 himself rests the selection of a hea lthful and properly distributed food supply. In order to maintain a normal
body in perfect equilibrium, the amount and the selection of food require careful consideration. Quantity depends upon physic al
characteristics and the kind of labor at which the su bject is employed. Section summary:

This book explores different aspects of maintaining overall wellness, including:
-   *Skin functionality
*Fever management

=====

Summary:

**Section Summary**

• Skin Functionality & Regulation:** Discusses how sweat cooling/healing properties interact wit. https://www. zotero. org/groups/1042734/items/collectionItem/b3. ) [link](http:///page=2)
Please note that you've shared quite lengthy texts sections. To summarize efficiently,
I'll break it down piece-wise. Let’s begin. Here're summaries for **each segment**:

### Part B – Physiology Of Eliminating Functions | Body Temperature Control| Health Maintenance

– Human adaptation enables sweating for thermoregulatory control;
	+ Perspiring allows cooler temperatures via evaporati. on;
Concurrently eliminating wastes& maintains homeostasis;

Inhibiting external factors impacts temp regulation. #### Chapter VII — Therapeutics / Treatment Methods |

Asks people avoid trying hard-to-correct unwanted behaviors. Instead. [Image]

Avoid making things complicated. Would appreciate feedback. If my understanding aligns mostly accurate,

Feel encouraged to share suggestions/further clarity requested points. )

Thank You.<|eot_id|><|begin_of_text|>
Q: What is the primary function of the skin in the human body?,
A: The skin regulates body temperature and eliminates waste products, and its functions are essential for maintaining health.
Q: What is the role of the enema in treating disease?,
A: The enema is used to cleanse the colon and eliminate waste products, and it can be used to treat various ailments, including constipation and fever.
Q: What is the significance of the white blood corpuscles in the body?,
A: The white blood corpuscles play a crucial role in the body's defense against infection, but their increase in number during disease does not necessarily mean that they are
Q: What is the author's stance on the germ theory of disease?,
A: The author rejects the germ theory of disease, arguing that it is an oversimplification and that the real cause of disease lies in the accumulation of waste products in the body.
Q: What is the author's view on the role of taste and smell in food selection?,
A: The author believes that the senses of taste and smell should not be the sole basis for food selection, as they can be easily perverted by habit and cultural influences, and instead recommends a more holistic approach that takes into account individual needs and physiological characteristics.<|eot_id|><|begin_of_text|>A working man destroys more tissue in shorter time than
does the banker or the clerk; yet, usually, the latter eat no fewer meals nor less at a sitting than does their burly brother. What is
needed for the one is far more than sufficient  for the others. Should the brain worker devote spare time to outdoor recreation or to
manual labor a mean might be established; but, in general, equilibrium is seldom reached, and the supply of food is far in ex cess of
requirement. The laboring man, too, is at fault in this respect, for, unless his be an exceptional case, the basis of his diet is starch,
which, in addition to the unbalance produced, carries its nutritive principle in a bulky vehicle, demanding extra labor from the
digestive tract in order to separate waste from nutriment and to eliminate the former. To reduce the supply of food to the basis of demand, the plan that suggests the omission of the midday meal is perhaps the
easiest to follow, and, once the habit is acquired, this repast i s scarcely missed. Hunger should determine the hours for the
ingestion of food each day. Regularity of habit as to the times for serving meals is an outgrowth of economic convenience, an d,
more often than not, the participant is imposing a burden upon a sy stem in no need, therefore with no desire of sustenance. In
health, dependent upon occupation, hunger makes demand not more than twice daily, if previous desire has been satisfied. Hung er,
like the reproductive instinct, is stimulated by the changing chemi stry of the body and can be satisfied only by achieving its
primary purpose, the taking of food for constructive metabolism. The late war taught us many things connected with dietetic habit. The Danes, for instance, kept healthy upon a most restricte d
diet. Their death rate was exceptionally low in spite of many privations. They lived on a ration that consisted very largely of
vegetables and whole wheat or grain breads. And they ate very little milk and meat. The Germans proved that it is possib le to live on a diet that contains a great deal of fiber. So far as their adults were concerned,
health was improved by the very low diet --at least it was not impaired. The lean German was healthier than was the pot -bellied
German of pre -war days. These ex periences prove that man can stand a serious cut in his food over long periods of time without
permanent damage. :But the text carries out this thought in its entirety, and all that is offered from sources apart merely s erves in
corroboration of the truths  presented. In much that has been written concerning the matter of diet there are so many sweeping statements, so many conflicting
processes of proof, impossible rules, and foolish conclusions, that no wonder is felt that the whole subject is usually  ignored as too
intricate. There are many who try to enforce personal ideas upon others in this connection; very persistent people these, to whom
the term, "crank," may well be applied, and a "crank," who has picked up some scientific jargon and who thinks  himself cured of
his ailments, works more harm than good in the world. This class may be extended to include those who really have been benefi ted
by a diet that happens to suit personal requirement, and it comprises also the one -food people who are in con tinual search of what
not to devour, with the idea of reducing the universe to whole wheat and pecans. These people at each encounter with their fe llow-
Page 54 of  72 men discover in the latter disease symptoms identical with their own, and insist that the remedy to whic h they have had recourse
shall be applied. It is absurd for any who are not familiar with the chemistry of foods to endeavor to talk learnedly of thei r action in
human physiological economy, and it may be taken as an axiom that, within the individual capab ility, which can be known only by
individual experiment, a diet limited to not more than three proportioned items at each meal is more conducive to health than  is
one where unlimited choice or a single dish is the rule. A list that is limited strictly to f ew things trains the stomach to adapt itself
accordingly, and trouble ensues when change is attempted. It is also to be remarked that when the organism has been accustome d
to the digestion of animal protein, change to vegetable compounds may discover organ ic resistance this because of habit, for
actually no essential difference exists between these two muscle building combinations excepting in origin. After all, the amount of food and the kind of food are of secondary importance to the organic ability  or inability of the individual
to function. It must continually be borne in mind that in the condition of the digestive organs lies the crux of the situatio n. Hence
the aim of both physician and patient should constantly be directed at the restoration of the system to health, after which its
maintenance in this condition requires proper attention to selection and to quantity of food. NOTE

Tomato Soup. Strain one quart can of tomatoes through a coarse kitchen sieve, assisting the process by using the back of a heavy spoon. Th is
serves to separate seeds and skin from juice and pulp. Add to the latter a dessert -spoon of butter or corn oil, and heat but  do not
boil. If desired, a small quantity of honey may be used. F`or breaking a fast this broth is excellent food, and one coffee -cup taken
four times at regular intervals should suffice for the first day succeeding abstinence. The quantity taken may be i ncreased on the
second day to one pint eaten morning and evening with other food material gradually added as previously described. If ripe tomatoes from the garden are used instead of the canned variety, simmer the fruit until tender, but at no point  in cooking
allow to boil, since high temperature tends to destroy the vitamins with which this fruit is so richly furnished. After cooki ng, strain
and gauge proportions as with the canned fruit. CHAPTER VIII

REST AND RECUPERATION
MUSCULAR REST:
BEST  FOR THE DIGESTIVE ORGANS:
THE HIBERNATING ANIMALS:
THE HUNGER STRIKE OF MCSWINEY AND OTHERS

    MUSCULAR tissue is continually undergoing change in structure. The cells that form it are constantly dying, are cast off, and
fresh material for their rebu ilding is being supplied. The waste resulting, if retained, is systemically harmful; and, in order to
permit of its elimination and replacement with wholesome cell pabulum, muscular rest must occur. Not only does this apply to
muscles in super -active use, but to those of all of the bodily fabric. Rapid exercise of any part of the human machine can be
continued but for a short time, for, because of vigorous muscular action, voluntary or involuntary, cells are rapidly broken down,
their


