warmth, rest, and quiet found on this page, and in particular focus on these
vata-balancing approaches:
Rekindle the digestive fire with ginger, lime, and salt before meals. Drink cumin, coriander, and fennel tea. Drink fenugreek tea for lactation support. Hydrate with warm, mineral-rich teas and broths. Follow guidelines for an Ayurvedic postpartum diet. Eat regularly.Use oil basti (oil enema) to balance the pelvic area (the seat of vata). Receive daily abhyanga massages. Use a heating pad or hot water bottle on your belly and lower back. Use a belly wrap. Drink dashamula tea daily for four to six weeks (see the recipe on
this page ). It calms the pelvic area and rejuvenates vata’ s downward
energies. POSTP ARTUM  PITT A  AND  KAPHA : Excess pitta during the postpartum window
can display itself as excessive blood loss, hot flashes, skin rashes, diarrhea
in mother or baby, irritability, or anger. To soothe pitta, avoid too much
spice or excess heat. Use pitta-soothing guidelines from this page  while also
respecting the vata-balancing regimen, remembering that sometimes vata
pushes pitta, causing it to flare up. You can also use pitta-soothing teas. Excess kapha postpartum is evident when baby has mucus symptoms or
there is a lack of uterine involution (called “boggy uterus”). Mama may also
be experiencing heaviness in her mind, emotions, and body. To reduce
kapha, reduce dairy and heavy foods while respecting the vata-soothing
regimen, stimulate uterine contractions with uterine massage, and drink
kapha-soothing teas. With any postpartum imbalance, consider consulting an Ayurvedic
postpartum doula to support your unique experience. COMMON POSTPARTUM IMBALANCES
Various imbalances can arise during a newborn mama’ s sacred window. If
you experience any of the symptoms or imbalances described below, always
come back to the sacred window essentials: Are you resting every day? Is
your environment peaceful? Are you following Ayurvedic diet guidelines? Have you been receiving (or doing) your abhyanga massages? Have you
been taking your herbal teas and panchakola ghee? Do you feel supported? Oftentimes, the imbalances can be solved by tending to those simpleaspects. After coming back and checking in with the main pillars of
postpartum care, then you can look for further remedies for the following
imbalances if you still need them. CONSTIP ATION : Constipation can be intimidating for new mamas. After
everything you just went through, you may experience some PTSD the first
time you sit back down on the toilet—I know I did! Eliminating body waste
can also be painful due to the vulnerability of the tissues in their current
state—especially if you had stitches! Prepare for TMI here—the first time I sat on the toilet after giving birth
and having a third-degree perineal tear with stitches, I could not have been
more grateful that my poop came out soft, supple, and pain free! I knew that
this was thanks to the watery, soupy, oily rice pudding I ate as my first
postpartum meal and for the following three days. Diet is crucial here. If
you follow the Ayurvedic postpartum diet from immediately after giving
birth, you’re not likely to become constipated. If you do have trouble,
however, follow these tips:
On an empty stomach, eat stewed fruits with a big spoonful of ghee
on top (see this page ). Add a couple teaspoons of ghee to everything you eat. Drink warm, hydrating drinks throughout the day to get bowels
moving. Completely avoid iced or cold drinks and food, as well as raw food. Drink hot milk tonic ( this page ) with a tablespoon of ghee before bed. Give yourself a warm abhyanga massage, focusing on clockwise
abdominal movements, followed by soaking in a warm bath. HAIR LOSS : Postpartum hair loss soon after the birth is a sign of vata going
out of balance, but it can occur even several months after giving birth. If
you are noticing hair loss, go back to the sacred window basics on this page
and continue to nourish yourself with a vata-pacifying regimen. Extremehair loss beyond four months postpartum may be a sign of a thyroid
imbalance (see “Postpartum Thyroid Issues” at this page ). To maintain
healthy hair postpartum, consider the following Ayurvedic treatments:
Do a daily warm oil scalp massage with a 3:1 mix of brahmi oil to
castor oil; leave it on overnight. Make teas out of herbs that naturally boost collagen such as he shou
wu, calendula, nettle, mangosteen fruit, and gynostemma. Eat fruits that are naturally collagen boosting, such as berries rich in
vitamin C.
Include more ghee in your diet to help balance your hormones. Practice a vata-pacifying diet and daily routine. HEMORRHOIDS : Hemorrhoids commonly result from the pushing phase of
labor. They may also appear after having mild constipation—if this is the
case, follow the tips to alleviate constipation. To treat the hemorrhoids
topically, apply a small amount of neem ghee externally on the af fected area
three to five times a day. POSTP ARTUM  ANXIETY  AND  DEPRESSION : According to Aviva Romm, one in
four women in the United States are diagnosed with depression or anxiety,
and postpartum anxiety and depression are especially common in North
America. Many factors can lead a new mother to experience mood
disorders during her sacred window, including lack of support from her
family, lack of emotional and psychological support, being looked down
upon for parenting choices, having a history of eating disorders or anxiety
and depression, hormonal imbalances, financial stress, past experience or
hearing stories of pregnancy loss or sudden infant death syndrome, or
history of family trauma. All too often, mothers are told that it is “normal” to suf fer during their
sacred window. This mentality needs to be changed. New mothers do not
have to suffer. Postpartum mood disorders can be managed or evenprevented with the proper rest, nutrition, herbs, and most importantly, a
good support system. Assure you know the following signs and symptoms
of postpartum anxiety and depression so you can seek help and support
from professionals if necessary:
extreme and persistent ups and downs
no happy or joyful moments
not sleeping because of too much worry
extreme worry of hurting the baby by accident or on purpose
constant anxiety or worry in general
refusal to eat
remaining in bed full-time because of lack of motivation (rather than
intentional rest)
persistent need to sleep around the clock
If you do not feel right, if you are struggling, or if you feel that you are not
enjoying being a new mama at all, please reach out for help and support. Just because postpartum anxiety and depr ession ar e common does not mean
that it is normal, and it does not mean you have to suffer thr ough it. You
can get support, and you can thrive as a new mother. Evidence shows that mothers who follow the Ayurvedic postpartum
practices are less likely to suf fer with severe mood disorders. Along with
following the sacred window basics beginning at this page  and the
Ayurvedic postpartum diet guidelines in chapter 8, you can try these other
Ayurvedic approaches to nourishing yourself to prevent or remedy mild
postpartum anxiety:
Drink dashamula tea first thing in the morning and right before bed
(see this page ).Receive daily massages using sesame oil infused with rose,
ashwagandha, bala, or brahmi; oil can be left on all day or overnight. Apply 3–10 drops of warm plain sesame oil in each ear. Take warm baths and showers. Avoid cold air drafts or exposure to cold. Avoid exposure to unpleasant people or violent movies. Avoid traveling, driving, or running errands. Use several bastis (oil enemas) as needed. Drink a cup of room temperature orange juice mixed with 1 teaspoon
honey and a pinch of nutmeg. For postpartum depression, try these methods for support:
Have lots of skin-to-skin contact with baby. Enjoy quality time with loved ones. Boost serotonin and dopamine naturally with herbal allies like blue
lotus and mucuna (see this page ). Make sure to follow a well-balanced diet of whole foods that are
freshly prepared and nourishing, and be sure that you are eating
enough! Either continue to take prenatal vitamins or take postnatal vitamins,
as nutrient deficiencies can result in depression. I recommend (pre-
and) postnatal vitamins that are made from whole foods and herbs
rather than those containing vitamins and minerals from synthetic
sources. Additionally, there are postnatal vitamins that are fermented
with probiotics that make them gentler on your digestion and less
likely to cause nausea. Have a daily warm oil massage with herbal oils.Try seven days in a row of warm herbal oil bastis. If you are following all the Ayurvedic postpartum recommendations and
still experiencing depression or anxiety, you may have a complicated
situation where all three doshas are out of


 poisonous waste is thr own into the blood, and is carried to the remotest portions of the organism. Every organ of the body is
thus deleteriously affected, and resulting symptoms of self -toxication appear that may end disastrously. The only means of
recuperation lies in muscular  rest. The heart, although making contractions at the rate of seventy -two beats a minute, is able to continue its work throughout the
life of the individual, since each contraction of this muscle is followed by a slight interval of rest, during which  its cells recuperate. Stimulate the heart beat beyond its normal rate, and a point is soon reached at which poisonous products from broken -down cells
are not carried away with sufficient rapidity, while regeneration is defectively performed, since the int ervals of rest are inadequate. Similar conditions are met when the muscles used in respiration, those of the chest, the diaphragm, and the abdomen, are
overworked. The muscles that move involuntarily, those that are not subject to the human will, nev er know absolute rest, for they continue
their labors whether the body be asleep or awake. On the other hand, those muscles, the action of which depends upon brain
direction, cannot work continuously, lest fatigue with fatal exhaustion follow. Seemingly, a utomatic labor, labor not directed by
volition, does not wear. It is only conscious work that requires for recuperation and muscle rebuilding non -use or physical rest. This is permitted in that loss of consciousness regularly recurrent in animal life, whic h is called sleep. Physical growth and muscular development in man are never completely rounded out, and this may be attributed to a double
cause. Theoretically, every muscle of the body should be exercised impartially and should be nourished with th e exact amount of
cell pabulum that is needful for the replacement of its broken -down substance. These conditions are virtually never fulfilled. That
Page 55 of  72 they may be is a possibility to be contemplated with surety, since they are logical conclusions based on n atural law. To bring them
to consummation, reciprocal active relation must exist between intake and outgo, rebuilding and waste, labor and rest,
consciousness and sleep. The processes of nutrition are involuntary in character so long as material suit able for their accomplishment is furnished for
their use, but they may be directed in part by the individual to the extent of the preparation and of the selection in kind a nd quantity
of food required. When the function of digestion becomes impaired, disea se results. And functional disease is analogous to
muscular fatigue; hence, since nature includes in her law of recuperation both systemic purification and organic rest, it is
reasonable to assume what the text promulgates: organic rest through abeyance of  the processes of digestion and assimilation, with
consequent systemic cleansing and renewal of normal functional activity. The manner in which the digestive organs and those allied to them may be given needed rest is to the mass mind perhaps not at
once apparent. The mere thought of abstention from food carries with it repudiation of the long -taught doctrine that frequent
feeding both in health and in illness is needful for the maintenance of vitality and strength. Yet just this omission of food  is meant
when rest for overworked organs is suggested. The phenomena of fasting for the cure of disease include facts that prove that the
human body does not depend for strength or for vitality solely upon food ingested; the latter is in the main utilized for the repair of
the fabric of the body; by means of food the material framework is kept in condition to permit of the liberation of energy in  its
variety of manifestation. The body, then, is but a vehicle for the expression of the life principle. But the lif e principle itself is an
entity, operating through its vehicle only so long as its lines of transmission are unobstructed by the causes of disease. Diminution in weight, often excessive, always occurs in illness, even though food is ingested. (Except ions with obese or
dropsical symptoms noted.) In itself this shows that nature is proceeding with her process of purification, despite the obsta cles in
her path, and that she is protecting the body by inhibiting the function of assimilation. This she will continue to do until the
avenues for the passage of vital force are partially or wholly cleared, or until organic defect beyond repair is uncovered. I n the
former event, health will eventually be restored; in the latter, the death of the body is presaged. Also, when disease is present, under the more prevalent methods, feeding is continuous in accordance with the doctrine that
nourishment is at all times necessary to "keep up strength." If the stomach rebel, other organs are assailed with the idea of
conveying through them the nutriment considered necessary, and this in spite of very evident protests on the part of bodily
function. The question naturally suggests itself: why, if food is constantly supplied, does the body lose in weight! This que ry was
covered in a previous chapter, but its answer is found in the fact that in disease intake of food is not properly digested, is
consequently incapable of complete and healthful assimilation, and, far from acting as constructive material for tissue
regeneratio n, proves an added systemic burden and a source of toxication. Another cause of loss of weight, slighter in degree, is
discovered in that brain and nerve tissue, as instruments for the expression of thought, motion, and sensation, are protected  from
deteri oration in substance by that provision of nature which permits them to utilize nourishment stored in the interstices of tissu e.
