 of the surrounding womb, though now
they feel only space.In order to support them in developing a nervous system that is well
adjusted to their environment, it is essential to help ease their transition into
the world. This is why Ayurveda places a strong emphasis on the
postpartum window as a time where mama and babe stay at home. The
home environment can be kept quiet, peaceful, predictable, warm, and
comfortable, so that your baby can adjust well and develop a stable nervous
system. Newborn babies do not need much else besides your love and care. Generally speaking, a healthy newborn that does not have any medical
conditions or temporary imbalances will cry for only a handful of reasons. If your baby seems unhappy or uncomfortable, check their basic needs first. Is their diaper dirty? Are they hungry? Are they tired? Are they too hot or
too cold? Do they want to be held? Are they gassy or in an uncomfortable
position? If their basic needs are all met, check to see if it is their primary need:
mama’ s love. Hold them close, sing to them, rock them, let them nurse just
for comfort, even if they may not be hungry. According to Ayurveda, it is best for a newborn baby to be in the auric
field—the ener getic field exuding from the body—of their mother for the
first several weeks, no more than a couple feet away. You are their entire
world—their comfort and their home. Your voice is soothing, your smell is
inviting. They do not know a world without your heartbeat close by. It
soothes their nervous system and quite literally stabilizes their breath to feel
your warmth. Use this time to be with your little one. Do not be rigid about
eating and sleeping schedules or other “shoulds.” Simply get to know your
little angel, and allow your rhythms to ebb and flow as you discover
yourselves, together. BASIC NEEDS
When tending to your little one’ s basic needs, be as present with them as
possible. When you are caring for them in these necessary ways, whether itbe changing their diaper, bathing, or feeding them, of fer them your full
attention so that they know that they are worthy of deep love and care. Here are some details pertaining to caring for your baby’ s basic needs:
Diaper changes. A baby will be uncomfortable sitting in a poopy
diaper, and a dirty diaper may cause a diaper rash, so change your
little one’ s diaper right after they are finished pooping. If you are
using a disposable diaper, most of them have an absorbent quality
that pulls the wetness away from their skin, so it will not feel
uncomfortable if the baby is in the diaper for a while after peeing;
generally they can pee two to four times in a disposable diaper
before they need a change. If you are using cloth diapers, the baby
will likely be uncomfortable after peeing just once because they will
feel the wetness. I suggest using cloth diapers as often as possible,
especially as your little one gets older, to reduce waste and expense. We used mostly disposable in the early days, as it invited more ease
to our early postpartum rhythm, but then we switched to using one
cloth diaper per day, then two, before switching over completely. Temperature regulation. The traditional advice used to be that
parents should check the baby’ s hands and feet to see if they are
cold. The recommendation now, however, is to feel the temperature
of their chest—if the skin there is cold, they are too chilly and need
some warmth. If their chest is hot, they need to cool down. A rule of
thumb is for your baby to be wearing one more layer than you are,
as they are likely to feel cold in the first few weeks of life (since they
are used to the warmth of your womb). An infant cannot regulate
their own body temperature until they are several months old, so it is
dangerous for them to overheat. If they are sweating, they are too
hot and probably uncomfortable. Skin-to-skin contact is a great way
to regulate your baby’ s body temperature if they are hot, cold, or
have a fever. Let them rest on your bare chest and their temperature
will quickly regulate to match yours.Nourishment. Better than creating feeding schedules and tracking
your newborn’ s eating times is to learn your baby’ s cues for when
they are hungry, and feed them when they cue you. If your newborn
is crying and upset, hunger is one of the first things to check. Among
the many hunger cues that the baby may give (moving around,
looking around, opening their mouth and moving their head around,
licking their lips, reaching for you, and so on), crying is the last one. Ayurveda recommends at least two hours between feedings so that
the milk has time to fully digest in your babe’ s stomach. However, in
the newborn stage, please do not worry too much about timing, as
every child’ s needs are dif ferent—you can feed them more often if
they are hungrier or less often if they are sleeping (you do not have
to wake them up to eat). During growth spurts—which happen
roughly at three days, five days, ten days, three weeks, five weeks—
your baby may “cluster feed,” meaning that they continuously nurse
on and of f for what could be hours at a time. As they are constantly
growing (and quickly), their schedule yesterday may be completely
different from what they need today. Sleep. Newborns sleep a lot. They need sleep to support the rapid
growth that is happening in the first few months of life. Especially
during growth spurts, they may need to sleep more, or their sleep
schedules may change completely. Every time I thought I had figured
out my baby’ s schedule in the first few months, it would change a
few days later. Try not to get attached to a nap schedule or sleep
schedule. Let them sleep when they are tired and wake up when
they feel rested. You can help them to fall asleep by nursing them to
sleep, walking them around, holding them to your chest while
bouncing on a birthing ball, rocking in a rocking chair, walking around
with them in a baby carrier, or swaddling them. Swaddling helps your
little one to feel contained, similar to when they were in the womb. It
brings in the warm and stable elements, helping to pacify vatadosha. Making the shhhhhh  sound over and over again is also
soothing to them, as the sound reminds them of being in the womb. DUNSTAN BABY LANGUAGE
In June 1998, an Australian opera singer named Priscilla Dunstan gave birth
to her first child and her keen ear quickly noticed five distinct sounds to her
baby’ s cries. Pursuing Dunstan’ s resulting theory, that infants use these five
vocal sounds to communicate before learning how to speak, researchers
eventually observed over four hundred babies of varied ethnicities and
backgrounds to verify her claim that these sounds are vocal reflexes used to
communicate dif ferent needs. Listen carefully to a baby’ s cries and you will
be able to distinguish what it is they are asking for. My husband and I found
this especially useful, so I share it here with you:
Neh (I am hungry). Babies make the sound reflex neh to
communicate hunger. The sound is produced when the sucking
reflex is triggered, and the tongue is pushed up on the roof of the
mouth. Owh (I’m sleepy). An infant uses the sound reflex owh to
communicate that they are tired. The sound is produced much like
an audible yawn. Heh (I’m experiencing discomfort). A baby uses the sound reflex
heh to communicate stress or discomfort—perhaps that it needs a
fresh diaper or a change of position. The sound is produced by a
response to a skin reflex, such as feeling sweat or itchiness in the
bum. Eairh (I have lower gas). An infant uses the sound reflex eairh  to
communicate they have flatulence or an upset stomach. The sound
is produced when trapped air from a belch travels to the stomach,
where the muscles of the intestines tighten to force the air bubble
out. Often, this sound will indicate that a bowel movement is inprogress, and the infant will bend its knees, bringing the legs toward
the torso. This leg movement assists in the elimination process. Eh (I need to be burped). An infant uses the sound reflex eh to
communicate that a large bubble of air is trapped in the chest, and
the reflex is trying to help release the air bubble out of the mouth. NEWBORN ESSENTIALS
The following list of baby essentials (which doesn’ t include the obvious
diapers and wipes) are things I got the most use out of when my baby was a
newborn (that is, in the first three months or more) and would highly
recommend for any new mama. Disposable and washable organic bamboo breast pads. Reusable breast pads are great for the first couple of weeks
postpartum. W ear disposable pads at night, as the reusable ones
may soak through after a couple of hours and waking up in the
middle of the night with a milk-soaked bed is no fun! For the reusable
ones, I found bamboo to be the softest and they did not make my
nipples itch like some of the cotton ones with seams down the


 all diminished brain power is in evidence. The digestion of a meal with the subsequent forcing of food waste through the bowels consumes nerve energy in amount greater
than is ordinarily conceived. Some investigators go so far as to say that the process involved requires nervous expenditure in
excess of that demanded in the exercise of the voluntarily controlled muscles. In any event overfeeding never fails to result  in
weakened  vitality. In the normal subject, sufficient food, perfectly digested and assimilated, produces a body with brain power
equal to clear thought, an organism with a maximum of both physical and mental energy. Food in amount more than the individua l
requires entails excessive labor upon the organs of digestion, drain upon nerve power, and consequent of vitality. Barring destructive changes in brain or nerve tissue from injury, the cause of mental disease is one and the same with that o f
physical unbalanc e. Physical signs invariably preceding mental danger signals should be heeded and remedied when first
displayed. One of the simplest of these warnings is the drowsiness that overcomes the overfed. Here the nerves evince fatigue, and
incidentally fatigue, b oth muscular and mental, is one of the safety valves of the human machine. If at this time stimulating effort
is resorted to, results are always detrimental, for, as in exercise, to stifle a feeling of fatigue in order to be able to co ntinue
muscular exert ion is like forcibly closing the safety gauge so that the boiler may be overheated. In other words, taking a stimulant
when tired in order to whip up flagging physical or mental vigor subsequently leaves both body and mind in condition more
exhausted than when the sensation of fatigue first signaled its warning. Likewise food, which in itself is stimulating in effect, taken
when either physical or mental weariness is felt, carries its own quota of detrimental consequences. We cannot escape the conclus ion that mind influences function just as function influences mind. It is also virtually axiomatic
that continued functional derangement finally ends in organic disease, and organic disease gives rise to characteristic menta l states
that vary from the fear ful anxiety of the sufferer from neuralgia of the heart to the hopeful attitude of the dying consumptive. It is an established feet that drugs, however powerful, do not affect the structure of brain tissue; and it is equally well k nown that
in most instances of insanity there is no apparent deterioration in quality or structure of nerve substance. In these  phenomena lies
strong collateral proof that the sources of mental disease are to be sought elsewhere than in the brain. Injuries and ailment s that
involve structural change in brain matter will necessarily interfere with brain function, and in softening o f the brain and in certain
forms of paralysis there are organic alterations that may be noted on dissection. But in hysteria, epilepsy, or any of the ma nias, no
changes in structure of either brain or nerve substance can be discovered, notwithstanding the presence of extreme mental
alienation. To illustrate the effect of abnormal physical condition upon mind function, the following case is cited. The patient, a man t hirty
years of age, presented a history of continuous digestive trouble accompanied by  melancholia. Examination pointed to the
conviction that the morbid mental symptom was the result of functional inactivity of the digestive tract, complicated with de cided
indications of organic disease. A tentative dietary of fruits and vegetable broths a fforded the relief usual when organic labor is thus
lightened. But skill in observing and determining the sequelae of dietetic changes caused delay in prognosis, for it is alway s
needful to distinguish between mitigation of the distress of disease that is temporary in character, and that which evinces progress