all aware of it. When he awoke, he felt great comfort. After that, he was made to drink his own urine. Such is the miraculous power of urine. Natha Kesaraji was cured within a couple of days and with a smiling face he returned home after thanking doctor Salaria.”  Manav Mootra by R.M. Patel  POISON  157 “The Ahmedabad Municipality had started killing stray dogs by poisoning. Unfortunately, a young boy's dog also got involved in that by chance. Consequently, he too was poisoned. As he came staggering home, the boy's father suspected that he had been poisoned. Immediately he made him drink a glassful of urine. Within a short time, the effects of the poison had disappeared.”  Urine Therapy by Dr. John O'Quinn  PHYSICAL DISABILITY  “Shri Chandrashankar Purani (Rama & Sons Watch House, Ravpura Road, Baroda) experienced disability. He felt exhaustion by walking a few steps, had indigestion and felt despair in life. He had constipation too. He took to urine treatment and he got rid of all his troubles and disability too and regained youth as it were.”  Manav Mootra by R.M. Patel  PILES  “I was suffering from bleeding piles. My condition was gradually deteriorating due to this disease. I was growing weak, had giddiness, would feed darkness and faint. Several indigenous remedies v!ere tried. I was opposed to an operation. Fate intervened and I was shown the book Arogyaka Amulya sadhan : shivambu - swamutra. I read it and steeled myself and gulped down a full glass of my early morning urine resolutely. For the whole day I was on nerves. I took onry kedgeree (khichri) and milk that day. In the evening I had clear motions without bleeding or pain. With one glass of urine I was instantly cured of the four-year-old complaint. With a week's urine treatment the chronic ailment was totally uprooted. Daily on waking up, I have replaced my urine for the celebrated cup that cheers: tea. When I miss my morning glass of urine I feel restless throughout the day. By urine massage, my complexion has become radiant and colour has brightened. A few of my acquintances also have become devoted to this therapy.”  from Manav Mootra by R. M. Patel  PILES  “S. Tribedi cured his major and minor troubles by Urine Therapy. He cured his piles, got rid of his glasses and nocturnal discharge by drinking urine and urine massages for one month. He is now perfectly healthy even at 70.” 158  Urine Therapy by Dr. John O'Quinn  PILES  “Kantilal Shah had chronic constipation and he suffered for a long time. It soon resulted in piles. The soft anus core scratches and there was unbearable pain and burning. He started Urine Therapy by rubbing his body, but he was so allergic that it resulted in nettle-rash. On advice, he stopped rubbing with urine and began taking it  orally twice or three times daily. He did accordingly and got rid of the problem within a week, Nettle-rash still troubled him, so he continued the treatment, and ultimately the constipation was removed and the nettle-rash cured. His allergic condition was also eliminated. In the case of bleeding piles, bleeding stops if a piece of cloth soaked in urine is kept on the piles regularly.”  Urine Therapy by Dr. John O'Quinn  PROSTATE “Andrew Douglass, 60, had prostate problems and 10 specialists had recommended surgery as the only means to alleviate the problem. Although the chance of impotence was slim, he still chose to try alternatives before submitting to surgery. There was also the emotional problem of an orgasm without ejaculation as a side effect of the operation. He was advised to apply rectal implants using pure urine every  day along with the ultimate universal remedy. At the time, he used a douche bag like the one women use. Two months later, he visited all the specialists who examined him before and they were all shocked to find him recovering without surgery or medication. His doctors wanted to know how he did it, yet he was reluctant to reveal the protocol followed. But, knowing that they would never reveal the information to other people, he told them how he used his urine. Of course, they did not believe that urine could be so effective, but Douglas gradually recuperated and a year later had no more problems. He enjoyed seeing the doctors so baffled.”  Uropathy by Martin J. Lara  PROSTATE  Mr. Aristeo Olive "I suffer from prostate. It is not possible to be operated on at the age of 85 years. l have done several tests and I have had consultation with some doctors. My daughter, Maria 159 Olive, who attended a conference, insisted on me taking Urine- therapy, which she did herself. I started to take it and at first and it gave me diarrhea. I continued with the therapy and I was able to rid my body of pieces of meat and skin along with filaments and mucous by the intestine. I continued taking the Urine and it cleaned me thanks to God. My daughter lost 12 kilos of weight, she does gargling and applies it in the hair, which has improved. Also she is diabetic and she is already in control of her diabetes. Thanks to God and you Sonia who have taught us to know ourselves and to love God and others." World-wide Case Histories of Urine Therapy by Gary Ward  PSORIASIS  “I was. suffering from psoriasis and pyoderma for about five years. I tried allopathic, homoeopathic, Ayurvedic and nature cure treatments without any gain. I was so desperate due to my ailment that I was planning to resign from my service and retire to my native place in Kutch. But then my friend Kanji D. Vaidya inspired and encouraged me to have recourse to urine treatment. I resolved to take up this treatment till I am fully recovered. I followed instructions given in the book Manav mutra regarding urine intake and urine massage. In the beginning for a few days I felt nausea, restlessness and weakness. One day while in sleep, I passed urine in the bed. Its colour was like blood. I was frightened and so consulted the Vaidya, who was my well-wisher. He advised and encouraged me to continue the treatment with faith and patience I thereafter gradually recovered and by the end of fifth month I was about 95% cured. Even now I continue to drink urine twice daily, and take occasional massage with it. I am quite certain that I shall be completely cured.”  from Manav Mootra by R. M. Patel  PSORIASIS  “Doctors report that the further growth of psoriasis could be checked, but it was Impossible to cure. A man suffering from this disease retells his story: "I tried various medicines in allopathy to stop the disease from spreading with no results. On June 12, 1960, I began storing my urine in bottles for massages. As soon as three bottles of one  pound capacity  each were filled, I began rubbing my entrre body with It. Next morning 160 my skin appeared to be soft and tender, and it surprised me. The dead cuticles on the skin had cleared. I felt still more softness of the body and I took a bath. Then I though of drinking urine. First I rubbed urine on my teeth, and on June 18th, I drank urine for the frrst time, and the next day, I submitted myself to my doctor for an examination. He was extremely glad to note the improvement. Since June 16th up to his day I continued drinking and rubbing  urine. Daily I rub myself from head to toe, do some physical work, and then take a bath. The dead cuticles have been entirely gone, my skin appears o be very healthy. I do not recall any itching sensation after June 16th. I got rid of psoriasis completely, and my constipation has also been eliminated. My body is active, and my appetite is good.’ ”  Urine Therapy by Dr. John O'Quinn  PSORIASIS  “A middle-aged woman presented with psoriasis which had been a continuous condition only on her head for the last 12 years. Had also tried many and varied things. I went through the usual protocol of different natural remedies and talked openly to her about urine therapy. Reluctant at first, but managed to open her mind about it all and after that she left me with the suggestion of, each morning she wash her hair then rinse the hair with first urine collected from mid-stream. Leave on head for up to 20 minutes, then wash out. To her utmost surprise her condition has stopped and her hair is so soft. She now wants to stop taking the pill so she can take her urine homeopathically each day. Hurray for Urine!”  Urine: The Holy Water by Harald W. Tietze  PUS in BLOOD  “Patient, male, 49, was extremely nervous and irritable; he had wandering pains all over his body, headache and general lassitude. He complained a great deal of pain in the lumbar region and in the abdomen. He improved on nothing I gave him...microscopic urine examination showed red blood cells, pus cells, renal cells and abundance of calcium oxalate crystals. The treatment consisted of a twenty minim injection of urine diluted 1 to 100 with distilled water. He improved with this to a certain point but did not entirely recover until I used a less diluted urine, after which he made a prompt recovery. Two months after he recovered a urinalysis showed


asan t
hot or cold sensations. Of all these factors, the most important dietary rule to keep
in mind  is to eat only what you can digest eectively. This
means you feel better after eating than before. The function of the Spleen Network  can be impeded by
incompatible food, overeatin g, emotional turmoil, stress, or extreme
hunger. This interrupts the rhythmic movement along the digestive
tube, which is the same as saying that the Qi of the Spleen  andStomach  is obstructed. Obstructed Qi leads to congested foods and
uids, which in turn can generate conditions of deciency  and
excess. Congestion prevents the Spleen  from doing its job well: when
the Spleen  cannot generate Qi and Blood, this results in weakness;
when it cannot distribute Qi and Blood, stagnation occurs, which
creates excesses  such as Heat, Cold, Dampness, and Wind. Either of
these outcomes will aggra vate the other Organ Networks. For
example, stagnant Qi in the Spleen  agitat es the Liver; an
accumulation of Heat overstimulates the Heart ; congestion of uids
produces phlegm in the Lung; and excess Cold depresses the re of
the Kidney. CONGESTION
Congestion and disharmony of the Spleen-Stomach Network  may give
rise to a variety of physical complaints. This can be viewed in
relation to the ow of Qi and Blood, which must move upward and
downward through the center of the body, the province of the
Spleen  and Stomach. The Spleen  helps raise Qi, and the Stomach  helps
bring it down. With congestion, Qi cannot move up and down
properly. The warm dry Qi of the Lung and Heart  cannot descend,
and the cool moist Qi of the Kidney  cannot rise. Sometimes this
accounts for the fact that the upper body becomes overheated and
dehydrated while the lower body becomes cold and waterlogged. This may make a person crave cool, moistening foods to counteract
the upper body’s discomfort, and warm, drying foods to remedy
discomfort in the lower body. When Qi is blocked, it follows the
path of least resistance, sometimes reversing patterns of proper
movement. When the Stomach  is overly hot, dry, or congested with
food, Qi rises instead of descending, and belching, hiccups, dicult
swallowing, or heartburn occur. When the Spleen  is too Cold and
Damp, Qi collapses  downward instead of ascending, and distension,
prolapse, atulence, and diarrhea occur. The solution is to avoid
congestion so that the Qi can travel freely. For this reason, the
Chinese sugge st that a person never eat until they are full butinstead always leave some space in the Stomach  for the movement of
Qi. Foods that move Qi, remove Heat from the Stomach  and Cold from
the Spleen, and tonify Qi and Moisture  are good for the Spleen
Network. Vegetables and fruits with abundant roughage such as
cabbage, beets, radishes, apples, pears, mushrooms, and whole or
sprouted grain s move Qi and ease the passage of food. Sweet,
starchy vegetables and grain s like yams, barley, and rice, and fruits
like dates, gs, papaya, and coconut increase Qi and Moisture. The Stomach  tends to become Hot and Dry, whereas the Spleen
tends to become Cold and Damp. So the Stomach  likes cooling foods
that dispel Heat and replenish  Moisture, and the Spleen  likes warm
foods that dry Dampness  and generate Qi. Generally, eating a variety
of foods—cool and warm, moist and dry, nourishing and
decongesting—is what pleases the body. Often food cravings are the result of Spleen-Stomach  disharmonies. If the Spleen  is undermined by Cold and deciency, cravings for foods
like coee, chocolate, and alcohol are likely to occur. These are
warming, bitter foods that stimulate the Liver and Heart, producing a
temporary feeling of increased energy and circulation. If the
Stomach  is overheated  and congested, cravings for iced drinks and
ice cream are likely. Ice cream and frozen yogurt are cold, sweet
foods that relax and expan d the Stomach, relieving feelings of
tension and agitation. It is common for people to have both
deciency  of the Spleen  and excess  of the Stomach, so depending  on
which condition is most prevalent, these cravings alternately
demand satisfa ction. Fullling these desires may do more harm than
good. If the Spleen  is already weak and Cold, ice cream will steal its
warmth and squelch the re of the Kidney, exacerbating symptoms
like poor circulation and water retention in the legs and feet. Because the Kidney ’s moisture becomes conned  to the lower body,
the inner membranes of the chest, neck, and head becom e dry and
sticky, manifesting as irritati on and mucus congestion of the nose,
throat, and bronchi. If the Stomach  is already overheated and
congested, roasted cocoa or coee bean will create more  heat or, if
mixed with sugar and milk, more phlegm. This increased heat driesup the body’s moisture, which weakens the Kidney, Liver, Heart, and
Lung. Alcoh ol’s extreme heat especially overexcites the Liver and
Heart, which genera tes Wind, exhausts the Blood, and undermines
the Spirit. This is why alcohol can cause high blood pressure, strok e,
impotence, and dementia. ESTABLISHING THE  CONDITION OF  EARTH: STOMACH AND  SPLEEN
The overall body picture does not always reect the status of the
Stomach  or Spleen. Someone might be depleted and have a congested
Stomach  or Spleen, overheated in general, but have a Cold Spleen,
and retain excess uids yet have a Dry Stomach. Restoring the
warmth (Yang) of the Spleen  or the moisture (Yin) of the Stomach
harmonizes the center. This has a ripple eect throughout the
organism as a whole. If there  is a conict between the Organs  of Earth  in which the
Stomach  is Hot and the Spleen Cold, the Stomach Dry and the Spleen
Damp, then each needs remedying without exacerbating the other. Faced with this dilemma, identifying which pattern is more chronic
or severe, and which most ts the overall state, helps someone
decide what to eat: otherwis e, foods with a neutral nature (not too
cooling warming, juicy, or dry) are used. Changes in weather and season can mask the prevailing internal
climate. Even though a person with Cold-Damp Earth  may feel less
chilly and lethargic as the sun beats down in the heat of summer,
and even though there is a strong urge then to eat raw, juicy,
cooling foods, a predominantly warming, drying diet is best. Similarly, someone with Hot-Dry Earth  should resist the temptation
to consu me hot, spicy, rich foods, even during a wet, snowy winter. Eating in accord with the climate and season is appropriate when
compatible with the existing Stomach-Spleen  pattern. Combinations of patterns such as Hot-Damp  and Cold-Damp  can
occur within the same person, as can depletion and congestion. Someone who is weak and depleted needs thicker, more enriching
food (avoid thin soups), whereas someone who is congested andagitated needs  to avoid sticky and rich foods (dairy products, fats,
casseroles). Reect on how dierent foods (or the same foods
prepared dierently) make you feel. This will train your instincts
and help you to follow them. DEFINING THE  RELATIONSHIP  BETWEEN  FOOD AND  FUNCTION
Plump apple, smooth banana, melon, peach
gooseberry … How all this auence
speaks death and life into the mouth … I sense …
Observe it from a child’s transparent features
while he tastes. This comes from far away. What miracle is happening in your mouth. Instead of words, discoveries ow out
from the ripe esh, astonished to be free. Dare to say what “apple” truly is. This sweetness that feels thick, dark, dense at rst;
then, exquisitely lifted in your taste,
grows claried, awake and luminous,
double-meaninged, sunny, earthy, real—
O knowledge, pleasure—inexhaustible. Rainer Maria Rilke
(Stephen Mitchell, trans. ) To determine what foods best suit us, it is helpful to know how our
Qi, Moisture, and Blood  are behaving within the parameters of Yin-
Yang and Five-Phase  correspondence. The basic guidelines for food
therapy are


