 wars, poverty, and destruction? People are fighting each other,
attacking each other, ar guing with each other, criticizing each other, and threatening
each other, causing suf fering across the planet.
But desp ite our turbulent history, when sages were asked how everything can possibly
be well, they would answer with: “Because the world is an illusion.”
What they mean by that is that t he world is not what it appears t o be. The world as we
believe it to be—solid and concrete, out there existing separat ely from us, the only
reality—is an illusion.
“There is no doubt whatsoever that the universe is the merest illusion.”
Ramana Maharshi, fr om  The Collected W orks of Ramana Maharshi
W e know from science that anything physical is mostly space; that the colors we see
are actually the absence of those very colors; and the sounds we hear are really a
vibration that our brain interprets into sounds through nerve signals. And we know
that of all the m ass of the Unive rse, only 0.005 per cent  makes up the electromagnetic
spectrum, and what’ s more, human beings can only perceive a fraction  of that
percentage. So, is the world really what it appears to be?
“W ell, I look at the Empire State Building, you look at it, it looks probably the same
to you and me, but what does i t look like to an insect with 10 0 eyes? What does it
look like to a snake that can only sense infrared? What does it look like to a bat that
only knows the echo of ultrasound? So, the Empire State Building—the look of it—is
a human look, it’ s not a croco dile look, and you can’ t assume the human sensory
apparatus with its narrow bandwidth of experience is the only  reality. Furthermore,
you can ’ t explai n why the Emp ire State Building looks like wh at it is looking like if
only photons are coming to your eyes.”Deepak ChopraTM, M.D., fr om  mindbodygreen podcast
When we investigate what we have assumed to be reality, we discover that our
assumptions are not the facts we thought they were.
“Science starts with the assump tion that the physical world is real, and that matter is
real. Now, why that’ s a proble m is, if you’re a scientist, what is matter made of?
They’ll say, well, it’ s made of molecules. What are molecules made of? Atoms. What
are a toms made of? Particles. W hat are particles made of? Then  we get into situations
of smaller particles. What are they made of? W ell, if they’re not being measured as
particles they’re waves of probability in mathematical space.”
Deepak ChopraTM, M.D., fr om  mindbodygreen podcast
These w aves of probability are n ot a material thing at all. They’re just emptiness, and
they only show up as particles when they’re measured and observed by the mind!
“When you turn from one room to the next—when your animal senses no longer
perceive the sounds of the dishwasher, the ticking clock, th e smell of a chicken
roasting—the ki tchen and all its  seemingly discrete bits dissolve into nothingness, or
into waves of probability.”
Robert Lanza, M.D.
W ith a lineage dating back to th e fourteenth century, the Rose Cross Order describes
the mate rial world as nothing but “mental phantoms,” and m ost certainly quantum
physics confirms what the ancient traditions knew to be the truth.
When I first looked into quantum physics years ago, the research I read said that the
room I am sitting in doesn’ t exist when I walk out of it because the room and
everything in it falls back into a wave of probability when not observed. The room
only reforms into particles of so mething solid when I walk back  into it and I observe
it. I used to have fun turning to walk out of the room and spinning around quickly to
try and catch the room coming back into form. Not a chance!
“Before matter can peep forth— as a pebble, a snowflake, or even a subatomic particle
—it has to be observed by a living creature.”
Robert Lanza, M.D., fr om  Bi ocentris m: How Life and Consciousness Are the Keys to Understanding the T rue
Nature of the Universe
At its deepest le vel, the entire p hysical structure of our world and everything in it is
nothing more than empty space. So, as Deepak says, “Is the world physical?”
But if the world isn’ t physical, then what is it?
All phys ical ma nifestation comes from mind. But it’ s much deeper than the idea of
mind over matter; matter is  min d. Everything appearing as solid and material—our
whole physical world and Universe—is actually images projected by the mind.
“All is Mind; The Universe is mental... He who grasps th e truth of the Mental
Nature of the Universe is well advanced on The Path to Mastery.”
Fr om  The Kybalion
“The world and the Universe are a mental concoction.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
“Even the structure of the atom has been found by the mind.”
Ramana Maharshi
“All manifestation is mind.”
Francis Lucille“Thought is the primary ener gy and vibration that emanated from God and is thus the
creator of life, electrons, atoms, and all forms of ener gy.”
Paramahansa Y ogananda, fr om  God T alks with Arjuna: The Bhagavad Gita
When you gaze out at the vast Universe at night, how certain are you that it’ s outside
of you? W e now know that any image we see comes from photons of light hitting our
retinas, which then gets translate d by the brain into an image. O ur brain then flips the
image and projects it from inside the back of our head. So even on a biological level
we know that what we are seeing is actually within us.
When we look at the world, we’re not seeing it from outside of us; we’re seeing it
from inside us. Our senses that detect the outside world are all  experienced inside  of
us. When you t ouch something, you feel it from the inside of you, not the outside.
Check f or yours elf. When someone puts their arms around you, you’re seeing them
and feel ing the sensation of them  from inside you. When you hear sounds, you’re not
hearing them from outside, but inside you. When you move your body, you feel and
experience ever y sensation of movement from inside you. N one of our senses or
sensations prove that there’ s a world existing out there and separate from us.
“W e concocted this whole unive rse and we’ve for gotten that we’ve done it. W e say it
is real and it is s eparate from me and all it really is is a picture in our mind. The only
place where you’ll see this world is in your mind. Put your mind to sleep and there’ s
no more world. Don’ t wake up from sleep and there’ s no more world ever again—but
you are.”
Lester Levenson, fr om  W ill Power audio
All that you see, from a teaspoon  to the sun in the sky, is a proje ction of the mind. Just
like a movie projector, our mind  projects the pictures of our world. It’ s like standing
in a  360-degree theater with images above, below, and all around you, with full
surround sound. It makes for a very convincing experience.
“The world existing as an independent reality is an illusion.”
Francis Lucille
The wo rld as you see it—a world that appears to exist ou tside our bodies and
independently o f us—is an illu sion created by the mind. The  appearance of things
being solid is an illusion created  by the mind. The appearance of things being three-
dimensional is an illusion created by the mind.
The images of the world and our experience of it through our senses is just like the
dream w orld wh en you’re asleep. The contents of your dream and your experience ofthe d ream are entirely mind-made, just as your experience of the world when you’re
awake takes place entirely in your mind.
“Knowing that our mind possesses this wonderful power of creation and self-
deception, is it not reasonable for us to suspect that the body we take to be ‘I’ and the
world we take to  be real in our present waking state may in fact  be nothing more than
a m ere imagination or mental projection, just like the body  and world that we
experience in dream? What evidence do we have that the body and world we
experience in this waking state are anything other than a creation of our own mind?”
Michael James, fr om  Happiness and the Art of Being
“In your  imagination you have written and projected a cinema  show of actors, acts,
and audiences on a screen and have lost sight of the fact that it is all in your mind.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
“The world is made of thoughts and ideas.”
My teacher
“What we’re seeing out there is our own mind.”
Lester Levenson, fr om  Happiness Is


 to die, so why
not expe rience it in advance? Se e yourself out of your body, gone, but able
to look back at what’ s going on now. It’ s much like the dream where you
have everything you want, but you’re able to look back at it from a greater
perspective. In the process, you’ ll see the folly, the absurdity, of hanging on
to an ything, of being attached t o anything, of needing anything, of telling
yourself that you can’ t be happy without something, whatever it may be.As soon as you can look back on this like a dream, as soon as you can
experience your self as formless and multidimensional, all the things that
you cling to bec ome irrelevant. They’re no longer necessary. Y ou have a
whole n ew way  of living, a new way of being. It’ s quieter, it’ s easier, it’ s
less demanding, it’ s less painful. There’ s less suf fering because suf fering is
all p layed out in  this form; you’re someplace else now, you’ve experienced
that. Y ou look back and see the absurdity of all of your attachments,
knowing that you can never own anything, and then you sort of flow
through life. Y ou’re not fightin g anything, and it all works nicely, easily,
perfectly.
T ry to detach yo urself from the need to have that stuf f now while you’re
here, wh ile you’ re alive. Y ou m ay be surprised at the contentm ent you feel
when yo u realize that you have everything you need, but you don’ t have to
chase after it.
I’d like to make it very clear here that when I say we have to die while
we’re alive, it is not a physic al act.  T his all takes place in the mind. By the
way, when people are trained in  meditation and in becoming h igh spiritual
masters and so on, they’re expected to do this exercise of experiencing their
own death, to know what it’ s like, to feel it inside.
I a pply this concept in my own  life by reminding myself that an eight-
hour dream and an 80-year drea m are basically the same if there’ s no such
thing as time. I also remind myself that bein g attached to anything—in the
sense of needing to have it and  identifying with it and defining  myself by
the acqu isition or by getting someplace, by those kinds of acts—is absurd
from the perspective of my no longer being here in form.
I h eard of a philosopher who was asked if there was a God and whether
he believed in life after death. He said, “No, I don’ t believe it; I know it. I
absolutely know you cannot kill thought. Y ou cannot kill spirit, you cannot
kill the higher consciousness that’ s part of the eternity. Just like the
universal is eternal, so are you.”
I f eel the same way: When you know that, and live that, then the idea of
your for m dying becomes less a nd less scary. So I try to look at everything
that I’m doing from the perspec tive of being able to look back at it, fromthe p oint of not being here any longer, from the point of being dead or from
looking back at what was in my dream.
While you’re in the dream, ever ything that you’re doing is very exciting
and very  real. It’ s not like you’re going through it and saying, “Oh, this
doesn’ t count, I had my fingers crossed.” Even when you are t ruly awake,
you don’ t look b ack and say, “I want all that stuf f back. I have t o have it. If
only I would have done things  this way.” Y ou don’ t do any o f that. Y ou
simply move on to the next le vel. Y ou have a new perspective, and the
perspective is that of not needi ng anything in a very short time. I mean,
eternity is just a speck away for all of us, and we won’ t need any of this
stuf f.
Again, try to detach yourself now  so that you can flow, so that you can be
part of that perfection instead o f always worrying, hurting, or b eing angry.
All suf f ering ge ts played out in  form; there’ s no suf fering in  thought. A
body may be going through all this pain, but who you are isn’ t suf fering at
all. S o y ou can get that new pers pective of looking back on all this from the
vantage point of no longer needi ng to have or own anything. Y ou know that
your hu manity, your Divineness, isn’ t in things and acquisitions—it’ s in
how you think.
THE LAST DA Y OF YOUR LIFE
Let’ s cir cle back  to the phrase “T oday is the first day of the rest of your
life.” I’d really like to change it to “T oday is the last day of your life.” Now
there’ s a slogan! Y ou don’ t have any “rest of your life” guaranteed to you at
all. What you get is now. Y ou’ve got to learn that death is like the old joke:
it’ s natu re’ s way of telling you to slow down. Sure, it’ll do that. But all
kidding aside, you’ve got to get things in perspective.
Life itself is an unfinished-ness. It’ s not like you’re going to get it all
or ganized into the right place, and then check out. No. God doe sn’ t tell you
in the morning, “Y ou’ll be checking out about 11:30 P.M.  Y ou will be joining
me tonight.” Y ou can’ t say, “W ait a minute, God. Y ou don’ t understand. I
bought three bottles of shampoo. As soon as I use up that shampoo, I’ll be
ready. And by the way, God, I’ve got a whole bunch of steaks in  the freezer.
I go t them on sale and haven’ t even touched them yet.” Y ou do n’ t want tomake God mad on your last day. He could say, “Now it’ll be about 11:20
P.M, buddy.”
I suggest that you get into the habit of telling yourself every morning,
“This is the last  day I’ve got.” Because you know something? All of us, at
some tim e or another, have got to face a last day. Nobody’ s leaving here
alive. A nd when you tell yourself, “This is the last day of my life,” you get
a whole  new perspective on the worlds of form and nonform. Y ou know
death is merely another transition rather than anything to be feared.
Let’ s say you’re in a traf fic jam  on your way to work. If you know that
this is the last tra f fic jam you’re ever going to get, you ’re going to enjoy the
hell out of it. If  this is your last bridge crossing, you’ll be checking that
bridge out carefully. Y ou’ll intr oduce yourself to everybody in line there:
“Excuse me, my name is W ayne  Dyer. I’ll be leaving tonight, but I wanted
to tell you how much I like that bridge there. Boy, is that nice.”
There w ould be no rush. Y ou’d  take it easy, and savor your tim e. Now,
why not cultivate that attitude for everything in your life? Ke eping your
focus on the big picture will help you do just that.
CHAPTER 4
BE AUTHENTICALL Y FREE
Did you know th at there are two kinds of freedom? The first is one that I
call “counterfeit freedom,” an d it’ s exactly what the word counterfeit
means: phony. It’ s not authentic. It’ s not real. Y et so many in our society
pursue it relentlessly.
Some of the most popular forms  of counterfeit freedom come fr om drugs
or a lcohol. People pursue such  substances in order to feel high, to feel
giddy, to  feel euphoric. These days, both legal and illegal drugs are widely
available everywhere. It’ s gotten to the point that in virtually every
metropolis and even tiny village s across the world, we can find generations
of people hooked on these substances.
The reason this is a counterfeit freedom is because you can never get
enough of it. W ith a drug, you spend most of your time chasing  your high.
Y ou brie fly feel  euphoric and free, and then a few moments later you say,
“I’ve got to have some more of that.”
Obviously if you really were free, you’d experience a sense of
contentment rath er than needing anything else. The test of authenticity is
whether you need more of something in order to keep feeling free. If you
do, then you ar e not free at all. This thing owns you, and you are its
prisoner. Y ou don’ t have it; it ha s you. It is not something you’re using; it is
something that is using you. Before long, you’re using it again, and then
again,


