your	mind	and
your	soul	will	be	uplifted	and	enlightened.”
—
R
EV
. J.
F
RANCIS
	S
TROUD
,	S.J. DeMello	Spirituality	Center,	Fordham
University
“East	meets	West	in
Life	After	Death
. This	treasure	of	a	book	is	graceful	andthoughtful,	inspiring	and	enlightening,	practical	and	mystical,	an	adventure	of
the	mind	and	heart. If	Deepak	Chopra	is	correct—and	contemporary	afterlife
research	supports	his	belief—we	should	not	fear	death,	but	‘respect	it	as	a
miracle’	and	celebrate	our	inherent	ability	to	conceive	and	experience	the
eternity	of	life. Prepare	to	be	awakened.”
—
G
ARY
	E.
S
CHWARTZ
,	P
H
.D
.,	professor	and	director,	Laboratory	for	Advances
in	Consciousness	and	Health,	University	of	Arizona,	and	author	of
The
Afterlife	Experiments
	and
The	G.O.D. Experiments
“Deepak	Chopra	continues	to	be	a	significant	figure	in	the	emerging	dialogue
of	world	cultures	and	faiths. Here	he	deepens	the	conversation	by	tackling	the
‘Big	One,’	the	eternal	issue	of	death	and	the	possibility	of	life	on	another
plane. Instead	of	focusing	on	beliefs,	he	turns	to	the	medium	through	which
most	people	receive	the	ancient	wisdom	of	a	tradition:	stories. Thus	he
expands	the	whole	idiom	in	which	such	questions	are	understood	by	recalling
the	ancient	Indian	insight	that	we	exist	at	the	intersection	of	multiple	realities
and	that	the	line	between	life	and	death	is	not	a	wall,	as	we	often	imagine,	but
one	permeable	crossing	point	among	many,	many	others. Also	by	drawing	on
the	most	recent	science,	he	makes	this	book	thought-provoking	for	people	of
any	faith	or	none	at	all.”
—
H
ARVEY
	C
OX
,	Harvard	University,	author	of
When	Jesus	Came	to	Harvard
“Deepak	Chopra,	M.D.,	has	become	a	physician	to	our	time. His	latest
medicine	is
Life	After	Death:	The	Book	of	Answers
. With	care	and	humility	he
uses	story,	the	teachings	of	the	masters	of	wisdom	in	the	East,	new	science,
and	cosmology	to	hospice	the	fatally	constricting	reductionism	of	the
materialist	worldview	and	open	our	minds	and	souls	to	a	universe	permeated
with	consciousness,	spirit	and	Life. Be	prepared	for	a	truly	masterful
exposition	on	the	nature	of	karma	that	brings	together	Eastern	philosophy	and
modern	neuroscience. Chopra	reminds	us	that	both	ancient	wisdom	and
frontier	science	point	us	toward	a	Reality	that	will	persist	long	after	the	sound
bites	of	contemporary	culture	have	bitten	the	dust. I	loved	the	book.”
—
J
AMES
	O’
D
EA
,	President,	Institute	of	Noetic	Sciences
“Harvesting	the	wisdom	of	East	and	West,	of	science	and	spirituality,	Deepak
Chopra	carries	the	reader	on	a	profound	exploration	of	the	greatest	of
mysteries. It	is	a	revelation	to	waking	consciousness	of	the	source	of	our
existence,	the	passion	of	our	unending	journey,	and	the	Field	of	Being	that
calls	us	into	Union.”
—
J
EAN
	H
OUSTON
,	P
H
.D
.,	author	of
A	Passion	for	the	Possible“Mind-expanding! Acting	as	a	trusty	guide	whose	words	spring	not	from	this-
is-so	or	believe-this	but	from	what-if? and	why-not?,	Deepak	Chopra	takes	us
on	a	fascinating	exploration	of	a	vast	continent	of	beliefs,	stories,	myths,
testimonies	and	brain	research,	demystifying	a	hitherto	foggy	domain	while
facilitating	our	self-examination. Like	the	rishis	of	old,	Chopra	invites	us	to
participate	in	an	endless	experiment.


religion
and	spiritual	movement. The	main	source	of	popular	belief	in	reincarnation	is
probably	Theosophy,	a	movement	that	grew	out	of	nineteenth-century
spiritualism	but	also	incorporated	a	broad	range	of	ideas	from	India. See
James	S.	Perkins,
Experiencing	Reincarnation
	(Theosophical	Publishing
House,	1977),	for	a	readable	introduction. For	me	personally,	it	was
fascinating	to	discover	how	many	spiritual	notions	I	absorbed	as	a	child	at
home	have	been	adopted	by	the	Theosophists,	and	the	New	Age	in	general. For	the	scientific	proof	of	reincarnation,	I	am	indebted	to	an	excellent
survey	article,	“Death,	Rebirth,	and	Everything	in	Between:	A	Scientific	and
Philosophical	Exploration,”	by	Carter	Phipps,	in	the	journal
What	Is
Enlightenment? (Issue	32,	March-May	2006,	pp. 60–90). The	Web	address	is
http://www.wie.org/
,	where	subscribers	can	read	the	entire	article. This	led	me	to	the	important	research	by	the	University	of	Virginia
psychiatrist	Ian	Stevenson	on	children	who	claim	to	remember	past	lives. His
Web	site	is
http://www.healthsystem.virginia.edu/internet/personalitystudies/
. On	the	same	topic	an	invaluable	book	is	Carol	Bowman,
Children’s	Past
Lives:	How	Past	Life	Memories	Affect	Your	Child
	(Bantam,	1998),
in
	which	a
mother	finds	that	her	children’s	irrational	fears	of	loud	noises	and	house	fires
is	cured	by	past-life	regression,	leading	her	to	explore	the	field	in	depth. A
Web	site	devoted	to	regressing	children	to	their	past	lives	is
http://www.childpastlives.org/
. T
EXT	NOTES:
pp. 173–74
	I	first	became	aware	of	the	boy	who	remembered	dying	in	a	World
War	II	air	battle	from	an	ABC	News	report:
http://www.reversespins.com/proofofreincarnation.html
. pp. 174–76
	et	passim	The	anecdotes	of	children	who	remember	their	past
lives,	mostly	derived	from	Ian	Stevenson’s	database,	are	recounted	in
Phipps,	pp. 63–70	(see	above). p.	175
	The	quotes	from	children	reported	by	their	parents	is	from	Ian
Stevenson’s	 Web	 site,http://www.healthsystem.virginia.edu/internet/personalitystudies/
. p.	176
	The	source	of	out-of-body	research	at	the	Monroe	Institute	can	be
browsed	at
http://www.monroeinstitute.org/
. Another	good	article,	linking
out-of-body	experiences	and	NDEs,	can	be	found	online	at
http://www.paradigm-sys.com/cttart/sci-docs/ctt97-ssooo.html
. Chapter	13:	Is	Akasha	Real? I	had	already	started	writing	about	Akasha	before	discovering	Ervin	Laszlo’s
Science	and	the	Akashic	Field:	An	Integral	Theory	of	Everything
	(Inner
Traditions,	2004),	the	most	wide-ranging	argument	for	incorporating
consciousness	and	science. Since	my	topic	was	the	afterlife,	I	wasn’t	able	to
include	the	dozen	or	more	mysteries,	ranging	from	advanced	quantum	theory,
cosmology,	biology,	and	neuroscience,	that	according	to	Laszlo	will	never	be
solved	until	consciousness	is	taken	into	account. Readers	who	want	to
investigate	these	prevailing	enigmas	should	start	here. Laszlo	discusses	the	Zero	Point	Field,	but	there	is	a	complete	and	very
readable	book	devoted	to	it—see	Lynne	McTaggart,
The	Field:	The	Quest	for
the	Secret	Force	of	the	Universe
	(Harper	Perennial,	2002),	which	describes
many	experiments	and	gives	detailed	anecdotes	of	various	discoveries,	in
