 too many considerations exist  in physiology, anatomy, aesthetic disposition, and
psychology for us to even seriously entertain the notion that we were de signed to eat flesh. By the time you finish this chapter
(substantially derived from the writings of T.C. Fry), I think you will a gree that human beings simply are not equipped to be
carnivores.

Humans vs. Carnivores
The following is an incomplete list of the major differences between h umans and carnivorous creatures.
 Walking: We have two hands and two feet, and we walk erect. All of the carnivores ha ve four feet and perform their
locomotion using all fours.
Tails: Carnivores have tails.
Tongues: Only the truly carnivorous animals have rasping (rough) tongues. All other creatures have smooth tongues.
Claws: Our lack of claws makes ripping skin or tough flesh extremely difficult. We possess much weaker, flat fingernails
instead.
Opposable thumbs: Our opposable thumbs make us extremely well equipped to collect a meal of frui t in a matter of a few
seconds. Most people find the process effortless. All we have to do is pick it. The  claws of carnivores allow them to catch
their prey in a matter of seconds as well. We could no more catch and rip the s kin or tough flesh of a deer or bear
barehanded than a lion could pick mangos or bananas.
Births: Humans usually have children one at a time. Carnivores typically g ive birth to litters.
Colon formation: Our convoluted colons are quite different in design from the smooth colons of  carnivorous animals.
Intestinal length: Our intestinal tracts measure roughly 12 times the length of our tor sos (about 30 feet). This allows for the
slow absorption of sugars and other water-borne nutrients from fruit. In c ontrast, the digestive tract of a carnivore is only 3
times the length of its torso. This is necessary to avoid rotting or decompos ition of flesh inside the animal. The carnivore
depends upon highly acidic secretions to facilitate rapid digestion and abs orption in its very short tube. Still, the putrefaction of
proteins and the rancidity of fats is evident in their feces.
Mammary glands: The multiple teats on the abdomens of carnivores do not coincide with the pai r of mammary glands on
the chest of humans.
Sleep: Humans spend roughly two thirds of every 24-hour cycle actively awake. Ca rnivores typically sleep and rest from 18
to 20 hours per day and sometimes more.
Microbial tolerance: Most carnivores can digest microbes that would be deadly for humans, such a s those that cause
botulism.
Perspiration:  Humans sweat from pores on their entire body. Carnivores sweat from the t ongues only.
Vision: Our sense of vision responds to the full spectrum of color, making it possible t o distinguish ripe from unripe fruit at a
distance. Meat eaters do not typically see in full color.
Meal size: Fruit is in scale to our food requirements. It fits our hands. A few pieces  of fruit is enough to make a meal, leaving
no waste. Carnivores typically eat the entire animal when they kil l it.
Drinking: Should we need to drink water, we can suck it with our lips, but we cannot la p it up. Carnivores’ tongues
protrude outward so they can lap water when they need to drink.
Placenta: We have a discoid-style placenta, whereas the carnivores have zonar y placentas.
Vitamin C: Carnivores manufacture their own vitamin C. For us, vitamin C is an  essential nutrient that we must get from our
food.
Jaw movement: Our ability to grind our food is unique to plant eaters. Meat eaters have no l ateral movement in their jaws.
Dental formula: Mammalogists use a system called the “dental formula” to describe t he arrangement of teeth in each
quadrant of the jaws of an animal’s mouth. This refers to the number of  incisors, canines, and molars in each of the four
quadrants. Starting from the center and moving outward, our formula, and th at of most anthropoids, is 2/1/5. The dental
formula for carnivores is 3/1/5-to-8.
Teeth: The molars of a carnivore are pointed and sharp. Ours are primarily  flat, for mashing food. Our “canine” teeth bear
no resemblance to true fangs. Nor do we have a mouth full of them, as a true c arnivore does. I am reminded of one of
Abraham Lincoln’s favorite retorts: “If you counted a sheep’s tail  as a leg, how many legs would it have?” Invariably, people
would answer, “five.” To which Lincoln would respond: “Only four. Counting  the tail as a leg doesn’t make it one.”
Tolerance for fat: We do not handle more than small quantities of fat well. Meat eaters thr ive on a high-fat diet.
Saliva and urine pH: All of the plant-eating creatures (including healthy humans) m aintain alkaline saliva and urine most of
the time. The saliva and urine of the meat eating animals, however, i s acidic.
Diet pH: Carnivores thrive on a diet of acid-forming foods, whereas such a diet is de adly to humans, setting the stage for a
wide variety of disease states. Our preferred foods are all alkaline-for ming.
Stomach acid pH: The pH level of the hydrochloric acid that humans produce in their stomac hs generally ranges about 3 to
4 or higher but can go as low as 2.0. (0 = most acidic, 7 = neutral, 14 = most alkaline). Th e stomach acid of cats and other
meat eaters can be in the 1 + range and usually runs in the 2s. Because the pH scale is logarithmi c, this means the stomach acid
of a carnivore is at least 10 times stronger than that of a human and can  be 100 or even 1,000 times stronger.
Uricase: True carnivores secrete an enzyme called uricase to metabolize th e uric acid in flesh. We secrete none and so must
neutralize this strong acid with our alkaline minerals, primarily  calcium. The resulting calcium urate crystals are one of the man y
pathogens of meat eating, in this case giving rise to or contributing t o gout, arthritis, rheumatism, and bursitis.
Digestive enzymes: Our digestive enzymes are geared to make for easy fruit digestion. W e produce ptyalin—also known
as salivary amylase—to initiate the digestion of fruit. Meat-eat ing animals do not produce any ptyalin and have completely different digestive enzyme ratios.
Sugar metabolism: The glucose and fructose in fruits fuel our cells without strainin g our pancreas (unless we eat a high-fat
diet). Meat eaters do not handle sugars well. They are prone to diabetes if t hey eat a diet that is predominated by fruit.
Intestinal flora: Humans have different bacterial colonies (flora) living in their  intestines than those found in carnivorous
animals. The ones that are similar, such as lactobacillus and e. col i are found in different ratios in the plant eaters’ intestines a s
compared to those of the carnivores.
Liver size: Carnivores have proportionately larger livers in comparison to their body  size than humans.
Cleanliness: We are the most particular of all creatures about the cleanliness of  our food. Carnivores are the least picky,
and will eat dirt, bugs, organic debris, and other items along with their food.
Natural appetite: Our mouths water at the sights and smells of the produce market. These a re living foods, the source of
our sustenance. But the smell of animals usually puts us off. Meat  eaters’ mouths water at the sight of prey, and they react to
the smell of animals as though they sense food.

So … What Kind of “V ores” Are We?
Despite the gross perversion of our instincts, they are still alive a nd well in most people and would reassert themselves should
we be relegated back to nature. Therefore, this quest is to ascertain wha t we would eat in nature.
Our instinctive foods, the foods that helped to develop us to our magnificence, contain all that we need to thrive o. In this
section, we inquire about the various types of foods we humans presently ea t. We will evaluate whether each type is an appropriate
food for us based on how that food occurs in nature without benefit of cooking equipme nt, tools, and containers. Remember, your
instincts will reject or embrace each food on its merits—that is, it s appeals to your senses and palate—the only criteria that guided
our food selection in ages past.
Our premise is that Nature served us correctly to start with. We rec ognize that we thrived and attained our high station, and
that what was right for us then is still right for us now, as we are st ructurally and physiologically the same as we were during most of
our sojourn as humans in nature. It is logical that


.
Many pe ople thi nk things over, and make up their minds about a purchase,
only when they are sitting d own. Customers appreciate th is kind of
caringness.
STEP 5: A TTRACTION
Rely on attraction rather than pr omotion.
Keep in mind that promotion with aggressive, forceful marketing,
advertising, and sales pitches is very outer -directed and takes time, money,
and ener gy. Attr action, on the o ther hand, takes no time, ener g y, ef fort, or
money.
Promotion come s from force. Th e rule of the universe is that fo rce meets
with counterforce. Persuasion m eets with sales resistance. The more money
you spend on p romotion, the higher you are going to have to raise your
market p rice. Hence, you will eventually create a price-resistance ceiling
and narrow the gap between your product and that of your competitor.
What attracts and builds your su ccess without any time, ener gy, or ef fort?
Y our reputation does that. Y our reputation is not a fake image that you hire
some m arketing corporation to fabricate but rather the real genuineness of
your end eavor, which shines forth and is evident to everyone in everything
that you  do. Some companies’ very names or labels evoke a w arm feeling
in u s be cause th ey have proved themselves over time to provide a productor s ervice that i s well crafted, trustworthy, and unique, with reliable and
responsive customer service. T heir reputation is the ef fect of a positive-
ener gy ABC. Whereas most corporations calibrate around 200 (the same as
government bureaucracy), these companies calibrate in the 300s, indicating
their resonance with human emotion (rather than mere functionality).
The ABC that we hold in mind is the magnet that has the pulling power,
and it costs nothing. If you are doing a good job, people will search you out.
That does not m ean you should not let them know that you are there and
what services you have available, what your specials are this  week, and
what your hours are. It is an old axiom in business that a satisfied customer
is th e be st adver tisement. Ev eryone nods and says, “Oh yes, I know that,”
and then they proceed to ignore it.
A good rule of t humb to go by is to ask yourself whether the te mptation
to take a certain shortcut is worth the risk of ruining your business.
Consider the seemingly unimportant “cutting corners” e xample of
“yesterday’ s dou ghnuts.” At the close of the day you still ha ve a dozen
doughnuts left. The next day you put them in the glass case along with
today’ s doughnu ts. If instead yo u had said YESTERDA Y ’ S DOUGHNUTS  with a
little sig n that shows the discou nt price, you would sell them all and not
take any risk to  your business if the doughnuts were not completely up to
snuf f. The customer would no t have any complaint because they were
plainly m arked “yesterday’ s dou ghnuts.” If you put them in the showcase,
however, and sell them as today’ s doughnuts, you may make an extra dollar.
But whe n the customer complains to the family—“I don’ t know ; there’ s just
something about these doughnuts. They’re a disappointment; they’re not the
same as usual”—you will have ruined your reputation with one whole
family. That family has friends and other relatives.
Never ta ke a shortcut that is going to impair your reputation. If  you just
assume that your customers know what is going on, then you w ill be right.
People in fact do  “ just know,” e ven though they cannot say what it is.
Rationalizing a departure from quality originates from force in such quotes
as “What they don’ t know won’ t hurt them.” That is true. “What they don’ t
know w on’ t hur t them,” but it sure will hurt you! They will not know it
consciously; how ever, they certainly do know it unconsciously.  This is true
in every area of life.STEP 6: RELIABILITY
Offer consistency and r eliability.
One of the grea test ingredients of success is people knowing that they
can count on you in various ways. A simple thing like changing  your hours,
such as closing early, can lo se all kinds of customers. They value
convenience and  respect for th eir time. When you come from  a level of
integrity on the Map of Con sciousness, you are concerned  about the
happiness of others. At the lev el of W illingness (cal. 310), fo r example,
your intention is to be reliable and friendly in your service to each
customer. Y ou put yourself in their shoes and do all you can to make their
experience as wonderful and easy as possible.
It is important to  avoid all the little turnof fs—the answering mac hine that
does not work, the impolite employee, the long line with only one checkout
cashier, the dirty carpet in the restaurant, or the sign OUT T O LUNCH. Ask
yourself, How available is my business to pr ovide what is needed in t he
world?  Many businesses fold because they are open only on weekdays and
close at 5 P.M.  In counseling young doctors getting established in their
practice, I always told them: “Start by char ging fees that people can af ford,
and be available evenings and Saturdays.”
How much is convenience worth to people? The answer is: plenty.
STEP 7: NOBILITY
Keep in mind th at ther e is only one customer, and that is huma n natur e
itself.
Y ou cannot make a mistake if you keep in mind the basic rule  that you
only have one customer to serve, one customer to please, and that one
customer ’ s name is human natur e. No matter whose skin it may be wearing,
it is the same customer inside of everyone. It is easy to understand your
customer. Just ask yourself wha t qualities you look for in a prod uct. Notice
that the word is qualities. No  pri ce will sell it to us if it does not have the
qualities we are looking for in it.
In this area you  have to watch the mind’ s tendency to pander to the
weakness in people’ s character. If you cater to negativity, there may be aprofit. Y ou may survive quite well; however, you will never be a success.
Not coll uding w ith what is sick  and perverted is not being a “ goody-two-
shoes”; it is bein g realistic. Can you ever fool the universe? No, according
to the science of  kinesiology. Even if people have no conscious knowledge
of the facts, wh en we test complete strangers with no knowled ge at all on
the s ubject, we will find that if they focus on something where  integrity is
absent, they will go weak.
Everything in the universe is co nnected with everything else. When we
first get that fact, we will be a little paranoid for a while, but it will be a
therapeutic para noia. If someone manufactured a “disembowe lment doll,”
there wo uld be plenty of strang e people out there to buy it, complete with
hari-kari knife, lifelike guts, electronic scream, and plastic blood ooze.
Someone could also profit from it.
The cost to the  panderer of s uch tastes, however, is enormous. It is
invisible to them but quite visible to everyone else. What we have been
describing in the last two para graphs is not human nature but inhuman
nature. W e kid ourselves if we think we can cater to what is weak without
becoming weakened ourselves. It is contaminating.
Those w ho are violating human  decency and seem to be profiting by it
may look good f or a moment. However, when we study their lives in detail
longitudinally, th e devastation is staggering to comprehend. Do we conquer
a thi ng by oppo sing it? No. The way we conquer it is to grow and move
away fro m it. When it becomes clear that something in our lives is antilife,
immature, or superficial, this is really disguised vanity. When we discover
that ther e is no love or goodwill in it, should we feel guilty about it, punish
ourselves, or become reformers? No. Rather, the resolution is maturity and
wisdom. Our consciousness evo lves beyond it when we do not give in to it
or fight against it. As we become more conscious and aware, killing ducks
just does not appeal to us anymore. W e switch to skeet. Birds that fly in a V
formation and honk are trying to  make it south so that they can survive and
raise a new flock for next year.
One tim e, visiting a small town, I said to a local shopkeeper, “Where is
everyone?”
“W ell,” he said, “squirrel season  opens today.” Apparently, all t he town’ s
he-men had run out of wildlife to kill: bears, mountain lions, elk, moose,
sheep, deer, javelina, porcupines, beavers, foxes, buf falo, must