 lot of touchin g, caressing and skin contact between adults and children in
native societies.
The chief of an African tribe expressed his astonishment to an early explorer that Westerners do not provide sexual training to their
children. He believed this to be more important than any other kind of training, as healthy sexual development not only provides bliss
for the individual, but also a harmonious family and tribal life.
There seems to be a complete absence of sexual and stress related conditions in native societies described by Malinowsky. In our
society children’ s sexuality is so misdirected that sexual violence, rape and many forms of sexual inhibition, frustration and abuse,
emotional problems, mental diseases and other stress-related conditions are a frequent outcome in adult life. This shows that we
could learn much from native practices.
As these native people could observ e all varieties of loving sexual activity, it had no unhealthy fascination or obsession for them, as it
has for most people in our society. Consequently, abuse of children, rape, or other forms of violence, were unknown to them. Sexual
activity to them was as natural and open as eating to us. No doubt, if eating would be regarded as 'dirty' and restricted in the same
way as sexuality, and children and others would not be allowed to see us eat, most of us would have neuroses associated with
eating.
According to Malinowsky such open native sexual education does not necessarily result in early pregnancies. Properly taught
Karezza would not only lead to a healthier society at all levels, but would also curb the unsustainable overpopulation of our planet.
What many singles and especially women miss even more than sex is touching and hugging. Some try to satisfy this need with
regular massage therapy. However, there may be a simple solution, just form a local "hug club". Discretely spread the word and you
may be surprised by the amount of interest in hugging 'out there'. You may also form or join a healing group where hugging may be
practiced together with other self-healing techniques.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 2:55 PM Health-Science-Spirit - Sex & Health
https://health-science-spirit.com/Healing_with_Sexual_Energy/Sex-and-Health.html 3/3<|eot_id|><|begin_of_text|>THE AUTHOR.
F L E T C H E R I S M :
WHAT IT IS ;
OR
HOW  I  BECAME  YOUNG
AT  SIXTY
BY
HORACE FLETCHER, M.A.,
Fellow of the American Association for the Advancement of Science.
AUTHOR OF
"THE NEW MENTICULTURE"; "THE A.B.—Z. OF OUR OWN
NUTRITION"; THE NEW GLUTTON OR EPICURE," ETC., ETC.
LONDON
EWART, SEYMOUR & CO., LTD.,
TWELVE BURLEIGH STREET, STRAND
Reprinted by Photolithography
LEE FOUNDATION FOR NUTRITIONAL RESEARCH
Milwaukee 1, Wisconsin
July — 1960BRADBURY, AGNEW, & CO. LD., PRINTERS,
LONDON AND TONBRIDGE.INTRODUCTION
FLETCHERISM  has become a fact.
A dozen years ago it was laughed at as the
" chew-chew " cult; to-day the most famous menof Science endorse it and teach its principles.Scientific leaders at the world's foremostUniversities—Cambridge, England; Turin,Italy; Berne, Switzerland ; La Sorbonne,France; Berlin, Prussia ; Brussels, Belgium ; St.Petersburg, Russia; as well as Harvard, Yaleand Johns Hopkins in America—have shownthemselves in complete accord with Mr.Fletcher's teachings.
The intention of the present volume is that it
shall stand as a compact statement of theGospel of Fletcherism. The author relatesbriefly the story of his regeneration, of how herescued himself from the prospect of an earlygrave, and brought himself to his presentsplendid physical and mental condition. He tellsof the discovery of his principles, which havehelped millions of people to live better, happier,and healthy lives.Mr. Fletcher writes with all his well-known
literary charm and vivacity, which have won forhis works such a wide-spread popular demand.
It is safe to say that no intelligent reader will
peruse this work without becoming convincedthat Mr. Fletcher's principles as to eating andliving are the sanest that have ever beenpropounded ; that Fletcherism demands noheroic sacrifices of the enjoyments that go tomake life worth living, but, to the contrary, thatthe path to Dietetic Righteousness, which Mr.Fletcher would have us tread, must be thepleasantest of all life's pleasant ways.
THE PUBLISHERSPREFACE
" What is  good for the richest man in the world, must be also
good for the poorest, and all in between." Daily Express, London,May 15th, 1913.
THIS quotation was apropos of an
announcement in the Evening Mail, of New
York, telling that the Twentieth CenturyCroesus and financial philosopher, John D.Rockefeller, had uttered a Confession of hisFaith in the fundamental principles of DieteticRighteousness and General Efficiency as follows:
" Don't gobble your food. Fletcherize, or chew
very slowly while you eat. Talk on pleasanttopics. Don't be in a hurry. Take time tomasticate and cultivate a cheerful appetitewhile you eat. So will the demon indigestion beencompassed round about and his slaughtercomplete."
At the time this compendium of physiological
and psychological wisdom concerning the sourceof health, comfort, and happiness came to my
notice I was engaged in furnishing mypublishers with a " compact statement of theGospel of Fletcherism," as they call it, andhence the able assistance of Mr. Rockefeller waswelcomed most cordially. Here it was in anutshell, crystallized, compact, refined,monopolized as to brevity of description,masterly, and practically leaving little more tobe said.
The Grand Old Man of Democracy in
England, William Ewart Gladstone, had had hissay on the same subject some years before, andwill be known to the future of physiologicalfitness more permanently on account of hisglorification of Head Digestion of food than forhis Liberal Statesmanship.
In like manner, Mr. Rockefeller will deserve
more gratitude from posterity for havingprescribed the secret of highest mental andphysical efficiency in thirty-three words, thanfor the multiple millions he is dedicating toScience and Sociological Betterment.
It will be interesting, however, to seekers
after supermanish health and strength to knowhow the author took the " straight tip" of Mr.Gladstone, and " worked it for all it was worth "
until Mr. Rockefeller referred to the process ofcommon-sense involved as " Fletcherizing."
I assure you it is an interesting story. It has
taken nearly fifteen years to bring thedevelopment to the point where Mr. Rockefeller,who is carefulness personified when it comes tocommitting himself for publication, is willing toexpress his opinion on the subject. It has costthe author unremitting, completely-absorbing,and prayerful concentration of attention, andnearly twenty thousand pounds sterling($100,000), spent in fostering investigations andsecuring publicity of the results of the inquiries,with some of the best people in Science,Medicine, and Business helping him withgenerous assistance, to accomplish this triumphof natural sanity.
In addition to other co-operation, and the
most effective, perhaps, it is appropriate to saythat there is scarcely a periodical published inall the world, either technical, news-bearing, orotherwise, on the staff of which there has notbeen some member who has not received somepersonal benefit from the suggestions carried bythe economic system now embodied in the latest
dictionaries of many nations as " Fletcherism."
The first rule of " Fletcherism " is to feel
gratitude and to express appreciation for and ofall the blessings which Nature, intelligence,civilization, and imagination bring to mankind ;and this utterance will be endorsed, I am sure,by the millions of persons who have foundeconomy, health, and general happinessthrough attention to the requirements ofdietetic righteousness. It will be especiallyapproved by those who, like Mr. Rockefeller,gained new leases of life after having burnedthe candle of prudence at both ends and in themiddle, to the point of nearly going out, in thestruggle for money.
Yet the secret of preserving natural efficiency
is even more valuable than cure or repair ofdamages due to carelessness and over-strain. Inthis respect the simple rules of Fletcherizing,embodying the requirements of Nature in co-operative nutrition, are made effective byformulating exercises whereby habit-of-conformity is formed, and takes command of thesituation so efficiently, that no more thoughtneed be given to the matter than is necessary in
regard to breathing, quenching thirst, orobserving " the rule of the road " in avoidingcollisions in crowded public thoroughfares.
Mr. Rockefeller's thirty-three words not only
comprise the practical gist of Fletcherism, butalso state the most important fact, that by these