contrast	to	Laszlo’s	method,	which	is	to	outline	and	survey	prevailing	theories
with	a	minimum	of	narrative. T
EXT	NOTES:
pp. 202–204
	Helmut	Schmidt’s	experiments,	followed	by	the	Jahn	team	at
Princeton,	are	recounted	in	McTaggart,
The	Field
,	pp.101–16. p.	204
	“On	the	most	profound	level	…”	quoted	from	McTaggart,
The	Field
,	p.
122.
p.	209
	An	easily	accessible	presentation	of	the	paradox	known	as
Schrödinger’s	cat	can	be	found	online—see
http://whatis.techtarget.com/definition/0,,sid9_gci341236,00.html
Chapter	14:	Thinking	Outside	the	Brain
Current	speculations	about	“extended	mind”—the	possibility	of	intelligence
outside	the	brain—cover	a	wide	range	of	science. A	good	overview	is
provided	in	Part	2	of	McTaggart’s
The	Field
,	pp. 99–179,	told	largely	from
the	perspective	of	field	theory	in	physics. For	firsthand	research	and	in-depth
thinking,	the	best	source	is	Rupert	Sheldrake,	who	made	a	first	impression
with	his	impressive	book	on	evolution,
The	Presence	of	the	Past:	MorphicResonance	and	the	Habits	of	Nature
	(Park	Street	Press,	1995),	in	which	he
brilliantly	speculates	on	how	life	could	have	evolved,	and	continues	to	evolve,
through	its	own	self-interacting	intelligence. Undaunted	by	the	outrage	his	nonmaterialistic	theory	causes	among
Darwinians,	Sheldrake	has	challenged	them	to	replicate	his	own	experiments. His	research	into	the	telepathic	parrot	and	other
psychic
	pets	is	contained	in
The	Sense	of	Being	Stared	At:	And	Other	Unexplained	Powers	of	the	Human
Mind
	(Three	Rivers	Press,	2004)	and
Seven	Experiments	That	Could	Change
the	World:	A	Do-It-Yourself	Guide	to	Revolutionary	Science
	(Park	Street
Press,	2002). His	entire	output	has	been	immensely	influential	on	me,	and	I
cannot	imagine	an	open-minded	person	who	would	not	be	deeply	intrigued. I	have	only	sketched	in	the	burgeoning	field	of	information	theory,	which
is	fascinating	but	not	yet	expanded	to	cover	a	topic	as	specific	as	the	afterlife. My	introduction	to	the	subject	came	from	Hans	Christian	von	Baeyer,
Information:	The	New	Language	of	Science
	(Weidenfeld	and	Nicolson,	2003),
which	is	readable	and	free	of	higher	mathematics. Savant	syndrome	has	become	a	widely	publicized	phenomenon. My	first
acquaintance	with	it	came	from	Oliver	Sacks,
The	Man	Who	Mistook	His	Wife
for	a	Hat:	And	Other	Clinical	Tales
	(Touchstone,	1998),	which	gives	a
neurologist’s	firsthand	account	of	meeting	autistic	children	with	extraordinary
abilities. Sacks’s	interest	in	“other	brained”	people	ventures	into	no	spiritual
speculations. Joseph	Chilton	Pearce	does,	in
Evolution’s	End:	Claiming	the
Full	Potential	of	Our	Intelligence
	(HarperCollins,	1992). His	lengthy	first
chapter	on	savant	syndrome	links	it	to	a	nonmaterial	field	of	intelligence	that
we	all	tap	into. A	nice	online	article	on	savant	syndrome	and	its	link	to	genius,
“The	Key	to	Genius,”	can	be	found	at
http://www.wired.com/wired/archive/11.12/genius_pr.html
. I	became	intrigued	by	memes	from	online


 and reduce it to approximately 50 ml, lter it, allow it•
•
•
•to cool it down. Take 10–20 ml of this amla drink along with 3–5 g rams of jaggery powder. It can be taken before food for maximum eﬀect. It can be taken once or twice a day. Once you prepare it, it can be stored for only one day. Means, everyday, you
need to make the home remedy afresh. It can be taken upto 2–3 weeks for good results. Note
e above mentioned method of boiling amla with water is Kashayam. Usually
all Kashayams are given when they are mild hot. But here, we are letting it cool
down, before taking it. For making this home remedy, either coarse powder or ne powder of Amla
can be taken. Contra Indication: People with diabetes may skip this. Benets
It relieves body heat, improves digestion. It is a good home remedy for burning urination. It is an ideal home remedy for Pitta. If your doctor has advised pitta diet to you, this home remedy for you.26. Giloy Ayurveda Home
Remedy for Fever and
Anorexia
Y
When it co mes to Ayurvedic medicine for fever, Giloy (Indian Tinospora) is an
essential ingredient. is remedy is especially useful in fever associated with
lack of interest in food. What you need? Giloy – Guduchi 25 grams – coarse/ne powder
Water – 400 ml
Long pepper – Pippali – 2–3 pinches – ne powder
Honey – 1–2 teaspoons
First Step – Preparation of Guduchi Kashaya
25 Grams of Giloy is added with 400 ml of water, boiled and reduced to 100
ml. 1 ounce of Tinospora is added with 16 ounces of water, boiled and reduced
to 4 ounces. e boiling should be done in mild re, in an open vessel, with continuous
stirring. Second StepTo the freshly prepared Tinospora kashaya, 2–3 pinches of long pepper are
added and stirred well. How to take? 20–30 ml of this Kashaya is taken along with one teaspoon of honey, once or
twice a day, 10 minutes before food. e dose can be even little higher based on strength of the disease and
patient. Benets
Useful in fever, chronic fever and associated indigestion and anorexia. How does it work? Tinospora is a known antipyretic herb of Ayurveda. It is widely used in many
Ayurvedic medicines for fever. It also boosts immunity. It has antiviral and
antibacterial action. Long pepper is again very useful against fever. It boosts liver and spleen
function. It is an excellent anti inammatory spice. Honey acts as a vehicle, besides bringing about anti bacterial and anti
inammatory actions. How long to take? It can be taken for 3–4 weeks, based on doctor’s advice. Side Eﬀects
In a very few people it may cause slight burning sensation. It is safe in children and lactating mothers. Better to avoid in pregnancy or
seek doctor’s advice.27. Home Remedy for
Goitre Using Kanchanar
Y
Let us learn about a general home remedy for goitre, cysts, nodules and other
types of growths that are seen at neck. It is a traditional Ayurvedic home
remedy using an herb called as Kanchanara. What you need? Kanchanara (Bauhinia variegata) bark powder – 10 g rams
Water – 160 ml
Ginger powder 1–2 grams
How to prepare? 10 Grams of coarse bark powder of Kanchanar is added with 160 ml of water,
boiled and reduced to 40 ml. While boiling, mild ame is maintained, the contents are continuously
stirred. Boiling should be done in a wide mouthed vessel. After reducing the content to around 40 m l, the contents are ltered. is is known as Kachnar Kashayam/decoction. is water decoction in a dose of 10–20 ml, once or two times a day, 30
