 ofu Mousse with Almond Praline

Carrot Coriander Soup
1 teaspoon ghee
1 cup leeks, chopped
1 tablespoon ginger, fresh, chopped
1 teaspoon black pepper
½ teaspoon red chili flakes
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
3 cups carrots, cubed
¼ cup golden raisins, chopped
2 teaspoons coriander, dried
1 teaspoon cumin
1 teaspoon asafetida
4–5 cups vegetable stock
1 teaspoon lemon juice
1 cup low-fat coconut milk
2 tablespoons cilantro or parsley

In a soup pot, heat up  the ghee and add the leeks and the ginger. Add the pepper, chili  flakes, and 1
teaspoon of Braggs. Add the carrots and the raisins. Sauté for 2 to 3 minutes. Add the coriander,
cumin, asa fetida and the rest of the Braggs. Continue to sauté 3 to 5 minutes. Sauté until lightly
browned. If the mixture gets too dry, add a little broth. Add vegetable stock to cover and bring to aboil. Cook  the soup u ntil carrots are soft. Puree soup with a food processor or a han d blender. Add
lemon and coconut milk just before serving. Garnish with freshly chopped cilantro or parsley.
Roasted V egetable Barley Risotto
Barley
1 teaspoon ghee or olive oil
3 medium-size leeks, chopped
6–8 cups vegetable stock, made flavorful by adding herbs
and leeks
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon balsamic vinegar
1 tablespoon basil, dried
1 teaspoon black pepper
2 cups pearl barley, or ganic

In a heated  braising pan, heat ghee and add the leeks. Sauté 1 minute, add 2 tablespo ons vegetable
stock, Braggs, vinegar, basil, and pepper. S auté until the leeks are clear. Add the barley. W ith a lar ge
spoon, toss the barley  around in the pan to brown. Don’ t let the barley get too dry. Add ½ cup of
stock, if necessary. Sa uté until the barley becomes golden brown or caramelized. Co ntinue to add ½
cup of stock at a time when the mixture becomes dry. Always add enough stock to cover the barley as
it cooks. Keep a lid h andy to use during the cooking process. Continue to check an d stir the barley
every few minutes to make sure enough liquid is in the pot to cover the barley. This will take up to 30
minutes at a rapid boil.
Roasted V egetables
2 carrots
2 zucchini
1 medium-size eggplant
1 tablespoon olive oil
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 tablespoon balsamic vinegar
1 teaspoon black pepper
1 tablespoon Italian herbs
 Remove the ends from the carrots, zucchini, and eggplant. Cut each in half. Slice each into ¼-inch
slices. Set aside. Combine the oil, Braggs, vinegar, pepper, and Italian herbs in a lar ge bowl. Whisk
together with a wire whisk. Add the vegetables and coat with the marinade. Remove from the bowl
and lay out on a spra yed sheet pan. Roast  in the oven for 30 minutes at 350 degrees. Y ou can also
cook them on an outside grill. Remove from oven and cool of f.
T o Assemble
½ cup roasted red pepper, fresh or from a jar
1 cup white beans, cooked, or 1 can, rinsed
1 tablespoon fresh rosemary, chopped
1 tablespoon fresh mint, chopped
2 tablespoons fresh basil, thinly sliced
1 cup tomatoes, chopped
¼ cup parsley, chopped

As the barley continu es to cook, and the l iquid absorbs, keep adding the stock until the barley is
tender to the taste. Be careful not to overcook. Slice your roasted vegetables into 1-inch bite-size
pieces. Add the chopped vegetables into the pot with the cooked barley. Add the roasted red peppers
and the cooked white beans. Add freshly chopped rosemary, mint, and basil to the pot. T oss all
ingredients. Place the risotto into an attractive serving dish and garnish with freshly chopped parsley
and tomatoes. Add your favorite grated cheese for a rich taste.
Cranberry and Sweet Potato Chutney
1 teaspoon ghee
½ cup leeks or shallots, chopped
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
2 cups sweet potato, diced into small pieces
1 cup cranberries, dried
1 can apple juice concentrate, or ganic, frozen
½ teaspoon cloves, whole
3 cinnamon sticks
½ teaspoon cardamom, dried
1 tablespoon balsamic vinegar
1 teaspoon apple cider vinegar
½ teaspoon coriander
 In a sauté pan heat the ghee and add leeks. Sauté for 1 minute and then add pepper, Braggs, and the
sweet potatoes. Sauté together for 3 to 4 minutes. Add the cranberries and apple juice. As the apple
juice concentrate begins to melt, add th e cloves and the cinnamon sticks. Add the cardamom,
balsamic vinegar, apple cider vinegar, and the coriander once the liquid is melted and a rolling
simmer is achieved. Allow the mixture to simmer at a reduced heat for up to an h our. The liquid
should reduce to create a smooth yet thick consistency. Serve warm or chilled.
Or ganic Field Greens with Apple V inaigrette
1 lar ge Granny Smith apple, chopped
1 tablespoon lemon juice poured into ½ cup water
¼ cup almonds, roasted
3 cups or ganic field greens
1 cup spinach, washed
¼ cup feta cheese, crumbled
½ cup cherry tomatoes or yellow pear tomatoes
1 cup sunflower or alfalfa sprouts

Dressing
1 cup apple juice
¼ cup balsamic vinegar
¼ cup honey
1 teaspoon tarragon
1 teaspoon thyme
2 tablespoons parsley, chopped
2 tablespoons basil, chopped
¼ cup olive oil

Soak the chopped apples in the lemon water.
Place the almonds on a baking sheet and roast in the oven for 20 minutes or briefly dry sauté them.
Combine the dressing ingredients in a blen der minus the olive oil. Blend until smooth. Slowly add
the olive oil and blend until the mixture begins to thicken.
Place the greens, drained apples, feta cheese, and tomatoes in a salad bowl. T oss with the dressing.
Arrange the salad on a plate and garnish with almonds and sunflower sprouts.Cocoa T ofu Mousse with Almond Praline
2 tablespoons ghee, unsalted butter, or canola oil (for a vegan
dessert)
2 tablespoons apple juice
1 cup Semi Sweet Chocolate Chips (T ropical Source)
2 teaspoons vanilla extract
12 ounces silken tofu, low-fat, firm or extra firm
¼ cup maple syrup
2 teaspoons vanilla extract
Coconut or fresh fruit for garnish

In a small saucepan, melt the ghee and ap ple juice with the chips and vanilla. Stir frequently to
avoid burn ing. Use a double boiler if you like. When the chips are melted, remove fr om the heat and
stir into a creamy consistency. Set aside.
In a blender or food processor, combine tofu, syrup, and vanilla extract. Blend at high speed for
one minute. Scrape the sides down and continue to blend into a smooth consistency. Add the melted
chips to the blender or processor. Continu e to blend until smooth and well incorporated. Spoon the
mousse into small dessert bowls or reserve in a container with a tight-fitting lid. Place in the
refrigerator to chill.
Almond Praline
1 tablespoon ghee
2 tablespoons maple syrup
1 cup almonds, sliced

Heat the ghee and ma ple syrup in a small sauté pan. Add the almonds. Stirring frequently, coat the
almonds well and sau té until golden brow n. Remove from heat and cool of f. Garnish mousse with
almond praline and coconut or fresh fruit.
MIDDLE EASTERN CUISINESpinach and Lentil Soup
Hummus
Quinoa T abouli
Cr eamy T ofu Cucumber and Mint Raita
Ratatouille Stew
Maple W alnut Filo T riangles

Spinach and Lentil Soup
1 teaspoon ghee
½ teaspoon red chili flakes
3 cloves garlic (optional)
1 teaspoon ginger
2 cups leeks or onions
½ teaspoon black pepper
1 teaspoon rosemary, fresh, chopped
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
½ cup bulgur wheat
1 teaspoon cumin
½ teaspoon allspice
1 cup lentils, sorted and rinsed
5 cups vegetable stock
2 bay leaves
2 tablespoons tomato paste
4 cups fresh spinach, chopped

In a soup pot, heat the ghee and add the red chili flakes, garlic, ginger, and leeks. Add pepper,
rosemary, and Braggs. Sauté for 2 to 3 minutes. Add the bulgur and sauté until gold en brown. Add
the cumin and allspic e and continue to sauté. Add the rinsed lentils, the stock, and  the bay leaves.
Bring the soup to a b oil. Add tomato