 of the
facts that he presents be not contested. M. Pasteur deceiveshimself strangely as to the actual basis of the discussion. Itrelates not only to the determination of certain experimentalfacts, but also to their interpretation.”
1
Pasteur, tentatively trying to put forward Béchamp’s microzymian
views, was now faced by Fremy with his actual theories of the past
decade. Fremy tried to entangle him in them and at the same time
expose the shallowness of the theory of airborne germs as theexplanation of all vital phenomena.
To defend it, Pasteur was obliged, as Fremy pointed out, to account
for each kind of fermentation as the work of a special organism. Thenagain, if fermentations were only produced by atmospheric germs, they
could not take place when air has been purified by rain, or on mountain
heights, which Pasteur himself had described as free from suchorganisms. And yet it was indisputable that fermentations are produced
everywhere, even after rain and upon the highest mountains.
1. Comptes Rendus  75, pp.1059, 1060.“If the air,” said Fremy, “contained, as asserted by
M. Pasteur, all the germs of ferments, a sweetened liquidcapable of developing ferments should ferment and presentall the successive changes experienced by milk or barley-meal– a thing that never happens.”
Fremy persisted that it was established that organised bodies, like
moulds, elaborate ferments; and that though Pasteur had always
declared fermentation to result from the action of atmosphericcorpuscles, he (i.e. Fremy) had long since demonstrated that when
the seeds of barley are left in sweetened water a fermentation is
produced in the interior – i.e. an intracellular fermentation, carbon
dioxide being eliminated from the cells.
Fremy claimed that this intracellular fermentation gave the final
blow to Pasteur’s theory, and he derided Pasteur for declaring theproduction of alcohol within the cells not to be fermentation because
of the absence in the fruit juices of specific beer yeast.
He pointed out that actual ferments are secreted inside organisms,
citing as an example pepsin, secreted by the digestive apparatus, and
diastase, produced during the germination of barley. He showed that
in these cases the ferments themselves are not visible, but only theorgans that secrete them; and that though known ferments, such as
yeast, are not found in intracellular fermentations, that is no proof
that fermentation does not occur.
He contended that:
“a fermentation is defined not by the ferment that causes it,
but by the products that characterise it. I give the name ofalcoholic fermentation to every organic modification that indecomposing sugar produces chiefly carbon dioxide andalcohol. The lactic fermentation is characterised by thetransformation of sugar or dextrin into lactic acid. Thediastasic ferment is that which changes starch first into dextrinand then into glucose. It is thus that fermentation must bedefined. If, as desired by M. Pasteur, one rests the definitionof ferments upon the description of the form that the fermentsmay take, serious errors are likely to arise.”
Finally he wound up:
“In conclusion, I wish to refute a sort of accusation often
reproduced in the communications of M. Pasteur. Our friendaccuses me of being almost alone in maintaining the opinionsI have above developed. I do not know that M. Pasteur is
A Plagiarism Frustrated   227228   Béchamp or Pasteur?justified in saying that all savants share his opinions upon
the generation and mode of action of ferments. I know acertain number of colleagues of full competence in thesematters, Members of the Academy and others, who do notagree with M. Pasteur.”
In the course of the controversy, Fremy distinctly showed that he
did not rest his opposition to M. Pasteur on the accuracy or inaccuracy
of his experiments, but upon the conclusions drawn from them, whichhe considered to be incorrect. Pasteur refused to consider the subject
from this point of view, and called for a commission of members of the
Academy to judge the accuracy of his experiments without regard tohis interpretation of results! Fremy pointed out that to do this would
be to beg the real question at issue,
1 and the matter ended in the two
men continuing to slap at each other, Pasteur trying to make capitalout of the fact that Fremy saw no use in the suggested commission.
Pasteur also fell foul of the botanist M. Trecul, in regard to a note
that had not been read aloud at the session of the Academy on the11th November.
2 At the session held on the 18th November, Trecul
expressed regret that Pasteur had seen fit to add this note, which is of
considerable importance, being tantamount to a complete confessionthat about four months previously, he began to have doubts in regard
to the transformation of the cells of the organism he called mycodermi
vini into yeast cells, and was now prepared to deny Trecul’s belief in a
transformation of cells.
He condescendingly warned him:
“Let M. Trecul appreciate the difficulty of rigorous conclusions
in these delicate studies.”
To which Trecul retorted:
“There is no need to caution me as to the causes of error that
may present themselves in the course of such experiments. Ipointed them out in 1868 and in 1871 in four differentcommunications, and have since written at length upon them.”
3
He added:
“M. Pasteur said in the communication of the 7th October
and in his reply to M. Fremy of the 28th of the same month,first, that the cells of grapes and of other fruits placed in
1. Comptes Rendus  75, pp. 1063-1065.
2. ibid, p.1168.
3. ibid, p.1219.carbonic acid immediately form alcohol; second, that there
is no appearance of yeast in their interior; third, that it isonly in rare and exceptional cases that cells of yeast canpenetrate from the outside to the inside.”
Trecul found these statements confusing in view of another claim
made by Pasteur:
“In the gooseberry, fruit of quite another nature to grapes and
apples, it often happened to me to observe the presence ofthe small yeast of acid fruits.”
1
Trecul responded:
“How can this penetration of the beer yeast take place into
the interior of fruits that have intact surfaces?”
It is not altogether surprising that such contrary statements on this
and other subjects should have driven Trecul to complain of Pasteur’s
mode of argument,2 which he said consisted of contradicting himself,
altering the sense of words, and then accusing his opponent of the
alteration. Trecul himself experienced
“many examples of the contradictions of our friend, who has
nearly always two opposite opinions on every question, whichhe invokes according to circumstances.”
3
But while many realised that Pasteur could not support his new
theory without giving the lie to his old theories, none could understand
as clearly as the workers of Montpellier his tentative effort to captureBéchamp’s teaching and put it forward, dressed in new words, as his
own scientific offspring.
This was too much for the Professor’s patience, and on the 18th
November, 1872, we find a note presented by him to the Academy
entitled Observations Relating to some Communications recently made
by M. Pasteur and especially upon the Subject ‘The Yeast that Makes theWine Comes from the Exterior of the Grape’.
4
In this memoir, Béchamp referred to his early experiments on vinous
fermentation which had been published in 1864. He added:
“M. Pasteur has discovered what was already known; he has
simply confirmed my work. In 1872 he has reached theconclusion arrived at by me eight years before ; namely, that
1. Comptes Rendus  75, p.983.
2. Comptes Rendus  88, p.249.
3. Le Transformism Médical, M. Grasset, p.136.
4. Comptes Rendus  75, pp.1284–1287.
A Plagiarism Frustrated   229230   Béchamp or Pasteur?the ferment that causes the must to ferment is a mould that
comes from the outside of the grape; I went further: in 1864I established that the stalks of the grape and the leaves of thevine bear ferments capable of causing both sugar and mustto ferment, and further, that the ferments borne on the leavesand stalks are sometimes of a kind to injure the vintage.”
Béchamp now also took the opportunity of bringing before the
Academy the conclusions of a note presented by him previously on the
13th February, 1872. This had been omitted, ostensibly on account ofits length, but the need for its publication was now pressing, and its
previous omission illustrates in a small degree the annoyance to which
he was continually subjected.
But it was not until the session of the Academy on the 2nd December,
1872, that the Professor dealt with the deeper significance of Pasteur’s
newly expressed views. In a memoir entitled Second Observation on
some Recent Communications by M