towards recovery. Hence, though symptoms in some respects were favorable, no predication was made as to the ultimate outcome. At the end of three weeks of the regimen imposed, the major signals all po inted to organic disability of extreme gravity, and at his
request for definite opinion for or against recovery, the patient was informed that there seemed no possible hope of restorat ion to
health. He then ceased his office visits, and a month later was d iscovered dead by suicide, an act committed, as the condition of the
body showed, within a few days after discontinuing treatment. The previous conduct of the man, his brooding depression, and t he
contents of a number of scribbled letters found among his e ffects, now definitely fixed the case as one of insanity, whatever the
state of his body might prove to be. The latter was in condition such that an autopsy could be performed, and it revealed the
following: the kidneys were normal; the lungs and the heart  were congested, but functionally equal to their tasks; the liver was
hardened, and there was but a rudimentary gall sac, which contained no bilious fluid and gave no indication that the liver ha d been
functioning, no characteristic stain being present, th e color of the sac being a chalky white; the stomach was dilated and filled with
food, and glandular activity in the organ must have been inoperative for some time previous to death; the small intestines sh owed
bleached portions that had undoubtedly been w ithout function for an indefinite period; the transverse section of the colon was
much dilated, contained a large amount of hardened feces and had fallen shaping the whole organ into a letter "M", with the v ertex
of the dropped portion resting upon the pel vis; it, as well as the ascending and descending parts, were adherent at their angles for
several inches; the bladder was apparently normal; the pancreas was a soft degenerated mass; the spleen was hardened; the
mesentery exhibited old lesions, while no tr ace of the omentum was found; but the brain was structurally perfect. Page 59 of  72     The instance cited shows a body exceedingly deformed internally in which, despite its faulty structure, the processes of grow th
and maintenance progressed for thirty years. The cau se of the organic defects discovered is to be attributed to digestive activity
partially inhibited in early life through disease, the effects of which were very probably augmented by the use of drugs. In this case
progressive inability to function produced  morbid mental disturbance. It may be asked why a similar result was not observed in
each of the instances related elsewhere in the text, or for that matter in any diseased human body; and reply is made that ph ysical
unbalance in any degree invariably affe cts mind -function, and this usually in adverse manner. But here again we enter the domain
of the idiosyncrasy of individuality, of the limitations and requirements of a subject segregated from other individuals by h is own
constitutional peculiarities and t endencies, be these mental or physical. For instance, it is well known that there are certain
temperaments that develop delirium in fever, even when the latter is mild in type, while there are others who may experience rise
in body heat of as much as four or five degrees above register without sign of loss in mental equilibrium. But the close observer
notes that the latter in the circumstances will exhibit certain other vagaries of the mind that are not apparent when functio n is
normal in character. Yet we must not neglect to mark and to ponder the other side of the question, for, as has been said, as mind influences functi on,
so function influences mind. As an example, it is admitted that arterial strain, an undue pressure upon the walls of the arte ries
commonly known as high blood pressure, tends to produce a fatty degeneration of their inner coat, and thus gives rise to arte rial
tumors and to cerebral hemorrhage, which sometimes causes paralysis, apoplexy, and softening of the brain. Now it is certai n that
such tension may result from continued anxiety, and that it is the cause of many cases of angina pectoris or neuralgia of the  heart,
effecting those cardiac changes to which some of the forms of angina are due. It is also well established that  mental disturbance gives rise to dyspepsia, and observation and experiment show that anger and
other emotions arrest the secretion of gastric juice, and that probably the peristaltic action of both stomach and intestines  is
likewise affected. In this conn ection the extreme constipation of melancholia is to be noted. Simple jaundice is often the result of
sudden emotion, and it is sometimes followed by acute yellow atrophy, a wasting of the liver with yellow pigmentation. In the
latter form of jaundice ther e is always disorganization of the cells of the liver. A man who works with his brain after a sleepless night or when he is in the clutches of some discomforting indisposition at
times does not see how he can possibly accomplish his day's stint. He a ttempts it, however, and is often surprised to find that he
works more rapidly and with more acuity than when in normal state. This occurs because, feeling the necessity, he brings his will
into play and concentrates with greater determination than usual u pon what is before him. So our attention is often called to the
fact, and it is a fact, that a very large percentage of the world's best work has been done by men who were not in health mos t of the
time that they were about it. But does this offer an argum ent in favor of the possession of a defective unhealthy body. These very
men, though we hail them as geniuses, were and are universally under the control of an impressible and capricious nervous


years ago I was stung by a blue bottle jellyfish (Portuguese Man-O-War) while body surfing (unfortunately I had just relieved myself in the surf). I came straight home and rubbed some old urine into the site. (I always keep some 1-2 days old), the pain diminished to negligible in a matter of minutes, and with a second application half an hour later, the pain and the red welts caused by the sting completely disappeared. Secondly, I was bitten on the back of my hand by a funnel web spider about a year ago: the pain was excruciating. My hand swelled up near twice the size in a matter of minutes. I went straight inside and filled a glass full of urine and drank it (fortunately, I had a full bladder) and rubbed some old urine (from same morning). The pain went instantly and I was able to work after lunch for the next four hours as a massage therapist, although the swelling remained for about 48 hours -- it didn’t move past my wrist and I had no systemic effect.”  Urine: The Holy Water by Harald W. Tietze  174 SNAKE POISON  "Lord Sushrut has mentioned auto-urine as an anti-poisonous substance and a good tonic. Snake-charmers keep a bowlful of urine handy while catching a snake so that he may be able to drink and apply it without loss of time in case of a urine regularly for six months becomes immune to snake poison. The same is the opinion of may Jain monks and other sadhus." Manav Mootra by R. M. Patel  SPEECH IMPEDIMENT  Juan Carlos G. Meza, Mexico. "Juan Carlos is 8 years old and suffers mental retardation. He has been taking urine for six weeks. He has improved so much in his speech. Already he can make sentences. He did not speak at all. In three years of the help from a specialized school, he began to speak, but in one month he began to make longer sentences. He is more wide-awake and mature mentally." Testimonials of Patients Cured by Urine Therapy http://paraisodelasalud.org/testimonios.htm  SPLINTER  “A lady was suffering from a splinter of a wood-chip in one eye. The splinter had pierced the iris and was sticking out an inch or more. The splinter was removed she fasted for a few weeks on urine and water at the end of which time the trouble was completely cured and the patient had perfect sight.”  Urine Therapy by Dr. John O'Quinn  STAINS  “Over 50 years ago my (late) husband worked in the arrowroot industry, and later in the banana industry….all harvesting was done by hand. The sap of arrowroot blackened the hands and the men found this very difficult to remove, especially around the fingernails and any cracks in the skin. My husband was told by a work mate that urine would remove the stains - it did!”  Urine: The Holy Water by Harald W. Tietze  175 STOMACH ACHE  “ShrJ Mahendrit Pal, B. Com., is a young man of 26 years, His father is a rich factory owner. He was having serious stomachache. He stayed at Gorakhpur and Bareili Nature Cure Homes for several months but had no benefit. Then I made him undergo urine treatment for two months. Besides drinking and massage, I made him undertake fasts with urine also. Now he is completely cured and is happy.”  from Manav Mootra by R. M. Patel   STOMACH ACHE  “Shri Chaturbhai Bhailalbhai lives in the village Mogari near Anand. His wife was fat and often felt pairt in her stomach. As the daughter of Shri Chaturbhai was cured of her ear-trouble with urine therapy, he adopted it for the stomach-ache of his wife also and started with rubbing urine. Within a week of rubbing, there was considerable improvement. she felt some relief and a feeling of vitality and vigour in here body. After that she also fasted on urine. With the treatment of about a month, the stomach pain disappeared and she became healthy, active and strong.”  Manav Mootra by R. M. Patel  STOMACH GASES  “Whenever I had dinner, I developed gases in the stomach. I could not have sufficient sleep. When occasionally I woke up in the night I would remain awake. A few days before Diwali I began auto-urine therapy. Initially I felt revulsion. But after a week I had no inhibition. Since then my old complaint disappeared. Appetite picked up. I began having normal motions and sound sleep. Earlier I drank taking it in the blender in the morning and evening. But now without any hesitation I take it in my bare palms. I wish everyone will benefit by this nectar.”  from Manav Mootra by R. M. Patel  STOMACH HYPERACIDITY  “I had been suffering from acidity for two years. Whatever I consumed was thrown out. Not a drop of water would remain inside. The head ached 24 hours; body felt as if it was on fire. I could pass very little urine. There was considerable discharge of leucorrhoea and I became very weak. Doctors and Vaidyas proved unsuccessful. At last my 176 grandfather sent me in 1972 to Shri Bhojraj Sancheti to stay in his centre and undergo auto-urine therapy. He put me on a four days’ fast. I began vomiting on the second day, thus ejecting all the settled phlegm and bile. On the fourth day the vomiting stopped. On the fifth day, I broke my fast with the juice of mosambi. Gradually I resumed normal food. during all this time auto-urine drink and massage were going on. Within three weeks I was my own normal self. Now I feel myself completely free from illness. I wish everyone should avail of this invaluable remedy.”  from Manav Mootra by R. M. Patel  STOMACH HYPERACIDITY  “I am 42. I have been tilling land from my 15th year of age. due to overwork or operating the tractor in the hot sun gave me the ailment of acidity. I had to go twice or thrice for defecation as my digestion was impaired. I gave up allopathic medicine and began urine treatment on June 6, 1977. chillies and sugar were given up. Increased the intake of milk and reduced that of other food. I could not take massage regularly. Yet I gained 60% relief. Though I reduced my weight by two or three kilos I have retained my physical fitness. The inflammation of the oesophagus gullet was reduced by 80%. Now I have to go only twice to the w.c. in the morning. I hope to regain my full health and relief from this complaint within two or four months.”  from Manav Mootra by R. M. Patel  STOMACH HYPERACIDITY  “I used to suffer from severe pain in my stomach and tremors in my hands. A friend advised me to try Urine Therapy. I decided to rub my palms with my urine. With rubbing for three days, the tremors stopped. This encouraged me to continue the treatment persistently, I suffered from serious hyperacidity and had ulcers in my stomach. I had taken medicines for 20 years but there was no relief. I began gargling with urine and rubbed it on the entire body. Within a week, I gathered enough strength and decided to drink it. I used to drink a glassful of urine during the whole day in three or four installments. Within a week I had such relief as cannot be expressed in words. I continued drinking it for a month and am now free from hyperacidity. The ulcers in the stomach have been healed and now I have a good appetite, and though I am 67, I have strength enough to do my usual work. All this due to Urine Therapy." 177  Urine Therapy by Dr. John O'Quinn  STOMACH PAIN  “"For the last 10 years, I have been suffering from the pain in the stomach, and it continued to be more and more severe. Everything I ate was evacuated through loose motions. It appeared as if I was suffering from dysentery. My weight was reduced from 176 lb. to 126 lb. Daily I had to spend a rupee for medicines in order to sustain life. Thus I was extremely disgusted with life. Meantime a relative of mine gave me your book Manav Mutra. I went through it carefully and began the treatment from 1-5-60. For one month I did the rubbing and also kept two days fast on urine only. The result was the most satisfactory. Ten months have passed since then. My weight has increased to 170 lb. No medicine was taken thereafter. Now I take 40 ounces of urine every day in three doses and feel quite fit. If there is any trouble, it is instantaneously controlled with a day’s fast on urine. It has resulted in financial savings also. I was in the habit of smoking and chewing betels which I have given up. It has saved me nearly Rs. 250/- a year. In addition, Rs. 400/- were also saved which were otherwise spent on medicine. The time spent on doctor•s visits has also been saved.”  Manav Mootra by R. M. Patel  STOMACH TROUBLE  “Shri Triloknathsinh from Bombay writes that he got rid of his stomach trouble, old cough  &