 are cola drinks containing
caffeine and sugar stimulants, cigarettes full of toxic substances, and eventually alcohol and street
drugs, giving a brief ‘high’ and leading to addiction.
The same vicious circle affects adults, too. Since the conventional American diet is devoid
of live nutrients, the body remains unsatisfied and craves more—not quantity but quality, proper
nutrition that it needs to function smoothly and well. Sadly, people don’t know or understand this,
and so they try to satisfy their craving with rich desserts, ice cream, cakes and cookies. These
don’t satisfy, either, but they do create weight gain, high cholesterol, high blood pressure, and
eventually diabetes and worse. Obesity is a morbid condition indeed, and can only be overcome
by changing to a junk-free, nutrient-rich wholesome diet.
One doesn’t need a degree in nutrition to know that all kinds of sugar are fattening, and that
the modern Western diet with its vast range of convenience foods is over-rich in sugar. However,
when it comes to official policy concerning nutrition, such basic facts are often swept aside for
Copyright © Charlotte Gerson, 2007.  All rights reserved.
This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 7 3Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comcommercial reasons, which frequently clash with the interests of public health. One such recent
clash concerned the upper safe limit of sugar added to food, as recommended by the WHO (World
Health Organization). Professor Colin Campbell reported on this event in his book, The China
Study,  and with his permission we quote his account:
“The recommendation on added sugar is as outrageous as the one for protein. When this FNB
(Food and Nutrition Board) report was being released, an expert panel put together by the WHO
(World Health Organization) and the FAO (Food and Agriculture Organization) was completing
a new report on diet, nutrition and the prevention of chronic diseases. Professor Philip James
was a member of this panel and a panel spokesperson on the added sugar recommendation. Early
rumors of the report’s findings indicated that the WHO/FAO was on the verge of recommending
an upper safe limit of 10% for added sugar, far lower than the 25% established by the American
FNB group.
“Politics, however, had early entered the discussion, as it had done in earlier reports on added
sugars. According to a news release from the director-general’s office at the WHO, the US-based
Sugar Association and the World Sugar Research Organization, who ‘represent the interests of the
sugar growers and refiners, had mounted a strong lobbying campaign in an attempt to discredit
the WHO report and suppress its release.’ According to The Guardian newspaper of London,
the US sugar industry was threatening to ‘bring the WHO to its knees’ unless it abandoned these
guidelines on added sugar. WHO people were describing the threat as ‘tantamount to blackmail.’
The US-based group even publicly threatened to lobby the US Congress to reduce the $406
million US funding of the WHO if it persisted in keeping the upper limit so low at 10%. There
were reports that the Bush administration was inclined to side with the sugar industry.
“So, for added sugars, we now have two different upper ‘safe’ limits: a 10% limit for the
international community and a 25% limit for the US,” is Professor Campbell’s wry conclusion.
Clearly, despite official claims, the obesity epidemic hitting the American people is not solely the
result of insufficient exercise!”
Osteoporosis
Also known as ‘brittle bones,’ this progressive loss of bone mass is unfortunately becoming
very common. It causes fractures or breaks at the slightest impact, such as a fall or other
accident. Fractures are immensely painful and heal slowly—or, in old people, not at all. A serious
break, necessitating weeks of bed rest, can lead to infected bedsores and other, potentially fatal
complications.
More women than men suffer from osteoporosis, so it is assumed to be caused by ageing, post-
menopausal loss of the female sex hormone estrogen, lack of exercise, and smoking. However, we
have seen a 28-year-old man suffering from this condition!  The conventional medical treatment
prescribes female hormones, calcium, Vitamin D, and regular exercise. The best that these can
Copyright © Charlotte Gerson, 2007.  All rights reserved.
This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 7 4Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comachieve is to slow down the disease process, not reverse it. Moreover, female sex hormones can
cause cancer of the breast, the ovaries or the uterus; the body is unable to utilize the calcium and
the synthetic Vitamin D; this treatment does not restore bone mass.
In the course of worldwide research it was found that women in SE Asia, who regularly bear
six to eight children and nurse them all, do not suffer from osteoporosis. In fact it is virtually
unknown in those parts. Referring to this fact, the Physicians’ Committee for Responsible
Medicine (PCRM) reports: “The average calcium intake in Singapore is 389 mg/day, less than
half of the recommended daily allowance in the U.S. Yet the fracture rate in Singapore is five
times lower than that of the U.S., where the calcium intake is much higher.” Further on the report
comments: “Dietary and lifestyle factors that encourage the loss of calcium include: Animal
protein, sodium, caffeine, phosphorus, tobacco and sedentary lifestyle.” In one study it was found
that “Eliminating meat from the diet cuts the urinary calcium losses in half.” Also, “Cutting
sodium intake by half can reduce calcium requirements by 160 milligrams per day. Avoiding
tobacco has demonstrable effects: smokers have 10% weaker bones than non-smokers.”
Despite clear scientific proof that calcium is not the answer to osteoporosis, in January of
1997 a new advertising campaign promoting milk consumption was launched, sponsored by
the National Fluid Milk Processor Promotion Board. Among other things the publicity claimed,
“With calcium galore, milk is one of the best things around.” The ads featured female or male
celebrities sporting the new ‘celebrity milk moustache,’ The PCRM lodged a complaint with the
Federal Trade Commission in Washington, D.C., pointing out that “increasing milk consumption
is one of the weakest possible strategies for protecting the bones, and to suggest otherwise is
dangerously misleading.”
The PCRM also stated that since calcium was needed in the diet, the kind provided by green
vegetables appeared to be of greater bio-availability (was better assimilated) than the calcium
found in milk To underline their claim, they added: “Excessive calcium intake does not fool
hormones into building much more bone, any more than delivery of an extra load of bricks will
make a construction crew build a larger building.”
As the evidence accumulates, it becomes increasingly clear that osteoporosis, like so many
chronic degenerative complaints, is largely the result of wrong eating habits. Further confirmation
comes from best-selling author John Robbins, considered to be a world-class expert on the dietary
link with the environment and health. He writes, “One long-term study found that with as little
as 75 grams of daily protein (less than three quarters of what the average meat-eating American
consumes), more calcium is lost in the urine than is absorbed by the body, establishing from the
diet a negative calcium balance.” 5 Every study came up with the same result: The more protein
was taken in, the more calcium was lost. Dr. John McDougall, one of the nation’s leading medical
authorities on dietary association with disease, adds: “I would like to emphasize that the calcium-
losing effect of protein on the human body is not an area of controversy in scientific circles.
Copyright © Charlotte Gerson, 2007.  All rights reserved.
This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 7 5Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comThe many studies performed during the past 55 years consistently show that the most important
dietary change that we can make if we want to create a positive calcium balance that will keep our
bones solid, is to decrease the amount of protein we eat each day.” 6
All the above serves as yet another proof that the Gerson Therapy not only maintains the
calcium balance of the body, but that it is also able to reverse osteoporosis by restricting animal
protein, salt and smoking, while flooding the body with calcium from vegetable sources, along
with the proper enzymes to lodge this calcium in the bones. In fact, in numerous patients bone
mass has been increased and the discomfort or pain of osteoporosis has been cleared.
Case History:  After stumbling and falling on an uneven pavement, long-term recovered
Gerson patient A.C.  was sent for an X-ray by her doctor, to check whether her hip had been
fractured. The hip turned out to be unharmed, but osteoporosis was discovered in three places
in the spine. The woman doctor, who gave the patient the bad news, offered her a supply of
painkillers, which she refused on the grounds of feeling no pain. Instead, she got in touch with
Charlotte Gerson


 ball
up in the air and there is a lone fielder in that
region. The fielder looks up at the ball, forms
the intention of catching it, and then the pro -
cess of logical thinking stops. With his mind he
cannot factor in the force with which the ball
was hit, the trajectory of the moving object, the
force and direction of the wind that day, his
own running speed and so on. All those fac -
tors get into the act and he finds himself at the
right spot at the right time to receive the fall -
ing ball. Of course, he has to be a fielder who
is passionate about his game; of course, he
needs to be in shape and practised at his craft.
But he could not have used his logic and mind
to work out a solution.
There are so many variables at work here; the
force with which the ball is struck, the angle
at which it rises up, the force of any wind that
day. The speed at which the fielder takes off,
the distance he has to judge and so on. If any
of these variables changes during the effort, the
fielder’s body has to adjust and accommodate
those changes. Most of this occurs automatically
without any conscious control on his part. In fact
his attempt to consciously correct the changes
would impede the process. So there is a built-in
corrective mechanism which works like a servo
mechanism in physics.
Needless to say, it may not work perfectly on
every occasion. This may be due to various fac -
tors including the fact that conscious efforts to
control the outcome on the part of the fielder
december 9                lead  ~ story
may hamper the process. I believe that
there are some things we can do to help or
hamper this process. Any top athlete will
tell you that after a certain stage has been
achieved by physical training and practice,
it is always the mental process that gives
him an edge. But here is the catch: it is not
necessarily more mental effort; in fact less
effort may work better. It is about under -
standing the quality of the mental energy
that is required.
Remember Nissar’s experience with his
wife’s ID card?
It is not about the intensity of the inten -
tion effort; it is about affirming a sim -
ple, direct intention and then stepping
back, letting go, staying detached from
the outcome, and letting the creative
principle take over.
Some cricket coaches and players have
told me that this method has helped them
take their game to a different level.
Santhkumar had an intention at the
beginning of a five-day retreat he attended
along with his wife. “I am experiencing
deeper connection with my wife”. At the
end of the retreat, his wife went out shop -
ping and returned with a stack of the books
he was most longing to read, although he
had not mentioned their names to her.
For him, there couldn’t have been a more
significant proof of the new connection
between them.
Reframe your goals
Many individuals have difficulty in dis -
tinguishing the affirming of an inten -
tion from the statement of their goals.
This requires some introspection and prac -
tice. In the beginning it may be helpful to
turn to a mentor or counsellor for sugges -
tions. I like to think of this part as refram -
ing. For example, instead of stating the goal Dr Chopra is the author of more than 50 books
translated into over 35 languages, is a fellow of the
American College of Physicians and a senior scien -
tist with The Gallup Organisation. An excerpt from
a talk on the healing quest.
People think, “Oh, intention is just a thought.
Actually, intention is like a force in nature. Just
like electro magnetism is a force in nature. So too, intention is
a force in nature.
“In biology, we have a term called Teleology. It is a term that
went out of fashion a while ago but it is coming back. The principle
of teleology tells us that if you want to know about the mechanism
of a biological phenomenon in evolution, for example, then you
have to know what the intended outcome is.
“If you want to know how birds had wings, then you have to say,
what was the intention? Of course, the intention was to fly.
“Amphibians became birds, and classical Darwinian Theory
says, “Oh, that was random adaptation to environmental forces
and you know, the amphibians developed feathers and they were
able to fly….”
“If you just develop feathers, you are actually a weaker species
because the other animals will come and eat you up. You have
to simultaneously develop feathers, a new born structure, a new
muscular skeletal system, a new metabolism and that requires a
simultaneous, inner dependent co-arising of many things that is
orchestrated by intention.
“So, intention is a force in nature that at the deepest levels of na -
ture causes the simultaneous co-arising of inter-dependent events.
It is quantum creativity that an intention creates.
“If you want to heal yourself, then first of all, you have to have
clarity of what your intended outcome is.
“Your intended outcome can’t be in negative terms, “I don’t
want to have heart disease, I don’t want to have cancer…”.
“The intended outcome is, “I want to be physically and mentally
active, to have increased physical and mental capacity, I want to
have time to have fun with my children and my family, I want to be
able to run up the stairs…”
“When you have clarity of that intention in consciousness, then
you must feel it, you must smell it and you must be it.
“And then you introduce that intention into consciousness,
and when in meditation, you go to a field of silence and intention or -
chestrates its own fulfilment and becomes a very powerful force.”
attention- intentiondecember 9                lead  ~ story
as “I want to be a millionaire by the end
of December 2012”, one can reframe this
as: “I experience abundance in my life” or
“The abundant universe is available to me
now”. This does a few dramatic things. It
allows me to function in the Now. It opens
up unlimited possibilities instead of setting limits. It helps me to acknowledge the abun -
dance I already have; it helps me to focus on
action in the present instead of hopes and
plans for the “future”.
Let me turn to the example of Maya, a
young lady presently employed as a school -
teacher, who deeply desires “to become a
the power of intention
Psychologist Wayne Dyer, Ph.D.,
author of over 30 self-empower -
ment books, describes a new ap -
proach to fulfilment in his latest
book, The Power of Intention:
Learning to Co-create Your World
Your Way
Dyer has a different take on the
Law of Attraction. He calls it
the Power of Intention.
“Most people’s mistake in try -
ing to apply the law of attraction
is they want things; they demand
things. But God doesn’t work that
way,” continues Dyer. “It’s all about allowing.”
Dyer refers to the Tao Te Ching, written by Lao Tzu.
“He says in there, 2,500 years ago, if you live from these
virtues, then all that you could ever need or want could
be provided for you.” Dyer excitedly retrieves his personal
copy of the book, leans forward and reads the words that
touch him so deeply. He explains how virtue is a very im -
portant concept in the Law of Attraction.
“This is called the Hua Hu Ching, written by Lao Tzu.
It’s the unknown teachings of Lao Tzu. Number 51 says,
‘Those who want to know the truth of the universe should
practice the four cardinal virtues. The first is reverence
for all of life. These manifest as unconditional love and
respect for oneself and all other beings. The second is
natural sincerity. This manifests as honesty, simplicity and
faithfulness. The third is gentleness, which manifests as
kindness, consideration for others and sensitivity to spir -
itual truth. The fourth is supportiveness. This manifests as
service to others without expectation of reward.”“All great spiritual masters
are teaching what we’re talking
about,” says Dyer. “They’re teach -
ing fogiveness. They’re teaching
kindness They’re teaching love.
They’re not teaching wanting.
They’re not teaching greed.”
So the notion of seeking what
you want, or think you need, is
not what the Power of Intention
is all about. “The ego’s mantra is
‘What’s in it for me? How can I get
more? I want a BMW in my drive -
way next Thursday,’” he explains.
“All of that is what most spiritual teachers call the false
self