. You can use the river and
fish, but freezing in this case is required (2-3 days)
to kill or weaken bacteria. For the treatment and purification
spine is most effective use of the sturgeon.
Steak "from the north"
We cut frozen fish head and tail, clean out the insides
and the blood of the spine. If the fish with a hard skin, it can be removed.
Fish separated from the bones, fillets finely orezat or postrogat or
grind to a coarse grater. Then add salt to taste, red
and (or) black pepper, grated clove, finely chopped onions
and (or) green onions, chopped garlic. You can add fresh herbs
and other spices and seasonings. After that, add the sunflower oil
the rate of 100-130 g 600-700 g (depending on the fat itself
fish), cooked foods and mix well. There can be
almost immediately. If the fish is stiff, it is recommended to add
juice of 1.2 lemon or apple cider vinegar.
Fish marinated
Prepare the marinade: for 1 liter of water add bay leaf, cinnamon,
cloves, peppercorns, large salt. All the boil, cool,
pour cold fish marinade and add 2 tablespoons
apple cider vinegar. The fish is cut into pieces of 4-5 cm and lay
into the jar tightly in layers, between which lay crushed
garlic. Jar in the refrigerator. Two days later the product
ready for use.
262
262"Bugs"
Wash fish fillets, cut into the plate, add the fillets inside
salt, pepper, cinnamon, grated garlic and tightly roll into a tube.
Then tightly wrap in plastic, cellophane or waterproof
paper and tie the top, so as not to unfold. Put
in the refrigerator to the bottom for 12 hours on one side and then another
12 hours on the other side. Then the shift in the freezer for 2 days.
Once thawed, the product is ready for use.
When eating fish, cooked on these recipes
practically the next day will go a lot
toxins from the body. As a rule, begins to sore throat, lays
nose, as in the cold. Man gets rid of such an
part of its energy, which is no good to anyone, so during
consumption of this fish is almost no drain
energy of this man.
It is advisable to use clean filtered water, ideally
thawed.
How to prepare melt water
Preserves the structure of purchased water for several hours, however,
loses it when heated. But the greatest biological force
has just melted water when swimming in a pot still
some ice.
The easiest way.
This method makes it possible to completely remove the deuterium. When
water begins to freeze, remove only that formed a crust
ice. This deuterium, it freezes in the first place. After
zaledeneet bulk water, rinse the piece under the frozen
tap cold tap water. Piece should be transparent,
because the water is removed from the ice harmful impurities. Next, melt the ice
and drink the resulting melt water.
The second method.
A small amount of fluid is heated to a temperature of 94-96
SA Water has not yet boiling, but it trickles raised blisters. in this
moment the pan is removed and rapidly cooled, then frozen
and thawing water. Cooked this way melt water passes
all phases of its cycle in nature: evaporates, cools
freezes and thaws. This water is especially useful - it has tremendous
internal energy.
The third way.
Water (if tap, then let stand for several hours
release of dissolved gases) is cooled in a refrigerator until
first appearance of ice. This ice is caught and discarded, so
as it concentrates those impurities that prefer firm
phase. The remaining water freezes on until most of it (but
not all) will turn into ice. This ice is captured and used
for other purposes. Remaining liquid was poured, as it
concentrated impurities, preferring the liquid phase. Loss
263
263approximately 5% at the beginning and 10% at the end.
"Dew water"
If the melt water to put on the day of sprouted wheat, three
tablespoons per liter, and to withstand day, you get "dew
water "- water, very close to the composition of natural dew. This water
considered to be most useful to the organism, it is ideally clean
and charging the cell body, it is better to use the output of
dry starvation.
Eat vegetable oils that have not been in
manufacture of thermal effects, which are also
excellent sources of saturated fatty acids.
Very useful to use quail eggs before fasting
and output. It's ideal natural stem cells, the most
importantly - in these eggs can not be salmonellosis.
According to the Institute of Biochemistry, Academy of Sciences, in one gram
colorful eggs contain five times more vitamin A and B
than in the same amount of white. Eggs are small representatives
Chicken squad is much richer in calcium, potassium, copper,
iron, phosphorus, and many essential amino acids
and minerals. Research scientists have shown that these
products prevents the development of cardiovascular diseases,
pathological lesions of the liver and kidney damage, adverse
effects of stress and overwork, normalize vision, growth,
sexual function, contribute to the full blood formation
and improve the skin of the body. They are rich in unsaturated
fatty acids that inhibit the development of atherosclerosis
and obesity, even against the background dietary intake significantly
the amount of cholesterol. Use them should be thirty minutes before
meal, two eggs three times a day, before starvation and at the exit.
The proteins and carbohydrates should be diluted in time
1,5-2 hours. Fruits & products carbohydrates do not mix. Up to 12
hours of the day only take herbal teas with honey, juice, fruit.
at that time toxins from the body. These products help
in this case. Acceptable option - dairy products, fruits
with nuts.
From 12.00 to 19.00 must take protein foods (items
Table 8-18 "Food") and fiber (greens, vegetables).
Fruits, consume fluids 2 hours after meals. At dinner
organism itself tells you what he did not have enough for a day. After 19.00 -
just what to 12.00. Do not overeat. After the meal, must remain
a slight tinge of hunger. "Solid food should be drunk, and the liquid - is".
With this approach, we obtain the maximum amount of energy.
Be sure to apply the method of therapeutic chewing
Fluid to consume before a meal in 30 minutes after a meal - in 2 hours.
Food not drink.
Mandatory condition in preparation for fasting is
consumption of fiber, she used the entire training period.
264
264Fiber, which cleans (or rather to say "feeds"
and "restores") intestine - is primarily the bran and oil cake.
Bran - is a unique thing, and it is hard not to admire them.
with bran can not only clean the intestines, but
and throw extra weight is almost nothing more than not doing without
all sports, diets, bath treatment.
In general, bran (wheat, rye, soy) - this is a side
product of flour production. Shall consist of the shells
Grain and flour are not sorted. Each grain processor knows
that the grinding of grain one-fifth of it into a bran
which are considered waste.
And only recently become aware that the bran - a valuable
nutritional raw materials. Nevertheless, in our country are not yet fully
realized tremendous value of this product, so the main
part of our bran goes abroad: through the Ukraine to Turkey
Israel, Libya, Lebanon, etc.
The main value, which is in the bran - a dietary fiber:
inseparable, insoluble hard and rough carbohydrate.
Dietary fiber contained in the bran is the nutrient
environment for the normal intestinal flora, so bran
used in treatment of intestinal dysbacteriosis.
Furthermore, intestinal bacteria, using tissue, isolated
essential B vitamins
Swelling under the action of water, dietary fiber forms a large
volume of feces - more friable, making it easier emptying
intestine and relieves constipation. Regular consumption of bran
can get rid of the habitual constipation and prevent their occurrence
in the future, after discontinuation of bran (recovery
normal reflex bowel movement).
It is cellulose, which is about 30-40% of the bran, is used
in the fight against obesity: food with lots of fiber
slowly absorbed and gives a feeling of fullness for longer
time, moreover, increases intestinal peristalsis, which
reduces the absorption of nutrients and, consequently,
calorie of food eaten.
Included in the bran dietary fibers bind cholesterol,
therefore, the bran can be used to prevent
atherosclerosis. A positive effect of bran in
diabetes, as they reduce blood sugar levels.
Protein and starch mucus helps to eliminate toxins.
Particles of bran by their content of various fibers
is a universal biological agent that binds
ions of heavy metals, radionuclides, hazardous decomposition products
nutrients.
Cholagogic effect of bran provided a stimulating
their influence on the overall motor ability digestive
tract (mechanical stimulation). as a food additive bran
265
265effective for violations of liver, gallbladder,
pancreas, chronic diseases of the stomach
and intestines - gastritis, gast