armful
influences.
Women's
cold
problems
are
easily
treated
with
fresh
or
warmed
urine
because
it
has
its
own
"hot"
powers.
Urine
supplemented
with
other
medicinal
substances
enhances
its
therapeutic
effect.
For
example,
Avicenna
still
in
the
11th
century
AD
advised
women
as
follows:
"Human
urine
boiled
with
leeks
helps
with
pain
in
the
uterus
if
a
woman
sits
in
it
at
least
once
a
day
for
five
days."
Now
let's
see
what
urine
can
do
for
female
infertility.
First
of
all,
if
the
infertility
is
the
result
of
a
disease
of
the
woman's
genital
sphere,
then
injections,
colon
cleansing
and
tampons
on
the
affected
area
should
fix
everything.
Secondly,
if
infertility
is
caused
by
hormonal
regulation
disorders
or
insuf ficient
development
of
the
female
genital
organs,
then
it
is
necessary
to
drink
urine,
do
massages
with
it
and
add
it
to
sitz
baths.
Urine,
thanks
to
feedback,
adjusts
hormonal
regulation
and
enables
the
normal
course
of
pregnancy.
Thirdly,
in
severe
cases
it
is
necessary
to
starve
urine
and
water
for
two
to
four
weeks
to
stimulate
the
reproductive
function.
This
especially
applies
to
women
who
have
one
child
and
cannot
give
birth
to
another
at
any
cost.And
finally:
some
women
may
conceive
but
cannot
carry
a
child
to
term.
What
then?
First
of
all,
it
is
necessary
to
carry
out
a
general
cleansing
of
the
body
according
to
the
seven-point
cleansing
program,
at
least
the
colon,
liver
and
kidneys
must
be
washed.
In
addition,
it
is
necessary
to
massage
the
body
several
times
a
day
with
activated
types
of
urine
(preferably
quarter
urine,
children's
urine)
and
regularly
eat
sprouted
wheat
or
sprouted
grain
bread
on
an
empty
stomach.
Before
conception,
active
movement,
gymnastics,
running,
and
contrast
showers
are
necessary.
During
pregnancy,
a
woman
drinks
50-100
grams
of
her
own
urine
every
morning
on
an
empty
stomach.
Another
tip
on
how
to
prepare
sprouted
grain:
pour
the
rinsed
grain
into
a
larger
mug,
about
three
spoons
a
day,
pour
a
little
clean
water
to
make
it
sufficiently
moist,
cover
with
a
layer
of
gauze
and
place
in
a
warm
place.
As
soon
as
sprouts
about
2
mm
long
appear,
put
the
cup
in
a
microtene
bag
and
put
it
in
the
refrigerator
to
prevent
the
grain
from
sprouting.
You
take
the
sprouted
grain
as
needed,
grind
it
in
a
meat
grinder
or
in
a
coffee
grinder
and
make
patties
about
1
cm
thick
from
it,
which
you
fry
in
oil
or
butter
for
30-40
seconds.
You
can
add
dried
sprouted
grains
to
practically
everything.
Cold-activated
urine
stimulates
the
body
with
incredible
force
(you
store
your
own
or
children's
urine
in
a
dark
place
for
about
5
days
at
a
temperature
of
-2
to
-4
degrees).
It
is
best
to
use
it
on
the
skin.
A
massage
once
a
week
has
a
huge
effect.
Next
p
proverb
from
A.
Maslenikov's
book:
"While
reading
Avicenna,
I
remembered
a
young
woman,
18
years
old.
Barely
married
-
cyst,
ruptured
ovary,
surgery,
inflamed
seam.
The
doctor's
diagnosis:
the
possibility
of
recurrence,
the
necessity
of
removing
the
second
ovary
with
a
high
probability
that
she
will
never
have
children.
After
completing
a
course
of
urinotherapy
(drinking
her
own
urine,
dressing
the
seams,
injections),
this
woman
feels
well
today,
as
well
as
ever.
She
stopped
suffering
from
the
colds
that
had
plagued
her
all
winter.
During
menstruation,
she
did
not
do
without
sedatives,
today
everything
is
painless.
But
what
is
important:
the
woman
became
pregnant
and
has
a
one-year -old
son.
Comment
and
recommendation:
Dear
women
and
girls!
Watch
your
bowel
movements
carefully.
If
it
doesn't
work
well,
it
poisons
your
genitals
with
its
toxins.
The
first
ones
symptoms
are
illnesses
from
colds
and
painful
menstruation.
Sedatives
only
make
your
condition
worse,
they
contribute
to
additional
contamination
of
the
body
with
harmful
substances.
Remember
that
urine
will
help
you
solve
your
problems
in
a
natural
way,
and
you
will
avoid
any
misfortunes
in
life.
Urinotherapy
in
lung
disease
According
to
both
Ayurveda
and
Zhu
Shi,
all
problems
and
ailments
of
the
body
above
the
level
of
the
diaphragm
are
caused
by
excessive
accumulation
of
mucus.
This
sulcus-like
mass
increases
the
"weight"
and
coldness
of
the
organism.
By
accumulating
in
the
lungs
and
chest
area,
it
causes
many
different
lung
diseases.
Urine,
thanks
to
its
"hot"
and
phlegm-dissolving
properties,
excellently
dilutes
and
displaces
phlegmous
wastes
and
sediments
from
the
places
of
their
accumulation,
thus
aiding
healing.
Let's
add
treatment
with
nosodes,
the
anti-edematous
effects
of
urea,
and
now
we
understand
that
it
is
not
nothing
more
powerful
than
urinotherapy,
starvation
and
heat
treatments.
In
other
words,
the
best
methodology
for
treating
the
mentioned
pathology
is:
a)
drinking
100
grams
of
urine
2-3
times
a
day,
b)
wrapping
the
chest
with
a
woolen
fabric
soaked
in
urine
for
1-2
hours
(the
patient
sweats
and
dilute
mucus
is
secreted
through
the
skin),c)
water
and
urine
fasting
is
very
effective
(the
duration
of
fasting
depends
on
the
severity
of
the
disease).
It
is
best
to
drink
children's
urine,
which
is
saturated
with
immune
substances.
Example:
The
woman
was
in
the
hospital
with
severe
pleurisy
(inflammation
of
the
pleura)
and
a
large
amount
of


 can be felt in the deep and superficial lo cation (see
illustration 7).
At dif ferent Or gan positions the strength, depth, smoothness, rhythm,
frequency and amplitude of the pulses is carefully noted and classified
according to one or more comb inations of the classical twenty-eight types.
The art of pulse diagnosis is a refined practice that requires good clinical
instruction, sensitivity and exten sive experience to master but is worth the
investment of time and ener gy in its study because of the invaluable
information it reveals. Patients in Asian countries often judge a traditional
doctor ’ s expertis e by his or her level of pulse mastery, as evide nced by the
accuracy with which the docto r interprets and recites their sy mptoms by
feeling the pulse alone.
Once t he four examinations are complete the practi tioner
dif ferentiates the information into recognizable patterns. According to
dif ferent historical schools of Chinese medical thought, various ways to
categorize and or ganize patterns emer ged. The most important patterning
models are the Eight Guiding Principles (ba gang), followed by
dif ferentiation a ccording to Substance, Or gan manifestation, Meridian and
causative factor. All these mod els are further understood and integrated
with the correspondences outlin ed in the theory of the Five Elements. Each
pattern d escribes the body in its present functioning state and denotes which
stage an  illness is in. Thus patterns change as the person moves towards or
away from balance. This require s the frequent reassessment of the patient’ s
situation in anticipation of chang e from one pattern to another in the course
of a disorder.
T ypically the Eight Guiding Principles are used first to classify the
signs an d symptoms and define the parameters of the illness. These
Principles consi st of four pairs  of opposites: Y in and Y ang, interior and
exterior, cold and heat, and deficiency and excess. Specifically Y in-Y ang
are used to den ote the general character of an illness; inte rior -exterior
describes the depth of disease activity in the body; cold-heat describes the
specific thermal nature of disease; while deficiency-excess describes the
state of the body’ s Qi versus the pathogenic forces within the body. In
actuality the four pairs of opposites are subdivisions of the primary Y in-
Y ang pair and help define the strength, quality and location of the disease.
Following this categorization t he clinician uses other pattern models tofurther dif ferentiate and guide in the selection of the most appropriate
therapy.
Substance patte rns relate to th e condition of the five fundam ental
Substances. The Qi, Blood and Fluids are usually classified according to
deficiency, stagnation or direct ionally inappropriate flow, wh ile Essence
and Spirit usually only manife st deficient patterns. Or gan patterns relate
mostly to the de ficient or excess state of Y in and Y ang, Qi and sometimes
Blood a spects within an Or gan, or if there is an endogenous Pernicious
Influence present. The Meridian patterns relate to the presence of distinctive
symptoms found along the  course of a Meridian or V essel
pathway,  independent of an Or gan’ s disharmony. Another patterning model,
the S ix Stages ( liu jing bing), is  frequently used in Internal Me dicine. The
Six Stages is useful for assessing the depth of penetration and severity of a
Pernicious Influence (especially cold) through the Meridi an system.
Patterns relating to a causative factor include primarily the six exogenous
Pernicious Influences and emo tions as well as specific patterns due to
Phlegm, Stagnant Blood, Pestilence, traumatic injuries etc.
Distinct diseases are noted in Chinese medicine, such as dia betes,
depression or parasitic infestation. First however, each of these distinctive
diseases is dif ferentiated according to the above mentioned pat tern models
to deter mine the individual’ s response to that disease process before a
treatment strategy is instituted. In reverse, many times dif ferent specific
diseases may be treated by a common approach because they share a
common pattern  at their root; for example liver Qi stagnation may be the
cause of goiter, irregular menstruation, depression or abdominal pain. Thus
an im portant principle in Chinese medicine is to treat dif ferent  diseases by
the same methods and to appl y dif ferent methods to the same disease,
according to need.
In addition to th e above models for pattern categorization there is the
less commonly used approach of analyzing and treating constitutional types
based up on Y in-Y ang and/or Five Element correspondence. In this mode of
assessment both the physical characteristics and emotional-mental traits are
dif ferentiated. The value of this approach is in preventative the rapy and in
understanding th e configuration  of signs and symptoms in chronic illness
by v iewing the person’ s situatio n from its long-term perspective. As in allpatterning system s of Chinese m edicine the focus is on the person, whether
one uses  the constitutional appro ach or the more “here and now” patterning
models.9
T h e r a p e u t i c  M o d a l i t i e s  a n d  I d e a s
T here are five b asic methods leading to the restoration of health that I  are
essential to the practitioner ’ s understanding. According to the Inner Classic:  the
first method is to cure the Spirit, the second gives knowledge on how to nourish
the body, the thi rd teaches the e f ficaciousness of medicines, the  fourth elucidates
the use of acu puncture-moxibustion, and the fifth gives in struction on the
examination of the Or gans, Q i and Blood. These therapeutic principles are
described in the Inner Classic  as having developed in a sequential order over
time to address the ever -deteriorating level of health in society.
The Inner Classic  tea ches that in  the ancient past the sages guided the
members of the community tow ards a harmonious life in acco rd with the T ao.
The Inner Classic  describ es life in that ideal age as follows- “The men in
antiquity lived among their animals. They pursued a vigorous and active life,
avoiding in this manner the ef fects of cold. They sought out the shade, thereby
avoiding the ef fects of heat. Their inner life knew no exhaustion from emotions
and thei r external life was wit hout interference from others. In that peaceful
world evil was unable to penetrate deeply into the body. Potent drugs were
unnecessary for internal treatment and acupuncture inappropriate for external
therapy. Instead, it was suf ficient to invoke the gods and ef fect cure through the
assimilation of refined essences.” Therefore, the invocation of the gods and self-
cultivation was considered suf ficient to heal the mild disorders present in that
age. The Inner Classic  further describes that when human beings lost their
original naturaln ess, and humanity became increasingly violent and selfish, more
complex disorde rs arose leading to the necessity for progressively stronger forms
of therapy. Finally, systematic forms of diagnosis and medical theory had to be
developed in order to properly comprehend illness and to categorize knowledge
of healing for the benefit of subsequent generations.
Accompanying this systemization of medicine certain pri nciples of
treatment were refined and or ganized. Paramount among these principles is the
concept of Root and Branch (bao ben tong zhi). The Root refers to the primary
cause an d symptoms of a diseas e as well as to the state of the body’ s resistance.The Bra nch refe rs to the genera l nature and secondary symptoms of the disease
as also to the state of the pathogenic factors involved.
In cl inical practice this treatmen t model is helpful in ascertaini ng whether
the Root or the Branch should be treated first. In acute manifestations of illness,
generally the Branch would be treated first, and once the more severe symptoms
have aba ted wil l then be follow ed by Root treatment. In chroni c cases however,
the Root, the u nderlying cause, needs to be diagnosed and treated, often in
disregard of the Branch to ef fectuate a thorough restoration of the whole person.
But for chronic situations wher e symptoms are severe and pai nful, a combined
strategy of treating Root and Branch concurrently is essential. In critical
circumstances d uring the course of a chronic illness, palliative treatment of the
Branch is the first necessity, while the Root is not addressed initially so as to
forego taxing the delicate vitality of the patient.
Another important principle of treatment is that of Y in-Y ang rec onciliation,
i.e. to reduce conditions of exc ess and to build up conditions of deficiency. In
practice usually this is done dire ctly to the Or gan, Meridian, Su bstance or to the
pathogenic factor present.
In all situations, once there is a positive progression towards balance,
attention will once again shift to prevention by strengthening the  body’ s ability to
self-regulate and adapt to its env ironment; thereby avoiding future maladies. This
philosophy is expressed in a Chinese proverb: “W aiting to treat illness after they
manifest is like waiting to dig a well after one is thirsty."