ate	with	which	mankind	has	justified	its
cruelty	and	barbarism	throughout	the	ages. Surely,	the	history	of	civilization	for	at	least	the	last	five	thousand	years
has	been	that	of	repetitive	horror,	which	culminated	in	the	last	century	with
the	slaughter	and	mayhem	of	millions	of	people. The	misidentification	of
demons	as	gods	has	had	vast	consequences	of	staggering	gravity	to	mankind. In	this	historic	setting,	there	were	still	those	of	greater	spiritual
advancement	who	protested	the	ways	of	destruction,	but	society	soon	labeled
them	as	the	enemy	that	had	to	be	silenced. In	a	blind	society,	a	protester	who
can	still	see	the	light	is	viewed	as	unpatriotic,	or	an	iconoclast,	or	psychotic,
or	a	coward	and	certainly	a	threat	to	the	status	quo. To	not	go	along	with
socially	current	delusions	is	to	be	viewed	as	dangerous	and	subversive. In	history,	the	rare	spiritual	devotees	who	experienced	higher	states	of
consciousness,	or	even	enlightenment,	were	called	mystics	and	were	often
branded	as	heretics	and	were	persecuted,	excommunicated,	and	burned	at	the
stake. Their	teachings	were	threats	to	the	power	structures	that	were	based	on
spiritual	error. The	rule	of	guilt,	sin,	and	fear	was	indeed	threatened	by	a	God
of	infinite	mercy,	compassion,	and	unconditional	love. Until	now,	it	has
actually	escaped	man’s	discernment	that	truth	brings	peace,	whereas
falsehood	brings	fear. By	that	sign,	it	is	possible	to	tell	the	difference. In	the	late	1980s,	the	consciousness	level	of	mankind	finally	leaped	from
190,where	it	had	been	for	many	centuries,	and	crossed	the	crucial	and	criticallevel	of	200,	which	is	the	level	of	Integrity,	to	its	present	level	of	207. This
higher	level	of	consciousness	is	no	longer	hospitable	to	savagery	and	hate,
and	most	of	society,	including	the	churches,	no	longer	emphasizes	sin	and
fear. They	speak	now	of	the	God	of	Love. The	current	Pope	speaks	against
killing,	execution,	and	inquisition	and	about	the	failure	to	defend	the	innocent
and	downtrodden. Like	springtime,	the	promise	of	a	new	era	in	man’s	understanding	of	God
is	emerging. Now	the	level	of	consciousness	of	mankind	is	high	enough	to	be
able	to	recognize	the	truth	of	a	God	of	Love	instead	of	worshipping	the	god	of
guilt	and	hate. Mankind	now	stands	at	the	great	threshold	of	real	awakening,	which	may
be	the	actual	nature	of	the	Second	Coming	of	Christ	as	foretold	in	scripture. Civilization	almost	reached	the	point	of	nuclear	self-extermination	before	it
‘hit	bottom’	and	turned	again	to	the	Light. The	subversion	of	spiritual	truth
into	its	opposite	can	occur	only	if	the	consciousness	level	of	mankind	is
below	200,	but	it	begins	to	correct	itself	when	the	prevailing	level	of
consciousness	crosses	over	the	line	to	Truth	and	Integrity	at	200. It	is	only	in	recent	years	that	mankind	has	accepted	the	grace	of	the
discernment	of	truth	from	error. The	guillotine	is	no	longer	a	symbol	of
equality,	freedom,	and	brotherhood	but	can	now	be	seen	for	what	it	is. Society
now	encounters	new	moral	dilemmas	with	the	interfacing	of	the	residuals	of
the	old	god	and	the	new	paradigm	of	reality. We	now	have	such	paradoxes	as
atheists	going	to	court	to	establish	their	God-given	right	to	freedom	as
promised	by	the	Constitution	and	the	Bill	of	Rights,	which	state	that	such
freedoms	and	rights	stem	from	God’s	having	created	all	men	as	equal. At	just	over	the	consciousness	level	of	200,	God	is	seen	as	the	epitome	of
fairness,	equality,	and	freedom. He	has	at	last	become	benign	and	friendly. That	Heaven	is	actually	attainable	now	seems	like	a	plausible	reality	as	new
hope	arises	out	of	the	bleak	despair	of	mankind’s	generations	of	hopelessness. Humanity	is	in	the	process	of	being	reborn,	and	the	God	of	Joy	is	replacing
the	God	of	dread	and	fear. Emergence	of	The	New	Paradigm	of	Reality
As	the	level	of	consciousness	of	mankind	advances,	major	shifts
automatically	occur	in	prevailing	attitudes	and	social	styles. The	negative
becomes	progressively	less	attractive,	less	acceptable,	and	less	persuasive. Hate,	revenge,	pridefulness,	and	self-righteousness	find	fewer	and	fewer
enthusiasts. Punitive	actions	are	now	seen	to	have	very	unpleasant
consequences;	inequality	and	injustice	become	harder	to	rationalize. Pulling
up	historical	negative	gods	is	no	longer	fashionable	or	persuasive,	and	suchextremes	lose	their	ring	of	acceptable	validity. Responsibility	replaces	sin,	ethics	replace	vindictive	moralizing,	and
understanding	replaces	condemnation. Such	terms	as	‘good’	and	‘bad’	become
relative,	and	increasingly,	context	is	defined	and	appreciated	as	a	contributing
factor. Social	sanity	begins	to	replace	hysteria,	and	the	propaganda	of	hate	is
not	so	easily	sold	to	the	populace. Although	this	progression	of	consciousness	now	prevails	in	much	of	the
Western	world,	it	is	still	resisted	by	areas	of	the	globe	where	the	old	gods
prevail. There,	the	religious	wars	and	their	political	adherents	continue	to
distort	spiritual	truth	and	propagate	human	conflagration	and	war. Most	interestingly,	the	veil	of	ignorance	that	clouds	such	cultures	is	now
being	pierced	by	the	electronic	communication	media	that	obliterates	political
boundaries. Who	thought	that	evil	would	eventually	lose	its	grip	via	the
transistor	chip. The	message	of	truth	and	freedom	is	now	freely	available	to	almost
everyone. Tyranny	falls	beneath	the	onslaught	of	the	Internet. Information	is
now	the	mightiest	tool	invented	since	Gutenberg	invented	the	printing	press. Via	free	communication,	all	mankind	is	at	last	coalesced	and	united	in	an
emerging	freedom	and	brotherhood. The	different	‘tongues’	that	have
separated	mankind	into	conflicting	divisions	are	now	uniting	in	a	shared
language	that	even	children	readily	comprehend. The	emergence	of	a	new	paradigm	of	reality	was	also	reflected	in	the
rather	spontaneous,	recent	demise	of	totalitarian,	atheistic	communism	in	the
former	USSR	and	Eastern	Europe. Its	decline	in	the	rest	of	the	world	is	also
inevitable	and	guaranteed	by	free	communication	as	well	as	economic
necessity. Communism	in	the	USSR	fell	without	a	shot. It	was	not	‘defeated’
by	a	‘war	against	evil’,	but	by	the	emergence	of	its	opposite. Evolution	is	not
via	vanquishing	the	negative	but	through	choosing	and	adhering	to	the
positive. This	was	also	demonstrated	by	the	peaceful	realignment	of	North
and	South	Korea. In	the	world	of	science	as	well,	a	major	shift	also	was	occurring	during	the
latter	years	of	the	last	century. The	previous	blindness	of	science	was	its
limitation	to	the	deterministic	materialism	of	the	Newtonian	linear	paradigm
of	reality	that	condemned	scientific	awareness,	causing	it


a stubbor n realist, and he r efused. “ Let him hit r ock
bottom,” he said. “That’s his only r eal hope. Short of that,
you won’t be helping him by making this less painful. ”
You and I might think of this as callous advice. But the
phenomenon of hitting r ock bottom is well known in
addiction cir cles. It can pose a ter rible risk, because when
the shadow’s bluﬀ is called, it r esorts to e xtremes of self -
destruction. Ther e is no practical limit to how much
suﬀering the unconscious can cr eate, and we ar e all fragile. Addicts—or any in the grip of shadow ener gies—ar e trapped
in a fog of illusion. Inside that fog, nothing e xists but craving
and the ter ror of not getting a ﬁx. When the perilous jour ney of hitting r ock bottom works,
the reason is that this fog clears. The addict begins to have
thoughts that ar e actually r ealistic: “I am mor e than my
addiction. I don’t want to lose everything. F ear can be
overcome. It’s time for this to end. ” In such moments of
clarity, the power of healing comes fr om the clarity itself. The person smashes thr ough the allur e of self -destruction
and sees how ir rational it is. In clarity the self comes
together and sees itself without blinders. You have only one self. It is the r eal you. It is beyond good
and evil. The shadow loses its power when consciousness stops
being divided. When you ar e no longer split, ther e’s nothing
to see but one self in all dir ections. Ther e are no hidden
compartments, dungeons, tortur e cells, or mossy r ocks to
hide under. Consciousness sees itself. That is its most basic
function, but, as we will discover, fr om this simple function a
new self and eventually a new world can be bor n. The Collective Shadow
Jung’s naming of the shadow wasn’t his major achievement;
neither was his theory of ar chetypes. His major
achievement was to show that human beings shar e a self. “Who am I. ” depends on “Who ar e we. ” Human beings ar e
the only cr eatur es who can cr eate a self. In fact, we must
create one, because the self gives us a point of view, a
unique focus on the world. W ithout a self, our brains would
be bombar ded with a bewildering ﬂood of sensory images
that would not mak e sense. Infants lack a self and spend the
ﬁrst thr ee years cr eating it, fashioning their personalities
and pr eferences, temperaments and inter ests. Every mother
can testif y that the time her baby spends as a blank slate is
minimal, if it e xists at all. W e enter the world not as passive
receivers of sense data, but as eager cr eators. Once you
become a single self with needs, beliefs, impulses, drives,
wishes, dr eams, and fears, suddenly the world mak es sense. “I, me, and mine” e xists for one purpose, to give you a
personal stak e in the world. We all have a self, and we go to gr eat lengths to defend
its right to e xist. But our cr eation is fragile. W e have all
experienced personal crises, such as the sudden death of a
loved one or the discovery that we ar e seriously ill. Any
crisis that attacks our sense of well-being also attacks our
sense of self. If you lose your house or all your money or
your spouse, this e xternal event sends tr emors of fear and
doubt thr oughout the self. At any moment when you feel
that your world is falling apart, what is r eally falling apart is
the self and its conﬁdence that it understands r eality. After
any major trauma to body or mind, it tak es time for the
fragile ego -personality to r ecover. (We are very luck y that an
old adage is true: “Souls don’t br eak; they bounce. ”)
Because we don’t know how we cr eated the self that we
cling to so desperately, the self can surprise and amaze us. Freud sprang a major surprise when he said that the self hasa hidden dimension ﬁlled with drives and desir es that we
hardly recognize. A fter becoming F reud’s most pr ominent
disciple, Jung r ealized that his mentor had made a mistak e. The unconscious isn’t about me. It’s about us. When a
person has unconscious impulses and drives, they come
from the entir e history of humankind. Each of us, accor ding
to Jung, is link ed to a “collective unconscious,” as he called
it. The notion that you and I cr eated our separate, isolated
selves is an illusion. W e tapped into the vast r eservoir of all
human aspirations, drives, and myths. This shar ed
unconscious is also wher e the shadow lives. Some people ar e social, others asocial, but no one can
stand outside the collective self. “We” is a constant
reminder that no man is an island. Jung peeled away the
social surface to e xpose the hidden dimension of “ we. ”
Calling this r ealm the collective unconscious made it sound
more technical, per haps, but the self you and I shar e with
everyone else is basic to our survival. Think of the ways you
fall back on the collective self. Her e are just a few :
When you need the support of your family and closest
friends
When you join a political party
When you volunteer for a charity or a community
When you choose to ﬁght for your country or
otherwise defend it
When you identif y with your nationality
When you think in ter ms of “us versus them”
When a disaster somewher e else aﬀects you
personally
When you ar e gripped by collective fear
It’s a fantasy to believe that you can opt out of “ we,” even
though all of us try to. We want to be seen as Americans butnot the Ugly American. W e sympathize with other ethnic
groups but also feel diﬀer ent, separate, and usually better. In a crisis we want our families as close as possible, yet on
other occasions we insist on being individu als with a life
outside the family. The coalition between “I” and “ we” is an
uneasy one. Jung made it even mor e uneasy. When it comes to the
collective shadow, people struggle to opt out. (Society will
never stop moving in ways we disappr ove of. ) But this is
actually har der than opting out of a family r ole; indeed, the
family is only the ﬁrst unit or level of the collective self, the
one we tend to see fairly easily. At Thanksgiving you can
announce that you’ve changed, that you don’t deserve to be
treated lik e a spoiled ﬁve- year-old or r ebellious teenager. You may not feel that you ar e being hear d. Your family may
have too much invested in k eeping you inside your old bo x. Society, however, is even harsher and less understanding. Society has its invisible hooks in all of us. Y ou can become
a paciﬁst in times of war. That’s an individual choice. Y et it
doesn’t automatically e xtract you fr om the collective
shadow, wher e war is bor n out of rage, pr ejudice,
resentment, old grievances, and the dark underbelly of
nationalism. P erhaps the discr edited ter m of “ racial
memory” is viable, even though it mak es us feel e xtremely
uncomfortable. Y et millions of people ar en’t uncomfortable
making statements lik e “a typical male r esponse” or
“women drivers. ” Gender has tur ned into a hotly contested
allegiance. The collective unconscious has you entangled at
this moment. On the surface Citizen X may be wildly
opposed to Citizen Y, but at the unconscious level they ar e
conjoined, lik e the two ends of a tug- of-war. The choice to opt in or opt out becomes the central issue
of the collective shadow. It gives rise to many questions in
everyday life:
What is my social obligation. What is my patriotic duty. How much should I confor m to or r esist society. How connected am I to other people. What do I owe to the less fortunate. Can I change the world. Asking any of these questions, your conscious mind
cannot give the whole answer—or even the truest answer. Beneath the surface, the collective unconscious is r oiling
with drives, pr ejudices, frustrated desir es, fears, and
memories that ar e part of you because “ we” is your identity
as much as “I. ”
Where’s the Proof. For a long time the concept of the collective unconscious
remained an intriguing theory without much pr oof. No one