FoundationArchives.Quotesonpages130-131arefrom
thismemo.
72.QuotesinthisparagraphtakenfromtwosimilarpassagesinGates'"Address,"
andAutobiography, pp.396-97.
73."Address."
74.Ibid.
75."PhilanthropyandCivilization."
76.QuotesinthisparagrapharetakenfromsimilarpassagesinGates,"Address,"
andGates,Autobiography, pp.399-400.
CHAPTER4
1.QuotedinGeraldE.MarkowitzandDavidK.Rosner,"DoctorsinCrisis:A
StudyoftheUseofMedicalEducationReformtoEstablishModernProfession-
alElitisminMedicine,"AmericanQuarterly,25(1973),88.
2.JAMA,37(1901),270.
3.RichardH.Shryock,MedicalLicensinginAmerica,1650-1965(Baltimore:
JohnsHopkinsPress,1967),pp.53-54.
4.RosemaryStevens,AmericanMedicineandthePublicInterest(NewHaven:
YaleUniversityPress,1971),p.24.
5.MarkowitzandRosner,"Doctors,"87.
6.MorrisFishbein,AHistoryoftheAmericanMedicalAssociation,1847to1947
(Phila.:W.B.SaundersCo.,1947),pp.206-13;WilliamG.Rothstein,
NotestoPages138-145 I257
AmericanPhysiciansintheNineteenthCentury(Baltimore:JohnsHopkins
UniversityPress,1972),pp.69-70,317-18;Stevens,AmericanMedicine,p.29;
andJamesG.Burrow,AMA,VoiceofAmericanMedicine(Baltimore:Johns
HopkinsPress,1963),pp.27-32.
7.QuotedinFishbein,History,p.211.
8.Onephysician,unhappywiththenewleadership,criticizedtheAMAforbeing
self-proclaimed politiciansoftheprofession,forrepresentingonlyabout8
percentofthecountry'sdoctors,andforbeingcontrolledbymerely"ahalf
dozenmen."SeeB.M.Jackson,"TheMedicalProfession: ItsPoliticsand
Politicians,"PacificMedicalJournal,Al(1904),456-61.
9.Onthecoalitionofuniversitymedicalschoolphysiciansandprivatepractition-
ers,theirinterests,strategy,andeffect,seetheexcellentarticlebyMarkowitz
andRosner,"Doctors."
10.ArthurD.Bevan,"Cooperation inMedicalEducationandMedicalService,"
JAMA,90(1928),1173.
11."CouncilonMedicalEducationoftheAMA,"JAMA,48(1907),1702.
12.Sxtvtns^AmericanMedicine,pp.65-66.Today,inhalfthefiftystatesthestate
medicalsocietyhasadirecthandinselectingthelicensingboard,accordingto
RobertC.Derbyshire,MedicalLicensureandDisciplineintheUnitedStates
(Baltimore:JohnsHopkinsPress,1969),p.33.
13."Council,"JAMA,48(1907),1702-05.
14.Bevan,"Cooperation," 1174-75;and"MedicalEducationintheUnited
States,"JAMA,79(1922),629-37.
15.See,forexample,GeorgeM.Kober'spresidentialaddressinAssociationof
AmericanMedicalColleges,Proceedingsofthe17thAnnualMeeting,Washing-
ton,D.C.,May6,1907,pp.31-32.
16."Council,"1703.
17.JAMA,35(1900),1353.
18."Council,"1703.
19.JAMA,37(1901),200-01.
20."Council,"1703.
21."CouncilonMedicalEducationoftheAMA,"JAMA,44(1905),1471.
22.AbrahamFlexner,HenryS.Pritchett:ABiography(NewYork:Columbia
UniversityPress,1943),p.108.
23.HowardJ.Savage,FruitofanImpulse,45YearsoftheCarnegieFoundation,
1905-1950(NewYork:Harcourt,BraceandCo.,1953),pp.30,54-55,73-78;
andA.Flexner,Pritchett,p.97.
24.InformationonpreciselyhowAbrahamFlexner'snamewassuggestedto
Pritchettisnotreadilyavailable.Butthisscenarioseemsmostconsistentwith
availableaccountsandinformation.SeeSavage,Fruit,p.105.
25.AbrahamFlexner,AbrahamFlexner:AnAutobiography(NewYork:Simon
andSchuster,1960),pp.45,70-71.
26.RegardingPritchett'sviewsontherelationshipofthemedicalstudytothe
foundation'sgeneralprogram,seePritchett's"Introduction," inAbraham
Flexner,MedicalEducationintheUnitedStatesandCanada,Bulletinno.4
(NewYork:CarnegieFoundationfortheAdvancementofTeaching,1910),p.
xi.
27.Ibid.,p.viii.
28.A.Flexner,Autobiography, p.74.
29.Ibid.,p.85.
30.Ibid.,p.74;Stevens,AmericanMedicine,pp.66-67.Fivemedicalschoolshad
closedbetweentheCouncilonMedicalEducation'ssurveyin1906andFlexner's
surveyin1909.
258IMotestoPages146-152
31.A.Flexner,Pritchett,p.110.
32.Pritchett,"Introduction," inA.Flexner,MedicalEducation,p.ix.
33.HenryS.PritchetttoJeromeD.Greene,PritchetttoCyrusAdler,andPritchett
toDr.WilliamT.Councilman,Jan.22,1909;CouncilmantoPritchett,Jan.26,
1909.Pritchettpapers.LibraryofCongress.
34.A.Flexner,MedicalEducation,pp.24—26.
35.Pritchett,"Introduction," inibid.,p.xiv,
36.Flexner,MedicalEducation,pp.14-18(emphasisadded).
37.Ibid.,pp.7-8.
38.Ibid.,p.19.
39.Ibid.,pp.18-19,48;Pritchett,"Introduction," inibid.,p.x.
40.NationalCenterforEducationStatistics.DigestofEducational Statistics,1974
(Washington,D.C.:GovernmentPrintingOffice,1975),pp.33,76.
41.A.Flexner,MedicalEducation,pp.180-81.
42.Ibid.,pp.178-80;andFlexner,Autobiography, p.207.SeealsoBarbara
EhrenreichandDeirdreEnglish.ComplaintsandDisorders:TheSexualPolitics
ofSickness(OldWestbury,N.Y.:TheFeministPress,1973).
43.A.Flexner,MedicalEducation,pp.26,28-30.
44.Ibid.,pp.52-89.
45.Ibid.,p.16.
46.G.FrankLydston,"MedicineasaBusinessProposition,"JAMA,34(1900),
1320.
47.JAMA,37(1901),1119.
48."Council,"JAMA,44(1905),1471.
49.Forfurtherevidenceofmedicalreformers'viewsonreducingoutputandraising
theprofession'sclassbase,seeChapter2.
50."Council,"JAMA,44(1905),1471.
51.FrederickC.ShattuckandJ.LewisBremer,"TheMedicalSchool,1869-1929,"
inS.E.Morison,ed.,TheDevelopmentofHarvardUniversitySincethe
InaugurationofPresidentEliot,1869-1929(Cambridge,Mass.:HarvardUni-
versityPress,1930),pp.558-62.SeealsoFrankBilUngs,"MedicalEducationin
theUnitedStates,"President'sAddress,JAMA,40(1903),1271-76,forabrief
summaryoftheorganization's positiononthisandotherplanksinthereform
platform.
52.PritchetttoBevan,Nov.4,1909,correspondence withAMA,Carnegie
Foundation files.
53.PritchetttoBevan,June18,1910,andBevantoPritchett,Dec.17,1910,
correspondence withAMA,CarnegieFoundation files.ThereviewsofFlex-
ner'sreportweremixed.TheNewYorkTimes(June12,1910)praisedthe
reportbutcalledit"slightlycontentiousandunnecessarily irritating."The
ChicagoDailyTribune(June6and7,1910)observedthatschoolsthatwere
givenfavorableevaluationsbyFlexnerpraisedhisreportwhilethosethatwere
condemnedbyFlexnerdeniedthevalidityofhisreport.Thesamepapernoted
that"therecommendations leantowarddeprivingthepoormanofan
education."AmericanMedicine[5(1910),441-42]criticizedthereportfor
sayinglittlethatwasnotalreadyknowninthemedicalprofessionandfor
disregarding"theveryevidentprogressofthepasttentofifteenyears."The
journalwishfullyassertedthat"thedayofthesmall,comparatively inconse-
quentialmedicalcollegeisbynomeanspassed."TheNewYorkStateJournalof
Medicine[10(191


others it means simply being given the freedom to be on their own healing
path without criticism for that journey.
What do you need to feel safe? What do you need to explore who God
has designed you to be?
All Things W ork T ogether for Good
You have undoubtedly wondere d why you are in the situation you are
in. Why  have you not been miraculously freed? Like the man sitting by the
pool of Bethesd a, you may have  wondered why you have not been healed.
Why have your circumstances not changed?I cannot answer those questions. What I can do, however, is of fer hope.
The apostle Paul offers a most perplexing yet hopeful message when he
says, “We know that in all things God works for the good of those who love
him, who have been called according to his purpose” (Romans 8:28).
Does this mean that all things are good? Of course not. Bad behavior is
bad. Hurtful behavior is hurtful. God never approves of abuse.
Yet there is a powerful and hopeful message in this for you and me. All
things—trials, losses, suf fering, mistreatment—can work together for good.
How can good come from mistreatment and abuse?
I have heard many testimonies from women in abusive relati onships.
They have shared with me that their suffering has caused them to reflect on
God in a deeper way. Their abuse has caused them to drop to their knees in
pain and search for God. It has caused them to critically review their
perspective to see if there is something about themselves they need to
change.
Mostly, these women have taught me the important lesson of trusting
God to guide them. They have learned lessons of being joyful always,
praying continually, and giving thanks in all their circumstances.
Love Does
You are in a less-than-perfect relationship. In the midst of this, I
encourage you to embrace a truth: God loves you and encourages you to
love yourself and others.
In Hosea 11 we read how God loved His children, Israel, even though
they turned away from Him. While Israel kept failing, God kept loving.
God is a loving Father who desires His best for His children.
This is a powerful image to bear in mind as you consider your situation
and make critica l decisions about your future. God persists in His love for
you. God persists in of fering you wisdom to make the very best decisions.
It is the dead of winter as I finish writing this book. During the many
months of writing, a pair of eagles—whom I’ve nicknamed Jack and Jill—
have been build ing a nest. Actu ally, they’re building what appears to be a
three-story condominium complex.
At times I’ve seen only one of them doing the building. I’ve wondered
what happened to the other. Was he or she kicked out of the nest? Did theyhave a spat? W as there a divorce?
Sometime later the other would show up, often carrying another branch
for the emer ging complex. Did he or she arrive with this gift to repair a
broken relationship? I don’ t know.
As of today they are together. As of today they continue buildi ng, each
with respective responsibilities I don’t fully understand. What I know is I
have been shocked at their tenac ity. They have worked tirelessly throughout
the heat of summer, the cool breezes of fall, and now the freezing
temperatures of winter. They never stop.
I’ve watched these majestic birds drag limbs ten times the length of
their bodies through the air to their nest-condo complex. With talons
clinging to their foundation material, flooring, and walls, they just keep
building, creating a nest for love to continue.
I imagine Jack and Jill to be thrilled with their enterprise. Come spring,
if all goes according to plan, they’ll be raising a fine family on Puget
Sound. I imagine they love each other and are dedicated to loving each
other.
Again, whether you choose to stay or leave, please continue to love.
Create your own nest where you can love yourself and others. Persist in
your love. Love yourself well. Love others well. Love your mate, even if it
means from a distance. Maintain healthy boundaries, ensurin g safety, so
that you can love freely.
The Path Forward
It is time to bring this book to a close. There is so much more I could
say, and I will wonder what I’ve forgotten. Is there a critical concept left
unsaid?
I hope you will forgive me if I have not spoken strongly enough about a
particular issue. I hope you will understand I am writing about something
not fully understood.
The path you are on is a relati vely new one. Many have gone before
you, but the path of recovery from narcissistic and emotional abuse is still
newly formed. Y ou are a trailblazer in every sense of the word.
I hope you will let your voice be known. Teach friends, family,
churches, and communities about narcissistic and emotional abuse. Teachthe teachers. Teach the counselors who think they know what they’re
talking about, but are naive—including me.
I wish you God’ s best in your path forward.
OceanofPDF.comNOTES
Chapter 1: Swept Off Y our Feet
1. Diagnostic and Statistical Manual of Mental Disor ders, 4th ed. (Washington, DC: American
Psychiatric Association, 1994).
Chapter 2: Power, Privilege, and Personality
1. Mike Bundrant, “10 Traits of Powerful People,” PsychCentral, Septemb er 7, 2015,
http://blogs.psychcentral.com/power -submission/2015/09/10-traits-of-powerful-people/.
2. Mary Lamia, “Envy: The Emotion Kept Secret,” Psychology Today, March 15, 2011,
https://www.psychologytoday.com/blog/intense-emotions-and-strong-feelings/201 103/envy-the-
emotion-kept-secret.
3. Tomas Chamorro-Premuzic, “The Dark Side of Charisma,” Harvar d Business Review, November
16, 2012, https://hbr.org/2012/1 1/the-dark-side-of-charisma.
4. Mark Banschick, “The Dangerous Attrac tion of Powerful Men,” Psychology Today, September
18, 2013, https://www.psychologytoday.com/blog/the-intelligent-divorce/201309/the-dangerous-
attraction-powerful-men.
Chapter 3: Falling for Him Again
1. Lundy Bancroft, Why Does He Do That?  (New Y ork: Berkley Books, 2003), 98.
2. Robert Weiss, “This Is Your Brain on Love,” Psychology Today, January 28, 2015,
https://www.psychologytoday.com/blog/love-and-sex-in-the-digital-age/201501/is-your -brain-
love.
3. Ibid.
4. Ibid.
5. Scott Peck, The Road Less T raveled  (New Y ork: Simon & Schuster, 1978), 88-89.
6. Ibid., 89.
7. Brittany Wong, “9 Signs You’re in Love  with a Narcissist,” Huffington Post, March 30, 2015,
http://www.huffingtonpost.com/2015/03/30/sorry-youre-in-love-with-a-narcissist-
_n_6956408.html.
Chapter 4: How Dar e You Say That!1. Dr. John M. Gohol, “15 Common Cognitive Distortions,” PsychCentral,
https://psychcentral.com/lib/15-common-cognitive-distortions/.
2. Kathleen Krajco, “Narcissists Hypersens itive? To What?” What Makes Narcissists Tick? (blog),
February 5, 2007, http://narc-attack.blogspot.com/2007/02/narcissists-hypersensitive-to-
what.html.
3. Sam V aknin, Malignant Self Love: Nar cissism Revisited  (Czech Republic: Narcissus Publications,
2015). http://www.escapeabuse.com/MSL8.htm.
4. Aubyn De Lisle, “The Wounded Self—The Torture of Narcissism,” Counselli ng Directory,
January 22, 2015, http://www.counselling-directory.org.uk/counsellor -articles/the-wounded-self-
the-torture-of-narcissism.
5. Craig Malkin, “5 Early Warning Signs You’re with a Narcissist,” Psychology Today, June 21,
2013, https://www.psychologytoday.com/blog/romance-redux/201306/5-early-warning-
signsyoure-narcissist.
6. Michael J. Formica, “Understanding the Dynamics of Abusive Relationships,” Psychology T oday,
July 14, 2008, https://www.psychologytoday.com/blog/enlightened-living/200807/understanding-
the-dynamics-abusive-relationships.
7. Ibid.
Chapter 5: Nar cissistic V ictim Syndr ome
1. Christine Hammond, “Identifying Victims of Narcissistic Abuse,” PsychCentral, October 13,
2015, https://pro.psychcentral.com/exhausted-woman/2015/10/identifying-victims-of-narcissistic-
abuse/.
2. Marylene Cloitre et al., “Distingu