	his	face	clearly.
“I	feel	alone,”	she	said.
“Often	feelings	aren’t	trustworthy,”	Ramana	pointed	out.
Suddenly	there	was	rustling	in	the	bushes	by	the	side	of	the	path.	Savitri
jumped	back.	“What	was	that?”	she	exclaimed,	feeling	the	return	of	her
anxiety.
“Ghosts.”	Ramana	had	stopped	short.	“It’s	time	you	met	them,	for	having
traveled	beyond	this	life,	ghosts	and	spirits	have	much	to	teach.”
He	stood	still	and	beckoned	her	to	keep	quiet.	Savitri	froze	in	place,	and	a
chill	passed	over	her	skin.	After	a	moment	someone	emerged	from	the
dimness	of	the	forest—a	little	girl	no	more	than	two	years	old,	toddling
toward	them	but	not	looking	their	way.
“Don’t!”	Ramana	warned,	anticipating	that	Savitri	would	want	to	run	and
hold	the	baby.
The	baby	looked	around	blankly,	then	it	crossed	the	path	and	disappeared
into	the	woods	again.
“Did	you	recognize	her?”	Ramana	asked.
“No,	how	could	I?	Is	she	lost?”	Savitri	felt	confused	and	disturbed	by
what	she’d	witnessed.	Instead	of	answering	her	directly,	Ramana	said,	“There
are	more.	You’re	attracting	them.”	At	that	moment	a	second	ghost	appeared,
this	time	a	girl	of	four.	Savitri	was	dumbfounded.	“Do	you	know	that	one?”
he	asked.
“It’s	me!”
At	that,	the	ghost	peered	her	way	for	a	moment	before	wandering	away.
“And	the	baby	was	also	me?”
Ramana	nodded.	“Every	former	self	you	have	left	behind	is	a	ghost.	Your
body	is	no	longer	the	body	of	a	child.	Your	thoughts,	desires,	fears,	and	hopes
have	changed.	It	would	be	terrible	to	walk	around	with	all	your	dead	selves
holding	on.	Let	them	go.”Savitri	could	say	nothing.	One	by	one	apparitions	of	herself	appeared.	She
witnessed	the	girl	of	ten	who	sat	by	her	mother’s	side	in	the	kitchen,	the	girl
of	twelve	blushing	to	talk	to	a	boy,	the	ardent	young	woman	obsessed	with
Satyavan,	her	first	love.	The	last	ghost	was	the	most	startling,	because	it	was
like	a	mirror	image,	exactly	her	age	and	wearing	the	same	shawl	that	Savitri
had	thrown	on	when	she	fled	her	hut.
“You	see,	even	the	self	you	had	today	is	a	ghost,”	said	Ramana.
When	this	last	apparition	had	faded	back	into	the	forest,	Savitri	said,
“What	do	they	have	to	teach	me?”
“That	death	has	been	with	you	every	moment	of	your	life,”	Ramana
replied.	“You	have	survived	thousands	of	deaths	every	day	as	your	old
thoughts,	your	old	cells,	your	old	emotions,	and	even	your	old	identity	passed
away.	Everyone	is	living	in	the	afterlife	right	now.	What	is	there	to	fear	or
doubt?”
“But	they	seemed	so	real,”	Savitri	said.
“Yes,	as	real	as	dreams,”	said	Ramana.	“But	you	are	in	the	here	and	now,
not	in	the	past.”
Savitri	had	never	seen	herself	in	this	way,	and	the	sight	gave	her	new
courage.	“I	am	still	determined	to	defeat	death,	for	I	want	Satyavan	in	my
arms	again.	But	if	Yama	is	victorious,	I	won’t	cling	to	ghosts.	At	least	I	have
won	that	much	wisdom.”
THE	FIELD	OF	DREAMS
When	people	wonder	if	the	personality	survives	death,	the	answer	is	that	the
personality	doesn’t	even	survive	while	we	are	alive.	We	are	not	the	same
person	we	were	five,	ten,	or	fifteen	years	ago	and	it	would	be	a	sorry	state	if
we	were.	Our	personalities	are	constantly	evolving,	transforming,	growing.	If
the	question	becomes,	Does	the	individual	survive	death?,	the	answer	is,
What’s	an	individual?	In	reality	what	we	call	“me”	is	different	from	day	to
day,	week	to	week,	year	to	year.	Which	individual	are	you	talking	about,	the
young	person	who	was	in	love	and	full	of	romance	and	desire,	or	the	child
who	was	full	of	innocence	and	wonder?	Perhaps	we	must	wait	for	the	one
who	is	senescent	and	dying.	Which	one	would	you	survive	as?
Perhaps	none.	Vedanta	tells	us	that	the	afterlife	brings	the	opportunity	for
a	creative	leap.	As	our	choices	continue	to	expand,	we	will	experience	a	new
reality	that	is	far	richer	than	the	conventional	notion	of	heaven.	Heaven	is	an
end	point,	whereby	definitions,	all	transformation,	stops.	Souls	lounge	around
in	a	blessed	state	that	sounds,	frankly,	like	eternal	assisted	living.	Why	should
consciousness	become	inert?	In	the	afterlife	survival	would	be	meaninglessunless	we	continued	to	respond.
The	biggest	difference	is	that	in	the	afterlife	the	input	of	the	five	senses	no
longer	stimulates	us.	The	furniture	of	the	mind	has	been
cleared
	away,	leaving
a	space	that	is	both	inside	and	outside	ourselves.	This	is	why	Jesus	wasn’t
being	paradoxical	when	he	sometimes	talked	about	heaven	“within	you”	and
heaven	“with	the	Father.”	When	you	empty	a	room	of	furniture,	the	space	left
behind	is	empty,	but	the	Vedic	rishis	say	that	mental	space	is	different.	It	is
full	of	possibilities.	Anything	can	be	born	there.	They	called	this	pregnant
space
Akasha
.	The	closest	equivalent	in	English	would	be	“dream	space,”	or
at	least	that’s	a	good	place	to	begin.
A	dream	is	like	a	blank	screen	on	which	anything	can	be	projected:	any
event,	place,	or	person.	Akasha	is	the	same.	When	Vedanta	says	that	every
world	is	a	projection	of	the	mind,	it	is	describing	an	Akashic	dream.	“Worlds
come	and	go	like	specks	of	dust	in	a	beam	of	sunlight,”	declares	a	famous
Vedic	saying.	In	Akasha	we	realize	the	transience	of	all	things	and	the
immensity	of	the	unknown.	The	Akashic	dream	is	cosmic,	unlike	the	personal
dreams	we	have	at	night.
NDEs	tell	us	that	the	stage	of	“crossing	over”—the	temporary	realm
preceding	the	full	experience	of	the	afterlife—still	feels	personal.	People
report	seeing	their	deceased	friends	and	relations,	for	example.	The	dying
person	continues	to	see	the	room	in	which	his	body	lies,	and	memories	and
associations	keep	tying	him	back	to	physical	existence.	The	possibility	of
taking	a	creative	leap	has	yet	to	be	realized.	As	long	as	you	continue	to	feel
like	the	person	you	were,	you	can’t	experience	the	unknown.	Let	me	give	you
an	example.
On	a	speaking	engagement	a	few	years	ago	I	met	Gerald,	a	man	who	told
me	that	he	had	become	fascinated	by	the	healing	powers	of	shamans	in	the
Southwest.	What