.
White:  Clean, tangy flavour, good preserving varieties, often used in salsa recipes.
Gr een onions  (also called spring onions) are small, immature onions that have been harvested before
they mature. There are various varieties, usually white or yellow; sometimes red onions are pulled
early. Usually eaten fresh, cooked or raw.
Red:  Swe et e nough t o eat raw; some  varieties are classed as Sweet T ypes,
some are more p ungent than others; available March to June. R ed varieties
include Italian Onion, Italian Red Onion, Burgundy, Cr eole Onion, Red
T orpedo Onion;  good for preserving. Y ellow:  Common; often called
cooking onions,  these varieties a re high in sulphur compounds a nd deliver acomplex onion flavour that caramelizes on long slow cooking to become
mild and sweet. Some Y ellow varieties: Buffalo, Early Y ellow Globe.
Pur chasing/Storing
1 lb (500 g) yields 2 cups (500 mL) chopped onion.
Choose onions that are firm an d dry with a mild odour. The skins should
have a shiny appearance and a papery, dry crackly feel. Onions should not
be w et o r show signs of sprouting or have any soft spots, which are a sign
of rotting. Dark patches on the onions may indicate mould. For preserving,
it is best to buy onions from farm gates and farmer ’ s markets at harvest
time. If purchas ing onions that are sold in a bag, be sure to c heck all the
onions for rotting, sprouting or bad spots.
Good W ith
Culinary herbs such as chives, parsley, sage, rosemary, basil,
bay, thyme, chervil, tarragon.
Spices such as cinnamon, gin ger, cloves, nutmeg, curry
blends, cumin, coriander, car damom, caraway mustard,
turmeric.
Most ot her vegetables and some fruit, such as apples and
pears.
Pr eparation
Pearl Onions: Rub the loose skin of f onions. Blanch in boiling water for 1
minute. Immers e in cold water for 1 minute. Drain and pat dry. Slip of f
peels.
Canning Onions
Due to the year - round availabili ty of fresh onions and their superior quality
in cooking, I don’ t recommend canning them. However, onions are key
ingredients in chutney, pickles, confit and even marmalade (s ee Roasted
Onion and Garlic Marmalade ).c u r r i e d  o n i o n s
The curr y is mild in this pickle. For a str onger curry taste, grin d the Curry
Pickling Spice fine and add it to the pan without using cheesecloth. I toss
about 1 /2 cup (125 mL) or mor e with r oasted vegetables or steamed
cauliflower. The y can also be added to stir -fried vegetable or meat dishes.
The small pearl onions ar e best in this pickle.
MAKES 12 CUPS (3 L)
3 lb (1.5 kg) pickling onions (about 10 cups/2.5 L)
4 cups (1 L) hot water
1/4 cup (50 mL) pickling salt
2 gr een bell peppers
3 cups (750 mL) white wine vinegar
1/2 cup (125 mL) granulated sugar
1 tbsp (15 mL) Curry Pickling Spice Blend  (stor e-bought), tied in a
cheesecloth bag
First Day
Peel onions  foll owing instructions. T rim t he roots close to the base but
leave the hard core intact so that the onions do not break apart during
cooking. Place in a lar ge crock or glass bowl. In a jug, combin e water and
salt. Stir  to dissolve salt. Pour brine over onions. Cover and let stand at
room temperature for 2 days.
Third Day

1. In a lar ge colander or in batches, drain onions, discarding brine. Rinse
well, dra in and pat dry. Cut pepp ers into 1/4-inch (5 mm) crosswise rings or
lengthwise strips. Set aside.
2. H eat six 1-pint (2-cup/500 mL) jars in boiling water, and sc ald the lids,
lifter, funnel and tongs ( Boiling W ater Method, Step by Step ).3. In a Maslin pan or canning kettle, combine vinegar, sugar and spice bag.
Bring to  a boil over medium-high heat, stirring constantly. Add  onions and
green pepper and boil for 1 minute.
4. Fill hot jars w ith onions and several green pepper rings or sli ces, leaving
a 1/2-in ch (1 cm) headspace. R un a thin non-metallic utensil around the
inside of the jar to allow air to escape. Add hot liquid, if necess ary, to leave
a 1/2-in ch (1 cm) headspace. W ipe rims, top with flat lids and screw on
metal rin gs. Ret urn jars to the hot water bath, topping up with hot water if
necessary. Bring  to a full rolling boil and process jars for 20 minutes
( Boiling W ater Method, Step by Step ).
5. Remo ve cann er lid and wait 5 minutes before removing jars t o a towel or
rack to cool com pletely. Check seals, label and store in a cool place for up
to 1 year.
Use: I serve th ese with all sorts of dif ferent dinners. They c omplement
enchiladas and other Mexican  entrées, as well as Chinese and Indian
foods.
r o a s t e d  o n i o n  a n d  g a r l i c  m a r m a l a d e
W ith som e sligh t adjustments to thr ee of the ingr edients, you can make a
golden or a dark bur gundy version of this delicately pea r -flavour ed
marmalade. I like both and f ind the golden marmalade slightly mor e
delicate in taste, so I use it with  fruit, chicken and fish dishes. The heartier
dark marmalad e is rich and complex enough for r ed meats, vegetable
dishes a nd game. I have listed the ingr edients for the golden version first;
those for the bur gundy version follow in brackets.
MAKES 6 CUPS (1.5 L)
4 lb (2 kg) yellow cooking onions, about 10 medium (r ed onions, 4 or 5
large)
12 large cloves garlic 4 tbsp (50 mL) olive oil3 tbsp (45 mL) butter
6 pears
1 cup (250 mL) granulated sugar (lightly packed br own sugar)
1 cup (250 mL) dry white wine (r ed wine)
1 cup (250 mL) white wine vinegar (r ed wine vinegar)
2 cinnamon sticks, each 2 inches (5 cm)
1. Cut the onions in half. If y ou have a food processor or stand mixer
attachment, use the 1/8-inch (2 mm) blade to thinly slice the onions and the
garlic. Or slice by hand. Set aside.
2. In a Maslin pan or heavy-bottomed saucepan, heat olive oil and butter
over me dium-high heat. Add onions and garlic and stir well to coat. Core
and thinly slice pears by hand, one at a time, into the pan.
3. Sprinkle the sugar over top and stir until dissolved. B oil lightly
uncovered, for 40 to 50 minu tes, stirring frequently Reduce heat if the
mixture begins to scorch or stick. The onions are cooked when all their
juices have evaporated and they are soft and sticky
4. M eanwhile, heat six 1-cup (250 mL) jars in boiling water, a nd scald the
lids, lifter, funnel and tongs ( Boiling W ater Method, Step by Step ).
5. Add wine, vinegar and cinna mon sticks. Bring to a light boil and keep
simmering, stirr ing frequently until the onions are either a golden or a dark
mahogany colou r and the liquid has reduced by over half. The m armalade is
done when a w ooden spoon drawn across the bottom of the pan leaves a
path that fills in rapidly with thick syrupy juice.
6. F ill hot jars, leaving a 1/4-inch (5 mm) headspace. Run a thin non-
metallic utensil around the insid e of the jar to allow air to escape. Add more
hot marmalade, if necessary to leave a 1/4-inch (5 mm) headspace. W ipe
rims, top with flat lids and screw on metal rings. Return jars to the hot water
bath, topping up with hot water if necessary. Bring to a full rolling bo il and
process jars for 15 minutes ( Boiling W ater Method, Step by Step ).7. Remo ve cann er lid and wait 5 minutes before removing jars t o a towel or
rack to cool com pletely. Check seals, label and store in a cool place for up
to 1 year.
Use: This soft a nd spreadable sweet-savoury confection is de licious with


bleached white flour when possible. Flour can go rancid
easily, so flour that is freshly ground will be healthier.
Advanced Guidelines
 – The indigenous practice all over the world is for grains to be freshly
ground before use. Many people have
Nourishing Traditions
 by Sally Fallon or other books which
have many delicious recipes including whole grain recipes. These recipes provide soaked and soured
grain dishes that are easier to digest. The careful suggestion I have is not to use whole grain flour.
After you fresh grind your whole grain you will want to sift it with a sifter or sieve to remove the
bran and germ. Then follow the recipe. You will have delicious dishes that are easy to digest as a
result. Grains that definitely require bran and germ removal to be safe are corn, rye, spelt, kamut,
barley, and wheat as well as grains directly related to them. For rice you will need to decide if you
want to use brown soaked rice, partially milled soaked rice with the phytase starter, or white rice. If
you can, you will want to start with a vacuum sealed brown rice (since brown rice goes easily
rancid), remove about 50% of the bran, and then soak it with a phytase-rich starter as described in
chapter six. Soured rice cakes will increase the vitality of the rice.
Quinoa, and Buckwheat
I am not totally certain whether the grain bran or germ needs to be removed from the pseudo
cereals of buckwheat and quinoa. Because I am unsure, if you eat the bran of these grains you do so at
your own risk for exposure to plant toxins. If you want to eat these grains regularly, I suggest you do
your own research.
Grain Detoxification
When adults come to me with a difficult tooth that is not healing, I recommend they avoid grains
for 2-3 weeks to let their body recover and find balance. Also avoid grains, nuts, beans and seeds
temporarily if:

You are eating a more nutrient-dense diet where you have achieved some cavity healing success,
but not complete success, such as a once-painful tooth that now hurts occasionally.
If you have been consuming whole grains that were not properly soured, or the bran from rye,
kamut, spelt or wheat. It is possible that your intestinal lining is inflamed. Taking a temporarybreak from grains will help heal this problem.
After grain, nut, bean and seed detoxification you will more clearly be able to evaluate how
grains are affecting your body, and which grains feel good for you to eat.Beans
Beans are high in phytic acid and lectins. Lathyrism is a disease attributed to poor people who in
difficult environmental circumstances planted and consumed the extremely hardy bean
lathyrus
sativus
 (a type of sweet pea). The toxic substance that caused lathyrism is likely the toxic amino acid
beta-N-oxalylamino-L-alanine. Its symptoms include walking difficulties, leg weakness and
eventually complete paralysis. Other beans also contain quite a few plant toxins such as soy beans.
Lima beans consumed in Nigeria as a staple involve a “painstaking processes” to make them safe to
eat.
1c
To completely eliminate phytates, beans need to be soaked overnight in warm water, geminated
for several days, and then soured. Most people will not be able to go through the lengths to remove
all of the phytic acid in beans. Soaking beans overnight and then cooking them eliminates a good
portion of phytic acid in smaller beans like lentils. Simply soaking beans overnight may be good
enough for most people. Just boiling beans that are unsoaked will not remove a significant amount of
phytic acid.
As with grains, different beans have different concentrations of plant toxins, and require
different types of preparation methods. The exact details for indigenous cultures’ preparation of
commonly used beans are unobtainable by me at this time. But we can look at a few examples. In
Latin America, beans are often fermented after the cooking process to make a sour porridge called
chugo. In India lentils are typically consumed split. That means the outer layer, the husk, (equivalent
to the bran in grains) is removed. Lentils without the bran are probably the safest beans to eat. Lentils
can be soured into tasty cakes with rice called dosas. Take the same food combining precautions with
beans as you would with grains. Eat beans with cheese, beans with vitamin D-containing-foods, and
beans with vitamin C-rich vegetables and berries.
Bean Suggestions
Basic

Soak beans overnight and cook with kombu (sea vegetable) to soften them and aid digestion.
Beans should be very soft and easy to digest when cooked.
Choose smaller sized beans over larger ones.
Advanced

Prepare soured beans in dishes like dosas.Breakfast Cereals and Granola
Breakfast cereals are manufactured at high temperatures. One study found that rats that ate only
puffed wheat died before rats that were given no food at all. At least one breakfast cereal has killed
lab rats faster than when the rats ate only the cardboard cereal box.
2c
 Many people unwisely continue
to eat cold breakfast cereals because of the sugar-powered high it provides, and ignore the digestive
distress that follows. Avoid the rancid and improperly prepared seeds, nuts and grains found in
granolas, quick-rise breads and extruded breakfast cereals.
Many people eat store-bought granola, which is almost always unhealthy because of its high
sugar content and high level of phytic acid from oats. Breakfast cereals, even when labeled organic,
are not healthy foods. They contain few nutrients that your body can absorb. The sugar and flour
combination will cause a rapid rise in blood sugar and thus promote tooth decay. The cartoon
character on the cereal box does not really care if you or your child is healthy or not. Organic cereal
may not have pesticides or additives, but it is not a nourishing food. If you must have cereal I suggest
making soured homemade rice or hot rye cereal. Flour products need to be combined with protein,
calcium, and fat.Nuts and Nut Butters
I read a comedic story of an indigenous group in the Amazon being introduced to peanut butter.
They refused to eat it because it looked like human waste. Dogs are highly allergic to many types of
nuts like walnuts and macadamia nuts. The symptoms that dogs suffer from nut poisoning include
muscle tremors, seizures, vomiting, diarrhea, drooling, and elevated heart rate. As with grains, nuts
are very high in plant toxins including phytic acid. The symptoms suffered by dogs that ingest nuts
strongly suggest that nuts seem to have some substance, possibly lectins, which can affect the central
nervous system. This nervous system effect is seen more clearly with dogs than with humans. Peanut
allergies in humans can cause anaphylactic shock. This is just another potential sign of the potent
plant toxins hidden in nuts. It is common for people with rampant tooth decay to rely on raw nut and
seed butters as staples, including too much raw tahini.
Nuts are powerful inhibitors of iron absorption.
3c
 But phytic acid levels in nuts do not directly
correlate with the decrease in iron absorption. Even though fresh coconut has a moderate amount of
phytic acid, fresh coconut has little or no impact on iron absorption. Sprouting nuts improves iron
absorption but only modestly. Vitamin C in the dose of 25 milligrams can prevent compounds in nuts
from blocking iron absorption. Interestingly the iron-blocking characteristics of nuts may have to do
with how nut proteins are digested.
4c
 This may explain the indigenous cultures’ propensity to mix nuts
with animal proteins.
Phytic Acid Content of Nuts

Almon 1.14
Walnut 0.98
Peanut 0.82
Roasted Peanut 0.95
Sprouted Peanut 0.61
Hazel Nut 0.65
Brazil Nut 1.72
Just so you understand these figures, nuts contain about the same level of phytic acid as grains.
Do not misunderstand me; I think nuts are delicious—especially when they have been sprouted
and low-temperature dehydrated, and then roasted to eliminate a large amount of phytic acid. It seems
almost universal that indigenous cultures cooked their nuts in some way, such as adding them to meat
soups and stews. The problem people have with nuts is that they are consuming too many raw, which
means they are high in phytic acid, and too much as a staple, rather than as a part of a wholesome diet.
An interesting note about macadamia nuts is that they are an aboriginal nut from Australia. Aboriginal
peoples also had access to the highest vitamin C rich fruit on the planet, the kakadu plum. The high
amounts of vitamin C in the aboriginal diet may have protected Australia’s Aborigines from plant
toxins from macadamia nuts. Many types of macadamia nuts are known to be toxic and are not
cultivated. A certain nut from Thailand needs to be buried in volcanic soil for 100 days, and then
soaked for three days in water to make it safe to eat. Nuts contain nourishing vitamins, but also potent
plant toxins that could adversely affect the central nervous system.
Since many people consume coconut flour, I will mention that dried coconut flour has about the
same amount of phytic acid, 1.17 percent,
6c
as many grains and other nuts. Coconut


 people, children especially, can take and retain only a pint (2
cups) of enema solution at a time. If this is the case, one must take 2 enemas
each time, one right after the other, and hold each for 15 minutes as directed.
7. Upon rising each morning plug in the coffeepot for a few seconds to bring
coffee to body temperature; unplug and take the morning coffee enema.
How To Take A Coffee Enema
A. Before the enema do some form of mild exercise if possible, such as walking
briskly. If one is extremely debilitated and weak, this step w ill of course need to
be omitted until strength returns.
B. Attempt a normal bowel movement. The enema is much more effective if the
colon has been evacuated. One should not become disturbed, however, if there
are no regular bowel movements, or very few, during Metabolic Medicine's
Cancer Cure Program. In many cases, not enough bulk collects to instigate a
normal bowel movement. When no normal bowel movements are forthcoming,
the enema cleans the colon adequately.
C. Bulk formers such as Metamucil™ (or other brands of Psyllium Husks obtainable
at drug or health food stores) taken as directed, or 2 tablespoons of miller's bran
with each meal (obtainable at the health food store) are quite helpful in forming
stools and thereby creating more normal bowel movements for those who take
daily enemas.
D. After the normal bowel movement, if one is forthcoming, or before taking the
coffee retention enema, most people find that taking an enema with 1  quart of
warm distilled or filtered water is very helpful (do not retain this enema). This
procedure begins the cleansing of the colon, removing large particles of residue
and most of the gas. When it is completed, the coffee retention enema may be
taken. The warm water enema is optional and does not need to be taken if the
coffee enema can be retained for the desired period.
94
Winning The Cancer War
E. Place 1  quart of coffee in your enema bag or bucket. You may use a Fleet enema
bag, which is a disposable large volume plastic bag, an over-the-counter item
from the local pharmacy or hospital supply outlet. This enema bag lasts about 2
years.
F. The enema tip on the end of the hose is not adequate to give a "high enema."
Place a colon tube (Davol) size 24 French or 26 French or 28 French on the
opposite end of the plastic tube from the enema bag. This colon tube is a soft
flexible rubber-like tube around 30 inches in length. It follows the curves and
flexure of the colon. The colon tube is usually inserted about 12 to 20 inches
into the rectum. (Editor's Note: It is difficult today to find a colon tube. However,
a plastic rectal catheter or tube about 18 inches long may be ordered from your
pharmacy as an over-the-counter item.)
G. Next, allow the coffee to flow to the end of the colon tube, thus eliminating any
air in the tube.
H. The colon tube should be lubricated with natural creamery butter, Vitamin E
cream or other lubricant that doesn't contain additives or chemicals.
I. Insert the tube 12 to 20 inches into the rectum, if possible. This should be done
slowly, in a rotating motion that helps to keep the tube from "kinking up" inside
the colon.
J. The enema bag should not be over 36 inches higher than the rectum. If it is
placed too high, the coffee runs into the colon too fast and under too much
pressure, causing discomfort.
K. There are several positions that can be used while inserting the colon tube.
Squatting is one. There is also the knee-chest method, with chest and knees on
the floor and buttocks in the highest position possible. Most people, however,
find it easiest to lie on the left side until the solution is out of the bag or bucket.
The enema should never be taken while sitting on the toilet or standing.
L. Some people's colons have kinks or turns in them that may prevent the tube
from being inserted even 18 inches. Often, if a little bit of the solution is allowed
to flow into the colon as the tube is being inserted, one may comfortably get past
these kinks.
M. If a kink bends the tube too much and stops the flow of liquid, then the tube can
be inserted only as far as it w ill go, still allowing the liquid to flow freely.
N. Sometimes, if one hits a kink that stops the flow of the liquid completely, the
95
Winning The Cancer War
tube can be pulled out slowly just to the point where the solution is felt flowing
again. Frequently, the tube can be pushed back in, past the turn that previously
stopped the liquid.
0. Because of the shapes and formations of some people's colons or of course if a
child is being given the enema, it will be possible to insert the tube only a few
inches. Occasionally, this is a permanent situation. Often, however, as the colon
is cleaned and healed, the tube can eventually be inserted further.
P. The tube should never  be forced when discomfort occurs.
Q. After the flow of the solution is completed, one may remove the colon tube,
although it isn't necessary to do so. Regardless of the position used up to this
point, one should now lie on the left side for at least 5 minutes, then on the back
for another 5 minutes, then on the right side for at least 5 minutes.
R. Those who have excessive gas may leave the tube in the colon with the hose
clamp open. This allows gas to escape through the enema container. Frequently,
the coffee will go in and out of the enema bag or bucket until the gas is relieved.
S. After the enema is retained for 15 minutes or longer, it may be expelled.
T. One is now ready for the rest of his daily routine clean and refreshed!
Helpful Hints
1. If you find you have a lot of gas and it is difficult to retain the enema, try putting
2 tablespoons of blackstrap molasses into your coffee solution.
2. If you get a sudden gas bubble causing an urge to expel the solution, breathe
very fast through your nose using your abdominal muscles like a bellows. This
usually helps the colon wall break up the gas bubble.
3. If you find that a little coffee leaks out, place an old towel under your buttocks.
Intestinal Obstruction
Occasionally, the intestinal tract w ill become obstructed. Usually under these
circumstances, no food or feces will come through. After a few days, one becomes
extremely nauseated and starts vomiting. He or she w ill be very sick and will
normally run a high temperature. This should be watched quite carefully, for in such
cases immediate emergency treatment is absolutely necessary.
96
Winning The Cancer War
One should never allow themselves to become extremely toxic. But, in order to
distinguish between a healing toxic reaction and an intestinal obstruction, as soon as
nausea or vomiting develops and no food is passing through, all supplements and
food should be stopped for 5 days. Water and juice may be taken during this time.
If there is no vomiting, food is passing through, and the temperature remains below
100 degrees, the diet and normal routine may be resumed, as one may assume there
is no obstruction.
A point to remember is that one shouldn't fail to cycle off the supplements
routinely before reaching such a state of toxicity!
If, during the 5 days off the supplements with no solid food intake, one begins to
vomit and has abdominal pain with high temperature, the physician should be
consulted so that he or she can check for intestinal obstruction.
Cleansing The Kidneys
The kidneys are vital organs of detoxification. They filter approximately 4,000
quarts of blood daily. The metabolic wastes, largely urea, are eliminated and the
acid/alkaline balance maintained. Many drugs are eliminated through the kidneys,
especially the common pain-killing drugs that can be extremely damaging to these
organs. Such drugs include aspirin, phenacetin and acetominophen. People often
don't experience any symptoms from loss of kidney function until 90% of the
function is gone, and then the damage is irreversible.
The kidneys should be flushed each day with liberal quantities of fluid, either RO
filtered water, distilled water or fresh fruit and vegetable juices (preferably organic).
Parsley tea is excellent for strengthening the kidneys. Those with kidney problems
should avoid ordinary commercial teas and coffee as a beverage. Herbal teas are
acceptable.
For those who tend to retain fluid, watermelon is an excellent diuretic. If the melon
is organically grown, the rind should be juiced and sipped first thing in the morning
and then the red fleshy part of the fruit may be eaten. Two mornings a week, one may
take the juice of a whole lemon in warm RO filtered water or distilled water as a
diuretic (citrus should not be used more than 2 days a week, as it tends to upset the
calcium-phosphorus metabolism if used more frequently). Shavegrass or horsetail tea
is a good diuretic and also good for