This they consume in illness and in health, and, when in disease normal balance is disturbed, when body tissue is not rebuilt  as is
the case in health, nerve substance is still supported from the same source of supply. With slight differences the physiology of digestion in all mammals is markedly similar. In disease the lower mammalia abstain
from food until hunger returns, w hen health is rapidly recovered. To this they are impelled by instinct, by animal sagacity, a
faculty implanted by nature in the whole of animate creation. The fasts which animals instinctively undergo in disease are
phenomena which cannot help but be cons tantly observed, but which are not in general intelligently perceived. A common
expression in reference to illness in the horse embodies the phrase, "off his feed," and this negation on the part of the ani mal
confirms the existence an instinctive sense tha t impels it to fast when its physical well -being is overturned. And this natural
spontaneous impulse is not confined to mammals, for birds, reptiles, in fact the whole animal kingdom, abstain from food when
ailing. A python in captivity has been known to f ast for thirteen months, with great loss in weight, it is true, but with eventual
recuperation and recovery. And cats and canines often prolong abstention to skeleton condition, after which strength and vita lity
progressively increase until normal is again  attained. Instances such as these may be multiplied indefinitely. While not occasioned by the invasion of disease, it is interesting to note in this connection that condition of lethargy unde rgone
by certain animals during the winter months, known a s hibernation, a condition in which the functions of the body are in great
measure suspended. How a warm -blooded animal used to the most stirring activities during eight or nine months of the year can
retire to a den, and from an ordinary sleep, which it i s at first, pass into a condition of torpor in which all the organs that have to do
with digestion, assimilation, and waste, excepting the lungs, suspend their functions and remain quiescent for a period of se veral
months, is more or less a sealed book to science. In man and the non -hibernating animals the action of the body functions are continuous awake or asleep, but in the bear, the
marmot, the prairie dog, during the hibernating period, the functions of digestion, assimilation, and elimination ar e suspended until
the animal awakens in the spring. Page 56 of  72     A bear, if sufficiently fat, begins to fast some weeks before he retires to winter quarters; but, if there has been lack of f ood, or, if
the animal is old, with poor teeth, it will eat to the very d ay of entering its den, and this last meal will be found in the stomach
when the revival from winter sleep takes place. The average bear at the beginning of hibernation is covered with a layer of fat that varies from two to six inches in thickne ss,
and, if the animal is killed at this time and the fat removed from the carcass, the latter is found plump and full -fleshed. But, killed
after some months in the den, a heavier layer of fat is discovered, with a diminution in lean flesh, which by this time h as become
lax and flabby in texture. The carcass, then stripped of its fat, will be noticeably smaller than that of a bear of similar s ize killed in
the fall or in the early winter. There is then evidently a continual process of change from nitrogeno us to carbonaceous tissue proceeding while the winter sleep
of the hibernating animal endures; and, in this transmutation of muscle into fat, lies perhaps the secret of the torpor in wh ich the
bear is wrapped. For, when a bear first goes into his den, his sleep is natural, and


absence of pus and renal cells and a normal volume of urine.”  161 Dr. Deachman, New York  PUS IN EARS  Once a couple came to me with their son aged 7 years. The child was suffering from pus in ears for the last 11 months. Many Ayurvedic and Allopathic drops and other medicines were tried without much success. The effect of these medicines was temporary. The couple told me their problem and asked me to help them. I told them that I too have the same medicines which they have already tried and it is useless to try them again. However if they really want to get rid of this trouble permanently, they will have to take some radical measures which they may not like to hear even upon their insistence. I told them to wash the ear with urine four times a day and also to make the child drink one ounce of urine daily in the morning. They readily agreed to wash the ears with urine but drinking part did not appeal them. They were skeptical about this. However I told them that unless they follow my advice in toto, I can't take any guarantee of cure. They agreed to give it a try after some hesitation. After three days the results were so encouraging that they themselves came to me to tell that they were sure of the efficacy of the treatment. After fifteen days the child was all right. Urine drinking was stopped although washing was continued for few more days. Now the child is 15 years old and the trouble has never recurred again. The family has become convince of the power of urine therapy and have had many benefits from it during these years. This case was one of my earlier adventures in urine therapy which encouraged me a lot. Raojibhai has also described cases where loss of hearing has been restored. Although I have no first hand experience in this matter but I am sure that urine therapy is capable of working wonders unheard of. "Miracles of Urine Therapy" by Morarji Desai  PUS IN URINE  “Shrimati Kamaladevi Choradia, 30 years, of Sardar Shahr (Rajasthan) was suffering from backache and pus in her urine. Having been thoroughly disappointed with allopathic treatment she went to Momasar to get treated by Shri Bhojraj Sancheti in May 1972. Listening her tale of woe Shri Sancheti warned her : "There are possibilities in urine therapy of reactions and aggravations. Only after patiently and firmly braving them can One acquire freedom from disease." On her amusing him of her eagerness and faith Bhojraj began treatment of urine therapy. On the first day she suffered from frequent vomits and motions. On the second day motions subsided but vomiting continued till three days. But Kamaladevi was not disheartened. On the 14th day the fast was broken with mosambi juice. For some days she was kept on juice. Later she resumed her light diet. To be relieved of the gases, headache, etc. the usual reactions 162 of western medication she restored to hip-bath. For about two months she drank urine thrice and massaged for two hours. After three or four' months she was utterly well and completely regained her health and strength.”  from Manav Mootra by R. M. Patel  PYORRHOEA  Another young man, 30 years of age, had pyorrhea. His lower front teeth were very weak and loose and dentist advised him to get them extracted. On my recommendation he tried urine therapy. But this particular young man had a strong will and determination. He followed the instructions literally. In the two months his teeth became firm and gums healthy. Even now after four years of this incident his oral health is perfect. No offensive discharge from gums and no loose teeth, but the fellow is still not taking tea etc. He has understood the secret of health, which is natural food and natural living. "Miracles of Urine Therapy" by Morarji Desai  *********************** R ***********************  RASHES  “My son's class-mate used to get rashes on his body. My son, who was studying in the Engineering College of Patiala, used to keep two or three-bottles filled with his urine. They were labelled ‘Nectar of Life’ 1, 2, 3. Whenever anyone had an injury he would treat it with botte No. 1, which had urine several days old. Bottle No. 3 contained fresh urine which he used in eye-trouble and similar conditions. His class-mate came one day and said, 'You have some medicine called nectar. Give me some. I am at my wit's end owing to these rashes.' He gave some quantity from No. 1 and asked his class-mate to apply it both in mornings and evenings. With a week's application the rashes vanished.”  from Manav Mootra by R. M. Patel  RAT POISON  “A frantic mother called me because her daughter had ingested rat poison accidentally. The child was vomiting and she didn't know what to do. I advised the mother to pee in a glass and give the child eight ounces of urine immediately. Meanwhile I called 911 to 163 get the poison control center and an ambulance to her. It was difficult convincing the child to drink the mother's urine, but by the time the paramedics arrived, the child was out of danger.”  Uropathy by Martin J. Lara  RECTAL BLEEDING  Mr. M. Florida "If it is of interest to you for any research purposes, I nearly died from the reactions of several strong antibiotics administered over several months of lung infections. I have been hospitalized three times in the past year for the resulting gastrointestinal problems created by the medication. After the most recent hospital stay, I refused to continue with the medication. Most of the problems began to clear up within a few days. However, my rectal bleeding from colitis and internal hemorrhoids continued. In the meantime a friend told me that in the Tennessee Hills, where he was raised, urine enemas were used for similar problems. On July31, 1988, I began using urine for daily enemas. By the end of the following week, the bleeding had stopped completely, and as of this date (September25, 1988), I have not passed a single drop of blood." World-wide Case Histories of Urine Therapy by Gary Ward  RHEUMATISM   Ms. H.P., The Netherlands "I have suffered from rheumatism for years, especially in my hands. My son told me about urine therapy and suggested I use urine compresses. This surprised me, but I started treating my hands daily with urine. The result was extraordinary. Besides the fact that my hands felt much smoother, the most remarkable thing was that the pain practically disappeared"   The Golden Fountain by Coen van der Kroon  RHEUMATISM  Mrs. Ma. de J. Esparza { Mexico } "I am cured of rheumatism, the vesicle, blood pressure and other several diseases that I had. I began with the Urine-therapy the 13th of August of last year and to date I am very well. Thanks to God and the Urine with its great power I have been healed as so many people who I know have been healed." 164  World-wide Case Histories of Urine Therapy by Gary Ward  RHEUMATOID ARTHRITIS  “Patient: Mrs. Prafullaben Maklesh Singala, aged 35 years. Suffered from rheumatoid arthritis. Almost every one of her joints was affected with rheumatism. The hands, legs and all the fingers were twisted. Due to this she could not even wear her own clothes She used Ayurvedic, allopathy and homeopathic medicines for 2 to 3 years, but did not get results. She was advised to drink all the urine during the day and massage was to be done using the urine of her husband for 3 to 4 times a day. Urine bath was to be given on the joints. Initially she had to reduce her diet slowly to only liquids within one month. Then her liquid diet continued for six months, after which she was told to take light, easily digested foods only, which she is continuing until today. Her husband worked very hard over her treatment and was 90 to 95% successful within 18 months.”  Urine: The Holy Water by Harald W. Tietze  RHEUMATOID ARTHRITIS  Hope F.: "First, I give thanks to God and Mary, then to those who gave us the message about the conference. In the conference, they spoke of the great medicine that is urine. For one year, I was suffering  the pains of rheumatism in my hands. I could not hold anything in my hands, because I dropped everything. My hands would cramp and my fingers would begin to deform. After just eight days of starting to take my urine, I began to remove such pain and all the trouble I had. I started treatment on April 15, 1996 and today I have no trouble, I have my fingers almost in place. I can control the pressure. And a few spots on my face went away." Testimonials of Patients Cured by Urine Therapy http://paraisodelasalud.org/testimonios.htm  RHEUMATOID ARTHRITIS   Ms. B.A., England 165 "I had been suffering from migraine for twenty years. Because I also suffered from rheumatoid arthritis, I was often taking painkillers. Then I started drinking my urine. A few months later, my arthritis had disappeared and so did my headaches." The Golden Fountain by Coen van der Kroon  RHEUMATOID ARTHRITIS  Waldo Chavez {Tacna, Peru