minutes before food along with 1–2 grams of ginger is administered.Indication: Goitre, cysts, growth, lymphadenitis, etc in throat. How it works? Kanchanara is a known herb to reduce the tumours, cysts, nodules etc. It is the
main ingredient of a famous Ayurvedic tablet called Kanchanar Guggulu,
which is again used in the said conditions. How long to take? It can be taken for a period of 2–3 months, based on doctor’s advice. Side Eﬀects
It is not recommended during pregnancy and lactation period. It is best to take up this home remedy only under strict medical supervision. Once you prepare the Kashayam, better to use it when it is hot/lukewarm. Or, if you prepare in the morning, at the best you can use the same
Kashayam in the evening. It should not be used beyond one day. It should not be re-heated.•28. Home Remedy for Gout
Using Giloy
Y
Gout is a type of joint disorder. It usually aﬀects greater toe. As per Ayurveda,
it is caused due to Vata imbalance along with blood vitiation. Hence it is called
as Vatarakta in Ayurveda. ere is a section in Ayurveda, where single herbs are
specically mentioned for specic disease. Giloy (Guduchi) is mentioned as
specic remedy for gout. What You Require
Guduchi/Giloy/Indian Tinospora – 25 grams – coarse powder is better, if not,
ne powder will also do. Water – 400 ml of water. How to do? Mix Guduchi powder into water and keep it on re. We gonna make Guduchi
Kashayam. Heat it in mild re. Stir continuously. e vessel should be wide
mouthed. Boil it slowly and reduce the water proportion to 100 ml. Filter it
and use it for drinking. Dose: 30–40 ml once or twice a day before food. Hitch: Slightly bitter. Rules
All rules for making Kashayam apply in this procedure.•Each day, the Kashayam needs to be prepared fresh. Once prepared
Kashayam can be stored only for 10 h ours. Benet: It is told in Ayurveda that this Guduchi Kashayam should be
administered to the Gout patient for a long time, for 2–3 m onths. How it works? Guduchi is a potent immuno – modulator and anti inammatory herb. It
relieves pain and inammation. Side Eﬀects
It is useful in diabetes as well, as it helps control blood sugar level. Hence
people undergoing diabetes treatment should consult their doctor before
following this home remedy.29. Ayurvedic Home
Remedy for Urine Infection
and Painful Urination
Y
Urinary conditions are one of the areas in which Ayurveda oﬀers many options
of treatment. Here is an easy to prepare home remedy for urine infection and
painful urination. Ingredients
Giloy – Indian tinospora – Tinospora cordifolia – 5 grams
Ginger – 5 grams
Amla – Indian gooseberry – 5 grams
Ashwagandha – Withania somnifera – 5 grams
Gokshura – Tribulus terrestris – 5 grams
Water – 200 ml
Procedure
All the ve ingredients are taken in coarse/ne powder form. Added with 200
ml water, boiled in a wide mouthed vessel under mild re. e mixture is stirred continuously throughout the procedure. After the liquid gets reduced to 50 ml, heating is stopped and mixture is
ltered.Dose
10–20 ml of this Kashayam two times a day half to one hour before food. Kashayam can be preserved for 12 hours. But re heating is not
recommended. If you prepare it in morning, you can use the same kashayam in
the evening. Benets
Useful in UTI and recurrent infection. It relieves painful urination. It helps to calm Vata and Pitta. It relieves bladder pain and diﬃculty with urination
Useful to urinary stones
Useful to relieve burning urination. How does it work? Tinospora – Powerful anti inammatory herb, has immuno modulating
action. Relieves urine infection. Ginger – Power anti inammatory, improves metabolism
Amla – natural coolant, powerful anti oxidant. Ashwagandha – Regularly used in Ayurvedic medicines for urinary tract
infection, powerful anti oxidant. Gokshura – Widely used in most of the Ayurvedic medicines used in urinary
diseases and calcul


 with energy. Foods high in
complex carbohydrates and high-quality whole foods, as well as
omega-3 fatty acids, are healthy energy foods. Here’s how they
work:
 Complex carbohydrates: These essential macronutrients
are converted to glucose and are either used immediately
for energy or additional glucose is turned into glycogen
and stored in the muscles and liver for energy at a later
time. As opposed to simple carbohydrates (found in white
sugar and processed grain products), complex
carbohydrates are bound up in soluble and insoluble ﬁber,
so they take longer for the body to digest. This means thatthey supply a slower, steady source of energy resulting in
stamina and endurance. Juice a wide variety of fresh fruits and vegetables, and eat
whole grains, legumes, nuts, and seeds to get plenty of
complex carbohydrates. B vitamins: B vitamins are essential for proper
metabolism, and B6 works with enzymes to convert
carbohydrates to glycogen. Without the B vitamins, energy
from food wouldn’t be as efﬁciently used. A deﬁciency over
time results in extreme fatigue and reduced resistance to
allergies and infection. To get enough B vitamins, juice green leafy vegetables,
broccoli, cauliﬂower, and kale. Eat whole grains, poultry,
ﬁsh, eggs, nuts, beans, and lean meats. Potassium: Potassium carries a slight positive electrical
charge and plays a key role in energy metabolism in the
body. Deﬁciency is associated with muscle weakness,
confusion, chronic fatigue, and exhaustion. To get enough potassium, juice a wide variety of fruits and
vegetables; the best sources include Swiss chard, spinach,
papaya, parsley, garlic, broccoli, cauliﬂower, watercress,
asparagus, red cabbage, cantaloupes, tomatoes, beets, and
peaches. Also, eat potatoes, legumes, and lentils. Antioxidants: The natural process of metabolizing food to
energy releases free radicals, which can damage cells. Antioxidants neutralize free radicals. To get plenty of antioxidants, juice brightly colored fruit
and vegetables, and eat whole grains and nuts. Proteins: Protein forms the building blocks for cells,
tissues, muscles, bones, cartilage, and skin. Muscle burns
energy at a faster rate than fat cells do, so using protein to
build muscle is important in weight loss.Add ground nuts and seeds and cooked lentils to
smoothies and juices to get plenty of protein. Essential fatty acids: Keep your cells and brain functioning
properly with essential fatty acids. A lack of essential fatty
acids can disrupt the balance of energy in your body by