	do	not	include	unreported	medically	caused	deaths.	Why	take
responsibility	for	a	death	if	another	plausible	explanation	can	be	given?	Even	in
good	hospitals,	only	one	“adverse	event”	out	of	four	is	reported;	some	studies
have	placed	the	reporting	as	low	as	one	out	of	twenty.	Medicine-caused	deaths	in
outpatient	settings	have	been	estimated	as	an	additional	200,000	per	year.	Again,
this	figure	is	conservative.	Perhaps	one	of	the	biggest	problems,	though,	is	X
rays.
The	Threat	of	X	Rays
One	of	the	most	serious	threats	to	our	health	may	be	caused	by	one	type	of
medical	testing:	medical	and	dental	X	rays.	There	is	no	safe	radiation	level;	any
amount	of	radiation	can	cause	our	cells	to	malfunction.	The	radiation	levels	from
medical	and	dental	X	rays	(though	supposedly	within	“safe	limits”)	contribute	to
both	cancer	and	coronary	heart	disease.	Evidence	was	published	in	1999	by	John
Gofman,	a	medical	doctor	and	a	Ph.D.	nuclear	physicist,	who	is	one	of	the
world’s	leading	authorities	on	radiation	damage.	Dr.	Gofman’s	book,
Radiation
from	Medical	Procedures	in	the	Pathogenesis	of	Cancer	and	Ischemic	Heart
Disease,
presents	a	compelling	argument	for	reconsidering	how	we	understand
disease	and	death	rates	in	our	society	and	modern	medicine’s	responsibility	for
them.	Gofman’s	research	caused	him	to	conclude	that	medical	radiation	was
probably	the	single	largest	cause	of	cancer	mortality	in	the	twentieth	century.
Gofman’s	evidence	suggests	that	medical	X	rays	are	a	necessary	cofactor,
meaning	that	while	other	factors	are	involved,	the	X	ray	is	necessary	for	both
cancer	and	heart	disease	to	develop.	Dr.	Gofman	found	that	more	than	60
percent	of	deaths	from	cancer	and	more	than	70	percent	of	deaths	from	coronary
heart	disease	involved	X	rays.	To	cite	just	one	example,	Gofman	found	that	in
1990,	medical	X	rays	were	a	necessary	causal	factor	in	83	percent	of	all	breast
cancer.	In	other	words,	chest	X	rays	and	mammograms	are	the	leading	cause	of
breast	cancer.
Fortunately,	thermography	is	a	safe	and	effective	alternative	to	mammograms.
Thermography	measures	temperature	and	appears	to	be	a	far	more	accurate	way
of	detecting	tumors	at	a	much	earlier	stage.	A	cancerous	tumor,	as	it	begins	to
receive	its	own	blood	supply,	is	warmer	than	the	surrounding	tissue	and	can	bediscerned	when	the	temperature	of	the	breast	is	measured.
Modern	medicine	is	responsible	for	about	90	percent	of	our	exposure	to	man-
made	radiation,	and	about	90	percent	of	that	exposure	is	the	result	of	diagnostic
X	rays.	A	level	of	radiation	less	than	that	produced	by	ten	bitewing	dental	X	rays
can	produce	thyroid	cancer,	and	not	surprisingly,	an	epidemic	of	thyroid	cancer
is	now	being	found	in	people	who	had	upper	chest,	neck	and	head	X	rays
decades	ago.
Nevertheless,	X	rays	are	performed	with	alarming	frequency.	Gofman
estimates	that	more	than	half	are	not	necessary.	Other	researchers	have	placed
the	percentage	of	X	rays	of	“little	to	no	medical	value”	as	high	as	90	percent.
Even	low-level	X	rays	are	capable	of	inflicting	genetic	damage,	presenting	a
hazard	to	both	existing	and	future	generations.	For	example,	correlations	have
been	found	between	the	number	of	abdominal	X	rays	a	mother	had	received	in
her	lifetime	and	the	birth	of	a	baby	with	Down’s	syndrome.
The	public	worries	about	radiation	from	nuclear	power	plants,	yet	a	more
common	hazard	is	radiation	from	medical	X	rays.	Decline	X	rays	unless	they	are
absolutely	necessary,	which	is	not	often.	Children	are	especially	vulnerable	to
radiation	and	need	to	be	protected	by	their	parents.
Applying	Dr.	Gofman’s	data	on	medical	X	rays	to	60	percent	of	the	deaths
from	cancer	and	70	percent	of	the	deaths	from	ischemic	heart	disease	in	this
country,	I	calculated	that	X	rays	cause	about	650,000	deaths	every	year.
Combining	these	deaths	with	the	acknowledged	number	of	medicine-caused
deaths	(250,000	inpatient	and	200,000	outpatient	per	year)	reveals	an	estimated
total	of	more	than	1	million	deaths	per	year	caused	by	modern	medical	practice.
This	figure	amounts	to	about	half	of	all	deaths	in	America,	making	modern
medicine	our	leading	cause	of	death.
Should	You	Have	Medical	Testing?
Among	the	treatments	that	cause	patients	harm	are	diagnostic	tests,	everything
from	ultrasound	to	X	rays,	from	blood	tests	to	barium	enemas.	Many	of	these
tests	are	inaccurate,	present	more	risk	than	benefit	and	alternatives	often	are
safer	and	more	effective.	The	only	time	these	tests	are	justified	are	when	safety
is	clearly	in	question	and	only	when	the	results	of	the	test	would	require	action.
Avoid	tests	that	simply	provide	information.	For	example,	avoid	ultrasounds
during	pregnancy,	which	do	little	more	than	inform	parents	about	their	child’s
development	and	rarely	lead	to	any	meaningful	action.	Always	question	your
doctor	carefully	about	whether	a	particular	medical	test	is	necessary,	especiallyif	the	test	is	invasive.	All	tests	need	not	be	avoided,	but	ask	about	potential	risks
as	well	as	benefits.	Be	aware	that	most	doctors	downplay	risks.	Remember,	a
diagnostic	test	precipitated	my	own	health	crisis.
Most	often	doctors	order	tests	to	measure	symptoms	in	order	to	make	a
diagnosis.	Such	testing	is	not	especially	useful	because	it	is	not	designed	to
measure	the	causes	of	disease:	deficiency	and	toxicity.	Doctors	should	be
ordering	tests	that	measure,	directly	or	indirectly,	levels	of	deficiency	and
toxicity	and	what	is	causing	them.	If	the	tests	are	not	for	these	purposes,	they
may	be	unnecessary.	Many	diagnostic	tests	are	ordered	solely	for	defensive
purposes,	so	that	physicians	can	prove	they	considered	every	possibility	in	the
event	of	legal	action.	Decline	tests	if	the	doctor	is	unable	to	explain	how	it	will
help	to	measure	and	correct	your	cellular	deficiency	and	toxicity.
Every	invasive	test	poses	some	risk.	Even	a	simple	blood	test	poses	the	danger
of	an	infection	developing	at	the	puncture	site.	Punctures	for	removal	of	fluid
from	the	joints,	bone,	spinal	column	and	womb	pose	greater	risks.	Be	especially
wary	of	signing	an	informed	consent	for	a	diagnostic	test,	tip-off	about	the
degree	of	risk	involved.
If	the	accuracy	of	test	results	seems	questionable,	seek	a	second	opinion.	Be
skeptical	of	any	diagnosis	based	solely	on	a	test.	If	something	is	found	abnormal
and	the	doctor	wants	to	prescribe,	request	to	have	the	test	repeated	before	doing
something	that	could	cause	damage,	be	it	needless	surgery,	biopsies,
medications,