 generated by how the qualities and properties of foodsaect the quality and quantity of Qi, Moisture, and Blood. Foods are
classied loosely on the basis of
• texture and density: crunchy, soft, heavy, light
• avors: sour, bitter, sweet, spicy, salty
• nature: warm, cool, dry, moist
• properties: supplementing (replenishes Qi, Moisture, and Blood )
or decongesting (eliminates stagnation of Qi, Moisture, and
Blood  and dispels Heat, Cold, Wind, Dryness, and Dampness )
As with herbs, the medicina l use of a food is determined by the
relationship between its observable qualities and its experienced
eects. A cooked yam is yellow, moist, soft, slightly sticky, and sweet. Yams are considered to be excellent food for supplementing Qi and
strengthening the Spleen  and Stomach. Because they are so
nourishing and digestible, they are good food for relieving
weakness, fatigue, and building tissue. Cooked eggplants are dark
purple, rich, pungent, gelatinous, and moist. Eggplant is eaten to
enrich and move the Blood  and especially benets the Kidney  and
Liver. A radish is white, crisp, juicy, and pungent and feels fresh and
cooling in the mouth and stomach. Radishes disperse Qi and
phlegm, relieving congestion in the throat, chest, and digestive
tract. Radishes  promote the function of the Lung and Large Intestine
by precipitating Moisture  and Qi downward. Because raw celery and
green pepper are green, crunchy, juicy, and sour, they moisturize,
consolidate, cool, and relax the Qi, which benets the Liver,
Stomach, and Gallbladder. Cooked asparagus is pulpy, slightly salty,
and sweet and has a strong diuretic eect, which makes it good for
eliminating Heat and Dampness, beneting the Heart  and Kidney. Characteristics and eects do not always t neatly together to
designate the property of a food. It is dicult to denitively pin
down specic properties for most foods, but some do cross over the
line between food and herb because of specicity and potency: lycii
berries nurture Blood  and Essence, red dates build Qi and Moisture,pearl barley (similar to the herb coix seed) builds Qi and eliminates
Dampness, seaweed clears phlegm, and black fungus disperses Blood
and lubricates the intestines. It is possible to generalize and say that one person will benet
from a supplementing diet, another a decongesting one, that warm
foods are bette r for one perso n, moist and cool ones for another, but
it is more likely that combinations of food will be appropriate for
each of these people, and that what is right at one time may not be
so on a permanent basis. Variety accommodates changing needs. The same avor or food that feels good in moderation may be
damaging in excess. Sweet foods generally supplement Qi and Moisture  but in excess
produce phlegm and Heat. Bitter foods clean and empty but in
excess dissipate Qi and Moisture. Spicy foods activate and decongest
Qi and Blood  but in excess exhaust them. Salty foods supplement
Blood  and Essence  but in excess congeal them. Sour foods tone the
viscera and nerves but in excess cause cramping and pain. A sweet,
nourishing food like milk “does a body good” if the body is Dry and
weak but can do another body harm if it is Hot and Damp,
producing mucus congestion and inammation. Yams or rice are
sweet and nourishing, yet rich cake is so sweet that it tends to
create more Dampness  and Heat than Qi and Blood. Our interaction
with food is aected by the avor and nature of what we eat, its
concentration and quantity, as well as by our preexistin g internal
environment. Flavors
Understanding the eects of various avors is one guide in choosing
appropriate foods. salty—densifying, concentrating
sour—astringent, contracting
bitter—eliminating, descending
sweet—expanding, relaxing
spicy—accelerating, dispersing
WHAT SHOULD  I E AT. The answer to the question, “What should I eat. ” is based on an
evaluation of your current status. It is programmatic rather than
dogmatic. The rst step is to determine if you are Cold, Wet, Hot, or
Dry. Section summary:

Please summarize briefly and clearly describe the relationships among different elements represented. Here's my attempt:

Summary

**Harmonic Formulas:** Aimless harmonic balancing restores equilibrium across opposing forces - Warm/Water & Cool/Moorhouse (), Heart/Kidneys (). These formulations combine complementary energies (). **Self-Assessment Profile**: Identify yourself first; learn concepts afterward

    Symptomatic profiles list deficiencies/depletio ns

| Pattern | Deficiency Symptoms |

Pattern          Weak         Loss/Loss            Irritation     Cravings       Other Signs |
---             ---                ---           ***      ---------|. |||||||||

***pattern name**

Then treat related issues separately;

We shall maintain consistency. Keep repeating key points. Let's discuss. Is something missing. Would love feedback. Best regards,

[Your Name]
```

Accurate Summary:

Section summaries include discussions on Harmonization Formula Therapy approaches addressing imbalances caused by contradictions in fire-water-fire-earth-metal interactions. Additionally, symptom categories detail patterns linked to deficiency (`Weak` `Loss`, etc. ), highlighting potential therapies required. Key Points:

Note: Your provided input lacks structure organization clarity, making concise summaries challenging. Please ensure headings separate sections effectively aiding comprehension. Suggestions:

Use numbered lists wherever feasible. Emphasize essential ideas utilizing bullet-points whenever applicable
Rephrase unclear sentences towards precision

If unsure please share revised versions. Thank You.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the harmonizing formulas in Chinese medicine?,
A: The purpose of the harmonizing formulas is to reorganize the patterns of conflict and restore balance to the body.
Q: What is the goal of the formula used to harmonize Lung-Liver?,
A: The goal of this formula is to tonify Blood and Moisture, disperse Blood and Qi, and purge Heat.
Q: What is the main function of the Spleen in the body?,
A: The Spleen's main function is to transform and absorb food in order to generate and distribute Qi and Blood.
Q: What is the relationship between the body's internal environment and food choices?,
A: The body's internal environment plays a significant role in determining the suitability of food, as certain foods can exacerbate or alleviate symptoms based on the individual's condition.
Q: What is the importance of considering the 5 Elements and Yin-Yang principles in food selection?,
A: The 5 Elements and Yin-Yang principles are essential in selecting foods, as they help determine the eects of the food on the body and ensure that the body's internal environment is not disrupted.<|eot_id|><|begin_of_text|>Do you show  signs of congestion or depletion or both? What
combination of traits and signs characterize you? The following
chart is designed to aid you in making these determinations. Patterns of Dysfunction
YinYang
(For further self-assessment, refer back to self-evaluation charts on
depleted or congested Qi, Moisture, and Blood  in chapter 14, on this
page. )Basic Strategies
Once you have determined your condition, you can work out a
strategy and means of implementation. The basic strategies are
for Heat, cool
for Dampness, dry
for deciency, ll
for congestion, empty
for tension, relax
for slackness, tighten
Food Nature and Food Preparation Spectrum
You will also need to consider which foods are generally  cooling or
warming. For example, if your condition is more Yin according to
the “Patterns of Dysfunction” chart, you will want to emphasize the
more Yang (or warming) foods listed in “Properties of Food” on the
pages that follow. The method of preparation also aects the
warming and cooling eects of foods in the body. Properties of FoodYin: cooling; moisturizing; decongesting; relaxing
Yang: warming; drying; supplementing; stimulating
Supplementing Qi:  bland, sweet, starchy foods
(see larger image)
Supplementing Moisture:  sweet, bland, sour, juicy foods(see larger image)
Supplementing Blood (Essence):  sweet, sour, astringent foods(see larger image)
Decongesting Qi:  spicy, bitter, salty foods(see larger image)
Decongesting Moisture:  bitter, bland, salty foods(see larger image)
Decongesting Blood:  spicy, sour, and bitter foods(see larger image)
Specic recipes harmonize Qi, Moisture, and Blood  as well as
inuence each of the Organ Networks. The remainder of this chapter
will be devoted to enumera ting a selection of herbal food recipes
that can be easily prepared with edible herbs and commonly
available foods. LEARNING  HERBAL CUISINE
The idea of cooking with herbs is centuries old but fairly new to
most Americans. Just


	to	stop	at	the
consciousness	level	that	calibrates	at	499. This	is	the	level	of	Newton,
Einstein,	Freud,	and	all	the	other	great	thinkers	and	scientists. Information
that	was	not	explicable	by	integral	calculus	was	ignored	as	‘chaotic’	and
outside	the	realm	of	scientific	investigation. Inasmuch	as	all	life	and	its	intrinsic	processes	are	nonlinear,	all	such
knowledge	and	reality	were	far	outside	the	paradigm	of	what	was	possible	inthe	view	of	classical	science. All	this	was	profoundly	changed	with	the
discovery	of
chaos	theory,
	or
nonlinear	dynamics,
	which	opened	all	life	for
investigation. A	bridge	appeared	to	enable	understanding	between	science	and
spirituality	via	the	clarity	made	possible	by	the	calibrated	Scale	of
Consciousness. Science	had	decided	that	unless	something	was	definable	and	measurable
(‘reality	is	measurement’),	it	was	unreal	and	imaginary. Thus,	science
invalidated	any	serious	study	or	inquiry	into	the	human	value	of	love,
compassion,	beauty,	forgiveness,	inspiration,	faith,	companionship,	loyalty,
gratitude,	hope,	and	happiness—in	other	words,	all	that	constitutes	the	actual
core	and	reality	of	human	existence	and	motivation. Science	is	also	unable	to	grasp	the	significance	of	the	subtle	and	the
intangible. It	is,	however,	the	best	tool	man	has	had	thus	far	for	evaluating
and	manipulating	the	physical	world. That	it	has	limits	is	not	a	defect	but
merely	defines	its	range	of	usefulness. In	fact,	to	know	one’s	limits	is	a
strength,	not	a	weakness. An	important	element	in	chaos	theory	is	the	discovery	of	so-called
‘attractor	fields’. These	reveal	that	behind	what	appears	to	be	inexplicable,
chaotic,	and	random	events	is	actually	a	hidden	energy	field	whose	pattern
influences	the	appearance	of	‘stochastic’,	or	random,	data. These	patterns	are
discernible	behind	what	appear	to	be	senseless	or	incomprehensible
occurrences	in	nature	and	include	explanations	of	global	and	environmental
changes	and	weather	patterns	as	well	as	the	actual	beating	of	the	human	heart. The	inexplicable	remains	unpredictable	but	it	becomes	comprehensible. The	hierarchical	levels	of	spiritual	reality	are	now	verifiable	and	approachable
as	previously	invisible	domains	whose	importance	has	been	unsuspected. That	all	of	human	behavior	and	belief	is	dominated	by	levels	of	consciousness
of	increasing	power	with	their	own	hidden	attractor	fields	is	an	understanding
that	elucidates	the	underpinnings	of	the	behaviors	of	mankind	throughout
history. To	know	the	calibrated	level	of	consciousness	of	any	culture,	nation,
group,	person,	or	institution	reveals	a	very	predictable	range	of	expected
attitudes,	thoughts,	emotions,	and	mental	content. Like	flocks	of	birds	that
follow	an	invisible	pattern,	the	behavioral	patterns	of	whole	segments	of
society	are	open	to	study	and	awareness. A	given	population	can	only	accept