 may be necessary to substitute celery,
mushrooms, or watercress in a recipe for decongesting Moisture  that
calls for asparagus unless you choose to use frozen asparagus spears. For added avor, the following condiments may be used: soy
sauce, rice wine and vinegar, roasted sesame oil or seeds, ground
peanuts, chopped cilantro, parsley, basil, scallions, garlic. The
chopped greens are suitable for color as well as avor. The bland
recipes can acquire some subtle zip from this sauce:
2 tbsp. rice wine (the Chinese product is called Shao Xing )
1 tbsp. soy or tamari sauce
1 tsp. roasted sesame oil
The recipes listed provide six servings. If only one person is
cooking a recipe for an acute condition, then it may be wise to
prepare half the recipe and eat one serving three times,  twice the
rst day, and once the second. Or for general strengthening, prepare
half the recipe and eat one serving per day over the course of three
days. Adjust the amounts listed to accommodate the number of
people being fed or the number of days the meal will last. Again, be
guided over time by your own assessment and experienc e. In cases
of grave weakness, appropriate recipes like an easy-to-digest congee
can be eaten three times a day for as long as necessar y. If these
foods make you feel good, you need not worry that you are
overdoing them. PANTRY HERBS(see larger image)(see larger image)(see larger image)
Click  to download a PDF of Pantry Herbs
ITEMS FOR  PREPARING  RECIPES
These items would be useful in the preparation of the recipes:• cheesecloth or muslin bag to place herbs that are used in the
recipe but are not eaten as part of the meal
• nonaluminum 8-quart cookware
• food mill, blender, or coee grinder  to make herbal ours or
powders
Fresh ginger should be availa ble at your local supermarket. If not,
see if they will order it for you. The herbs in the followin g recipe to
supplement Qi (astragalus, dioscorea, lotus seeds, codonopsis, and
red dates) probably win the “most often used in these herbal
recipes” prize. This Qi recipe, along with the similar one to
supplement and harmonize Earth  later on, would be a good place to
begin if you are unsure about which recipes best suit your needs. SIMPLE RECIPES TO  HARMONIZE  QI, M OISTURE, AND  BLOOD
Supplement Qi
Energizes, builds vital capacity, and increases immunity
Invigorates Organ Networks  especially Spleen, Lung, and Kidney
1 oz. astragalus root
1 oz. dioscorea rhz. 1 oz. lotus seeds
1 oz. codonopsis root
12 red dates, soaked and pitted
1 inch fresh ginger root, minced
7–8 c. vegetable or chicken stock ( this page –this page )1 turnip
2 yams
½ c. chopped parsley
A. To prepare as a soup or stew:
• Tie the astragalus and codonopsis in a bundle with string or
place in a muslin bag. • Simmer all the herbs in the stock for 1 hour. • While the stock simmers, peel and cut the turnip and yams into
cubes. • After  an hour, add the turnip and yams and simmer an
additional 30 minutes. • Garnish with parsley and serve. B. To prepare as a casserole:
• Tie the astragalus and codonopsis in a bundle with string or
place in a musli n bag. If the dioscorea has not been soaked,
break it into ½-inch pieces. • Peel and dice the turnip; peel and slice the yams into?-inch-
thick medallions. • Add the herbs to the stock and simmer for 30 minutes. Add the
red dates and continue cooking for another 30 minutes. • Line the casserole dish with the yams and turnip. • Preheat the oven to 350°. • Add the herbal broth to the casserole and all the herbs except
the astragalus and codonopsis. • Cook for ½ hour in a 350° oven. • Garnis h with parsley and serve the casserole over rice with soy
sauce to taste.Common Cooking Herbs:  Dioscorea, Codonopsis, Astragalus,
Lotus Seeds, Dates
Supplement Moisture
Supports vital uids, eliminates thirst, softens skin, and
lubricates mucous membranes
Moisturizes Organ Networks, especially the Spleen, Lung, Kidney,
and Heart
1 oz. polygonatum rhz. 1 oz. American ginseng root
1 oz. lily bulbs
12 red dates, soaked and pitted
½ c. wheatberries7–8 c. vegetable or chicken stock ( this page –this page )
2 c. string beans
2 large thin-skinned potatoes
8 oz. tofu
4 tsp. oil
2 tbsp. soy sauce
¼ c. sesame seeds
• If possible, soak the herbs and wheatberries in 1½ cups of water
for at least 1 hour. • Slice the polygonatum into ¾-inch lengths. • Simmer the wheatberries and herbs in the stock for 1 hour. • Diagonally slice the string beans in 1-inch segments, dice the
potatoes into ¼-inch cubes, and cut the tofu into ½-inch
triangles. • Heat 1½ tsp. oil in a wok (at high heat) or in a skillet (at
medium heat), add potatoes, and sauté for 10 minutes. • Add ⅓ cup of the herbal broth, cover, and cook until tender. Then remove the potatoes to a saucepan. • Heat 1½ tsp. oil and sauté  the string beans about 5 minutes. Add ⅓ cup of the herbal broth until it evaporates, then add the
beans to the potatoes. • Add the tofu to the beans and potatoes along with the soy sauce
and 2 tbsp. of water. Cover and heat for 3–4 minutes until the
tofu is warmed through. • Serve the vegetables and herbal soup as separate dishes, and
garnish both with sesame seeds as well as with seasonings  (such
as soy and sesame oil) to taste.Supplement Blood
Nutries Blood, improves circulation, enhances reproductive
capacity
Forties Organ Network s, especially Kidney, Liver, and Heart
1 oz. (cooked) rehmannia root
½ oz. ligusticum rhz. 2 oz. lycii berries
1 oz. longan fr. 12 red dates, soaked and pitted
1 in. fresh ginger sliced
½ c. black beans
7–8 c. vegetable or chicken stock ( this page –this page )
6 shiitake or black mushrooms (if
dry, soaked), slivered
½ c. peanuts (with skin)
½ c. pine nuts
4 tbsp. rice vinegar
• Rinse the black beans and simmer them in 3 cups of boiling
water for 1 hour. • Combine the cooked beans and bean water with the herbs
(except for the red dates) and simmer them in the stock for 1
hour.• Add the dates and mushrooms to the stock and simmer for
another 30 minutes. • Roast the peanuts until golden brown in a 350° oven (about 10
minutes), and roast the pine nuts (about 5 minutes.) • Add the peanuts, pine nuts, and vinegar to the herbal stew, and
serve with white or brown rice. Options: Spina ch can be added to the above or served as a side dish
with steamed carrots. Decongest Qi
Improves digestion of protein and carbohydrates, stimulates
peristalsis Especially benecial for Liver, Stomach, and Intestines
½ oz. radish seeds
½ oz. sweet almond seeds
2 in. fresh ginger, minced
½ oz. dried tangerine peel, soaked and cut in strips
1 c. fresh radishes
3 c. vegetable stock ( this page )
3 shallots
2 beets
1 c. shiitake or black mushrooms (if dry, soaked), slivered
4 cloves garlic, minced
3 c. chopped cabbage
1 tbsp. sesame oil• Grind the radish seeds in a mortar or coee mill. • Simmer the radish seeds, almond pits, ginger, and tangerine
peel in the stock for 1 hour. • Dice the shallots, radishes, and beets, and sauté them with the
mushrooms and garlic in sesame oil until tender, about 15
minutes. • Add the cabbage and stock, cover, and simmer 5–10 minutes
until the leaves are wilted. Serve. Decongest Moisture
Improves circulation and discharge of uids Especially
benecial for Spleen, Lung, and Kidney
1 oz. corn silk
½ oz. tangerine peel
¼ c. peel of fresh ginger
1 bunch parsley
1 oz. poria fungus
½ c. pearl barley
7–8 c. vegetable stock ( this page )
1½ c. asparagus


 All	positions	that	were	held	can	be	forgiven. Because	of
programming	and	context,	they	sounded	like	a	good	idea	at	the	time. All	such
ideas	were	based	on	the	same	erroneous	notion	that,	in	some	way,	they	served
to	propagate	the	survival	of	a	separate,	independent	ego/self	identity. Actually,	when	it	disappears,	no	loss	is	possible	and	no	gain	is	necessary. It
was	illusion	itself	that	was	the	actual	cause	of	endless	pain	and	suffering. By	its	very	nature,	structure,	and	qualities,	the	false	ego/self	is	not	capable
of	realizing	peace	or	true	happiness. At	best,	it	experiences	pleasure,	which	is
based	on	conditions	whose	loss	brings	about	grief	and	the	return	of
unhappiness. In	the	end,	it	will	be	found	that	the	sacrifice	of	letting	go	of	the
mind	is	actually	the	greatest	gift	one	can	receive. The	reward	so	greatly
exceeds	any	expectations	one	could	have	had	that	it	is	not	explicable. As	the
ego	dissolves	and	the	mind	loses	its	insatiable	grip	on	one’s	sense	of	identity,
some	new	fears	arise. Without	a	mind	to	ensure	survival,	how	will	the	‘I’
survive	and	life	go	on? How	will	dinner	get	made	if	I	don’t	plan	for	it? How
will	the	necessities	of	life	be	met? Isn’t	the	ego/mind	necessary	for	survival? All	these	questions	are	based	on	the	limitations	of	the	ego/mind’s	concepts
of	causality. These	in	turn	are	based	on	the	imagined	duality	that	there	is	a
thought-self	identity	which,	by	its	thoughts	and	desires,	causes	things	to
happen	through	actions. A	‘that’	is	said	to	occur	as	a	result	of	a	‘this’	in	the
world. There	is,	therefore,	an	illusory	separation	between	cause	and	effect,
between	a	separate	‘I’	and	an	event	in	the	world	caused	by	this	‘I’s’	plans	and
ideations. Therefore,	if	it	is	believed	that	if	there	are	no	ego/mind’s	thoughts
to	cause	anything	to	happen,	how	will	survival	be	supported? This	is	the
source	of	much	fear,	insecurity,	and	raging	anger	when	obstructions	to	plans
appear	and	threaten	this	imaginary	survival	mechanism. In	serious	spiritual	work,	it	is	necessary	to	have	a	few	simple	basic	tools
that	are	absolutely	dependable	and	safe	to	rely	on	in	order	to	walk	through
fear	and	uncertainty. One	basic	truth	that	is	of	inestimable	value	and
usefulness	is	the	dictum	that	all	fear	is	fallacious	and	not	based	on	truth. Fear
is	overcome	by	walking	directly	into	it	until	one	breaks	through	to	the	joy	that
the	fear	is	blocking. The	joy	that	follows	facing	any	spiritual	fear	comes	from
the	discovery	that	it	was	merely	an	illusion	without	basis	or	reality. The	ego/mind	is	limited	to	the	Newtonian	paradigm	of	reality	and	is	notcapable	of	really	understanding	the	nature	of	life	itself. In	reality,	everything
occurs	of	its	own,	with	no	exterior	cause. Every	thing	and	every	event	is	a
manifestation	of	the	totality	of	All	That	Is,	just	as	it	is	at	any	given	moment. Once	seen	in	its	totality,	everything	is	perfect	at	all	times	and	nothing	needs
an	external	cause	to	change	it	in	any	way. From	the	viewpoint	of	the	ego’s
positionality	and	limited	scope,	the	world	seems	to	need	endless	fixing	and
correction. This	illusion	collapses	as	a	vanity. In	Reality,	everything	is	automatically	manifesting	the	inherent	destiny	of
its	essence;	it	doesn’t	need	any	external	help	to	do	this. With	humility,	one
can	relinquish	the	ego’s	self-appointed	role	as	savior	of	the	world	and
surrender	it	straight	to	God. The	world	that	the	ego	pictures	is	a	projection	of
its	own	illusions	and	arbitrary	positionalities. No	such	world	exists. Another	source	of	hesitation	when	doing	spiritual	work	occurs	because
there	seems	to	be	a	transitory	conflict	between	customary	social	attitudes	and
the	work	of	spiritual	evolution. Out	of	habit,	there	is	claim	to	sets	of	beliefs
and	values	that	derive	from	customary	values,	expectations,	and
programming. These	are	believed	to	be	of	value	to	oneself	and	society,	and
there	may	be	some	reluctance	to	relinquish	them. For	example,	one	may	feel
guilt	over	abandoning	cherished,	mechanistic,	or	religious	convictions	or
good-person	programming	held	to	be	ideals. To	move	through	these	sources
of	conflict,	it	is	useful	to	remember	that	the	spiritual	journey	requires	the
relinquishing	of	all	beliefs	and	attitudes	in	order	to	create	space	‘for	Reality	to