 when describing your interactions with both worlds,
you intuitively use the word “I,” as in “I was flying through the clouds with
my arms open wide, then I suddenly woke up and realized I was in my bed.”
In The Yoga Sutras of Patanjali,  which is a very ancient yogic  text,
Patanjali discusses the topic of deep, dreamless sleep. He says that when
you go to sleep and there are no dreams, it’s not that you are not conscious,
it’s that you are conscious of nothing. If you spend time contemplating this,
you’re going to find that you’re always conscious in there. Even people who
get knocked unconscious, or go into a coma, often come back and tell us
what they were experiencing. People have near-death experiences in which
they leave their bodies and come back to tell about it. Whatever the source
of these experiences, the same you in there experienced them and were able
to describe what you experienced. How can you call that not being
conscious? Medically, what we call “conscious” has to do with awareness of
our external surroundings. However, the concept of whether you in there are
consciously aware of anything—that’ s another story altogether. You’re
always conscious. You’ve been conscious from the beginning. You’re aware
of whate ver you focus on, internally or externally. Who are you? Who is
that consciously aware entity inside?Chapter 3.
Living Inside
We are back  to the most basic truths of your life: you’re in there, you know
that you’re in there, and you’v e been in there all along. This raises some
interesting quest ions, such as, when the body dies, will you still be aware of
being? Isn’t that an interesting question? Don’ t get excited, we’re not going
to answer that for you. Eventu ally, however, there will be someone who
provides that answer: You. You are guara nteed to personally find out
someday whether you will be there after the body dies. Why do people have
so much trouble with death? It’s got to be one of the most exciting aspects
of your life. It’s truly a once-in-a -lifetime experience! That is what’ s waiting
for you at the time of death. After that final moment, either you are going to
be there or you are not. If you’re not there, don’t worry. It’s not like, “Oh
my god, I’m not here. I don’t like this.” No. You’re not there, so it’s not
going to be a problem. The other alternative, however, is much more
interesting—what if you are there? Then you’re going to find out what it’s
like to explore a whole other universe where you don’t even have a body.
Let’s not talk about it further because it runs into people’ s belie fs, concepts,
or views about the subject. Let’s just let it be something to look forward to
as the ultimate once-in-a-lifetime experience.
The reason some people have so much trouble with death is because
they identify with their bodies. As if that’s not enough, they also identify
with their cars and houses. People project their sense of self onto things that
are not their self. When they do that, they feel afraid to lose those things. As
you work your way through your inner growth, you won’ t identify with
these outer objects anymore. You’ll identify with the deeper sense of self
within.
Now that it’s clear that you’re in there, it becomes reasonable to ask:
What do you do in there? Even more relevant, what’ s it like in there? Whatan interesting question to ask: What’ s it like in there? If people answered
honestly, most would say that it’s not always so much fun in there. In fact,
sometimes it’s downright tough. What’ s that all about? This is where we get
down to a real honest discussi on about inner growth. Most people don’t
realize that it can always be nice in there. Take the nicest it’s ever been:
holding your first child, the day of your wedding, your first kiss, winning
the lottery. Recall that state, then increase it multifold and have it be that
way all the time—except that it keeps getting higher. That is what you are
capable of experiencing inside. That’ s the truth. It is really beautiful in there,
but something is messing it up. Imagine walking into a house that has dirt,
banana peels, and pizza crusts all over the place. It happens to be a beautiful
house, but no one took care of it. It can be beautiful again, but some work
needs to be done. This is exactly the situation inside you. In fact, that is why
we’re on this inner exploration. Everybody wants the same  thing: they
would like it to be nice in there.
People do all kinds of things trying to make it nice in there. Some run
around trying to have exciting experiences, find fulfilling relationships, or
even take the edge off with drinking or drugs—all for the same reason. The
problem is they’re approaching the issue in the wrong way. They’re asking
how to make it nice in there, while the more relevant question is why is it
not nice? If you find out why it’s not nice, and you get rid of that, you’re
going to find out it can be really nice in there. Life doesn’ t have to be a
game of, “Since it’s not nice in here, I need to find things that will
compensate for that in order to feel a little bit better.” That is what
everybody’ s doing. They are trying to find people, places, and things in the
outside world that will unfold in a way that makes it more comfortable
inside. People are trying to use the outside to fix the inside—b etter to find
out why it’ s not nice inside to begin with.Chapter 4.
The Three-Ring Circus
“I’m in here. I’m conscious, and what I am conscious of is that it’s not
always so nice in here.”
That honest statement  is a wonderful launching pad for continuing our
exploration of Self and the power of acceptance. What is it you experience
that sometimes makes it nice inside, and sometimes makes it very difficult?
There are only three things you experience in there, so let’s take a look at
them. First, you experience the outside world coming in through your
senses. There’ s a whole world out there, and what’ s in front of you comes in
through your eyes, ears, nose, and senses of taste and touch. When it comes
in, it’s either a pleasant experi ence, an unpleasant experience, or a just-
passing-through experience. Thus, the outside world is one of the things you
deal with that has a profound ef fect on your inner state.
As overwhelming as the outside world can be, it’s not all you
experience inside. You also have thoughts in there. You hear the thoughts
saying, “I don’t know if I like this. I don’t even understand why she did it.”
Or perhaps, “Wow! I’d like to have a car like that. I would go for long
weekend rides in the country.” If you’re asked who is saying all this inside
your head, you’ll probably say it’s you. But it is not you. Those are
thoughts, and you are the one who is noticing the thoughts. Thoughts are
just another thing you notice in there. You notice the world coming in from
outside, and you notice the thoughts that are generated inside.
Where do thoughts come from? We’re going to discuss that at length
later, but for right now, understand that thoughts and the outside world are
two of the three things you experience inside. The third  thing youexperience is your feelings or emotions. There are feelings that come up
suddenly, like fear. Your mind can say, “I feel scared,” but if you didn’ t
actually feel scared, the impact would be much less. It’s the fact that you
actually experience the emotio n of fear that causes the problem. Some
feelings are pleasant: “I felt love. I felt more love than I have ever felt
before.” You like that feeling. Other feelings are unpleasant: “I’m feeling
fear, embarrassment, and guilt coming up all at the same time.” You don’t
like that, do you?
We’ve already come a long way in our exploration of Self. We’ve
proven you’re in there, and the strongest proof is you know that you’re in
there. This is your seat of awar eness.  Anytim e you get lost, just stand in
front of the mirror and say, “Hi, are you in there?” Wave at yourself, and
realize, “Yep, I see somebody waving. Who am I that sees that?” This is a
way to center back to your seat of awareness. While you stand there, notice
what else you’re aware of. Notice your surroundings coming  in through
your senses, your thoughts passing through your mind, and any emotions
that arise in your heart creating feelings of comfort or discom fort within.
These three inner experiences are the arena in which your consciousness
plays the game of life on planet Earth.
Bottom line, you don’t stand a chance in there. The constant barrage of
these three expe riences is like a three-ring circus going on inside all the
time. The


 cave system  in Indonesia on the South Sulawesi
Peninsula, still in use by the native people. Radiocarbon analysis
has date d the Indonesian paintings at between 35,000 and 42,000
years ago.
Gazing at photos of these prehistoric artifacts (easily found
online) is a fo rm of time tra vel, not physical but mental. At the
oldest French site, the Chauvet-Pont-d’Arc Cave, which is on a
limestone cliff above an ancient riverbed, now dry, the paintings
are not hing less than art. Di scovered in 1994 and soon named a
World H eritage Site by UNESCO, the Chauvet Cave features very
large, very well-preserved animal figures by the hundreds,
depicting thirteen species. In other Ice Age paintings, the chief
subjects are herbivores, like  horses and cattle, but the Chauvet
artists added predators, like the cave lion, the panther, the bear,
and the hyena.
The circ umstances behind th e art were arduous. The cave walls
are dee p inside, far from o utside light, which means that the
painters worked in the dark by the light of flickering torches. As
the ligh t bobbe d back and fo rth, the painters still had suc h a sure
hand that the major curves o f each specific animal—horns, back,
head, and legs—were done in a single stroke, the way an
accomplished draftsman would do them today. The walls were
apparently cleaned and smo othed to give a suitable pale area, a
bare canvas, before the actual painting began. Two woolly
rhinoceroses a re pictured butting heads, reflecting a desire by the
original artist to portray scenes, and many animals are shown in
motion, not like a child’s stick-figure drawings.
As you could im agine, the desire to paint a picture isn’t si mple
and nev er has been. Are these paintings mystical, ritualistic, or
magical? The mental state o f the artists cannot be conclusively
determined. There is beauty in how the animals were drawn, or
are we simply imposing “beau ty” from our own familiar concepts?
Whatever cave  painters had in  mind, it went viral, so to sp eak. The
same images are repeated by cultures thousands of miles apart.
A s maller mystery within the larger one is why the cave
painters didn’t depict them selves. At Chauvet thirty thousand
years ag o, the painters portrayed no full human figures and onlyone par tial figu re (the lower h alf of a female body, with prominent
sexual organs), but there are numerous outlines of human hands
imprinted on the wall. These were done by blowing red ochre
pigment around someone’s hand as it was pressed against the
stone. Outlines of hands also appear in the Indonesian caves
thousands of years earlier, then in Argentina between nine
thousand and thirteen thousand years ago, and in petroglyphs of
the An asazi, or ancient ones, of the Southwest of the United
States. These scattered handprints lead to no definite conclusion.
Perhaps they mark tribal alle giances, or simply the message I was
here.
The explosion of sophisticate d art, on a global scale, testifies to
a hidd en potential comin g to life as an awaken ing in
consciousness, vibrant and full-blown. Art must be considered
evolutionary in Homo sapiens, be cause it h as persisted as a
dominant trait  of our species in every society without dy ing out.
Yet it seems un likely that art somehow provided a survival value.
Cave painting testifies to prehistoric humans’ caring for something
beyond physical needs, and this something emerged directly from
their consciousness.
To me the Chauvet cave paintings clearly drew on the whole
mind. A  prehis toric Picasso didn’t step up to the blank canvas of a
limestone wall  and let fly his genius. Homo sapiens  evolved much
more ho listically. At the very least, the desire to create art involves
the following attributes we ca n all identify with, even if we aren’t
artists:
Curiosity
Intelligence
Purpose
Motivation
Diligence
Eye-hand coordination
Learning a skill setThese m ental traits have to exist in order to build the Taj
Mahal, invent the internal combustion engine, or paint a woolly
rhinoceros on a cave wall. And the whole collection of traits has to
come t ogether into a single intention. Figuring out how this
happens may be impossible  scientifically. There is no way to
gather evidenc e when what you are looking for is invisib le. Even
so, the capaci ty to use the whole mind convinces me that our
remote ancestors contained the seeds of metahuman. Being able
to access the whole mind destroys the myth that our ancestors
were primitive. Their potential was already infinite.

A  B r a i n  T e a s e r
Once Homo sapiens  found a path to whole mind, the
experience became embedded in human evolution. If we examine
ourselves closely, it is clear that we are whole-mind cr eatures.
Let’s te st this proposition with a simple chore like driving to the
grocery store to buy a child’s  birthday cake. Behind the simplicity
of the task is a complex of mental activities we take for granted.
The ingredients in the mix include the following:
Knowing the concept of “birthday cake” and matching the
words to a physical object.
Wanting to do something nice for your child.
Putting the cake on your to-do list.
Knowing how to drive.
Remembering the route to the grocery store.
Giving priority to this task over other demands on your
time.
Selecting one cake out of many, using judgment about
which one your child will like the best.These things span emotion, intention, visual recognition,
memory, moto r coordinatio n, and stored skills—for one small
errand! Neuro science can locate and isolate where some of these
mental activiti es are represented in the brain, but how th ey mesh
into a unified outcome—shopping for a birthday cake—cannot be
explained. The  process of ge tting billions of brain cells t o fire in
sync makes herding cats lo ok simple. It’s more like wrangling
every cat in the world.
Even less can anyone explain how the brain shifts gears without
any visible transition from A to B. One incredibly com plicated
pattern of brain activity spontaneously shifts to another. Unlike a
car, the re’s no transmission or gearshift. Imagine that you are
reading a novel and forget that there’s a roast in th e oven.
Absorbed in The Lord of the Rings  or Jane Eyre, you suddenly
notice the acrid smell of smoke in the air. Instantly, this simple
sensation of smell causes you to leap into action, and the book is
forgotten. Carbon molecules stimulating receptors for detecting
odor th row your brain into a  new pattern of coordinated action.
Relaxation turns to stress in an instant.
To s ay that you r brain noticed the burning roast doesn’t ex plain
your reaction.  Your brain processed the raw data of smoke
particles entering the nasal passage, but it takes a person to notice
the smell and g ive it significance. The same smell, when applied to
charring a steak on the grill in summer, provokes no alarm, even
though the physical process taking place in the nose and brain is
identical. Elec trochemical a ctivity buzzing around the  cortex
forms one pattern for the house burning down and another for a
barbecue. That’s all a neuroscientist has to work with, and it’s not
nearly enough.
Even if  neuroscience could map every minute area of brain
activity, down to the smallest detail—as is currently being
attempted by the National Institutes of Health through the
federally fund ed Brain Initiative—consciousness would be
undetectable. If the brain is a red herring in regard to a whiff of
smoke, it may be a red herri ng in lots of other ways as well. Two
would-be poet s could be writing a sonnet, causing specific brain
activity to light up on an fMRI scan, but nobody would be  able to
pick out which writer is Shakespeare and which a duffer.Einstein’s brain was autops ied after death to determine if the
world’s greate st genius, as he was popularly tagged, had an
unusual brain; he didn’t. On YouTube, you can find numerous
videos o f child  prodigies playing the piano at the age of three or
four when, according to normal brain development, such a
complex display of muscle coordination shouldn’t be possible.
Attaining skill at piano playin g ordinarily takes years or de cades to
achieve.
Having escape d the constraints of physical evolution, Homo
sapiens  stoppe d being puppets of the brain. Despite every finding
revealed by neuroscience—many of them fascinating and
important—the bottom line is that you rule your brain, not the
other w ay around. The path to metahuman is a path of self-
awareness about this very thing. You can control who you are,
even if you thi nk you can’t. T he trail of clues has led us far along
the path. Now we are ready to undertake a reality shift even more