iveness
underneath the fluctuating emotions and underneath your thinking. ***

There is an aliveness in you that you can feel with  your entire Being, not just in the
head. Every cell is alive in that presence in which  you don’t need to think. Yet, in
that state, if thought is required for some practic al purpose, it is there. The mind
can still operate, and it operates beautifully when  the greater intelligence that you
are uses it and expresses itself through it. ***

You may have overlooked that brief periods in which  you are “conscious without
thought” are already occurring naturally and sponta neously in your life. You may
be engaged in some manual activity, or walking acro ss the room, or waiting at the airline counter, and be so completely present that the usual mental static of thought
subsides and is replaced by an aware presence. Or y ou may find yourself looking at
the sky or listening to someone without any inner m ental commentary. Your
perceptions become crystal clear, unclouded by thou ght. To the mind, all this is not significant, because i t has “more important” things to
think about. It is also not memorable, and that’s w hy you may have overlooked that
it is already happening. The truth is that it is the most significant thing that can  happen to you. It is the
beginning of a shift from thinking to aware presenc e.

***

Become at ease with the state of “not knowing.” Thi s takes you beyond mind
because the mind is always trying to conclude and i nterpret. It is afraid of not
knowing. So, when you can be at ease with not knowi ng, you have already gone
beyond the mind. A deeper knowing that is non-conce ptual then arises out of that
state. ***

Artistic creation, sports, dance, teaching, counsel ing — mastery in any field of
endeavor implies that the thinking mind is either n o longer involved at all or at least
is taking second place. A power and intelligence gr eater than you and yet one with
you in essence takes over. There is no decision-mak ing process anymore;
spontaneous right action happens, and “you” are not  doing it. Mastery of life is the
opposite of control. You become aligned with the gr eater consciousness. It  acts,
speaks, does the works. ***

A moment of danger can bring about a temporary cess ation of the stream of
thinking and thus give you a taste of what it means  to be present, alert, aware. ***

The Truth is far more all-encompassing than the min d could ever comprehend. No
thought can encapsulate the Truth. At best, it can point to it. For example, it can
say: “All things are intrinsically one.” That is a pointer, not an explanation. Understanding these words means feeling deep within  you the truth to which they point. Chapter 3
The Egoic Self

The mind is incessantly looking not only for food f or thought; it is looking for food
for its identity, its sense of self. This is how th e ego comes into existence and
continuously re-creates itself. ***

When you think or speak about yourself, when you sa y, “I,” what you usually refer
to is “me and my story.” This is the “I” of your li kes and dislikes, fears and desires,
the “I” that is never satisfied for long. It is a m ind-made sense of who you are,
conditioned by the past and seeking to find its ful fillment in the future. Can you see that this “I” is fleeting, a temporary formation, like a wave pattern on
the surface of the water? Who is it that sees this? Who is it that is aware o f the fleetingness of your physical
and psychological form? I am. This is the deeper “I ” that has nothing to do with
past and future. ***

What will be left of all the fearing and wanting as sociated with your problematic
life situation that every day takes up most of your  attention? A dash–one or two
inches long, between the date of birth and date of death on your gravestone. To the egoic self, this is a depressing thought. To  you, it is liberating. ***

When each thought absorbs your attention completely, it means you identify with
the voice in your head. Thought then becomes invest ed with a sense of self. This is
the ego, the mind-made “me.” That mentally construc ted self feels incomplete and
precarious. That’s why fearing and wanting are its predominant emotions and
motivating forces. When you recognize that there is a voice in your he ad that pretends to be you and
never stops speaking, you are awakening out of your  unconscious identification
with the stream of thinking. When you notice that v oice, you realize that who you
are is not the voice–the thinker–but the one who is  aware of it. Knowing yourself as the awareness behind the voice is freedom. ***

The egoic self is always engaged in seeking. It is seeking more of this or that to add
to itself, to make itself feel more complete. This explains the ego’s compulsive
preoccupation with future. Whenever you become aware of yourself “living for t he next moment,” you have
already stepped out of that egoic mind pattern, and  the possibility of choosing to
give your full attention to this moment arises simu ltaneously. By giving your full attention to this moment, an in telligence far greater than the
egoic mind enters your life. ***

When you live through the ego, you always reduce th e present moment to a means
to an end. You live for the future, and when you ac hieve your goals, they don’t
satisfy you, at least not for long. When you give more attention to the doing than to t he future result that you want to
achieve through it, you break the old egoic conditi oning. Your doing then becomes
not only a great deal more effective, but infinitel y more fulfilling and joyful. ***

Almost every ego contains at least an element of wh at we might call “victim
identity.” Some people have such a strong victim im age of themselves that it
becomes the central core of their ego. Resentment a nd grievances form an essential
part of their sense of self. Even if your grievances are completely “justified,”  you have constructed an
identity for yourself that is much like a prison wh ose bars are made of thought
forms. See what you are doing to yourself, or rathe r what your mind is doing to
you. Feel the emotional attachment you have to your  victim story and become aware of the compulsion to think or talk about it. Be there as the witnessing
presence of your inner state. You don’t have to do anything. With the awareness
comes transformation and freedom. ***

Complaining and reactivity are favorite mind patter ns through which the ego
strengthens itself. For many people, a large part o f their mental-emotional activity
consists of complaining and reacting against this o r that. By doing this, you make
others or a situation “wrong” and yourself “right.”  Through being “right,” you feel
superior, and through feeling superior, you strengt hen your sense of self. In reality,
of course, you are only strengthening the illusion of ego. Can you observe those patterns within yourself and recognize the complaining
voice in your head for what it is? ***

The egoic sense of self needs conflict because its sense of a separate identity gets
strengthened in fighting against this or that, and in demonstrating that this is “me”
and that is not “me." Not infrequently, tribes, nations, and religions de rive a strengthened sense of
collective identity from having enemies. Who would the “believer” be without the
“unbeliever?" ***

In your dealings with people, can you detect subtle  feelings of either superiority or
inferiority toward them? You are looking at the ego, which lives through
comparison. Envy is a by-product of the ego, which feels dimini shed if something good happens
to someone else, or someone has more, knows more, o r can do more than you. The
ego’s identity depends on comparison and feeds on m ore. It will grasp at anything. If all else fails, you can strengthen your fictitio us sense of self through seeing
yourself as more unfairly treated by life or more i ll than someone else. What are the
stories, the fictions from which you derive your se nse of self? ***
 Built into the very structure of the egoic self is a need to oppose, resist, and exclude
to maintain the sense of separateness on which its continued survival depends. So
there is “me” against the “other,” “us” against “th em." The ego needs to be in conflict with something or s omeone. That explains why you
are looking for peace and joy and love but cannot t olerate them for very long. You
say you want happiness but are addicted to your unh appiness. Your unhappiness ultimately arises not from the cir cumstances of your life but
from the conditioning of your mind. ***

Do you carry feelings of guilt about something you did–or failed to do–in the past? This much is certain: you acted according to your l evel of consciousness or rather
unconsciousness at that time.