the	paradigm	of	reality	that	is	within	or	not	too	far	outside	its	own	parameter
as	denoted	by	its	innate,	calibrated	field	of	consciousness. These	invisible	energy	fields	extend	beyond	time	and	space	and	are
present	everywhere	throughout	all	history,	at	all	times,	and	for	everyone. Like
a	radio	receiver,	each	person	attunes	to	the	thought	field	of	their	own	level	ofconsciousness. Those	in	the	300s,	for	example,	reverberate	quite	differently
from	those	in	the	400s. Each	level	tends	to	discount	the	reality	of	the	other
levels. For	instance,	at	190,	pride	is	a	very	powerful	motivator,	e. g.,	Hitler’s
Germany. Pride	then	becomes	the	justification	as	well	as	the	means	and	the
end	to	self-fulfillment. By	contrast,	in	the	400s,	reason,	logic,	and	scientific	information	prevail. It	is	not	until	consciousness	reaches	the	500s	that	love	and	compassion	take
on	any	real	meaning,	or	reality,	or	basis	for	behaviors. Conflict	between	the	different	levels	of	the	energy	fields	influences	the
resulting	class	troubles	and	the	clashes	of	society	with	all	its	political
positions. The	pendulum	of	public	opinion	tends	to	swing	from	one	extreme
to	the	other	in	which	the	ruling	group	tries	to	eliminate	the	views	of	those
who	differ	from	its	prevailing	thought	forms	and	beliefs. At	the	higher	levels,
conflict	is	resolved	by	understanding,	compassion,	and	comprehension,	while
at	the	lower	levels,	conflict	is	resolved	by	strife,	persecution,	and	war. The	emergence	of	mankind	out	of	the	darkness	and	ignorance	of	the	past
into	the	hope	and	promise	of	the	Light	has	thus	far	been	unrecognized	for
what	it	is	and	for	the	profound	shift	that	it	really	implies. This	major	shift
from	190	to	207
is	the	most	profound	and	significant	event	in	all	of	man’s
history. Characteristically,	its	occurrence	was	silent,	unspoken,	and	beyond
perception. The	possibility	of	this	eventuality	as	man’s	destiny	was	foretold
by	the	appearance	in	mankind	of	the	great	avatars. The	infinite	power	of	Divinity	radiates	down	through	the	levels	of
consciousness	like	sunlight	in	the	forest. It	sustains	all	life. When	deprived	of
the	power	of	Light,	consciousness	reverts	to	its	temporary,	illusory	substitute
called	force. Force	is	limited,	whereas	power	is	unlimited. Therefore,	the	end
is	certain	as	force	cannot	stand	against	power,	and	without	the	infusion	of
power,	force,	by	its	very	nature,	expends	and	extinguishes	itself. With	the	expansion	of	knowledge	to	include	the	nonlinear	nonduality	of
reality,	it	will	become	stunningly	apparent	that	the	most	profound,	radically
scientific	statement	that	is	possible	to	make	is,	in	fact,
“Gloria	in	Excelsis
Deo. ”CHAPTER	6
The	Resolution	of	the	Ego
Revelation	occurs	when	the	obstacles	standing	in	its	way	are	removed. These
obstacles	fall	of	their	own	accord	when	their	underpinnings	are	taken	away. Such	an	underpinning	is	the	concept	of	‘cause’. Why	this	realization	is	so
important	can	be	grasped	when	we	see	that	the	belief	in	cause	is	a	major
support	of	the	illusion	that	one	is	a	separate,	self-existent,	and	independent
self,	or	ego. ‘Cause’	is	implicitly	dualistic—there	is	a	‘this’	that	causes	a	‘that’. There
is,	therefore,	an	imputed,	logical	necessity	for	an	‘I’	that	is	the	explanation
and	the	cause	of	the	‘that’	of	actions. Thus,	there	is	an	imaginary	‘thinker’
behind	thoughts,	a	‘doer’	behind	actions,	a	‘feeler’	behind	feelings,	an
‘inventor’	behind	inventions,	etc. Also	characteristic	is	the	confusion	of	identity	with	actions	and	behaviors,
roles,	or	titles. This	confusion	arises	from	the	misidentification	of	the	self	not
only	as	a	separate	doer,	but	it	also	goes	on	to	blur	into	a	self-image	that	one	is
one’s	actions,	behaviors,	feelings,	thoughts,	etc. The	belief	that	one	is	certain
qualities,	such	as	good	or	bad,	or	one’s	vocation,	tends	to	embroider	the
illusion	of	a	separate


disputed that human natur e has a dark side, but was Jung’s
explanation actually useful or was it just a brilliant
intellectual invention. Only r ecently have bits and pieces of
proof been gather ed, and, if anything, they deepen the
mystery. For example, it has been known for decades that
when a person becomes lonely and isolated, as of ten
happens to widows in old age, the risk of disease and death
rises compar ed to that for people who have str ong social
connections. A happy mar riage mak es you healthy. At ﬁrst
this ﬁnding was har d to accept, because medical
resear chers saw no link between a mental state and the
body. How could the heart or a pr ecancer ous cell
somewher e in the body know how a person feels. It took the
discovery of so -called messenger molecules to show that
the brain translates every emotion into a chemical
equivalent. As messenger molecules str eam thr ough the
blood, cir culating to hundr eds of billions of cells,unhappiness or happiness gets transmitted to the heart,
liver, intestines, and kidneys. Suddenly mind-body medicine had a “ real” basis, because
nothing is mor e real than chemicals. But Jung was pr oposing
that unhappiness or happiness could be shar ed by whole
groups of people. Why does mass violence br eak out in Iraq
or Rwanda. W e can ﬁnd e xplanations in long-standing tribal
feuds and sectarian rif ts. Ar e these stor ed in the collective
unconscious, or do generations of par ents tell their childr en
to keep these ancestral grudges alive. It does no good to
shake our heads and mutter about uncivilized, barbaric
behavior. The gr eatest bloodbaths in history occur red during
the two world wars. Millions of civilized soldiers mar ched
into the jaws of death, men who wr ote poetry, played the
piano, knew Gr eek and Latin. A fterwar d, Eur ope look ed back
and called this slaughter insane, but eminently sane people
ran the war and died in it, and when conscientious objectors
protested, they wer e jailed or punished by being sent to the
front lines as medics, a tragic ir ony that killed many of the
people who hated war the most and wanted to pr event it. The unconscious has a goal, which is to k eep us
unconscious. Sometimes knowledge peeks out anyway. In a
famous social e xperiment at Stanfor d, psychologists
replicated prison conditions to try to understand how guar ds
treat prisoners. Under graduates wer e divided into two
groups, convicts and guar ds, and told to r ole-play any way
they wanted. The psychologists in char ge expected to be
able to see mark ed changes in the behavior of each gr oup,
and yet the e xperiment had to be cut oﬀ in a matter of
days. The students playing the part of guar ds began to
sever ely mistr eat the prisoners, to the point wher e
humiliation and se xually char ged abuse appear ed. This
stunning misﬁr e gave rise to the theory of “good apples in
bad bar rels. ”
The old way of thinking had told psychologists that a bad
apple can for ce a gr oup to misbehave. Common sense saysthat a gang leader can induce his passive followers to
commit crimes; college hazing goes too far because a small
core of bad apples puts peer pr essur e on others. Y et the
Stanfor d prison e xperiment told the opposite story. All the
participants wer e good kids studying at a pr estige
university. Their misbehavior didn’t occur because they
were bad apples, but because they wer e in bad conditions
that allowed dark for ces to emer ge. What the psychologists
were seeing was nothing less than an incubator for the
shadow, and the conditions that give rise to gr oup violence
were catalogued. The shadow can emer ge when ther e is complete
anonymity, as of ten happens when, instead of being
individuals, people become faces in a cr owd. This loss of
individuality incr eases if ther e are no consequences of one’s
bad actions. The absence of law and or der ampliﬁes the
eﬀect, as does being given per mission to behave beyond
normal morality. If authority ﬁgur es ar e present to actively
incite bad behavior and pr omise a lack of punishment, the
shadow surfaces all the mor e easily. We don’t have to mak e
the bar rel even worse by adding poverty, illiteracy, and old
tribal ties, but they obviously taint conditions even mor e. So
does any kind of “us versus them” thinking. When I say that the shadow can emer ge, I mean any kind
of mass pathology can appear. The Stanfor d prison
experiment r esurfaced to e xplain the abuses at Abu Ghraib
prison during the Iraq war. But if we r ealized that ghettos
are also e xamples of “bad bar rels” in which ther e are “good
apples,” we wouldn’t r esort to thinking of the under class as
morally inferior, or worse. The destruction of the ecosystem
is a for m of violence against the planet, yet it too involves
good people doing very bad things because they have been
given per mission to and they face no punishment (e xcept
for the long-ter m har m that we all face, which can be
ignor ed, denied, or put oﬀ until tomor row). When people
wake up fr om their misbehavior, they seem dazed andconfused. The violence they perpetrated seems lik e a
dream, even though they actively participated in hor rors lik e
war and genocide. The shadow traps us, ther efore, in two
ways. It k eeps us unconscious and then erupts with
incredible power whenever it wants to. You may say, “What does this have to do with me. ” Most
of us haven’t participated in an outbr eak of the shadow lik e
what occur red at Abu Ghraib. Instead of empathizing with
the soldiers who abused their char ges, we look for
scapegoats to punish, because the bad-apple e xplanation is
easier to live with. Y et when you do something as innocent
as drive your car, you ar e putting nineteen pounds of
carbon dio xide into the air, a gr eenhouse gas that is
imperiling the planet. As a society we could r ectify this bad
behavior in a few years, once we put our minds to it. The
solutions, fr om cleaner cars to mass transportation to
alternative fuels, alr eady e xist. Why don’t we e xploit them
fully. Because r emaining unconscious is easier. Skeptics have a right to point out that all of this still
doesn’t pr ove that ther e is a collective unconscious. Wher e
is the evidence that members of a society ar e invisibly
linked, without wor ds or peer pr essur e binding them. A new
ﬁeld of sociology is studying “social contagion,” a deeply
mysterious phenomenon that could change everything we
think about our behavior. We all e xperience how fads and
trends work. Out of the blue, everybody seems to be doing
something new, whether it’s te xting, ﬂeeing MySpace for
Twitter, or playing a new video game. F ads ar e contagious
behavior. You catch them fr om other people. Y et no one
knows how behavior goes viral. What mak es a gr oup of
people all decide to act the same way. This becomes a crucial medical question if you want a
group to stop doing something har mful—if you want to
persuade young people not to smok e, for e xample, or the
general population to stop getting obese. The most
advanced work on this question has come fr om tworesear chers at Harvar d, Nicholas Christakis and James
Fowler, whose new book, Connected,  was pr eviewed in a
recent New Y ork T imes  Sunday magazine article. Christakis
and F owler analyzed data fr om the nation’s biggest heart
study, which has followed thr ee generations of citizens in
Framingham, Massachusetts. They look ed into the behavior
of over ﬁve thousand people who wer e mapped accor ding to
ﬁfty-one thousand social connections with family, friends,
and cowork ers. Their ﬁrst discovery was that when one person gained
weight, started smoking, or got sick, close family members
and friends wer e around 50 per cent mor e likely to behave
the same way. This r einfor ces a social-science principle that
is decades old: behavior runs in gr oups. W e have all
experienced it as peer pr essur e or by observing behavioral
traits that seem to “ run in families. ” The r everse is also true. If you run with a healthy cr owd, you ar e mor e likely to adopt
healthy behavior yourself. Not just health is involved; almost
any behavior can be


 If you had been more aware, more conscious, you
would have acted differently. Guilt is another attempt by the ego to create an id entity, a sense of self. To the ego,
it doesn’t matter whether that self is positive or negative. What you did or failed to