shine	forth’. The	emphasis	on	and	expectations	of	one’s	efforts	shift	from	the	expected
and	the	mundane	to	what	appear	at	first	to	be	exceptional	and	unusual. There
is	a	temporary	abandonment	of	what	was	fantasized	to	be	of	value	to	society. What	were	thought	to	be	crucially	important	viewpoints	are	seen	to	be
impertinent	presumptions	and	hollow	rhetoric. The	relinquishment	of	pet
slogans	reveals	them	to	be	primarily	forms	of	operational	propaganda	with
hidden	motives	to	control	others	and	influence	their	minds. With	humility	comes	the	willingness	to	stop	trying	to	control	or	change
other	people	or	life	situations	or	events	ostensibly	‘for	their	own	good’. To	be
a	committed	spiritual	seeker,	it	is	necessary	to	relinquish	the	desire	to	be
‘right’	or	of	imaginary	value	to	society. In	fact,	nobody’s	ego	or	belief
systems	is	of	any	value	to	society	at	all. The	world	is	neither	good	nor	bad	nor
defective,	nor	is	it	in	need	of	help	or	modification	because	its	appearance	is
only	a	projection	of	one’s	own	mind. No	such	world	exists. Another	habit	of	the	mind	that	creates	temporary	obstacles	is	the	frequent
use	of	the	hypothetical	as	a	source	for	argument	and	doubt. It	is	always
possible	for	the	intellect	to	construct	an	imaginary	set	of	concepts	in	such	away	to	refute	anything. The	unconscious	purpose	of	the	hypothetical	position
is	always	the	vanity	of	being	‘right’	and	refuting	some	other	point	of	view. The	hypothetical	has	no	validity	and	no	existence	in	reality. The	‘what	if	’
never	has	to	be	addressed	in	spiritual	work	inasmuch	as	it	is	a	spurious
product	of	imagination	and	languaging	whose	motive	is	self-justification	of	a
positionality. The	consciousness	level	of	intellectualization	calibrates	in	the	400s,which
is	useful	in	the	physical	world	of	human	endeavor	but	a	limitation	and	a	great
barrier	to	enlightenment. The	intellect	itself	is	a	great	limitation,	and	the
greatest	geniuses	of	science	and	the	intellect	all	calibrate	at	approximately
499.That	is	as	far	as	the	intellect	can	go	due	to	the	limitations	set	by	its
context	of	reality. To	go	beyond	that	limit	requires	a	greater	context	and	takes
one	into	noncausality,	nonduality,	and	the	nonlinear	and	non-Newtonian
dimensions	of	thought	and	understanding. It	is	necessary	to	see	that	everything	is	what	it	is	as	a	consequence	of	the
entire	universe’s	being	what	it	is	in	its	totality	throughout	all	time.


, a look of disappointment cr osses their faces. Consciousness is old hat. W e’ve hear d about consciousness-
raising ever since feminism appear ed, along with other
varieties of liberation. Higher consciousness is held out as a
promise by countless spiritual movements. Y ou might even
be tempted to thr ow consciousness onto the pile of wr ecked
ideals, because in the face of sincer e attempts to raise our
consciousness, the shadow plagues the world with war,
crime, and violence, just as it plagues individual lives with
pain and fear. We have come to a cr ossroads. Either consciousness
belongs with the other false answers, or it hasn’t been tried
in the right way. I’d lik e to suggest that the latter is true. Higher consciousness is the answer—the only lasting answer
—to the dark side of human natur e. It’s not the answer
that’s at fault her e—it’s the application. Ther e are countless
paths to healing the soul, just as ther e are countless
alternative tr eatments for cancer. But no one has enough
time and ener gy to e xperiment with all of them. It’s vital to
pick a path that tak es you wher e you want to go. For that to
happen, a much deeper analysis of the shadow is r equir ed. If you appr oach the darkness superﬁcially, it will always
persist, because the shadow isn’t as simple an enemy as
sickness, a demon, or a cosmic devil. It’s an aspect of r eality
so basic to cr eation that only complete understanding can
successfully confr ont it. The T ruth of One RealityThe ﬁrst step in defeating the shadow is to abandon all
notions of defeating it. The dark side of human natur e
thrives on war, struggle, and conﬂict. As soon as you talk
about “ winning,” you have lost alr eady. You have been
dragged into the duality of good and evil. Once that
happens, nothing can end the duality. Good has no power to
defeat its opposite once and for all. I know that this is har d
to accept. In each of our lives ther e are past actions we ar e
ashamed of and pr esent impulses we ﬁght against. All
around us ar e acts of unspeak able violence. W ar and crime
devastate whole societies. P eople desperately pray to a
higher power that can r estor e light wher e darkness pr evails. Realists long ago gave up hope of seeing the good side of
human natur e over come the bad. The life of Sigmund F reud,
one of the most r ealistic think ers who ever confr onted the
psyche, came to a close as the raging violence of Nazism
devour ed Eur ope. He had concluded that civilization e xists
at a tragic cost. W e must r epress our wild, atavistic instincts
in order to k eep them in check, and yet despite our best
eﬀorts ther e will be many defeats. The world erupts in mass
violence; individuals erupt in personal violence. This
analysis implies a ter rible kind of r esignation. The “good
me” has no chance of living a peaceful, loving, or derly life
unless the “bad me” is shoved down into the darkness and
caged in solitary conﬁnement. Realists will concede that r epression itself is an evil. If you
try to smother your feelings of anger, fear, insecurity,
jealousy, and se xuality, the shadow gains mor e ener gy for
its own use. And that use is ruthless. When the dark side
turns on you, havoc r eigns. Last week I had a call fr om a woman who was desperately
seeking a place of shelter and safety. Her abusive husband
was a chr onic alcoholic. They had been dealing with the
problem for years. A fter periods of sobriety he would r elapse
and go on long benders that dis rupted work and family,
leaving him e xhausted and ashamed when they came to anend. He had r ecently disappear ed for a week, and this time
when he came back all his r emorse and contrition fell on
deaf ears. His wife wanted out. The husband’s r eaction was
to tur n violent. He struck her, which she said had never
happened befor e. Now in addition to all her frustration and
tears she was afraid for her own safety. In the short run, all one can do is hand out the best advice
about shelters and women’s support gr oups. But as I hung
up, feeling in myself the r esidue of her shatter ed emotions, I
thought about the long run. A ddicts who r elapse have
become a standar d featur e of the psychological landscape. But what do they r eally r epresent. I think they ar e an
extreme e xample of a common situation: a divided self. For
addicts, the separation between the “good me” and the
“bad me” cannot be r esolved. Nor mally, the tactics for
dealing with one’s dark side come rather easily. It’s not har d
to deny your bad deeds, for get your wick ed impulses,
apologize for getting angry, and show contrition for your
misdeeds. A ddicts cannot settle for these easy
prescriptions. Their dark er impulses pr eoccupy them without
the nor mal checks and r estraints. Even access to simple
pleasur e is denied. The demons inside under mine pleasur e
and spoil it; they mock happiness; they r emind addicts
repeatedly of their weakness and badness. Let’s say that this description is r oughly cor rect. I have lef t
out some important ingr edients. Habit plays a str ong part in
addiction. So do physical changes in the brain—substance
abusers have attack ed the r eceptors in the brain using alien
chemicals that in time destr oy the nor mal r esponses of
pleasur e and pain. Y et these physical aspects of addiction
have been gr ossly overstated. If addiction was primarily
physical, then millions of people wouldn’t be casually using
alcohol and drugs. Y et they do, with r elatively little long-
term har m and minimal chance of addiction. W ithout
entering the heated contr oversy over addiction and itscauses, one can step back and see it not as an isolated
problem, but as yet another e xpression of the shadow. Therefore, to tr eat addictions, we must appr oach the
shadow and disar m it. Since all of us want to do just that, let
me stay with the drunk en husband r eturning fr om a
weeklong bender. He will stand in for other e xpressions of
the shadow, such as a violent temper, racial pr ejudice,
sexual chauvinism, and much mor e. These may not seem to
be related at ﬁrst glance. A boss who practices se xual
harassment isn’t displaying the same out- of-contr ol
behavior of a gay basher committing a hate crime. Y et the
shadow pr ovides a common link. Whenever any aspect of
the self has been split oﬀ, labeled as bad, illicit, shameful,
guilty, or wr ong, the shadow gains power. It doesn’t matter
whether the dark side of human natur e expresses itself in
utmost violence or in mild, socially tolerated ways. The
essential fact is that a part of the self has been split oﬀ. Once split oﬀ, the fragment that is “bad” loses touch with
the central cor e of the self, the part we consider “good”
because of its seeming lack of violence, anger, and fear. This is the adult self, the ego that has adapted well to the
world and other people. The drunk en husband has a good
self, of course. He could have a much nicer and mor e
acceptable good self than nor mal. The mor e you r epress
your dark side, the easier it is to construct a persona that
shines with goodness and light. (Hence the r epeated
surprise of neighbors who tell the TV cr ews, in the af termath
of a mass shooting spr ee or other hideous crime, that the
perpetrator “seemed lik e such a nice man. ”)
I knew fr om talking to the distraught wife that her
husband had been in and out of r ehab. Sometimes the
treatment work ed for a while. But even during his sober
periods, the man was miserable. He was constantly on
guard lest the monk ey jump on his back again. He fear ed his
next relapse, yet as har d as he fought against it, theprospect was inevitable. Even during a time of temporary
victory, the shadow had only to watch and wait. One time when her husband was in the thr oes of the DT s,
his night sweats and delirium became unbearable. The wife
ﬂed to a doctor, begging for a drug that would quell his
symptoms. But she happened to hit upon a doctor who was


 be heated (transmuted) and energized. 4. When you have fully inhaled the breath, lock your anal sphincter
muscles and pull your chin down onto your chest in a chin lock. These
two movements prevent the energy from escaping the abdominal
chamber and help to further energize the energy as it activates the
sexual glands. Also, when you hold your breath, the blood vessels
tend to constrict, thus raising the blood pressure. The chin lock helps
to reverse this process and restore an equilibrium to the body. 5. With your breath held, and the anal and chin locks in place, begin
to feel the energy in the stove cauldron (abdomen) beginning to rise
upward along the back of the spinal column or Tu-Mo meridian. 6. As the ener gy travels upward, it moves through the seven houses
(glands) in succession, entering first into the sexual glands where it
makes a spiraling circular movement, and then passes upward and
through the remaining six houses in similar wheel-like movements
(see figure 103). The wheel rotations at each house serve to energize
the house in which it occurs, as well as transform the energy into a
higher order to be received by the next house. In this fashion each of
the glands serves as transformer and generator for the energy of the
body. b. Figures 103a and 103b. Small Heavenly Cycle Sitting Pose. 202 Immortal Breat hing: Small and Large Heavenl y Cycles
7. When the energy reaches the level of the pineal gland, allow it to
circulate there for a moment, and then release the anal and chin locks
and slowly exhale the breath. 8. Begin the Small Heavenly Cycle again. NOTE: At first you will want to hold the breath only for seven
seconds, one second for each gland. As you become proficient in the
breathing, hold the breath for longer periods of time. As the breath is
held for longer periods, begin to make two or more loops around the
houses for each period during which the breath is held. So the
sequence would become : inhale the air into the abdomen through the
Jen-Mo meridian; hold the breath and lock the chin and anal muscles;
pass the energy up and through the Tu-Mo meridian into the sexual
glands, adrenals, pancreas, thymus, thyroid, pituitary, and pineal
glands, then back down the Jen-Mo, and so on until there is the need
to exhale the breath. With practice the breath can be held for several
minutes to several hours without feeling the need to breathe. When
the seven houses have been sufficiently energized, the need to breathe
disappears and one functions in a breathless state of immortality. LARGE HEAVENLY CYCLE