eyondifyouwork
atsupportingandnourishingyourhealingsystem. Yourattitudeaboutagingplaysanimportantroleinyourlongevityandinfluencesphysiologicalmechanismsthatcaneitheraccelerateorslowdown
theagingprocess. Ifyoudeveloppoorhealthhabitsbasedonpessimistic,negativeattitudes,youstandagreaterchanceofbecoming
illanddyingearlier. Butifyouareinspiredtomakethemostofyourlifeandyourextraordinaryhealingsystem,andyouaremotivatedto
Aging,Long-LastingHealth,andYourHealingSystem217
stayhealthy,youcanenjoyalongandfulfillinglife. Maintainapositivementalattitudeanddevelopsoundpersonalhealthhabits,and
youwillexudeaspiritofyouthfulnessandimproveyourprospects
ofremaininghealthyuntilyourfinaldays. Acceptyourmortality
andunderstandthatyouareontheearthforalimitedtime,andyou’llmoreeasilyovercomeafearofdeath. Cultivatearelaxedattitude. Yourhealingsystemwillbenefitsignificantly,andyouratti
tudewillfacilitateyourgoalofachievinglong-lastinghealth. CHAPTER8
TheHealingSystematWork
PersonalStoriesofExtraordinaryHealing
octorsdealwithpain,suffering,andillnesseverydayoftheir
lives. Becauseofthis,theytendtoviewlifethroughadistortedlens
thatseesdiseaseasnormalandhealthasabnormal. Servingassoci
ety’sappointedhealthexperts,theyareinrealitydiseaseexperts. In
thiscapacity,doctorsexertaprofoundinfluenceonourwayofthinking,andsowehavelearnedtobepessimistic,negative,andfearfulwhenitcomestoourbodies. Goingbeyondthisdistortedlensandprobingdeeperintothemiraculousworkingsofourbodies,however,wewilldiscoveraheal
ingsystemthatcanovercomenearlyeveryafflictionknowntoman. Wewilldiscoverthathealthandwell-beingaretherule,andillness
anddiseaseareexceptionstotherule. Manypeoplewithadvanced,seriousmedicalconditionsgetbetterwhentheylearnhowtocooperatewiththeirhealingsystems. Andalthoughthesecasesmayseemextraordinary,infact,theyarequiteordinary~Whenyouunderstandthatyouhaveahealingsystem,youshouldexpecthealing,regardlessofhowoverwhelm
inglytheoddsmaybestackedagainstyou. Whenyouoralovedone
isafflictedwithanillnessorinjury,therealquestionisnot“Willhealingoccur. ”butrather“Whenwillhealingoccur. ”Theanswer
is“Whenyoudecidetocooperateandworkwithyourhealing
220 YourExtraordinaryHealingSystem
system,youwillgetbetterandheal;thesooneryoudothis,thefasteryouwillheal. ”
Iofferthefollowingstoriestohelpyougettoknowyourheal
ingsystembetter. Becauseyourhealingsystemiswithinyou,itcan
beactivatedfreeofcharge. Itisreadytoworkforyou“24/7,”andit
isyourmostpowerfulallyonlife’sjourney. Allyourhealingsystemasksisthatyouacknowledgeitsexistence,listentoit,andmakeaconcertedefforttocooperateandworkwith,notagainst,it. Ronald’sStoryofExtraordinaryHealing
RonaldJenkinswas19yearsofageandawayatcollege. Hewasastrappingpictureofhealth,onafullathleticandacademicscholar
ship,andhehadnevermissedadayofschoolduetoillnesssincehe
wasinkindergarten. Exceptforroutinephysicalexamsandimmunizations,Ronaldhadneverseenadoctororbeenhospitalized. He
wasintheprimeofhislife,anditwasallgood. Soon,however,his
lifewouldchange. Whilehewasacounseloratayouthcampduringsummerbreak,Ronaldawokeonenightwithintenseabdominalpain. He
rantothebathroomtorelievehimself. Projectilediarrheaensued,
notjustonce,butsomanytimesthatRonaldhadtospendhalfthenightonthetoilet. Hebegantofeelfeverish. Hethoughthemighthavecontracted acaseoffoodpoisoning. Hedrankliquidsandrested,thinkinghewouldgetbetteronhisown. Afteroneweek,however,hissymptomscontinuedwithoutanyletupinintensity. Forthefirsttimeinhislife,Ronaldsoughtthehelpofadoctor. ThedoctordiagnosedRonaldwithgastroenteritisandtreated
himwithrest,fluids,antibiotics,andanti-inflammatorymedicines. Aftertwoweeks,however,therewasstillnoimprovement,sohisdoctorreferredhimtoaspecialist. Thespecialistorderedbloodtests,X-rays,intestinalscans,andacolonoscopy,anexaminwhichaflexi
bletubeisinserteduptheentirelengthofthelargeintestines. Aftermuchdeliberationanddiscussion,thedoctorsmadethediagnosisofCrohn’sdisease,asevereinflammatoryconditionofthesmalland
largeintestines. Ronaldwasplacedonastrictprotocolofstrong
YourHearingSystematWork 221
medications,includinganti-inflammatories,antimicrobialagentsandcorticosteroids,andahighlyrestricteddiet. Ronalddidn’tdosowellonthisregimen. Hispainanddiarrheacontinued,andhesoondevelopedothersymptoms,aswell,suchas
stiffandpainfulswollenjoints. Astrange,blister-typerashappeared
onhisface. Hewasconstantlynauseousandlight-headed. Thecor
nersofhismouthbegantocrackandbleed. Daybyday,hefelthimselfgrowingweaker,hisvitallifeenergyebbing. Hewasforced
totakealeaveofabsencefromschoolandmovebackinwithhisparents. Fortunately,theywerewillingtodoanythingtohelpRonaldregainhishealth. Aftersixmonths,Ronaldappearedtobeondeath’sdoorstep. Hisweighthadfallentoanall-timelowof104pounds,downfrom
hisnormalweightof180pounds. Hisfriendsremarkedthathelookedlikeaconcentration-campvictim. Hisdiarrheahadincreased
tothepointthathecouldn’tsleepformorethan45minutesata
timebeforehewouldhavetogetoutofbedandruntothetoilettorelievehimself. Hehadnoappetite,andhisabdomenwasbloated
andfullofgas. Heforcedhimselftoeattostayalive,buthecould
n’tkeephisfoodin—everythingthatcameinthefrontdoorwasimmediatelyexpelledthroughthebackdoor. InadesperateattempttosaveRonald’slife,hisdoctorsenthim
tothenation’stopspecialistsingastrointestinaldiseases. Afterreviewinghisrecordsandexamininghim,theyallagreedRonald’s
wasoneoftheworstcasesofCrohn’sdiseasetheyhadeverseen. If
hislifeweretobespared,theconsensuswasthatsurgicalremovalof
hiscolonandalifetimeofimmunosuppressivemedicationswasRonald’sonlyoption. Ronaldreturnedhometocontemplatehisfate. Hebecameextremelydepressed,andeventhoughtofsuicide. Becausehewasmalnourished,hehadtobefedthroughalarge,intravenouscatheterinsertedintoaveinnearhisneck. Thiscatheter,whichcouldeasilybecomeinfected,becameRonald’slifeline. AsRonaldlayinbedwastingaway,oneofhisfather’sfriendssuggestedsomethingsimplebutradical. HesuggestedthatifRonaldcouldregainthebalanceofnaturalflorainhisintestines,hehadagoodchanceofrestoringhishealth. Hebasedthisideaonrecentresearchthatsuggestedthat,inadditiontothe500goodbacterial
222 YourExtraordinaryHeahngSystem
strainsthatresideinthehumanintestines,theremaybemanymore
typesofbeneficialbacteria,perhapsupto10,000strains. HeaskedRonaldtotryseveralcapsulesadayofaspecialhygienicdirtcultivatedforhumanconsumption;thisdirtcontainedmanystrainsofthesebeneficialbacteria. Atfirst,Ronaldwastakenabackbytheideaofeatingdirt,but,becausehewasdesperate,hewasreadytotryanything. Afterlonghoursofreading,research,anddiscussionswithhisfatherandhisfather’sfriend,herealizedthatwhatwasbeingproposedwasareturn
tothedietaryhabitsofhisancestors. Inthosedays,beforepesticidesandartificialfertilizers,peopleoftenatevegetablesrightoutofthefields,ingestingsmallamountsofbeneficialsoilorganismswith
eachbite,and,intheprocess,replenishingtheirnaturalintestinalflora. Whenwethinkofcows’digestivesystems,andhowtheirmultichamberedstomachsarefilledwithmanybenef


 removing  invisible sutures. My friend told me that anything could
happen and that when it took place for her the first time, the room actually
shook like a minor earthquake, so I might want to remove anything valuable
from high places in my bedroom in the event that I had the same
experience. Rayna sent me by FedEx (again from Brazil) water that had been blessed
by John of God,  which I was to place by my bedside. I was to wear white to
bed, and pray and be pure love. As I dozed off I had a picture of everyone I
could imagine in my mind, and I bathed them all in a cascade of pure love. The next morning I looked at my watch, a watch that has a ten-day power
supply source, a watch that has always kept perfect time to the second. It
was 7:05 A.M. The phone next to my bed rang, and my dear friend Kerry
asked me how the night went. I told her I was just waking up, and she said,
“But it’ s 8:25 A.M.  I’m at the airport!”
I assured her that her time was incorrect, and she was adamant that it was
8:25. It turns out that my precision-guaranteed watch had stopped for 80
minutes during the night! When I walked out to the kitchen, my children
jokingly asked if I’d been doing drugs—my pupils were tiny, my left eye
appeared to be scratched, my eyes were watering, and I looked to them as if
something very strange had happened to me. I felt like I was pure love. Everything I looked at I saw with new eyes: the tree was love, my plants
were love, the ocean was love, and every person I saw that day, I just
wanted to tell them how much I loved them. I was a walking being of love,
and it has not dissolved since then. Two days later, that same precision watch once again inexplicably lost
exactly 80 minutes. Then the next day, Rayna called and told me that the
clock on her automobile was 80 minutes slower than it was supposed to be,
and she sent me a photo verifyin g it. I have no idea what transpi red in those
80 minutes. Rayna hypothesized that the electromagnetic field of the
healing energies from the entities doing the surgical procedures through
John of God is so much more powerful than the field of the watch that I was
wearing, that while they were healing and removing the sutures it caused
the watch to stop. I admit I can’t give an intelligent answer, other than I wasbeing given absolute proof in a physical way that what was taking place
was not only real, but that I would be able to tell others of this phenomenon
because I live such a visible life. At any rate, my body has still been
detoxifying. I am feeling so much love for everyone, including a person
who engaged in litigation again st me, attempting to achieve financial gain
—something that once made me angry—and now all I can do is bathe him
in love as well. (And the litigation ended shortly thereafter as well.) At this point I would like to go back to my discussion of the orb
phenomenon that has recently infiltrated my life. The Heinemanns’ book
contains 65 color photos with orbs in them, taken at various functions all
over the world. After my experi ence with John of God, I learned that some
of those photos were sent to the authors showing orbs making themselves
visible in photos taken in Abadiania. They are reproduced in the photo
insert. Note the huge orb above John of God (João de Deus) while he does a
visible healing intervention, and a photo where the orbs cloud the image of
the entire healing encounter. The presence of these orbs with John of God,
as well as those that seem to be showing up at my speaking events, is a
synchronicity that defies my reasoning powers. Yet it is there, and I am
open to learning what it all means, or living with contentment in the
mystery. What I can report with certainty is that profound changes have
taken place in my body in both a physical sense, and even more
emphatically, in a feeling sense. When I receive d the diagnosis of leukemia, I had been told by several
physicians that I wouldn’ t be able to continue practicing Bikram  yoga four
days a week. The heat, I was informed, would be way too stren uous and it
would be ill-advised for me to continue this activity. Sure enough, I found
myself feeling so weak in yoga class that I ultimately abandoned the
practice. Yet one early morning while meditating, just 20 days following my suture
removal, I heard an inner voice saying, Do not go for a walk today. You can
now do yoga. I listened, and went to my first Bikram yoga class in 11
months. Although I was rusty, I completed the class, much to my renewed
joy. I had always loved yoga, and I had missed it terribly. I am back to an
early-morning class, four times a week, and my ability to hold the postures
in the heat have surpassed what I was accomplishing prior to my leukemiadiagnosis. I feel stronger, and those aches and pains that had returned when
I abandoned yoga are completely gone. A few days later, I celebrated my 71st birthday in a totally unique way. The overwhelming sense of love I felt after my experience with the healing
entities was dominating my every waking moment. That day I went out on
the stree ts of San Francisco and talked with an array of homeless people. I
felt compelled to simply love and give; to that end, I had a wad of cash with
me, and I passed out $50 bills to at least 30 different somewhat lost souls. When I returned to my hotel room, I sat on the bed and simpl y sobbed in
gratitude. I have never had such a memorable birthday, a day in which I felt
driven to reach out and give love, without any expectations in return. I now feel absolutely imbued by love. And while my body seems to be
detoxing, I’ve shifted my eating habits, and my body feels cleaner and
healthier. I have not partaken of new blood tests and medical evaluations,
because I trust in what I experienced to such a degree that I need no
external validation to assure me that these mysterious mystical events took
place. I was there for the surgery, and I was there for the suture removal. I
need say nothing more. I believe in miracles, and I also know that I am not this outer body. I have
no fear of death because I am birthless, deathless, and changeless. This is
my I am presence of being one with God. In addition to this feeling, it has
become clear to me since my John of God experience that I am more and
more in contact with what I can only label angelic guidance. In my morning meditations, I receive what feels like instruction on how to
conduct my day. Without exception, when I follow this guidance I find
myself encountering amazing opportunities to reach out and serve, and my
inner voice says, Follow through and be of service. One recent morning
provides an example of what I’m experiencing daily. By 6:30 A.M.  I’d conversed with a man who was struggling in his
marriage. I advised him to focus for the next 24 hours on unconditional
love. It was an unexpected, unplanned encounter, and I gifted him two
books and a copy of my movie, The Shift. He was elated and expressed thathe felt a huge burden had been lifted from his body as a result of our
conversation. On my way back home, I enco untered a homeless young man asleep on
the beach, gifted him $100, and talked to him passionately about seeking
help for his drug addiction. He smiled from ear to ear and said that I was the
first person he met on Maui who wasn’ t full of judgment toward him. When I got home, I discovered I’d taken the wrong key and was unable to
enter my apartment. On the way to the desk to retrieve a correct key, I
encountered a woman who had lost her son in an automobile accident some
two years earlie r. As we talked she told me how, just the day before, she
had seen for the first time a video of his second-grade graduation, which
was sent to her by a friend. Tears came to her eyes as she described having
to testify in a few days at the sentencing of the impaired driver who caused
her son’s death. We walked together to get the new key, and I invited her
into my home. I then gave her a copy of Anita Moorjani’ s descri ption of her
NDE in which she defines death as an awareness of coming into the light of
pure love. I said to this woman that after reading Anita’ s account, she might
have some of her anguish removed. I feel these three experiences of synchronicity were the outcome of my
hearing and responding to angelic guidance during meditation, directing me
to walk in a certain direction at a certain time. Three people’ s lives were
touched because  I was not only told where and when to walk, but also
because I felt compelled by inner persuasive forces to reach out and be of
service. These kinds of synchronicities as a result of inner