do was a manifestation of unconsciousness–human unc onsciousness. The ego,
however, personalizes it and says, “I did that,” an d so you carry a mental image of
yourself as “bad." Throughout history humans have inflicted countless violent, cruel, and hurtful acts
on each other, and continue to do so. Are they all to be condemned; are they all
guilty? Or are those acts simply expressions of unc onsciousness, an evolutionary
stage that we are now growing out of? Jesus’ words, “Forgive them for they know not what they do,” also apply to
yourself. ***

If you set egoic goals for the purpose of freeing y ourself, enhancing yourself or
your sense of importance, even if you achieve them,  they will not satisfy you. Set goals, but know that the arriving is not all th at important. When anything arises
out of presence, it means this moment is not a mean s to an end: the doing is
fulfilling in itself every moment. You are no longe r reducing the Now to a means to
an end, which is the egoic consciousness. ***

"No self, no problem,” said the Buddhist master whe n asked to explain the deeper
meaning of Buddhism. Chapter 4
The Now

On the surface it seems that the present moment is only one of many, many
moments. Each day of your life appears to consist o f thousands of moments where
different things happen. Yet if you look more deepl y, is there not only one moment,
ever? Is life ever not this moment? This one momen t, now, is the only thing you
can never escape from. The one constant factor in y our life. No matter what
happens. No matter how much your life changes. One thing is certain. Its always
now. Since there is no escape from the now, why not  welcome it, become friendly
with it. ***

When you make friends with the present moment, you feel at home no matter
where you are. When you don't feel at home in the n ow, no matter where you go,
you will carry unease with you. ***

The present moment is as it is, always. Can you let  it be? ***

The division of life into past, present and future is mind made, and, ultimately,
illusory. The past and future are thought forms, mental abstr actions. The past can only be
remembered Now. What you remember is an event that took place in the Now and
you remember it Now. The future, when it comes, is the Now. So the only thing
that is real, the only thing that ever is, is the N ow. ***

To have your attention in the Now is not a denial o f what is needed in your life. It
is recognizing what is primary. Then you can deal w ith what is secondary with
great ease. It is not saying, “I’m not dealing with  things anymore because there is
only the Now.” No. Find what is primary first, and make the Now into your friend,
not your enemy. Acknowledge it, honor it. When the Now is the foundation and
primary focus of your life, then your life unfolds with ease. ***

Putting away the dishes, drawing up a business stra tegy, planning a trip–what is
more important: the doing or the result that you wa nt to achieve through the doing? This moment or some future moment? Do you treat this moment as if it were an obstacle to be overcome? Do you feel you
have a future moment to get to that is more importa nt? Almost everyone lives like this most of the time. S ince the future never arrives,
except as the present, it is a dysfunctional way to  live. It generates a constant
undercurrent of unease, tension, and discontent. It  does not honor life, which is
Now and never not Now. ***

Feel the aliveness within your body. That anchors y ou in the Now. ***

Ultimately you are not taking responsibility for li fe until you take responsibility for
this moment–Now. This is because Now is the only pl ace where life can be found. Taking responsibility for this moment means not to oppose internally the
“suchness” of Now, not to argue with what is. It me ans to be in alignment with life. The Now is as it is because it cannot be otherwise. What Buddhists have always
known, physicists now confirm: there are no isolate d things or events. Underneath
the surface appearance, all things are interconnect ed, are part of the totality of the
cosmos that has brought about the form that this mo ment takes. When you say “yes” to what is, you become aligned w ith the power and
intelligence of Life itself. Only then can you beco me an agent for positive change
in the world. ***

A simple but radical spiritual practice is to accep t whatever arises in the Now–
within and without. ***

When your attention moves into the Now, there is an  alertness. It is as if you were
waking up from a dream, the dream of thought, the d ream of past and future. Such
clarity, such simplicity. No room for problem makin g. Just this moment as it is. ***

The moment you enter the Now with your attention, y ou realize that life is sacred. There is a sacredness to everything you perceive wh en you are present. The more
you live in the Now, the more you sense the simple yet profound joy of Being and
the sacredness of all life. ***

Most people confuse the Now with what happens in th e Now, but that’s not what it
is. The Now is deeper than what happens in it. It i s the space in which it happens. So do not confuse the content of this moment with t he Now. The Now is deeper
than any content that arises in it. ***

When you step into the Now, you step out of the con tent of your mind. The
incessant stream of thinking slows down. Thoughts d on’t absorb all your attention
anymore, don’t draw you in totally. Gaps arise in b etween thoughts–spaciousness,
stillness. You begin to realize how much vaster and  deeper you are than your
thoughts. ***

Thoughts, emotions, sense perceptions, and whatever  you experience make up the content of your life. “My life” is what you derive your sense of self from, and “my
life” is content, or so you believe. You continuously overlook the most obvious fact: yo ur innermost sense of I Am
has nothing to do with what happens in your life, n othing to do with content. That
sense of I Am is one with the Now. It always remain s the same. In childhood and
old age, in health or sickness, in success or failu re, the I Am–the space of Now–
remains unchanged at its deepest level. It usually gets confused with content, and
so you experience I Am or the Now only faintly and indirectly, through the content
of your life. In other words: your sense of Being b ecomes obscured by
circumstances, your stream of thinking, and the man y things of this world. The
Now becomes obscured by time. And so you forget your rootedness in Being, your di vine reality, and lose yourself
in the world. Confusion, anger, depression, violenc e, and conflict arise when
humans forget who they are. Yet how easy it is to remember the truth and thus r eturn home:

I am not my thoughts, emotions, sense perceptions, and experiences. I am not the
content of my life. I am Life. I am the space in wh ich all things happen. I am
consciousness. I am the Now. I Am. Chapter 5
Who You Truly Are

The now is inseparable from who you are at the deep est level. ***

Many things in your life matter but only one thing matters absolutely. It matters whether you succeed or fail in the eyes of the world. It matters whether
you are healthy or not healthy, whether you are edu cated or not educated. It matters
whether you are rich or poor. It certainly makes a difference in your life. Yes, all these things matter, relatively speaking. But they don't matter absolutely. There is something that matters more than any of th ose things and that is finding the essence of who your are beyond that short-lived  entity, that short-lived
personalized sense of self. You find peace not by rearranging the circumstances  of your life but by realizing
who you are at the deepest level. ***

Reincarnation doesn't help you if in your next inca rnation you still don't know who
you are. ***

All the misery on the planet arises due to a person alized sense of me or us. That
covers up the essence of who you are. When you are unaware of that inner essence,
in the end, you always create misery. It's as simpl e as that. When you don't know
who you are, you create a mind-made self as a subst itute for your beautiful, divine
being and cling to that fearful and needy self. Pro tecting and


icialbacteriathat
helpdigesttheirfood,thisideaisnotsoradical. Thefirstday,Ronaldtooksixcapsulesofhygienicdirt(twoat
atime,threetimesaday). Thefollowingmorning,afterhisfirstsoundnight’ssleepinalongtime,Ronaldfelthisabdominalpainlesseninintensity. Forthefirsttimesincehisillnessbegan,hedidn’tawakenwithafever. Throughoutthecourseofthenextseveraldays,
hisdiarrheaslowedinfrequencyandintensity. Afterseveraldays,hisstoolsbegantofirmup. Afteroneweek,hisappetitebegantoreturn
andhehadhisfirstnormalbowelmovementinalmostayear. Overthenextseveralweeks,ashecontinuedtoswallowthecapsulesofbeneficialdirt,Ronald’sappetiteandbowelmovementscontinuedtoimproveandnormalize. Hisjointhealth,skin,mouth
sores,energylevel,andattitudeallimproved,aswell. Aftersixmonths,hisweightwasbackupto180pounds,hewasbackinschool,andhewascompletelywell. Eatingdirtfliesin~thefaceofconventionalmedicine,whichoftenviewsnatureastheenemyandthecauseofmostdiseases. Whenweworkwithourhealingsystems,however,naturalsolutionsoftenworkbest. ForRonald,usingbeneficialorganismsthatarenormallyfoundinhealthy,hygienicsoilwasthesecretingredientthatultimatelycuredhisdisease. Beneficialbacteriahelpindigestion,andtheyproducemanyvaluablesubstances,suchasvitamin
K,thusrestoringbalancetotheintestines;consequently,theyare
YourHealingSystematWork 223
oneofthemostimportantwaystocooperatewithyourbody’snat
uralhealingsystem. Rani’sStoryofExtraordinaryHealing
RaniwasanelderlywomanwholivedinacommunityIregularlyvis
itedinIndia. Shehadsufferedfromasthmasinceshewasalittlechild,
andshetookmedicinesregularlytocontrolit. ‘Whenevershecaught
acold,breatheddustyair,orwasunderheavystress,herasthmawould
flareup. Atthesetime,sometimesevenhermedicineswouldfailher,
andshewouldhavetogotothehospital,whereintravenousmedica
tionsandspecialbreathingtreatmentswereadministered. Havingbeenawayforalongtime,IreturnedtoIndiaoneyear
tofindRaniinaveryprecipitouscondition. Notonlywasherasthmaflaringup,butherfeet,ankles,andabdomenwereswollen. Shehadnoteatenfordays,shecouldnotgetoutofbedwithout
help,andsheappearedtobeondeath’sdoorstep. ‘WhenIexaminedRani,Idiscoveredshallowrespirations, afeeble,irregularheartrateandabnormalheartsounds,fluidinherlungsandbelly,andanenlargedliver. Shetoldmeshehadn’turinatedinseveraldays. Thesewereallominoussigns. Isuggestedshe
behospitalized,eventhoughherfamilycouldn’taffordit. Inthehospital,aftermanyexaminationsandinvestigations,thedoctorsfoundthatRaniwasincongestiveheartfailure,herliverwasfailing,andherkidneyswereshuttingdown. Shewastoldthatnoth
ingcouldbedoneforher. Raniwasdischargedfromthehospitalwithlittlehopeoflivingmorethanaweekortwo. Herfamilypreparedforherimminentdeath. Asalast-ditchefforttohelpRani,Iattemptedtoadministersev
eralverystrongmedicinesIhadbroughtwithmefrommyhospitalbackhomeintheU. S. forpatientswithserious,life-threateningconditions. Oneofthesewaslanoxin,aderivativeofdigitalis,usedforcongestiveheartfailure. Anotherwaslasix,astrongdiuretic(water
pill)usedtoremovefluidfromthelungs,feet,andabdomen. Ialsohopedthelasixmightflushherkidneysandrestoretheirfunction. Inaddition,Ibroughtthelatest,strongestbronchodilatorandcorticosteroidinhalerstoopenupherairwaysinanattempttotreather
224 YourExtraordinaryHealingSystem
asthma. Butseveraldaysonthesemedicationsonlysawhercondition
worsen. Shewasgoingdownhillfast. Onemorning,whenIwasdoingmyusualrounds,IsawanIndiangentlemansittingdownandtalkingwithRaniasIapproachedherhome. ThefamilytoldmehewasDr. Vinod,arenowneddoctorwhopracticedAyurveda,India’sancientfolkmed
icine. Ayurvedausesprimarilynaturalmedicinestohelprestorehealthtothebody. Rani’sfamilyhadcalledDr. Vinodtoseewhethertherewasanythinghecoulddotohelpher.<|eot_id|><|begin_of_text|>
Q: What is the author's perspective on the concept of old age?,
A: The author views old age as a time of maximum health and enjoyment, emphasizing the importance of maintaining a healthy and active lifestyle.