 Much Some None
Total: Sattva Rajas Tamas
The Three Gunas and Therapy
Many different types of medical and healing therapies
exist for the mind. To benefit from them properly and to
avoid their possible side-effects, we must understand their
approach and when they are useful. Here Ayurveda helps
us greatly by showing how healing therapies relate to these
three gunas. This provides us with a deep understanding
of the healing process and its likely results. Sattvic thera-
pies work through Sattvic qualities of love, peace and non-
violence. Rajasic therapies work through Rajasic qualities
of stimulation, energization and agitation. Tamasic thera-
pies work through Tamasic qualities of sedation, sleep and
grounding. Ayurvedic therapies are primarily Sattvic and
employ Rajasic and Tamasic modalities only under special
circumstances. The Three Gunas 39
Sattvic healing uses Nature, the life force and the power
of the cosmic mind, through such treatment methods as
herbs, vegetarian diet, mantra and meditation. Rajas can
occasionally be useful in the healing process. Rajas helps
break up Tamas, while Sattva, being a condition of harmo-
ny, does not always have the ability to do so. It is often nec-
essary to move from Tamas to Rajas in order to return to
Sattva, like needing to stimulate or shock a person into
awakening to their repressed pain. Tamas is seldom useful
in the healing process except when required to sedate too
high Rajas. For example, a person in hysteria, an excess
Rajas condition, may require a strong sedative herb or
drug, a Tamasic therapy. In this case Sattva would be too
mild to calm Rajas.'
Ayurvedic psychology aims at moving the mind from
Tamas to Rajas and eventually to Sattva. This means mov-
ing from an ignorant and physically-oriented life (Tamas),
to one of vitality and self-expression (Rajas), and finally to
one of peace and enlightenment (Sattva).8
Three Stages of Mental Healing
1) Breaking up Tamas/developing Rajas — moving
from mental inertia to self-motivated action.
2) Calming Rajas/developing Sattva — moving
from self-motivated action to selfless service.
3) Perfecting Sattva — moving from selfless service
to meditation.
Naturally it is important to know what stage is appro-
priate for a person. A person in a Tamasic condition
requires outer activity to break up their inertia; he or she
cannot simply be asked to sit quietly and meditate. At
such times Rajasic (active) methods are necessary and Ayurveda and the Mind
Sattvic (passive) methods may not be sufficient. The per-
son requires communication and working with other peo-
ple. A person in a Rajasic condition, however, requires a
reduction of activity and interiorization of consciousness
(development of Sattva). Yet this must be done gradually
because Rajas does not subside all at once. The person
must be introduced into meditation through practical
therapies of yogic postures, mantras or visualizations. A
person in a Sattvic condition requires spiritual practices
and not ordinary psychological treatment, and can easily
move into meditation without much external support.
However, these three stages are not simply different
levels. We all have Tamasic, Rajasic and Sattvic factors in
our minds. We all need each of these three processes to
some degree. There are times when our minds are Tamasic,
like right after waking up in the morning or when day-
dreaming in the afternoon. Whenever we are mentally dull
or emotionally depressed, Tamas is predominant. Rajas
prevails when we are agitated, disturbed, active or outgo-
ing, like when we are very busy working with a number of
people or projects. Sattva prevails when we are quiet,
peaceful and content, or naturally fall into meditation.
Similarly we should not judge other people by how
they appear when dominated by one quality only. Even a
spiritually advanced person has Tamasic moments or peri-
ods when he or she may do something regrettable. In the
same way, spiritually undeveloped persons have Sattvic
moments when they may do something inspired, noble or
kind. When looking at ourselves, we should try to see all
three factors in our nature and behavior and try to develop
our Sattvic side. The Three Gunas 41 /f^v
Stage i — Personal Healing
Breaking Up Tamas/ Moving from Tamas to Rajas
For this transition, fire is necessary. We must wake up,
act and begin to change. Deep-seated patterns of attach-
ment, stagnation and depression must be released. We
must recognize our suffering and learn from it, con-
fronting our pain, including what we have suppressed or
ignored for years. A new sense of who we are and what we
need to do is required. Action (Rajas) is indicated, not only
in the mind but involving outer aspects of our lives. We
must break with the past, bring new energies into our
lives, perhaps change jobs or modify our relationships, or
move to a new locale.9
Stage 2 — Healing of Humanity
Calming Rajas/ Moving from Rajas to Sattva
For this transition, space is necessary. We must surren-
der our pain and give up our personal seeking, letting go
of individual hurts and sorrows. Egoistic drives and moti-
vations must be surrendered for the greater good. We must
depersonalize our problems and look to understand the
entire human condition and the pain of others. Leaving
behind our personal problems, we must take up the prob-
lems of humanity, opening up to the suffering of others as
our own. We must learn that life creates suffering in order
to help us grow spiritually. This is a stage of service and
charity.11' Ayurveda and the Mind
Stage 3 — Universal Peace
Developing Pure Sattva
To bring about this transition, we must develop love
and awareness as universal forces. We must learn to tran-
scend the limitations of the human condition to our high-
er spiritual nature. Inner peace must become our dominant
force. We should no longer seek to overcome our pain but
to develop our joy. We should no longer be centered in our
personal or collective problems but in developing commu-
nion with the greater universe and the Divine powers at
work within it. At this stage we move from the human
aspect of our condition to the universal aspect, becoming
open to all life. This is the stage of spiritual practice. It is
beyond all ordinary healing and works to heal our rela-
tionship with God or the inner Self.
As you go through this book remember the three
gunas. We will explore how they work according to the
different layers and functions of the mind. Go to the
Sattvic core of your being to understand this wisdom of
Ayurveda. 43
4. The Nature of the Mind
t is amazing to note that so many different ideas
I exist about the nature of the mind and how it func-
tions. Different systems of psychology, philosophy
and religion define the mind in ways that can be radically
different or even contradictory to one another. All of us
agree on the basic facts of the physical body — its form,
structure and function. No one holds that the body has
three legs, or that the stomach thinks and the brain digests
food. The reason for this is that the body is easy to observe.
Yet while we can easily list the main systems of the phys-
ical body, we find it difficult to do so for the mind. The
mind appears as an amorphous or structureless entity,
rather than a precise instrument like the body.
Though we all have minds and use them constantly, we
do not know what our mind really is. We are so caught up
in the mind's activities that we do not take the time to dis-
cover what the mind itself really is. In the realm of psy-
chology, we are still groping in the dark, trying to treat an
entity whose character eludes us. Without knowing the
nature of the mind and its functions, how can we really
approach it? After all, how we perceive the mind is the
basis of any psychological diagnosis and treatment. The
problem is that to know the mind we must first know our-
selves. We must understand who we really are. Thought,
as we ordinarily know it, is a function of the ego or sepa-
rate self. A subjective personal bias colors how we look at /A 44 Ayurveda and the Mind
the mind, rendering an objective assessment of its capaci-
ties almost impossible.
The first step in any true psychology, therefore, is to
understand the mind and how it works. What is the nature
of this marvelous instrument called the mind? What is its
relationship with who we are? What is its connection with
the body? What is the right function of the mind? Can we
learn to see the mind as objectively as we see our hands and
feet? Here Ayurveda and Yoga offer tremendous insights


. If there are lingering hurts in your life,
make an ef fort today to replace them with joy. Send flowers, make a phone
call, write a letter. In a style that gives you joy, communicate that you want
sadness deleted. When you do this, you are living at a higher/faster
frequency and bringing a spiritual solution to sadness, allowing it to
disintegrate in the powerful spiritual force of joy.Remind yourself that joy is found in stillness. I often relate the line from the
Old T estament, “Be still and know that I am God.” The two key words here
are still and know. To know  as I’ve written about extensively in earlier
chapters is to make conscious contact; to have a direct experience. Still
refers to the silence of meditation in which you know the one that is
indivisible and that silence cannot be divided, nor can God. And now refer
to the New T estament: “Joy is the fruit of the spirit.” By being still, you
know God, and joy is the fruit of God.
I recommend that you practice being still, particularly when you seem to be
surrounded by sadness. Recently, my wife had been through a very rough
two-day ordeal with one of our children. She had almost no sleep and a
mountain of dif ficulties to handle. When I said, “Honey, you must be
saddened and so exhausted with all that you’ve been through,” she
responded without hesitating, “Not really, my meditation keeps me centered
and joyful even when everything around me is in turmoil.” She finds her
antidote to sadness in meditation. I recommend meditation as a daily
practice for bringing joy to sadness.
Study the lives of the saints and sages. This is always a great way to bring
the higher spiritual ener gies to the lower ener gies of the senses and the
material world. Those whom we admire are not morose and depressed.
They are purposeful, full of determination and passion, afire with a burning
desire to live out their own strong sense of purpose, and filled with joy.
For myself, I have found that I never seem to have enough time to do all
that I want to do, and consequently I have no time to waste on being
melancholy or feeling self-pity. Certainly, I get hurt and feel sad on
occasion. However, my sense of awe at everything around me, combined
with my burning desire to fulfill my own destiny leaves precious little time
for being sad.
Strive to emulate all the great spiritual teachers you’ve admired and the
ones you’ve become acquainted with. They live in bliss, they laugh, and
they find joy in the seemingly most inconspicuous things. A grasshopper, a
seashell, the shape and silhouette of a tree against a dark sky, even a piece
of candy can make them overflow with joy. Read about these divine souls.Go to their places of worship, talk to their devotees, immerse yourself in
their ener gy and you’ll discover people who always manage to bring joy to
sadness, because they themselves are joy personified.
Feel supr emely happy. Here is what John T empleton suggests in his
marvelous book, Worldwide Laws of Life :
There are three simple words that almost seem to have magical
properties for developing a positive attitude in our life. Feel supr emely
happy! When you let yourself feel supremely happy—regardless of
outer appearances—your whole body changes. Y our thoughts, your
facial expressions, your health, your attitudes, in fact, everything about
you changes for the better.
I have tried this technique on many occasions since I read John T empleton’ s
book. I simply say to myself, “At this moment, regardless of anything else
going on around me, I am going to feel supr emely happy.” And almost by
magic I am transported to a more mystical divine ener gy of joy. I use this
suggestion and also the metaphor of unplugging myself from the outlet of
the physical world and plugging into God. When I get that thought and
picture in my head, I say to myself, “I feel supremely happy.” Try it. Y ou’ll
be delighted at how quickly you can move from sadness to joy.
This concludes the seven requests Saint Francis of Assisi made in his
prayer. They symbolize a spiritual solution to every problem. If you can
learn to sow 1) peace, 2) love, 3) pardon, 4) faith, 5) hope, 6) light, and 7)
joy, you will eradicate virtually every perceived problem that you
encounter. These seven elements of spiritual problem solving will blot out
the illusion of 1) turmoil, 2) hatred, 3) injury, 4) doubt, 5) despair, 6)
darkness, and 7) sadness.
As you set about to find the place that is your mind, hunting for the
boundaries and the material substance, you ultimately will discover the
truth. There is no place called your mind. Then the illusion is permanently
dissolved by the good that is God, which can know no iniquity.I am ending this book with a powerful passage from a quotation based upon
the holy book known as the Bhagavad-Gita.  In this ancient classic tale, the
warrior Arjuna is talking to Krishna (God) and asking who is the illumined
man?  I am of fering my comments on God’ s responses and encouraging you
to savor the ideas that Arjuna is receiving. (This is from a translation by
Eknath Easwaran.) It sums up beautifully the messages of this book.
Arjuna:  Tell me of those who live always in wisdom, ever awar e of the Self,
O Krishna; how do they talk, how sit, how move about?
Sri Krishna:  They live in wisdom who see themselves in all and all in them,
whose love for the Lor d of Love has consumed every selfish desir e and
sense craving tormenting the heart.