 Infinitely
The Tao is the Source of all life, yet it is empty and limitless and cannot
be constrained, quantified, or measured. This life-giving energy of creation
provides a profound Source of joy that’s accessible at all times. If you live
from an infinite perspective, you’ll relinquish the idea that your only
identity is the physical body in which you progress from birth to death. In
your totality, you’re an infinite being disguised as a person existing in the
world of “sharp edges” and “twisted knots” that this verse refers to.
Coalescing within and around you at all times is the invisible life-giving
force of the T ao. It is inexhaustible. It is bottomless. It cannot be depleted.
This 4th verse of the Tao invites you to consider rearran ging your
thoughts about who you are. It seems to be saying that cultivating an
awareness of the infinite aspect of yourself is the way to tap into the
limitless Source of creative energy that flows through you. For example,
you may want to help less fortunate people improve their day-to-day
existence, but you don’t believe that you have the time or energy to do so
because of who you are and what you presently do. As you relax your hold
on the idea of yourself as the job you do or the life you’re living and seek to
acquaint yourself with the limitless creative energy that’s a part of you, the
time and ener gy you require will appear.
Imagining yourself helping others, guided by the infinite aspect of
yourself, will generate behavior and actions that complement your vision
through the “common ancestor”  of the Tao. Ultimately, you’ll cultivate an
absolute knowin g that whatever assistance you need is right here and right
now—in front of, in back of, above, and below you. It is empty, yet very
much present. It is, as Lao-tzu reminds you, “inexhaustible, bottomless, the
ancestor of it all.”
Awareness of the omnipresen ce of the Tao means that thoughts of
shortages or lack aren’ t prevalent. Beliefs such as “There’ s no way this will
happen,” “It’s not my destiny,” or “With my luck, things could never work
out,” cease to be entertained. Instead, you begin to expect that what you
imagine for yourself is not only on its way—it’ s already here! This new
self-portrait based on the cooperative presence of the invisible Tao elevatesyou to living an inspired life—that is, one of being “in spirit” or in
unending touch with the Tao. When you live infinitely, the rewards are a
sense of peaceful joy because you know that all is in order.
This is what I imagine Lao-tzu’ s ancient words mean in our modern era:
Consider all things that seem to be a pr oblem
from the perspective of the eternal T ao.
Believing that there’ s a shortage of prosperity is a signal to think in terms
of the inexhaustible Source: the Tao. Just like everything else on our planet,
money is available in limitless quantities. Know this and connect to the
bottomless supply. Do it first in your thoughts by affirming: Everything I
need now is here. Prosperity thoug hts are energetic instructions to access
your infinite self, so actions will follow them.
Take this same approach—stay ing in harmony with the Tao—to all of
your problems, for there’ s an all-encompassing supply of well-being to
partner with. So rather than giving energy to illness and perceived
misfortunes, stay with the Tao. Stay with what can never be used up. Stay
with that which is the father of all things, the creative Source of all. It will
work with and for you, as you have it in your thoughts, then in your
feelings, and finally in your actions.
Be an infinite observer.
When acknowle dged as a sign of change, worry is transitory—i t’s simply
part of the world of the changing. If you view your life from  the vantage
point of an infin ite observer, concerns, anxieties, and struggle s blend into
the eternal mix. From this ageless perspective, picture how important the
things you feel depressed about now will be in a hundred, a thousand, a
million, or an uncountable number of years. Remember that you, like the
infinite T ao from which you originated, are part of an eternal reality.
Rearrange your thoughts to practice thinking in alignment with the Tao.
With the assistance of the eternal Tao, all of the sharp edges of life smooth
out, the knots loosen, and the dust settles. T ry it!
Do the T ao NowPick a situation today (any situation will work), and instead of verbally
responding, be silent and listen to your thoughts. For example, in a social
gathering or business meeting, choose to seek the emptiness found in
silence in order to be aware of your infinite self. Invite it to let you know
when or whethe r to respond. If you find your worldly ego interpreting or
judging, then just observe that without criticizing or changing it. You’ll
begin to find more and more situations where it feels peaceful and joyful to
be witho ut respo nse... just to be in the infinity that’s hidden but always
present.
You might want to duplicate this advice of my teacher Nisargadatta
Maharaj and post it conspicuously so that you can read it daily:
Wisdom is knowing I am nothing,
love is knowing I am everything,
and between the two my life moves.
And while you’re living, stay as close to love as you can.
OceanofPDF.com5th Verse
Heaven and earth ar e impartial;
they see the 10,000 things as straw dogs.
The sage is not sentimental;
he treats all his people as straw dogs.

The sage is like heaven and earth:
To him none ar e especially dear,
nor is ther e anyone he disfavors.
He gives and gives, without condition,
offering his tr easur es to everyone.

Between heaven and earth
is a space like a bellows;
empty and inexhaustible,
the mor e it is used, the mor e it pr oduces.

Hold on to the center.
Man was made to sit quietly and find
the truth within.
OceanofPDF.comLiving Impartially
The Tao does not discriminate—period! Like heaven and earth, it is
impartial. The Tao is the Source of all, the great invisible provider. It
doesn’ t show preference by giving energy to some while depriving others;
rather, the basic life-sustaining  components of air, sunshine, atmosphere,
and rain are provided for all on our planet. By choosing to harmonize our
inner and outer consciousness with this powerful feature of the Tao, we can
realize the true self that we are. The true self is our unsentimental sage
aspect that lives harmoniously with the Tao. This aspect doesn’ t view life in
one form as more deserving than another, and it refuses to play favorites.
Or, as Lao-tzu states, “He treats all his people as straw dogs.”
Lao-tzu uses this term to describe how the Tao (as well as the enlightened
ones) treats the 10,000 things that comprise the world of the manifest. In
Stephen Mitchel l’s translation of the Tao Te Ching, he explains that “straw
dogs were ritual objects, venerated befor e the ceremony but afterward
abandoned and trampled underfoot.” In other words, Taoism reveres and
respects existence impart ially, as an ebb and flow that is to be revered and
then released. With impartial awareness, the sage genuinely sees the
sacredness within all the straw dogs in this ceremony we call life.
The 5th verse encourages us to be aware of this unbiased Source  and, as a
bonus, to enjoy  the paradoxical nature of the Tao. The more rappo rt we
have with the energy of the Tao and the more we’re living from its all-
creating perspective, the more it is available to us. It’s impossible to use it
up—if we consume more, we simply receive more. But if we attempt to
hoard it, we’ll experience shortages ourselves, along with the failure of
having even a wisp of understanding. The Tao and its inexhaustible powers
paradoxically disappear when we attempt to exclude anyone from its
unprejudiced nature.
The varied forms of life are illusory as far as the Tao is concer ned, so no
one is special or better than anyone else. This sentiment is echoed in the
Christian scriptures: “[God] sends rain on the righteou s and the
unrighteous” (Matt. 5:45).Practicing impartiality is a way to incorporate the 5th verse of the Tao Te
Ching into your life, and to practice its wisdom in today’ s world. To that
end, this is what I believe Lao-tzu was trying to impart to us from his 2,500-
year-old vantage point:
Stay in harmony with the impartial essence of the T ao in all of your
thoughts and all of your behaviors.
When you have a thought that excludes others, you’ve elected to see
yourself as “special” and therefore deserving of exceptional favor from
your Source of being. The moment you’ve promoted yourself to this
category, you’ve elevated your