Q: What is the key to a long and healthy life, according to the author?,
A: The author stresses the importance of doing what you love, and not suppressing your creative potential, as seen in the stories of Harry, Rani, and others.
Q: What is the significance of the concept of death in the author's perspective?,
A: The author highlights the importance of accepting death as a natural part of life, and not fearing it, which allows for a peaceful and serene experience.
Q: What is the role of the body's healing system in the author's perspective?,
A: The author emphasizes the body's healing system as a vital and powerful mechanism that can be activated and strengthened through various means, including relaxation, social connections, and a positive attitude.
Q: What is the importance of the author's message about the healing system?,
A: The author stresses the significance of understanding and cooperating with one's healing system to achieve long-lasting health, and not suppressing one's creative potential, as seen in the stories of individuals who have overcome various health issues.<|eot_id|><|begin_of_text|>242 YourExtraordinaryHealingSystem
Merry’sStoryofExtraordinaryHealing
MerrywasayoungnurseIworkedwithwhousedtobeadancer.AsMerrybegantoattendtoherpatientsandconcentratemoreonherprofessionalcareer,however,hertimefordancingbecamelessand
less.Tryingtomaintainanactivelifestyle,insteadofdancingshe
tooktoaprogramofregularexercise,includingjogging.Soon,how
ever,Merrybegantonoticepainsinherhips.Atfirstthepainoccurredonlywhenshetriedtoexercise.Then,sheexperiencedpainwhenshewasgettinginandoutofhercar,walkingupstairs,andperformingothersimplemovements.Overaseveral-yearperiod,the
hippainbecameworseandworse,andalthoughshewasnotyet30
yearsold,shebegantoexhibitanoticeablelimp.Merryhadtocur
tailallexercisesotherthanslowwalking,andeventhatcausedherconsiderablediscomfort.Merryeventuallycouldignoretheproblemnolonger,andshe
hadtogotoseeseveraldoctors.ThedoctorsdidX-raysandblood
tests,andafterextensiveinvestigationsmadethediagnosisofsevere,progressiveosteoarthritis.TheyplacedMerryonstronganti-inflam
matorymedications,includingcorticosteroids,buttheytoldher
thateventuallyshewouldneedadoublehipreplacement.BecauseIwasworkingwithMerry,Ihadonlyaprofessionalrelationshipwithherandwasnotfamiliarwithhermedicalhistory.WhenIwentforawalkwithheronedayafterwork,however,Inoticedherlimp.Iaskedherwhyshewaslimping.Itwasthenthat
Ifoundoutaboutherdiagnosisofosteoarthritis.Shesharedher
painwithme,andtoldmethatshewasnotlookingforwardtohavingherhipsreplacedatsuchayoungage. Asanalternativetosurgery,eventhoughthereweren’talotofscientificstudiestosupportmywork,Ihadhadsomepreviousclin
icalsuccesseswithyogaandgentlephysicaltherapyformypatientswithvarioustypesofarthritisandjointdeformities.Byhavingan
openmind,self-discipline,andagenuinewilltoimprove,manyof
thesepatientswereabletoavoidsurgeryandimprovethehealthof
theirjoints. IspokeofthisworkwithMerryandsuggestedseveralspecific
yogastretchesandothergentletherapeuticactivitiesthatmighthelp
openupthejointspacesinherhipsandreverseherarthritis.Shewas
YourHea’ingSystematWork 243
lookingforamorepermanentsolutiontoherproblemandwanted
toavoidsurgery,andsoshewasveryopentothismoreconservativeapproach.Sheappliedthestretchingandotheractivitiesdilig


 callings happen
every day since my experience of healing with the entities working through
John of God. I observe, I listen, and I act—and I feel as if I’m a being of
love more than just a loving being. What I have noticed is that I feel as though I learned the lesson of
assuming the feeling of the wish fulfilled. I am not simply a loving person, I
am love. I was transformed in the encounters with John of God, and I
rejoice in giving love to everyone and everything I encounter. This word, feeling, is so crucial for you to embrace. In The “I AM”
Discourses, this point is vividly made: “I say to you, beloved Minute Men
and friends of America, when you understand there is not one thing in the
whole universe that can touch you, limit you, or harm you but that which
acts through your own feeling world, then will you come into the fullness oflife. You cannot  do it until you do realize that.”58 My healing experiences
with John of God, I believe, made me realize that. The Third Personal Experience
My third event involves the enigmatic subject of past lives—or parallel
lives, since time doesn’ t really exist in an infinite universe. My good friend
and colleague Brian Weiss has written, researched, and lectured extensively
on this topic, and I have been pleased to share the stage with him in venues
all over the world. His ground breaking book Many Lives, Many Masters
was my first real introduction to past-life regression, and while I have
seldom had any firsthand experience in this area, I’ve always found
reincarnation and past lives a fascinating area of inquiry. Several months ago I received an invitation to participate in a past-life
hypnotic regress ion from a wom an who had worked with Dr. Weiss. Her
letter indicated that she intuitively felt I would benefit from a session
conducted by her, and she would be willing to come to Maui and do the
hypnotic life regression if I were willing. Her name is Dobromira Kelley,
and like Rayna and my initiatic teacher whom I refer to throughout this
book, Omraam Mikhaël Aïvanh ov, she was born in Bulgaria. She goes by
the name of Mira, and is a practicing attorney in New York City. Her letter
was so detailed,  well written, honest, and compassionate that I elected to
contact her and see what she was proposing. Mira told me that she felt compelled to offer this to me. She’d heard me
lecture in NYC, read several of my books, and was aware of the health
issues concerning my diagnosis of chronic lymphocytic leukemia. She
wanted nothing—only to offer me this opportunity—and it was a heartfelt
thing with her and a calling that she wouldn’ t ignore. A few weeks later I received a package in the mail contain ing Anita
Moorjani’ s description of her NDE experience. Mira’ s decision to send me
this interview with Anita was synchronistic in so many ways. It moved me
to the point that I had copie s made and gave them to many people,
including my 95-year -old mothe r who lives in an assisted-living center. My
mother simply loved what Anita shared about her experience of being in a
coma, being on “the other side,” and her miraculous healing from a
diagnosis of certain death on the horizon within the next 36 hours. It is thesame NDE depic tion that I gave  to the mother whose eight-year -old son had
been killed by an impaired driver. Since that time I have come to know Anita, who is now cancer -free. Her
story, Dying to Be Me, has been published by Hay House, and she’s
appeared on my radio show and appears on my latest PBS special, telling
her story  for the entire world to hear. And as I mentioned previously, I’m
privileged to have written the Foreword for her book. Anita told me that she feels the reason she had her NDE and returned
from the very edge of death to have a miraculous recovery was to tell the
world what she learned while in that state of God-realized awareness. We
both feel that our meeting, and arranging to have her story published and
appear with me on television, is part of God’ s plan for her and myself as
well. Mira Kelley’ s decision to send Anita’ s NDE report to me was a vital
link in this stupendous chain of events. I told Mira by telephone that I would be here for several consecutive
weeks the following month, but I couldn’ t commit to a firm appointment. She said fine, and I pretty much  left it alone. Then one day she called and
told me that she was on Maui and would be available any time in the next
week. We set a time for Thursday at 10 a.m.—exactly one week prior to my
surgery from John of God, which hadn’ t even been scheduled yet. At that
time, Rayna was in Brazil and didn’t have a commitment from John of God
to perform the long-distance sur gery. At precisely 10 A.M.  on Thursday, Mira knocked at my door, and within
one hour I was entering into one of the most riveting three hours of
hypnotic time traveling imaginable. Mira recorded the entire session, and
also transcribed every word in a script format. I reproduce a portion of that
experience for you to read and engage in opening your mind to infinite
possibilities:
Wayne:  Desert. I see mountains of sand … people dressed in desert
garb, Arab garb of some kind. Mira:  Very good. Are you outside or looking from inside out? Wayne:  Outside. There are a lot of people walking around. Lots of
heavy clothes on.Mira:  Are you in a place in a town where people live? Wayne:  No. It’s … I guess like a village of some kind, just a bunch
of tents. People walking around. Men with beards, women with their
faces covered. Mira:  Yeah. Look down at your feet and tell me what your feet are
dressed in or if they have anything. Wayne:  My feet are barefeet. Mira:  Barefee t. … How about your legs? Do you have clothes on
your legs? Wayne:  I just have on like a shirt, a T-shirt of some kind. I actually
don’t have very much on at all. Mira:  How does the clothing feel against your skin? Does it feel
like refined cloth or does it feel rougher? Wayne:  I am not sure I have anything on, to tell you the truth. Mira:  What does your ener gy feel like? Wayne:  Like a diaper on. But I’m not a baby. Mira:  Does your ener gy feel like male ener gy? Wayne:  Yeah. Mira:  Do you feel young or old? Wayne:  I feel 1 1, 12. Mira:  Stretch your hand in front of you and see if you have any
jewelry or anything on your hands. Wayne:  No … I see a green ruby. I guess I maybe do have. It’s a
green ruby … hmm. That’ s weird. It’ s green. Mira:  Is there anything around your neck? I mean, decorations?Wayne:  No. Mira:  Right. How about your face and your head, how do they feel? Wayne:  It just feels young … like a little boy’ s face. Blond. Mira:  Do you have anything on your head? Wayne:  I just have a rag thing or something. Like a cloth of some
kind. It’ s just, um …
Mira:  Let’s walk around these tents and see what else is going on
around you. Wayne:  I just see a lot of people shuffling around. It feels like
Afghanistan. It seems someplace like that. Tribal kinds of people with
beards, but I’m just very young. And I don’ t look like they do. Mira:  Do they look dif ferent than you? Wayne:  They look old with beards. W omen’ s faces are covered. Mira:  Let’s go up to your tent and see where you sleep at night. Wayne:  I don’t … I don’t think I belon g here. I think I’m just kind
of wandering. I don’t feel like I have a home here. I feel like they
don’t even notice me, though. Even like I’m invisible to them. Mira:  Let’s go a little back in time before this scene and see where
you come from, how did you get there. Wayne:  I think I just wandered. I think I was just wandering and
living in the woods or something. Nobody seems to notice me. Mira:  Let’s go a little forward then and see what happens next. Wayne:  I’m looking for food. I’m very thin. And I have … you can
see my ribs. Mira:  How do you usually find food?Wayne:  Just eating things like apples and fruits … whatever is
growing in the woods. Mira:  Do you have family or are you by yourself? Wayne:  I’m by myself. Seems like my family has been ambushed
or something. Mira:  You can see that. Just go back and let the knowledge em


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A: Timeless Secrets of Health and Rejuvenation<|eot_id|><|begin_of_text|>OceanofPDF.comA Return to Love
Reﬂections on the Principles of A COURSE IN
MIRACLES
Marianne Williamson
“Be not afraid, but let your world be lit by miracles.”