	toxins.	To	the	extent	that	we	can	accomplish	these	tasks
well,	we	can	significantly	extend	the	length	and	the	quality	of	our	lives.	In	the
real	world,	these	two	tasks	are	never	accomplished	perfectly.	As	a	result,	cells
suffer,	we	age,	the	quality	of	life	is	diminished	and	we	die.	The	variable	in	this
sequence	is	how	fast	we	allow	this	to	happen.
What	about	other	causes	of	disease,	such	as	genetic	inheritance	and	infections
by	microorganisms?	Yes,	genes	and	germs	trigger	cellular	malfunction,	but	they
do	so	by	causing	deficiencies	or	toxicities,	which	are	always	the	common
denominators	of	disease.	Eliminate	these	factors	and	you	eliminate	disease.	For
example,	consider	diseases	with	a	genetic	basis,	such	as	ALD
(adrenoleukodystrophy),	the	genetic	disease	featured	in	the	movie
Lorenzo’s	Oil.
People	with	ALD	develop	abnormally	high	levels	of	very	long-chain	fatty	acids,
which	are	molecules	that	are	natural	to	the	body.	These	fatty	acids	can	build	up
to	levels	that	are	toxic	to	cells.	This
toxicity
is	the	result	of	a	genetically	caused
deficiency
of	special	protein	molecules	that	keep	these	fatty	acid	levels	within
normal	limits.	Lorenzo’s	parents	compensated	for	the	genetic	deficiency	by
supplementing	their	son’s	diet	with	a	combination	of	oils	that	helped	to	lower
the	level	of	the	offending	fatty	acids,	thereby	reducing	the	toxic	effect	on	his
body.	What	caused	Lorenzo’s	disease?	Was	it	genetics?	Yes,	but	for	his	disease
to	manifest,	his	cells	had	to	be	deficient	and	toxic.
Deficiency	and	toxicity	are
always	the	common	denominators	of	all	disease.
The	same	is	true	of	infections
from	microorganisms.	Anthrax,	for	example,	makes	us	sick	and	kills	by
producing	toxins.	Without	deficiency	and	toxicity	causing	cells	to	malfunction,
there	is	no	disease.What	about	stress?	Hasn’t	that	been	proven	to	cause	disease?	True,	stress	is	a
major	factor	that	contributes	to	disease.	Chronic	stress	results	in	an	excessive
buildup	of	natural	chemicals	in	the	body,	which	at	higher	levels	become	toxic.	In
addition,	stress	depletes	the	body	of	certain	nutrients,	resulting	in	deficiency.
Stress	is	a	contributor	to	disease,	but	only	by	expressing	itself	through	the
common	denominators	of	all	disease:	deficiency	and	toxicity.
Deficiency	and	toxicity,	regardless	of	their	cause,	increasingly	compromise
the	functioning	of	cells,	making	a	person	steadily	more	vulnerable	to	developing
a	diagnosable	disease.	By	the	time	you	contract	a	diagnosable	disease	(whether
we’re	talking	about	the	common	cold,	allergies,	cancer	or	heart	disease),	you
have	probably	been	“sick”	for	a	long	time.	You	have	suffered	enough	cellular
damage	from	deficiency	and	toxicity	that	cells	throughout	your	body	are
malfunctioning.	You
are
sick	long	before	you
get
sick.	By	the	time	symptoms
are	produced,	cellular	malfunction	has	become	widespread,	cell-to-cell
communications	have	been	disrupted	and	the	systemic	manifestations	are	the
symptoms.	Remember	that	disease	does	not	just	randomly	happen,	like	a
meteorite	falling	out	of	the	sky.	Health,	not	disease,	is	the	natural	state	of	human
existence,	but	forgetting	this	point	is	easy	when	we	see	all	the	disease	around	us.
Symptoms	Versus	the	One	Disease
Our	society’s	current	understanding	of	disease	is	based	on	the	concept	of
symptomology.	Symptomology
is	about	focusing	on,	identifying	and	categorizing
symptoms—in	other	words,	the	effects	produced	by	disease.	In	this	manner,
doctors	supposedly	can	differentiate	one	disease	from	another.	Because	the
entirety	of	modern	medicine	and	everything	we	have	ever	learned	about	disease
is	based	on	symptomology,	the	concept	of	only	one	disease	may	seem
unacceptably	simplistic.	Actually	the	symptomology	concept	is	the	flawed	one.
Symptomology	is	based	on	a	fundamental	misconception,	one	held	by
virtually	all	medical	establishments	in	Western	society.	The	misconception	is
that	thousands	of	different	diseases	exist,	each	with	different	symptoms,	causes
and	treatments.	This	misconception	stems	from	the	many	different	ways	that
cells	can	malfunction,	and	therefore	the	thousands	of	different	symptoms	that
can	be	produced.	The	modern	medical	treatment	of	almost	all	disease	focuses	on
the	management	of	these	symptoms	(the	effects	of	disease),	rather	than
eliminating	the	causes,	which	are	deficiency	and	toxicity.	People	are	told	to	take
insulin	to	manage	their	blood	sugar	rather	than	eliminating	their	diabetes,	or	to
take	diuretics	to	treat	their	hypertension	rather	than	normalizing	their	blood
pressure.	They	are	told	to	have	a	bypass	operation	rather	than	reversing	theirheart	disease	or	to	undergo	chemotherapy	rather	than	healing	their	cancer.
Diagnosis	by	symptoms	is	the	process	by	which	modern	medicine	gives	each
collection	of	symptoms	a	particular	name.	Medicine	views	symptoms	as
enemies,	and	physicians	are	trained	to	eliminate	them,	even	if	that	means
aggressively	assaulting	the	body	with	dangerous	toxins,	radiation	or	invasive
surgery.	Symptomology	leads	the	medical	profession	to	look	at	symptoms
individually,	organize	them	into	thousands	of	categories,	label	them	as	different
diseases	and	then	prescribe	a	currently	accepted	protocol	to	suppress	those
symptoms.	This	approach	adds	needless	complexity,	creates	massive	confusion
and	results	in	an	inability	to	deal	with	disease	in	a	meaningful	way.
In	truth,	each	collection	of	symptoms—each	specific	“disease”—is	just	a
different	expression	of	malfunctioning	cells.	However,	with	all	of	our	different
types	of	cells,	and	all	of	the	different	ways	in	which	each	cell	can	malfunction,
the	number	of	possible	combinations	of	symptoms	becomes	vast.	In	other	words,
when	cells	malfunction,	we	may	feel	sick	in	many	different	ways.
Cells	that	are	malfunctioning	because	of	a	vitamin	C	deficiency	exhibit
different	symptoms	than	those	malfunctioning	because	of	a	zinc	deficiency.
Cells	malfunctioning	because	of	lead	toxicity	exhibit	different	symptoms	from
those	malfunctioning	because	of	mercury	toxicity.	Various	combinations	of
deficiencies	and	toxicities	produce	a	myriad	of	complex	symptoms	(thousands	of
“diseases”),	but	the	symptoms	are	not	relevant.	To	solve	any	problem,	you	have
to	address	the	causes,	not	the	symptoms.
Modern	medicine,	by	placing	the	focus	on	symptoms,	has	yet	to	develop	any
theory	regarding	the	relationship	between	health	and	disease.	Medicine	looks	at
these	as	if	they	are	two	different	states,	while	health	and	disease	are	really
different	sides	of	the	same	coin	in	a	constantly	shifting	continuum.	Lacking	a
practical	theory,	physicians	have	no	framework	in


 primitives of
deficient foods develop in general the same facial and dental
arch deformities and skeletal defects. Note the characteristic
narrowing of the dental arches and crowding of the teeth of
this modernized generation of Aborigines and their similarity
to the facial patterns of modern whites.
FIG. 56. The disturbance in facial growth is often so serious
as to make normal breathing through the nose very difficult.
This is primarily due to faulty development of the maxillary
bones.
7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 109/250FIG. 57. Deformity patterns produced in the modernized
Aborigines of Australia by white men's food. Note the
undershot mandible, upper left, the pinched nostrils and
facial deformity of all four.
    The data obtained from a study of the native Australians who are located in a reservation near
Sydney, at LeParouse, revealed that among the Aborigines 47.5 per cent of the teeth had been
attacked by dental caries, and 40 per cent of the individuals had abnormal dental arches. For the
women of this group, 81.3 per cent of all the teeth had been attacked by dental caries, and for the
men, 60.4 per cent, and for the children, 16.5 per cent. In this group 100 per cent of the
individuals were affected by dental caries.
    Palm Island is a government reservation situated in the ocean about fifty miles from the
mainland, off the east coast of Australia, about two-thirds of the way up the coast. It was reached
by a government launch. Included in the population of this reservation are a large number of adults
who have been moved from various districts on the mainland of Central and Eastern Australia and
many children who were born either before or after their parents were moved to this reservation.
The food available on the Island is almost entirely that provided by the government. Of ninety-eight
individuals examined and measured, 53.1 per cent of them had dental caries. For the group as a
whole, 8.9 per cent of all of the teeth were affected; for the women, 21.2 per cent; for the men,
14.2 per cent; and for the children, 5.8 per cent. Fifty per cent of the children had deformed dental
arches, which occurred in only 11 per cent of the adults.
    Cape Bedford is situated about three-fourths of the way up the east coast and is so isolated that
it was necessary for us to use a special aeroplane to reach it. Landing was made on the beach.
This group of people is under the management of a German Lutheran missionary. They are
dependent almost entirely on the food provided by the mission and the government. The official in
charge had spent fifty years in devoted service to these native people. We found him exceedingly
sad because of the very rapid breakdown that was in progress among the natives in his care. The
dental caries for the group of eighty-three individuals studied was 12.4 per cent of their 2,176
teeth examined. For the women, this amounted to 37.2 per cent of the teeth; for the men, 8.4 per
cent; and for the children, 6.1 per cent. Of the eighty-three individuals, 48.1 per cent had been
affected by dental caries. Many of the adults in this group had been born on plantations under the
influence of the modern nutrition, and many of the children had been born in the mission. For the
adults, 46 per cent had abnormally formed dental arches, and for the children, 41.6 per cent. We
were advised that deaths occurred very frequently from tuberculosis. This reservation does not
provide the natives with natural hunting grounds capable of providing the people with animal life for7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 110/250food. The coast for some distance inland is a series of sand dunes which are slowly being
transferred over the vegetation by wind, completely smothering it. While the coast is well supplied
with a variety of deep-water fish the natives have practically no equipment for obtaining them, a
condition which restricts them very largely to the use of the imported foods supplied by the
officials.
    Our next stop, using the special aeroplane, was at Lockhart River, which is about four-fifths of
the way up the east coast of Australia. Here again we were able to land on the beach near a large
group of primitive Aborigines. The isolation here is so nearly complete that they are dependent
upon the sea and the land for their foods. This part of Australia, namely, the York Peninsula, is still
so primitive that there has been very little encroachment by the white population. It will be
remembered that in this area there are no roads, the country being a primitive wilderness. Of fifty-
eight individuals examined, their 1,784 teeth revealed that only 4.3 per cent had been attacked by
dental caries. For the women, this amounted to 3.4 per cent; for the men, 6.1 per cent; and for the
children, 3.2 per cent. Some of these men had at some time worked on cattle ranches for the white
men. Of the children, only 6.3 per cent had abnormal dental arches, and of the adults, 8.7 per
cent. In this group, therefore, 91.4 per cent of all ages had reproduced the typical racial pattern as
compared with 56 per cent of the group at Cape Bedford, 62 per cent of the group at Palm
Island, and 60 per cent at LeParouse. At Lockhart River, 32.7 per cent of the individuals had
dental caries.
    A reservation called Cowall Creek on the west side of York Peninsula situated on the Gulf of
Carpenteria, was reached by flying our special plane to Horn Island in the Torres Strait north of
Australia and proceeding from there by boat to Thursday Island, and on, by boat, to Cowall
Creek. In this reservation thirty-five individuals were studied and found to be in a very pathetic
condition. We were told that deaths occurred frequently. Of the 976 teeth examined, 24.6 per
cent had been attacked by tooth decay. For the women, this amounted to 60.7 per cent; for the
men, 30.4 per cent; and for the children, 8.9 per cent. Forty-nine and six-tenths per cent of the
individuals studied had abnormal dental arches. Of the children 66.6 per cent had deformed dental
arches, and 9 per cent of the adults. Many of these adults had been raised in the bush. Of the
individuals studied, 68.6 per cent had had dental caries. One can scarcely visualize, without
observing it, the distress of a group of primitive people situated as these people are, compelled to
live in a very restricted area, forced to live on food provided by the government, while they are
conscious that if they could return to their normal habits of life they would regain their health and
again enjoy life. Many individuals were seen with abscessing teeth. One girl with a fistula exuding
pus on the outside of her face is shown in Fig. 58 (upper right). In their native life where they could
get the foods that keep them well and preserve their teeth, they had no need for dentists. Now
they have need, but have no dentists. It is easy to chide and blame the officials who provide them
with the modernized foods under which they are breaking, but it must be remembered that
practically all modern civilizations are more or less in the same plight themselves.7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 111/250FIG. 58. Aborigines in Australia living on a reservation. The
boy at the upper left has suppurating tubercular axillary
glands. The girl at the upper right has pus running to the
outside of her face from an abscessed tooth. The boy whose
legs are shown at the lower left has a badly deformed body
from malnutrition. The girl at the lower right has tubercular
glands of the neck.
    An opportunity was provided for examining a group of the native Aborigines of Australia who
made up the crew of eighteen for a pearl-fishing boat. Of this group, 5.7 per cent of their 554 teeth
had been attacked by tooth decay. These individuals could be readily divided into two groups;
namely, those who had been raised in the Bush and those who had been raised in missions. For the
thirteen raised in the Bush, not a single tooth of their 364 teeth had ever been attacked by tooth
decay and not a single individual had deformed dental arches. In contrast with this, of the five
raised in the mission, 19.3 per cent of their 140 teeth had been attacked by tooth decay and 40
per cent of these individuals had abnormal dental arches.
    The cook on the government boat was an aboriginal Australian from Northern Australia. He had
been trained on a military craft as a dietitian. Nearly all his teeth were lost. It is of interest that