al	contraceptives

Osteoarthritis

Osteomalacia

Osteomyelitis

Osteoporosis

Overeating

Overeating	proteins

Overworking

Pain,	freedom	from

Pancreas:	diseases;	functions

Pancreatic	tumors

Pancreatitis

Parasitic	infestation

Parkinson’s	disease

Peritonitis

Pharmaceutical	drugs;	as	cause	of	gallstones

Physical	flexibility

Pigment	stones

Pineal	gland

Pitta	body	type

Pitta	disorder

Pituitary	gland

Plasma

Pneumonia

Potassium

Pregnancy,	and	liver/gallbladder	cleanse

Prescription	medications. See
	Pharmaceutical	drugs

Progestogens

Prostaglandins

Protein	synthesis

Proteins:	in	blood;	overeating. See	also
	Animal	proteins
Psoriasis

Putrescines

Reproductive	system:	disorders

Rheumatoid	arthritis

Rickets

Saliva

Salt

Sea	salt. See
	Salt

Sebum

Serotonin

Serum	albumin

Shock	waves

Sinusoids

Skin:	disorders;	and	indications	of	gallstones

Sleep

Sleep/wake	cycles

Smoking

Snacking

Sodium	bicarbonate

Solar	plexus	chakra

Statins

Stomach	tumors

Stomach:	diseases;	tumors

Stools:	color;	content;	odor

Stress

Stress	response

Stroke

Sugar
Sunlight

Surgery,	for	gallstones

Teeth:	and	fluoridation;	and	indications	of	gallstones;	mercury	fillings

Television	watching

Thallium

Thiazides

Thoracic	duct

Thrush

Thymus	gland

Thyroid	disorders

Toenails

Toes

Tongue,	and	indications	of	gallstones

Tongue	ulcers

Tonsillitis

Ulcers

Umbilical	cord

Urea

Uric	acid

Urinary	system:	disorders;	functions

Urine

Varicose	veins

Vegan	diet

Vegetarian	diets

Veins,	and	cholesterol

Venereal	diseases

Very	low	density	lipoprotein	(VLDL)

Vinegar

Viruses

Vision	problems

Vitamin	A	absorption

Vitamin	D;	absorption;	deficiency

Vitamin	E	absorption

Vitamin	K:	absorption;	deficiency

Vitamin	supplements

Waste	products

Water:	and	dehydration;	drinking;	during	cleanse;	fluoridation;	ionized

Water	filtering	systems

Water	retention

Weight	loss,	rapid

Women,	and	gallstones,	statistics

Wrinkles
	About	the	Author

Andreas	Moritz
	is	a	medical	intuitive;	a	practitioner	of	Ayurveda,	iridology,	shiatsu,	and
vibrational	medicine;	a	writer;	and	an	artist. Born	in	Germany	in	1954,	Moritz	had	several
severe	illnesses	as	a	youngster,	which	compelled	him	to	study	diet,	nutrition,	and	natural
healing. By	the	age	of	20,	he	had	completed	his	training	in	both	iridology—the	diagnostic
science	of	eye	interpretation—and	dietetics. In	1981,	he	began	studying	Ayurvedic
medicine	in	India	and	finished	his	training	as	a	qualified	practitioner	of	Ayurveda	in	New
Zealand	in	1991. Moritz	has	dedicated	his	life’s	work	to	understanding	and	treating	the
root	causes	of	illness. Because	of	this	holistic	approach,	he	has	had	great	success	with
cases	of	terminal	disease. Since	1988,	he	has	practiced	the	Japanese	healing	art	of	shiatsu	and	devoted	eight	years
of	research	into	consciousness	and	its	important	role	in	the	field	of	mind/body	medicine. Andreas	Moritz	is	the	author	of
Timeless	Secrets	of	Health	and	Rejuvenation,	Lifting	the
Veil	of	Duality,	Cancer	Is	Not	a	Disease,	It’s	Time	to	Come	Alive,	Heart	Disease	No	More,
Simple	Steps	to	Total	Health
,	and	other	books. During	his	travels	throughout	the	world,	he	has	consulted	with	heads	of	state	and
members	of	government	in	Europe,	Asia,	and	Africa,	and	has	lectured	widely	on	the
subjects	of	health,	mind/body	medicine,	and	spirituality. His	popular
Timeless	Secrets	of
Health	and	Rejuvenation
	workshops	assist	people	in	taking	responsibility	for	their	own
health	and	well-being. Since	coming	to	the	United	States	in	1998,	Moritz	has	developed	an	innovative	system
of	healing—called
Ener-Chi	Art—
that	targets	the	root	causes	of	many	chronic	illnesses. He	is	also	the	founder	of
Sacred	Santémony—Divine	Chanting	for	Every	Occasion. Readers	may	wish	to	visit	the	author’s	website:
www.ener-chi.com
.Text	Copyright	©	2007	Andreas	Moritz. Design	Copyright	©	2007	Ulysses	Press	and	its	licensors. All	rights	reserved
under	International	and	Pan-American	Copyright	Conventions,	including	the	right	to	reproduce	this	book	or	portions
thereof	in	any	form	whatsoever,	except	for	use	by	a	reviewer	in	connection	with	a	review. Published	by:	Ulysses	Press
P.O. Box	3440
Berkeley,	CA	94703
www.ulyssespress.com

eISBN	:	978-1-569-75294-4

Distributed	by	Publishers	Group	West

NOTE	TO	READERS
This	book	has	been	written	and	published	strictly	for	informational	and	educational	purposes	only. It	is	not	intended	to
serve	as	medical	advice	or	to	be	any	form	of	medical	treatment. You	should	always	consult	with	your	physician	before
altering	or	changing	any	aspect	of	your	medical	treatment. Do	not	stop	or	change	any	prescription	medications	without
the	guidance	and	advice	of	your	physician. Any	use	of	the	information	in	this	book	is	made	on	the	reader’s	good
judgment	and	is	the	reader’s	sole	responsibility. This	book	is	not	intended	to	diagnose	or	treat	any	medical	condition	and
is	not	a	substitute	for	a	physician.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        North	East,	PA	16428
Tel:	814-725-1314
www. piwine. com
Carries
malic	acid	powder,	food	grade

Family	Health	News

9845	N. E	2nd	Ave. Miami	Shores,	FL	33138
Toll-free:	800-284-6263
Tel:	305-759-9500
www. familyhealthnews. com
Carries
colosan
Water	Treatment
Water	Ionizers

Fern’s	Nutrition
16932	Gothard,	Suite	H
Huntington	Beach,	CA	92647
Tel:	714-841-5349
E-mail:	fernshealth@fernsnutrition. com
www. fernsnutrition. com

H2O	Concepts	International

6000	S. Eastern,	Suite	#1B
Las	Vegas,	NV	89119	Toll-free:	888-275-4261
Tel:	702-270-9697
www. h20concepts. com
Prill	Water
Global	Light	Network

www. Global-Light-Network. com
	Botanical	Names	for	Herbs

Kidney	Cleanse	Herbs

Marjoram
Origanum	majorana
Cat’s	claw
Uncaria	tomentosa
Comfrey	root
Symphytum	officinale
Fennel	seed
Foeniculum	vulgare
Chicory	herb
Chichorium	intybus
Uva	ursi,	or	bearberry
Arctostaphylos
Hydrangea	root
Hydrangea	arborescens
Gravel	root
Eupatorium	purpureum
Marshmallow	root
Althaea	officinalis