creaming	fans.	Breathlessly	she	made	it	into	her	house.	The
next	day	she	emerged	to	find	that	the	cameras	and	reporters	were	still	there.
She	waved	and	got	into	a	limousine	and	was	never	seen	in	the	village	again.
“But	a	year	later,”	said	Baba,	“she	sneaked	back	to	the	wishing	tree	with	an
ax	in	her	hand.	She	began	to	chop	at	it,	cursing	all	the	while.	‘You	didn’t	tell
me	that	nobody	would	ever	leave	me	alone.	I	can’t	go	anywhere	without
being	stared	at,	my	slightest	misfortune	is	blown	up	into	a	tragedy	in	the
newspapers,	and	hundreds	of	people	a	day	ask	for	my	help,	when	I	can	barely
manage	my	own	life.	I’m	so	miserable.’”
She	chopped	at	the	tree	until	she	was	exhausted.	But	the	tree	would	not	fall.
More	time	passed.	Then	it	chanced	that	a	young	mother-to-be	was	wandering
in	the	woods.	She	rested	under	the	tree,	dreaming	of	the	joys	of	having	a	baby
I
	want	nothing	in	this	world	but	the	love	of	my	baby	and	my	husband,
	shethought.
If	only	they	will	love	me	forever
.
She	went	home,	and	her	husband	greeted	her	with	hugs	and	kisses.	Two
weeks	later	their	baby	was	born,	and	the	minute	she	opened	her	eyes,	she
gazed	on	her	mother	with	adoration.
Much	more	time	passed	before	the	mother	returned	to	the	woods.
“It	took	five	years,”	said	Baba,	“and	then	she	came	back	in	tattered	rags,
furiously	hacking	at	the	tree	with	an	ax	and	cursing	it.	‘My	husband	loves	me
so	much	that	he	can’t	bear	to	leave	my	side	to	go	to	work.	Now	we	have	no
money	My	little	child	cries	without	end	unless	I	am	with	her	every	waking
moment.	Although	they	love	me	truly,	I	have	no	peace.	I	am	the	most
miserable	woman	on	earth.’”
She,	too,	kept	chopping	until	she	was	exhausted,	but	the	tree	didn’t	fall.	Baba
rubbed	his	hand	over	the	wounds	she	had	left	behind.
“Do	you	know	what	went	wrong?”	he	said.	“They	all	wished	for	externals,
and	that’s	what	the	tree	gave	them.	Each	had	an	outer	image	of	being	rich,
famous,	and	loved,	but	images	are	not	what	your	soul	wants	for	you.	You
must	wish	from	the	inside,	then	the	highest	wisdom	will	be	at	your
command.”
W
HAT
	I	L
EARNED
This	lesson	was	about	the	difference	between	a	wish	that	helps	you	and	one
that	doesn’t.	All	three	people	who
	found	the	wishing	tree	got	what	they
wished	for,	and	so	their	lives	changed,	but	only	on	the	outside.	They	forgot	to
wish	for	inner	change.	No	matter	how	much	money	he	had,	the	rich	man
wasn’t	rich	inside.	No	matter	how	famous	she	was,	the	celebrity	didn’t	feel
worthy	inside.	No	matter	how	much	other	people	loved	her,	the	mother	didn’t
know	how	to	love	herself.
Baba	taught	me	that	my	soul	hears	all	my	wishes	from	the	inside.	The	soul
hears	what	people
really
	want,	which	means	in	their	heart	of	hearts.	After	I
grew	up,	I	heard	about	an	interesting	study	in	this	area.	People	were	asked	the
question	“What	do	you	want?”	Then	no	matter	what	answer	they	gave,	they
were	asked	why.	So	the	questioning	might	go	like	this:Q.	What	do	you	think	you	want	right	now?
A.	I	want	a	great	body.
Q.	Why?
A.	Because	I’d	be	more	attractive	and	confident.
Q.	Why?
A.	Because	people	would	notice	me,	and	that’s	important.
Q.	Why?
A.	Because	it	makes	me	happy,	and	I	want	to	be	happy.
What	the	experimenters	found	is	that	if	you	ask	the	question	“Why?”	often
enough,	everybody	winds	up	saying	the	same	thing:	“Because	I	want	to	be
happy”	It	doesn’t	matter	what	they	start	out	wanting—money	popularity
fame,	a	better	job.	In	the	end	all	wishes	are	for	happiness.
Baba	taught	me	that	if	what	you	really	want	is	happiness,	why	not	get	it
directly?	The	place	where	happiness	is	always	available	is	inside	yourself.
You	have	to	create	your	own	joy	Possessions	can’t	do	it	for	you,	and	neither
can	other	people.	Naturally,	you	feel	happy	with	your	friends	or	when	you
buy	something	you	coveted.	But	these	periods	of	happiness	are	temporary
Your	soul	knows	this,	which	is	why	it	leads	you	to	the	root	of	happiness,	not
to	its	leaves	and	branches.
On	the	outside	life	will	always	be	fickle,	which	is	another	reason	not	to	plant
your	happiness	there.	I	heard	a	story	once:	Four	brothers	came	to	a	wise	man
and	said,	“Our	grandfather	died	and	left	us	a	hundred	pieces	of	gold.	But	he
didn’t	say	how	the	money	should	be	divided.	Can	you	tell	us	the	best	way?”
The	wise	man	said,	“Do	you	want	it	divided	the	way	most	people	would	do	it
or	the	way	God	would	do	it?”
“We	want	the	way	God	would	do	it,”	said	the	four	brothers.
So	the	wise	man	gave	eighty	pieces	of	gold	to	the	first	brother,	fifteen	to	the
second	brother,	four	to	the	third
	brother,	and	only	one	piece	of	gold	to	the	last
brother.“This	is	how	God	would	do	it?”	they	said	in	astonishment.
“Yes,”	said	the	wise	man.	“If	you’d	asked	for	the	way	most	people	would	do
it,	I’d	have	given	you	all	an	equal	share!”
The	nice	things	of	this	world	are	not	divided	equally.	Some	people	get	more
than	their	share,	while	others	get	less.	But	this	pertains	only	to	outward
desires.	On	the	inside	everyone	can	win	a	life	that	brings	equal	joy	and
happiness.	Baba	told	me	to	wish	for	just	one	thing:	“Make	me	rich	inside,”
which	means	as	full	of	joy	and	satisfaction	as	possible.	He	told	me	that	my
soul	would	help	me	every	day	to	make	this	wish	come	true,	no	matter	how
many	outward	things	came	my	way	or	not.Follow	the	Thread
E
ven	without	a	wishing	tree	there’s	a	magical	way	to	make	a	wish	come
true,”	said	Baba.	He	held	his	hand	out.	“Here,”	he	said.	“Ill	give	it	to	you.”
“I	don’t	see	anything,”	I	said.
“I’m	handing	you	a	string;	you	can’t	see	it	because	it’s	invisible,”	he	said.	He
wasn’t	satisfied	until	I	pretended	to	pick	up	the	invisible	string	dangling	from
his	palm	and	put	it	in	mine.
“Now	all	you	have	to	do	is	follow	the	string.	It	will	lead	to	what	you	want.”
I	was	bewildered.	“What	if	I	want	a	car?	I’m	too	young	to	d


 U.S. cities, gunshot wounds to the head rank as
the highest cause of all trauma to the brain.
Bullets fired from guns tend to be classified as low velocity (<300 m/s) or high
velocity (>300 m/s), but this is a technicality since both high- and low-velocity bullets 173 DMSO in Basic Neuroprotection
act similarly in creating their pathology. High- or low-velocity missile wounds to the
head tend to result in a temporary cavity that produces bursting injuries of the tissue, including blood vessels. When key blood vessels are damaged and bleeding cannot be stopped, the patient will likely die from blood loss at the site of injury.
The trajectory of a bullet through the brain carries a major significance as it
crushes structures along its track. Bullets that cut through the brainstem, or the ven -
tricular chambers where spinal fluid is located, are especially lethal.
Gunshot wounds to the head are nearly always fatal and, in the best-case scenario,
can leave the victim with severe neurological disability. It is estimated that two-thirds of the victims shot in the head die before reaching a hospital.
When a high-velocity bullet hits the head, the skull often shatters into small
pieces, creating not only more wounds to the brain but also a source for infection. Gunshot wounds to the head are classified as penetrating, where the bullet remains lodged in the brain, or perforating where the bullet exits the brain.
If the patient with a gunshot wound to the head reaches the hospital, a number of
critical systems must be addressed if the patient is to survive. These include treating high ICP, low oxygenation, hypertension, falling cerebral blood flow, and rising cere -
brovascular resistance that must be treated aggressively if the patient is to survive with a good outcome. If a hematoma is confirmed by CT scan, a craniotomy and surgical evacuation of the clot can be performed, but high ICP may persist. The high pressure in the brain may respond to mannitol treatment but a rebound effect where ICP returns higher than before mannitol treatment is often seen.
229
When patients are deeply comatose and there is minimal evidence of brainstem
function in the absence of an intracranial hematoma that might be causing the coma, a fatal outcome is nearly always certain.
An important study was reported by Brown and his colleagues
230 from the
Division of Neurosurgery at the University of Chicago Hospitals and Clinics, a hos -
pital which is classed as a level 1 trauma center. Trauma centers are designed to take care of severe injuries such as car crashes, explosions, and gunshot wounds.
The study by Brown and his associates
230 was prompted by the horrific rate of
deaths due to gunshot wounds to the head seen in many large U.S. cities, including Chicago, in the 1980s, which dismally continue to this day. The objective of the study was to find out the clinical usefulness of mannitol as a treatment for a mis -
sile injury simulating a gunshot wound to the head and to compare this osmolyte to untreated controls. In addition, because DMSO had already been shown to be effective in nonhuman primate brain trauma, and in focal ischemic brain injury, the effects of mannitol were also compared to animals treated with DMSO.
Seven rhesus monkeys were included in the study. After anesthesia, monkeys were
monitored for ICP, cerebral blood flow, CPP, cerebrovascular resistance, blood pressure, and cerebral metabolic rate of oxygen consumption, along with blood gases and hema -
tocrit.
230 A BB pellet missile was fired at a velocity of 90 m/s through a burr hole made
in the right cerebral hemisphere. Animals received either mannitol (0.05 g/kg, 25% solu -
tion) or DMSO (0.05 g/kg in a 50% solution) as an intravenous bolus 1 h following injury, and these doses were repeated when ICP rose above 20 mm Hg pressure. All parameters were measured 1 h after treatment was initiated. Animals were killed 6½ h after the last measurements were made. The results are summarized in Figures 8.7 through 8.10.174 Dimethyl Sulfoxide (DMSO) in Trauma and Disease
The ICP rose in all animals 1 min after injury and fell significantly 1 h following
DMSO, reaching pre-injury levels after 6 h.230
In untreated animals, mean arterial pressure briefly rose after injury and decreased
progressively for the next 6 h until death. DMSO dramatically reversed the hypoten -
sive process 1 h following injury230 (Figure 8.7).
DMSO was able to stabilize mean arterial pressure, cerebral blood flow, CPP, and
metabolic rate of oxygen consumption 1 h following treatment. ICP was also reduced
to preinjury levels by DMSO.230100
50
0
11 03 0* p<0.05mm Hg
MinutesUntreate d
DMSO
Hours12 46**
*
FIGURE 8.7  Mean arterial pressure plunged 1 h after injury in untreated controls (dark
circles) but remained stable following DMSO (triangles) treatment beginning 1 h after treat -
ment. (Adapted from Brown, F.D. et al., Ann. NY Acad. Sci., 411, 245, 1983.)
40
3020mL/100 g tissue/min10
11 03 0
Minutes*p<0.05Untreate d
DMSO
Hours12 46
FIGURE 8.8  Cerebral blood flow dropped to more than 50% after injury and rose after 1 h
following DMSO (triangles) as compared to untreated controls (dark circles). (Adapted from
Brown, F.D. et al., Ann. NY Acad. Sci., 411, 245, 1983.)175 DMSO in Basic Neuroprotection
Cerebral blood flow rose markedly after DMSO ( Figure 8.8), and this rise par -
alleled those seen for the cerebral metabolic rate of oxygen ( Figure 8.9) and CPP
(Figure 8.10) as compared to significant decreases in untreated animals.230
CPP is the difference between the mean arterial pressure and the ICP and repre -
sents the vascular pressure gradient across the cerebral beds. It is now well recog -
nized that low cerebral blood flow and CPP are potentially harmful in patients with
brain trauma and are associated with poor outcome.231,232
What is less clear is whether altering cerebral blood flow or CPP will lead to clini -
cal improvement. The study by Brown et al.230 suggests that the traumatized brain 3.0
2.0
1.0
11 03 0
Minutes* p<0.05Untreate d
DMSO
Hours12 46mL/100 g ms/min
FIGURE 8.9  Cerebral metabolic rate of oxygen consumption decreased in all animals after
injury and rose progressively after DMSO (triangles) as compared to untreated animals (dark
circles). (Adapted from Brown, F.D. et al., Ann. NY Acad. Sci., 411, 245, 1983.)
100
50mm Hg
0
11 03 0
Minutes**
*
* p<0.05
Hours12 46Untreate d
DMSO
FIGURE 8.10  CPP fell to nearly half of the baseline values within 10 min of injury and was
reversed by DMSO (triangles). Two hours after DMSO treatment, CPP values had returned to baseline unlike untreated animals (dark circles). (Adapted from Brown, F.D. et al., Ann. NY
Acad. Sci., 411, 245, 1983.)176 Dimethyl Sulfoxide (DMSO) in Trauma and Disease
requires a normal CPP before adequate cerebral blood flow and satisfactory oxygen
metabolism can be attained. This thinking is now supported by the work of investi -
gators from the Brain Trauma Foundation.
With respect to DMSO’s ability to stabilize mean arterial pressure after a missile
injury, several studies have documented that brain trauma worsens in patients who experience episodes of hypotension in the first few hours after injury.
233,234
DMSO COMPARED TO MANNITOL IN MISSILE INJURY
Based on the positive results obtained with DMSO versus no treatment following missile injury to the brain, another study was designed by Brown and colleagues. This study
230 compared DMSO to the standard treatment for cerebral trauma, man -
nitol, following a missile injury to the brain. While mannitol was observed to be better than no treatment in each parameter measured, CPP, mean arterial pressure, cerebral blood flow, and oxygen metabolism indicated DMSO as vastly more supe -
rior to mannitol treatment.
230 The authors’ conclusion from these findings was that
this difference indicated that DMSO is a more effective agent than mannitol in their model injury and may have been due to many incalculable factors, including the abil -
ity of DMSO to maintain good cardiac output following cardiac ischemia, a problem often seen complicating brain trauma.
137,230,235
DMSO IN AGING RESEARCH
The average human life expectancy in the United States has increased from 50 to 78 years in males and 80 years in females in the last 100 years. According to U.S. Census Bureau projections, by 2050, one in five Americans will