apha.
Kapha dosha is slow. Slow eaters, who usually have slow digestion, are
generally Kapha  types, as are slow speakers, particularly if their speaking
manner is deliberate. Being calm and self-contained, Kapha types are slow
to anger  and want to maintain  peace around themselves. Their natural
response to the world is through taste and smell—Kaphas tend to place agreat deal of importance on food; in a more general way, they rely on bodily
feelings, being essentially earthy people.
Kaphas have steady energy. Their stamina exceeds that of other  types, as
does their willingness to perform physical labor. They are rarely  drained by
physical fatigue. It is very Kapha to store and save almost everything—
money, possessions, energy, words, food, and fat. The fat is usually stored
lower down, in the thighs and buttocks.
Because this dosha controls the moist tissues of the body, a Kapha
imbalance will tend to show up in the mucous membranes. Kaphas
complain of sinus congestion, chest colds, allergies, asthma, and painful
joints (although arthritis is typically Vata-related). These symptoms are
worst in late winter and spring.
By nature Kaphas are affectionate, tolerant, and forgiving; to be motherly
is to express Kapha. Kaphas are not easily shaken in a crisis, and they
anchor others around them. There is a tendency to be complacent, however,
and even the most balanced Kapha will procrastinate if he feels stressed.
The typical Kapha negative emotion is greed or overattachment. Anyone
who cannot bear to throw out old things is expressing an excess of Kapha.
When out of balance, Kapha types become stubborn, dull, lethar gic, and
lazy.
Along with Vata, Kapha is a cold dosha, but it differs from Vata in not
being dry. Since their circulation is generally good, Kapha types do not
complain of cold hands and feet. They dislike cold, damp weather and
respond to it mentally by becoming slower or outright depressed. Kapha
sleep is long and heavy. Typical  Kaphas often sleep more than eight hours a
night; their common sleep disorder is not insomnia but oversleep. After
taking a long time to get started in the morning, they feel energetic until late
at night.
Of the three doshas, Kaphas are the slowest learners, but, in
compensation, they have good  retention and in time acquire a solid
command of their subject. They absorb new information slowly and take amethodical approach to it. Out of balance, they become dull and
thickheaded.
The basic caution for Kapha types is to progress. Any stagnant situation
turns Kapha stability into inertia—Kapha types need to make sure that they
do not hold on to the past, cling to people and possessions, or balk at
change. Making  sure that they have a good deal of stimulation, though not
natural to many Kaphas, brings out their vitality; heavy, cold food, lack of
exercise, overeating, and repeti tive work do not. Kapha dosha  gives us a
sense of inner security and steadiness, an essential aspect of a healthy
person.
UNDERST ANDING A TWO-DOSHA  TYPE
Everyone is endowed at birth with some of each dosha. What makes it
possible to describe “pure” Vatas, Pittas, or Kaphas is that they have so
much of one dosha—they are extremes. This is not true of most people,
however. Most people are two-dosha types, with one dosha predominant but
not extreme.
The minority who are single-dosha types are fortunate in a sense, because
they have to pay attention to only one dominant factor in their lives.
However, this advantage is minor. Everyone needs  to balance all three
doshas. Although you will naturally pay closest attention to your own body
type, being familiar with all the doshas makes a lot of sense. The best way
to think of any body type is that all three doshas are expressing themselves,
but one or two get the lion’ s share of attention.
In brief, the telltale signs of the three pure body types are:
Vata: Thin body, quick, changeable mind, vivacious manner. These people
strike others as unpredictable. Under pressur e they grow excited and
anxious.Pitta: Medium body, orderly and decisive mind, forceful manner. These
people strike others as intense. Under pressur e they become angry and
abrupt.
Kapha: Heavyset body, calm, steady mind, easygoing manner. These people
strike others as r elaxed. Under pr essur e they balk and gr ow silent.
You can couple these sets of characteristics and arrive at a good
approximation of what a two-dosha person is like. A Vata-Kapha, for
instance, can be both excitable and calm, a seemingly unlikely combination
that is quite obvious in these people. The dominant dosha gives a person his
primary reaction s to the world, both physical and mental. The second dosha
exerts its influence in various ways—but as a rule the two do not blend like
colors of paint.  If you combin e Vata, which produces a thin build, with
Kapha, which produces a heavy build, you do not generally get a medium
build (a medium  build is distin ctly Pitta). What actually happens is that a
Vata-Kapha type shows one trait or the other. Even so, there are times when
a person is clearly alternating from one dosha to the other (a Pitta-V ata may
tend toward both fear and anger  under stress, either together or at different
times).
In Ayurvedic practice, we have observed the following things about two-
dosha types, which may help you to gain a better understanding of how the
three doshas combine.
VATA-PITT A
Generally these people are thin in build like the pure Vata type. Like their
Vata counterpar ts, they are quick-moving, friendly, and talkative, but they
tend to be more enterprising and sharper of intellect (both Pitta traits). They
are less likely to approach the extremes of Vatas—they are not as high-
strung or physically fragile and/or irregular. Their constitution gains overall
stability from the influence of Pitta. Generally they also have stronger
digestion than Vata types and greater tolerance for cold, since Pitta
improves the circulation. Pure Vata types, who are extremely sensitive totheir environment, often become prey to their intolerance of noise, cold
drafts, and physical discomfort, but this is less true of Vata-Pittas.
PITT A-VATA
People with this body type tend to have a medium build; they are
stronger and more muscular than Vata-Pittas, who come closer to the
sinewy, bony physique of pure Vatas. Pitta-V atas are quick in their
movements, have good stamina, and are often assertive. Pitta intensity is
obvious in them. Vata’s lightnes s is present, but less so. They have stronger
digestion and more regular elimination than Vata-Pittas or Vatas. They
welcome challenge and tackle problems enthusiastically and often
aggressively.
Vata-Pitta and Pitta-V ata types may experience a tendency toward both
fear and anger, the negative emotions of the two doshas. If they are out of
balance and under stress, this combination makes them tense, hard-driven,
and insecure. If there is an Ayurvedic type who exhibits the Type A behavior
that cardiologists warn against, it would be the imbalanced Pitta-V ata, with
Vata-Pitta a hair ’s-breadth behind.
PITT A-KAPHA
Kapha is such a strong structural element that it lends its thick, heavier
physique to two-dosha types, even when it does not come first. Pitta-
Kaphas are generally recognizable because they have Pitta intensity in their
manner and a solid Kapha body. They are more muscular than Pitta-V atas
and may even be quite bulky. Their personalities may demons trate Kapha
stability but Pitta force, complete with a tendency toward anger and
criticism, is usually far more evident than anything like Kapha serenity.
This is a partic ularly good body type for athletes since it gives Pitta’ s
energy and drive to Kapha’ s endurance. This type finds it hard to miss a
meal. The combination of strong Pitta digestion and Kapha resistance
generally gives excellent physical health.KAPHA-PITT A
The structural solidity of Kapha will come out even more in this type.
Kapha-Pittas tend to have good musculature but with a higher ratio of fat
than Pitta-Kapha s or Pittas. They tend to look rounder in face and body as a
result. They tend to move slower and be more relaxed than Pitta-Kaphas;
their added Kapha gives even more stamina and steady energy. They feel
good if they exercise regularly, offsetting Kapha’ s tendency toward inertia
and dullness, but they are less motivated to be active than are Pitta-Kaphas.
VATA-KAPHA
This type often has quite a hard time identifying itself