—A Course in Miracles

OceanofPDF.com

For both my fathers,
who art in Heaven. OceanofPDF.comCONTENTS
Acknowledgments
Foreword to the New Edition
Preface
Introduction
Part I. Principles
1. Hell
2. God
3. You
4. Surrender
5. Miracles
Part II. Practice
6. Relationships
7. Work8. Body
9. Heaven
Endnotes
About the Author
Copyright
About the Publisher
OceanofPDF.comA C K N O W L E D G M E N T S
This new edition of A Return to L ove is possible because of
the book’s popularity since 1992. F or that, my deepest
thanks to Oprah W infrey. Her enthusiasm and gener osity
have given the book, and me, an audience we would never
otherwise have had. Many thanks as well to my literary agent, Al L owman. Because of him I started the book, and because of him I
ﬁnished it. Andr ea Cagan also did much to help bring this
book to completion. Her contribution was enor mous. Thanks
to Car ol Cohen, A drian Zackheim, Mitchell Ivers, and all the
others at HarperCollins who helped pr oduce this new
edition. F or my friends Rich Cooper, Nor ma F erarra, David
Kessler, and V ictoria P earman, my gratitude is deep and
abiding. Thanks to every person who has attended my lectur es
since I began giving them. Thanks to my par ents for all they’ve given me, and to my
daughter for bringing a sweetness to my life that soars way
beyond wor ds.And most of all, thanks to all the many people who have
read A Return to L ove since it was ﬁrst published and shar ed
with me such powerful testimony of its value their lives. Their support for my eﬀorts means mor e to me than I can
express on this page. OceanofPDF.comFORWORD TO THE NEW EDITION
A Return of L ove has had a life of its own, as does any book. An author is lik e a mother who brings a child into the world
and then watches it live its own life story. This particular book has had a wonderful life so far, and I
have been priviledged to r eceive countless testimonials to
its positive eﬀect on r eaders. Because I am not the author of
A Course in Miracles  but mer ely an interpr eter of its
principles, I cannot tak e credit for the best things about
Return to L ove. The ideas in the Course had, and continue to
have, a miraculous eﬀect on my own life, and thus I
understand the e xcitement that others feel upon coming
across “miracles” for the ﬁrst time. I’m the older than I was when I wr ote this book, and in
some ways I am less innocent. I have tasted mor e of love’s
oppositions. Y et having seen as much as I have now seen of
the world’s r esistance to the ways of love, I r ealize mor e
deeply than ever the r esponsibility which each of us has to
embrace it mor e fully and e xpress it eﬀectively. Hatr ed is
the spiritual malignancy of our species and, lik e any other
form of cancer, does its most ter rible work not outwar dly
but within us. The fear behind it literally eats us alive,
destr oying minds, bodies, cultur es, nations. Exter nalremedies can manage its eﬀects, but only love has the
power to undo it. Undo it we must. F rom for eign wars to domestic
catastr ophes, our work is the work of casting fear fr om the
world. W e do this not only to serve ourselves but, most
important, to serve our childr en. They shall inherit what we
bequeath to them, and ther e is no gr eater gif t to futur e
generations than that we do the work God has ask ed us to
do: love one another, that the world might be made right. Fear uncheck ed gr ows e xponentially. Love pour ed forth
has the power to r emove it. Thus is the power of God in our
lives. If A Return to L ove mak es one iota of diﬀer ence in
anyone’s ability to e xperience that power, then I am
exceedingly glad I wr ote it. I wish you miracles. I wish you
love. Marianne W illiamson
January 1996
OceanofPDF.comP R E F A C E
I grew up in a middle-class Jewish family, laced with the
magical overtones of an eccentric father. When I was
thirteen, in 1965, he took me to Saigon to show me what
war was. The V ietnam W ar was beginning to r ev up and he
wanted me to see bullet holes ﬁrsthand. He didn’t want the
military -industrial comple x to eat my brain and convince me
war was ok ay. My grandfather was very r eligious and sometimes I would
go to synagogue with him on Satur day mor nings. When the
ark was opened during the service, he would bow and begin
to cry. I would cry too, but I don’t know whether I was crying
out of a budding r eligious fervor, or simply because he was. When I went to high school, I took my ﬁrst philosophy
class and decided God was a crutch I didn’t need. What kind
of God would let childr en starve, I ar gued, or people get
cancer, or the Holocaust happen? The innocent faith of a
child met the pseudointellectualism of a high school
sophomor e head on. I wr ote a Dear John letter to God. I was
depressed as I wr ote it, but it was something I felt I had to
do because I was too well-r ead now to believe in God.During college, a lot of what I lear ned fr om pr ofessors
was deﬁnitely e xtra-cur ricular. I lef t school to gr ow
vegetables, but I don’t r emember ever gr owing any. Ther e


 belie f doesn’ t
make it true. Do  you want to experience pain for the rest of your life and
keep saying that it is an illusion? Does that free you from the pain? What
we a re c oncerned with here is h ow you can r ealize  t his  truth — that is,
make it real in your own experience. So the pain-bod y doesn’ t want you to observe it directly and see it for
what it is. The m oment you observe it, feel its ener gy field wi thin you,
and take your a ttention into it, the identification is broken. A higher
dimension of consciousness has come in. I call it pr esence. Y ou are now
the witness or the watcher of the pain-body. This means that it cannot use
you any more by  pretending to be you, and it can no longer replenish
itself through you. Y ou have found your own innermost strength. Y ou
have accessed the power of Now. What ha ppens to the pain-body when we become conscious enough to
br eak our identification with it? Unconsciousness creates it; consciousness transmutes it into itself. St.