preventing your brain and cells from performing at their
peak. Add ground nuts and seeds and cooked lentils to
smoothies and juices to get enough essential fatty acids. Spark your energy fast
Juicing every day and eating raw foods  will ener gize and rejuvenat e the
body if your liver and lymph system are in peak  condi tion. In addi tion to
the vitamins, minerals, enzymes, and phytonut rients, it’s the life force from
the raw plants that gives you the accel erated pow er boos t. If you’ve been
eating the typical Western food diet of fast, proces sed, high-fat, and high-
chemical foods, you’ll need to ﬂush before fueling. A juice fast over two or three days is the ideal  way to ﬂush your digestive
organs and give them a rest. You’ll be rewarded with a burst of intense
energy that will last over several months. Try the liver cleans e I outline in
Chapter 7. You can follow it exactly as it is described or, if your goal  is
energy, use only fruit juices during the cleans e. Be sure to follow the pre-
and post-cleanse instructions. B u i l d i n g  b o n e s
Your skeleton supports you and enables you to be physical, so
keeping your bones in top condition is important to your ability
to be active and energetic. Although calcium is a critical bone-
building mineral, other nutrients play a key role in keeping your
bones strong and healthy, too. Getting plenty of fruits andvegetables by drinking juices or smoothies leads to greater
bone density. For example, high levels of magnesium are linked to strong
bones and calcium retention; omega-3 fatty acids decrease the
rate of bone breakdown and facilitate consistent bone
formation; vitamin K is critical in forming bone proteins and
reduces the risk of hip fractures; vitamin D assists in calcium
absorption. In addition, weight-bearing exercises like running,
dancing, and lifting weights stress your bones and keep their
cells regenerating. For healthy bones, juice dark green leafy vegetables, broccoli,
spinach, and sea vegetables, and add sesame seeds, walnuts,
Brazil nuts, ﬂaxseed oil, low-fat yogurt, and soybeans to
smoothies. Make smoothies with vitamin D–fortiﬁed, low-fat
milk, rice milk, or soymilk. If you’re looking for go-to drinks to power your daily
living and activity, you can’t go wrong with the following:
 Peaches and Dreams (Chapter 11)
 Perfect in Pink (Chapter 11)
 Citrus and Mango Tango (Chapter 11)
 Get Up and Go (Chapter 15)
 Tropical Pick-me-up (Chapter 15)
Living Longer
It’s a fact of life: Eventually, all living things die. No matter what
we eat or drink, we can’t stop or avoid our own mortality.Sounds terminal, but the good news is this: We do have some
inﬂuence over when and how we’ll die. Science tells us that we can actually extend both the quality and
the length of our lives if we enjoy health-supporting foods in the
right amounts and engage in moderate, regular exercise. I don’t
know about you, but for some people I’ve spoken to about diet
and exercise, it’s almost a letdown for them to learn that the key
to the live-longer, look-younger, feel-better dream is as close as
eating a balanced, whole-food diet and doing some form of
aerobic exercise for 30 minutes every day. It’s incredibly simple,
but, for some reason, many people seem to want a magic pill or
potion from the fabled fountain of youth. If you could only change one thing in your diet, adding a daily,
pure fruit or vegetable juice and/or smoothie would be the best
possible thing you could do. This is because raw fruits and
vegetables are loaded with antioxidants, those nutrients that
protect cells from the damaging effects of free radicals. Free
radicals, which are part of the normal body processes and are
found in processed foods, chemicals, and air-borne toxins,
contribute in a major way to the aging process because they
weaken cells and allow illness and disease to grow. Science has pinpointed free radical damage as a link in the
debilitating diseases of aging such as atherosclerosis, diabetes,
rheumatoid arthritis, Alzheimer’s disease, Parkinson’s disease,
cataracts, and cancer. The one proven way to stop the chain
reaction of free radicals attacking healthy cells and turning
them into more free radicals is to unleash a steady stream of
antioxidants (such as vitamins A, C and E) into the
bloodstream. Providing a steady supply of pure antioxidants by
drinking juices and smoothies at least twice in a day means that
those nutrients are ready for absorption into the blood
consistently and immediately.Your diet, including fresh fruit smoothies and juices, and your
choice to include moderate exercise daily are the two most
important things you have complete control over. This is where
you must start if you want to live a long and productive life. L o w e r i n g  y o u r  c h o l e s t e r o l  w i t h  p u l p
As you know by now, dietary ﬁber is found exclusively in plant
foods — fruits, vegetables, whole grains, and legumes. Eating
ﬁber is one of the easiest and least expensive ways to lower
cholesterol, prevent disease, and maintain health because it
helps the body to eliminate waste materials and deadly toxins. Water-soluble ﬁber lowers cholesterol and stabilizes blood
sugar. Guidelines to longevity
You can skip this sidebar if you want to increase your chances  of disease
and dying young. On the other hand, if you want to live a long and heal thy
life, the following list will help you get there:
 Eat ten fresh, raw, organic fruits and veget ables every day. Make
juices and smoothies part of your daily routine becaus e studies show  that
the nutrients in fruits and vegetables protect agai nst moder n diseases. Rejuvenate your body, especially your organs  of digestion, by going
on a juice fast at least four times per year. Fasting allows your liver,
kidneys and lymph system to rest and renew.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Juicing, by its very nature, eliminates the ﬁber  from fruits and veget ables,
which means that juices have a higher  GI than the whole fruits or
vegetables do. If you have diabetes, you shoul d drink fresh fruit juice only
in small amounts and stick to juicing low-GI veget ables. For


 little
relationship,” says Gary Phillips, the head teacher
at the Lilian Baylis Technology School in London,
UK. Reﬂexology services for children and their
parents were among the innovations added to
improve performance problems such as low