London. Stephen Gawtry, the manager of W atkins, the world’ s oldest
metaphysical bookstore in London, England, wrote at the time, “I foresee
great things for this book. ” He was right: by the second year The Power
of Now  had developed into an “under ground bestseller,” as one reviewer
later cal led it. Then, after the book received a number of f avorable
reviews in various journals and  magazines, its growth accelerated andfinally b ecame explosive when Oprah W infrey, who had been deeply
af fected by the book, proceede d to tell the world about it. F ive years
after it was fir st published, it reached #1 on the New Y ork T imes
bestseller list, and it is now available in thirty languages. It has b een very
well received and become a bestseller even in India, a country
considered by many to be the birthplace of humanity’ s quest for  spiritual
enlightenment. Most of  the thousands of letter s and emails that have been sent to me
from all over the world are from ordinary men and women, but there are
also letters from Buddhist mon ks and Christian nuns, from p eople in
prison or facing a life-threatening illness or imminent death. Psychotherapists have written t o say that they recommend the book to
their patients or incorporate the teachings in their practice. Many of those
letters and emails mention a les sening or even a complete disap pearance
of suf fer ing and  problem-makin g in people’ s lives as a result of reading
The Pow er of Now  and putting the teachings into practice in everyday
life. There is frequent mention of the amazing and beneficial ef fects of
inner body awareness, the sense of freedom that comes from letting go of
self-identification with one’ s pe rsonal history and life-situation, and a
newfound inner peace that arises as one learns to r elinquish
mental/emotional resistance to the “suchness” of the present moment. Many pe ople ha ve read the book  more than once, and they comment that
the text loses none of its freshne ss upon subsequent readings, indeed that
the book’ s transformative power remains not only undiminished, but
actually becomes intensified. The mo re the dysfunction of the human mind plays itself out on the
world stage, clearly visible to everyone in the daily television news
reports, the greater the number of people who realize the ur gent need for
a rad ical change in human con sciousness if humanity is not to  destroy
both itse lf and the planet. This need, as well as readiness in millions of
people for the arising of a new consciousness, is the contex t within
which the “success” of The Power of Now  must be seen and understood. This doe s not mean, of course, that everyone responds favorab ly to the
book. In many people, as well as in most of the political and e conomic
structures and the greater part of the media, the old consciousness is still
deeply entrench ed. Anyone who is still totally identified with the voice
in th eir head — the stream of in voluntary and incessant thinkin g — willinevitably fail to see what The Power of Now  is all about. Some
enthusiastic readers gave a copy of the book to a friend or relative and
were surprised and disappointed when the recipient found it quite
meaningless and could not get beyond the first few pages. “Mumbo
jumbo” was all that T ime  magazine could see in a book that countless
people around the globe found life-changing. Furthermore, any teaching
that puts the spotlight of attention on the workings of the ego will
necessarily provoke egoic reaction, resistance, and attack. However, despite a certain amount of misunderstanding and critical
dissent, the response to the book around the globe has been
overwhelmingly positive. I feel confident that in the years to come
millions more will be drawn t o it, and that The Power of Now  will
continue to make a vital contribution to the arising of  a new
consciousness and a more enlightened humanity. — Eckhart T olle
 V ancouver, B.<|eot_id|><|begin_of_text|>
Q: What is the author's opinion on the book's impact on readers?,
A: The author states that the book has had a profound impact on many readers, with some reporting a complete disappearance of suffering and a newfound inner peace.
Q: What is the author's purpose in writing this book?,
A: The author's purpose is to guide readers towards spiritual enlightenment and to help them break free from the mind and live in the present.
Q: Who has endorsed this book?,
A: The book has been endorsed by several individuals, including Lama Surya Das, Tom Oakley, and Stephen Gawtry.
Q: What is the author's approach to addressing the concept of God?,
A: The author does not identify with the concept of God, but rather uses it to illustrate a point, stating that it is not necessary to understand or believe in it to experience enlightenment.
Q: What is the author's main message?,
A: The author's main message is that the key to spiritual enlightenment is to let go of the mind and become present in the moment, and that this is the only way to achieve true inner peace and freedom from suffering.<|eot_id|><|begin_of_text|>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


 L.W. “Enhancement of glutathione S-
transferase activity of the mouse forestomach by inhibitors of
benzo[a]pyrene-induced neoplasia of forestomach.” Journal of the
National Cancer Institute. 66:769-771, 1981. 9
Sparnins, VL. “Effects of dietary constituents on (G-S-T) glutathione S-
transferase activity.” Proceedings of the American Association of Cancer
Resear chers and the American Society of Clinical Oncologis ts. 21:80,
Abstract 319, 1980. 10
Sparnins, VL. ; Lam, L.K.T ; Wattenber g, L.W “Effects of coffee on
glutathione S-transferase (G-S-T) activity and 7-12-
dimethylbenz(a)anthracene (DM BA)-induced neoplasia.” Proceedings of
the American Association of Cancer Resear chers and the American
Society of Clinical Oncologists. 22:1 14, Abstract 453, 1981. 11Lam, L.K.T ; Spanins, VL. ; Wattenber g, L.W “Isolation and identification
of kahw eol palmitate and cafestol palmitate as active constituents of
green coffee beans that enhance  glutathione S-transferase activity in the
mouse.” Cancer Resear ch. 42:1 193-1 198, 1982. 12
Cope, F.W. “Pathology of structured water and associated cations in cells
(the tissue damage syndrome) and its medical treatment.” Physiological
Chemistry and Physics. 9(6):547-553, 1977. 13
Gerson, M. “The cure of advanced cancer by diet therapy: a summary of
30 years of clinical experimentation.” Physiological Chemistry and
Physics. 10(5):449-464, 1978. 14
McCarty, M. “Aldosterone and the Gerson diet—a speculation.” Medical
Hypotheses. 7:591-597, 1981. 15
Subcommittee of the Committee on Foreign Relations of the United
States Senate, 1946. Seventy-ninth Congress, Second Session, Hearings
on Bill S. 1875, pp. 95-12 6. Washington, D.C.: Unite d States
Government Printing Of fice, July 1, 2, and 3, 1946. 16
Hildenbrand, G. “A coffee enema? Now I’ve heard everything.” Gerson
Healing Newsletter. no. 13, May/June 1986, p. 99. OceanofPDF.comChapter Thirteen
COFFEE ENEMA AND HOW T O TAKE THEM
Broadly known almost as a hallm ark of the Gerson Therapy, the technique
of giving  or receiving coffee enemas for program participants has reaped its
share of denigration. Numbers of critics, general detractors, and outright
slanderers have  condemned the practice; yet rectal self-injection with a
quart of liquid containing cof fee beverage is therapeutic and healing. Exemplifying disparagement of coffee enemas was the edito r of the
Journal of the American Medical Association,  Morris Fishbein, M.D. Now
deceased, Dr. Fishbein was an avowed enemy of Max Gerson, M.D. and
anything to do with his treatm ent program. Publicly and privately, in
speaking of alternative methods  of healing, then known as “unconventional
cancer therapies,” Dr. Fishbein used to repeatedly of fer the tired joke: “How
do you want your cof fee enema, with cream or sugar?”
ADDRESSING THE  TOPIC OF  COFFEE  ENEMAS
But even with a supposed medical oddity relating to its coffee enemas,
the Gerson Therapy has won worldwide respectability. For instance, in a
letter dated March 8, 1999, the Earl Baldwin of Bewdley, a member of the
House of Lords in England, invited Charlotte Gerson to address members of
the English Parliament about the Gerson Therapy. Peers and MPs attended
her presentation before the Parliamentary Group for Alternative and
Complementary Medicine on May 19, 1999, and her lecture was a great
success. Furthermore, Dr. Gerson’ s daughter accepts invitations to address
medical school classes as well, and there are many from which to choose. It
is dif ficult to describe the incredulous facial expressions which ripple across
the audience of medical students when the topic of coffee enemas isintroduced. Embarrassed sniggering invariably may be heard from several
seats in the lectu re hall. And then a wise guy student will be heard to heckle
aloud, “How do you take your coffee?” Snatching a page from Dr.
Fishbein’ s book, Charlotte Gerson doesn’ t miss a beat when she swiftly
answers: “Black— without  cream and sugar.” Laughter relaxes the entire
classroom and Charlotte goes on to explain this detoxifying aspect of her
famous father ’s treatment program. Responses from  the audience of budding doctors will typically be: “Boy,
I’ll bet you get a buzz out of that!” Or, “Couldn’ t you just drink three or
four cups of coffee?” Or, “Why go to all that trouble just for a caffeine
high?” And eventually, the most  significant question gets asked from active
student thinkers  whose medical interests are piqued, “What does a coffee
enema do?”
Since the full answer was given in our prior chapter, you know the
correct response already. If not, please return to read chapter 12. DR. GERSON  SUMMARIZES THE  COFFEE  ENEMA  PROCEDURE
In a succinct manner, Dr. Max Gerson summarized the best procedure for
self-administration of a coffee enema. He had written down the simple steps
in abbreviated form for easy following. Those directions were recorded in
his famous text for the medical consumer, and the Gerson Institute has
carried forward with refinement s to his method as described in its volume
of educational literature. Dr. Gerson suggests that the individual assume a specific body position
when taking a coffee enema. He writes: “To make enemas most effective,
the patient should lie on his right side, with both legs drawn close to the
abdomen, and breathe deeply, in order to suck the greatest amount of fluid
into all parts of the colon. The fluid should be retained ten to fifteen
minutes.”
As was described by now-deceased Harold Manner, Ph.D., in chapter 12,
within twelve minutes nearly all the caffeine from the coffee is absorbed
through the bowel wall and into the hemorrhoidal veins. From these blood
vessels it flows directly into the portal veins and then into the liver. Dr.
Gerson advises for cancer patients and other very sick people  that during
the first months of treatment, enemas may be taken as frequently as everyfour hours, day and night, for their optimal effect. Some terminal cancer
patients save their lives and restore health by taking five coffee enemas
each day for months at a time.1
In his writings, the formulation that the much-respected German-
American physi cian had offered as the best coffee enema conc entration is
the following:
1. Drop 3 rounde d tablespoonfuls of ground (drip) coffee (not instant)
into one quart of water. 2. Let the solutio n boil three minutes and then simmer fifteen minutes
more. 3. Strain the solution. 4. Fill a quart glass container with the liquid and let cool to body
temperature. 5. Use this solution at body temperature for purposes of bowel infusion. The daily amoun t of coffee liquid can be prepared at one time, or a more
concentrated coffee solution may be made and then diluted down to the
required strength for repeate d separate enemas during consecutive
applications. COFFEE  ENEMA  IMPROVEMENTS  OVER HALF A  CENTUR Y
Detoxification of the body is one of the most important life-enhancement
contributions of the Gerson Therapy. The coffee enema is the basic
procedure employed; but since  the colon is a highly absorptive organ,
enemas can be applied for various reasons. As you learned  in the last
chapter, enemas  go back to the ancients, and are described in literature
through the ages. During the past half century or more since Dr. Gerson first instituted
coffee enemas as part of his treatment program, many improve ments have
been added as refinements to the actual enema procedure. This section will
describe some of those new methods that the Gerson Institute has
incorporated. Self-administration of the regular coffee enema has been modified
slightly and is now made as follows:
1. Take three rounded tablespoonfuls of drip-grind coffee and add them
to a quart of boiling water (use distilled water if your drinking  water isfurnished from a fluoridated water source; use filtered water if you reside
in an average drinking water area). 2. Let the mixtu re boil for three minutes uncovered and allow it to
simmer for another fifteen minutes more covered. 3. Strain the solution through a fine strainer to catch floating  coffee
grounds. Or employ a coarser strainer lined with a filter cloth,