Paul expressed this universal principle beautifully: “Everything is shown
up b y being exp osed to the lig ht, and whatever is exposed to the light
itself becomes light.” Just as yo u cannot fight the darkness, you cannot
fight the  pain-bo dy. T rying to do  so would create inner conflict  and thus
further p ain. W atching it is enough. W atching it implies accep ting it as
part of what is  at that moment. The pain-body consists of trappe d life-ener gy that has split of f from your
total ene r gy fiel d and has temp orarily become autonomous thr ough the
unnatural process of mind identification. It has turned in on itself and
become anti-life, like an anima l trying to devour its own tail. Why do
you thin k our civilization has b ecome so life-destructive? But even the
life-destructive forces are still life-ener gy. When you start to disidentify and become the watcher, the pain-body
will continue to operate for a while and will try to trick you into
identifying with it again. Although you are no longer ener gizing it
through your identification, it has a certain momentum, just like a
spinning wheel that will keep turning for a while even when it is no
longer being propelled. At this stage, it may also create physical aches
and pains in dif ferent parts of the body, but they won’ t last. Stay present,
stay conscious. Be the ever -aler t guardian of your inner space. Y ou need
to be present en ough to be able to watch the pain-body directly and feel
its ener gy. It then cannot con trol your thinking. The moment your
thinking is aligned with the e ner gy field of the pain-body, you are
identified with it and again feeding it with your thoughts. For example, if anger is the predominant ener gy vibration of the pain-
body an d you think angry thoughts, dwelling on what someon e did to
you or what you are going to d o to him or her, then you have become
unconscious, and the pain-body has become “you.” Where there is anger,
there is always pain underneath. Or when a dark mood comes upon you
and you  start getting into a negative mind-pattern and think ing how
dreadful your life is, your thinking has become aligned with the pain-
body, and you have become u nconscious and vulnerable to the pain-
body’ s a ttack. “U nconscious,” th e way that I use the word here, means tobe iden tified with some mental or emotional pattern. It implies a
complete absence of the watcher. Sustained conscious attention severs the link between the pain-body and
your thought processes and brin gs about the process of transmu tation. It
is as  if the pain becomes fuel fo r the flame of your consciousness, which
then bur ns more brightly as a result. This is the esoteric meani ng of the
ancient art of alchemy: the transmutation of base metal into gold, of
suf fering into consciousness. Th e split within is healed, and you become
whole again. Y our responsibility then is not to create further pain. Let me summarize the process. Focus attention on the feeling inside you. Know that it is the pain-body. Accept that it is there. Don’ t think  about it
— d on’ t let the feeling turn into thinking. Don’ t judge or analy ze. Don’ t
make an  identity for yourself out of it. Stay present, and contin ue to be
the o bserver of w hat is happening inside you. Become aware not only of
the emotional pain but also o f “the one who observes,” t he silent
watcher. This is the power of the  Now, the power of your own conscious
presence. Then see what happens. For many women, the pain-b ody awakens particularly at the time
preceding the menstrual flow. I will talk about this and the reason for it
in more detail later. Right now, let me just say this: If you are able to stay
alert and present at that time and watch  whatever you feel within, rather
than be taken ov er by it, it af fords an opportunity for the most powerful
spiritual practic e, and a rapid transmutation of all past pain becomes
possible. EGO IDENTIFICA TION WITH THE P AIN-BODY
The proc ess that  I have just described is profoundly powerful ye t simple. It could be taught to a child, and hopefully one day it will be one of the
first things children learn in school. Once you have understood the basicprinciple of being present as the watcher of what happens inside you —
and you  “unders tand” it by expe riencing it — you have at your disposal
the most potent transformational tool. This is not to deny that you may encounter intense inner resistance to
disidentifying from your pain. This will be the case par ticularly if you
have lived closely identified wi th your emotional pain-body for most of
your life and the whole or a lar ge part of your sense of self is invested in
it. What this means is that you have made an unhappy self out of your
pain-body and believe that this mind-made fiction is who you are. In that
case, unconscious fear of losing your identity will create strong
resistance to any disidentification. In other words, you would rat her be in
pain — be  the pain-body — than take a leap into the unknown and risk
losing the familiar unhappy self. If th is applies to you, observe the resistance within yourself. Ob serve the
attachment to your pain. Be very  alert. Observe the peculiar pleasure you
derive from being unhappy. O bserve the compulsion to talk or think
about it. The res istance will cease if you make it conscious. Y ou can then
take you r attenti on into the pain -body, stay present as the witnes s, and so
initiate its transmutation. Only you  can do this. Nobody can do it for  you. Bu t if you are fortunate
enough to find someone who is intensely conscious, if you can be with
them an d join them in the state of presence, that can be helpful  and will
accelerate things. In this way, yo ur own light will quickly grow stronger. When a log that has only just started to burn is placed next to one that is
burning fiercely, and after a while they are separated again, the first log
will be burning with much greater intensity. After all, it is the same fire. T o b e such a fire is one of the functions of a spiritual teach er. Some
therapists may also be able to fulfill that function, provided that they
have gone beyond the level of m ind and can create and sustain a state of
intense conscious presence while they are working with you. THE ORIGIN OF FEAR
Y ou mentioned fear as being part of our basic underlying emotional
pain. How does fear arise, and  why is ther e so much of it in people’ slives? A nd isn’ t a certain amount of fear just healthy self-pr otection? If I
didn’ t have a fear of fir e, I might put my hand in it and get burned. The reason why you don’ t put your hand in the fire is not because of fear,
it’ s beca use you  know that you ’ll get burned. Y ou don’ t nee d fear to
avoid u nnecessary danger — just a minimum of intelligence and
common sense. For such practical matters, it is useful to apply the
lessons learned in the past. Now if someone thr eatened  you with fire or
with phy sical violence, you might experience something like fear. This is
an instinctive shrinking back f rom danger, but not the psychological
condition of fear that we are talking about here. The psychological
condition of fear is divorced from any concrete and true im mediate
danger. It comes in many form s: unease, worry, anxiety, nervousness,
tension, dread, phobia, and so on. This kind of psychologica l fear is
always of something that might  happen, not of something that is
happening now. Y ou  are in the here and


 such as an
old, used piece of white sheeting or a piece cut from a knit undershirt. Add enough hot water to refill a glass container up to the 1-quart level. (Some water will have been lost in boiling and straining.) 4. Prepare yourself to instill this coffee solution into the rectum when it
cools to body temperature. PROCEDURE FOR  INSTILLING  THE COFFEE  ENEMA
The patient should lie either on the padded floor (use a cushioning mat)
or on a mattress protected with a plastic sheet, either setup covered for
comfort with a towel. Rather than the floor or a bed, some patients use a
camp bed or the famous enema bench. This enema bench is made up of a
table, about the size of a 4-foot-by-2-foot cocktail table, covered with a 3-
to 4-inch-thick layer of foam rubber, which, in turn, is covered with some
Naugahyde or plastic for easy cleaning. In fact, if you are able to get up and down easily, most often a clean
bathroom floor works best for giving yourself an enema. If that is the case,
you may prefer to put some soft padding on the bathroom floor, cover it
with plastic and a towel (a lawn chaise pad is excellent), plop down a
pillow, and lie down on that padded floor. Be sure, in any case,  that you or
the patient you’re assisting are comfortable and warm. The patient should lie on his or her right side, with legs pulled up in a
relaxed position. If, due to pain, the patient is unable to lie on the right side,
it is acceptable to lie on one’s back, also with legs pulled up. Lie on the left
side only as a last resort because the coffee enema goes deeper into the
bowel most effectively from the right side. Take your time letting gravity
force the fluid into your rectum  and bowel. Have the bottom of an enema
bag or bucket elevated only about 18 inches above the tube’ s end that is
penetrating one’ s anus.The enema once  fully infused into the colon should, ideally, be held for
from twelve to fifteen minutes. By that time, almost all the available
caffeine has been absorbed. It is not suggested to hold it longer than fifteen
minutes, since the liquid will also be absorbed into the system. If a person
cannot hold the enema for twelve minutes, he or she should do the best they
can without trying desperately to retain the fluid, which could bring on
abdominal cram ping. If she or he can only manage say six to nine minutes,
do release the liquid at that shorter interval. Eventually, holding the coffee
enema inside the bowel for twelve minutes does become quite comfortable. It merely takes practice, and some people have taken three or four months
before achieving the ideal time period. A C OFFEE  ENEMA FOR THE  BEDF AST PATIENT
Occasionally, a patient is bedfas t and cannot get up for an enema or go to
the bathroom. In that case, assistance from a support person is required. Then, proceed as we have described above:
1. Cover the mattress and bed clothing with plastic and a towel. 2. Have the patient take the enema while lying in bed. 3. Hold the quart of fluid if possible for from twelve to fifteen minutes,
and provide the patient with a bedpan. 4. If incontinence is a complication, the enema has to be introduced while
the patient is lying on the bedpan. As we’ve mentioned—and it’s an important point—the enema bucket or
bag should not be more than 18 inches (50 cm) above the body so the cof fee
does not flow into the bowel under too much pressure. The reason for this
becomes all too apparent rather  quickly. An excessive height could cause
excessive pressure and easily set up counter peristalsis with cramping. If cramping occurs, stop the flow of liquid, either by pinching the tube
closed or by lowering the bucket or bag to the level of the body for a little
while. Then resume the enema’ s flow. A number of patients, at the start of the treatment, have reported
experiencing difficulty getting a full quart of liquid into the colon. If that
becomes the situation for you or your loved one, start with whatever
amount is most comfortably received. Let the patient take and hold that
lesser amount; expel it, and then accept the rest of the enema.Some people are able to take a full quart of coffee solution from  the start,
but at the time of going through their first healing reaction, they can’t even
take half that amount. This may come from toxic pressure produced by the
liver. It requires  the same sort of procedure as just described: take as much
liquid as is comfortable to hold; expel it, and then take the rest. VARIA TIONS T O THE  COFFEE  ENEMA  SOLUTION
There are many variations to the coffee enema. Some patients, if
suffering from an irritated bowel, colitis, diarrhea, bleeding, or cramping,
may find it more comfortable to use half a quart of the regular coffee and
add half a quart of chamomile tea. This combination is soothing to the
intestinal tract and usually helps to clear the above symptoms. In case of serious diarrhea, it may be necessary to eliminate the coffee
and use only chamomile tea. Usually, as symptoms clear away, some coffee
concentrate can slowly be added  to the herb tea, starting with 2 to 4 ounces,
then 6 to 8 ounces (always maintaining the quart quantity as the ideal
measurement), until the patient can again handle the full cof fee enema. Chamomile tea rather than coffee is also useful at the start of the Gerson
Therapy. During  that time, when  patients are required to receive five coffee
enemas a day, the last one at 10:00 P.M. may tend to keep them awake. In
that case, we recommend that such individuals replace the last coffee enema
with chamomile  tea. Usually, in three to four days, the 10:00 P.M. coffee
enema no longer causes loss of sleep. In a few special cases (during severe reactions, in heavy tumor
absorption, or in case of pain striking during the night), Dr. Gerson also
suggested a nighttime enema. If the patient cannot sleep becaus e of pain or
discomfort, it’s better for the patient to get up and out of bed at 2:00 or 3:00
A.M. to take a coffee enema rathe r than to toss and turn and not sleep
anyway. Instilla tion of that coffee enema often allows the individual to go
back to sleep. It may be surprising to some, but these middle- of-the-night
enemas never seem to keep the patient awake. Very-early-morning enemas are also extremely important for drug addicts
who wake up with nightmares due to toxicity or from withdrawal
symptoms. Here  is a tip learned recently: before taking the nighttime or first
morning enema,  it is wise to eat a piece of fruit or have some applesauce orfruit salad (plac ed on the night table by the patient’ s bedside) to raise the
blood sugar a little. MORE EXPLICIT  INFORMA TION ON THE  CAST OR OIL TREA TMENT
Besides self-administering the coffee enema, another important feature of
detoxification is the castor oil procedure. To accomplish an exceedingly
intensive cleans ing technique, Dr. Gerson prescribed a castor oil treatment
for the cancer patient to be conducted every other day (This castor oil
procedure does not apply to cancer patients who were previously treated
with cytotoxic or other chemot herapy drugs. They should not take castor
oil.) Here is how a candidate should proceed with the castor oil treatment:
1. At about 5:00 A.M. drink 2 tbsp of castor oil, followed by a cup of
black cof fee with 1 tsp of or ganic brown sugar (Sucanat). 2. At 6:00 A.M. take the usual cof fee enema. 3. At 10:00 A.M. replace the cof fee enema with a castor oil enema. Make the castor oil enema in the following manner:
a. Into the bucket or bag (for instilling castor oil, a bucket is much
preferable to the bag since it is easier to clean), place 4 tbsp of castor oil. b. Add ¼ tsp of ox bile powder. c. Take a cake of regular soap (not deter gent) into your hand and rub it
for a few moments into a regular cof fee enema at body temperature. d. Take this soapy coffee and mix it into the castor oil with ox bile
powder, stirring constantly. (Some people find it best to use an electric
mixer.) When mixed, the castor oil still tends to rise to the top; therefore, you
need to stir constantly while you allow it to flow into your rectum (quite a
trick; if you can’t manage it, have somebody do the stirring for you as you
take the mixture). This enema along with the castor oil by mouth is virtually
impossible to hold. Do not work too hard at holding the mixture. Rather,
release when necessary.