 good.
You should feel good. Anybody who uses
“gosh” in a sentence can’t be all bad.
You really do have a sense of humor, don’t
You...
I invented humor!
Yes, You’ve made that point. Okay, so the
reason for going on is that there’s nothing
else to  do. This is what’s happening here.
Precisely.
Then may I ask You —does it at least get
any easie r? Oh, my darling friend —it is so much easier
for you now than it was three lifetimes  ago,
I can’t even tell you.
Yes, yes —it does get easier. The more you
remember, the more you are able to
experience, the more you know, so to
speak. And the more you know, the more
you remember. It is a circle. So yes, it gets
easier, it gets better, it becomes even more
joyful.
But remember, none of it has been exactly
a drudge. I mean, you’ve loved all of it!
Every last minute! Oh, it’s delicious, this
thing called life!  It’s a scrumptious
experience, no?
Well, yes, I suppose.
You suppose? How much more
scrumptious could I have made it? Are you not being allowed to experience
everything? The tears, the joy, the pain, the
gladness,  the exaltation, the massive
depression, t he win, the lose, the draw?
What more is  there?
A little less pain, perhaps.
Less pain without more wisdom defeats
your purpose; does not allow you to
experience infinite joy —which is What I
Am.
Be patient. You are gaining wisdom. And
your joys are now increasingly available
without pain. That, too, is a very good sign.
You are learning (remembering how) to
love without pain; to let go without pain; to
create without pain; to even cry without
pain. Yes, you’re even able to have your
pain without pain, if you know what I mean.  I think I do. I’m enjoying even my own life
dramas more. I can stand back and see
them for  what they are. Even laugh.
Exactly. And you don’t call this growth?
I suppose I do.
And so then, keep on growing, My son.
Keep on beco ming. And keep on deciding
what you want to become in the next
highest version of your Self. Keep on
working  toward that. Keep on! Keep on!
This is God Work we’re up to, you and I. So
keep  on!
  Chapter 10
I love You, You know that?
I know you do. And I love you.
  Chapter 11
I’d like to get back to my list of questions.
There’s so much more detail I want to go
into on every one of these. We could do a
whole book on relationships alone, and I
know that. But then I’d never get to my
other questions.
There’ ll be other times, other places. Even
other books. I’m with you. Let’s move on.
We’ll come back to it here if we have time.
Okay. My next question, then: Why can’t I
ever seem to attract enough money in my
life? Am I destined to be forever scrimping
and sc raping? What is blocking me from
realizing my full potential regarding
money?
The condition is manifested not just by you,
but by a great many people.  Everyone tells me it’s a problem of self -
worth, a lack of self -worth. I’ve had a dozen
New Age teachers t ell me that lack of
anything is always traceable to lack of self -
worth.
That is a convenient simplification. In this
case your teachers are wrong. You do not
suffer from a lack of self -worth. Indeed,
your greatest challenge all your life has
been to contro l your ego. Some have said
it’s been a case of too much self -worth!
Well, here I am, embarrassed and
chagrined again, but You are right.
You keep saying you’re embarrassed and
chagrined every time I simply tell the truth
about you. Embarrassment is the res ponse
of a person who still has an ego  investment
in how others see him. Invite yourself to move past that. Try a new  response. Try
laughter.
Okay.
Self-worth is not your problem. You are
blessed with an abundance of it. Most
people are. You all think very  highly of
yourself, as rightly you should. So self -
worth,  for the great mass of the people, is
not the problem.
What is?
The problem is lack of understanding of the
principles of abundance together,  usually,
with a massive misjudgment about what is
“good”  and what is “evil.”  Let Me give you
an example.
Please do.  You carry a thought around that money is
bad. You also carry a thought around that
God is good. Bless you! Therefore, in your
thought system, God and money do not
mix.
Well, in a sense, I guess, that’s true. That
is how I think.
This makes things interesting, because this
then makes it difficult for you to take  money
for any good thing.
I mean, if a thing is judged very “good” by
you, you value it less in terms of money.  So
the “better” som ething is (i.e., the more
worthwhile), the less money it’s worth.
You are not alone in this. Your whole
society believes this. So your teachers
make a  pittance and your stripteasers, a
fortune. Your leaders make so little compared to  sports figures that th ey feel
they have to steal to make up the
difference. Your  priests and your rabbis live
on bread and water while you throw coins
at entertainers.
Think about it. Everything on which you
place a high intrinsic value, you insist must
come cheaply. The lonely research
scientist seeking a cure for AIDS goes
begging  for money, while the woman who
writes a book on a hundred new ways to
have sex  and creates tapes and weekend
seminars to go with it...makes a fortune.
This having -it-all-backwards is a propensi ty
with you, and it stems from wrong  thought.
The wrong thought is your idea about
money. You love it, and yet you say it is the
root of all evil. You adore it, and yet you call it “filthy lucre.” You say that a person is
“filthy rich.” And if a person doe s become
wealthy doing “good” things, you
immediately become suspect. You make
that “wrong.”
So, a doctor had better not make too much
money, or had better learn to be discreet
about it. And a minister —whoa! She’d
really better not make lots of money
(assu ming you’ll even let a “she” be a
minister), or there’ll surely be trouble.
You see, in your mind, a person who
chooses the highest calling should get the
lowest pay....
Hmmm.
Yes, “hmmm” is right. You should think
about that. Because it is such wrong
thought. I thought there was no such thing as wrong
or right.
There isn’t. There is only what serves you,
and what does not. The terms “right” and
“wrong” are relative terms, and I use them
that way when I use them at all. In this
case, relative to what serves  you—relative
to what you say you want —your money
thoughts are wrong thoughts.
Remember, thoughts are creative. So if you
think money is bad, yet think yourself
good...well, you can see the conflict.
Now you, in particular, My son, act out this
race consci ousness in a very big way.  For
most people the conflict is not nearly so
enormous as for you. Most people do  what
they hate for a living, so they don’t mind
taking money for it. “Bad” for the  “bad,” so to speak. But you love what you do with the
days and t imes of your life.  You adore the
activities with which you cram them.
For you, therefore, to receive large
amounts of money for what you do would
be, in  your thought system, taking “bad” for
the “good” and that is unacceptable to you.
You’d rather starve t han take “filthy lucre”
for pure service...as if somehow the  service
loses its purity if you take money for it.
So here we have this real ambivalence
about money. Part of you rejects it, and part
of you resents not having it. Now, the
universe doesn’t know  what to do about
that, because the universe has received
two different thoughts from you. So your life
with regard to money is going to go in fits
and starts, because you keep going in fits