The Large Heavenly Cycle, like the Small Heavenly Cycle, utilizes the
breath and the seven basic houses (glands) of the body. The difference
between the two techniques is that the Large Heavenly Cycle allows the
energy to travel down the meridians of the legs and arms in addition to the
central axial chamber of the body. I. Begin in a seated po sition with the spine and head held erect. 2. Inhale the breath and allow it to pass through the Jen-Mo meridian
in the front of the body to the abdominal cauldron (stove) where it will
be fired up and energized. 3. After a full inhalation, perfonn the chin and anal lock, hold the
breath, and allow the energy to circulate through the seven houses as
described in the Small Heavenly Cycle. 203 Immor tal Breat hing: Small and Large Heavenl y Cycles
4. When the energy has reached the pineal gland, allow it to descend
again down the Jen-Mo meridian into the legs through the stomach,
bladder, and gallbladder meridia ns which lie along the outside of the
legs. 5. When the energy has reached your toes, bring it back up your legs
through the spleen-pancreas, kidney, and liver meridians which lie
along the inside of the legs. 6. Circula te the energy back up the spine along the Tu-Mo meridian
and then allow it to descend down the arms through the lung, heart,
and Heart Constrictor meridians which lie along the inside of each
arm. 7. When the energy has reached the finger tips, allow the energy to
pass back up the arms through the large intestine, small intestine, and
Triple Heater meridians and bri ng it back into the Jen-Mo meridian
and down to the abdominal cauldron. 8. This completes one Large Heavenly Cycle. You may now exhale
the breath or continue to perform the brea thing cycle until you feel the
need to exhale the breath. NOTE: At the beginning of your practice, hold your breath for seven
seconds while feeling the energy around your body. With increased
proficiency, increase the time to five minutes or more and perform as
many rotations of the large cycle as possible, always ending the
breath with the energy in the abdominal cauldron. You may eventual ly reach the point where there is no need felt to inha le
or exhale. It is at this level that the cells of the body have been transmut ed
through an alchemical process to where they are able to exist only on the
energy which circulates throughout the universe, rather than on the grosser
need for oxygen which is presently felt. It is at this point that the • 'normal''
laws of time and space no longer bind the individual to this body or earth,
and one has entered into the eternal nature of the universe. 204 PART IV
GANEW:
FINDING PROBLEM S,
SOLVING PROBLEMS 9
Taoist Healing
Prescriptions
The Internal Exercises may be divided into four distinct categor ies: I)
general and regular health maintenance exercises; 2) specific healing
exercises for individual organs or parts of the body ; 3) breath ing exercises ;
and 4) meditative and contemplative techniques. In ad dition, there are
healing prescriptions which combin e several of the Internal Exercise tech
niques and are used when treating a specific disease or ailment. The general health maintenan ce exer cises are to be prac ticed on a daily
basis for a minimum of three months.Then one should continue to practice
the Deer, Crane, and Turtle daily, and use the other exer cises on a schedule
of alternate days or weeks so as to build the body to its max imum level of
health. After about three months one should be able to feel the flow of
energy in the body as one practices these exer cises. When one can perceive
this subtle flow of energy or life force (Chi) within the body, then it will be
time to begin practic ing the Mer idia n Meditation techn iques. To properly
learn the contemplative exer cises takes between one and ten years. Taoist Healing Prescri ptions
Develop patience in your practice and you will escape''Disintegration into
Evil'' and be rewarded generously. Practicing the Taoist Internal Exercises
is like venturing into a dark cave and discovering a treasure which has been
lying there for years awaiting its discovery. Upon returning to the sunlight,
that treasure will sparkle magnificently. The treasure is your health and the
Taoists feel that perfect health is our birthright. You may find from time to time that you will go through periods when
you are unable to perform your exercises (because of location, family
crisis, etc.) If you have become genuinely interested and are able to see the
benefits you will have accrued from doing the Internal Exer cises up to that
point, have faith that you will return and begin again where you left off. The Internal Exercise system is to be practiced throughout your lifetime. Therefore, minor periods when one does not practice them will be insignifi
cant if one follows them for the bulk of one's lifetime. The constitutions of some people upon beginning the Internal Exercises
may be very weak, or there may be chronic problems which have been
developing over the years. Even if one practices the exercises, whether
because of poor diet or an excess of stress in one's daily life or through
injury, one may acquire diseases or problems of health, such as heart
disease, obesity, or lower back pain. Included in the system of Internal
Exercises, therefore, are techniques designed to deal with specific prob
lems of the body. These are prescribed on an individual level, and are to be
practiced until the disease, pain, or problem disappears entirely. They are
to be practiced in conjunction with the other general health maintenance
exerc1ses. Included in this chapter are also healing prescriptions or combinations of
several Internal Exercises which, when practiced together, aid the natural
healing processes in certain states of discomfort or disease, such as mi
graine headaches, high blood pressure, or hemorrhoids. General Health Maintenance Schedule
Upon w aking in the morn ing:
Toe Wiggling and Body Stret chin g
Internal Organ Relaxation
Head Rubbing Exerc ise
Eye Exerc ises
Nose Exercise
Beating the Heavenly Drum
208 Taoist Healing Prescri ptions
Mouth Exercis es
Face Rubbing Exerc ise


 the feeling of your new ideal. Do you feel entitled to prosperity, health, happiness. If that feels
unnatural, you must take on this task that Neville defines in this way: “The
essential feeling of naturalness can be achieved by persistently filling your
consciousness with imagination— imagining yourself being what you want
to be or having what you desire. ”47
I readily admit that there are some things that you might desire or wish for
that will never feel natural to you. This came up in an interview  I recently
did on a telecas t for a national television network. The interviewer asked,
“Do you mean to tell me, Dr. Dyer, that if I do all that you recommend, and
follow the Law of Assumption to the letter, I can become a linebacker for
the New York Giants. ” Now this man was about 5 feet 7 inches tall and
weighed maybe  150 pounds—a small man imagining himsel f in a very
large man’ s physical position on a professional football team. I asked him, “Does it feel natural for you to be playing that position on
the Giants. ” His immediate response was, “Not at all. ” And thus, I
reminded him that the time it takes  your assumption to become reality is
proportionate to the naturalness of being it. In my opinion,  the interviewer would be doomed to failure  with his
assumption. However, I’ve seen professional basketball players who were 5
feet 7 inches tall, in a professio n populated by giants—and not only could
they play at an all-star level, but they could jump high enough to dunk abasketball. Whe n interviewed, they said without hesitation, “It feels natural
to me, even though no one else can imagine it happening. ”
This is relevant to you, because it’s actually rare to desire what simply
feels unnatural. If being healthy, prosperous, happy, successful, strong,
intelligent, and so on feel unnatural, then naturalness may be achieved by
persistently using your imagina tion and your subjective attention to make
this feeling stick. Throughout my life it’s felt natural to achieve prosperity, heal my body,
teach self-reliance, and simply be happy. When I was a schoolteacher, most
people said (and I still hear it to this day), “You can’t make any money as a
schoolteacher; after all it’s a low-paying profession. ” Yet being prosperous
and making money has always seemed natural to me. When I was a schoolteacher, I taught extra courses at night school,
worked every summer, started a driver -education business, gave public
lectures for a fee on Monday nights, became a consultant on how to attract
government grants, started a tutoring business, wrote books, took additional
college credits to maximize my salary, and on and on. Eventually, because it
all felt so natural to me, I made teaching a very lucrative profession. At one
time I was restricted to a classr oom as a teacher; today I’m still a teacher,
only my classroom has now become the entire globe. Whatever it is that you want to manifest for yourself, do not be afraid to
place it into your imagination, assume the feeling of that wish fulfilled, and
by all means, make it feel as natural as apple pie. Today we have a man who eleva ted his life to become the President of the
United States. Given his posit ion in life—as the child of a mixed-race
marriage, raised partially in a Muslim country, with the name of Barack
Hussein Obama—virtually everyone would have said that this young boy’s
aspirations were unnatural, plain and simple. But he didn’ t see it that way,
and neither should you. Move your highest dreams to a rightful natural place in your imagination,
and then do as Ralph Waldo Emerson, the man whose portrait I’m looking
at as I write, advised: “Build, therefore, your own world. As fast as you
conform your life to the pure idea in your mind, that will unfold its great
proportions. ”
It is my long-held strong belief and knowing that you are never  given the
power to dream without the equivalent power to manifest that dream andmake it your physical reality. And this is also from Emerson to chew on:
“Every spirit builds itself a house; and beyond its house a world; and
beyond its world, a heaven. Know then, that the world exists for you. For
you is the phenomenon perfect. What are we, that only can we see. ”
Question #2: Am I W illing to Command My I Am Presence. It is totally unnecessary for you to be subtle or obsequious with your
highest self. Y ou are God—not the ego-oriented model of a deity superior to
everyone and everything, but the God Who is spoken of in the New
Testament: “He who does not love does not know God, for God is love” (1
John 4:8), and “We are of God” (1 John 4:6). Therefore, as long as you stay
in a state of love, you must be God—“and everyone who loves is born of
God and knows God” (1 John 4:7). This is not the concept of God that you
were probably raised with, even though this couldn’ t be more clearly
delineated in the scriptures of virtually all faiths. View your I am presence as an invisible energy residing within and
around you at all times, which is yours to use as you see fit. It is not an
external power residing out there somewhere that you can’t see or touch, or
that you must beg to serve you—it is your very highest self. I encourage
you to make use of this God-power by insisting upon it serving you in the
manifestation of your highest aspirations for yourself and all of humanity. In The “I AM” Discourses, Saint Germain says it this way: “Therefore,
when you say: ‘I AM the Conquering Presence. I command  this I AM
Presence to govern perfectly my mind, home, affairs and world,’ you have
sent forth the greatest Decree possible to be given. ”48 Notice the word
command. This is in sharp distinction to the teachings that counsel us to
treat God gingerly in our prayers and discussions, to be careful not to insult
God, and to be fearful of Him. I’m not suggesting you adopt an attitude of arrogance in your relationship
with the Source of all being—that would contradict the quote from the book
of John,  that God is love. This second question is about you having absolute
faith in your own I am presence and a willingness to be insistent on the
cooperation of the God force—to which you are eternally connected
because you are of God. When you place an intention in your imagination, do not allow a question
mark at the end of your prono uncement. See your statement ending in a
grammatical exclamation point. “I bring this into my reality. ” is easy to say
if you’re already living from that declaration in your imagination and have
assumed the feeling in your body of that wish being fulfilled. As Saint Germain advises, “Put all your power back with God, and then
when you command—no matter what it is you want—you have all power