 Once they
arrived in Location 1, people usually kept progres sing—the
highest state Martin calls Location 4—and they rarely
slipped back  or jumped ahead. Everything happened
internally, and for many the shift wasn’t spiritual. It was
just the way they experienced themselves.
“If you sat in a roomful of people and a small percentage
belong to this altered sense of self,” says Martin, “you
wouldn’t be able to spot them. To all outer appearances
they are just like you and me.”
At the outset, before Martin’s research began to expand
to many other universities and countries, his typical subject
was a white male from the United States or Europe,
because women, for unknown reasons, were not eager to
volunteer as enlightened or to discuss what their
experiences were. Religious backgrounds were diverse,
spanning Eastern and Western faiths, yet most of the
subjects had done some kind of spiritual pract ice—they
wanted to be in a higher state of consciousness. Curiously,
around 14 percent had done nothing of this kind. They hadspontaneously popped into higher consciousness or, more
typically, drifted into it. They reporte d being in their new
state anywhere from forty years to as little as two or three.
Martin’s research base has expanded to more than a
thousand subjects, which means we must ask ourselves if
“normal” isn’t a ﬁxed state but a spectrum, with
consciousness evolving much further than anyone has
previously predicted. At the very least, higher
consciousness has become much less exotic. It’s no longer
the province of sadhus and yogis in the Himalayas. Martin’s
study focused on body, emotions, sense of self, and
thoughts, which are value neutral, making his work
acceptable in the academy. But he found that the spiritual
dimension had also opene d up. Some subjects reported the
kind of open, clear, silent awareness associated with
Buddhism; others experienced the bliss I discuss in this
chapter. Still others had no idea what to make of their state
of awareness. But they were amazed at the amount of
wellbeing they were experiencing, and this grew as they
moved furth er along the spectrum. (Paradoxically, in
Location 4, all emotion  fell away, even love, and the
richness of bliss was replaced by what Martin calls
complete freedom. Yet his subje cts report that they don’t
miss the experience of emotions and bliss, because in
freedom they have found the very highest state of
wellbeing.)
If it is startlin g to realize that enlightenment is all around
us, and that it’s a natural progression, even more intriguing
is the prospect that enlightenment is personal. The way
that you create your own reality doesn’t suddenly  come to
an end; enlightenment isn’t like jumping oﬀ a divin g board.
There are as many kinds of enlightenment as there are
people, one might suppose. In a word, evolution itself is
evolving, like everything else.“Normal” won’t be valid until it broadens to include
everyone on the spectrum of consciousness. We will also
need to revise the old deﬁnitions of enlightenment, in fact,
to conform to the present age. The West has almost no
formal institutions, outside monasteries and convents,
geared for people who want to pursue higher states of
consciousness or who have already arrived there. Here’s
what “normal” should encompass.
Feeling unbounded
Being at peace
Having a loose attachment to your personal history
Living in the present
Becoming free of negative thought forms and emotions
Breaking away from traumas and wounds from the past
Accepting that higher consciousness is natural, part of
the human continuum
Experiencing more and more self-awareness as you
evolve
Living in a state of wellbeing that continues to grow and
deepen
A venerated  spiritual teacher was once asked,  “What
does it take to be enlightened?” His reply: “You no longer
have a personal stake in the world.” If you identify with the
boundaries erected by “I, me, and mine,” this sounds like a
death sentence. Having a personal stake in the world is
what life is all about, isn’t it? But with a longer view, across
the entire spectrum of consciousness, the opposite is true.
When you no longer identify with “I, me, and mine,” you
are ushered into a new world of experience that transcends
the individual. This is the second birth that the Vedas extol
as the true beginning of life.Finally, I ﬁnd it very touching that Martin’s enlightened
subjects, as amazed as they were by their new state,
thought that nothing could be better. “This is as real as it
gets” was a common reaction. But they were wrong. Reality
is inﬁnite, and what makes it inﬁnite isn’t the edge of the
universe racing away faster than the speed of light. The
universe matches human aspirations, and its inﬁnity
reﬂects the inﬁnity inside  us once we wake up and realize
that it exists.
* Adapted from Robert K eith W allace’s The Physiology of Consciousness  (M.I.U.
Press, 1993).
OceanofPDF.comIf asked for an exact deﬁnition of quantum healing, I would
say this: quantum healin g is the ability of one mode of
consciousness (the mind) to spontaneously correct the
mistakes in another mode of consciousness (the body). It is
a completely self-enclosed process. If pressed for a shorter
deﬁnition, I would say simply that quantum healing makes
peace. When consciousness is fragmented, it starts a war in
the mind-body system. This war lies behind many diseases,
giving rise to what modern medicine calls their
psychosomatic component. The rishis might call it “the fear
born of duality,” and they would consider it not a
component but the chief cause of all illness.
The body will send many  signals to indicate that a war is
going on. Recently a young French-Canadian woman came
to see me suﬀering from Crohn’s disease, a severe
intestinal disorder characterized by chronic and
uncontrollable diarrhea, accompanied by painful
inﬂammation. Although the cause of Crohn’s disease is
unknown, it strikes mostl y among young adults and may be
connected to a deﬁciency in the immune system. What iswell known is that the intestinal tract is highly sensitive to
emotional states; in this patient’s case, it was not
surprising to hear that she worked long hours under the
high pressure of a downtown Boston advertising ﬁrm.
After talking to her for a while, I discovered that she had
learned to meditate several years before. I asked her if she
still kept it up. No, she answ ered, there wasn’t much time
for it; when she did sit down to meditate, it didn’t do much
good, because she usually fell asleep in a few minutes.
I then asked if she had adjusted her diet to help her
condition, slowed down the pace of her life, or considered
moving on to a job with less stress. Looking somewhat
impatient, she said no again—she wasn’t going to allow her
disease, which caused her many diﬀiculties, to rule her life.
“Look,” I said, “you have  a very serious condition. If this
inﬂammation persists, you may have to have parts of your
intestine surgically remo ved. What are you going to do
about that?” She was quite knowled geable about her
disease, and I didn’t have to tell her that some grim choices
lay ahead. The surgery in question  involves considerable
disﬁguration, since with part of the intestine removed, a
tube has to be extended  out of the abdomen to handle
elimination. Even then, the disease is not cured and tends
to recur in other parts of the intestine.
“That’s why I’m here,” she answered. “I want a mental
technique to help me continue to lead a normal life.”
I was seeing  the result of what the rishis called Pragya
aparadh,  the mistake of the intellect. This woman’s body
was crying out for healin g, and it was telling her so every
time she had an attack. She couldn’t even close her eyes to
meditate without her body desperately grabbing some
relief in the form of sleep. Yet, her mind interpreted these
attempts at healing as either irrelevant or troublesome.
She insisted on leading a “normal life” of high stress that
her system wasn’t equipped to cope with.“This is not the kind of disease you can ﬁght,” I said,
“because there’s no one on the other side but you.” I
explained that the same neuropeptides that registered
stress in her brain were produced in her intestines. When
she felt fear, frustration, and worry, the identical emotions
were being experienced in her abdomen.
I told her that in my opinion she didn’t need any new
mental techn ique—she needed to let her body do what it
wanted to do, which was to get well. The best way to
cooperate with that was to give her body the rest it was
demanding, continue to meditate, change her diet


 tissue breakdown under exercise, so do we gradually
need less and less food to maintain life.
The higher the percentage of raw food one lives on, the slower the rate of tissue deterioration which one evolves into. A
sick body requires a gradual carefully worked-out entry into this stage - where one is able to live on a 100% unfired (raw)
diet.
Returning to the symptoms which occur on a superior nutritional program - people who have had tendencies in the past to
recurring skin rashes or eruptions will frequently tend to eliminate poisons and harmful drugs through the skin with new
rashes or eruptions. If they go to a physician now who is not familiar with this aspect of nutrition, he will diagnose it as an
allergy.
They ask. "How come I'm eating better now than I ever did before, and instead I'm getting worse?" They don't understand
that the body is “retracing”.
The skin is getting more alive and active. It's throwing out more poisons more rapidly now that the body is building more
power which is saved from those hard-to-ingest meals which have been discontinued.
These toxins being discarded are saving you from more serious disease which will result if you keep them in your body too
much longer - possibly hepatitis, kidney disorders, blood disease, heart disease, arthritis, nerve degenerations or even
cancer - depending upon your structural weaknesses. Be happy you're paying your bills now on an easy-payment plan.
With some, colds which haven't appeared for a long time may occur, or even fevers. This is nature's way of housecleaning.
Understand that these actions are constructive, even though unpleasant at the moment. Don't, but don't, try to stop these
symptoms by the use of certain drugs, or even massive doses of vitamins, which will act as drugs in huge concentration.
These symptoms are part of a remedial process. Don't try to “cure” the remedial process! These are not deficiency
conditions or allergic manifestations - not if you're eating properly in quality, quantity, combination and sequence.
Here is where experienced advice is of great value. Unfortunately, there are few books present today which give full
guidance to the average reader. Try to find guidance through a doctor or teacher who has the requisite experience in this
most confusing of all subjects - Nutrition in relation to health and disease.
BODY PURIFICATION CAN BE A LONG DRAWN OUT PROCESS
You may he eating perfectly in regard to quantity, quality and observing all the correct rules, and still symptoms will occur.
Those who have lived better lives in the past - who have eaten better foods and who have abused their bodies less with
overeating will have reactions ranging from almost none at all or very mild symptoms which may be uncomfortable or acute.
Those who have lived worse lives and poisoned themselves more will experience more severe symptoms - if their liver,
kidneys, or other important eliminating organs have been damaged. When they have been renovated to the point of fair
working order, they will no longer produce symptoms.
Headaches may occur at the beginning. Fever, colds, the skin may break out, a short interval of bowel sluggishness,
occasional diarrhea, feelings of tiredness and weakness, disinclination to exercise, nervousness, irritability, negativity or
mental depression, frequent urination, also may occur.
However, the great majority of people find their reactions tolerable and are encouraged to bear with them, because of the
many improvements which have already occurred and are becoming more evident with each day. This acts as an
inspirational force to them.
copyright © Dr. Stanley S. Bass   (718) 648-1500    www.drbass.com 12The symptoms will vary according to the materials being discarded, the condition of the organs involved in the elimination
and the amount of energy you have available. The more you rest and sleep when symptoms are present, the milder they
are and the more quickly they are terminated. Be happy you are having symptoms.
Realize deeply  that your body is becoming younger and healthier every day, because you are throwing off more and more
wastes which would eventually have brought pain, disease and much suffering.
Those who have the worst symptom-reactions and follow through to their successful termination are thus avoiding some of
the worst diseases which would eventually have developed had they continued their careless eating habits.
BLISSFUL STATE OF HEALTH COMES EVENTUALLY
Don't expect to go on an ascending scale of quality, that improving your diet will make you feel better and better each day
until you reach perfection. The body is cyclical in nature. and health returns in a series of gradually diminishing cycles.
For example - you start a better diet and for a while you feel much better. After some time, a symptom occurs - you feel
nauseous for a day and have diarrhea with a foul-smelling stool. After one day you feel even better than before and it goes
fine for awhile. Then you suddenly develop a cold, feel chills and lose your appetite. After about two or three days
(assuming you don't take drugs or do anything else about it), you suddenly recover and feel better than you did for years.
Let us say this wellbeing continues for two months, when you suddenly develop an itch or rash. You don't take anything
special for it. This rash flares up, gets worse and continues for ten days, and suddenly subsides. Immediately after this you
find that your hepatitis is gone and your energy has increased more than ever before. The rash became an outlet for the
poisons in the liver which produced the hepatitis.
This is how recovery occurs - like the cycles in the Dow-Jones Average at the beginning of a bull market recovery.
You feel better, a reaction occurs and you don't feel as well for a short while. You recover and go even higher.
And so it goes, each reaction milder than the last as the body becomes purer, each becoming shorter in duration, feeling
better than ever before, until you reach a level plateau of vibrant health.
Here you become relatively disease-free and are filled with ever-increasing joy, life and the happiness which comes from
sheer well-being. The mind opens up and expands to ever-higher horizons and your soul will shout for joy. You begin to
love the world, the universe and everything in it. This is the natural state of the mind - blissful, joyful and at peace with the
universe - and it can only be attained by alignment with biological laws.
The first laws we must learn to obey are the laws of Nature. We must learn to eat simple pure and natural foods, properly
prepared and combined, and our bodies in return will cast off all the evil we have taken in during our lives. Nowhere is the
principle of forgiveness of sins more manifest than here - in our own bodies - when we forsake our evil and destructive
ways of eating (the defiling of the temple of the soul). God (or Nature, if you please) gives us a whole new chance for a new
glorious life.
All repentance must begin here in the body, through pure diet and natural foods. Then, just have faith, sit back and watch
what happens. Before your own eyes, you will daily see signs that will cause you to wonder at this vast intelligence in
operation that staggers the comprehension.
The mysteries of the body, the operations of Nature, the vital forces working in Nature and the Cosmos are far beyond what
our minds are prepared to understand at present.
Every great physician or scientist who ever lived marveled in awe and humility at the wonders of nature. Yes - we are
"Fearfully and Wonderfully Made."
Let us give ourselves a chance to experience what it means to be really healthy and fully ALIVE - to feel the joy of living by
aligning ourselves to (God’s) Nature’s laws as intended for man, through the eating of natural (normal) foods. This indeed is
the prime prerequisite in man’s physical, mental and spiritual unfoldment.
Stanley S. Bass, 1973
Published in Dr. Shelton’s Hygienic Review, January 1973
(NOTE: The above article is written to explain the process of body regeneration, thanks to improved diet using natural foods, and is not to be associated
with the recommendation of any specific product offered for sale. )
Finally, I would like to include a brief case-history of a most impressive recovery from “How I Overcame Inoperable Cancer”
by a Naturopath, Wong Hon Sun, N.D. It is also included as Appendix B in “Discovery of the Ultimate Diet.”
A MOST INTERESTING CASE OF RECOVERY FROM CANCER ON ONE
MEAL A DAY ON A RAW FOOD REGIMEN
by Wong Hon Sun
The following is from the book How I Overcame Inoperable Cancer by Wong Hon Sun, ND,
with a forward by Dr. Ralph Bircher (Exposition Press, Hicksville, N.Y. 1975).
copyright © Dr. Stanley S. Bass   (718) 648-1500    www.drbass.com 13 At the age of 32, Wong Hon Sun found himself to be a victim of a critical form ( anaplastic  epidermoid  carcinoma) of nose
and throat cancer, large and inoperable, in 1960, and by employing principles of natural healing on his own initiative, made
an unexpected complete recovery (as confirmed by medical checkups), with no recurrence of any symptoms of the disease
for the past 14 years.
 Before he began his self-care, he had a lump at the back of his throat which began to interfere with both his speech and
swallowing. He was constitutionally anemic, had chronic nasal catarrh with intermittent nose bleeds, was extremely
emaciated