  I Need Y our Love—Is That T rue?
I can  pro mise yo u that as your attachments drop, the love you w ill feel is so full and
so big that you will feel as thoug h the Universe can’ t hold it. All the things you were
attached to will be replaced by this love that is omnipotent, omniscient, and
omnipresent. Some call this love “God.”
When people found themselves in the presence of Jesus, Buddha, Krishna, or any
other fu lly enlig htened being, any negativity within them dissolved immediately.
That’ s how powerful pure, unconditional love is. It will dissolve all discord and
negativity immediately. It will dissolve anything and everythi ng that is not love.
This all-powerful love is your true nature. It is you.
Begin with Happiness
“Y ou need nothing to be happy. Y ou need something to be sad.”
Sri Poonja (Papaji)
“When we see that [awareness i s present all the time], a transformation takes place
in th e bo dy-mind. The body-min d is struck by causeless joy and is se t free from the
belief that it has to work towards the acquisition of happiness. The happiness is not
something that can be reached through ef fort, through suf fering. How could we
reach happiness through suf ferin g? How could more suf fering make us happy? W e
have to start from happiness. So  often we have accepted more suf fering in order to
become happy.”
Francis Lucille, fr om  The Perfume of Silence
Y ou can be happy in this very moment, no matter what is go ing on around you.
Happiness is not something you have to look for or wait for, because it’ s here with
you right now.
“W e can have f reedom and happiness now. W e don’ t have to wait for it to arrive
some far -of f day in the future when we have worked hard enough to deserve it or
when w e have succeeded someh ow in making ourselves ready. W e have reason for
joy and delight, now.”
Hale Dwoskin, fr om  The Sedona Method“Y ou are the ul timate joy. Looking for joy would be me looking for Lester. I am
Lester. I don’ t ha ve to go out there and look for him. If I am joy, I don’ t have to look
for it out there. There’ s no need to go out for joy when it’ s inside you.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
“When you find yourself wanting love, know that it is like a lake looking for water.”
Hale Dwoskin
“The di scovery that peace, happiness and love are ever -present within our own
being and completely available at every moment of experience, unde r all conditions,
is the most important discovery that anyone can make.”
Rupert Spira, fr om  The Art of Peace and Happiness
Because happiness is your true nature, you can’ t acquire happiness; you can only BE
it. If you are ha ppy, you are be ing your true self, A wareness! When you are being
the A wareness that you are you are in harmony with all of life, and to say your life
will become magical is a colossal understatement.
“For that is when a human being comes fully alive: not at conception, not at birth, or
maturity, nor at any of the ritualized moments we like to point to, the baptisms and
weddings, bar mitzvahs and gra duations. It comes when the sen se of self crumbles,
when w ind is allowed to take the insubstantial thing we have b elieved ourselves to
be. It is then tha t we truly live. It feels a bit like death (the pe rson you have long
been, aft er all, no longer exists),  and yet... and yet... you find to your amazement
that you have continued, that th ere is continuing life. There is life after death. Y ou
are finding out what is meant by heaven on earth.”
Jan Frazier, fr om  Opening the Door
Allow yourself to be happy. Allow yourself to be the happiness that you really are.
Happiness is here right now. Th e power of A wareness is the answer to anything that
threatens your happiness. If you open your attention and rest as the A wareness that
you are, you will be happy!
If yo u’re not fee ling happy, remember to welcome any feeling that isn’ t happiness,
and allow it to be present without trying to change it or get rid of it. As you
welcome whatever feeling is present, you will feel it dissolve into the happiness that
you really are.
Every time you open your arms and welcome an unhappy feeling, you are that much
closer to lasting and permanent happiness, and that much closer to a harmonious,
magical life. The more you welcome unhappy feelings, the more you will feel the
happiness of your true self increasing every day. Eventually y ou will discover for
yourself that underneath every  unhapp y feeling  lies the never -ending happiness and
love of A wareness.C H A P T E R  1 0  S u m m a r y
Y ou  are happiness. It is your true natur e! Happiness—a
never -ending w ellspring of happiness—is her e right now
inside you!
Ther e’ s no other happiness but  the happiness of your true
self, A war eness. The happiness you have felt at any time in
your life  is the happiness of A war eness.
Ther e’ s nothing better for your life cir cumstances than you
feeling happy. The happier you  ar e, the mor e effortless is
your life.
When we seek happiness in the world, our happiness is
fleeting.
W e can enjoy all the wonderful things that we want to be,
do, o r ha ve in the world, but we  can enjoy those things with
the full knowledge that the only place to find r eal,
permanent happiness is within us.
Y our tho ughts de termine how you’r e feeling, so if you’r e not
happy it’ s because you’r e thin king about something you
don’ t want.
Standing between you and permanent happiness and who
you r eally ar e is one thought—“I don’ t want this.”
When you feel p ain or some hu rt fr om a situation, let that
hurtful feeling be a wake-up ca ll telling you that right now
you ar e believing negative thoughts that ar e not true.
Many of us unintentionally r esist being happy.
Simply by r ealizing that we’ve been r esisting happiness we
take most of the power out of the suppr essed belief that has
been causing us to r esist happiness.W e don’ t have to do anything to be happy. Instead, we need
to stop doing what we’r e doing that’ s making us unhappy.
Ther e is only one thing that causes unhappiness—
attachment.
Attachment comes when we hold on to something for fear of
losing it because we believe tha t we can’ t be happy without
it.
Often ou r attachments make up the identity of the person we
think w e ar e, and we feel that if we dr opped our
attachments, we would lose our identity. So, we cling to our
attachments, when all along they r ob us of our happiness.
What is actually attached is not  you, but your mind. It’ s the
mind that has attachments. Who you r eally ar e is not
attached to a single thing.
T o fr ee yourself of attachments all you have to do is just stay
as A war eness, mor e and mor e, and all of your attachments
will dr op one by one.
Y ou can  be happy in this very moment, no matter what is
going on ar ound you. Happines s is not something you have
to look for or wait for.
Y ou can ’ t acquir e happiness; you can only BE it. If you ar e
happy, you ar e being your true self.
If you’r e not feeling happy, r emember to welcome any
feeling that isn’ t happiness, and allow it to be pr esent
without trying to change it or get rid of it.
The mor e you w elcome unhappy feelings, the mor e you will
feel the happiness of your true self incr easing every day.C h a p t e r  1 1
The W orld: All Is W ell
“All shall be well, and all shall be well, and all manner of thing shall be well.”
Juliana of Norwich
“Y ou know, all mystics—Cath olic, Christian, non-Christian, no matter what their
theology, no matter what their r eligion—are unanimous on one  thing; that all is well,
all is well. Though everything is a mess, all is well. Strange paradox, to be sure. But,
tragically, most people never get to see that all is well because they are asleep. They
are having a nightmare.”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
Y ou might be thinking, how can  everything be well when we look out into the world
and see  violence,


, it’ s real while you’re expe riencing it, but when you look at it from a
transformed point of view, it doesn’ t exist. When you have awakened,
you’ll get this—you’ll realize that this is all a dream.
All of us have roles that we play: I’m a rent-a-W ayne Dye r. Y ou’re
maybe a rent-a-Marjorie, a rent-a-Sally, or a rent-a-Geor ge. But when we
are truly awake, we realize that they are only roles, illusions. It doesn’ t
mean th at we don’ t enjoy them. Why wouldn’ t we enjoy our dr eam? W e’re
creating it, after all.
If yo ur dream isn’ t satisfying or  fulfilling to you, you can make it be so.
All you have to  do is change your thought, because that’ s all you are. So
you can  watch yourself, like a n actor. Y ou might say, “Jeez, that was a
funny th ing I did this morning,  and it was really stupid. I don ’ t think I’m
going to do that  anymore.” Y ou stand back and watch yourself do all these
things, knowing  that your Divineness, who you really are, is beyond what
your form is doing. When you understand that, then the rest of the dream
becomes whatev er you want it to be. Remember, you can create anything
you want now for the dream, and you do so through thought.THE P ATH T O UNDERST ANDING
The ultimate transcending of our form is what we call death. I don’ t
pretend to have a handle on the great mysteries of the universe, but I have
no fear of death whatsoever bec ause I know that you can’ t kill thought. W e
are thought; thought can never be destroyed. Therefore, we c an never be
destroyed. Thought is the ultimate vibration in the universe, which goes on
forever. It’ s an endless thing.
Everything is programmed into a single little drop of protoplasm, all that
you’ll ever need, for your entire life, in the form that you’re in. It’ s all a
mystery, and while we are drea ming it is unlimited. There are no limits to
what yo u can do while you are dreaming. Y ou can be anything, you can do
anything, you can go anywhere,  you can be any age, and it’ s very real. Y ou
experience it very dramatically. Y ou’re not ever afraid to go to sleep, so
why be afraid to change this form? It’ s just part of the “isness” of it all.
Everything that ’ s happening is supposed to be happening. E ven our
desire to eradicate the things that we see as u npleasant is part of the Divi ne
plan—that’ s par t of the paradox  you have to understand. F. Scott Fitzgerald
wrote a  wonderful essay that said something like the highest form of
intelligence tha t you can get  to is when you’re able to have two
contradicting concepts present in you at the same time. He explained that it
is pe rfectly legitimate within th e context of this perfect universe to think
everything is hopeless and yet have hope at the same time. T o know that
there are  people  who are starvin g and be determined to do something about
it at the same time. And the reason I believe that what he says is true, that
this con tradiction is the highest place you have to get to, is because each
one of us is a paradox as well.
W e live with two dif ferent sets of rules: W e live in form, whic h has its
own rul es, and we live in nonf orm, which has a whole other set of rules.
W e’re in  this one package, but t here’ s always this dualism. W e simply have
to keep our focus on the big picture.
The path  to understanding the big picture is dif ferent for everyone, but its
availability is there. By the big picture, I mean knowing in you r heart and
soul tha t there’ s more to life than what your body is going th rough, and
knowing that there’ s nothing w orth getting yourself all bogged down and
depressed and worked up about.  Y ou have a new intelligence. Noticing that
new intelligence can lead you a way from any fear of death and into yourtrue pote ntial, fo r happiness and fulfillment in yourself. Y ou kno w it all and
see all that.
If it take s a brush with death in  order for you to get that big picture—to
be a ble to relax in the face of conflict, to not allow yourself to get stressed
out over  small things, to enjoy your present moments and find fulfillment
and joy in them—then have that near -death experience, but hav e it in your
mind only. One of the ways to accomplish this is through meditation;
another is through visualization.
Imagine yourself participating in your own funeral in your m ind. See
yourself dying of a horrible  disease and suf fering. Go through it.
Experience that whole thing, and  as you do, this concept will ari se naturally
for you: This doesn’ t have to be br ought into form... I can act it out in my
mind like a dr e am, live thr ough it, r eally get the feeling of it, and then
decide I don’ t have to bring this into my form any longer. I can make a
decision not to do it.
Whatever it takes for you is fine. All I’m saying is that you don’ t have to
go through it in the world of form, in your physical worl d. Y ou can
transform, go beyond your form. Y ou can be metaphysical, go beyond the
physical. Experi ence it in your  mind where there are no limits. Y ou can
literally be anywhere through your thoughts. Then when you come out of it,
realize that Okay, that’ s enough. I’ve done t hat now. Let me practice the big
pictur e. Let me see it isn’ t anything that I actually have to bring into my life.
Once you’re able to do that, onc e you can create that for yourself, then you
get all the benefits of the big picture.
DIE WHILE YOU’RE ALIVE
I’d like to share a wonderful, ancient tale with you.
There was this h unter who would go to Africa every couple of years, and
he woul d bring home animals as prizes. One year he discovered a lar ge
enclave inside a jungle that was filled with beautiful multicolored parrots,
and they all talked. He couldn’ t get over it, so he captured one of the parrots
and brou ght him  home. He took great care of the parrot and talked to him
every day, but he did keep him in a cage. T wo years went by, and he told theparrot, “ I’m going back to Afri ca. Is there anything you would  like me to
say to your friends in the jungle?”
The par rot said, “Y es. T ell them  that I’m very happy in my c age here
with you. Just tell them that.”
The hun ter wen t back to the place in the jungle where he had captured
the parro t two years before. He  told the other birds, “Y our friend whom I
took back has a message for you, which is that he is happy in his cage with
me.” Upon hearing that, a bird on one of the branches keeled over instantly.
When the hunter returned home, he told his parrot what had h appened.
He said, “I wen t back and did what you asked. The moment I told them
what you said, o ne of your friends was apparently so upset and missed you
so much that he  dropped dead.” At that, the parrot in the cage also keeled
over. His legs went straight up in the air, and he went stif f.
The hunter was beside himself a nd couldn’ t figure out how this could’ve
happened. Befor e long, he took the dead parrot out of the cage and put him
on the woodpile. The second the parrot landed on the woodpile, he flew into
the trees.
The hun ter said, “What is this?  I thought you were dead. Y ou tricked
me!”
The parr ot replie d, “My friend was sending me a message. He told me by
his actions that i n order for me to escape from my cage, I had to  die while I
was alive.”
This is an old story that’ s been repeated countless times over the years, so
what does it all mean? W ell, don’ t you see that the whole planet is a cage?
W e’re al l restric ted by the limit ations placed on us as human being. W e’re
stuck in our homes or our jobs, and we’re all in cages. Even though we have
more room to m anipulate our circumstances than that parrot did, we’re still
trapped.
Now, how do you escape from the cage that you’re in? Y ou ha ve to see
the big picture and die while you’re alive. All of us are going