attainment and attendance as well as poor
discipline. In 2006, the school was recorded as
one of London’s most improved. Intimacy can be fostered through the non-
threatening touch of reﬂexology. We’ve met
couples whose ﬁrst physical contact was through
applying reﬂexology on each other, allowing
them to get to know each other without the
pressure of more intimate contact. the close Bond  between mother
and child can be further enhanced by
reflexology, which brings a sense of
nurturing and relaxation. the healing touch 41Reflexology as a stress-buster
42 benefits for lifefoot reﬂexology stimulation. Meanwhile the
electrical activity of their brains was measured by
electroencephalogram (EEG). In each subject, the
EEG showed that foot reﬂexology and classical
music both increased alpha frequencies in the
brain waves associated with relaxation. a tool for each individual
It can reliably be said that reﬂexology relaxes,
but what one makes of such a tool is up to each
individual. Stress has major physical effects on
the body, among them depleting it of essential
nutrients and upsetting the delicate balance of
the reproductive system. Reflexology can play a
valuable part toward achieving a healthy life by
helping the body to make the best use of
nutrients and stimulating the lymphatic system
so that the body expels toxins. However, an
unhealthy lifestyle and poor diet will make it that
much harder to benefit from its good effects. For our client Angie, the stress-relieving aspect
of reﬂexology brought further beneﬁts. As she
and her husband relaxed together after the
working day, reﬂexology was a part of the wind-
down period, frequently leading to intimacy and
a fulfilling sex life. toward a healthier life
Stress is a part of life for most people and to
some degree it can be stimulating and enjoyable. However, when stress levels rise too high and
cannot be alleviated, problems can set in. Reﬂexology can dissipate the stress of everyday
life in a healthy way by resolving or interrupting
it, thus resetting the body’s stress mechanism. Once this is achieved, reﬂexology then helps
to make repairs and move the recipient toward a
state of well-being, with the knowledge of how
to attain an improved quality of life. This concept
became a reality for our client Bob. He sought
reﬂexology treatment to see what it was like, and
came to perceive it as a respite from his high-
pressure job. Reﬂexology became a major part of
his pursuit for wellness, and soon our client list
was increased by Bob’s coworkers, buoyed by
his enthusiasm. We then came to realize that our
clientele had shifted from the seriously ill to
include those who sought to feel healthier. Reflexology’s capacity for relieving stress has
been clinically proven. In 2004, for example,
researchers in Singapore studied test subjects in
a resting state while listening to classical music,
followed by rock music; they then experienced As Stanford University  neurology professor Dr. Robert Sapolsky famously
noted, zebras don’t get ulcers; the stress of an encounter with a predator ends
for the zebra as it either escapes or becomes dinner. If the stressful event ends in
the zebra’s favor, its stress hormones return to a normal state. Men and women
get ulcers because their stresses are not so easily resolved by the “fight or flight”
reaction. In addition to ulcers, stress is associated with the incidence of some
80 percent of ill health, including chronic degenerative diseases. “Clinical studies show that
reflexology and classical
music both increase alpha
frequencies in brain waves
associated with relaxation.”it can often be hard  to wind down
after a stressful day, but performing
some relaxing foot reflexology on
yourself will soon bring a feeling of
calmness and well-being. reflexology as a stress-buster 43Building physical awareness
The repetitive nature  of everyday life creates wear and tear on the hands
and feet that dulls their capabilities. As a result they become tired and sometimes
even limited in their function. The role of reﬂexology in building physical
awareness lies in providing the hands and feet with exercises that use their full
capabilities. They are sensory organs, and exposing them to as much variety as
possible helps them contribute fully to healthful development and living. 44“During childhood, the stimulation
that the feet and hands receive
plays a fundamental role in learning
the most basic of skills.“
benefits for lifeAdults who visit a reﬂexologist tend to complain
that their feet hurt. After the session, they often
comment, “My feet feel like I’m walking on
pillows,” or “My feet feel lighter.” Their response is
prompted by an unaccustomed sensation in the
feet, caused by reﬂexology’s pressure techniques
giving them variation from the hard surfaces
underfoot normally experienced during the day. The hand too undergoes repetitive activities all
day, and reﬂexology work provides a respite. educating the hands and feet
The results of reﬂexology are not short term: it
educates the feet and hands as to how they
should feel. Awareness of this is an aid to using
them more effectively. For example, a client who
was a teacher learned from us a reﬂexology self-
help technique to ease tired feet gained from
standing in the classroom for years. This had
reached a stage where her occupation was
threatened. Once she had learned to take care of
her feet, she was able to counteract the effects of
long-term standing. During childhood, the stimulation that the feet
and hands receive plays a fundamental role in
learning the most basic of skills. For a child,
picking up a cup or walking upstairs gives the brain practice in learning to use objects or initiate
motion. The body’s education does not end in
childhood, however. Because of the lifelong need
to adapt to the constantly changing environment,
the body requires continuing education in the
form of sensory information. The awareness of feet and hands that is gained
when a child experiences reﬂexology can serve
throughout a lifetime. Just as brushing the teeth
preserves them, stimulating the feet and hands
through regular reﬂexology can act as a
preventive against loss of function later on. At the other end of life, physical awareness of
hands and feet can help to maintain independent
living. Reﬂexology can help show elderly people
how to retain their mobility by making them