instantly on hand to bring forth the fulfillment of your Decree. ”49 Another
favorite observation from The “I AM” Discourses  is this: “Say to your
Divine Self: ‘See here, God. come forth and take care of this. ’  God wants
you to set Him to work. This releases a flood of the God-Ener gy,
Intelligence and Substance which flows forth to do the command. ”50
Here’ s one final offering from The “I AM” Discourses  regarding your
insistence on having your physical body live from a place of Divine
perfection and well-being: “You must take the unconditional stand with
your body that: ‘“The I AM Presence” governs this physical body
completely and compels it into obedience. ’ The more attention you give
your body, the more it is the master, and the more it will demand and keep
demanding from you. ”51 And then to bring this point home to you, Saint
Germain offers you these encouraging words regarding your ability to have
the I am comma nding presence work for your perfect health: “You can
positively produ ce whatever you want in your body if you will fix your
attention upon the Perfection of it—but do not let your attention rest on its
imperfections. ”52
If what I am writing here makes you feel a bit squeamish, ask yourself
why in the world would you feel threatened by commanding your God-
presence to go to work for you. Do you believe that God is truly love as it
is reported over and over in all of the spiritual texts, particularly the New
Testament, the Koran, the Bhagavad Gita, and the T ao Te Ching. Be persistent in the use of your I am presence. More than that—be
insistent  and command your highest self to set in motion all of the forces of
creation that will result in the hardening into fact that which you have
placed into your imagination as an already realized fact. I want toreemphasize  that commanding your I am presence to manifest your heart’ s
desire is not in any way contemptuous or arrogant. If you are not coming from a place of radical humility, then you have


are a lot of things fr om those years I can’t r emember. Like a
lot of people at that time—late sixties, early seventies—I
was pr etty wild. Every door mark ed “no” by conventional
standar ds seemed to hold the k ey to some lascivious
pleasur e I had to have. Whatever sounded outrageous, I
wanted to do. And usually, I did. I didn’t know what to do with my life, though I r emember
my par ents k ept begging me to do something. I went fr om
relationship to r elationship, job to job, city to city, looking
for some sense of identity or purpose, some feeling that my
life had ﬁnally kick ed in. I knew I had talent, but I didn’t
know at what. I knew I had intelligence, but I was too frantic
to apply it to my own cir cumstances. I went into therapy
several times, but it rar ely made an impact. I sank deeper
and deeper into my own neur otic patter ns, seeking r elief in
food, drugs, people, or whatever else I could ﬁnd to distract
me fr om myself. I was always trying to mak e something
happen in my life, but nothing much happened e xcept all
the drama I cr eated ar ound things not happening. There was some huge r ock of self -loathing sitting in the
middle of my stomach during those years, and it got worse
with every phase I went thr ough. As my pain deepened, so
did my inter est in philosophy : Easter n, Wester n, academic,
esoteric. Kierk egaar d, the I Ching, e xistentialism, radical
death- of-God Christian theology, Buddhism, and mor e. I
always sensed ther e was some mysterious cosmic or der to
things, but I could never ﬁgur e out how it applied to my own
life. One day I was sitting ar ound smoking marijuana with my
brother, and he told me that everybody thought I was weir d.“It’s lik e you have some kind of virus,” he said. I r emember
thinking I was going to shoot out of my body in that
moment. I felt lik e an alien. I had of ten felt as though life
was a private club and everybody had r eceived the
passwor d except me. Now was one of those times. I felt
other people knew a secr et that I didn’t know, but I didn’t
want to ask them about it because I didn’t want them to
know I didn’t know. By my mid-twenties, I was a total mess. I believed other people wer e dying inside too, just lik e
me, but they couldn’t or wouldn’t talk about it. I kept
thinking ther e was something very important that no one
was discussing. I didn’t have the wor ds myself, but I was
sure that something was fundamentally oﬀ in the world. How could everybody think that this stupid game of
“making it in the world”—which I was actually embar rassed I
didn’t know how to play—could be all ther e is to our being
here? One day in 1977, I saw a set of blue books with gold
lettering sitting on someone’s coﬀee table in New Y ork City. I
opened to the intr oduction. It r ead,
“This is  A Course in Miracles. It is a r equir ed
course. Only the time you tak e it is voluntary. Free will does not mean that you can establish
the cur riculum. It means only that you can elect
what you want to tak e at a given time. The
Course does not aim at teaching the meaning of
love, for that is beyond what can be taught. It
does aim, however, at r emoving the blocks to
the awar eness of love’s pr esence, which is your
natural inheritance.”I remember thinking that sounded rather intriguing, if not
arrogant. R eading further, however, I noticed Christian
terminology thr oughout the books. This made me nervous. Although I had studied Christian theology in school, I had
kept it at an intellectual distance. Now I felt the thr eat of a
more personal signiﬁcance. I put the books back on the
table. It took another year befor e I pick ed them up again—
another year, and another year’s misery. Then I was r eady. This time I was so depr essed I didn’t even notice the
language. This time, I knew immediately that the Course
had something very important to teach me. It used
traditional Christian ter ms, but in decidedly nontraditional,
nonreligious ways. I was struck, as most people ar e, by the
profound authority of its voice. It answer ed questions I had
begun to think wer e unanswerable. It talk ed about God in
brilliant psychological ter ms, challenging my intelligence
and never insulting it. It’s a bit cliché to say this, but I felt
like I had come home. The Course seemed to have a basic message: relax. I
was confused to hear that because I had always associated
relaxing with r esigning. I had been waiting for someone to
explain to me how to ﬁght the ﬁght, or to ﬁght the ﬁght for
me, and now this book suggested that I sur render the ﬁght
completely. I was surprised but so r elieved. I had long
suspected I wasn’t made for worldly combat. For me, this was not just another book. This was my
personal teacher, my path out of hell. As I began r eading
the Course and following its W orkbook e xercises, I could feel
almost immediately that the changes it pr oduced inside of
me wer e positive. I felt happy. I felt lik e I was beginning to
calm down. I began to understand myself, to get some hook
on why my r elationships had been so painful, why I couldnever stay with anything, why I hated my body. Most
importantly, I began to have some sense that I could
change. Studying the Course unleashed huge amounts of
hopeful ener gy inside me, ener gy that had been tur ning
darker and mor e self -destructive every day. The Course, a self -study pr ogram of spiritual
psychotherapy contained in thr ee books, claims no
monopoly on God. It is a statement of universal spiritual
themes. Ther e’s only one truth, spok en diﬀer ent ways, and
the Course is just one path to it out of many. If it’s your
path, however, you know it. F or me, the Course was a
breakthr ough e xperience intellectually, emotionally, and
psychologically. It freed me fr om a ter rible emotional pain. I wanted that “awar eness of love’s pr esence” that I had
read about, and over the ne xt ﬁve years I studied the
Course passionately. As my mother said at the time, I “ read
it like a menu.” In 1983, I began sharing my understanding
of the Course with a small gathering of people in L os
Angeles. The gr oup began to gr ow. Since then, my lectur e
audiences have gr own signiﬁcantly her e and abr oad. I have
had the opportunity to see how r elevant this material is to
people thr oughout the world. A Return to L ove is based on what I have lear ned fr om A
Course in Miracles. It is about some of the Course’s basic
principles as I understand them and r elate them to various
issues that aﬀect our daily lives. A Return to L ove is about the practice of love, as a
strength and not a weakness, as a daily answer to the
problems that confr ont us. How is love a practical solution? This book is written as a guide to the miraculous application
of love as a balm on every wound. Whether our psychic painis in the ar ea of r elationships, health, car eer, or elsewher e,
love is a potent for ce, the cur e, the Answer. Americans ar e not that big on philosophy. We’re very big
on action, however, once we understand the r eason for it. As we begin to understand mor e deeply why love is such a
necessary element in the healing of the world, a shif t will
occur in how we live our lives within and without. My prayer is that this book might help someone. I have
written it with an open heart. I hope you’ll r ead it with an
open mind. Marianne W illiamson
Los Angeles, CA
OceanofPDF.comI N T R O D U C T I O N
When we wer e bor n, we wer e programmed perfectly. We
had a natural tendency to focus on love. Our imaginations
were creative and ﬂourishing, and we knew how to use
them. W e wer e connected to a world much richer than the
one we connect to now, a world full of enchantment and a
sense of the miraculous. So


ousness
whenever you feel its gravitational pull. However, ordinary
unconsciousness may not be easy to detect initially because it is so
normal. Make it a habit  to monitor your mental-emotional state through self-
observation. “Am I at ease at this moment?” is a good questio n to ask
yourself frequently. Or you can ask: “What’ s going on inside me at thismoment?” Be at least as interes ted in what goes on inside you as what
happens outside. If you get the inside right, the outside will fall into
place. Primary reality is within, secondary reality without. But don’ t
answer these questions immediately. Direct your attention inward. Have
a loo k inside yo urself. What kind of thoughts is your mind pr oducing? What do you f eel? Direct your attention into the body. Is t here any
tension? Once you detect tha t there is a low level of une ase, the
background static, see in what way you are avoiding, resisting, or
denying life — by denying the Now. There are many ways in which
people unconsciously resist the  present moment. I will give you a few
examples. W ith practice, your power of self-observation, of monitoring
your inner state, will become sharpened. FREEDOM FROM UNHAPPINESS
Do you resent do ing what you a re doing? It may be your job, or you may
have agr eed to do something and  are doing it, but part of you resents and
resists it. Are you carrying unspoken resentment toward a person  close to
you? Do you rea lize that the ene r gy you thus emanate is so harmful in its
ef fects t hat you are in fact contaminating yourself as well as those
around y ou? Ha ve a good look inside. Is there even the slightest trace of
resentment, unwillingness? If there is, observe it on both the mental and
the emotional levels. What tho ughts is your mind creating aro und this
situation? Then look at the emotion, which is the body’ s reaction to those
thoughts. Feel the emotion. Does it feel pleasant or unpleasant? Is it an
ener gy that you would actually choose  to have inside you? Do you have
a choice? Maybe you ar e  bei ng taken advantage of, ma ybe the activity you are
engaged in is  ted ious, maybe someone close to you is  dishonest,
irritating, or unconscious, but all this is irrelevant. Whether your
thoughts and emotions about this situation are justified or not makes no
dif ference. The fact is that you are resisting what is. Y ou are making the
present moment into an enemy. Y ou are creating unhappiness, conflict
between the inner and the outer. Y our unhappiness is polluting not only
your own inner being and those around you but also the collective human
psyche of which you are an inseparable part. The pollution of the planet
is only an outw ard reflection of an inner psychic pollution: millions of
unconscious individuals not taking responsibility for their inner space.Either stop doing what you are doing, speak to the person concerned and
express fully what you feel, or drop the negativity that your mind has
created around the situation a nd that serves no purpose whatsoever
except to strengthen a false se nse of self. Recognizing its futility is
important. Negativity is never the optimum way of dealing with any
situation.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Some people live almost entirely through