arah Praanah”  (food is life), 111; agni (digestive
fire) and, 104, 113, 114, 117, 121, 141; amount per meal, 90, 106–7, 197;
Anna Bramha  (food is a form of God), 97; appetite, keenness of, 198–99 ;
avoidance of milk with acidic foods, 89, 121; basic rules, 110–24 ;
beverages, room temperature, 117; breakfast, suggested menu, 88–89 ;
caffeinated beverages, 89; care and celebration of, 111; changes in food
from processing, 105; choosing, A yurvedic way, questions to ask, 103–7 ;
combining, 104–5 ; cooked foods over raw, 105; cooking techniques,
healthy, 105; cooking vegetables, 112; dinner, 91; doshas and, 98–100 ;
eat fresh, eat red, yellow, green, 196; fasting, 123; food as medicine, 96–
98; FOR and YUP, 107; fresh picked, freshly cooked, 111–12, 126; fruit,
120; ghee and, 114, 126, 185, 197; gunas (food qualities), 104;
harmonizing flavors, 96; holiday season and, 122; illness, best foods for,
123; leftovers, avoiding, 103, 112–13 ; location where grown and, 105–6 ;
lunch, 90, 113; matra (ideal food capacity), 106; meat, 95–96, 110–1 1,
126; menstruation and menopause, 123; milk, 120–21 ; “no” list, 102–3,113; nuts, 122; protein, 115–16 ; recipes, 119–20, 123, 125–44 ;
recommendations, kinds of, 39; reor ganize your pantry, 113–14 ; rice, 116;
salads, 114–15 ; six tastes (rasas), 98–102 ; snacks, 90–91, 116–17, 167;
summer coolers, 117–18 ; supplements or healing food ( rasayana ), 31–32,
114; vegetables, 115; vegetarianism, 95–96 ; water, 118–19 ;winter
warmers, 118. See also  rasas ; specific r ecipes;  water
fruits, 120; chutneys, 120; compote, 135; cooling, 67; juice, 118; ojas and,
128, 135, 152; spiced, dessert, 143; stewed apple, 128; winter warmer,
118
G
garam masala, 142–43
ghee, 114, 126–27, 197; khichari,  123; as rasayana (preeminent healing
food), 114; recipe, 127; vegetable cooking and, 112; yoga and, 185
Gibran, Kahlil, 145
gift ideas, 202–7
grains, 116
gunas: behavioral or mental (rajas, tamas, sattva), 157–58, 199–200 ; food
qualities, 104
H
habits (satmya), 35
Hawthorne, Nathaniel, 1 Heaven’ s Banquet: V egetarian Cooking for
Lifelong Health the A yurveda W ay (Hopsodar), 143
herbal formulas ( dravyaguna ), 31–32, 174–75, 185–86
Hospodar, Miriam, 143
Iillness: age and ( vaya ), 35; sensing very early stages, 33–34
imbalance: external factors, 17; identifying your, 17–20 ; internal factors,
17; patient’ s physical and psychological ( vikriti ), 34; toxins and, 17–20. See also  doshas
Irish proverb, 109
K
Kafka, Franz, 168
kapha (earth and water), xv, 48; ama, danger to, 164–65 ; astringent foods to
counteract, 100; balanced, characteristics, 56–57 ; causes of imbalance,
57; controllers, 57–58 ; depression and mental imbalance, 76–77 ;
digestion and, 106; dominant dosha characteristics, 51–52 ; exercise for,
156; foods, hot and pungent to balance, 104; foods, sweet taste and, 99,
100; imbalance symptoms, 57; life phase ruled by, 70; job choice and, 64;
nuts and, 122; relaxation preference, 64; rice and, 116; scents, 203;
season, 67; skin type, 148–49 ; structure and frame governed by, 75;
subdoshas, 73–74 ; time of day, 66; typical complaints, 57; water and, 166. See also specific subdoshas
khichari,  123
K.I.S.S. Guide to Y oga (DK), 194
kledaka kapha, 74
L
lassi, 117, 129
Lawrence, D. H., 79
lentils, spiced, 140
lunch, 90
Mmarma (mind-body connecting points), 154
massage: cellulite and, 146, 156; dos and don’ ts, 161; dry, 204–5 ; head
(champi ), 213; in India, 213; oil, 86, 153–54 ; panchakarma treatment and,
175–78 ; self- ( abhyanga ), 86–87, 152–55, 185
matra (ideal food capacity), 106
meat: eating less, 110–1 1; negative qualities of (tamasic), 95–96, 110
microwave cooking, 103
milk, 121; avoidance with acidic foods, 89, 121
mind: cleanliness, 197; dhi/dhriti/smriti imbalance, 168; disturbance of
prana vata and, 168; doshas and, 76–77 ; mental makeup and healing
(sattva ), 35, 199–200 ; nourishing, 25–26
mint: raita, 136; tikiya with tangy chutney, 140
Mishra, V aidya Ramakant, 29, 119, 150
mung dal (yellow lentil), 116, 123; khichari,  123; soup, 130–31
mushrooms, 103
N
nutrition. See food and nutrition
nuts, 122; almonds, 122; storage, 122 vata and, 122; walnuts, 122
O
oil: A yurvedic, for massage, 86, 153–54 ; cold-pressed sesame, as gift, 204
Ovid, 163
P
pachaka pitta, 73
panchakarma treatment, 175–79paneer (homemade cottage cheese), 127
Patanjali’ s Yoga Sutra, 181–82, 194
perfume, A yurvedic, 89
physical characteristics: build, physique (samhanana), 35; height, weight
(pramana), 35
pitta (fire and water), xv, 48; balanced, characteristics, 55; causes of
imbalance, 56; depression and, 76; digestion, 106; dominant dosha
characteristics, 50; exercise for, 156; foods, sweet and mild to balance,
104; imbalance symptoms, 55; job choice and, 64; life phase and, 70;
metabolism governed by, 75; nuts and, 122; pleasers, 56; relaxation
preference, 64; salty, sour, pungent foods and, 99; scents, 203; season, 67;
skin and digestion problems, 67; skin type, 148; soothing in summer, 67–
68; subdoshas, 72–73 ; time of day, 66; typical complaints, 55–56 ; water,
pitta-balancing, 119, 166. See also specific subdoshas
pizza, Indian-style, 138
potatoes: tikiya with tangy chutney, 140
prakopa, 26
prana (life force), 10; in food, 113
prana vata, 71; balancing, 169
prasara, 26
protein, legumes as source, 115–16
pulse: author ’s experience, xiii–xiv ; dosha assessment, 77; how to take, 4;
information from taking, xiv, xv, 36–37
R
ranjaka pitta, 73
rasas (tastes), 98–102 ; amla (sour), 98, 101; basic foods per category, 101–
2; condiments (chutneys) and, 102; doshas and


avia, 75
Secret of the Golden Flower, The, 119Sendivogius, 146
Senior, 42
sesame, 54
Set, 113
sex symbolism, 67
shakti, 101
Shamanism, 1, 105, 108, 126, 138
Shangri-la, 33
Shao Chün, 14–15
Shen Hsien Chuan, 144
shen tan, 37
Shih Huang Ti (Emperor) 16, 18, 34, 35
Shou (Emperor), 139
Shu Ching, The  (Classical History), 80, 88
Siberia, 55
siddhi  powers, 43, 98, 101
silver, 3, 4, 8, 19, 27, 32–34, 42, 56, 59–61, 73, 78, 86,
119, 132, 138, 146
sister ( soror mystica ), 40, 139
Siva, 101
Sivin, Nathan, 89, 144
smith, 64–67
Sol and Luna, 8
solve et coagula, 91, 104
soma, 41
sorceress ( wu), 114
soul, 9, 10, 12, 32, 37, 41, 43, 45, 63, 69, 75–78, 95–96,
99, 102, 104, 124–128, 135, 138, 140, 141, 145, 147
soya bean, 50
Ssu-ma Chi Chu, 47
Ssu-ma Ch'ien, 33, 34, 71, 73
stars, 32, 40, 73–75, 78–80, 85, 138
stove, 39, 63, 67–69, 100, 111, 141 (God of the), 111stupa, 82–83
sulphur, 6, 8, 38, 39, 45, 56, 61, 91, 125, 137–141
Sun, 8, 56, 80, 147
Sun Ssu-mo, 43, 46
Su Tung P o, 135
swallow, 128
swan, 39, 99
sword method, 22
sword swallowing, 115, 121
Synesius, 125, 138
Syrian, 134
Szechuan, 61
T'ai Chi, 103, 138
T'ai Ch'i Chuan, 103
T'ai I Chin Hua T sung Chih, The, 124
Tan Ching, 104
Tantrism, 24, 100, 101, 104, 105, 139, 140, 143
Tanyang copper, 60
Tao, 5, 9–11, 13, 24, 27, 32, 75, 88, 89, 92, 96, 97, 121,
141, 143, 144, 148
Tao chia, 1
Tao Chiao, 1
T'ao Hung-ching, 27, 55, 79
Taoism, 1, 2, 5, 9–11, 14, 23, 24, 32, 64, 69, 71, 92, 95,
101, 104, 105, 107, 108, 114, 126, 128, 141, 145
Taoist Canon, 124
Tao Tê Ching, The, 28, 90, 99
Taylor, 144
Ten Celestial Stems, The, 84, 85
Ten Excesses, The, 97
Ten Thousand Things, The, 91, 138
Theravadin Buddhism, 14thistles, 53, 54
Thoth, 6, 8, 113
Three Pure Ones, The, 1
Thunder Gods, 65, 67
ti, 138
Tibet, 33, 65, 87–88
t'ien, 138
tiger, 19, 83, 100, 103, 104, 117, 123, 135
tin, 59, 73
tortoise/turtle, 23, 39, 71, 87, 88, 109
torture of metals, 65
trigrams, 74, 87, 88, 124
Trismosin, Solomon, 37
True Man, The, 9–12, 23, 57–58, 75, 96, 101, 104, 124,
144, 148
Ts'an T'ung Ch'i, The, 2, 15, 40, 75, 77, 96, 133, 137,
138
Tsou Y en, 2, 83
Tung chung-shu, 80, 84
Tung-fang, 21
Tung Pin, 119
Turkistan, 24, 66
turn, 42
T'u Shu Chi Ch'eng, The, 18
Twelve T errestrial Branches, The, 72, 80, 85, 87, 121
unicorn, 16, 73
Valentinus, Basil, 16
Vaughan, Thomas, 9
Vedas, 41, 111, 126
Venus, 72, 73, 80, 83, 84, 139
vermilion (cinnabar), 61
vermilion bird (phoenix), 65, 83, 127vermilion grass wine, 59
vinegar, 39, 62
vitriol, 84
Void, The, 69, 77
von Eschenbach, W olfram, 127
Waley, A., 8, 9, 15, 144
Wang Chih, 21
Wang Hsuan-ts'e, 7
water and ﬁre, 62, 81, 105, 125
water of life, 138
wei p'ien, 2
Wei Po-yang, 2, 4, 47–48
wei tan, 10, 37, 135
White Cloud Monastery, 146
white light, 111
White-stone, Mr., 17
Work, The, 9, 62, 132, 143
wu (sorceress), 114
Wu P'u, 103
Wu Ti (Emperor), 16, 35
Wu Tse Tien (Empress), 27
wu-wei, 89, 92
Yang Hsiung, 80
yang tan, 95
Yangtze River, 20
Yao (Emperor), 139
yellow, 56
Yellow Emperor (Huang Ti), 1, 4, 6, 15, 18, 32, 40, 95,
107, 133, 139
Yellow Springs, The, 32
yellow and white, 60, 61
Ying Chou, 34, 102yin tan, 95
yin-yang, 6, 9, 77, 80, 83, 85, 87, 88, 90, 91, 100–103,
105, 120, 125, 128, 132, 137, 140, 141
yoga, 54, 77, 87, 91, 95–106, 114, 125, 143
Yu the Great (Emperor), 6, 30, 32
Yü Tzu, 18
zinc, 59–60
Zodiac, 87, 139
zoology, 2, 50
Zosimus, 79, 139
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