The illumined person understands the one power and knows that they are
always connected to that spiritual essence. There is never a question of
being separate from God. Love of spirit is so strong it has become a
knowing. Y ou can turn to that knowing to end the problems that Krishna
tells Arjuna are the sense cravings of a tormented heart. The love for the
“Lord of Love” is a wonderful description of spiritual ener gy.
Sri Krishna:  Not agitated by grief or hankering after pleasur e, they live
free from lust and fear and anger.
The illumined person is free because they have transcended the lower
energies such as lust, fear, and anger and brought their opposites to dissolve
such delusions.
Sri Krishna:  Fetter ed no mor e by selfish attachments, they ar e not elated by
good fortune or depr essed by bad. Such ar e the seers.
The illumined person does not identify happiness or success by the material
world events that are called good and bad. They are unattached to these
things and their detachment is what gives them a problem-free life.
Sri Krishna:  Even as a tortoise draws in its limbs, the wise can draw in
their senses at will.The illumined person lives by higher spiritual faculties of love, creativity,
intuition, kindness, for giveness, surrender, and cheerfulness, and is not a
slave to their senses. They can ignore the cravings of their senses and
therefore avoid the problems that go with those sensory demands.
Sri Krishna:  Though aspirants abstain fr om sense pleasur es, they will still
crave for them. These cravings all disappear when they see the Lor d of
Love.
The illumined person comes to know that all “problems” are the result of
feeling separate from God, and they disappear when they make conscious
contact with God. Hence they know the truth that there is a spiritual
solution to every problem.
Sri Krishna:  For even of those who tr ead the path, the stormy senses can
sweep off the mind. But they live in wisdom who subdue them, and keep
their minds ever absorbed in Me.
By taming the ego and moving into the higher ener gy of spirit, the storms
created by our attachments and material world identifications dissolve.
Sri Krishna:  When you keep thinking about sense objects, attachment
comes. Attachment br eeds desir e, the lust of possession which, when
thwarted, burns to anger. Anger clouds the judgment; you can no longer
learn fr om past mistakes. Lost is the power to choose between the wise and
unwise, and your life is utter waste. But when you move amidst the world of
sense fr om both attachment and aversion fr eed, ther e comes the peace in
which all sorr ows end and you live in the wisdom of the Self.
An attachment to anything leads ultimately to a world of problems. By
letting go and surrendering we can then bring the peace and love of spirit to
bear on all that we were previously attached to. This ends the possibility of
anger, despair, doubt, darkness, and hatred. This higher ener gy allows us to
always be free to live in the wisdom and peace of the Lord of Love, i.e.,
God.
Sri Krishna:  The disunited mind is far fr om wise; how


of a mirror. The last 4 drops are administered separately in order to
confirm by the absence of taste and temperature that the neutralizing
dose is being taken.
(We conclude that] AIBUT is capable of controlling a wide range of
food, extrinsic and chemical sensitivities."
ri •Your Own Perfect Medicine
After completing this clinical study, Wilson conducted additional
research in 1984 on the use of urine in allergy treatment, and again concluded that
it was an effective and highly desirable allergy treatment:
182"The major advantage of AIBUT over other forms of anti-allergic therapy is that
the allergic patient manufactures and uses
his own urine for his own therapy...
From a therapeutic aspect, AIBUT has advantages over other
treatments such as dramatic restriction of allergenic foods,  by
food immunotherapy and by food neutralization.
It is effective, it costs nothing and is easy to administer. The
patient can be taught on the first occasion by the physician to
recognize the neutralization end-point-The patient can then
continue to administer AIBUT to himself, varying the dose as
necessitated by changing food and environmental challenge."
Wilson conducted additional experiments in order to determine the correct dosage
of urine that would be therapeutically effective in both animal and human studies.
He finally concluded that urine therapy for
allergies should be administered by giving sublingual drops of urine
until no taste or temperature was detected:
"The therapeutically effective dose of urine is determined as the point at
which sublingual administration of urine drops cannot be detected by
sensations of abnormal buccal (oral) taste or temperature by the patient
when the drops are administered."
In his study in 1984, Wilson also demonstrated that urine was effective
as a treatment for the Raynaud Phenomenon, a condition which creates
discoloration, coldness and sweating of the extremities, particularly the
hands:
183"Cold-water induced Raynaud symptoms were reduced in severity after
administration of effective doses of unboiled urine in AIBUT."
These reports on urine therapy and allergies are extraordinary indications of just
how powerful and comprehensive urine therapy is and
how may diverse health benefits it can offer, especially in view of the
fact that so many of the illnesses we suffer from today are related to
allergies.The Research Evidence and Case Studies
MENTAL CONDITIONS
GENERAL RESEARCH INDICATIONS Report #36
The effect of urine therapy on depression and other mental disorders
such as hysteria, tantrums, etc. have been reported by many users of
urine therapy including Drs. Dunne and Fife, the allergy specialists
who were already mentioned:
"In the process of treating psychiatric patients, Dr. Fife found many
apparent physical illnesses co-incidentally relieved, such as multiple
sclerosis, colitis, hypertension, lupus erythematosus, rheumatoid arthritis, hepatitis,
hyper-activity, pancreatic insufficiency, psoriasis and
eczema, diabetes, herpes zoster, mononucleosis and so on...
The  reverse  has  also  been  noted  by  others  who,  in  treating  allergic  physical
illnesses find their patients' mental symptoms are
concurrently abolished."
I also have a newspaper clipping which reports that researchers have
discovered that clinical depression may be caused by low levels of a
brain chemical called PEA (phenylethylamine), which is a natural
184amphetamine-like substance that is constantly produced and broken
down by the brain:
"Abnormally low amounts of PEA cause a lack of interest and
concentration, loss of pleasure, forgetfulness, withdrawal from
other people and other symptoms characteristic of depression.
Researchers have learned that a key breakdown product of PEA,
calted PAA (phenyl acetate), is excreted in the urine in measurable amounts."
PAA in urine may well play a part in the improvements in mental disorders that
have been noted by users of urine therapy, although there
are innumerable nutrients, therapeutic agents and undoubtedly other
as yet unidentified elements in urine, such as hormones and other brain
chemicals, that can also contribute to such improvements.
7Your Own Perfect Medicine
Report  #37  TITLE:  BACTERICIDAL  PROPERTIES  OF  URINE  FOR
NEISSERIA
GONORRHOEAE 1987 by Robert C. Noble, M.D. and M. Parekh, MS
(From the Division of Infectious Disease, Department of Medicine,
University of Kentucky College of Medicine). Published in the journal,
Sexually Transmitted Diseases)
SUBJECT: EFFECT OF URINE ON GONORRHEA
This study was a follow-up to another research program (McCutcheon,
et. al, 1977) that had investigated the gonorrhea bacteria-killing properties of urine
and had reported that sufficiently concentrated urine can
destroy the causative organism of gonorrhea and provide a natural
185immunity to the disease.
In 1987, Noble and Parekh confirmed McCutcheon's findings that concentrated
urine could indeed kill gonorrhea bacteria:
'These results show that sufficiently concentrated, acidic urines
kill gonorrhea bacteria by an unknown mechanism."
Noble and Parekh also closely examined which constituents in the
urine might be responsible for its anti-gonorrheal properties and concluded that
increased acidity and concentration give urine its ability to
destroy gonorrhea:
"Our study, like that of McCutcheon, et. al, found both the pH and the
concentration of the urine to be important factors in the bactericidal
activity of urine for gonococci."
This research also demonstrated, as did Schlegel's, Cuellar's, O'Dell's
and Kaye's, that elevated urea in urine was also capable of inhibiting
gonorrhea bacterial growth:
"There was no growth of the gonorrhea bacteria after exposure to 100
mg of urea/ml."
Again, oral urine therapy will increase urine acidity and urea concentrations in the
system which in turn, as we've seen, can destroy a wide
variety of disease organisms including gonorrhea.
We can also control and elevate urine acidity, if needed, through diet
(see Chapter 6 for information on how to do this and also how to monitor your
urine pH levels at home).The Research Evidence and Case Studies
r
186r
r
r
111 LE: IDENTIFICATION OFA SPECIFIC INTERLEUKIN-1
INHIBITOR IN THE URINE OF FEBRILE PATIENTS, 1984, by
Zenghua Liao, et.al, published in the Joumal of Experimental Medicine,
Jan. 1984. (Dr. Liao was an exchange scholar from the Fujian Medical
Center in China, and this study was supported by grants from the
National Institutes of Health and others).
Interleukin-1 (IL-1), among other things, is one of the body's immune
defense substances which stimulates fever. Fever, as many of us know,
helps the body destroy harmful microorganisms.
But researchers have discovered that not only does the body produce
IL-1 during infection or attack, but that it also produces a substance
that slows down, or suppresses the production of IL-1, presumably so
that the body does not become too feverish or dangerously inflamed
during the illness. This substance that keeps fever under control  is
called an IL-1 inhibitor.
Researchers discovered that this important IL-1 inhibitor substance was
found not only in the blood, but in the urine also. In this study, the
researchers found that the IL-1 inhibitor substance was present in both
normal urine and the urine of febrile patients:
"These findings indicate that the IL-1 inhibitor is a normal constituent
187of human urine, but that the urine levels of this material are significantly increased
in febrile states... We have found that the urine of
febrile patients contains a potent IL-1 inhibitor.
The urine of febrile patients has been found to contain high concentrations of IL-I,"
Practitioners of urine therapy, including Duncan, Plesch, Armstrong,
Wilson, Dunne and others have reported that internal urine therapy
brings down fever during illness or inflammation during allergy
attacks. This IL-1 inhibitor substance in urine may well play a part in
urine's anti-inflammatory properties.
Urine Therapy
1. Collect Midstream Urine in a Clean Cup or Container
A dean glass or clear plastic container is best for collecting the
urine. In the research studies, urine is usually collected by means
of a "clean catch" in which the genital area is cleansed before
collecting the urine. This is important for women in particular
when using urine therapy internally and can be done by simply
washing with a little soap and water. Collect the midstream urine
only. You can take along pre-packaged clean catch kits which
include a sterile cup and antiseptic paper towelettes for
convenience during travel or whenever unsanitary living
conditions or contaminated water are a problem.
2. Always Use Fresh Urine Immediately Upon Collection
Urine breaks down quickly outside the body so use it internally as
soon as you collect it. If you are going to use it for external use
only, this isn't as important, as you can use either fresh or old
urine for most external applications.
3. Begin With Oral Drops Then Increase Dosage As Needed
188Once you've read the book and are ready to begin using the
therapy,
Start by taking a only few drops each day in order to let your
body adjust gradually.
Fill a clean medicine dropper