more aware of their feet, legs, and walking habits,
thereby reducing the likelihood of falls and
consequent health problems. teaching children reflexology
techniques will give them an awareness of
their hands and feet that will stand them in
good stead throughout their life. building physical awareness 45Improv Ing body funct Ion
Knowing that you are making a difference to
your health by applying reﬂexology techniques is
empowering, as it imparts a sense of control over
your body’s health. Research has shown that
reﬂexology creates positive change in the body,
improving the functioning of virtually every
organ and system. For example, during several
studies those who received reﬂexology work
showed improved blood flow to the kidneys and
intestines, benefiting the urinary system and
digestion, as well as strengthening the immune
system. These changes did not appear among
members of the control groups. Personal stories too demonstrate that the use
of reﬂexology can improve the aging experience,
help you to avoid the pitfalls of the later years,
and make you feel actively well. Even dramatic
change is possible. At a brain injury center, we
once met a stroke patient, John. Like many stroke
patients, John felt that his body had betrayed
him. After we had performed reﬂexology work
on his paralysed hand, he became able to swing
his arm around in a manner that had previously
been impossible for him. John had needed a
boost to reconnect with (from his viewpoint) his
disappointing appendage and the body that had Aiming for healthy aging
As the saying goes,  you’re only as old as you feel; and there’s nothing like
taking positive steps to give you a sense of choice in the aging process. By the
very act of seeking to ensure healthy aging, you take control and embrace the
concept of working toward optimal well-being. You will know that you are on
the right track, because research as well as personal stories demonstrate that
reﬂexology can make a difference in how we age. 46 benef Its for l Ifebetrayed him. He was very happy and excited
to see that change could take place. Using reﬂexology to boost healthy aging
means targeting particular areas. One elderly
gentleman, for example, explained that he used
the hand reﬂexology nail-bufﬁng technique,
which targets the head re


 are fast, easy, simple, and delicious. Loaded with all kinds of
fresh vegetables, and served on top of a grain or noodle, they’re an Engine
2 MVP. If you want to feel like you’re eating a restaurant-quality stir -fry,
add one of the mirin stir -fry sauces and bask in each bite. Stir -fries cook
quickly over high heat while retaining each vegetable’ s individual flavor
and crispness. Prep your ingredients before you begin to cook. Place ingredients in
separate bowls in the order you will add them to the wok or skillet. If you like your stir -fries spicy, add a diced jalapeño as the last
ingredient. Vegetable Stir -Fry with Br own Rice
This is an E2 basic because it goes wonderfully over good old-fashioned
brown rice—and its taste rules the roost. Serves 2 to 3
1 pound seitan (the White Wave brand is good), sliced into strips
½ onion, sliced into half rounds
8 ounces mushrooms, sliced
1 bell pepper, seeded and sliced thin
2 carrots, sliced
2 celery stalks, sliced1 can sliced water chestnuts, drained
1 clove garlic, minced or pressed
2 tablespoons low-sodium tamari and 1 tablespoon brown sugar, combined
3 cups cooked brown rice (see page 175)
1 bunch basil for garnish, rinsed and sliced
Heat a lar ge, sprayed skillet or wok for 3 minutes. Add the first nine
ingredients in the order listed, stirring for 1 minute after each addition. Serve warm over rice. Garnish with basil. Tempeh-Mushr oom Stir -Fry and Soba Noodles
Tempeh is an unprocessed, whole grain product made from fermented
soybeans—unlike tofu and other soybean products, which are usually
processed. If you’re like me, you’ll love its unique taste and texture. It’ s
also very versatile and can be cut, chopped, and crumbled into many dishes. I don’ t just like it now, I love it! Serves 2 to 3
16 ounces soba mugwort noodles, cooked
1 package tempeh, sliced into thin strips
3 tablespoons low-sodium tamari
Juice of ½ lemon
1 tablespoon flour
1 tablespoon molasses
8 shiitake mushrooms, sliced—reconstituted or fresh
8 ounces white mushrooms, sliced
1 clove garlic, minced
2 tablespoons fresh ginger, minced
1 red bell pepper, seeded and sliced thin
1 cup chopped cilantro, for garnish
Cook the soba noodles per the directions on the package, drain, and set
aside. Thoroughly brown the tempeh strips on medium heat in a sprayed
skillet or wok with 1 tablespoon tamari. Set aside. Mix the remaining
tamari, lemon juice, flour, and molasses together in a bowl until the flour is
dissolved. Set aside. Heat a lar ge, sprayed skillet or wok until the smoke
rises. Add the remaining ingredients except for the cilantro in the orderlisted, stirring for 1 minute after each addition. Remove from heat and add
tempeh strips and sauce. Serve stir -fry warm over soba noodles and top
with tempeh strips. Garnish with cilantro. Red Vegetable Curry and Br own Rice
There is something about a good curry dish that always keeps me coming
back for more. A note of caution: The first time we made this dish at the
firehouse, instead of using 2 tablespoons of the red curry paste, our new
driver, Steve Martinez, talked us into using three. Each of us reacted
differently—Steve was in heaven, Scottie was miserable, Matt got the
giggles, Derick was cool as a cucumber, and I started sweating profusely. This dish is spicy! If you prefer something milder, use 1 teaspoon of
curry paste. Serves 2 to 3
1 pound extra-firm tofu
Bragg Liquid Aminos
1 tablespoon red curry paste
24–32 ounces vegetable stock (use 24 if you like it thicker, 32 if you like it
thinner)
1 onion, sliced into half rounds
3 carrots, sliced into angled rounds
2 cups snow peas
2 tablespoons low-sodium tamari
1 tablespoon molasses
1 cup milk substitute
Juice of 1 lime
3 cups cooked brown rice (see page 175)
5 green onions, sliced into thin rounds
1 cup cilantro, rinsed and chopped
For Br oiled T ofu Cubes:
Preheat oven to broil. Drain the tofu and cut into 1-inch cubes. Spray the
cubes with Bragg Liquid Aminos. Broil the cubes on a sprayed baking sheet
for 20 minutes, turning once, until browned on both sides. For Curry:Preheat a lar ge, sprayed skillet or wok until the smoke rises. Stir -fry the