their pai n-body, while others may experience it only in certain situations,
such as intimat e relationships,  or situations linked with past loss or
abandonment, physical or emotional hurt, and so on. Anything can
trigger it, particularly if it resonates with a pain pattern from your past. When it is ready  to awaken from  its dormant stage, even a thought or an
innocent remark made by someone close to you can activate it. Some pain-bodies are obnoxious but relatively harmless, for example
like a child who won’ t stop whining. Others are vicious and de structive
monsters, true demons. Some are physically violent; many m ore are
emotionally violent. Some will attack people around you or clos e to you,
while others may attack you, their host. Thoughts and feelings you have
about your life then become deeply negative and self-destructive. Illnesses and accidents are ofte n created in this way. Some pain-bodies
drive their hosts to suicide. When you thought you knew  a person and then you are suddenly
confronted with this alien, nasty  creature for the first time, you are in for
quite a shock. However, it’ s more important to observe it in your self than
in some one else. W atch out for  any sign of unhappiness in yourself, in
whatever form — it may be the  awakening pain-body. This can take the
form of irritation, impatience, a somber mood, a desire to hurt, anger,
rage, dep ression, a need to have  some drama in your relationshi p, and so
on. Catch it the moment it awakens from its dormant state. The pain-body wants to survive, just like every other entity in existence,
and it can only s urvive if it gets  you to unconsciously identify w ith it. It
can then rise up, take you over,  “become you,” and live through you. It
needs to  get its “food” through you. It will feed on any experi ence that
resonates with its own kind of e ner gy, anything that creates further pain
in whatever form: anger, destructiveness, hatred, grief, emotional drama,
violence, and even illness. So the pain-body, when it has taken y ou over,
will create a si tuation in your life that reflects back its ow n ener gy
frequency for it to feed on. Pain  can only feed on pain. Pain can not feed
on joy. It finds it quite indigestible. Once the pain-body has taken you over, you want more p ain. Y ou
become a victim or a perpetrator. Y ou want to inflict pain, or you want to
suf fer pain, or both. There isn’ t really much dif ference between the two. Y ou are not conscious of this, o f course, and will vehemently c laim that
you do not wan t pain. But loo k closely and you will find that your
thinking and behavior are desig ned to keep the pain going, for yourself
and others. If you wer e  truly conscious of it, the pattern would dissolve,
for to want more pain is insanity, and nobody is consciously insane. The pain-body, which is the dark shadow cast by the ego, is actually
afraid of  the light of your consc iousness. It is afraid of being found out. Its survi val depends on your unconscious identification with it, a s well as
on your unconsc ious fear of facing the pain that lives in you. But if you
don’ t fa ce it, if you don’ t bring the light of your consciousness  into the
pain, yo u will be forced to relive it again and again. The pain-b ody may
seem to you like  a dangerous mo nster that you cannot bear to look at, but
I ass ure you that  it is an insubstantial phantom that cannot prevail against
the power of your presence. Some spiritual teachings state that all pain is ultimately an illusion, and
this is true. The question is: Is  it true for you. A mere belie f doesn’ t
make it true. Do  you want to experience pain for the rest of your life and
keep saying that it is an illusion. Does that free you from the pain. What
we a re c oncerned with here is h ow you can r ealize  t his  truth — that is,
make it real in your own experience. So the pain-bod y doesn’ t want you to observe it directly and see it for
what it is. The m oment you observe it, feel its ener gy field wi thin you,
and take your a ttention into it, the identification is broken. A higher
dimension of consciousness has come in. I call it pr esence. Y ou are now
the witness or the watcher of the pain-body. This means that it cannot use
you any more by  pretending to be you, and it can no longer replenish
itself through you. Y ou have found your own innermost strength. Y ou
have accessed the power of Now. What ha ppens to the pain-body when we become conscious enough to
br eak our identification with it. Unconsciousness creates it; consciousness transmutes it into itself. St. Paul expressed this universal principle beautifully: “Everything is shown
up b y being exp osed to the lig ht, and whatever is exposed to the light
itself becomes light. ” Just as yo u cannot fight the darkness, you cannot
fight the  pain-bo dy. T rying to do  so would create inner conflict  and thus
further p ain. W atching it is enough. W atching it implies accep ting it as
part of what is  at that moment. The pain-body consists of trappe d life-ener


 nodes needed to be examined
and proposed to remove her right breast altogether (mastectomy). A close friend of Mrs. Lennox was able to secure an appointme nt for her
with the chief of the oncology department at Stanford Universit y School of
Medicine. After his examination, the oncologist stated in an unemotional
and factual manner, “Undoubted ly this condition of yours is a typical two-
to ten-y ear illness. But I don’t think that you’ll be alive in two years
because the disease is so extens ive. Get your affairs in order and have the
best time you can. And don’t worry; we have powerful medications for you
when your pain begins.”
The doctor’s devastating stateme nt about the potential end of her life was
not easy to take, for Mrs. Lennox had been facing numerous complications
simply living each day. Prior to her diagnosis, for instance, she had been
suffering from severe depression, chronic low blood sugar (hypoglycemia),
severe constant headaches, black floaters in her eyes that disrupted vision,
innumerable allergies, candidiasis (numerous symptoms related to the yeast
syndrome), kidney stones, and a great deal of emotional upset—mainly
anger after her divorce from an alcoholic husband following seventeen
years of marriage. And she worried about her three teenage children who
were using alcohol and drugs— seemingly learned by association with herex-husband. Unquestionably, there was tremendous mental and emotional
stress for this unfortunate woman. After the breast reexamination and confirmed cancer diagnosis she made
an appointment with another specialist, a radiation oncologist. While sitting
in his office, she was repelled by being in the company of so many weak,
bandaged, severely sick patien ts who had been pushed along and were
waiting in wheelchairs. The woman couldn’ t abide the idea of existing in
the same state of ill health, and she walked out of the doctor’s office
without actually seeing him. As she drove home filled with terror, the distraught woman began to
notice that some  of the lawns of her neighborhood were of a lively green
color, while others looked brown and sick. It struck her that if the right lawn
food could impr ove the growth of grass, why should the human body not
also respond in the same way? Mrs. Lennox figured that with excellent
nutrition, she could at least keep going for, perhaps, another five years or
until a cure for cancer might be found. Then, inside her head, she heard a
clear voice that said: “You can feed and nourish your mind and body and
become well again!”
At that point, she sped right past her house to a health food store for the
purpose of becoming educated  about nutrition and cancer by the store
proprietor or in any other way available. Noting on the shop’ s shelves that
there were lots of books on dieting for weight loss, the patient asked
specifically about cancer treatment information.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Dr. Gerson placed much value on the work of German lipid researcher
Johanna Budwig, Ph. D. (still living in her early nineties), who recommends
flax oil for enemas in colon cancer and bowel obstruction. Research in
North America has finally discovered the value of flax oil’s LNA in treating
smaller tumors, metastases, inflammatory conditions, high triglycerides,cardiovascular conditions, diabetes, weight loss, and other degenerative
illnesses. 20
The Gerson Therapy requires a participant to use organic, cold-pressed
flax oil, such as that manufactured by Omega, Arrowhead Mills, Barleans,
or other  branded  names produced by the Organo process. But users should
never heat the oil as in putting it on a steaming hot potato or other vegetable
or cooki ng with it; heating alters the fatty acid chains in its chemical bonds
and actually renders the flax oil harmful to the body. Also, don’t consume
whole flaxseeds because of other components in them that interf ere with the
healing process. Flaxseed oil assists the body to utilize vitamin A. During the first month
of following the Gerson Therap y, take 2 tablespoonfuls of flax oil per day. After the first month and during  the balance of treatment, limit  your use of
flax oil to 1 tablespoonful daily. Flax oil is best taken at lunch or dinner as
part of the salad dressing or on potatoes and vegetables. BEE POLLEN  AND ROYAL JELL Y
There are two types of flower  pollen: an exceedingly light kind sent
haphazardly on the winds and another heavier form delivered mechanically
by bees and other insects. Bee pollen,  therefore, is the heavier, non-airborne
substance derived from the male seed of flowers known as entomophile
pollens,  which hitch a ride on hone ybees who forage among flower
blossoms. Entomophile pollens depend solely on insect transport for
spreading flowers’ fertilization. Because they are not airborne, the
entomophile pollens in bee pollen do not produce the widely disseminated
pollen-induced aller gies. Bee pollen contains massive amounts of nutritional ingredients, including
ten amino acids, ten minerals, fifteen vitamins, ten nutraceuticals,
antibiotics potent against E. coli and proteus microbes, and human-growth-
stimulating substances. All over our planet, scientists and medical
researchers praise the nutritive properties of bee pollen. 21
The Gerson Therapy incorporates bee pollen into its program, especially
for those patients coping with cancer. Then, 2 to 4 teaspoonfuls per day of
bee pollen are used at the point of treatment progress when proteins are
reintroduced into the patient’ s diet, starting from approximately the tenth ortwelfth week. Noncancer patien ts can begin taking bee pollen earlier, about
the sixth week. Despite bee pollen’s being a nonaller genic substance, some
patients may exhibit allergies to it, so the initial dosage should probably be
as little as ½ teaspoonful per day. Royal jelly  is the rich subst ance fed to the queen bee for the whole of her
life and plays an essential role in the making of a queen. It is exceptionally
rich in hormone s, twenty amino acids, sugars, acetylcholine, DNA, RNA,
fatty acids, gelatin, collagen, gamma globulin, antibiotics, and B vitamins,
plus vitamins A, C, and E. 22
As an optional nutritional supp lement that may be added to the Gerson
Therapy if desired, the recomm ended dosage of royal jelly is 100 mg in
capsules taken one hour before breakfast. Do not take royal jelly with hot
food. VITAMIN  B12 INJECTIONS  AND CRUDE  LIVER EXTRACT
Required for proper digestion, absorption of foods, the synthesis of
protein, and the metabolism of carbohydrates and fats, vitamin B12 certainly
is an appropriate nutritional supplement for inclusion in the Gerson
Therapy. It is particularly effective for the treatment of anemia. Also, it aids
in normal cell formation and cellular longevity, prevents nerve damage,
maintains fertility, and promotes normal growth and development by
maintaining the fatty sheaths that cover and protect nerve endings. 23
Vitamin B12 is administered by intramuscular injection into the gluteus
medius muscle, 0. 1 cc (100 mcg) once daily for four to six months or more. It is accompanied simultaneously (in the same injection syringe ) by 3 cc of
crude liver extract. Dr. Gerson found that such liver therapy brings about
the restoration of new red blood corpuscles (reticulocytes) and helps the
body make the correct use of amino acids. He found crude liver extract was
indicated in intoxication during pregnancy; tuberculosis of the lungs and
other organs; arthritis deforman s in more advanced stages; mental diseases
and bodily asthenias; spastic conditions, especially angina pectoris; and
malignancies.<|eot_id|><|begin_of_text|>
Q: Who is Dr. Gerson mentioned as recommending flax oil for enemas in colon cancer and bowel obstruction?,
A: Johanna Budwig, Ph.D.