 one
usually becomes hypersensitive to that food for a period lasting from a
few weeks to several months. After this, the sensitivity to the offending
food gradually declines.
If during the hypersensitive period you are occasionally exposed to the
allergenic food, then an immediate strong reaction may be triggered
resulting in pain, weakness, a rash or whatever its characteristic effect is
on your body. If this is done repeatedly but separated by at least f our
days between exposures, this may delay the complete recovery but is
not likely to result in serious internal damage. However, if you use this
food again daily then after a while you do not get any more reaction,  but
a chronic condition may gradually dev elop.
Generally, it is essential to avoid the offending food as much as possible
for an extended period in order to heal yourself completely. Depending
on the severity of your initial symptoms or degenerative disease this may
be from a few months up to sev eral years.
Elimination Testing
For five days or longer you abstain from all commonly eaten food. Best
to combine elimination testing with a cleanse as recommended in
chapter 6. Otherwise,  you may just eat low -allergy foods such as cooked
vegetables and preferably varieties that you have not recently eaten.
Flavour with olive oil and salt. During this time, try to minimize other
potential allergic influences such as solvents, or car exhaust fumes,
house dust, moulds, gas, or cigarette smoke, basically anything with
strong or unusual smells.
Starting on the second day there may be more or less troublesome
withdrawal symptoms with cravings for the food or stimulant to which one
is addicted, be it alcohol, nicotine or other drugs.
There may be headaches, dizziness, weakness and other problems.
On the fourth day these symptoms usually subside,  and one begins to
feel much better. Often symptoms of long -standing ailments such as 45
 arthritis, heart disease or schizophrenia may disappear o r improve as
well.
If you do not feel right by the fifth day, it may be better to extend the fast
until you improve. Chemicals and drugs, whether medical or recreational,
take much longer to clear from the body. It may lessen discomfort if you
take a stron g laxative on the first morning of the fast. In addition,  drink a
lot of water or diluted herb tea.
After the Cleanse or on the morning of day six, have a small amount of
test food. Check your pulse for a full minute before, and 30 and 60
minutes after th e meal. Always test sitting in the same position, and when
the pulse rate is not increased from any previous activity.
Then have several smaller test meals of different foods during the day.
In the beginning, test mainly foods that you expect to be safe. Test
suspected allergenic foods at the last meal of the day so that you can
sleep off any prolonged reactions. Use suspect foods only individually or
with previously tested non -reactive foods. Before and after each test
meal make the pulse tests and any ot her relevant tests. If the pulse rate
increases by more than 10% after the meal, then this indicates a potential
allergy. The greater the increase - the stronger the allergy. If there is a
reaction involving a combination of newly tested foods, repeat test ing the
individual foods at a later date.
In addition,  make other tests relevant to your condition. W ith weak
eyesight check your reading ability using a wall chart; school children
may be tested for clarity of writing and speech. Check the range and pain
level of impaired joints or muscles and  watch out for sign of bodily or
emotional discomfort. Keep a  detailed diary of the pulse rates,
measurements and any unusual happenings, feelings, discomfort and so
on.
Usually,  urine and saliva become more acid after a reaction. You may
stop a strong reaction by taking 1 level teaspoon of sodium bicarbonate
(bakin g soda) and, if available, potassium as citrate, carbonate or
bicarbonate. Test offending foods again after three to six months. 46
 Commonly small infrequent amounts are then tolerated. Eat suspect or
problem foods not more than once a week. If conditions det eriorate
again, test again or adopt a safe low -allergy diet. The body is less
sensitive to allergic reactions when using alkalizers and digestive
enzymes.
THE ACID - ALKALINE BALANCE
Our blood is slightly alkaline, and the body makes every effort to maintain
this alkalinity at a constant level. For this purpose,  we normally have an
ample reserve of alkaline minerals.
Most of our food supplies minerals. The total balance of minerals in a
particular food may be either acid or alkaline. In plants strongly alkaline
metal ions such as sodium, potassium, calcium and magnesium, are
combined with weak organic acids. A surplus of organic acids will make
the food taste acidic, as in f ruits. However, in the body organic acids are
metabolized, and this leaves an alkaline mineral residue. This makes
vegetables and fruits alkalizing, but individuals who are overacid
because of Candida and allergies often cannot oxidize all organic acids
and need to neutralize acidic food to avoid becoming even more acidic.
Animal tissue, on the other hand, contains a high percentage of strongly
acid phosphoric acid bound to mildly alkaline proteins. The proteins will
be metabolized,  and a strongly acid resi due remains. Accordingly, we
may classify our food as either alkaline -forming or as acid -forming.
• Alkaline -forming Foods  are sprouted seeds, vegetables and their
 juices, fruits, almonds, most legumes, the outer parts of
 potatoes, bananas, millet, buckwhe at and brown rice.
• Acid -forming Foods  are meat, fish, eggs, cheese, most grains
 and nuts (being high in phosphoric acid), and the core of potatoes.
• Neutral Foods are refined starches and sugar, fats and oils.
In order to maintain an ample alkaline body reserve, we may eat about
80% alkalizing to 20% acidifying food. There are food tables to show the
acid or alkaline equivalents. However, these are practically useless as 47
 some foods change their values in the bod y due to metabolic problems.
Sugar, which is chemically neutral  and even alkalizing fruits, can become
acid-forming in sensitive individuals due to the formation of lactic acid.
The same applies to any food to which you are allergic. On the other
hand, he avy meat eating can eventually lead to an over -alkaline
condition by slowing the metabolism and creating a deficiency of
metabolic acids.
Alkaline -forming food may also become acid -forming if it is incorrectly
combined with other foods, or when you are emotionally upset. While
seeds are commonly alkalizing if sprouted or fermented, when cooked,
minerals may not be available as they remain bo und to phytates, and
then may be acid -forming. All of this is contrary to what you would expect
by using acid -alkaline food tables. Furthermore, the mineral content of
foods varies greatly depending on soil and storage conditions, production
methods and co oking. Therefore, the only reliable method is to observe
your body, skin sensitivity, tendency towards inflammations, allergic
reactions, and test the acidity of your urine and saliva.
Alkalizing the Body
When our body is too acid it is also more sensitive  - emotionally as well
as physically. Skin and mucous membranes become very sensitive to
irritants, any allergic reactions are greatly intensified, and inflammations
may be intense and widespread. With Candida and leaky gut syndrome
the body generally is t oo acid.
The strongest alkalizing foods are spirulina, barley grass and wheatgrass
powder, fresh green vegetable juices and vegetable broth. Those who are
overacid and sensitive may become even more so with cider vinegar, kefir
and fruit acids. However, dissolving dolomite or magnesium oxide in
vinegar or lemon juice until nearly neutral makes it a highly alkalizing
remedy. Sodium  bicarbonate is most com monly used to alkalize the body.
On the other hand,  for those with raised blood pressure, high blood fat
or cholesterol levels and insensitive skin, acid fruits and their juices are
excellent without neutralization. In this case  potassium bicarbonate  may 48
 be used to alkalize. With muscle weakness try malic acid neutralized with
magnesium oxide or carbonate.
Take so much alkalizer that your urine is mostly above pH 7 or slightly
alkaline (pH 7 is neutral). To check your urine,  you may buy pH paper
with a range from 4 or 5 to 8 or 9 or you may use turmeric powder:
dissolve a teaspoonful in half a litre of methylated spirits (methanol),
shake and allow to settle, producing a yellow solution. For a test pour
some of this solution into a test tube or small drinking glass. Add a few
drops of urine or saliva. If it turns ruby red, then what was added had a
pH greater than 6.8 (neutral or alkaline). If it stays yellow, then the pH is
less than 6.8 (acid).
With digestive problems also c heck the saliva acidity.  Before a meal
the normal acidity of the saliva is 6.