curry paste in 4 tablespoons of stock, stirring continuously until combined. Add the sliced onion and stir to coat. Add the carrots and snow peas and
cook for 1 minute. Add the remaining vegetable stock and the broiled tofu. Combine the tamari and molasses in a small bowl. Stir the mixture into the
skillet. Add the milk substitute and lime juice. Serve curry warm over
brown rice. Garnish with sliced green onions and cilantro. Variation:
For Fir e Cadets during W eek One. Add cooked fish or chicken to the
curry with the milk substitute and lime juice. Pad Thai
Two decades ago there was a great vegetarian Thai restaurant in the heart of
downtown Austin called Thai-Soon. The owner once told me the best way
to tell the quality of a Thai restaurant is to sample the Pad Thai. If the Pad
Thai is good, the rest of the dishes probably will be, too. Serves 3 to 4
3 tablespoons vegetable stock or water
1 garlic clove, minced
3 green onions, cut into 1-inch lengths
12 ounces flat rice noodles, soaked in warm water for 20 minutes, then
drained
1 pound broiled tofu cubes (see page 210)
2 cups broccoli florets
1 cup bean sprouts
½ teaspoon chili powder
2 teaspoons dark brown sugar
4 tablespoons low-sodium tamari
2 tablespoons lemon juice
4 tablespoons home-toasted peanuts, chopped
8 sprigs cilantro
Heat the vegetable stock in a wok or lar ge nonstick skillet until it starts
to bubble. Cook the garlic in the vegetable stock for 1 minute, until the
garlic begins to brown lightly. Add the onions, noodles, tofu, broccoli, and
sprouts one at a time, stirring for 45 seconds after each addition. Add thechili powder, sugar, tamari, and lemon juice. Stir to combine and remove
from heat. Garnish with peanuts and cilantro. Variation:
For Fir e Cadets during W eek One. Add cooked fish or chicken atop the
Pad Thai before serving. E2 Big Salads
The great thing about these big salads is they are big on taste and
substance and have very little air. Every bite is hearty, substantial, and
bustling with flavor. Best of all, you don’ t have to drown them with
dressing—in fact, the lighter your dressing touch, the better! Rice Salad
This satisfying salad is the perfect marriage of grains, beans, vegetables,
and fruit. Serve on top of a bed of field greens with a side of healthy corn
chips. Serves 2 to 3
3 cups cooked brown rice (see page 175)
1 can pinto beans, rinsed and drained
1 can corn, rinsed and drained
2 bell peppers, seeded and chopped
4 green onions, chopped
¼ cup raisins
1 cup cilantro, chopped
¼ cup fruit or balsamic vinegar
Cracked pepper to taste
¼ cup home-toasted walnuts
Toss all the ingredients except the pepper and nuts together in a lar ge
bowl. Season with the pepper. Sprinkle the walnuts over the salad before
serving. Variations:
Spice it up with a diced jalapeño. Serve with avocado slices and salsa. For Fir e Cadets during W eek One. Add broiled fish or chicken on top of
the salad.Spinach Salad with Healthy Homemade Cr outons
Spinach is one of the most nutritionally dense foods you can eat. Low in
calories and high in quality, spinach is an E2 All-Star. Popeye was
definitely in the know! No wonder he always got Olive Oyl. Poor Brutus—
he ate too much meat. Serves 2
2 cups whole grain bread, cut into 1-inch squares
Bragg Liquid Aminos spray
1 tablespoon parsley, dried
1 teaspoon garlic powder
1 teaspoon onion powder
Cracked pepper to taste
1 teaspoon paprika
1 red onion, sliced into half rounds
½ cup home-toasted walnuts
2 tablespoons maple syrup
1 tablespoon balsamic vinegar
1 bag fresh spinach, thoroughly rinsed
1 can chickpeas, rinsed and drained
1 cucumber, sliced into thin rounds
Sesame Seed Dressing (see page 233)
For Cr outons:
Preheat oven to broil. Spray the bread cubes lightly with Bragg’ s, and
toss with the parsley, garlic and onion powders, pepper, and paprika. Broil
seasoned bread cubes on a baking sheet, turning after 1–


  we are not taught to see falling in love as a spiritual event,
yet for centurie s that was the accepted interpretation. When the question
“Where does love come from?”  was asked, the universal answer was God. According to the New T estament,
He that loveth not knoweth not God; for God is love. The lives of saints of every religion have demonstrated love in its spiritual
dimension; at the same time the humblest person who fell in love also
realized he was treading on sacred ground. Over the centuries, particularly
in the West, the divine connection was lost, however, and romantic love
became a more earthly matter, more centered in the entrancing charms of
another individual (“How do I love thee, let me count the ways”). In spiritual terms falling in love is an opening, an opportunity to step into
the timeless and stay there, to learn the ways of spirit and bring them down
to earth. All openings are temp orary—this is not a limitation specific to
falling in love. The real question is, What should we do with the opening? The highest spiritual qualities— those of truth, faith, trust, and compassion
—grow from the tiniest seeds of daily experience. Their first sproutings are
exceedingly vulnerable, and there is no guarantee they will not wither and
die. How can we tend this fragile opening of the heart, nurture it until it
develops into more substantial stages of growth? To do that we must examine romance, the first stage in love’ s journey, as
part of a timel ess cycle that brings greater and greater knowledge of
spiritual reality The insights of this first stage are, naturally enough, those
relating to a new birth:Love knows that you exist and car es for your existence. Timeless spirit can touch you in this world of time. With a new birth of the heart, you will see a new world. Love is never old but r enews itself with every lover. Flesh and spirit can shar e in the same delights. All people ar e innocent in the light of love. When you fall in love these insights come to you like fresh water, yet
they are as ancient as the path to love itself. The sensation of romantic love
is so overwhelming that it is easy to neglect the value of these insights; they
are among the most joyous that anyone can experience here on earth. For
lovers inner growth begins in a state of rapture. There are four distinct phases of romance. Although not everyone can
expect to experi ence them exactly the same way, all four naturally emer ge
once your feelings for someone else go beyond friendship to passionate