Q: What is the recommended daily dose of flax oil in the Gerson Therapy?,
A: 2 tablespoonfuls for the first month, and 1 tablespoonful after the first month.
Q: What is the recommended dosage of royal jelly in the Gerson Therapy?,
A: 100 mg in capsules, taken one hour before breakfast.
Q: What is the purpose of the coffee enema in the Gerson Therapy?,
A: To stimulate the liver to detoxify the blood, dilate the bile ducts, and improve the body's ability to utilize vitamin A.
Q: What is the recommended procedure for taking a coffee enema?,
A: Lie on the right side, hold the enema for 12-15 minutes, and then release it.<|eot_id|><|begin_of_text|>In considering Mrs.
Lennox’ s situation, the store owner directed her to Dr. Gerso n’s book A
Cancer Therapy: Results of Fifty Cases. “The Gerson cancer protocol is the hardest therapy to follow  but the
best,” this natur al food store proprietor said. Consequently, this desperate
victim of cancer purchased the book. The dietary program in Dr. Gerson


 for
many years now. I try not to bear a grudge. I’m learning to give people their
space. And I have certainly grown more intuitive about my own body/mind
needs. Yet being a devotee of Ayurveda hasn’ t meant that I never see an
allopathic doctor. In fact, Ayurveda works wonderfully with Western
medicine as a complementary — or, more accurately — an integrative
system of healing. If a vaidya thinks that your blood pressure is dangerously
high or that you have a suspicio us lump, you will probably be encouraged
to see an allopathic doctor. And if a W estern physician combines knowledgeof modern medicine with the timeless wisdom of Ayurveda, the result can
be an ideal healer. Happily, several W estern physicians are doing this today. That said, one thing is for sure:  if you live Ayurveda in your daily life,
you might not need to see a doctor — any doctor — at all, or at least not
often. I said in the beginning of this book that, to me, Ayurveda is an ocean —
not just because  it is so deep and vast, but also because it gives so many
different things to different people. Ships sail across its bosom. Divers
plunge in to look for treasures. Tourists stroll its beaches and heal
themselves with its mist, its brilliant sunsets, its stillness. Take from the A yurvedic ocean what you can. Even its tiniest pearls will
make you richer. Let me leave you with a blessing that was meant quite literally in
ancient India, because Ayurve dic sages believed that we humans were
programmed to live at least a century:
Shatayu bhavah. (May you live a hundred years. ) OceanofPDF. comAPPENDIX
dosha-wise food guide
These ar e basic guidelines only and ar e not intended to cover all possible
food choices. vata
General Guidelines
•   You are slim and light in build, so you can afford to eat in good
quantities. Just make sure you don’t eat more than you can digest
with ease. •   If you are trying to appease your vata, very few dairy produ cts are
off limits for you. So include butter, cheese, and milk in your diet. •   Unlike Kaph a, which should avoid sweeteners, wiry vatas do well
to get some sweeteners in their diet. But remember, moderation is
the key. •   If your vata is strong, you already have plenty of dryness in your
system. You need moist, sweet, luscious fruits, so eat dried fruits
very sparingly. Avoid too much sun. •   Sweet, mois t vegetables are excellent for balancing vata. In their
raw form, they won’ t do you much good, so eat them cooked. Avoid
gas-causing beans and vegetables such as broccoli and cauliflower
in large quantitie s, for bloating and gas are associated with the “air”
quality of vata. •   Most spices and nuts will do you good. For those you need to avoid,
consult the list below. •   Balance the dryness of vata by using good-quality oils, both
externally and in your cooking. Almost every oil works for this
dosha. fruits
Friendliest Avoid
Apples (cooked)
Applesauce
Apricots
Avocados
Bananas
Berries
Cherries
Coconut
Dates (fresh)
Figs (fresh)
Grapefruit
Grapes
Kiwi
Lemons
Limes
Mangoes
Melons
Olives (black)
Oranges
Papaya
Peaches  Apples (raw)
Cranberries Dates (dried)
Figs (dried)
Olives (green)
Pears
Pomegranates
Prunes (dried)
Raisins (dried)
WatermelonPineapple
Plums
Prunes (soaked)
Raisins (soaked)
Rhubarb
Strawberries
Tamarind
vegetables
FriendliestEat in
ModerationOkay if Eaten
RarelyAvoid
Asparagus
Beets
Cabbage
(cooked)
Carrots
Cilantro
Cucumber
Fennel
Garlic
Green
beans
Okra
Parsnips
Peas
(cooked)
Pumpkin
Rutabaga
Sweet
potatoesCauliflower
(cooked)
Daikon radish
(cooked)
Jerusalem
artichoke
Leafy greens
Lettuce
Mustard greens
Onions
(cooked)
Parsley
SpinachBeet greens
Corn
Horseradish
Tomatoes
(cooked)Artichoke
Bitter melon
Broccoli
Brussels sprouts
Cabbage (raw)
Cauliflower (raw)
Celery
Eggplant
Kale
Kohlrabi
Onions (raw)
Peppers (sweet and
hot)
Potatoes (white)
Prickly pear (fruit
and leaves)
Radishes (raw)
Turnips
Wheat-grass sproutslegumes
FriendliestEat in
ModerationAvoid
Mung beans (whole bean)
Mung dal (split mung
bean)
Tur dal (split yellow
lentils)
Urad dal (split black
lentils)Lentils
(red)
Soy milk
Soy sauce
TofuAdzuki beans
Black beans
Black-eyed peas
Chickpeas (garbanzo
beans)
Kidney beans
Lentils (brown)
Lima beans
Navy beans
Peas (dried)
Pinto beans
Soybeans
Soy flour
Soy powder
Split peas
Tempeh
White beans
dairy products
FriendliestEat in
ModerationAvoid
Butter
Buttermilk
Cheese
(soft)
CottageCheese (hard)
Ice cream
Sour cream
Yogurt (diluted and
spiced)Cow’ s milk (powdered)
Goat’ s milk (powdered)
Yogurt (plain, frozen, or with
fruit)cheese
Cow’ s milk
Ghee
Goat cheese
Goat’ s milk
grains
FriendliestEat in
ModerationOkay if
Eaten Rar elyAvoid
Durum
wheat flour
Oats
(cooked)
Pancakes
Quinoa
Rice (all
kinds)
WheatAmaranth Pasta
Polenta
Rice cakesBarley Bread (with
yeast)
Buckwheat Cereal (cold,
dry, or puf fed)
Corn
Couscous
Crackers
Granola
Millet
Muesli
Oat bran
Oats (dry)
Rye
Sago
Spelt
Tapioca
Wheat bran
beverages
Friendliest Drink in
ModerationOkay if
DrunkAvoidRarely
Almond milk
Aloe vera juice
Apple cider
Apricot juice
Berry juice (except
for cranberry)
Carrot juice
Chai (hot spiced
milk)
Chamomile tea
Cherry juice
Clove tea
Grain “cof fee”
Grape juice
Grapefruit juice
Lemonade
Mango juice
Orange juice
Papaya juice
Peach nectar
Pineapple juice
Rice milk
Sour juicesSoy milk (hot
and well-spiced)Basil tea
Cinnamon
tea
Jasmine tea
Lemon balm
tea
Prune juice
Tomato juiceApple juice
Black tea
Caffeinated
beverages
Carbonated
drinks
Chocolate
milk
Coffee
Cold dairy
drinks
Cranberry
juice
Ginseng tea
Hibiscus tea
Iced tea
Icy cold
drinks
Mixed
vegetable
juice
Pear juice
Pomegranate
juice
Soy milk
(cold)
Vegetable
bouillon
nuts
Friendliest, but Best in AvoidModeration
Almonds
Black walnuts
Brazil nuts
Cashews
Hazelnuts
Macadamia nuts
Pecans
Pine nuts
Pistachios
WalnutsNone
seeds
Friendliest Avoid
Flax
Pumpkin
Sesame
SunflowerPopcornoils
Friendliest External Use Only Avoid
Ghee
Olive  Coconut
AvocadoFlaxseedSesame
Most other oils
sweeteners
Friendliest Okay if Used Rar elyAvoid
Barley malt
Fructose
Fruit-juice concentrate
Honey (raw and not processed)
Jaggery
Molasses
Rice syrup
TurbinadoMaple syrup White sugar
pitta
General Guidelines
•   Balance an aggravated pitta with sweet dairy products such as milk,
butter, and ghee. Avoid such sour dairy products as yogurt, cheese,
sour cream, and buttermilk. •   You are a fiery dosha, so sweeteners of almost all kinds are great for
balancing you out. Go slow on honey and molasses, though. •   Coun ter the heat of pitta with sweet, ripe, juicy fruits