attachment. The four phases are
Attraction
Infatuation
Courtship
Intimacy
Attraction begin s when one person picks out, through means usually totally
unknown and unconscious, another person to be smitten by. Infatuation, in
which the beloved becomes all-desirable and all-enveloping, soon follows. In the depths of infatuation the lover ’s fantasy life can become both wild
and extreme. If there are no insurmountable barriers, the phase of courtship
will arrive next. The beloved is wooed to create the same attraction the
lover so overwhelmingly feels. If the courtship is successful, intimacy follows. The underlying sexual
excitement that plays such a strong part in romance, and that at first is
restrained by the oudet of fantasy, is now allowed fulfillment. Through
intimacy the union of two people begins to be played out in the real world
rather than within an isolated psyche. Reality dawns as the lovers’ rosy
images get tested against a real person. For better or worse, there is anunmasking of fantasy, and the way is cleared for the next stage of love’ s
journey, relationship. These four phases of romance occur in a natural, linear sequen ce, but at
the same time they come full circle. For a time lover and beloved are
exempted from everyday reality; extraordinary states of emotion and
attraction place them on a privileged plane. Once fantasy is unmasked,
either the lovers will find thems elves fallen back to earth or they will have
learned from their experience and will be ready to integrate it into love’ s
further growth. Although it happens spontaneously, falling in love isn’t accidental—there
are no accidents in the spiritual life, only patterns we haven’ t yet
recognized. All love is based on the sear ch for spirit. This is the first major insight to be found in romantic love—it really isn’t
about two people who have fallen madly for each other; it is about two
people seeing spirit in each other. One expression of this idea comes from ancient India; here the mythic
king Y ajnavalkya is speaking about love to his queen:
Truly, it is not for the sake of the husband that the husband is dear, but for the sake of the
Self. And it is not for the sake of the wife that the wife is dear, but for the sake of the Self. And it is not for the sake of the sons that the sons are dear, but for the sake of the Self. Indeed, my beloved, it is the Self that should be seen, the Self that should be heard, the
Self that should be reflected upon, and the Self that should be known. This passage from the “great forest teaching” (Brihadaranyaka Upanishad )
dates from thousands of years ago. If what it proclaims is true, then falling
in love is undeniably an act of the soul. Falling in love drives you to
passionate merging with your beloved, but the deeper passio n is for the
Self, the source of all love. THE SECRET OF A TTRACTION
Any creature capable of reproducing with another of its kind must feel
attraction, but humans are unique in that we can see meaning  in ourattraction. Hence there is a huge difference between falling in love
unconsciously, as if struck by a bolt of lightning, and consciously
embracing love’ s gift with full knowledge that this is what your soul craves,
what you live for, what you will put foremost in your life. In ancie nt India the ecstasy of love was called Ananda, or bliss
consciousness. The ancient seers held that humans are meant to partake of
this ananda at all times. As I noted before, one famous verse of the Vedas
declares of humans, “In bliss they were conceived, in bliss they live, to bliss
they will return.” Ananda is much more than pleasure, even the most
intense erotic pleasure. It is one-third of the formula for the spirit’ s true
nature, describe d by the Vedas as Sat Chit Ananda, or eternal bliss
consciousness. As we shall see, the path to love ends with the full realizatio n of this
simple phrase. Sat is eternal truth upholding everything in existence; when
sat is fully established, there is no evil or suffering because nothing is
separate from unity. Chit is the consciousness of that unity; it is the fullness
of peace that has no possibility  of being disturbed by fear. Ananda  is the
ultimate joy of being in this awareness; it is the unchanging bliss that all
glimpses of ecstasy aim to become. The path of love carries us to full
knowledge of all three aspects without doubts. But the one we taste most
often here on earth is the last—ananda—in the joy of falling in love. Romance is set apart fr om all other forms of love by the intensity of bliss. Two people who fall under each other ’s spell experience a revolution in
their deepest beings from the sudden discovery that bliss has dawned. Spiritual master s tell us that we were born in bliss, but this condition gets
obscured by the chaotic activity of everyday life. Below the chaos,
however, we are trying to find ananda again; all lesser joys are tiny drops,
while ananda is the ocean. The insights that apply to this phase grow from our yearning to find bliss:
Bliss is natural to life, but once we cover it over, we must sear ch for it in others. The pain of yearning is a mask for the ecstasy of bliss. Bliss is not a feeling but a state of being.In the state of bliss, everything is loved. Our hunger to return to bliss is one reason why falling in love is never
accidental. We all have the subconscious knowledge of what love can do to
the psyche. An isolated person, full of frustration and loneliness, is
suddenly transf ormed, made complete beyond the power of reason to
explain. In place of anxiousness  and doubt there is ecstasy. According to the
New T estament,
There is no fear in love; but perfect love casteth out fear. This blissful sense of being in a place of peace and safety lasts through the
beginning stage s of romance, despite the emotional ups and downs that
inevitably follow. Yet anan da is often the last thing we think we will find, because before
we fall in love there is an anxious period of intense longing. This state is the
negative of romance, yet it is also its true beginning, for without separation
and yearning, there could be no attraction. To find bliss we have to begin
where bliss is not. In our society this is not a hard place to locate. THE ANXIOUS  SEARCH
Attraction depends upon findin g someone to love or having that someone
find you, and here the difficulties begin. If nothing is more exalted